THE CHRIST IN SANTA UNMASKED
[HOW MODERN TRADITIONS & LEGENDS ABOUT SANTA CLAUS
CAN BE TRACED BACK TO THE EARLY CHRISTIAN DOCTRINE
THAT CHRIST WENT TO OTHER NATIONS AROUND THE WORLD]
DT, 1994, Revised 1995, Revised rough drafts for Internet 1999, 2001 & 2011
RELIGIOUS, HISTORICAL AND POLEMICAL STUDIES
Introduction
Areas that future researchers may want to explore, are how the early Christians responded to their critics* when they charged that other people in other areas of the world could not be saved by the Christians' God. Or, when different ones asked how Christ would save those who had died before the Christian era? Other areas that may be explored even further, are how the early Christians answered the early critics, which simply stated here, were to used these early Christian doctrines:
1. Christ as a Spirit, had pre-existed before his birth to Mary, and had visited the prophets throughout the world in earlier dispensations in order to give them the gospel.
2. After his death on the cross, he had also preached the gospel throughout the spirit prison, known in ancient to later times as Christ's descent into hades, limbo, the pit, the underworld, purgatory, & the harrowing of hell.
3. Some time after his resurrection, Christ went to other nations around the world to preach the gospel in far distant countries, islands, and earthly kingdoms. Thus, it seems like the whole human family will eventually get a fair chance to hear and accept, or reject the gospel, if not in this life, then in the realms to come. Thus, Christ was not "neglectful," (as some early anti-Christians had charged),** of those before the Christian era, those in the realms of the dead; & those in other lands.
Other areas to research further, are how these doctrines faded out to eventually become later Christian legends about Christ wanderings throughout after life realms, and the earth. Another, would be to discover additional saints which legends say the wandering Christ had appeared to besides Thomas, Augustine, Martin, Christopher, and the others mentioned in this book. Other areas might be to further understand how these later legends were depicted by artists; how they developed into the stories and customs about the wandering Christ-child, during Christmas seasons. How these customs and stories helped to shape the making of later traditions, customs and art works; which shaped later ones about Christkindl, Kriss Kringle and eventually, Santa Claus.
Therefore, the door is left open to invite researchers and serious students of history to come on in. May you also experience the same loving and comforting spiritual impressions and guidance from the comforting Spirit of truth, (John 15:26; 16:13; Luke 24:31-32), as I believe that I experienced many times, while exploring these areas. And may the reader feel the love of Christ while reading the later legends and stories that contain positive and moral principles that may help us to become more understanding, kind, loving, and charitable towards one another.
CHAPTER 1
THE PILGRIMAGE THROUGH THE CENTURIES BEGINS
Numerous sources, scriptures, monuments, legends, etc., say that Christ went to a number of places while on pilgrimages, such as into the land of Jerusalem, the lands "round about" the land of Jerusalem, Parthia, Medes, Elam, Mesopotamia, Armenia, Phrygia, Western and central Asia Minor, Cappadocia, Pontus, Asia, Egypt, and the region of Africa which is beyond Cyrene. Also, he went among the Romans and sojourners, the varied races of the Gaetulians, the manifold confines of the Moors, all the limits of the Spains, the diverse nations of the Gauls, the haunts of the Britons, the Sarmatians, the Dacians, & among the Germans. Plus, the Scythians, and many remote nations, & of provinces and islands many, which were unto to them at that time, and which they `can scarce enumerate.' In all these places the name of Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened. Along with Tertullian's list of nations, etc., further evidences suggest that Christ also went into India, the ancient Americas, from Chile to Alaska, etc., among the Polynesians from Hawaii to New Zealand, & into China, Japan, and Ireland.1
Christ appearing to peasants in Russia, Mikhail Nesterov, 1896
Christ appears to peasants in Russia - redrawing by DT June 1977, part of Mikhail Nesterov 1896 art work, for an original see:
Russian folk belief says that St. Nicholas "acquired the status of apostle by accompanying Christ on his pilgrimage through Russia in some of the many legends on this subject."2 Christ also sent angels, prophets, apostles, missionaries, and saints throughout the world too. They would watch over, govern, nourish, help, protect and spread his gospel throughout the world, and in some cases, according to traditions, etc., Christ led them, or was their traveling companion while they were on pilgrimages to other lands. In some cases, even in some scriptural accounts, Christ wouldn't reveal his identity to his traveling companions until later on in the story. Christ is also a wandering homeless person, for he said "the Son of Man has nowhere to lay his head." (Luke 9:58 & Matt.8:20.) Later traditions and legends about his door to door knocking may have been inspired by these passages, plus: "Behold I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Revelation 3:20). "The stranger did not lodge in the street: but I opened my doors to the traveller." (Job 31:32.)
Eventually, Matthew 25 became of the scripture that inspired many later legends, stories, customs and art works about the wandering Christ, for he was likened unto a pilgrim on a journey into "a far country," plus other nations of the world. Later legends said that he was wandering about in the guise of a beggar, pilgrim, stranger, and homeless person in order to test the nations to see who would receive him, and who would not.
 |
Christ wandering world in guise of a pilgrim. Christ & the Disciples on the Way to Emmaus with pilgrimage staffs 1571 by Pieter Bruegel the Elder |
Christ said that He had other sheep or groups of people which would hear his voice. "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (John 10:16). Where did some of his "sheep" (or groups of people) go to? Many of them were scattered among the nations of the earth, thus Christ said that He would go out and look for the "lost sheep" from among the nations and bring them all into one fold.*
The prophet Jeremiah wrote that: "Israel is a scattered sheep" (Jeremiah 50:17). Where did the "sheep", or some of the descendants of Israel go? They were scattered among the nations. Thus Christ also went to the different nations to preach the gospel, and to show them that he was their promised Messiah. In ancient Hebrew prophetic writings, vines and vineyards were types that symbolized the descendants of the Israelites. Isaiah wrote that "the vineyard of the LORD if hosts is the house of Israel, and the men of Judah his pleasant plant" (Isa.5:7; Jer.6:9). Amos 5:15-20 says that the Messiah would pass through his vineyards. Thus, the Messiah would visit the descendants of Israel in the different areas of the world which they had been scattered to. Long distances could easily be reached because Christ and his servants used miraculous modes of travel.
Some have suggested that the apostles could have been transported to the New World on the wings of angels. Other traditions speak of how the apostles were some how gathered together at the time of the Virgin Mary's assumption into heaven, even though they had been preaching the gospel in the different nations. Later legends and traditions about the wandering Christ-child, and later, about Santa claus would retain fragmented hints to these earlier miraculous modes of travel in which these later legendized wanderers would travel all over the world in a single night on Christmas Eve.
Later stone works depict Christ in glory, with his saving grace streaming from his finger-tips down to inspires his apostles who will preach his Gospels to all the nations of the world. Also, representatives of the heathen world, a veritable encyclopedia of medieval anthropology, includes all sorts of legendary races, thus suggesting that the preaching of the gospel was to be as unlimited in time as it is in space.3
DURING THE 1ST-5TH CENTURIES A.D.: In some cases expressions of "the whole world" meant the nations that were known to them in the Roman Empire at that time, while in other cases it was literal. For there were the unknown "worlds" or lands across the sea which different Christian writers believed were known to God & governed by Him too. Irenaeus [A.D. 120-202], says that the Church was scattered throughout all the world. After Christ had suffered on the cross, he lived among the people for many years and He still fulfilled the office of a Teacher. Christ had gone to other nations to preach the gospel too. A mustard seed was likened unto how Christ spread His gospel throughout the realms of the spirit, and throughout the whole world.
A number of early art works and monuments depict Christ as the Good Shepherd, clasping the four legs of a lamb on his shoulders. Early Christians may have thought of the 4 legs of the lamb as being symbolic of Christ clasping the hands of the scatter sheep (symbolic of people) in the 4 areas of the world. For He had gone out into the world to seek out the lost sheep everywhere in order to guide them from the four areas of the world into one fold. Irenaeus also hinted to these types by quoting Isaiah, when he wrote that Christ's disciples will come from the 4 areas of the world.
Christ was known in earlier dispensations, for the gospel was for all people everywhere, in space and time, and in the different realms of existences. The Father providences included not only those who lived during Irenaeus's time, but rather, the whole human family altogether, even from the beginning. The world had waited for the advent of Christ, & had waited for the same salvation that is shown throughout the whole world. In a future golden age many races of savage men, both of different nations & various habits, would upon accepting the gospel, begin to act in harmony with the righteous & with the faith. Thus, it seems that Irenaeus was one of the early Christians who believed that Christ went to other nations, and that the gospel was intended to be for everyone who would accept it.
Christ's descent into limbo, 4th-5th centuries
(On Right, see: Early Christian Art, The Late Roman and Byzantine Empires from the 3rd to the 7th centuries, fig. 83: "Venice, St. Mark's" 5th cent., "Christ in Limbo." Also, on left, Allen Richardson's, 1992 drawing of a 4th or 5th century carving of Christ's descent into limbo, Adam reaches around pillar to clasp Christ's right hand (used with permission). For an original see: Walter Lowrie, Art In The Early Church, (NY, NY: Pantheon Books, 1947), plate 100).
Tertullian [AD 145-220], was one of the early Christian writer who responded to some of the early anti-Christians among some of the Jews. Tertullian wrote how Christ could go through any door, for the doors of hades had fallen down before the Lord when He went down to save the captive spirits held prisoners in "the under world". Rites of passage hand clasps were also hinted to when he said that the Father held the hand of Christ as he passed through the doors, and gaits of numerous nations of the world.
Tertullian lists some of these nations & islands, and says that there were many other areas which were unknown to them but known to God. Christ had also gone to these also, and in them he reigns as King over all the earth. A number of earthly kings and rulers were compared to Christ, the earthly Kings could not extend their powers beyond the boundaries of their kingdoms, or empires like Christ did, for Christ's reign had extended everywhere.
In later centuries, art works show rites of passage hand grips being performed before the different Christian kings. The Christ-child was often depicted as the great heavenly and earthly ruler, crowned and enthroned by the Father as the great King of Kings. Some works show different ones clasping his hand in a similar manner as different nobles would before the earthly Christian kings. The Christ child was also depicted in some art works as holding orbs, some of which had maps of the world on them. This symbolized how Christ was the ruler and King over the entire world. However, some works show his thrown empty, suggesting that he is also a traveling King. For other works show the crowned king traveling throughout the world knocking on the doors of different people to see you would receive him into their homes. These types of beliefs and concepts were filtered down in the later traditions which eventually became stories about the wandering Christ-child who was out in the world as the King of Kings, sometimes also in the guise of a poor person, etc., who didn't reveal who he was at first, so that he could test different people everywhere. Thus, later legends and art works show him as a wandering pilgrim, or as a beggar. These would become the basic ideas behind the later "Christkindl" traditions.
[Left: Christ wandering in the guise of a pilgrim, the shell on the pouch represents a pilgrim who had crossed over seas. Redrawn by DT, for original stone work, see: Donald Matthew, Atlas of MEDIEVAL EUROPE, (NY, Oxford: Facts On File, Equinox (Oxford), 1983), p. 102-3].
The early anti-Christian, Caecilius encountered the early Christians, Octavius & Minucius Felix some time between about 200-210 A.D. Caecilius may have heard of the beliefs among the Christians of his time concerning how Christ had went to other nations to preach the gospel. And yet, if he had, he ignored them because he seems to have thought that the pagan gods had deserved the worship of all the world because they (as he believed), had extended their power & authority into the whole world beyond the paths of the sun, & beyond the bounds of the ocean. In so doing this they acknowledge the sacred institutions of all nations and have also deserved their dominion. Which dominion has increased because of their antiquity. This ancient critic asked where the Christians' God was, for if he is able to help you when you come to life again in the resurrection, why can't he help you while you are still in this life? For don't the Romans, without any help from your God, govern, reign, & have the enjoyment of the whole world, & have dominion over you people too?
The early anti-Christian, Caecilius encountered the early Christians, Octavius & Minucius Felix some time between about 200-210 A.D. Caecilius may have heard of the beliefs among the Christians of his time concerning how Christ had went to other nations to preach the gospel. And yet, if he had, he ignored them because he seems to have thought that the pagan gods had deserved the worship of all the world because they (as he believed), had extended their power & authority into the whole world beyond the paths of the sun, & beyond the bounds of the ocean. In so doing this they acknowledge the sacred institutions of all nations and have also deserved their dominion. Which dominion has increased because of their antiquity. This ancient critic asked where the Christians' God was, for if he is able to help you when you come to life again in the resurrection, why can't he help you while you are still in this life? For don't the Romans, without any help from your God, govern, reign, & have the enjoyment of the whole world, & have dominion over you people too?
If he knew or had heard about the earlier responses which Christians had already given to earlier critics, then he must have rejected them too. Thus, he may have rejected the doctrine that Christ did have dominion over the whole world, & that the gospel was of great antiquity. The early Christians continued to respond by saying that Christ ruled and governed these other "worlds", where as the pagans' "gods" & "goddesses" couldn't because they were not true gods, but were demons. The early Christians believed that the doctrines, etc., that the pagans had were left over apostate fragments which had their roots in earlier dispensations when the preaching of the true gospel was preached by true prophets everywhere before the Christian dispensation. The pagans' forefathers had therefore retained some fragments of the gospel which eventually had become corrupted, for one reason or another, so that by the time a new dispensation came along, there still was left over fragments of the earlier dispensation.
[Left: Close up of pre-Adam, council in heaven, (above); fall of the angels (right), as seen by pre-mortal Christ (left). See: Bible of Robert de Bello- England S-E-Canterbury 1240-53 initial scenes of Genesis].Many of the early Christians believed that Christ pre-existed before his birth to Mary, as the pre-existing first born spirit Son of God. Thus, he had also been "present" with the human family in different periods of time, called dispensations. A 2nd century early Christian writing, that was even considered scripture & part of earlier canons, by some early Christians; The Shepherd of Hermas, tells how, Christ: "The Son of God is indeed more ancient than any creature; insomuch that he was in council with his Father at the creation of all things." Hermas 3, Similitude 9:110, in The Lost Books of the Bible & the Forgotten Books of Eden, (USA: World Bible Publishers, Alpha House, Inc., 1926), p. 255. Another translation reads:
Christ had also preached the gospel to the spirits in prison during his tour, or "descent" into hades, limbo, the underworld, or the spirit prison, as they called that realm. He did this great work as a Spirit, while his body laid dead in the grave. After his resurrection, Christ had also gone to different parts of the world so that people could be saved where ever they were. Though the early Christian argued with each other over different points of doctrine, and interpretations; these doctrines were believed and defended against the attacks and charges which were made by the early anti-Christians. For some of the early critics had charged that the early Christians believed that they alone would be saved while everyone else would be roasted in the fire! And that they alone in the whole world had prophets, while the rest of the human family had been neglected. They also charged that because the early Christians' doctrines were not ancient, God couldn't have saved anyone before the time of Christ. And if so, the Christians' God must have neglected others, or was asleep in the those ages prior to the time of the Christian era.
The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old.The Shepherd of Hermas, Book 3, Similitude 9, chapter 12.
Christ had also preached the gospel to the spirits in prison during his tour, or "descent" into hades, limbo, the underworld, or the spirit prison, as they called that realm. He did this great work as a Spirit, while his body laid dead in the grave. After his resurrection, Christ had also gone to different parts of the world so that people could be saved where ever they were. Though the early Christian argued with each other over different points of doctrine, and interpretations; these doctrines were believed and defended against the attacks and charges which were made by the early anti-Christians. For some of the early critics had charged that the early Christians believed that they alone would be saved while everyone else would be roasted in the fire! And that they alone in the whole world had prophets, while the rest of the human family had been neglected. They also charged that because the early Christians' doctrines were not ancient, God couldn't have saved anyone before the time of Christ. And if so, the Christians' God must have neglected others, or was asleep in the those ages prior to the time of the Christian era.
Different early to later Christians continued to respond to these types of charges by restating that Christ did not neglect the whole world. For He had sent "anointed ones" & "Christs" or anointed prophets as representatives for Christ, to other nations of the earth. Christ had even broken down the doors to the spirit prison, & the other nations of the world, & had entered into those places or realms where ever the human family could be found. Even entering into innumerable nations & islands of the sea, which were unknown to them, but known to Christ. In each of these different nations, wrote one Christian Father in response to early anti-Christians, the people of Christ can be found. Another early Christian wrote that Christ had went to where ever the human race could be found, in order that they could be saved where ever they were. And in what ever realm of existence that they may happen to be in. Christ & the gospel had also pre-existed in the heaven, in the heavenly church. Thus, Christ had given the saving knowledge of the gospel throughout the different dispensations of time.
The early anti-Christians ignored &, or, rejected these responses, in order to charge that the Christians had borrowed their stories, the basic elements of their scriptures, & rituals, or "mysteries" from the pre-Christian time pagan nations. They pointed to the many different parallels between the pagan-cults & the Christians to make this charge stick. But the early Christians also had an answer to these charges too. For if Christ & the gospel had pre-existed in the heavens, & before any & all nations & people had been created on earth. And before the nations of the earth had followed the fallen angels into different ages of apostasy. Then it was the gospel of Christ which had been the original message from which the other pagan stories, mysteries, rituals, predictions, etc., had been derived from, or borrowed from. Not the other way around as the critics had claimed. The early Christian apologists had also responded by saying that the reason why there were so many parallels between the Christians & the pagans-cults, was because the fallen angels had heard the true prophets of God in the different nations of the earth. The fallen angels had then went about counterfeiting the things that the true prophets had said, or predicted. Thus, in having borrowed from the divine things of God, in order to counterfeit, pervert, mock, & corrupt it. And in having taught these perverted forms of counterfeit "gospels" unto the pagans. Naturally then, there was going to be some similarities & parallels. Thus, the early Christians answered the different charges in these ways. Bringing into such answers their own particular interpretations concerning a pre-existing Church, gospel, & heavenly host of pre-existing saints. And of fallen angels who counterfeited the gospel. Plus how that Christ had gone to different realms of existence, & different parts of the whole earth to preach the gospel. If one was to accept the early Christian explanations rather than the early anti-Christian charges. This might help us to understand why we can find different traces of the wandering Christ stories, the pre-existence story, etc., in different parts of the world, including the ancient to later Americas.5
One of the pupils of Clement of Alexandria was Origen of Alexandria, [AD 185-230-254]. He wrote 8 books during the 3rd century A.D., in response to Celsus, thus, they are now entitled: Origen Against Celsus. Celsus wrote "On The True Doctrine" against the Christians about 170-180 A.D. Celsus argued that Christ had begun to teach his doctrine only during Christ's life time. Origen responded by saying that Christ had not only spoken to the prophets of the Old Testament times, but He also had prophets in other nations who represented Him too. Christ had also spread the gospel throughout the whole world through these prophets and had personally visited the different areas of the world too. For Christ showed His superiority to all rulers by entering into their several provinces where he summoned men out of them to be subject to Himself. Origen also taught that "the first Christians taught that God had covenant people on the other side of the world-- the Antichthonians."6
Origen: "Celsus next makes certain observations of the following nature: "Again, if God, like Jupiter in the comedy, should, on awaking from a lengthened slumber, desire to rescue the human race from evil, why did He send this Spirit of which you speak into one corner (of the earth)? He ought to have breathed it alike into many bodies, and have sent them out into all the world. Now the comic poet, to cause laughter in the theater, wrote that Jupiter, after awakening, despatched Mercury to the Athenians and Lacedaemonians; but to not think that you have made the Son of God more ridiculous in sending Him to the Jews?" Observe in such language as this the irreverent character of Celsus... We stated, indeed, in what precedes, that it was not as if awakening from a lengthened slumber that God sent Jesus to the human race, who has now, for good reasons, fulfilled the economy of His incarnation, but who has always conferred benefits upon the human race. For no noble deed has ever been performed amongst men, where the divine Word did not visit the souls of those who were capable, although for a little time, of admitting such operations of the divine Word. Moreover, the advent of Jesus apparently to one corner (of the earth) was founded on good reasons, since it was necessary that He who was the subject of prophecy should make His appearance among those who had become acquainted with the doctrine of one God, and... the writings of His prophets, and who had come to know the announcement of Christ, and that He should come to them at a time when the Word was about to be diffused from one corner over the whole world."
"And therefore there was no need that there should everywhere exist many bodies, and many spirits like Jesus, in order that the whole world of men might be enlightened by the Word of God. For the one Word was enough, having arisen as the "Sun of righteousness," to send forth from Judea His coming rays into the soul of all who were willing to receive Him. But if any one desires to see many bodies filled with a divine Spirit, similar to the one Christ, ministering to the salvation of men everywhere, let him take note of those who teach the Gospel of Jesus in all lands in soundness of doctrine and uprightness of life, and who are themselves termed "christs" by the holy Scriptures, in the passage, "Touch not Mine anointed, and do not My prophets any harm." [I Chron. 16:22 & Ps. cv. 15. Thus] "...there are many christs in the world, who, like Him, have loved righteousness and hated iniquity, and therefore God, the God of Christ, anointed them also with the "oil of gladness." This was Origen's answer to the irreverent language of Celsus. For "the Word, knowing that the nature of God is unaffected by sleep, may teach us that God administers in due season, and as right reason demands, the affairs of the world. It is not, however, a matter of surprise that, owing to the greatness and incomprehensibility of the divine judgments, ignorant persons should make mistakes, and Celsus among them. There is therefore nothing ridiculous in the Son of God having been sent to the Jews, amongst whom the prophets had appeared, in order that, making a commencement among them in a bodily shape, He might arise with might and power upon a world of souls, which no longer desired to remain deserted by God."7
In the: RECOGNITIONS OF CLEMENT, [1ST-4TH CENTURIES AD?] Clement was concerned about what happened to those who lived in the times before Christ's birth, how could they be saved? Peter's answer is interesting to consider. In one translation, Clement asks Peter:
"If those shall enjoy the kingdom of Christ, whom His coming shall find righteous, shall then those be wholly deprived of the kingdom who have died before His coming?" Then Peter says: "You compel me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Christ, who was from the beginning, and always, was ever present with the pious, though secretly, through all their generations; especially with those who waited for Him, to whom He frequently appeared. But the time was not yet that there should be a resurrection of the bodies that were dissolved... In like manner [as what happened to Enoch, etc., Gen.5:24,] others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able to completely fulfil the rule of righteousness, but have had some remnants of evil in their flesh, their bodies are indeed dissolved, but their souls are kept in good and blessed abodes, that at the resurrection of the dead, when they shall recover their own bodies, purified even by the dissolution, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorruptible, and shall be the first to see God the Father, and shall obtain the rank of honour among the first in the presence of God."8
Later, Porphyry, an early anti-Christian writer [AD 3rd century], was to ask the same questions of the Christians knowing full well that they had already answered it. "What about the souls of people who lived before Jesus and had no opportunity to believe?"9
Flavius Claudius Julianus, also known as "Julian the Apostate," [331-363, Roman Emperor, about 355-363, some say 361-63 C.E.],** asked the early Christians: Why had God sent prophets to the Jewish nation, but to no others? For no prophets, "no oil of anointing, no teachers, no herald to announce his love for man which should one day, though late, reach even unto us also?... If he is God of all of us alike, and the creator of all, why did he neglect us?"10 Was Julian right? Had God neglected the rest of the human family? Of course not!
Note here that Peter's answer to Clement's question, includes the idea that Christ had pre-existed, had talked or appeared unto the "pious", throughout the generations of time before Christ's own birth in the flesh to Mary. Thus, the people of pre-Christian times could be saved too. The righteous, before the time of Christ, had been translated to paradise.
Though many early writers' & artists' presentations & concepts of the harrowing of hell differ one from another. The basic message seem to be that Christ was making sure that everyone, sooner or later, would get a chance to hear and obey the gospel, even in the after life realms. That certain early Christian views were not exactly in line with others, is obvious when we consider how some said that the pre-Christian time saints of old remained in hades until the time of Christ's descent down unto them, at which time the harrowing of hell took place in which Christ led them by the hand up out of the spirit prison & led them up into paradise during the resurrection. While other said that the saints of pre-Christian times, by-passed hades and went straight to Paradise. While others didn't hold to either of these views, but had their own particular interpretations.
During the 2nd century A.D., & the centuries that followed, there were conflicting opinions in Christendom as to who got saved out of the spirit prison. Which of the saints of old ran up to greet Christ during His descent, as compared to those who didn't. And who was raised up out of that realm, and who was not. Peter wrote in response to early critics, and gave to the Christians an answer to charges & questions which must have been like what Celsus, and others critics were asking. He wrote how that Christ had suffered for the just & the unjust "that he might bring us to God". After those in the spirit prison had repented of their disobedient ways, & had begun to live according to God in the spirit. They would be allowed to advance towards the higher realms of existence, for Christ would bring them to God. John, & his friend the Apostolic Father, Papias, [A.D. 70-155], & Paul seem to suggest this too. In earliest Christian thought then, hell, or the spirit prison was a realm in which the captives could eventually escape from, for the gospel had been preached there too.11
Justin Martyr, explained that the reason why there are so many parallels between the Christians message, rites, and scriptures, etc., as compared to the heathen mythology of other nations, was because the demons had heard or read of the different predictions, rituals & things of Christ, & had even heard the different prophets speaking in the different nations. Therefore the demons everywhere had counterfeited these things. This seems to be his explanation. But also he wrote in his 1st Apology, that the different myths that have been passed down have been uttered by demons in order to deceive numerous members of the human family everywhere in the different nations, so they would go astray from the right path. They would inspire these counterfeit concepts, & doctrines in myths, after hearing the true prophets of God who were in the different nations. Which prophets had predicted the coming of Christ. Thus the demons everywhere, in the different nations, cause many people to not believe in the true message from the prophets, because they (the demons) had caused some people to believe & defend the myths, counterfeit doctrines, & rites.
Justin: "And these things were said both among the Greeks and among all nations where they [the demons] heard the prophets foretelling that Christ would specially be believed in; but that in hearing what was said by the prophets they did not accurately understand it, but imitated what was said of our Christ, like men who are in error, we will make plain." Justin goes on to give some examples of some of the things that were counterfeited by the demons, such as the predictions of the virgin birth, the scriptures, baptism, the sacrament or "Eucharist", & the mysteries or ordinances.12
The Christ-child is passed on into the hands of an angel, who passes him into the hands of the Father, extending down to clasp the hands of the Christ-child (top-right). Mid-13th century depiction of the war in heaven, Rev. 12. See: Nigel Morgan, 1988, Early Gothic Manuscripts (II) 1250-85, fig. 37, (Paris, Bibl. Nat., fr. 403, f.19v (cat. 103).
Celsus rejected the early Christians' beliefs concerning Christ's descent into Hades & His resurrection, for after noting parallels between early Christian and pagans, he charged that the Christians had invented the doctrine, & noted that the pagan nations had similar stories, and rites, thus, he charged that the Christians' version was borrowed. Origen wrote in response to Celsus that like it or not, Christ did descend to preach unto the spirits in hades.13
John P. Lundy [late 19th century] also wrote that: "Infidelity has been accustomed to say, from the time of Dupuis to the present, that Christianity is only a sort of copy of ancient Paganism: that is has no new ideas, and must therefore be rejected. But where did Paganism get its sublime conceptions of God, its notions of immortality and human destiny? Whence did all ancient nations derive them, hold them, and agree so marvelously about them? This universal faith must have an adequate cause; and Christianity is but the more full, clear, true and glorious exponent of it all.... If Christ was before Abraham, as He claimed to be, then surely He must have manifested Himself to other nations beside the Jews, or other nations, including the Jews, must have derived their religious systems and ideas from some common source."14
During the 4th century A.D., Eusebius wrote how Christ had pre-existed before his birth to Mary. Thus, he had appeared to the different saints & prophets of old. He was of the opinion that the gospel was not spread in ancient times into all nations, as much as it had been during the Christian era, for that was the time when a major effort was made to spread the gospel. And even though there had been prophets and other servants called anointed ones or "Christs" in the different generations among their own people everywhere. As great as these servant and their influences were as Christ representatives, the real anointed one, even Jesus Christ, still had greater power and influences over the whole world. He also wrote of Christ's dominion and glory as a great King of Kings over the different nations and races of the human family. This, concept, along with the others mentioned in other Christians writings, was an idea that would become part of later Christian lore and legends about Christ as the wandering King of Kings.
Saint Jerome [born about 345 A.D.] believed that Christ, after His resurrection, had been with Thomas in all the places of India, and then at other times with all the preachers of the Gospel, wheresoever they came. He also believed that the spreading of the gospel had been rapid and universal. Some legends and traditions say that Thomas made his way to the americas too, thus, Christ may have been with him at times during so great a pilgrimage.
St. John Chrysostom [born about A.D. 347], and Theophylactus were also of the opinion that the Gospel was preached amongst all nations of the earth. St. Gregory believed that the mystery of redemption had been announced in every part of the world in a literal way. As the doctrine and belief of Christ's wanderings throughout the world was passed on to later Christians. Some Christian pilgrims may have thought that they were being guided by Christ while on their own pilgrimages.15
CHAPTER TWO
WHEN LEGENDS BEGAN TO DEPART FROM THEOLOGY
Other 5th century works show some of the types and symbolical representations of Christ as a great King, and the spreading of the gospel into the four quarter parts of the earth, by representing the word as flowing forth like rivers of water into the four quarters of the earth from the throne in paradise. Another 5th century mosaic of Christ as the supreme ruler was found in the church of St. George at Salonica. In some cases domes represented the vault of Heaven where God reigns supreme. In the cupola of St. George's, at the summit of the cupola Christ appears as the triumphant Ruler of the Universe. His figure is enclosed within a large rounded shield having a rich border of flowers and fruit. This clipeus could serve as the obvious emblem of the world in its wholeness, and was regularly used as a frame for portraits of the emperors, conceived of as Christ's earthly counterparts in sovereign sway.
Other works show Christ enthroned in glory, another in the octagonal church of San Vitale [526-547 A.D.], in an apse in a vaulted recess at the end of the church, one portion shows a beardless flanked by angels and saints, seated on a globe from which flow the four rivers of Paradise. The globe represents how that he rules over the world and has made it his foot stool. The four rivers represent how the waters of life, the gospel, flows out into the four corners of the earth. Thus the nations of the earth are healed and nourished by the life giving waters of the gospel. Other art works show the Christ-child holding an orb with a map of the world on it.
About 560 A.D., in the S. Apollinare Nuovo, Ravenna, on the east end of the south wall is a mosaic of Christ enthroned. Another work of Christ triumphant shows him enthroned, the painting is at Bawit, Egypt, late 6th cent., Cairo Mus. Christ is enthroned in another work in the apse decoration, at S. Vitale, Ravenna, mid-6th century. Another work, 550 A.D., represents Christ in glory, however the throne is empty. Thus, could the blank space in the circle represent how Christ is a wandering King of glory who sometimes descends from his throne in order to visit different provinces in His earthly and other realm Kingdoms? All these types of art works were later illustrations of the earlier doctrines and beliefs, all of which had been defended during polemical times. Now that the doctrine was put to art works, these thing would eventually become some of the basic elements behind later legends of Christ's pilgrimage unto the ends of the world as the great wandering King of Kings, who reigns over whole earth.
ST. BENEDICT OF NURSIA [480-544 A.D.], preserved the basic concept of Christ's pilgrimage throughout the world. In 540 A.D., Benedict's monastic rule was established to help those who were on pilgrimages. The basic elements to Benedict's rule was influenced by the earlier doctrines and beliefs that Christ had gone to other nations of the earth. Christ was also a traveler who was out in the world on a pilgrimage testing different ones to see who would receive him. Thus, some monasteries were based on the Benedict rule which was that they should receive Christ himself by receiving the poor, the sick, strangers, & pilgrims. In Benedict's rule: "Ch. 36: of the sick. The care of the sick shall come before and above all else, so that in very deed they may be served as Christ, for he himself said: `I was sick, and ye visited me'; and `What ye have done to one of these little one, ye have done to me'.17
Some pilgrims were nothing more than religious scroungers who would take advantage of the different monasteries' hospitality until they either became tired of it or were urged by the community to move on. When they did, they would try the same sorts of things all over again at the next monastery. Since it has always been one of the first principles of monasticism that strangers must be received as if they were Christ Himself, these communities necessarily had always opened themselves to being imposed upon by those who sought to take advantage of the situation. However, this did not lighten the responsibility of how they ought to treat the stranger who knocks at the monastery door. Thus, even the troublesome guests were to be allowed hospitality. For they have not been trained in monastic usage. And they may not have realized that the monks were seeing Christ in them. Many of the Benedictine monks also committed themselves at an early date to missionary work, and they were primarily responsible for the conversion of England and later most of Germany. Thus, in later centuries, Benedict's Rule concerning how they ought to receive strangers, etc., was the basis for the later Christkindl legends among the Germans.
In later centuries, Benedict's rule was followed so that during the 7th century A.D., many Christian pilgrims were received as if they were the wandering Christ. In some cases, the earlier and later art works were to remind the monks, & Christian pilgrims of how Christ reigned over all the earth. A 7th century works represents Christ in heaven and, on earth, it is "a bold schematic figuration of the work of God sub specie aeternitatis et universi, for it invites us to contemplate simultaneously, and in order corresponding to the structure of the cosmos, God apart from the Incarnation (above) and, by allusion, God made man for universal salvation (below)."18
During the 8th--9th centuries, an ever increasing flood of pilgrims, vagrants, & travellers of all sorts sought monastic hospitality. And many monks attempted to do their best to meet the ever increasing demands of receiving Christ in those who came to them. Most lay guests were wholly ignorant of their status, for they didn't know that they were being received as Christ. Other Hospices, brotherhoods, and orders were formed to help serve the people and to meet this challenge.
Christ was again depicted as the Pantocrator, or Ruler of the Universe, in a late 8th century ivory panel. He holds a book in his hand, perhaps it is symbolic of the gospel message which was for the whole world, or of the book of life, another reminder of the coming judgment day. Christ tramples under his feet a lion and serpent symbolic of the devil, and holds a cross in his right hand. It seems that Christ was intended here to appear to be on the move. Or in the act of taking the gospel and the message of redemption into those areas which He is the great Pantocrator over. The artist may have also intended to depict Christ's victory over satan who is trampled under Christ's feet as the march goes on. Christ not only marches throughout the earth as a wandering Knight like King to gain victory over earthly Kingdoms. But during these later centuries, He was often depicted as the Knight-King of Kings who descends down into the spirit world to do battle with the devils and to gain victory over them there.
Thus, in the many different art works of the Harrowing of Hell, Christ tramples under His feet the devil, and thus gains another victory in that realm too. Some of these later Christians had also Christianized and blended into their own customs a Roman pagan custom which was similar to the Christian concept, that of the birthday of the "Unconquered Son". Later Church fathers attempted to redirect the excitement of the Roman mid-winter tributes to the God of Agriculture, Saturn, into looking towards the Christian's version of the Unconquered Son in Christ. Thus, Jesus was to be considered the true Unconquered Son and December 25 was taken over as a major feast-day of the Church.
From the 5th--10th centuries Christ Mass marked the start of the ecclesiastical year. In 529 it became a civic holiday & under the decree of Emperor Justinian, no work was to be performed. In 567 the Council of Tours said that the 12 days from December 25 to Epiphany was to be a sacred festive season. In 601, Pope Gregory told Augustine of Canterbury to follow the pagan custom of decking the temples with greenery, by doing it to the Christian churches. The pagan feast was to be Christianized too. "Nor let them now sacrifice animals to the Devil, but to the praise of God kill animals for their own eating, and render thanks to the Giver of all for their abundance... For from obdurate minds it is impossible to cut off everything at once." Thus, the Christians attempted to slowly bring the pagans over to Christ by turning their feasts and rites to be for the glory of Christ, instead of the devil.
The basic idea of the `Unconquered Son' in Christ was also part of what many early to later Christians believed happened during the harrowing of hell, for Christ trampled under His feet the devil, and this victory was often represented in depictions showing Christ standing on top of the fallen devil. In the frescoes of S. Maria Antiqua of the early 8th century, and in a another mosaic of the lost chapel of John VII in Old St. Peter's. "It entered the Creed as a necessary provision for the universal salvation of mankind, that should include those who lived before Christ's coming as well as later generations."19
An early 9th century work, which shows Christ in a circle with 4 angels with up-lifted hands around the circle, may have been another reminder to those who had gone on quests and pilgrimages that Christ was the ruler of the universe.20 Christ was depicted on His throne as the heavenly ruler in a mosaic that dates back to the end of the 9th century A.D., but of which may have been a renovation of an earlier work from the 6th century A.D., in the Narthex, St Sophia, at Constantinople. Another work that dates back to c. 870 shows Christ as Majesty. He is surrounded by angels, and the symbols of the gospel writers are there too. Four angle symbols may hint to the fact that Christ reigns in the 4 quarter parts of the whole world. Christ also holds a book on his knee, which may represent how that the gospel message was also for the 4 quarter parts of the earth, & which was to be spread by Christ's servants too. Christ also holds a ball, or perhaps, as in other art works, an orb which may be symbolic of how Christ reigns over the whole world.
During the 10th century A.D., and later, some of the Christian kings claimed to have been enthroned as God's representatives on the earth.21 The wandering Christ traditions may have influenced some of them to attempt to appear to be omnipresent like God, thus they would wander or move about their territories as if, or like unto the wandering King of Kings. In 929-30, Henry I attempted to give this impression but was not able to be an omnipresent wandering pilgrim like God could. During this century western pilgrimages grew in frequency and size. The Cluniac monks organized them, and built abbeys to provide hospitality along the way. Three well-marked land routes went through Balkans and Asia, other routes went over the sea. An elaborate hospices had been built in Jerusalem to welcome pilgrims there. The earlier concept was passed on here too, for at the "hospitality," all guests who come to them were to be received as if they were Christ. They were to show to all the respect due to them, especially to their own fellow Christians in the faith, and to pilgrims. If a visitor was announced, the abbot and brothers were to go meet them. In so doing this, they were in fulfillment of their loving Christian duty. They were to give each other the kiss of peace only after praying together. In the greeting itself, great humility was to be shown towards all guests. When the guest comes and goes, they were to bend their head or prostrate themselves on the ground before them, and so honor Christ in them, since in them they had received Him. They were to also show especial and particular care in the welcome given to the poor and to pilgrims, for in them they believed that they had received Christ in the truest sense.
A late 10th century book cover depicts Christ in Majesty, in his right hand He holds a book. Another shows Christ as the Pantocrator, or Ruler of the Universe. He holds up his right hand in blessing, while in the other he holds a book. Though there is a cross like halo about His head, there is no crown in this case.
During the 11th century A.D., among the 12 feasts was baptism which was an important feast in Byzantine liturgy, for the eastern Church regarded this event as the true Epiphany, and the revealing of Christ unto the world. Two other depictions of Christ as Majesty date back to the early 11th century A.D. Both of them show Christ holding a book on his left knee. One shows the symbols of the four gospel writers, while the other depicts 4 angels. In the Lintel over the doorway, at Saint-Genis-des-Fontaines, southern France, is a sculpture that dates back to 1020-1021 A.D. It depicts Christ in Majesty in which He presides enthroned in a double-curved mandorla which is often the symbol that is seen in pilgrimages in and out of different realms of existences. Thus also suggesting that Christ is a wandering King that is always on the move through his earthly as well as other realm dominions, as Lord of Heaven and Earth, and Lord of the universe from the Creation to the Last Judgment, from the First Coming to the Second Coming. Thus Christ is a traveler of both space and time. He manifests his divinity to the witnesses, the assembled apostles who also helped spread the gospel throughout the nations. Among the many people who saw these art works were pilgrims. "For the pilgrim who beheld this lintel as he passed through the portal beneath, the sculpture served as a statement of dogma, a reaffirmation of the divinity of Christ and a reminder of the impending Last Judgment."22 Another depiction of Christ in Majesty, also shows in the 4 corners, the symbols of the 4 gospel writers. This one dates back to the late 11th century A.D. Christ is also in the mandorla here too.
During the 12th century a number of works show Christ as the Pantocrator, again Christ sits enthroned holding a book which is "the Gospels." In Byzantine art the omnipotent Christ (Pantocrator) sits holding the Gospels in His left hand and blessing with the right, a different one shows Christ as Ruler of the Universe. In a huge work showing Christ as the great Pantocrator, Christ is again represented as King & ruler of the universe. However, in this case, Christ is not dressed in the robes of royalty, there is no crown upon his head, and no outward attributes of power, though some glints of gold dapple his garment and about his face is a symbolical circled aura. Thus, it may be that Christ is so clothed as a reflection of the traditions about how that He was out in the world as a wandering King, who, at first, gives no outward show of power, but appeared to be a normal looking man in order to test the world to see if the world would except the Word & His message. Another work shows Christ on a throne in glory, holding a book on his left knee. Two angels with orbs in their hands stand on each side of Christ. The orbs suggest that they are rulers under Christ's reign. Christ is not crowned in this particular work as He is in others.
A work dated 1192 A.D., is like unto another dated 1140-54 A.D., for Christ holds in his left hand a book which may be the gospel message, or the book of life. On the book is the + symbol & the 4 angle symbols in each corner, some of which are covered by Christ's hand. Eight angels form a circle around Christ who is the Pantocrator over these archangels. Four of the angels hold orbs in their hands. Thus, they might represent 4 angels who were given power to govern under Christ's reign, the different quarter parts of the earth. Thus, the whole earth is under Christ's reign and care. A different work of Christ as Pantocrator is found on a medallion surrounded by a Greek inscription, `The Almighty said: "The heaven is my throne, the earth is my footstool".' Below him are the four archangels, each holding a labarum, and four angels in imperial garb. Among others depicted are the four Evangelists writing at their desks. The work dates back to A.D. 1148. Christ is depicted as the Pantocrator in a 1192 A.D., work, in which Christ holds in his left hand a book. The book also has 4 angle symbols and the + symbol in the middle, which in this case, most of the + symbol and an angle are covered up by Christ's hand. Could these symbols represent how the gospel was for the 4 corners of the earth to which the angels were given charge over? Ten angels surround Christ in a circle, each of them hold orbs in their hands, which perhaps indicates that they have been assigned a certain area of the world or a certain area of the universe to which they rule, but under Christ's reign. Thus, they are like princes under Christ the great Pantocrator & great King of Kings.
However, in this case Christ is not clothed in royal robes, & a crown, but is dressed in robes which might suggest that He was intended to be viewed here as the wandering King of Kings. For according to the legends & traditions, Christ was out in the world as a wandering King who did not make His royalty known at first so as to not draw too much attention to Himself wherever He went, and in order to test different ones in different nations to see if they would receive Him as if He were `one of the least of these'.
From the 12th century onwards, towns overtook monasteries as the focal point of social activities in which brotherhoods were formed, hospices were built and charitable orders founded. During the Middle Ages on up to our modern era, the Benedictine monasteries have remained true to the ideal of their founder, which was to honour Christ in strangers, thus being mindful of the warning to be prepared for the Day of Judgement: "I was a stranger, and ye took me in."
During the 13th century A.D., St. Francis of Assisi [c. 1182-1226], must have learned of these rules and stories about Christ as a wanderer in the guise of a beggar or pilgrim. For it seems that he attempted to follow after the Lord's example. For according to traditions, he wandered around as "the Lord's own beggar." Like the later wandering Christ-child legends, St. Francis begged for food from door to door. He would also sleep in what ever place he was able to fine lodging. He wanted to be poor because Christ was poor, and he was trying to live like Christ had. In a certain work, "Christ himself is depicted as a pilgrim to Compostela!"23
Christ was also depicted in art as he who was the Highest made the lowliest, the King of all kings a poor infant. There is a psalm which is said to have come down to us from St. Francis. It was for Christmas day at Vespers, a portion reads that Christ is "A great King over all the earth." A number of later poems, songs, carols, and art works in later centuries mention Christ as Heaven's King that reigns as Lord and King over all. And in reference to his birth, some say how during Christmas Eve night, our heavenly King, shall be born.24
Another mosaic of the Last Judgment (2nd half of the 13th cent.), depicts Christ as Judge & Ruler. Another shows Christ reigning, & the 4 symbols of the 4 gospel writers in the 4 corners, dates back to 1254 A.D. Giotto [1267-1337 A.D.], depicted the last Judgment in which Christ is flanked by His Apostles, & sits enthroned above mankind, summoning the blessed to heaven with His right hand, and condemning the damned with His left hand. Two angels roll back the heavens like a veil to reveal the gates of paradise. These types of works must have reminded Christians of their duty to treat all people as if they were the wandering Christ. In a mosaic of `the Medieval Christ', Christ sits on what could be His throne, while grasping the wrists of two men with their feet in irons. One man is white, while the other man seems to represent the darker skinned races. Thus, they also represent the captives of the different races of the world. In clasping their wrists, Christ is in the act of drawing into one and the same salvation the captives of every race.25
In a 13th century work, Hesso II of Reinach, a lord of Aargau, is in the act of receiving the poor at the door with a hand clasp on the wrist.
During the 14th century A.D., the concept that the gospel was to be spread over the whole earth was still believed to be the on going mission of Christianity. For the Dominicans' believed that their authority to preach and teach descended directly from Christ and the apostles. Tradition acknowledges the friars' devout faith that Christ had ordained Saint Dominic and his followers to inherit the apostolic imperative to "go into all the world to bear the good news".
Later feast preserved the concept of how Christ was consider the King of Kings, for the Florentines, & the feast of the Epiphany included a ritualistic gift bearing procession of earthly Kings, or those who represented the magi in a procession. The gifts of the Kings were a type of the gifts that had been given by the original Magi to the Christ child. The Kings' offerings were symbolic of the submission of all earthly rulers to the divine kingship of Christ. Another work during this century shows Christ as Pantocrator again.
A late 12th century work mentioned earlier, & 14th century work shows Christ as the Pantocrator. In this 14th century work, like that of the earlier one, Christ is depicted with no crown on his head, or royal robes on. Instead, the artists may have intended to have Christ dressed in such a way as to suggest that He is the wandering King of Kings in the guise of humble folk. While in another, dated after 1336 A.D., it shows Christ and the Virgin Mary sitting side by side on a throne with crowns on their heads. Christ holds in his left hand a map of the world inscribed on an orb, while in his right he raises a scepter, thus showing their universal reign. In a different work of Christ, the globe is symbolic of worldly dominion. The Dominicans of San Marco celebration had its focal point the high altarpiece of the Dominican choir. In the center of this altarpiece was a depiction of the Virgin Mary and the Christ child enthroned. Thus, Christ was considered as being the King of Kings because of the throne, & also by the royal orb held in his left hand, bearing the map of the world. The sphere of the world has on it an inscription which says: "Europa" & "Asia," a symbol of his universal reign.
CHAPTER 3
LEGENDS ABOUT THE WANDERING CHRIST-CHILD
Another story is entitled: The Crown: A young prince was crowned king with his father's golden crown with all kinds of precious stones on it. His mother told him to wear the crown with pride as his father did. But he was to also be unselfish and wise as his father was. The newly crowned king promised his Mother that he would try. He learned how to read from the teachers he hired, and in return tried to find out what their problems were so he could help them. He gave all he had to the poor until he was poor too. However, he kept his crown because he wanted to give it to a king. The boy's reign was cut short when he became ill and died on the same day that Jesus died on the cross. The two met in heaven, the boy noticed that Jesus was still wearing the crown of thorns, and upon finding out who Jesus was, he gave him his own golden crown. Jesus told him that he knew how much the crown meant to him and said that he would wear it proudly, "as a sign that I am king not only of Heaven, but of the Earth I love as well."27
Saint Martin was tested by the wandering Christ who appeared as a beggar. Thus, a number of art works depict Christ in the guise of a beggar asking Martin for help. Some works show the saint giving Christ his coat. The dates for these works date back through the centuries, from the beginning of the 11th century on through to the 15th century A.D. In one work (early 11th through the 1st quarter of the 12th century A.D.), the artist blended the concepts of how Christ is the great Pantocrator with that of how he is also a pilgrim King who often wanders about his kingdoms, sometimes in the guise of a beggar in order to test his servants. Thus, Christ was depicted on his throne in the mandorla symbol, a symbol often seen with otherworld or realm pilgrimages, such as in Christ's, or the saints', or the soul's ascension into heaven, or of Christ's descent into hell. And because Christ is often depicted in this symbol while seated on his heavenly throne as the Pantocrator of the universe, this would seem to suggest that he is a pilgrim Pantocrator, a heavenly ruler who sometimes leaves his heavenly throne in order to make pilgrimages throughout his earthly but also other-realm kingdoms throughout the universe. This concept is further suggested by the fact that this same work also has a portion that shows St. Martin giving a coat to the wandering Christ who comes to the saint in the guise of a beggar. Another work shows St. Martin with the beggar, while again blending the two concepts, for another portion of the work shows Christ as the Pantocrator with two circles or mandorlas behind him. Throughout the centuries on up to the 15th century A.D., artist would depict Christ in the guise of a beggar asking Martin for help.28
St. Olive, in a written account was visited in prison by an angel, while in an art work she is visited by Christ. This may have reminded later Christians of this time of Christ's descent into the spirit prison to harrow hell of it's captive spirits.29
An earlier work of art shows a monk greeting postulants at the door by clasping their wrists to welcome them in. While in a later work by Giovanni Guido, [1387-1455 A.D.], (or Giovanni da Fiesole, called Fra Angelico), not only did he depict in one of his own works one of the hand clasps that were often seen in numerous depictions of Christ's descent into limbo. But also, in 1440, he depicted Christ as a pilgrim being greeted by two monks, one of which grasps Christ's hand. Christ's shirt is one of a medieval pilgrim, He has the staff of a pilgrim & has journeyed to a monastery where he is welcomed by 2 Dominican monks. This art work was in the lunette over the guest-room door at the monastery of San Marco, Florence. By placing it in the guest-room he had reminded his brethren in the faith that they should do their Christian duty of entertaining strangers and do all the other calls of mercy too. The moral theme of the painting was that when the two brothers of San Marco had welcomed a pilgrim to the hospitality of their convent, they were unaware of the true nature of their guest. But despite this, they had went forth eagerly to bid him enter for Christ's sake. Christ, in the guise of a pilgrim, carries a staff, and as the nearer monk reaches out his hand of welcome, the two arms with the staff make the secret sign of the cross which was the password by which all the poor and the travel-stained may enter "In His Name."
Later Christian rite of passage also includes the hand clasp of the monk who is seen in the act of clasping Christ's hand. Christ's face is of one whose citizenship is in heaven and that of a pilgrim and a stranger who can tarry but a night. Thus, the traditions & art works of Christ at the door in the guise of a beggar, pilgrim, or wandering king, in some cases, also included different rites of passage hand and wrist grasps. For according to traditions and art works, etc., at times, Christ had left his throne and heavenly Kingdom in order to wander all over earth because he reigned there too. During his wanderings, and at some unknown hour, it was believed that he would knock at the doors of numerous homes, monasteries, & kingdoms, etc., in order to test different ones (Matthew 25).
The later customs of greeting or welcoming people with hand shakes or wrist grasps at doors or before they entered the chapel, may be considered as later customs that go back to these earlier ones. Also, rites of passage hand and wrist grips are seen in numerous art works that show Christ before, or while standing on the fallen doors or gaits of hades, limbo, or the spirit prison house, etc.; while coming up out of baptismal fonts; while ascending towards and into heaven; before the doors or gaits of heaven; or while ascending the steps to the temple; & the gaits of the heavenly temple, etc. Thus, in earlier and later centuries of Christian quests & pilgrimages, etc., numerous Christians, when they saw these different art works, on stone carvings, monuments, on the inner and outer Church walls, & in numerous illuminated manuscripts, etc. Upon seeing them, they were reminded of the hand & wrist grips that were part of their ritualistic mystery dramas which was a type of the soul's pilgrimage through life and the after life realms.
[Left, Peter clasp hands of souls ascending up to the door to paradise on the right hand side of Christ's Last Judgment scene above, but not seen in this close up. Conques Last judgment detail Portal, tympanum Abbey Church of St Foy Conques, Aveyrou, France begun 1100, 12th century stone work. [Below left see: Walter Oakeshott, Classical Inspiration In Medieval Art, (NY: Frederick A. Praeger, 1959), plate 80: "A Carolingian ivory masterpiece: France, 9th cent." Ascension of Christ into heaven, hand of God the Father greeting Christ. Hanns Swarzenski, (2nd ed.), Monuments of Romanesque Art, (Un. of Chicago Press, 1954 & 1967), plate 66, fig. 151. Late 10th cent.: "Christ in Mandorla" for rebirth, or as passage into another realm. Hand of God clasps the wrist of the Son, while an angel clasps hand of Christ. Early Christian Art, The Late Roman & Byzantine Empires from the 3rd to the 7th century, fig. 83. Venice, St. Mark's 5th cent. Christ in Limbo. Adam reaches around a pillar to clasp right hand of Christ. W. F. Volbach & Max Hirmer, Early Christian Art, (Pub. A Abrams), 93, Munich, Bavarian National Museum, ivory panel, Christ ascending into heaven, cent. 400. God right hand clasping right hand of Christ. Early Christian Art, ibid., The crucifixion. Late 11th or early 12th century. Ivory. Treasure of the Cathedral of Saint Just, Narbonne. Walter Lowrie, Art In The Early Church, 1947, plate 100. Christ descent into limbo, 4th or 5th cent. Joseph Gantner & Marcel Pobe, Romanesque Art In France, (Thames & Hudson, 1956), plate 135, p. 64. Conques (Aveyron), Christ as Judge. See also: Roland H. Bainton, The Horizon of Christianity, (American Heritage Pub. Co., 1964), p. 214-15. Peter clasping hands of souls on right hand side of Christ as judge. Andrew Martindale, Gothic Art, From the 12th to 15th century, (NY: Praeger, 1967), p. 132 & 133, Illustration 98: Belleville Breviary from the workshop of Jean Pucelle; probably between 1323 & 1326. Arm of God clasping hand of a person. New Catholic Encyclopedia, vol. 21, p. 809, fig. 2-b. Old Testament prefigurations of Marriage, fragments of a Flemish silk & wool. Seven Sacraments. Tapestry from the workshop of Pasquier Grenier, Tournai, 3rd quarter of 15th cent. Claude Schaeffner, Artistic Consultant: Jean-Clarence Lambert & others, Gothic Painting I, p. 48, (England: Ed. S.A. Geneva 1968. Master of Westphalia 14th century. Christ in Purgatory, Wallraf-Richartz Museum, Cologne. Christ grasping Adam by his hands. See also: The Lost Books of The Bible & The Forgotten Books of Eden, (Alpha House, 1926 & 27), p. 86-88, "The Gospel of Nicodemus." Also: A Library of Fathers of the Holy Catholic Church, vol. 2, p. 264-5, S. Cyril of Jerusalem, Lecture On the Mysteries. Art A History of Painting, Sculpture, Architecture, vol. 1, p. 327, fig. 410. Benedetto Antelami. Descent from the cross. Relief. 1178. Cathedral of Parma, Italy, "...the lifting of Christ hand from the Cross becomes an act of ritual grace, accomplished with the aid of an angel." Jean Porcher, Medieval French Miniatures, 38- The anumciation, 2nd half of the 12th cent. In the temple. Luke 1:10-11. Hanns Swarzenski, Monuments of Romanesque Art, (Un. of Chicago Press, 1954 & 1967), plate 15, fig. 35, the ascension, Lorraine, cent. 1000. Hand of god extends down from heaven to grasp the hand of Christ].Many of which must have been made by Christian artist, monks, and stone masons, etc., to reminded them of the hand and wrist grips which they made while performing Christian vows and covenants during the mysteries. Which covenants and vows were serious promises to God that they would remember to not only resist sin and evil, but that they would also remember to do their moral obligations, and Christian duties of helping & receiving the poor, the hungry, the sick, the pilgrim, the beggar, etc., who came to them. The modern medical and Hospital oaths that Doctors take, may have their roots in these later Christian vows, etc. It may be that the very same Christians who had made these depictions had also passed through similar situations while they had been on pilgrimages, quests or journeys to other parts of Christendom too. Or if they should happen to undertake a quest or pilgrimage, they too could also have hope in the fact that they would be received, fed, given a warm place to stay, or nourished back to health, etc., if they were to have run in to trouble while far from their own homes. For their fellow Christians were also under the same type of covenants, vows, & Christian duties to receive strangers, pilgrims, & beggars, etc., too. If they remained true to their vows and performed their Christian duties, they could look forward to being greeted in a similar manner at the doors of paradise, or as they ascended into heaven, being raised up by hand and wrist grasps during their after life pilgrimages.
For this was what their mysteries, art works, monuments, manuscripts, and the performing of their Christian duties with regards to the treatment of strangers, etc., had all helped them to be ready for. For upon doing all these things in earth life, they believed that they were ready for pilgrimages in the after life when it was their turn to knock at the doors or gaits of paradise, or the doors or gaits of the heavenly city. And with their hand clasping angelic guides and guardian angels with them, they would know the rites of passage hand and wrist grasps and grips in order to pass by the angels who guarded the gaits or doors of paradise, and further on, the doors and gaits of the heavenly city of light. Where they would either be greeted by angels, the Father, or Christ himself, just as they themselves, while mortals on earth, had went worth to greet the wandering Christ when he had knocked on their doors. For just as these monks had received Christ as a pilgrim, etc., on the earth, & had not turned him away, so also would these monks, (who represented the faithful), upon their own death and after life pilgrimages and ascensions would have their hands clasped when received in through the doors or gaits of Christ's heavenly home and kingdom, and his Father's many mansions.30
Another depiction of Christ as a pilgrim shows St. Augustine in the act of washing the feet of Christ as a pilgrim.31 There is one that shows two monks with Christ. Christ is holding a walking staff of a pilgrim, suggesting that he is a pilgrim. One monk holds a jug and dish, while the other seems to be motioning Christ to join them for a meal. The Latin text over this work reads: "+ HOSPES + FVI + ET + SVSCEPISTIS + ME + ".32
Another saint that the wandering Christ came to was St. Pantaleon, who "in ordinary accounts the Saviour is said to have appeared to him in the guise of the Christian hermit, Hermolaus, who was his mentor, but there must have been another hagiographic version of this detail, since in the retable in his honor at Dolianova... the apparition [wandering Christ-child] also assumes the form of the Holy Child."33
Among the Germans is the legend of The Holy Rupert. During the reign of the pious Ludwig, Saxony was governed by the Duke Robolaus. He was in love with Bertha the daughter of a powerful duke upon the Rhine. She attempted to influence him to becoming a Christian but was not able to. Robolaus became so unkind to her that she left him and went to a distant castle to give birth to a son whom she named Rupert. She saw to his education and He fully repaid her cares, and was early distinguished by many graces of character such as charity, love, doing good to the poor and suffering, etc. One time he suggested to Bertha that they should first feed the hungry and cloth the naked, before they build a church. As he grew older he continued to devote himself to works of charity. One day, as he slept on the bank of the Rhine river, he had a wonderful vision in which an old man stood in the river surrounded by a number of boys which he emerged into the water, when they came forth out of the water they were more lovely than before. Then there was a beautiful island, with fruits, flowers, & birds singing their sweet songs, (his idea of Paradise). The old man led the boys, and clothed them in shinning garments. Rupert requested that he too might be allowed to go to the lovely island, but the old man told him that this was not a place for him, for his life of charity and holiness rendered him worthy of the life in heaven, and to see the face of the Transfigured. All at once there arose from the island a beautifully shinning rainbow. It was then that the infant Christ appeared in indescribable glory in the midst of a band of angels with golden wings. At his side knelt St. John as 2 angels flew above him holding a garment which Rupert had recently given to a poor child. The Christ child was then clothed in this garment, and then said: `You have fed the hungry, and clothed the naked; for such works are given the higher rewards of eternal glory.' Rupert now in ecstasy, stretched out his hands to the lovely vision. But it soon vanished, and he awoke. From that time on he was even more determined to resign all worldly honors. He told his mother that he wished to make a pilgrimage to Rome where he lived out his days in religious labors, but later he made another pilgrimage back to his mother & eventually died in his mother's arms. Rupert was eventually canonized, and the Convent of Eubingen is said to contain the garment which he gave to the poor child, and which was represented in the vision.34
St. Christopher was believed to have been tested by the wandering Christ-child. Some suggest that he was a martyr in Asia Minor during the "3rd century?" A.D. The name Christopher means "Christ-bearer" and this is the basis for later legends and art works that depict the Christ-child on his back. Later legends tell how the wandering Christ-child came to him as a small child to test him. He acted as though he was attempting to cross a river. St. Christopher, didn't know who the child was at first, but he decided to help the child, and thus he also became known as one of the 14 Holy Helpers. He put the Christ-child on his shoulders and started to cross the river, during which the Christ-child seemed to press down on him. He asked who it was that he had on his shoulders, and the Christ child revealed his identity and told him that the weight he felt was the weight of the sins of the world. St. Christopher was also considered the patron saint of pilgrims. Numerous art works span through the centuries to illustrate this legend.35During the 16th century A.D., the earlier customs & traditions still flourished as to how pilgrims and the needy ought to be treated. Giovanni della Robbia (1514-25), depicted the different "seven works of mercy: clothing the naked, welcoming strangers, nursing the sick, visiting prisoners, burying the dead, feeding the hungry and comforting mourners." These art works can be seen on the outside wall along the Ospedale del Ceppo which was built earlier in 1277 A.D. John Calvin [1509-1564 A.D.], is said to have written in a hymn which greets the King of Mercy and of grace, Reigning omnipotent in every place.36
CHAPTER 4
THE CHRIST-CHILD WANDERS INTO LATER CHRISTMAS TRADITIONS
[Art work by DT 4-17-2011, illustrates the old legend related by Elise Traut, which tells how on Christmas Eves, "the Christ Child wanders all over the world, going from castle to hovel, up hills and down valleys, in search of the good and deserving. He pleads for succour at the various homes he enters, usually appearing as a beggar or humble wanderer." Consequently, it was because of this type of lore that beggars were rarely turned away on Christmas Eve, and aid that one might rendered to beggars, was, and still is looked upon "as hospitality shown to Christ. Following close upon this custom came the now universal one of bestowing charity to the poor at Christmas-time." (See: Lillian Eichler, The Customs Of Mankind, With Notes on modern Etiquette and the Newest Trend in Entertainment, (Garden City, New York: Nelson Doubleday, Inc., 1924), 463-4; Roselle Williams Crawford, Survival of Legends, Legends and Their Relation to History, Literature and Life of the Southwest, (San Antonio, Texas: The Naylor Co. , 1952), 62-3, notes 74 & 79, & p.82; Christmas, Its Origin, Celebration And Significance As Related In Prose and Verse, Edited by Robert Haven Schauffler, (New York: 1907, Dodd, Mead & Co., 1947), introduction xi; Hamilton W. Mabie, The Book of Christmas, (Toronto: The Macmillan Co., of Canada, LTD), 38.]
The giving of charity and gifts to the poor during the Christmas season originated with the earlier belief that
during the Christmas season the Christ child sometimes came to the door in the guise of a beggar, or a poor cold wandering child. Elise Traut relates the old legend that on Christmas Eve the Christ Child wanders all over the world, going from castle to hovel, up hills and down valleys, in search of the good and deserving. He pleads for help at the doors to various homes. He usually appears as a beggar or humble wanderer. Because of this and other legends beggars were rarely turned away on Christmas Eve, and to help the beggar was, and still is looked upon as hospitality shown to Christ. Thus, this custom was the root influence of other customs that followed, such as the now universal one of bestowing charity to the poor during Christmas time.38
In the many different areas of early to later Christianity the light of their candles gleamed in a million different places. They were traditionally used to light the way of the Holy Child; and to shed light over the world, which also brought warmth and cheer to the hearts of all who observed the day set aside as Christ's birthday. Irish children light a candle in the window on Christmas Eve. Thus, when the gift-bearing wandering Christ came through their town, He would know that He would be welcomed there. During the Middle Ages the tradition of "cradle-rocking" was done. In Germany, the Christ was considered to be the universal little brother of all children of earth, and so Children would rock & care for an image of the Christ-child.
Fragments of the idea about the wandering stranger in need of a place to stay, may have been retained in the paganistic customs of mumming, which were blended in with the later Christians' Christmas time customs of door to door caroling, etc. In some cases these strangers are masked to conceal who they really are, & in other cases, a wandering king is among them. Mummers are often males wearing masks. A group of mummers move about a community demanding gifts for their entertainments, customs had made it possible for them to have the right to enter homes and areas that they might have otherwise been barred from. During Cardinal Wolsey's dinner party on January 3, 1528, Henry VIII, was among a group of 16 masked revelers who interrupted the party. They were doing it under seasonal, as well as regal, license.
During Saint Martin's Eve in Germany and in the Low Countries, winter visitors were either bright saints and angels or mock-terrible bogeys and monsters. These different types of traditional visitors are found in many countries, but it German speaking countries they take on vivid and picturesque forms. A number of saints such as Martin, Nicholas, and the Christ-kind, Knecht Ruprecht, and others were very real and personal beings to the children. They were looked for and their expected arrivals were awaited with pleasant expectation or mild dread, because with the pleasant gift-givers, were also monstrous figures with grotesque half-animal shapes. In some areas of Christianity the traditions concerning St. Nicholas as a gift giver was to survive in later traditions. However, in Protestant Germany, the Catholic saint faded somewhat after the Reformation, where as the wandering Christ child traditions gained more acceptance. The Christ-child's time of visitation became, of course, Christmas Eve.
As the traditions grew other strange characters entered into the story such as Pelznichel, who through the Christ Child knew all about their good and bad points, thus Pelznichel was to become a kind of holy terror to the children. Somehow in Germany the Christ Child or Christkind traditions were not able to preserve their original charm and simplicity. The different stories were to become a combination of angel, infant and fairy and again a tall girl clad in white, with flowing flaxen hair. St. Nicholas was attended by various companions, including Christ Himself. In many German homes, when the family had gathered around their Christmas tree, the Christkindl would arrive. Sometimes a youth played the role; but often a young girl with long blond hair acted out the part. Dressed in a white robe, she wore a golden crown, golden wings, and often carried a small Christmas tree in one hand. Christmas gifts for children were tied up in bundles which were supposed to have been brought by "der Haus-Christ."
[Art work by DT, 4-19-2011, illustrates later German traditions that blends Christkindl traditions of a combination of angel, infant, fairy or tall girl clad in white, with long blond hair. She sees the candles in windows, is attracted to the lights. Fires are left burning to warm & welcome her. A place is left open at the table to feed her; & straw is left under the table or in a crib to offer a soft place for her to sleep on. She sees the letters that list requests for gifts, because the letters sparkle from the sugar sprinkled on the envelops, intended to catch the wandering Christ-child's eyes as he/she passes by. (See: William Sansom, A Book of Christmas, (New York & Toronto: McGraw-Hill Books, 1968), 105-106; The Strand Magazine, Jan. 1891, frontispiece, of Santa Claus as female child, with blond hair, derived from German Christkindl traditions. See Thomas Nast's 1863-1889 illustrations of Christkindl, called "Christkindchen," for Harper's Weekly. See also: William S. Walsh, The Story Of Santa Klaus, Told for Children of all Ages From 6 to 60, (New York: Moffat, Yard & Co., 1909, republished by Omnigraphics, Penobscot Building, Detroit, 1991), 57-58, 70-71, & 79; Horace J. Gardner, Let's Celebrate Christmas, Parties, Plays, Legends, Carols, Poetry, Stories, (New York: The Ronald Pr., Co., 1940 & 1950), 32; Satomi Ichikawa, Merry Christmas, Children at Christmas time Around the World, (New York: Philamel Books, 1983, Text by Robina Beckles Willson), 29-31, 39 & 51; Patricia Bunning Stevens, Merry Christmas, A History of the Holiday, (New York: Macmillan Pub. Co., Inc., 1979; London: Collier Macmillan Pub.), 57, 80-81; Yorke Henderson, Lenore Miller, Eileen Gaden, & Arnold Freed, Parent's Magazine's Christmas Holiday Book, (New York: Parent's Magazine Press, MCMLXXII), 68-69, 95, 104; Ruth Sawyer, The Long Christmas, (New York: The Viking Press, 1941), 13, 15-16; Crippen, Christmas And Christmas Lore, 105, 147-148; Francis X. Weiser, The Christmas Book, (New York: Harcourt, Brace & Co., 1952), 111, 152, 160-1, 168-170.]
Some Protestant sermons of the latter half of the 16th century A.D., made reference to presents as having been brought to children by the Saviour Himself, strangely called the Haus-Christ. The "Christ-bundles" contained things like money, sugar-plums, cakes, apples, nuts, dolls, and clothes, etc. Plus things that could be used for teaching the children different things. In Alsace it is usually a girl, with a crown of gilt paper, she also brings a basket of sweets. She is attended by Han Trapp, in a bear-skin, with a long beard and a rod who threatens the naughty children. They are saved by the intercession of das Christ-kind who makes the children recite a hymn or some verses of Scripture. If they do a good job at this the Christ-kind rewards them with gingerbread; if badly he beats them with a bag filled with ashes. In Brittany, the gifts are directly ascribed to "Le Bon Jesus", the Good Jesus, similar to the Germans' gift-giver das Christ-kind,--the Christ-Child. The Pennsylvania Germans saw the coming of the Easter rabbit on Easter Eve as being similar to the Christkindl's visit at Christmas.
Some artist depicted the moments when the Christ-kind enters with gifts, with the Hans Trapp close behind. Playing the part of the Christ-kind is a girl with a crown of lighted candles on her head, a basket of toys in one arm, and a bell which she rings in the other as she comes through the door. Representations of the Christ Child angel were also placed on the top of Christmas trees, however, in time, they evolved into a fairy or star instead of the angel-figure. St. Nicholas is not only attended by a hideous figure, for sometimes, as at Warnsdorf near Rumburg, there comes with him the forms of Christ Himself, St. Peter, an angel, and the famous Knecht Ruprecht. St. Nicholas, St. Peter, and Ruprecht accuse the children of having been naughty, the Heiliger Christ intercedes and throws nuts down, and receives money from the parents.
Pieter Brueghel's 1566 work depicts the "Census-taking," in a village under a blanket of white snow. Peasants come and go as they busy themselves with their own particular jobs. A crowd gathers around a thatched house where the census is being registered. Among all these scenes is Joseph who is laden down with baskets, while Mary follows riding on a donkey. No one seems to notice, or be interested in them, and so they pass through unrecognized. For different ones may have only glanced up for a moment to see what must have looked to them to be ordinary pilgrims.39
Door to door mumming and singing may have been influenced by, and had some roots in the wandering Christ-child traditions. However, in 1583 a strong Puritan movement was published in the "Anatonmie of Abuses" by the Calvinist, Philip Stubbes, who condemned, among other things, "mumming," and other "fooleries."
During the 17th century A.D., we can trace a deliberate substitution of the Christ Child for St. Nicholas as the bringer of gifts. Thus, early in this century, a Protestant pastor complained that the parents who put presents in their children's beds and tell them that St. Nicholas had brought them were following a bad custom, because it pointed the children to the saint, when it was the holy Christ Child who gives us all good things for body and soul, and He alone it is whom we ought to call upon, not the saint.
There is a story that belongs to lore and legendary about the institution of the Weihnachtsbaum by Martin Luther, who, after wandering one Christmas Eve under the clear winter sky lit by a thousand stars, set up for his children a tree with countless candles, and put an image of the starry heaven whence Christ came down. On the title page of Der Struwwelpeter by the Frankfurt doctor Heinrich Hoffmann we see a depiction of the Christkind (Christ Child) angel figure as a crowned, winged female holding a book open. She is flanked by two Christmas trees whose candle lights merge with the stars according to the Lutheran legend.
During the 18th Century A.D., in an engraving by Joseph Kellner, we see the German Christmas-Tree, with the Christkind as an angelic personage with a crown on her head of what looks like could be lighted candles. In each hand she holds what look like could be candles. The Christkind figure is on the lower portion of this Christmas tree.
The Germans and German-speaking Swiss (sometimes known as the Pennsylvania Dutch) still held the custom that the Christ Child, the Christkindl, brought gifts for the children on Christmas Eve. He came riding his gray or white mule which was loaded with all kinds of presents.
The tiny child was said to have entered the house through the keyhole. Among the German settlers the Child Jesus laid presents under the tree on Christmas Eve. These stories began to fade off into what was to become the stories & traditions concerning Kriss Kringle, St. Nicholas, & Santa Claus.
Up in the Swiss mountain villages, the Swiss spoke a quaint dialect called Romansh. Traditions still survive concerning a gift-bringer called Christkindl. Though this angel has wings, he visits children riding a sleigh pulled by reindeer. When Swiss families moved to America, they brought along their traditions concerning the Christkindl celebrations. In America the name Christkindl soon sounded like Kriss Kringle, which in time became another name for the Santa we now know. Other writers have noted that when immigrants from Germany and Switzerland settled in Pennsylvania during the 1700s, they brought with them the German tradition that the Christ child, or Christkindl delivers presents to children on Christmas Eve. When English settlers joined the Germans in their communities, the name Christkindl was gradually simplified to "Kriss Kringle." A lot of German-speaking ministers were upset at this, thinking that the new name insulted the Christ child. In the Mittelmark, the holy Christ is strangely given to a skin- or straw-clad man, who in other places is called Knecht Puprecht, Klas, or Joseph. While in the Ruppin district, a man dressed up in white ribbons carrying a large pouch goes around from house to house, he is called the Christmann or Christpuppe. He is accompanied by others called Schimmelreiters, who, after entering the different houses they jumps over chairs, after which the Christpuppe is admitted.
The Christpuppe makes the children repeat some passage from the Scriptures or from a hymn. If they know it good enough, he rewards them with gingerbreads, if they don't, he beats them with a bundle filled with ashes. Thus, in Mittlemark, a personage corresponding to Ruprecht, is sometimes called the holy Christ. In the Troppau district of Austrian Silesia, there are three figures which go around on Christmas Eve, the Christkindel, the archangel Gabriel, and St. Peter. They perform a little play before the presents they bring are given. Christkindel announces that he has gifts for the good children, but the bad shall feel the rod.
In eastern Russia, we find a parallel to the girl Christkind. A white-robed maiden is driven in a sledge from house to house on Christmas Eve. The young people who go with her sing carols, in which cases, they were given presents in return. Samuel Breck wrote in his Recollections, with Passages from His Note-Books (1771-1862), concerning the traditional door to door begging and mumming dramas which began to be a fossilized reminder of the earlier Leicester type of plays. As late as 1782, he says the mummers were a set of the lowest blackguards, who, disguised in filthy clothes and ofttimes with masked faces, went from house to house in large companies. They seem to have been considered by some to be intruders who would, as Breck put it, were obtruding themselves everywhere, particularly into the rooms that were occupied by parties of ladies and gentlemen where they would demean themselves with great insolence. They had come to his father's party one time and had set themselves down on the rich furniture and proceeded to handle the cards to the great annoyance of the company. The only way they could get rid of them was to give them money, and hear their little dialogue between some of them & watch their little play-act. When they had been paid and had left, it was often the case that another group of mummers would come in after them. There was no refusing their admittance because custom had licensed these vagabonds to enter, even by force, into any place they wanted.
As the centuries went by in the americas, a similar legendization process took place as it had in the different areas of Christendom in the Old World. For even though many stone monuments, art works, symbols, manuscripts, traditions and legends have preserved many of the memories, doctrines, knowledge and influences of Christ's visit to the Americas long ago. With the passing of time, these things became increasingly clouded and corrupted as other elements entered into later stories and legends of the past. This was the results of the further legendization process in which a doctrine or original story eventually fades off into becoming legends. In the case with Christ's visit to the ancient Americas, the knowledge of his visit eventually faded off into what is now known as the "Great White God" legends of North and South America. Thus, these later fragments, are not as bright and clear as the original account of Christ's post-resurrection visit as found in 3rd Nephi of The Book of Mormon. Many of these numerous fragments, hints, bits, and other legendized elements of Christ's wandering in the Americas were noted and recorded by Christian missionaries, etc., during the Christianization periods between the 15th--20th centuries. During this time, many other elements of the stories were, in some cases, blended in with the doctrines, and traditions of later Christianity. And even though Christianized native Americans were converted, or, in some cased forced to accept the later versions of Christianity, they still held on to many of their earlier traditions, customs, and rites, etc. While in other cases, many of them blended the two together. Thus, there are cases in which the wandering Christ traditions were either blended together, or one or the other was superimposed over the other. Thus, in these blends, it seems that there are cases in which later Christian versions are more visible than the native american versions. While, in other cases, the native american elements over lap the Christians'. Despite this, these different versions, and legendized accounts of Christ's wanderings in the americas are interesting to consider too.41
For example, the Chichicastenano Indian's version of the wandering Christ traditions says that: "Christ preached to all the people who wished to listen, but some were bad and would not hear him. He wandered around and visited 5000 pueblos and 5000 churches and 5000 gardens all over the world."42
James Montgomery, [1771-1854], wrote a text which was to become a famous LDS favorite hymn as it was later set to music by George Coles, [1762-1858]. This hymn was one of the Prophet Joseph Smith's favorite songs. It is entitled: "A Poor Wayfaring Man of Grief".43
In the song, Christ goes out into the world to test different ones as a poor wayfaring man of grief in need of different things. A man helps this wanderer who at the end of the song turns out to be Christ to which the man had done the good deeds to.44
Another hymn is entitled: Abide With Me; `Tis Eventide'. This may have some aspects of the wandering Christ legends in it too, for it seems to be the song of a pilgrim on the move asking the Lord to abide with the person while on a journey far away from home.45 In time, the German name for the Christ-child, "Christkindl" was changed into the name of Kriss Kringle, and a number of publications helped popularize and spread around this later name, such as the Philadelphia books of the 1840s, one of which was published by Thomas, Cowperthwaite, & Co., under the title Kriss Kringle's Book; the other, by E. Ferrett & Co., was entitled: "Kriss Kringle's Christmas Tree. A Holliday Present for Boys and Girls."
In 1843, Madame Calderon de la Barca wrote "Life in Mexico" which described a drama called "Posadas." The custom was based upon the traditions about the wandering holy family's search for a place to stay. For 8 days this drama about the holy pair of wanderers was presented at the different posadas. Then, on Christmas Eve, & according to the narrator, a lighted candle was put into the hand of each lady and a procession was formed, two by two, which marched all through the house with the whole party singing the Litanies. Mary and Joseph sang a hymn, in which they, like in the earlier traditions, begged for admittance by saying that the night was cold and dark, & that the wind blew hard, and that they had prayed for shelter that night. A chorus of voices from within refused them admittance. Again they asked for shelter, and declared that the Queen of heaven was at the door who had been wandering in the night, and had no where to lay her head! At this, the doors were opened, & those who represented the Holy Family entered in.
CHAPTER 5
UNMASKING "THE CHRISTKINDL" IN SANTA
While in America, several gift-bringers gradually became one. The Dutch settlers brought the tradition of Sinter Klaas. English settlers, Father Christmas, and German settlers brought Christkind. All of these gift-bringers were eventually blended into a new Christmas visitor. He is now that kind, jolly, rosy-cheeked man which became known as Santa Klaus, (also spelled Claus).
In "Anxious Days and Sleepless Nights" at Tuskegee, there were many Negro slavish imitations of the White Christmas. In Alabama the `foreday' door knocking would remind different ones that the Christmas season was upon them. Foreday was a day when visits from scores of children would happen as they came rapping at the doors asking for `Chris'mus gifts!' Between the hours of even 2:00 -- 5:00 in the morning, a half- undred door rapping callers would come. This custom has prevailed throughout that portion of the South today. In other places around the world, a candle in the window became a sign to the wanderer, that strangers would be welcomed in that home.47 During the days of the Underground Railroad when many slaves escaped into the Northern States, this was one of the signs that fugitives negroes would look for when finding their way to the home of a "friend of a friend".48
In 1865, one W. Kelly printed a St. George Play from the manuscripts of the Borough of Leicester in a version that was performed in some of the villages near Lutterworth, at Christmas in 1863, entitled "The Christmas Mummers' Play", Dramatis Personae. One of the play's actors named "Captain Slasher" enters into the house and begs their pardon, he says that he entered their house because the weather was so cold and he needed a room to stay in. The next to enter is the "King of England". Other royal titles are mentioned as they step into the house. In a conversation with William Archer, Thomas Hardy said that the traditions of mumming went on in some neighborhoods till 1880, or thereabouts. Two Irish-Canadian ladies named Boville recalled a time in their youth in the Belfast of the 1860s in which they remembered on Christmas Eve some young boys who dressed up in imitation of cavaliers.
They went from house to house, bursting noisily in at the door, and in turn each one steps out and recites his verse. The people gave them money, apples, & other things. From 1863 until 1886, Thomas Nast sketched a new picture of Santa Claus each year for Harper's Weekly. He had a German background and occasionally drew the Christkindl, whom he called the "Christkindchen." By the 1870s Kriss Kringle had become another name for Santa Claus.
In 1889, Thomas Nast published a drawing of the Christ child. Later traditions and customs had legendized, by that time, the wandering Christ child as a small female, rather than as a small boy child. Thus, Nast depicted a small girl with long hair. On her head is a crown of holly with red berries. The holly crown became a symbol of Christ's blood, and the sharp thorns were a reminder of the crown of thorns that was on Christ's head while he hanged on the cross. This may be what Nast had in mind. In the arms of the Child is a globe of the world, which might remind us of the art works of earlier centuries which had depicted the Christ child as the King of Kings with an orb or globe in his hand, which, in some cases, had a map of the world on it. Or, as in others, he was an adult male seated on a globe. In the case with Nast's work, a dove is also on the globe, and a ribbon has the words written on it. "Peace on earth, Good will towards men" (see cover design).49
Redrawing of the Christkindl, or Christ-child, original by Thomas Nast, 1889. Christ-child, or an early Santa (female saint) Claus, holding a globe, as in earlier wandering Christ-child depictions. See: William Sansom, A Book of Christmas, (NY, Toronto: McGraw-Hill Book Co., 1968), p. 105. Redrawn by DT 1995.
Some of the customs of exchanging gifts of little dolls, etc., among the earlier pagans, in time, was a custom that was Christianized into the exchanging of little Christ Child dolls during later Christian ages. The Christ-child is supposed to be a messenger appearing on behalf of the newly-to-be-born Jesus, and is thought of as a girl. Still, in some homes a female member of the family dresses up in white or grey, with golden wings and with a pale veil over her face. She comes into the room containing tree and presents by entering through the window. When the mysterious shut door is opened and the children are ushered into her presence, they feel the cold winter draught of the open window and see this pale faceless figure and the impact indeed is mysterious and memorable. Christmas-time in Germany is usually very cold, and houses often have double windows. Nowadays, when the habit of dressing up is dying out, the window is still left open and the tale goes that the Christ-child has just left. In parts of Switzerland the Christ-child passes through the snowy streets on a sleigh pulled by small deer. On early Christmas trees, there was a large picture of the Christ-child or a big dressed doll figure propped in the bottom branches of the tree. An interesting depiction of the wandering Christ-child, (as being a small female child), was on the frontispiece of the first number of The Strand Magazine for the January 1891 issue. It shows a white-nightied and wreathed Christ Child figure carrying a Christmas tree through the woods. Off in the distance we see the lighted windows of a number of houses and buildings to which the wandering Christ Child is about to descend towards.
[Left: Redrawing of "Santa Claus," by DT 1996, for original see: The Strand Magazine, 1891. Color added. William Sansom, A Book of Christmas, (NY, Toronto: McGraw-Hill Book Co., 1968), p.105-6].
1900, P. De. Roo, a Catholic historian wrote that there is a Christian legend that says that Christ, "during the 40 days between his resurrection and his ascension, walked with unequal giant strides over the earth, and that wherever he set down his foot a church must be built in the sequel of time. Should this pious story be truthful, it would be evident that Christ strode over our hemisphere in many directions."50
[This art work, by DT 5-6-2011, illustrates an old Christian legend that is related by the Catholic Historian, P. De Roo, back in 1900. After telling about the Book of Mormon's story about Christ visiting the ancient Americas, he wrote: "On the occasion of this [Book of Mormon] tale we might also rehearse a Christian legend,-- namely, that Our Lord, during the forty days between his resurrection and his ascension, walked with unequal giant strides over the earth, and that wherever he set down his foot a church must be built in the sequel of time. Should this pious story be truthful, it would be evident that Christ strode over our hemisphere in many directions." (P. De Roo, History of America Before Columbus, According to Documents and Approved Authors, (Philadelphia & London: J. B. Lippincott Company, 1900), 1:205. Thus, this art work illustrates Christ's legendary giant strides over the whole earth in many directions. But also, the Book in his hands is from many art works & iconography of Christ holding either the book of life, or the gospels that are to be preached in the 4 directions. Christ enthroned as Pantocrator or Pantokrator (from the Greek Παντοκράτωρ), or ruler of all, or Almighty or all-Powerful, also, in many art works & icons; "holds the New Testament," or a book with 4 angle designs, perhaps symbolic of how his gospel is to be taken into the 4 corners parts of the whole earth. Thus, blended here with this legend mention by Roo, are the concepts from said art works & iconography of Christ holding the scriptures, thus taking the gospel into all the world by striding in many directions.]
As time passed, the blending together of these different Christmas time gift-bringers' jobs developed even further. For in time, the stories about their visits began to be mixed up, & eventually, they were fragmented as the customs and traditions began to cross international boundaries during times when transportation and communication began to become easier, quicker, and more modern.
Thomas Hardy wrote a novel that retained some of the traditions of mumming and door to door begging as in the Leicester play. This novel was said to have been read by many American high School and college students in the decades before the 2nd World War. In a conversation with William Archer, Mr. Hardy spoke of the traditions about the Christmas Mummers which had been mentioned in his novel. William Archer recalled mummers in Scotland whom we called "guisers"; but they were simply boys wearing masks and begging for half-pence. Hardy, says that in some cases the mummers would be in a group of 12 to 15 in number. A large village might have two sets of mummers. They would go around to farmhouses between Christmas and Twelfth Night, doing some four or five performances each evening, and getting ale and money at every house. Sometimes the mummers of one village would encroach on the traditional "sphere of influence" of another village, and then there would be a battle in good earnest.
On May 1, 1946, Thomas Curtis Clark in the spirit of the traditions concerning the wandering Christ wrote a tribute to Jesus Christ. His poem says that Christ was beloved of children, while he was also a brother of the poor. Like the legends, he mentions Christ's homeless wanderings. And further on in the poem says: "How proud his Kingdom--this we see today! If he were here--who walked a pilgrim way".51
O Little Town of Bethlehem, by Phiilps Brooks, may have some hints to these traditions too. Reflecting the traditional test and unknown time of his arrival, which may have been based on Matthew 25:13, a portion says that no ear may hear his coming, but meek souls will receive him and let the dear Christ enter in. Today, wax candles are still placed to light up homes and churches at Christmas time. Many families with fireplaces burn logs. Electricity now provides our Christmas lights to shine in many colors. They reminds us that Christmas is truly a Festival of Lights.
In many parts of France, Le bon Jesus, or Le petit Jesus, was the benefactor of the children. While Kriss Kringle, variously spelt, became popular in America where Dutch and German customs prevailed. The corruption of the German Kristkindlein, the little Christ Child. In America, Kriss Kringle means at times, the Christ in his boyhood; other times it stands for St. Nicholas. More often, perhaps because in these later legendized versions, he is a faded memory of the benevolent bishop who was influenced by the Holy Child. To collect money for Christmas dinners for the poor, numerous american cities have on their streets thigh-high red-brick cardboard chimney-boxes attended by bell-ringing Santas. In some cases, it is still a custom to leave a window uncurtained for the guidance of Santa Claus or Kriss Kringle, as some families have always done for the Christkindl in Germany.
St. Nicholas of Myra was said to have appeared in many parts of Europe were children on the eve of his Feast (December 6th) were given gifts which he brought with him. He filled the role of a heavenly messenger, coming at the beginning of Advent and admonishing little children to prepare their hearts for properly welcoming the Christ-child at Christmas time.
Smaller candles shone from windows of homes, and an Irish legend says why this was done, for every Christmas, the Christ Child visits homes. However, sometimes He sends a stranger instead, and nobody knows how the stranger will look. It may be a hungry child, a beggar, or an old woman. The lighted candle says that they would be welcome in that home.
It may be that the legendary story about Beauty and the Beast, may have been based on similar types of traditions. According to a modern version of the story as depicted in the animation cartoon by Walt Disney, an ugly old woman comes to the door of a prince one stormy cold winter's eve. She attempted to offer him a rose in exchange for a warm place to stay for the night. The proud prince was turned off by her appearance and the old woman warned him to not be deceived by outward appearances, still he refused to let her in. Then suddenly the ugly old woman changed into a beautiful angelic woman with blond hair. The prince attempted to express how sorry he was, but it was too late by then, he had failed the test, for he had not let a beggar woman into his palace. The woman put a curse on him by turning him into a beast.
One story tells how a number of people were gathered by the Christmas tree and were looking at their presents, when in came the Christkind dressed in white robes, wearing a golden crown, and big golden wings. In his arms he carried a huge parcel, which he threw into the arms of a daughter of the house. "Yulklapp!" he cried, and vanished again. "Yulklapp!" cried everyone else, and watched to see what the parcel held. It was as big as a hat-box, so you may guess how many wrappings the young lady had to undo before she came to a jewel-case that held a row of pearls. The Christkind appeared again with a Yulklapp for someone else, and he went on with his surprises until supper-time when he bid all the children good-bye for a year.
The Christ-child was also depicted in some art works, for in some cases the infant Jesus is accompanied by the infant St. John as friend and playmate. Most European children believe that he comes with angels during the night to trim the tree and put presents under it. Other times He was impersonated by a girl dressed in white, however, this custom was never wide spread. He arrived unseen by the children and was sometimes helped by the parents, like the American version of Santa Claus. When everything was ready, a little bell was rung and the anxious children entered the room where all the presents were spread out before them. But the child Jesus, with his angels, had already gone by then to another home.
[Art work illustrating the many traditions about Christkindl, with angelic helpers, delivering gifts according to the requests written on letters left in window sills. Thus, when the roaming Christ-child passes by & sees the letters & candles, the Christ-child will stop, enter into their homes with his angelic helpers, who then begin to get things ready for Christmas day. Art by DT 5-20-2011, looking in through the window from out side].
In Bavaria and Austria, the children put notes on their windowsills which they had written, or had dictated for the Child Jesus in Heaven to read. They believed that St. Nicholas was the Christ-child's messenger who came to collect the notes and take them back into heaven to give to the Christ-child. When the Christ-child comes on Christmas eve, He is sure to bring at least a part of what the children had asked for in their letters.
In South America the children write their notes to the "little Jesus" during the time of the Posada (December 16th--24th). They put these notes in front of the crib. They believe that angels will take the notes to Heaven. The posadas is a ritualistic type procession and play that dramatized the search of Mary & Joseph for a room at the inn. It became a custom for some families to play the part of the holy family. They would each divide up the parts, some would play the holy family others the ignorant inn-keepers, and from the 16th of December onwards they would visit each others' homes to enact and re-enact the play.
Another custom, originating in France, and which had spread to many other countries was how some children would prepare a soft bed in the manger with straw as tokens of prayers and good works. Every night the children were allowed to put in the crib one token for each act of devotion or virtue performed. If they did many good deeds, there would be a lot of straw to soften and warm the manger for the wandering Christ-child.
For many Christians during Christmas time, the red berries in holly became a symbol of Christ's blood, and the sharp thorns were a reminder of the crown of thorns that was on Christ's head while he hanged on the cross. The holly was hung to bring luck to the home and as an invitation to the spirit of the Christ child to enter.
[Candles in windows to light the way of the wandering Christ-child. Drawing by DT, 1995(?)].
The Irish also placed a lighted candle in their window thinking that the Christ Child was out alone in the cold dark night and required to be lighted on His journey. The people in old England wouldn't take the ashes out on Christmas Day because they were fearful of throwing the ashes in Christ's face! Today, the people of Syria place candles in the windows on the anniversary of His birth to light the Christ Child's path. Also, the camel of Jesus brings the gifts to the children. In the Bavarian section of Germany, & in Norway candles were used as a symbol of welcome to strangers, the Christ child, & the holy family. While in Finland, during Christmas, they would pave the way for the Christ Child by cutting down pine boughs to make a huge green carpet for him to walk on. They would also light pinewood torches called "good-luck chips" and form a procession from the top of the hill down to the village square, & carry burning brands along the route. If the lights burned well it was a sign that the Christ Child would find His way.
[Art work by DT, 4-18-2011, is of the wandering Christ in the guise of a poor man in torn old clothing. It also illustrates the traditions in a number of places around the world, such as in Syria, Ireland, France & Finland about lighting the way for the wandering Christ, who may appear in different guises; such as a stranger, hungry child, beggar, old woman, or wandering child. He sees the lit fires in the distance, such as fires of pine-wood, as in the Finland; or lit candles, as in Irish customs; or fire left alight, as in France. These lights shine in the darkness & are seen far away, & thus guide the wandering Christ to homes where he appears in different guises to test the people in different areas to see if they will welcome him there. The lights says, "Here you are welcomed!" (See: Lillie Patterson, 1968, A Holiday Book, Christmas Feasts and Festivals, (Champaign, Illinois: Garrard Publishing, Co.), 28, 51 & 53; William Muir Auld, Christmas Traditions, (New York: The Macmillan Co., 1931; republished by Gale Research Co., Book Tower, Detroit, 1968), 130-131; Lillie Patterson, A Holiday Book, Christmas Feasts and Festivals, (Champaign, Illinois: Garrard Publishing Co., 1968), 28, 51 & 53; Elizabeth Hough Sechrist, Christmas Everywhere, A Book of Christmas Customs of Many Lands, (Phil.: Macrae Smith Co., 1931, 1936 & 1962), 174; Christmas Around the World, New Orchard Editions, p. 32, 59; Ruth Sawyer, The Long Christmas, (New York: The Viking Press, 1941), 13; Dorothy Gladys Spicer, 46 Days Of Christmas, A Cycle of Old World Songs, Legends and Customs, (New York: Coward-McCann, Inc., 1960), 33; Ichikawa, Merry Christmas, p. 29-31, 39, & 51; Sechrist, Woolsey, It's Time For Christmas, p. 78-79, 81, 83, 112-115; Matthew 25.]
In Yugoslavia it is said that on the day of Epiphany the heavens open so that the Christ child may hear what gifts were desired. In many places, the boys and girls look to the little Christ Child himself to bring their gifts on Christmas Eve. In most places, the Holy Child remains out of sight but there is always plenty of proof that He had made His annual visit.
In Fife, Scotland, men and women, boys and girls, dressed up in different costumes and blackened their faces, or disguised themselves in other ways, and went off to villages and farmhouses, like the mummers did earlier. They would sing songs, dance, & amused the onlookers. Some people would attempt to find out who these "guisers" were, for sometimes a strong youth would grapple a young damsel until he was sure of her identity. However, upon so doing this, he risked getting hit with the walking-sticks of the males who were assigned to protect & watch over her.
In Dorsetshire, a bull (or a person in a mask of a bull), would appear uninvited at Christmas festivities. It entered into what ever room it's escorted wished to go into and no one knew when or where the bull might appear. Children in France are said to place their shoes beside the bed on Christmas Eve for the Petit Jesu (little Jesus) to fill with gifts. While the Spanish children of the Philippines call their gift-bearer Santo Nino. There, the children marched in a Christmas procession after church services were over with. They would carry flowers & strew them along the way in honor of the little Christ-child who had been so good to them. The Italian children know that the Christ child is among those who gives them their different gifts, for it is Il Santissimo Bambino who comes on the eve of His birthday. They feel very friendly toward the Holy Child. He is familiar to them through the sacred art of their churches, and they pay homage to Him on the anniversary of His birth day.
Over the centuries we see the transformation of Saint Nicholas, Bishop of Myra, into Santa Klaus, patron of the Christmas season. The Christmas festivals of to-day are due to a gradual evolution from times that long antedated the Christian period. Some of these festivals were eventually overlaid upon heathen festivals, thus, many of its observances are only adaptations from pagan festivals incorporated into Christian ceremonial observances. In another custom on Christmas day, couples dress themselves up as Saint Nicholas and Ruprecht, & other attendants, such as the Christ-child or St. Peter. The appearances of these characters vary depending on the locality of the customs. They go from house to house rewarding the good children and punishing the bad.
Many, many, years had to passed by before Saint Nicholas had ousted the Christ-child from the first place in the Christmas festivities. And yet, St. Nick (short for Nicholas), was often accompanied by his Master the Christ-child as they made their Christmas rounds. He still does so in certain country places in Europe where the modern spirit has been least felt & where the earlier traditions have been kept alive concerning the wandering Christ child.
[This art work depicts how later snow falls were added on to earlier ones, thus covering over the wandering Christ. Each snow fall represents ages of time during the legendization process; when earlier Christian doctrines of Christ going to other nations, were eventually "turned unto fables" (2 Timothy 4:3-4). Thus, this truth, these early Christian apologetics; these different versions of beliefs in earlier Christians' doctrines of Christ's world wide treks, were eventually covered over! Covered, like blankets of snow, by much later legends, traditions, stories, poems, art works & much later traditions about Santa Claus going to other nations, as gift giver. Thus, here, Santa Claus smugly waves the wandering Christ good bye, as Christ's gift giving acts of kindness, gives way to Santa Claus' job as gift giver. Which job becomes increasingly more & more popular, during the 20th-21st centuries, when this modern age of multi-media ads, fads, commercialized materialism, almost smothers out the earlier wandering Christ-child traditions. Art & interpretation by DT, 5-29-2011.]
However, in the course of time, & as the idea of worldly materialism began to choke out, in many places, these earlier customs and traditions; for the name Saint Nicholas gradually merged into today's versions of that jolly old Santa Klaus. He began to become more and more visible, while the Christ-Kindlein faded more and more into the background, until at last the very name became a slightly different form of `Kris-Kinkle,' which was eventually transferred to his much later successor, `Santa Klaus,' or "Santa Claus."
In Fort Lauderdale in the fall of 1971, a helicopter landed at a supermarket, and Santa step down to only be knocked to the ground by a group of kids, who then deftly relieved him of his gifts. It seems that some people have lost sight of these earlier traditions, as merchants and advertisers have materialized the Christmas season to the point where it has masked the earlier traditions about the wandering Christ child.
In 1978, one source seems to reflect the materialism that many people seem to have been caught up into during the Christmas season to the point were the earlier traditions seem to have been set aside in the background of an ever fading memory of days gone by. For a Finnish artist recently drew a cartoon of the wandering Christ-child standing in a dark corner. He is hungry, & is shaking from the cold as he is freezing in the thin clothes he has on. People walk by & are too busy to notice him, for they were rushing in and out of shops buying things, pushing each other, some were tired, others quarrelled over things, while others were loaded down with food and gifts. Under this picture was the words: "Birthday child watching the celebration of his birthday."52
CHAPTER 6
CHRIST'S WANDERINGS IN LEGENDS, STORIES, & SONGS
The Nurnberger Sternsinger sang praise to Saint Niklaus and Christkindl. German children would sometimes write to the Christ Child, asking for presents. To make their letters sparkle so that they would catch the Christ Child's eye, the children sprinkle the envelops with sugar and then they left them on the window sill.
[This art work illustrates the German tradition about the woodman and his family; the part where the wandering Christ-child, or Christkindl, touches a little fir tree near the door to help it glow to warm their hearts & always carry presents. It was to be a glowing reminder of their kindness & charity given towards him, when he was guised as a small boy, standing alone in the snowy forest. They invited him in, fed him, gave him a warm place to sleep & were hospitable & charitable towards him. They didn't know, at that time, that he was Christ, guised as 'one of the least of these,' a poor homeless boy in need of food & a warm place to stay during the cold winter Christmas season, (Matthew 25:13-14, 34-45). He blesses the tree to carry presents & to glow; just like how later Christmas trees glow with lights & have presents placed under & on them. Art by JMT & DT, 6-6-2011, interpretation of art by DT, for original story see: Satomi Ichikawa, text by Robina Beckless Willson, Merry Christmas, Children at Christmas time Around the World, (New York: Philomel Books, 1983), 29-31, 39, & 51.]
Another story offers one traditional explanation behind the placing of tinsel on Christmas trees. The story tells how a widow had secretly decorated a tree for her children. After she had gone to bed, spiders spun webs all over it. The Christ Child, happened to pass by and noticed the webs which he turned to silver to delight them all on Christmas day. You might remember how another version says that he turned the spider webs into threads of gold. These traditions may be the reasons why modern tinsel comes in both silver and gold colors, etc.
According to some traditions among the people of Poland, two empty places were left at their tables in the hopes that Mary would come visit them with her baby Jesus. While children in Czechoslovakia did something similar. There was a place left open at the table just in case the Christ Child should happen to join the party. In southern Greece, flat loaves with a cross on the top were made on Christmas Eve, they were called "Christ's Loaves." The table cloth was not removed from the table, but everything was to be left as it was, just in case Christ comes and eats during the night.
In Poland, some placed straws under the table, and a chair was left open for the Holy Child. Some in France had a custom were they would keep the fire going, burn candles, and leave food and drinks on the table just in case Mary should pass by with the Christ Child.
Another story of the wandering Christ-child is entitled: "The Story Of Bride". It's setting is in Ireland, the Bride watched as some travellers walked down the path which led to the inn. They had a small child with them. Theses travellers begged for water & to be allowed to rest for awhile. The Bride made sure that these travellers felt welcome, were fed, & were comfortable. One time when she was bringing them some fresh milk she was surprised to see that both the mother & child glowed with great light & glory. It was then that She realized who they were.
[Art works illustrates a blend of many traditions about that the wandering Christ-child; the German tradition of a blond female Christkindl leaving gifts; or like in France, the Petit Jesu or little Jesus, who leaves gifts in stockings & shoes that are placed near the good childrens' beds. Art work by JMT & DT 5-23-2011.]
The children received gifts on Christmas after they had hung up their stockings or had set out shoes for the wandering Christ Child to put gifts in. Other stories and legends grew out of these traditions concerning the wandering Christ-child. Another story is entitled: "The Little Guest". During the Christmas season, the holy child came to visit some nuns. Mary, St. Joseph, the shepherds and all the pet animals were with them too. The nuns fixed up a little house for them all to stay in. However, Louisa was not too happy with how the Christ child was being treated. Some of the nuns didn't take too much care in making sure that these holy guests were comfortable. The story goes on to tell how this person dealt with the situation and how a wax doll figure of the Christ-child reminded Louisa of the wandering Christ-child.
The wonder-working image of the Christ child was taken one time by a woman who feigned sickness, for she obtained permission to have the Bambino, or Christ-child image left with her, however, she sent back to the friars another image. That night the Franciscans heard bells ringing and someone knocking at the church door. Upon opening the door they found outside the true Bambino who was naked, & in the wind and rain. Since then it has never been allowed out alone.
Another customs was how a box containing 2 dolls was dressed up, one represented the Virgin Mary the other the Christ-child. This was carried from door to door by a woman. It was considered to be unlucky for any household to have not been visited by the "Advent images" before Christmas Eve. The bearers of these images sang a carol entitled the "Joys of Mary". In Yorkshire, however, only one image was carried from house to house.53
Another work mentions Christ wandering through the cold in search of lodging. "My child, canst find no lodging? Must Thou bear such frost and cold".54 Another story is told under the title: "Dobry's Christmas", the setting is a peasant home in a mountain village of Bulgaria. The story mentions the gifts of love that the Christ child gave & of how blessed it was for the Christ child to have come to that peasant home.55
Another story is entitled: "WHERE LOVE IS, THERE GOD IS ALSO". In this case the wandering Christ child tested a shoe maker by the name of Martin Avdyeeich. Martin met an aged peasant-pilgrim from the Troitsa Monastery. The pilgrim's testimony concerning Christ caused his heart to `burn within him.' That same day, he bought for himself a New Testament which he began to read. One time he was awakened by a voice that said: "Martin!" The voice was of some one close to his ear. Martin asked who was there? He turned round and gazed at the door, but there was no one there which he could see. Again he dozed off. Suddenly he heard quite plainly, `Martin, Martin, I say! Look to-morrow into the street. I am coming.' Again He wondered what it all meant. The story goes on to say how Christ came to Martin by appearing as different types of people in need. The first appearance was that of an old fellow by the name of Stepanuich. During the next visit Christ came as a stranger, a woman poorly clad and she had a little child with her. Martin fed them and gave them some clothing to help keep them warm. During the third visit Christ came as an old woman who had a basket with apples for sale. A young man came and grabbed at one of the apples. The old woman caught hold of the youth's sleeve and was about to take him to the police. Martin resolved the situation by offering to pay for the apple. While all this was taking place he had often watched out his window for the wandering Christ child to come to him. The story says that he began to read from the Gospels again. He remembered his dream of yesterday evening, and as soon as he remembered it, he heard what sounded like someone moving about & shuffling with their feet behind him. Avdyeeich glanced around and saw that somebody was indeed standing in the dark corner, but who? Then a voice whispered in his ear: `Martin! Martin! don't you know who I am? `Who are you?" he asked. `It is I". From the dark corner stepped Stepanuich. He smiled, and it was as though a little cloud were breaking, and he was gone. Another voice spoke: "It is I!" From the corner stepped the woman with a little child. She smiled and the child laughed, and they also vanished. Again another voice spoke: "And it is I!". The old woman and the lad with the apple stepped out, they both smiled and then disappeared too. Avdyeeich was glad. He did the sign of the cross, put on his glasses, and began to read the Gospels at the place where he had opened to. "And I was an hungered and thirsty, and ye gave Me drink. I was a stranger and ye took Me in." And "Inasmuch as ye have done it to the least of these My brethren, ye have done it unto Me." He knew then that his dream had not deceived him, and that the wandering Christ had visited and tested him three times that day.56Another story is of a town in Holland, Been. This town was considered to be a very wicked community, and they were celebrating with much debauchery one Christmas Eve. Christ came to them in the form of a beggar, wandering through the streets, but no one would give him food or shelter. Great waves covered the entire town because of their wicked ways and because they had not taken the Christ in. The only thing that remained was how on each Christmas Eve, the sound of church bells could be heard coming from the waters that washed over the spot where the village once stood.57
[This art work illustrates the story about the town in Holland, Been, & about Christ coming to them in the guise of a poor looking beggar. How that the wicked people there rejected Christ & would not give him food or shelter, thus not passing the test of charity, great waves covered the whole town. Drawn by DT 5-10-2011, for the story see: All About Christmas, Krythe, p.128.]
In Rutland it was thought unlucky to bring holly into the house before Christmas Eve. Some have suggested that this belief was based on the popular belief that the wood-spirits were tricky, and might do mischief if they were to be invited into their homes before the Christ-Child could hold them in restraint by His mystical presence. Therefore, during Christmas the power of malignant spirits was so neutralized by the Christ-child's presence that curiosity respecting them might be safely indulged. So this tradition goes.58
[Art by JMT, 6-15-2011, angelic fairy of later legends, like Beauty & the Beast].
[In Disney's, Beauty & the Beast, the Christmas traditions of the Charity test at the door, starts out the cartoon version of this old story. A beautiful angelic blond fairy type girl; reminding us of the Christkindl stories; taps at the door of a Prince. She is in the guise of an ugly poor old women beggar, in need of a warm dry place stay during a cold stormy night. She offers a rose to him in exchange for his hospitality. However, the Prince judges her by her appearance, & so she warns him not to do so, because beauty is within, not by appearances. He still rejects her & so she transforms into a glorious angelic fairy & puts a spell on him, changing him into a beast. Like this story, this art work, shows Christ in glory, after he has changed from his traditional guises, (be it a poor person, wandering child, stranger, etc). The moment after he had been misjudged as a threat to the family of modern times; after he is rejected & not welcomed into their home. A modern home, like earlier ones, where the people there are not interested, or willing to help their fellow members of the human family! Not willing to give charity to those they look down upon as worthless. Who also think that many strangers are out to harm & home invade them, all because of how many cases of home invasions have smashed the trust that many people now don't have for one another. Others, like the person in the chair in front of the TV, are so distracted by media & other materialistic types of distractions; that they are dulled to the wandering Christ who is at their door. Art & interpretations by DT, 6-15-2011].
Another story is entitled: "LITTLE JEAN" (A Christmas Story). There once was a poor little boy who lived in some country of which name was "too hard to pronounce". Though he didn't know too much about Christmas traditions and ways, he was impressed and spiritually moved by the song "Peace on earth, good will to men." These words played in his mind as he made his way home as snow began to fall. On the steps of one tall house he saw a little boy with soft curly hair and a beautiful face. The child had leaned his head against the stone house and was fast asleep. Somehow as Jean looked at the sleeping face, his own heart grew still and quiet and warm, and he felt like he could look at the child forever, but suddenly he caught himself singing softly under his breath, "Peace on earth, good will to men." He looked down at the little boy's feet and saw that he had no shoes on. He wished that he could give his own shoes to the child but feared that his `auntie' would be mad at him. The story goes on to say how Jean finally decided to put one of his own shoes & socks on one of the child's feet, and then hopped on one foot through the snow to his own home. He felt happy inside, however, his auntie was not so understanding about his act of kindness and sent him to bed without any supper. That night he dreamed a beautiful dream in which he saw a vision of the little sleeping boy. That boy grew into a tall and gentle man with a radiant face who walked to and fro in Jean's dream, singing with him the song he learned. In the morning Jean's auntie's attitude had changed, for she spoke to him in a soft and gentle voice to wake him. She showed him a wonderful tree, a goose, & his own wooden shoe by the fire place and beside it was the other shoe which he had given to the sleeping child. Jean could also hear the voice of children singing the song in the distance. The room filled with a peaceful feeling which Jean felt in his heart. And through the silence there came a voice so tender and loving--so gentle it caused his auntie to cry with joy. The voice said, `Jean, inasmuch as ye did it unto one of the least of these, my brethren, ye did it unto ME.'59
The Countess von Arnim in Elizabeth and Her German Garden, gives us a scene "with a lighted Christmas tree on Christmas Eve, when the Christkind brings presents".60
OTHER CUSTOMS WHICH RELATE TO EARLIER LEGENDS
Charles Reade, in Put Yourself In His Place, presented the customs of the carol-singers, and how they were invited in to sing carols, after which they sought to be rewarded with gifts. However, Raby lost all patience, and said, `There, I give this for the lady, and she'll pay me next Christmas.' The carol-singers then departed. And the party continued.61
Hogmanny or New Year's Eve in Scotland still has a fair amount of first-footers, in which the first person to cross the threshold of a house should bear gifts of food or coal and receive a hospitable drink in return. Once first-footers competed with each other as they ran races from door to door, in one house and out and into another. Knocking Night was on the last Thursdays before Christmas, in some areas of Germany, mummers dressed up in fearful guises and went door to door rattling cans, ringing cow-bells, cracking whips, & throwing small rocks against the windows and knocking on the doors. In some cases a pitchfork was put through the open door way so that food could be put on it. Today, as with so many of these old customs,
the original intention of driving off evil has been forgotten. Though some people now like to liken the door-knock to a knock announcing the coming of Christ, or of Joseph and Mary searching for accommodations. Another custom among friends was that of throwing an anonymous present in through the door and then running off so no one would know who it was.62
An empty wassail bowl or beaker was carried round by carol-singers, and a drink extorted from door to door too. Today there are many customs such as the November Guy and Christmas carolling which might have fallen into disuse if it hadn't been for the collection box.63
In the north of Britain a wassil bob was brought along door to door by singing villagers. It contained two wax figures, etc., one representing the Virgin, the other the Infant. In some places, groups of first footers would also make their rounds, much like how the wassailer, boxers, and wren-hunters, would go singing songs from home to home.64
It seems that the customs behind carol-singing, & other door to door knockings, are customs which may have been based on traditions about the wandering Christ-child, which in time had eventually been blended with pagan customs. In some cases there is a processions of clergy and choir-boys making their rounds throughout the villages on Christmas Eve.65
In Holland, between Christmas and the Epiphany, children would go out in couples, making sounds with pots, etc., & collecting a few "pence". Other customs have the children gathering presents from the doors that they knock on during Christmas Eve.66 It may be that some of the later traditions behind Halloween door to door trick or treating customs have, in some cases, roots in not only the blending of pagan & Christian customs. But also they may have crossed over and may have been blended in with later Christmas door to door carol-singing customs.67
[Jesus appearing at the doors of a modern family. In this case, Christ is almost done changing from the guise of a rough looking, unshaven homeless beggar; into the glorious resurrected Son of God, the wandering Christ. Art & interpretation by DT 6-21-2011].
In some places, there was a custom to lay out tables for supernatural beings, such as for the Virgin & other Christian figures. Modranicht (night of mothers) have been connected with this practice too.68
There are Scandinavian Christmas Eve customs in which beds, chairs, etc., were made ready for the returning departed dead kin, etc., and even for the Saviour and His angels. The Tyrolese custom is one in which milk is left for the Christ Child and His Mother at the hour of Midnight Mass, is similar to another custom, the Breton practice in which food is left out all through Christmas night in case the Virgin should stop by.69
An Irish legend is a good case in point to consider what happens to later traditions when they are further legendized. The Irish story is entitled: "Barney's Tale of the Wee Red Cap" published in 1916. Barney tells David of a story that was being told back in the Old Country of Ireland. Barney said that in Ireland, generally after St. Stephen's Day, and sometimes on the Eve of St. Stephen's day, it was a custom for them to make a great feast. During these times they would gather around the fire and tell strange stories to one another. One story was about his great-uncle Teig of Inneskillen. On the Eve of St. Stephen, Teig sat alone by his fire with nothing to make a feast with in his cupboard. And yet he had some gold saved up, so in a way it was not like he couldn't have been able to buy some food if he had really wanted to. He thought that if he had no food in the house, he wouldn't have to give any away. He thought about the neighbors and the large amounts of food that would be given away to the vagabonds and paupers who would come begging for food that night. Teig thought about old Shawn one of his neighbors who lived across the road, and how that for many years now on Christmas Eve, he had invited him to dinner. But not this year, old Shawn will just have to fast. The story goes on to tell how a number of visitors came knocking on the door that night. However, Teig refused to answer their different pleas for help. The Widow O'Donnelly had come seeking food for her children. A stranger with someone else came seeking food & a warm place to stay. And still others came, this time small feet tramping through the snow. It was the miller's little Cassie who called out to Teig as she went by that old Shawn was looking for him to invite him to dinner. She asked Teig to not forget old Shawn, and then she began to sing a song as she went further down the road. The song was about the feasting that went on during that season, and how that they should all open their doors to the stranger: "Open your door and greet ye the stranger, For ye mind that the wee Lord had naught but a manger." The song was also about feeding the hungry and giving a place to rest for the weary for Our Mary's sake. So while they sat by their warm fire places, they should remember that the Lord was born in a dark and cold "byre". Teig put his fingers in his ears for he didn't want to be reminded of such things. Why can't they just let me be! Can't a man keep what is his without being pestered by them who have "idled and wasted their days?"
Then something strange began to happen. Hundreds & hundreds of little lights began to dancing outside the window making the room bright. The hands of the clock began to race after each other around the dial. And the bolt on his door began to lift itself out. And the door began to slowly open without a creak. There in the doorway stood a crowd of "the Good People." They had green cloaks folded close about them, and each of them carried a "rush-candle". They saw him alone in his cabin, and laughed as they told him that they were going to take over his cabin that night, for he was the only one in that area that had an empty place and they were in the need of one. Teig was greatly surprised at the whole situation as he watched them going about the room to get it ready for a feast. During the feast a little man began to sing about how he wished he had his little red cap, when all of a sudden, out of thin air a red cap appeared! Putting the cap on his head the little man sang that he wished he was in Spain, and suddenly he flew off & up the chimney and was gone. This happened over and over again. Teig thought that he would also like to travel this way too. And so he sang the fairies' rhyme and out dropped a little red cap, and upon putting it on he wished that he was in Spain too, and the next thing he knew he was there. In Spain, he watched as a crowd of beggars crouched on the steps of a cathedral. He asked one of the fairies what they were waiting for? The fairy said that after hearing Mass different ones would come out and give half of what they had to those who have nothing so that they wouldn't go hungry that night. Teig also heard the voice of a child singing the same song that he had heard earlier. Teig wondered if the same song or singer could have been able to follow after them.
They all wished to go to Holland, France, Belgium, and then to a place were there was long ditches of frozen water. In that area, by each door was a lot of little wooden shoes that were empty. He asked the fairies what it all meant? He was told that the shoes were set out because it was "the Gift Night" of the year when every person gives to their neighbors. Again they heard the same song being sung by a child with a lighted candle. She put it close to the glass of the window and sang that same song that Teig had heard in the other places they had been to. Teig, upon hearing that it was the same song wished that he was in another country. After which he found himself watching outside the churches as crowds of people went in with gifts in their arms to give to the Holy Mother and Child. Teig and the fairies also went to the great hall of the King of England's palace and saw that the hall was filled with lords and ladies. The King had the doors opened for the poor and the homeless to come in and warm themselves by the fire and to feast on the food that was at the King's table. The king, with his own hands, helped serve many of these hungry souls. Some gave back in return bits of music to play, others a dance, or a song. Others a wish of good luck and safe-keeping. With all that was going on there, Teig didn't notice that the fairies had wished themselves off to another place. He also never saw the little girl that was fed and who went away happy and laughing. But he did hear again the portion of her song again as she passed through the door: "Feed ye the hungry and rest ye the weary, This ye must do for the sake of Our Mary." Teig became angry by this and sought to stop the little girl from singing the song once and for all. He took the red cap off and threw it after her. But as soon as he did, he became visible to the others around him. They began to ask him were he was from? And who he was, and what he was doing there? He was taken to where the king sat. Some charged that he was stealing food, others that he looked evil, while another cried "Kill him!" Frightened, Teig said that he had done no evil to no one!
The King then asked him that even though he may not have done evil to others, had he done any good? `Have you given any gifts to any one this night? If you have, we will pardon you.' Teig remained speechless for he knew that he had not. The King then said that he must die, and gave him the choice of either being hanged or beheaded. Teig decided that he would rather be hanged, but only after he had been granted one last request, which was to be hung with his little red cap on. The cap was found and brought to Teig, and when he put it on he sang the fairies song and wished to be taken back home. To their surprise he flew over their heads & out of sight. The next thing he knew, he was safe at home. He heard the sound of someone running, and the voice of one singing that same old song again. But this time Teig's heart was changed, for he asked who ever it was to wait, and then he went to the corner where he had hidden his gold and filled his hands with it to give to the little Cassie who stood there in the darkness looking at him. He told her to take some of the gold to the Widow O'Donnelly, and the rest to the store. He said to tell all of his neighbors to come to his great feast that night. When she had went away to do what he asked, he invited old Shawn to come too.70
In 1949-50, Peter Marshall wrote a story that reflects the wandering Christ traditions. The story was entitled: Mr. Jones, Meet the Master. And was republished under the heading: By Invitation of Jesus. After citing Luke 14:12-14, the setting for the story was a bitter cold winter night in Washington, on Massachusetts Avenue. A good man had been reading from the said passage of scripture and thought about Christ's challenge to feed the poor, the maimed, the lame, & the blind. While he sat thinking about this passage. "He felt as though Someone were standing behind him; he knew he was no longer alone." He decided it was time to go to bed but could not fall to sleep. In his mind he saw a procession of beggars, blind people, & those who were lame. He prayed that the Lord would give him the courage to follow through with His word and do that which He wanted him to do. Finally he fell to sleep. The next day he had a number of cards printed. Then a few days later he took the cards and handed them out to the different needy folks along the streets. The cards caused some to wonder what it was all about for it said that Jesus Christ requests the honor of their presence at a feast in honoring the sons of want. It gave the day, the place, and a place to meet if they needed a ride, plus the time to meet there. Many of the street wanderers and homeless beggars, the blind, and a man who was thinking about suicide, plus others in need found out about this invitation as the news spread on the streets about a kindly, happy, well-dressed man who had handed out these cards.
At the appointed time and place a strange group of people stood waiting to be picked up. Finally, a number of cars escorted them to the banquet. Around the table the host said a prayer, and then they began to eat. Some had not seen anything like this before, and had not eaten in such a way for a long time. While others had not eaten a meal like this ever before. Eventually, conversations began to break the silence around the table too. They wondered about who the host was, and many wished their other friends in misfortune could have been there too. When the meal was over someone came in and began to played the piano and sing a number of songs which they all knew, and eventually, they all began to join in on the different songs. And some began to request other songs & hymns. Then they gathered around the warm fire place in comfortable chairs. The host said to them that he knew that many of them were wondering what this event was all about. He told them that he believed that if Jesus were here it would have been the thing that he would have done. He told them that he hoped that they had enjoyed themselves. He said that if he had given them one evening of happiness, he would be glad forever to remember it. He told them that they were under no obligation to him. He told them that this was not his party, but rather, it was the Lord's. He said that he had just merely lent Him his house, and that the was their host. He is your friend. He had given him the honor of speaking for Him. And was sad when they were sad, and hurts when they do, and weeps when they do. He told them that the Lord wants to help them if they will but let Him. The host gave to each of them a book of scriptures that had certain passages marked which might be helpful when they were sick or in pain, or were lonely and discouraged, blue, bitter, hopeless, or had lost a loved one. "He will speak a message of hope and courage and faith." He then told them that he would like to talk with them all one by one to see what he could do to help them in the area that they needed the most help first. He told them that a ride home had been arranged for those who had homes to return to. And if they didn't, they were welcomed to stay the night there. They left that night a different and changed group. They blessed and thanked their host, and many said that they now had something to hope for and live for. The host reminded them that he had been doing these things for the Lord. This story then gives us that hint which suggest possible influences from the wandering Christ legends. For after they had left, the host sat by the fire thinking about what had happened. He sat there "until the feeling became overwhelming again that there was Someone in the room. He would never tell anyone how he knew this, but he knew that He was smiling and that He approved." "And that night, on Massachusetts Avenue, a rich man smiled in his sleep. And the One who stood in the shadows smiled too, because some of the least of these had been treated like brothers for His sake."71
In 1957, a number of poems were published by Ideals as part of a Christmas Issue. One poem was written by Edwin Markham under the title: How the Great Guest Came. The setting is a place where a cathedral at Ingelburg would be later built, but of which was then the place where Conrad, the cobbler had his shop. Two of his neighbors came to see him, and He told them that he had some good news to tell them. He said that the Lord appeared to him in a dream and told him that He was coming to be his guest. He told them that he had been busy getting the place ready for when the Lord comes. He had branches of fir on the floor, had washed the wall, the shelf shined and on the rafter the holly twined, and the table was ready. After his friends went home, he watched for his guest to arrive. He thought of how it would be. How the Lord would come to the door, knock, then call for him. How he would unlock the door and see the Lord's lighted face. How he would wash the Lord's feet where the spikes had been driven, kiss his hands where the nails had went in. And then at last, how he would sit with him and break bread and eat. While thinking about this, there passed his window pane a beggar who was wet from the rain. He called to him and gave him some shoes for his bruised feet. The beggar went his way, and then soon there came a crone who's face was sad & wrinkled. Her strength was spent on the load of wood she had on her back. He gave her his loaf and steadied her load, and off she went down the road. Then to his door came a lost frightened little child. He gave the child some milk and found out where the child's mother and home was and took the child there. By that time the sun had gone down in the west and with it all his hopes of ever greeting his blessed guest. He wondered why the Lord had not come yet. Then all at once he heard a soft voice speaking to him: "Lift up your heart, for I kept my word. Three times I came to your friendly door; Three times my shadow was on your floor. I was the beggar with bruised feet; I was the woman you gave to eat; I was the child on the homeless street!"
In the same Christmas Issue of that year Ideals published another poem entitled: The Christmas Spirit, by Virginia Blanck Moore. A portion of the poem says that Christmas was the time of the year when the poor in body are clothed, & fed. The lonely are visited. This was a season when we remember that all mankind are kin, and are bound by the love of the Christ child who long ago found no room in the inn. On the next page is another poem entitled: Not Forgotten by Helen Welshimer. This one seems to have been based on the tradition of the lighted candle left in the window sill to guide the wandering Christ-child "should He come a wanderer". Further on in this issue is a beautiful colored picture of a lighted red candle in a window sill. Looking out through the window past the candle, is a snow covered way, a number of houses with lights on, and a church off in the distance. The next page over shows a young child who perhaps is eagerly looking out the frosted window for the gift-bringer to come. In this same issue another poem was published under the title of: It Is Christmas Once More, by Loretta Bauer Bunkley. This poem hints to some of the earlier traditions about how some would leave gifts by a small manger for the wandering Christ child. The poem says that after you had obtained a tree from the woods, and while in the barn you were certain that you heard a baby's cry come from the hayloft. Buckley wrote that a crib had been prepared, and a gift had been left for when He comes. In this particular case, the poem seems to hint to the tradition about how that the Baby Jesus and Saint Nicholas would visit them together. For a prayer was said for the Baby Jesus and for the safety of Saint Nicholas who were out a wandering that night.72
In another story: "It occurred outside the Crimean Castle of Livadia. The castle was aglow with lights. A soldier was pacing in carefully measured steps back and forth, guarding the castle, which, at the moment, housed within its walls a most momentous conference of world men. The soldier appeared proud of his task... [of guarding the meeting of the `Big Three'].
"Suddenly, out of the darkness, like a phantom, a figure... approached, the guard commanded, `Halt! Who goes there? Come hither and make yourself known!' And with that the guard quickly took his gun from his shoulder and poised it for any emergency. "The stranger spoke. `I wish to meet with the men who are in the castle.' "`Preposterous!' exclaimed the guard. `You cannot enter the castle. Do you not know that the "Big Three" are meeting to decide the course of the whole world? No one is permitted to enter.' ...Why are they called the "Big Three"?' [Asked the man]. "`They are they,' said the guard, `who shall say how this world shall be ruled.' "The stranger looked intensely at the guard. His eyes flashed as he said, `That is why I must be with them, because I can help them. I have a plan that will really work, and will keep the peace of the world, if they will only adopt my plan.' "The soldier laughed. `Go on your way, man; you have no credentials.' "The man replied, `Credentials? Perhaps not--here.' And he raised his hand in salute as he left. The guard saw an ugly scar in his hand. Then he looked at the other hand, and it, too, had a scar. "`You were in battle?' he asked, a little more gently. `I see wounds in your hands.' [The stranger replied] ...`No, I did not receive these wounds in battle.' With that, he disappeared suddenly, as if the darkness had enveloped him." "The guard looked after him, and marveled. `I should have known!' he exclaimed. `If only I had let him in!' And he slumped to the ground in dismay." Kimball says that the stranger was "he who brought blessing to all the inhabitants of the earth. This was he who spoke of those who would ask the stranger this question: "What are these wounds in thine hands and in thy feet? Then shall they know that I am the Lord; for I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God."73
"In "The Vision of Sir Launfal," an interesting story is told of a young knight who rode out into the world in search of the Holy Grail (the cup which the Master supposedly drank from at the Last Supper). He had dedicated his life the quest. He was young, handsome, and strong, clothed in bright and shining armor, mounted on a gallant whiter charger. As he crossed the drawbridge riding out into the world, a beggar (who was a leper) put up his hand to him, begging alms. The young knight reached into his pouch, took out a gold coin and flung it to the beggar as he rode on..." "The young man searched for the cup; of course he didn't find it, although he spent his life in the quest. [At] ...the close of his life he ...was about to cross the drawbridge into the castle, once again a beggar put up his hand begging for alms. This time Sir Launfal stopped, got down from his horse, reached into his knapsack and took out the only thing he had--a crust of bread. He then dipped his cup into the stream and gave the crust of bread and one cup of cold water to the beggar." "The wooden cup from which the beggar drank turned into the Holy Grail for which he had searched, and the beggar turned into a Christ and said... [citing Lowell's work:]
"Not what we give, but what we share.
For the gift without the giver is bare;
Who gives himself with his alms feeds three,
Himself, his hungering neighbor, and me."
"As Sir Launfal made morn through the darksome gate,
He was 'ware of a leper, crouched by the same,
Who begged with his hand and moaned as he sate;
And a loathing over Sir Launfal came;
The sunshine went out of his soul with a thrill,
The flesh 'neath his armor 'gan shrink and crawl,
And midway its leap his heart stood still
Like a frozen waterfall;
For this man, so foul and bent of stature,
Rasped harshly against his dainty nature,
And seemed the one blot on the summer mourn,--
So he tossed him a piece of gold in scorn."
[After a noble attempt to find the grail Sir Launfal,
now an old man came back to the castle. Again, a leper seeks alms.]
Part Second, IV:
""For Christ's sweek sake, I beg an alms;"
The happy camels may reach the spring,
But Sir Launfal sees only the grewsome thing,
The leper, lank as the rain-blanced bone,
That cowers beside him, a thing as lone
And white as the ice-isles of Northern seas
In the desolate horror of his disease."
V
"And Sir Launfal said, "I behold in thee
An image of Him who died on the tree...
And to thy life were not denied
The wounds in the hands and feet and side...
VI
...The heart within him was ashes and dust;
He parted in twain his single crust,
He broke the ice on the streamlet's brink,
And gave the leper to eat and drink,
'T was a mouldy crust of coarse brown bread,
'T was water out of a wooden bowl...
VII
As Sir Launfal mused with a downcast face,
A light shone round about the place;
The leper no longer crouched at his side,
But stood before him glorified,
Shining and tall and fair and straight
As the pillar that stood by the Beautiful Gate, --
Himself the Gate whereby men can
Enter the temple of God in Man.
[The wandering Christ no longer in the guise of a leper said:]
VIII
... "Lo, it is I, be not afraid!
In many climes, without avail,
Thou hast spent thy life for the Holy Grail;
Behold, it is here,-- this cup which thou
Didst fill at the streamlet for me but now;
This crust is my body broken for thee,
This water his blood that died on the tree;
The Holy Supper is kept, indeed,
In whatso we share with another's need;
Not what we give, but what we share,
For the gift without the giver is bare;
Who gives himself with his alms feeds three,
Himself, his hungering neighbor, and me."
X
... The castle gate stands open now,
And the wanderer is welcome to the hall...
The Summer's long siege at last is o'er;
When the first poor outcast went in at the door,
She entered with him in disguise,
And mastered the fortress by surprise;
... The meanest serf on Sir Launfal's land
Has hall and bower at his command;
And there's no poor man in the North Countree
But is lord of the earldom as much as he."74
I would like to thank my good friend Martin Tanner for helping me identify a song that ZZ Top did in the early 1970s. In it, they sing about how Jesus left Chicago and traveled down towards New Orleans. On the way there he stopped at different points in between. He went on into Mississippi and then on towards California wandering about the country. If you were to see him you would think that he was just an ordinary person, for you would not recognize him for who he really was. The singer pleads to be taken along the journey too: "Take me with you Jesus!"75
During the Christmas season of December 1943, when George G. Ritchie was 20 years old, he had a Near Death Experience, or Life After Life experience in which Christ came to him and took him on a journey into different parts of the world, into different realms of existences, and then back to his body again. He experienced being out of his body, & soon discovered that he could go through walls. He found out that he was invisible to the others at the army hospital he had died in. While he was walking towards a man, the man seem to not even be able to see or hear him & the man passed right through him. He left the hospital & the body he had seen in the bed that he had left. At first he couldn't figure out what had happened to him. He found that he could travel at great speeds as he flew through the air towards what he thought was his home town. Looking down, he saw that he was flying through the air, & wondered how this was possible. He wondered if he was going in the right direction, & saw that he was slowing down, & came to a complete stop. Looking down he saw a man walking towards a cafe. As soon as the thought entered his mind, he was at the stranger's side, attempting to ask him directions, etc. But the man appeared to neither see, hear, or feel him when he reached out to touch the man, & talk to him. He puzzled over the fact that his spirit-arm could also pass through things. He wondered what had happened to him. How he could ever be seen at home for Christmas, or at school, while in such a condition?! Had the body he had seen in the hospital bed been his own body? How had he become separated from it? How could he get back into it again? These kinds of questions rushed through his mind. Soon he was racing through the air over the surface of the earth towards the hospital he had left. He then began a desperate & frantic search for his body. If he couldn't see the face of a person who was under the sheets in a bed, he would frantically attempted to remove the sheet away, but found that he couldn't, because it was like he was thrashing the air. His spirit's hands & arms couldn't make contact with the sheet. Finally he found his body, & realized that he had died.
The glory, love & brightness of Christ's power & divine rank, as the Son of God, began to filled that room with light & love, even before Christ-in-person had appeared. Ritchie said that at the same time, his [Ritchie's], whole life was reviewed before them. Christ asked him: "What have you done with your life?" How have you loved others? Ritchie said that the review of his life also included his thoughts. Later he describes the unconditional love & the power that radiated from Christ. He was taken by Christ on a journey in which he was shown different realms & places. He saw spirits who seemed to be locked into different habits & earthly concerns. Some still had the desire to smoke & drink, or where concerned with how their earthly businesses, or children were doing, etc., & so they hanged around the places or people of their concerns, & habits. These spirits were also always attempting to communicate with the living, (as to this earthly realm), but they couldn't. Those in this realm of the flesh, couldn't see or hear them. He saw a woman attempting to take a cigarette out of another woman's mouth, but the woman's spirit hand would pass through the cigarette. The same sort of situation was also taking place in a bar. There were spirits there who were attempting in vain to grab a hold of the drinks of those at the bar. When someone with a body passed out, their aura opened up, & the non-solid-spirit beings would jump at the opening in order to take possession of the body, in the hopes, as Ritchie supposed, of being able to feel the effects of being drunk through the body of that person who had passed out.
Ritchie was also shown a number of people who had committed suicide in the hopes of attempting to get back at those whom they had wanted to hurt. In these cases, their spirits seemed trapped to the consequences of their actions. They attempted in vain to communicate with the loved ones they had hurt, & who had been effected in negative ways by their actions.
He was taken & allowed to witness some of the things that were going on in other realms of existences. He saw a hellish sort of realm, in which he saw people fighting over different things. Some spirits were attempting in vain to perform all kinds of sexual acts, others were attempting to kill one another. Still others were fighting over different religious issues. They could not hid their thoughts in this realm of hateful, selfish, & wicked--unrepentant spirits. He also said that he witnessed the bad effects that false religious ideas can have on a person. For example, he says that he saw spirits who had put themselves into some kind of self-induced sleep, because they had believed that when they died, that was it, there was no more life after death until angels come to awake them for the resurrection. He also realized that God's angels of light & love had been in every realm & place, where ever the human family could be found or was at. And they were in the act of attempting to communicate with the different spirits everywhere. They were ministering unto to them, attempting to get the unrepentant spirits to change their evil ways. But many of these spirits' minds seemed to be shut. They were locked into their own wicked habits of one sort or another. However, they could repent if they wanted to, but were not forced to. Ritchie said that after this hellish realm, he was taken to a realm of peace & great learning. He saw a library there that housed the great key works & books of the universe that were written on clay, leather, paper, & even different kinds of metals, etc. In this realm, He says that he heard some of the most beautiful music he had ever heard before. He witnessed great scientific discoveries under way, & wondered if growth could continue beyond even this?
He was shown a far away view of a city of light, and with in this city were beings like unto the same glory, brightness, & love as the Christ. He wondered if these beings were those who had kept Christ the center of their attention, & who upon having looked for Christ in everything, having developed the same kind of love He had, etc., they had been transformed into the same type of glorious being as the Christ was & now is! They had become like Christ! They had become highly advanced beings of light & love. Ritchie says that he learned from his NDE that the ultimate destiny for the human family, or those who follow the teachings of Christ, is to become like Him & His Father, who is also our Father. In the eternities to come, we have it with in us to become gods. One of the reasons why Christ had taken a body of flesh like unto man, was to show the human family how to become gods. In his book: My Life After Dying, Ritchie cites from the early Christian Father, Irenaeus, who taught this concept also.76
Ritchie was also shown alternate visions of the future. Depending on how we live, good or bad. It was like Christ had opened up the halls of time. In one hall he says that he saw ever increasing natural disasters, such as earthquake, hurricanes, tornados, things of this sort. These became less & less frequent as a golden age of great peace & love came about. This could be possible and would be based on our willingness to follow Christ's teachings & example. This was closed off to open to another possible future that was based on if we should happen to choose not to follow Christ's teachings & example of love, kindness, & goodness. In this alternate vision, Ritchie says that he saw the same sorts of natural disasters, but these kept increasing more & more. He says that he also saw "armies marching upon the United States from the south" [south of the border]. And then destruction that he couldn't even begin to comprehend at that time he had his NDE, in 1943. And then that was closed off. He says that he saw other things, but couldn't talk about it. Finally, he was taken back to his body & thus returned from tomorrow, or from death.77
CONCLUSION: All of these scriptures, early Christian writings, traditions, legends, and other traditions from other nations, etc., seem to suggest that Christ's saving acts of mercy and kindness, & his gospel of love had been extended, as it was intended to be, throughout the entire world in ancient times. And yet, it also seems that Christ's pilgrimages throughout the world, through time, space and in and out of different realms of existences continues even to this day. And why shouldn't it be that way? He is concerned about us, and loves all of us, for did he not die for the sins of all the world, past, present and future? Yes He did! However, "If in this life only we have hope in Christ, we are of all men most miserable." (1 Corinthians 15:19). Also, if only in a certain place and time on the earth, only a certain amount of the human family could have had a hope in Christ, we are of all men most miserable too!? However, this doesn't seem to have been the case. For the doctrine behind these later traditions & legends and stories, etc., about his wanderings seems to suggest that God will be fair with all the nations, kindreds, races, and people of the whole human family in giving all people the opportunities to grow in light and truth. But also, it suggests that "nether death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Romans 8:38-39).
Christ has been there for us, even though we may not have been able to see him, while perhaps at times, we have felt his love. And yet, at times we may have clouded our vision of him by our bad habits and choices to the point were we may have refused to see or look for him. For "BEHOLD, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." (Isaiah 59:1-2). To remove the mask, then, we need to choose to be good, as the traditions say. "Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will." (Doctrine And Covenants 88:68).
Until that happens, it may have been of interest to a number of people to have made this pilgrimage through the centuries by footnoting through the sources in order to unveil the Christ behind the masks of traditions and legends that have sometimes hid his face from our view. Thus, upon having unmasked the Christ in Santa, it is my hope that we will remember these earlier roots and deeper meanings behind all of the beautiful lights, sights, and sounds of the Christmas season. And as the years roll by may we not ever forget, but always remember that the wandering Christ is really at the root and heart of the Christmas season. May we pass on to our children this deeper understanding. May we not be so caught up in the materialism of gifts and all the things that go with it that we lose the true spirit behind the traditions of gift giving. And may we always remember to greet each member of the human family with love and respect. Not only during the Christmas season, but everyday, as if each wandering soul was the wandering Christ, and as if each day was Christmas
eve. May this be done so that when it's our time to make our own pilgrimages back to our heavenly home, we will hear: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" because you had treated all people as if they had been the wandering Christ, and as if you had seen Christ in one of the "least of these" such as in the beggar, stranger, the poor, and the homeless. For in so doing this, as Christ said: "ye have done it unto me" (Matthew 25). May we all be visited by, but remember the Christ behind the mask of what is now Santa Claus.
End Notes
End Notes to Introduction
* A. S. Garretson, Primitive Christianity And Early Criticism, (Boston: Sherman, French & Company, 1912).
R. Joseph Hoffmann, (translator), Celsus On The True Doctrine, A Discourse Against the early Christians, (Oxford: Oxford University Press, 1987).
Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale Un. Press; New Haven & London, 1984).
Stephen Benko, Pagan Rome And The Early Christians, (Indiana: Indiana University Press, 1984).
T. W. Doane, Bible Myth, And Their Parallels In Other Religions, (New York: The Truth Seeker Company, 1882 & 1910).
Walter Lowrie, Art In The Early Church, (Washington Square, New York, New York: Pantheon Books, 1947).
W. H. C. Frend, Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books Doubleday & Company, 1967).
The Ante-Nicene Fathers = TANF. A set of volumes on the writings of the early Christians before the Nicene Creed era of A.D. 325. (Grand Rapids, Michigan: T & T Clark, Edinburgh, W. M. B. Eerdmans Publishing, reprinted October 1989), nine volumes.
The Nicene and Post-Nicene Fathers, (Grand Rapids, Michigan: W. M. B. Eerdmans, reprinted April 1986), fourteen volumes.
Yves Bonnefoy, Mythologies,(A Restructured Translation of Dictionnaire des mythologies et des religions des societes traditionnelles et du monde antique). Prepared under the direction of Wendy Doniger. Translated by Gerald Honigsblum, etc.,(Chicago, U.S.A., & London, England: The University of Chicago Press, 1991).
J. P. Migne, Patrologiae Cursus Completus; Series Latina, 221 volumes; (Paris: 1844-1864).
Patrologia Cursus Completus, Series Graeca (Paris: 1857-1866, 161 volumes).
Anna D. Kartsonis, Anastasis, The Making of An Image, (Princeton, New Jersey: Princeton University Press, 1986).
Chandler Rathfon Post, A History of Spanish Painting,(Cambridge, Massachusetts: Harvard University Press, 1930—1958).(New York: Kraus reprint Company, 1970's).
Charles Norris Cochrane, Christianity and Classical Culture,(Clarendone Press, 1940, Paperback; Oxford: Oxford University Press, 1957).
Daniel C. Peterson, Dr. and Stephen David Ricks, Professors, Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints},(Salt Lake City, Utah: Aspen Books, 1992).
Geoffrey R. King, The Forty Days,(Grand Rapids, Michigan: W.M. B. Eerdmans, 1949).
Hanns Swarzenski, Monuments Of Romanesque Art, The Art of Church Treasures in North-Western Europe,(The University of Chicago Press, 1954 and 2nd, Edition, 1967).
Henry Ansgar Kelly, The Devil at baptism: Ritual, Theology, and Drama,(Ithaca and London: Cornell University Press, 1985).
Henry Chadwick, The Early Church,(New York: Dorset Press, 1967).
Henry Bettenson, The Early Christian Fathers, (Oxford, England: Oxford University Press, 1956).
Dr. Huge Nibley, Mormonism and Early Christianity,(Provo and Salt Lake City, Utah: Foundation for Ancient Research and Mormon Studies = F.A.R.M.S., and Deseret Book Company, 1987).
Ignazio Mancini, O.F.M.,(Historical Survey), Archaeological Discoveries, Relative to the Judaeo-Christians, (Jerusalem: Studium Biblicum Franciscanum, Collection minor #10, Franciscan Printing Press, 1970).
Jeffrey Burton Russell, Satan, The Early Christian Tradition, (Ithaca, London: Cornell Un. Press, 1981).
** The Ante-Nicene Fathers, Origen Against Celsus, vol. 4, p.609; Tertullian [A.D. 145-220], wrote that "Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them". (The Ante-Nicene Fathers, Vol.3, p.36, Tertullian, Apology, chap. xxii; see also p.179, The Soul's Testimony, chap. vi; The Ante-Nicene Fathers, Vol.3, p.157-8; Vol.4, p.175-6, & 179; Jeffery Burton Russell, Satan, The Early Christian Tradition, p.118-122; Behold the Christ, by Roland H. Bainton, 1974, p.170, fig. 194; Christ rules over the whole world, "...he is the governor among the nations,..." & also the universe. Col.1:10-22; & Psa. 22:25-28. Early anti-Christian, Porphyry charged that Christ had hid himself for ages before appearing among humankind. Therefore the early Christians' God could not be the way, and the truth and the life, (John 14:6), in which men and women could have only had access to God, since the time of Christ's appearing in the flesh. Therefore, early Christianity "...excludes those who have gone before and those who have no knowledge of Jesus of Nazareth." The Christians As The Romans Saw Them, by Robert L. Wilken, 1984, p.162-3; Reader's Digest, After Jesus, The Triumph of Christianity, (New York, Pleasantville, Montreal: The Reader's Digest Association, Inc., 1992), p.199-200, in his Against the Christians, Porphyry, 3rd century, asked: "What about the souls of people who lived before Jesus and had no opportunity to believe?" Julian the Apostate, 361-63 C.E., asked the early Christians: Why had God sent prophets to the Jewish nation, but to no others? For no prophets, "...no oil of anointing, no teachers, no herald to announce his love for man which should one day, though late, reach even unto us also?..." "If he is God of all of us alike, and the creator of all, why did he neglect us?" (The Christians As The Romans Saw Them, Wilken, p.181). The prophets of the ancient Americans also taught that Christ would & did go to other nations of the earth besides those at Jerusalem. The ancient american prophet Nephi recorded the words of the Lord God: "And because by words shall hiss forth--many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot by any more Bible." "...Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all men, and that I remember those who are upon the isles of the sea; and that I rule in the heavens above and in the earth beneath; and I bring forth my word unto the children of men, yea, even upon all the nations of the earth? Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also. And I do this that I may prove unto many that I am the same yesterday, today, & forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word ye need not suppose that I cannot speak another, for my work is not yet finished; neither shall it be until the end of man, neither from that time henceforth and forever. Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to that which is written. For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto all nations of the earth and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews, and the Nephites and the Jews shall have the words of the lost tribes; and the lost tribes of Israel shall have the words of the Nephites and the Jews. And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my words also shall be gathered in one. And I will show unto them that fight against my word and against my people who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever." (The Book of Mormon, 2 Nephi 29:3, 7-14, Eph. 1:9-10). In the Americas about 124 B.C., the prophet King Benjamin said that the knowlegde of Christ and the the coming atonement was known and spread by the prophets in all the nations of the earth. "And the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby whosoever should believe that Christ should come, the same might receive remission of their sins, and rejoice with exceedingly great joy, even as though he had already come among them.... And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people." (The Book of Mormon, Mosiah 3:13, & 20). The word of the Lord was to hiss forth unto the ends of the earth. (Isa.5:26; 2 Ne.15:26; 29:2). Moroni testified: "I declare these things unto the fulfilling of the prophecies. And behold, they shall proceed forth out of the everlasting God; and his word shall hiss forth from generation to generation." (Moroni 10:28).
* Luke 15:3-7; Psalm 80:1; 2 Chronicles 18:16; Psalm 78:52; 190:175-176; Ezekiel 12:14-16, 14:22-23; 22:15-22; chap. 37; Jews, God And History, by Max I. Dimont, 1962, pp. 16-17; David souls would also be set free from hell too, Psalm 16:10; Acts 2:27, 31, 13:33-37; Psalm 107:1-7, 9-14, 16, 20, 23-4, 26, 30, 40-41; & Isaiah 9:2-6. Christ is often presented as a type of good shepherd that seeks after his scattered sheep in different after life realms & throughout the world. We see this in scriptures, art works, & legends, that show Christ in different guises, one of which is of him hold a shepherd's cane, or holding a lamb on his shoulders. John 10:3-16; Isa. 53:6; John 21:16-17; Luke 10:1-18; Matthew 15:24; 18:12-13; Ezek. 34:4; Psa. 80:1; 2 Chronicles 18:16; Acts 2:27, 31, 13:33-37; Psalms 16:10; 78:52; 119:175-176; Jeremiah 50:17; Isa. 56:8; Zech.10:3; Ezk. 34:11-12; The Book of Mormon, 3 Nephi 15:13-24; 16:1-5; The New Testament: A New Translation (Olaf M. Norlie) = Nor. (From: The New Testament from 26 Translations, General Editor, Curtis Vaughan, Th. D., Pub. by Zondervan Pub. House, Grand Rapids, Michigan, 1967, p.386, Christ Lore (Being the Legends, Traditions, Myths, Symbols, & Superstitions of The Christian Church), by Fredk, WM. Hackwood, F.R.S.L., London, 1902, republished by Gale research Co., Book Tower, Detroit, 1969, pp.81-2; see also: The Kingdoms of Christ, (From The Days of the Apostles To The Middle Ages), by Peter Bamm, C/R Droemersche Verlagsantalt & Thames & Hudson, London 1959, McGraw-Hill Book Co., N.Y., Toronto, & Lon., pp.93-4; Isaiah 40:11. Rings For the Finger, by George Frederick Kunz, Ph.D., Sc.D., A.M., 1917, J.B. Lippincott Co., & 1945, Mrs. Ruoy Kunz Zinsser, & 1973, Dover Pub., N.Y., p.253, underline added; Classical Inspiration In Medieval Art, Oakeshott, op. cit., pl.18, a. "Ceiling fresco in the cemetery of Petrus and Marcellinus. The Good Shepherd. Third century." In the 2nd half of the 3rd century Christ was depicted as the Good Shepherd. See: The Oxford Illustrated History of Christianity, Ed. by John McManners, Oxford N.Y., Oxford Un., Press 1990, p.14 of intro., & p.38). Monumental Christianity, John P. Lundy, 1875, p.317, fig.153, p.320-1, fig.156, 2nd or 3rd century depiction; p. 312-14; 400-2, fig.182. The Royal Good Shepherd, 2nd Century. Art in the Early Church, Walter Lowrie, 1947, Pantheon Books, p.69, 184-187, & pl.100, a, & d; see also Isa.40:11. Textile Art in the Church, Ireland, p.92-3, fig.44; The Messiah was predicted under the image of a shepherd. Ezek.34:23; 37:24; Zech.13:7. The good shepherd leads them from the fold to pasture, or to water. Thus being a type of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. (See: Notes, Explanation, And Practical On the Gospels, by Albert Barnes, 1850, Vol.2, p.296-7; 299-300; The Vatican Collections, The Papacy & Art, Official Pub. by the Vatican Museums, 1982, p.222, fig.137; O. Marucchi, l monumenti del Museo Cristiano Pio Lateranense, Milan, 1910, p.57, pl. LVII, 5; A. Ferrua, Inscriptiones christianae urbis Romae, IV, Rome, 1964, no. 10659; The Great Commentary of Cornelius A Lapide, Translated by Thomas W. Mossman, B.A., (a translation into English of the "Great Commentary upon the Gospels of Cornelius a Lapide), commenting on John's Gospel, Chapters 1-11, Pub. by John Hodges, Henrietta St., Strand. Lon., 1887, pp.364, 366, 367, & 371-2; Portions from other versions read: "...the sheep which went astray from...the wandering sheep..." -- (The New Testament in Basic English) = Bas; "the house of Israel"-- (The New Testament According to the Eastern Texts (George N. Lamsa) = Lam. (Vaughan, op. cit., p.63. 15- Isa.56:8; 43:5-9; John 21:14-17; Acts 1:13-26; 10:9-43, 11:7-20; Heb.13:20; 1 Pet.2:25, 5:4; The Book of Mormon, 1 Nephi 13:41; 22:23-26; Mosiah 26:21; Alma 5:37-60; Helaman 15:13; 3 Nephi 15:16-24, 16:1-3, 18:31; Mormon 5:17; Doctrine & Covenants 10:59-60, 50:40-46. Note again how people are symbolically called "sheep." Luke 15:3-7; John 10:1-28; Lev.26:33, 42; Deut.4:25-31, 28:37, 64; Psa.1:15-20, 95:7; Ezek.28:24-26; 33:15-20, 30-33, chap. 34, 36:19-38; 37:15-28; Jer.25:26-36; Zechariah 13:7-9; & Matt.9:35-38, etc. The Ante-Nicene Fathers, Vol.1, p.234-5, & 455; Ezk.16:6-9; Rev.1:5-7.
** Bouffartigue: L'Empereur Julien et la culture de son temps p. 30 for the argument for 331; A.H. Jones, J.R. Martindale, and J. Morris "Prosopography of the Later Roman Empire, Vol. I" p.447 (Iulianus 29) argues for May or June 332; Grant, Michael (1980). Greek and Latin authors, 800 B.C.-A.D. 1000, Part 1000. H. W. Wilson Co.. p. 240. ISBN 0824206401. "JULIAN THE APOSTATE (Flavins Claudius Julianus), Roman emperor and Greek writer, was born at Constantinople in ad 332 and died in 363."
2- Russian Folk Belief, by Linda J. Ivanits, Pub. by M.E. Sharpe, Inc., Armonk, N.Y., and London, England, 1989, p. 25, note 35, pp. 211 & 235, Afanas'ev, A. N. Narodnye russkie skazki i legendy. 2 Vols. Berlin: Ladyzhnikov, 1922, p. 464.
3- History of Art (A Survey of the Major Visual Arts From the Dawn of History to the Present Day), by H. W. Janson, Professor of Fine Arts, N.Y. Un., with Dora Jane Janson, Pub. HNA, Pub. N.Y., 1st printing Oct. 1962, 19th printing Dec. 1973, pp. 221, 223-4, fig. 354. The Mission of the Apostles, Ste-Madeleine, Vezelay. 1120-32, & fig.355. "Pig-Snouted Ethiopians" clasping hands, detail of fig. 354, representing a close up of one of the different "legendary races" to which the gospel was preached to. "Civilisation (A Personal View)", Clark, see Black & White Illustrations, ix, #32, & pp.41, 44, & 45; Western Civilizations, by Edward McNall Burns, 1941, 7th edition, 1968, Vol. 1, pp. 325-6. See also: W. F. Volbach, Early Christian Art, the Late Roman & Byzantine Empires from the 3rd to 7th century, Photos by Max Hirmer, The Crucifixion. Late 11th or Early 12th century, ivory, Treasures of the Cathedral of Saint-Just, Narboone. Right side, The hand of God extends down over the apostles and streams of power from God's hand, fall on all of the apostles who are about to go throughout the world to preach the gospel. Left side shows the hand of God the Father extending down out of heaven to clasp the hand of Christ ascending into heaven.
4- The Ante-Nicene Fathers, 2: p. 490-2; also mentioned by the late 19th century anti-Christian writer T.W. Doane in his: Bible Myths, And Their Parallels In Other Religions, Being A Comparison Of The Old And New Testament Myths And Miracles With Those Of Heathen Nations Of Antiquity, Pub. The Truth Seeker Co., N.Y., 1882 & 1910, 7th ed., see chapter 22, for the reference to Clement of Alexandria see p.221 & note 2: Not only did Christ descend into hades to preached the gospel, for he went to all the earth, "in order that all might believe and be saved, wherever they were". See also: Monumental Christianity, Lundy, op. cit., 1876, p. 266. Clement also said the gospel had been diffused over the whole world. The Ante Nicene Fathers = ANF 2: p. 519-20, The Stromata, Or Miscellanies, Book 6, chap. 18.
5- Doane, (like Celsus had [A.D. 170-80], against the early Christians), points to a number of parallels between Christianity & the pagan nations, suggesting that: "Our assertion that that which is called Christianity is nothing more than the religion of Paganism, we consider to have been fully verified. We have found among
the heathen, centuries before the time of Christ Jesus, the belief in an incarnate God born of a virgin; his previous existence in heaven" & other similarities. (Bible Myth, Doane, op. cit., p.384.) Doane knew of Lundy's book but decided not to accept Lundy's answer as to why there are parallels, for Lundy noted the parallels between the nations beliefs', symbols, & mysteries, etc., & suggested that one reason why this was so was because Christ had pre-existed & had made Himself dead Sea Scrolls, A. Powell Davies, The New American Library, 1959, pp. 120- 131; The Lost Years of Jesus Revealed, by Dr. Charles Francis Potter, Faucett Pub., 1959, p.37, & 41; The Challenge of the Scrolls, (How old is Christ's Gospel, by O. Preston Robinson, DBC, SLC., Ut., 1963, pp.1-16, etc.; Lundy, op. cit., 1882, ed., p. 98.
6- Origen, Periarch, II, iii, 6, in Patrologia Graeca 11:194, Since Cumorah, Dr. Huge Nibley, 1967, DBC, pp. 74-5.
7- The Ante-Nicene Fathers, 4: p. 609, book 6 chapter lxxviii-lxxix, Origen Against Celsus; The Ante-Nicene Fathers, 3: p. 157-8; chap. vii, op. cit., reprinted May 1989; Another source says that a certain Historian cites Tertullian as saying that the doctrine of Christ had been heard in all nations of the earth, for "the same voice and doctrine had been heard by the inhabitants of many more strange countries and islands unknown to us, and which, he says, we could not enumerate, yet in which is known the name of Christ, who has come and reigns, before whom the gates of all cities have opened and none remained closed, before whom all iron chains have been broken and steel locks have been unbarred. "Does not Tertullian," Solorzano says, "indicate, as it were, with his finger the distant regions of which we have no knowledge?" -of America?" Tertullian also used the words of scripture to help him express this belief, for he cites from Psalm 18:5 & Rom. 10:18 (P. D. Roo, History of America Before Columbus, (According to Documents & Approved Authors), by P. De Roo, Pub. by Philadelphia & Lon. J. B. Lippincott Co. 1900, Vol.1; pp. 205-9).
8- The Ante Nicene Fathers, 8: pp. 74, & 91, Recognitions of Clement, Bk. 1, see chaps. 51-52. For another translation see The World And The Prophets, (The Collected Works of Huge Nibley = TCWHN), Pub. DBC., SLC., Ut., & F.A.R.M.S., Provo, Ut., Vol. 3, p. 168, note 9, p. 299, & 311, J.-P. Migne, Patrologiae Cursus Completus, Series Graeca (Paris: 1857-1866), 1:1236.
9- After Jesus, The Triumph of Christianity, by Reader's Digest, Editor, Gayla Visalli, etc., 1992, pp. 199-200; Christ had hid himself for ages before appearing among humankind. Therefore the early Christians' God could not be the way, and the truth and the life, in which men and women could have only had access to God, since the time of Christ's appearing in the flesh. Therefore, early Christianity "excludes those who have gone before and those who have no knowledge of Jesus of Nazareth." So claimed the early anti-Christian, Porphyry [2nd half of 3rd cent. A.D.] (The Christians As The Romans Saw Them, by Robert L. Wilken, 1984, p. 162-3).
10- Ibid., Wilken, p. 181.
11- 1 Pet.3:15-22, 4:5-6; Acts 2:22-39, 13:33-37; Eph.4:7-10; 2 Cor.3:17-18; Heb.11:1-16, 40; John 14:2; Rev.21, 22:11-14; Luke 23:43; TANF 1: pp. 10, 29-30, 33, 62, 70, 144-6, 151, 154, 234-5, 330, 352, 388, 421, 449-51, 455-8, 468, 488, 493-4, 499, 506, 510, 543-4, 560, 565-7, 573, & 576-7; Vol.2, pp.49-50, 357, 415, 461-2, 490-2, 575; Lundy, op. cit., pp.73-4, 264-70, etc.; Mormonism And Early Christianity, Nibley, pp. 100-167; Doane, op. cit., 1910, pp. 211-214; Jeffrey Burton Russell's book: Satan (The Early Christian Tradition), 1981, pp.118-22; Celsus On The True Doctrine, Hoffmann, op. cit., p. 65; Ivory Carvings In Early Medieval England, by John Beckwith, Pub. by Harvey Miller & Medcalf, & N.Y. Graphic Soc., 1972, fig.20, 8th cent. AD, Anglo-Saxon; Iconography of Christian Art, Vol.I, by Gertrud Schiller, Trans. by Janet Seligman, 1966 & 1969, 1971, pp. 345-6, fig. 346, dated 330 AD Rome, Catacombs; A History of the Baptists, by Thomas Armitage, 1887, pp. 258-9, fig.4; The Catholic Encyclopedia, Ed. by Charles G. Herbermann, etc., 1907, Vol. 2, pp. 274-6; The Golden Age of Dutch
Manuscript Painting, Belser Verlag, The Pierpont Morgan Lib. NY 1990 p. 230 fig. X85, showing a hand clasp during Christ's descent.
12- TANF 1: p. 185, 1st Apol., chap. lxv. pp. 184-5, chap. lxiv-lxvi, 2nd Apol. p. 190, chap. v.
13- Lundy, op. cit., pp. 73-4; TANF 4: pp. 419-20, & 448; Hoffmann, op. cit., p.65; The World And The Prophets, Nibley, op. cit., pp. 18-19. The answer was that the descent of Christ was predicted by the prophets. The demons had counterfeited the predictions, & had passed these counterfeit stories on to the pagan nations. That's why their stories were similar in some ways.
14- Lundy, op. cit., p. 98.
15- "`WANDERING ACROSS THE WORLD UNDER THE GUIDANCE OF THE LORD SHE ARRIVED AT THE HOLY PLACES': a fourth century pilgrim's journey from Spain to Mesopotamia. Roman topography turned into sacred geography by pilgrimage to the shrines of martyrs and the holy places of Palestine. Jerusalem is portrayed in a sixth-century mosaic map in the church of St. John at Madaba, Jordan." (The Oxford Illustrated History of Christianity, John McManners, Oxford, N.Y., Oxford Un. Press, 1990, p. 82, see also p. 14 of intro., pp. 32 & 38).
NOTES FOR CHAPTER 2
16- History of Painting, Roman and Palaeo-Christian Painting, by Gerald Gassiot-Talabot, Trans. by Anthony Rhodes, Pub. Funk & Wagnalls, N.Y., pp. 92-4.
17- Christian Monasticism, David Knowles, 1969, 1972 & 1977, Pub. World Un., Library, McGraw-Hill Co., N.Y., Toronto, p. 35, & note 12 on p.245; Saint Benedict: Father of Western Civilization, by Dom Pieter Batselier O.S.B., Pub. of Fine Arts Books, N.Y., N.Y., CR 1981 by Mercatorfonds Antwerp, pp. 49 & 436; The Benedictines In Britain, British Library Series No. 3, (1980), D.H. Turner, chapter: `Guests, Who Are Never Lacking In a Monastery'. See also: ML Mediaevalia Lovaniensia Series I / Sudia XI, Benedictine Culture 750-1050, Leuven Un. Pr., 1983; Cistercian Studies Series, #54, The Rule of Saint Benedict, (A Doctrinal and Spiritual Commentary), by Adalbert de Vogue, Cistercian Pub., Kalamazoo, Michigan, 1983, pp. 199-200, 205-6.
18- Christian Iconography, Grabar, p. 133, fig. 322, pp. 76-7, fig. 194. Four angels ascend with Christ, as Mary makes the traditional prayer gesture with up-lifted hands, (orant). The apostles are gather there too. Palestinian ampulla, Treasure of the Collegiale, Monza 76.
19- Medieval Art, Morey, 1942, p. 129; Op. cit., The Book of Christmas Folklore, Coffin, 1973, pp. 4-7; A Book of Christmas, by William Sansom, 1968, Pub. McGraw-Hill Book Co., N.Y., Tor., p. 30. For other items of interest which relate to the subject matters of this book see pp. 68, 81, 100, 104-115, 122, 146-7, & 210. For sources on Christ's victory over the devil during the harrowing of hell see: Upon Them Hath The Light Shined, by DT, 1995, at that time an unpublished research paper of mine. See also: Anastasis (The Making of An Image) by Anna D. Kartsonis, Pub. & CR Princeton Un. Pr., N.J., 1986; The Christian World, Geoffrey Barrclough, etc., Pub. HNA, 1981, pp. 8-9; Lowrie, op. cit., pl. 100; etc.; Russell, op. cit., Satan, pp. 118-122; The Prince of Darkness, p. 77.
20- This work was part of the art works from the Church of San Prassede, built by Pope Paschal I. Mosaics of the vault chapel of San Zeno. See: The Oxford Illustrated History Of Medieval Europe, Holmes, 1988, see the "PAPAL PATRONAGE."; Art of the Christian World, A.D. 200-1500 (A Handbook of Styles and Forms) by Christe, Velmans, Losowska and Recht, 1982, p. 92, fig. 184, Majestas Domini. Metz Sacramentary, Palace School of Charles the Bald, c. 870, Bibliotheque Nat.; A History of Spanish Painting, by Chandler Rathfon Post, Pub. in Cambridge, Massachusetts, Harvard Un. Pr., 1935, Kraus reprint Co., N.Y., 1970, Vol. I, (1930), pp. 117-8, fig. 12, another is on pp. 172-3, figs. 36-37, & pp. 204-5, fig. 45.
21- John McManners, The Oxford Illustrated History of Christianity, Oxford, N.Y., Oxford Un. Press, 1990, p. 107, 125-130, & 226-7.
22- Monuments of Medieval Art, by Robert G. Calkins, 1979, Pub. by E. P. Dutton, N.Y., pp. 90-1, fig. 71. Concerning the mandorla symbol see: Monuments of Medieval Art, Calkins, pp. 90-1; Romanesque Bible Illumination, Cahn, pp. 114-5, figs. 71-4, p. 135, fig. 90; Art and Mankind, Ed., Huyghe, 1958, p. 149, fig. 296; The Art of the Illuminated Manuscript, by David M. Robb, 1973, pp. 168-9, fig. 107; Ethiopia Illuminated Manuscripts, Stephen Wright, etc., 1961, pl. XIX; Many of these also show rites of passage hand clasps too: The Icon, by Kurt Weitzmann, etc., 1982, pp. 170, 225, & 321; The Malcove Collection, Ed., by Sheila D. Campbell, 1985, p.258, fig. 351; Medieval Art, W.R. Lethaby, p.50, pl.14; Romanesque Art in France, by Joseph Gantner & Marcel Pobe, 1956, p. 64, pl.135; The Medieval Treasury, Ed., by Paul Williamson, 1986, pp. 116-7; Ivory Carvings in Early Medieval England, by John Beckwith, 1972, fig.33; Monuments of Romanesque Art, Hanns Swarzenski, 1954 & 1967, pl.66, fig.151.
23- Christmas Around the World, New Orchard Editions, p. 69; Holy Days and Holidays, (The Medieval Pilgrimage to Compostela), by Horton and Marie-Helene Davies, Pub. Lewisburg, Bucknell Un. Pr., Lon. & Toronto: Associated Un. Press, 1982, p. 22, some pilgrimages or quests for sanctity were done in "the imitation of Christ and of the imitators of Christ,". "The life of pilgrimage could be conceived as an imitation of Christ in a far more detailed way." See also pp. 41, 133. In the 12th century northern gallery of the cloister of St. Trophine in Arles, the resurrected Christ is depicted on a corner pillar, while two Emmaus Pilgrims appear. Compostela pilgrims must have rejoiced to see Christ carved as a pilgrim, such as one on the way to Compostela (p. 135).
24- Christmas Customs And Traditions, (Their History and Significance), by Clement A. Miles, pp. 38-9, 68, 73, 78, 85, & 91-2.
25- McManners, op. cit., p. 632.
NOTES FOR CHAPTER 3
26- Ukrainian Christmas (Traditions, Folk Customs, and Recipes), by Mary Ann Woloch Vauhn, 1983, 1st printing November 1982, 8th April 1990, p. III-7.
27- One-Minute Easter Stories, Adapted by Shari Lewis and Lan O'Kun, 1990, Pub. by Doubleday, N.Y., Lon. Toronto, Sydney & Auckland, see: The Crown, also on pp. 40-1 is another story entitled: Tom Gentry and the Queen. On Thursday before Easter, there was a custom in which the Queen washed as many feet of as many beggars as she was years old.
28- A History of Spanish Painting, Post, op. cit., Vol. I, (1930), pp. 219-221, fig. 49, pp. 221-223, fig. 50, pp. 223-225, fig. 51, Christ in the mandorla while on his throne as the Pantocrator, see also pp. 248-9, fig. 62, pp. 278-285, fig. 77, Christ as the Pantocrator related with St. Martin's life and act of mercy towards Christ in the guise of a beggar, for in this work, the saint is also depicted while in the act of giving a cloak to the beggar. 13th cent., see also pp. 296-7, fig. 84, Christ as Pantocrator holding an orb, in the mandorla symbol. See also Vol. II (1930), pp. 62, 64-5, fig. 104, pp. 116-7, fig. 121, pp. 290-1, fig. 177, Christ enthroned in a starry mandorla of angels, he also holds an orb in his left hand, for another of this same type see pp. 292-3, fig. 178, both of these also show the angels in a sort of prayer circle around Christ. See also pp. 311-313, fig. 188, the Christ child & Mary enthroned, with another portion showing in the right panel showing "St. Martin and Christ disguised as the beggar"; Vol. III (1930), pp. 48-50, fig. 265, a portion shows St. Martin and Christ as a beggar. Pages 152, 155, fig. 310, Christ standing on an orb symbol. Pages 212-218, figs. 333-335, Christ-child and Mary enthroned with Christ-child holding an orb. See also fig. 367, Christ is represented as standing while at his feet "is an orb with a pictured symbolization of the earth." On p. 330 is mention of a Berlin Salvator (Christ as Saviour of the world), in which Christ's "feet rest upon a globe in which the world is depicted, here by land surrounded with a boat-encumbered sea." Vol. V, (1934), pp. 245-6, fig, 60, Christ as a beggar receives a cloak from St. Martin. Pages 296, 299, fig. 90, Christ is enthroned as the Pantocrator in the mandorla, holding an orb. Pages 313, 315, fig. 100, the Christ-child on the shoulders of Mary holds an orb. In Vol. IV -- Part II, (1933), pp. 570-4, fig. 229, show Christ enthroned with a globe with a picture of the world on it, the globe is his foot stool; Vol. VI -- Part I, pp. 33, (fig. 6. Jacomart (?). St. Martin and the beggar. Diocesan Museum, Segorbe), and p. 38, the paintings of St. Martin with the beggar, in the Provincial Museum, Valencia, from the Anthony Abbot and Ursula are dated back to 1443 A.D. See also Vol. VI -- Part II, p. 484, from the San Francisco Master as seen the parish church of Alcudia, is another depiction of St. Martin and the beggar, "conceived, according to the frequent tradition, as a disguise for Our Lord (Fig. 203)." See also pp. 486, 554-6, fig. 241; Vol. VII -- Part I, (1938), pp. 438-9, fig. 155, St. Ausias is depicted as being visited by the Lord in which Christ punishes him for his wrong doings. On pp. 594-5, fig. 226, is another depiction of Christ as a beggar coming to St. Martin. Pages 688-9 fig. 260 shows Christ on the cross, with a "terrestrial globe" as his foot stool. Pages 859, 861, fig. 351, shows Martin giving a cloak to Christ in the guise of a beggar. Pages 875-6, fig. 358, Christ on the cross with a globe under him; Vol. VIII -- Part I, (1941), pp. 259-60, fig. 114, a portion shows Christ enthroned with a globe as his foot stool. Pages 360-2, fig. 156, Martin has clothed Christ-the -beggar with his cloak; Vol. VIII -- Part II, (1941), pp. 575, 577, fig. 269, shows Martin giving a cloak to the wandering Christ-beggar. Vol. IX -- Part II, (1947), pp. 877-8, fig. 379, Martin with Christ-beggar; Vol. XI, (1953), pp. 123-124, fig. 38, Nicolas Falco. `CHRIST AS BEGGAR,' part of scene of St. Martin's charity, section of Organ-Shutters. Cathedral, Valencia. On p. 123, our Lord Jesus Christ "in the guise of the mendicant with two further members of the military forces as spectators". Vol. XII -- Part I, (1958), pp. 479-80, fig. 207, St. Martin.
29- Ibid., Post, Vol. II (1930), pp. 240-242, note 1, fig. 155.
30- The Monastic World 1000-1300, by Christopher Brooke, Pub. by Elek London, 1974, p. 63, fig. 91, shows a monk receiving postulants at the door by clasping their wrists. See also: The Gospel In Art, by Albert E. Bailey, 1916, Pub. by Pilgrim Pr., Boston & Chicago, pp. 382-385 & 438-444; Fra Angelico, by John
Pope-Hennessy, (1952), & 1974, Cornell Un. Pr., Ithaca, N.Y., p. 22, 77, & 205, pl.70; Fra Angelico at San Marco, Hood, 1933, pp. 158, & 160, pl. 152. Fra Angelico, Christ Being Received as a Pilgrim. Florence, San Marco, cloister; The Bible In Art (Twenty Centuries Of Famous Bible Paintings), Edited with
Commentary by Clifton Harby, Pub. N.Y., Covici, Friede, Pub. See also: Le Crucifix (des Origines au Concile de Trente) by Docteur Paul Thoby, etc., Pub. Bellanger Nantes, pl. 27, #63, & pl.26, #59; Classical Inspiration In Medieval Art, by Walter Oakeshott, 1959, Pub. by Frederick A. Praeger, N.Y., N.Y., pl.79.
Italy, "5th cent." A.D., & pl.80, 9th cent.; Ivory Carvings in Early Medieval, by John Beckwith, CR 1972, by Harvey Miller & Medcalf Ltd., Lon. Eng., p.33, pl.33. The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b"; Monuments of Romanesque Art, by Hanns
Swarzenski, 1967, Un. of Chicago Press, pl.15, figs. 34-5, & pl.66, fig. 151, late 10th cent.; & pl. 66, fig. 151, etc. Christ crashed through the doors or gaits of hell, see Russell's Satan (The Early Christian Tradition), 1981, p. 134, & pp. 118-122, see note 39, Tertullian, Res. 44: "quae portas adamantinas mortis et aeneas seras inferorum infregit." See also: TANF Vol. 3, pp. 157-8, the Father clasps the hand of the Son as a rite of passage through the gaits and doors of the nations of the earth. See also pp. 172-3, & 577, gaits of the lower world broken down. Tertullian, On The Resurrection of The Flesh, Chap. XLIV & nt. 9; Russell's Lucifer, the
Devil In the Middle Ages, pp. 145-50; The Prince of Darkness, p. 134, etc.; Early Christian Art, Text by W.F. Volbach, pl.93, etc.; Medieval French Miniatures, by Jean Porcher, 38, etc.; New Cath. Encyc., 1967, Vol.1, fig.10, & pp.931-36, figs.1-3, The Lost Books of the Bible, in between pp. 240-1; Italy (History - Art - Landscape), Pub. by Mercury Art Books, Florence: Edizioni Mercurio, CR 1954, etc., p. 184; Gothic Painting, I, p.48. Ps.73:23-4; The Secret Book of Revelation, by Gilles Quispel Professor, 1979, p.48; By Study & Also By Faith, 1: pp.611-642, F.A.R.M.S.; Ps. 16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18 & Eph. 4:7-10; "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to glory." (Ps.73:23-4), & Ps. 89:13; 118:16-21; & Ps.23; Isa.42:6-7; Didron's Icon., Chret. p. 216; Wisdom of Solomon, iii. 1-4; John 10:27-30; Roland H. Bainton's Behold the Christ, p.166, fig. 192, & p. 170, fig. 194, Christ knocking open the door to hell with his foot; The Horizon History of Christianity, pp. 214-5, soul ascending towards the hand of God. Another portion of this stone work shows Peter at the door to paradise clasping the wrists and hands of those who are about to enter. See also: The History of Hell, by Alice K. Turner, 1993, Harcourt Brace & Co., N.Y., etc., pp. 56-7, 66-87, 95-6, 114-117, 130-131; Kurt Weitzmann's Studies In Classical & Byzantine Manuscript Illumination, Pub. by Un. of Chicago Pr., 1971, p. 258, fig. 245, & p. 308, fig. 305, p. 312, fig. 308, p. 323, fig. 313, etc.; Age Of Spirituality, Ed. by Weitzmann, 1979, #438, left, etc.; Byzantine Book Illumination & Ivories, Variorum Reprints, Lon. 1980, 53. Fol.1v; & fig. 12, p. 162, fig. 7, etc.; Studies in the Arts at Sinai, 1982, Princeton Un. Pr. Princeton, N.J., see figs. 5-6, & 9 & 11, etc.; The Icon, pp.170, 225, 282-3, 342-3, etc.; William Holman Hunt depicted Christ knocking on a door a night. He holds a lantern in one hand, and is crowned as if a wandering King. There is a heavenly glow about his head and the door to which he is knocking on has no handle. The art work was entitled: The Light of the World. It "is still one of the most popular works of Victorian religious art. When a critic complained that the door had no handle, Hunt replied, `The door at which Christ knocks is the door of the human heart... Its only handle is inside.'" (The March Of The Cross, by Leonard W. Cowie, Pub. by McGraw-Hill Book, Co., Inc., N.Y., Toronto, & London, 1962, p.187, fig. 228 Left). For additional sources and studies on rites of passage hand clasps in early to later Christian art works and mysteries, see DaRell D. Thorpe's unpublished works: Jesus Christ's "Everlasting Gospel" And Ancient "Patternism", 1990; & Upon Them Hath The Light Shined, 1995.
31- It is said to be Tanner's Altar. Museum of Barcelona, see: Art and Archaeology, (The Arts Throughout the Ages), Vol. XXV, Jan. 1928, #1, p.25; Cistercian Studies Series, Number 54, The Rule of Saint Benedict, (A Doctrinal and Spiritual Commentary), by Adalbert de Vogue, Cistercian Pub., Kalamazoo, Michigan, 1983, pp. 205-6, "in the judgment scene, Christ is he who is served in the person of the needy; in the foot-washing, he makes himself the one who serves, the model of the servant." See also: Op. cit., One-Minute Easter Stories, Lewis & O'Kun, story entitled: Tom Gentry and the Queen, On Thursday before Easter. The Queen washes as many feet of as many beggars as she was years old.
32- Benediktinisches Klosterleben In Deutschland, Geschichte Und Gegenwart, Herausgegeben Von Der Abtei Maria Laach, Im Sankt Augustinus Verlag Berlin, p. 363-4, fig. 484, Christus als Gast wird von Abt und Klosterverwalter berufst. Mosaik uber der Refektoriumstur in Maria Laach.
33- A History of Spanish Painting, Post, op. cit., 1935, Vol. XII -- Part I, (1958), p. 470, note 22, For St. Pantaleon, see the Bollandists under the day of his feast, July 27; and for a Spanish account, Alonso de Villegas, Flos sanctorum, Madrid, 1593, Vol. I, 336.
34- A Handbook Of Legendary And Mythological Art, Clement, p. 344-5.
35- The World We Live In And How It Came to Be, by Gertrude Hartman, 1931, 18th printing The Macmillan Co., N.Y., etc., 1961, pp.168-9 & 171, woodcut dated 1423 A.D.
36- Italy (History - Art - Landscape), pp. 206-7.
NOTES FOR CHAPTER 4
37- Holy Days and Holidays, Davies, op. cit., p.146. Some stone works at the cathedral church of Compostela, in the Romanesque days, certain portions represented the manifestation of Christ to the world. Lundy noted that "all nations, as if by common consent, at the moment after midnight of the 24th of December, celebrated the birth of the sun-god, type among the Gentiles of Christ, the Incarnate Son of God, as the Desire of all nations and the Saviour of the world." (Op. cit., Monumental Christianity, p. 167).
38- The Customs Of Mankind (With Notes on Modern Etiquette and the Newest Trend in Entertainment), by Lillian Eichler, Pub. Nelson Doubleday, Inc., Garden City N.Y., 1924, pp.463-4; Survival of Legends, (Legends and Their Relation to History, Literature and Life of the Southwest), by Roselle Williams Crawford,
Pub. by The Naylor Co., San Antonio, Texas, 1952, pp. 62-3, see also notes 74 & 79, & p.82; Christmas (Its Origin, Celebration And Significance As Related In Prose and Verse), Ed. by Robert Haven Schauffler, 1907, N.Y., Dodd, Mead & Co., 1947, introd. xi; The Book of Christmas, by Hamilton W. Mabie, Pub. by The Macmillan Co., of Canada, LTD., Toronto, p.38.
39- Bruegel, by Piero Bianconi, Trans. by Murtha Baca, Pub. Barron's, CR 1979, by Capitol Editions Bologna, Italy, see 26; Peter Bruegel the Elder, (Artist Of Abundance), by H. Arthur Klein & Mina C. Klein, Pub. by Macmillan Co., N.Y., pp. 154-5, fig. 102; Bruegel, by Walter S. Gibson, Pub. by Thames & Hudson, 1977, pp. 140-145, fig. 101; Mary Portrayed, Cronin, 1968, p. 129.
40- The Book of Mormon, title page, Pub. by The Church of Jesus Christ of Latter-day Saints, SLC, Ut.
41- In an unpublished file (as of Dec. 1995), additional evidences and sources are considered on this, and related subjects. The file is entitled: Christ's Pilgrimage Unto The Ends of The Earth, (Scriptural, Historical, Traditional, And Monumental Evidences That Christ Visited Other Nations Around the World), by DT 1994-5; Early Christianity In The Ancient Americas, & Old & New World Parallels, DT, 1990; (another unpublished manuscript). Some of the early to later Christians who knew of these earlier doctrines, & later legends may have also considered another portion of Matthew 25 as suggesting that Christ was the man who was "travelling into a far country" giving certain gifts to certain servants in different parts of the world. Thus, some Christians may have considered the "talents" mentioned in Matthew 25:13-30 as representing different amounts of truth which Christ gave to different nations of the world. Christ was testing His servants and the people in these far countries to see how they would react, or not react to the different amounts of truth that they were given. If they did something good with the different amounts of knowledge and truth that they were given, they would be given more. But if they didn't do anything with the small amounts that they were given, then they would eventually lose that which they had been given. Or it would be taken away from them and given to those who did do something good with the amount that they were first given. This portion of scripture many have also suggested to many Christians that Christ would come at a time when they knew not. Thus, as these legends and stories have shown us, they often watched for the wandering Christ, but often times, they didn't know at first that He had visited & tested them until later on in the story. (Matthew 25:13-14, see also verses 15-30).
In 1887, Cornelius A Lapide wrote, upon commenting on Matthew chapter 21, that "God went into a far country, because as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them as though He had gone elsewhere." Lapide seems to
suggest that God went to other places, even into "a far country". The Great Commentary, Lapide, 1889, (commenting on Matthew's gospel, chapters X to XXI), pp.430.
Many of the early Christians believed that Christ's spirit had appeared to Moses and the Old Testament Prophets. Thus, if Lapide was writing in reference to Christ, then it was the pre-existing Christ. For at the time of his appearing on Mount Sinai to Moses, Christ was a Spirit, for it was still many years before his birth to Mary. But what "far country" did He go and visit after Mount Sinai? Ancient to later legends and customs among the native american Indians speak of "the Great Spirit" who had visited them. Had Christ, in that pre-mortal form as a Spirit, come to visit the americas long ago, and other nations too? Was the wandering Christ, then, the "Great Spirit" of later native american legends?
See also: Orson Pratt's Works; The Ten Tribes of Israel, Mrs. Simon, 1836; A Challenge To The Critics by Diane E. Wirth, 1986; Two books by Paul R. Cheesman: Ancient Writing on Metal Plates, 1985; These Early Americans; K. Graves' 16 Crucified Saviors; The Works of Ixtlilxochitl; Feathered Serpent, Ruth Karen, 1956; The Mythic Image, Joseph Cambell, 1974; Lord Kingsborough, Antiquities of Mexico. Borgian MS.73rd pl; Signs & Symbols of Primordial Man, Albert Churchward. The Gospel of the Great Spirit, by Joshua Moses Bennett, 1990; The Book of the Hopi, by Frank Waters, 1963, pp.37-8, etc.; The Messiah in Ancient America, Warren & Ferguson, 1987, based on Ferguson's earlier work: One Fold and One Shepherd; Christ in Ancient America Vol.1 & 2, Ferguson (Vol.1) with Milton R. Hunter, then Vol.2, Hunter. The Book of Mormon, 2 Lect. by James E. Talmage. Kingsbourgh Edward King 1795-1837, Antiquities of Mexico, 1831-48, Vol.1-9. Pub. by Robert Havell, in Lon. MDCCCXXXI; The Title of the Lords of Totonicapan; Mormonism & Mansonry, by E. Cevil McGavin, 1947, & 1956; Under Your Feet, by Blanche Busey King, 1939; The Popol Vuh; History of America Before Columbus, Roo, op. cit., Vol.1; Quetzalcoatl & Guadalupe, by Jacques Lafaye, 1974; Fray Bernardino de Sahagun, Historia General de las cosas de la Nueva Espana, 4 vols. Mexico City, Porrua, 1956, I, 90, 95. Lafaye present some of the different views concerning the evangelization of the americas on pp. 44-5, see also p.46, & notes 28-9 on p.315, Fray Antonio de la Calancha, Cronica moralizada de la Orden de San Agustin en el Peru, Barcelona, 1639, pp.311-12, citing Antonio, see also chap. 10, pp.177-206; In Quest of the White God, by Pierre Honore, 1961; Fair Gods & Stone Faces, Constance Irwin, 1963; Bancroft, Vol.3, pp.240-287. The Improvement Era, Vol. 32, Dec., 1928, #2, pp. 122-6; Sept. 1969, Vol.72, #9, pp.6-8, article entitled: The Great White God Was a Reality, by Mark E. Petersen; Those Gold Plates! Petersen, pp.78-85, Pub. by Bookcraft 1979; Paul Herrmann's Conquest by Man [New York: Harper & Brothers, 1954]; Pedro de Cieza de Leon, The Incas; Victor Wolfgang von Hagen, ed., The Incas of Pedro de Cieza de Leon [Norman, Oklahoma: University of Oklahoma Press, 1959], p. 27; Diego Duran, The Aztecs [New York: Orion Press, 1964], pp. 278, 354.
42- Op. cit., The Book of Christmas Folklore, Coffin, 1973, pp. 53-4.
43- History of the Church, Vol. 6, pp. 614-15.
44- Hymns Of The Church Of Jesus Christ Of Latter-Day Saints, 1985, Pub. by The LDS Church, S.L.C., Utah, see pp. 29-30; Matthew 25:31-40; Mosiah 2:17.
45- Op. cit., Hymns, 1985, pp. 165-6, the text was compiled by Lowrie M. Hofford, and the music by Harrison Millard, 1830-1895 A.D.
46- The Oxford Christmas Book For Children, by Roderick Hunt, Oxford Un. Pr., 1981, & 1982, p. 36.
NOTES FOR CHAPTER 5
47- In a number of areas in the Christendom, "A lit candle would be placed in the window to invite in any homeless stranger and an extra place setting would be on the table for the souls of the dead or for a stranger should one come to the door." (Op. cit., Ukrainian Christmas, Vauhn, 1983, 8th printing April 1990, I-7, & II-3).
48- The Underground Railroad From Slavery To Freedom, by Wilbur H. Siebert, Pub. by the MacMillan Co., Lond., 1898, pp. 54-59; Race To Freedom (The Story of the Underground Railroad), Historical Family Drama, by Xenon Entertainment Group, Video, 1993 Grosvenor Park LII Limited, Xenon Home Video.
49- Op. cit., A Book Of Christmas, William Sansom, 1968, Pub. by McGraw-Hill Book Co., N.Y., & Toronto, p. 105, for the depiction of "The Christ Child by Thomas Nast, 1889"; The Life Book of Christmas, Vol. 3, The Merriment of Christmas, by the Editors of Life, A Stonehenge Book, Time Inc., N.Y., 1963, p.24; Op. cit., Byzantine Painting, Grabar, p.91, pl.30, & 34; Op. cit., New International Illustrated Encyclopedia Of Art, Vol.4, p.730; Sacred Fortess (Byzantine Art and Statecraft in Ravenna), by Otto G. Von Simson, op. cit., pl. 10-11; Art of the Christian World, A.D. 200-1500, Velmans, Losowska and Recht, 1982, op. cit., see p.92, fig.184; Fra Angelico at San Marco, Hood, 1933, op. cit., pp.69-70, pl. 57, pp.97-99, pl.85, p.310, notes 1-4, & pp.332 & 335, pp.107-109, pl.94; Romanesque Bible Illumination, Cahn, op. cit., 1982, p.114, fig.69.
50- Op. cit., Roo, 1900, Vol. 1, p. 205.
51- The Church And The Fine Arts, Cynthia Pearl Maus, op. cit., pp. 446-7; under the heading: Thoughts in a Cathedral, from The Christian Century (May 1, 1946, by Thomas Curtis Clark.
52- Christmas Around the World, A Celebration, Pub. by New Orchard Editions, 1985, CR 1978 Blandford Press LTD., page 30.
NOTES FOR CHAPTER 6
53- Miles, op. cit., pp.118 & 369, notes 74-5. Note 74 mentions "T. F. Thiselton Dyer, "British Popular Customs" (London, 1876), 464.
54- Ibid., Miles, pp. 144-5.
55- Op. cit., The Christmas Book of Legends & Stories, Smith & Hazeltine, op. cit., pp.277-279, 353-361, & 385-400.
56- Ibid.
57- All About Christmas, Krythe, p.128.
58- Op. cit., Christmas And Christmas Lore, Crippen, pp. 25 & 32.
59- Christmas Stories And Legends, compiled by Phebe A. Curtiss, Pub. by Meigs Pub., Co., Indianapolis, IND., 1916, pp.71-5, note * on page 75 says that this was "Adapted from the French of Francois Coppee, by Nannie-Lee- Frayser."
60- Op. cit., A Book of Christmas, Sansom, pp. 191-2.
61- Ibid., pp. 49 & 63-4.
62- Ibid., pp. 78, & 82-3; Miles, op. cit., pp. 189-208, 211-226, 252, 298-99, 322-24, 329-30, & 342-7.
63- Op. cit., Sansom, p. 152.
64- Op. cit., Coffin, pp.36 & 44, 132, & 140-43.
65- Op. cit., Miles, pp. 183, & pp. 211-13, 216-17.
66- Ibid., p.183, & pp. 211-13, 216-17.
67- Ibid., pp.194, see also pp. 191-208.
68- Ibid., p. 181.
69- Ibid., pp. 235-6.
70- Harvest of Holidays, Series Editor, Margaret E. Martignoni, Editor-in-Chief Dr. Louis Shores, Volume Ed. Ruth Weeden Stewart, A Collier's Junior Classics Series, Pub. by The Crowell-Collier Pub., Co., N.Y., 1962, pp. 380-389; This Way to Christmas, by Ruth Sawyer, with Illustrations in color by Maginel Wright
Barney, CR 1916, & 1924, by Harper and Brothers; CR 1944 by Ruth Sawyer Durand; CR 1952 by Maginal Wright Barney. Pub. by Harper and Brothers, see pp.29-44, chap. III, Barney's Tale of the Wee Red Cap. See also Chapter IV, David Goes Seeking The Way To Christmas And Finds The Flagman, p. 52 mentions the "Krist Kindlein" and pp.58-9, says that some had already "lighted the candle at the window and are waiting for Kriss Kringle to come." See also: Told Under The Christmas Tree, (Stories and Poems From Around The World), Selected by the literature Committee of the Association for Childhood Education International, Pub. by McMillan Co., N.Y., 1962, 10th printing, CR 1948, pp. 163-171, The Voyage of the Wee Red Cap.
71- The Church And The Fine Arts, Maus, op. cit., pp.134-7, By Invitation of Jesus, by Peter Marshall, abridged from Mr. Jones, Meet the Master, by Peter Marshall, pp. 117-27. CR 1949-50 by Fleming H. Revell Co., Inc.
72- Christmas (Issue) Ideals, edited and prepared by Van B. Hooper, (Ideals-- Vol. 14, No. 5 -- October, 1957. Pub. Quarterly by Ideals Pub., Co., Milwaukee, Wis., CR 1957), pages not numbered, see the poems entitled: How the Great Guest Came, by Edwin Markham; The Christmas Spirit, by Virginia Blanck Moore;
Not Forgotten by Helen Welshimer; It Is Christmas Once More, by Loretta Bauer Bunkley.
73- Source: Spencer W. Kimball (Of the Council of the Twelve Apostles), Ensign of the Church of Jesus Christ of Latter-day Saints, Report and Proceedings of the 143rd Semiannual General Conference. Address delivered at the Sunday afternoon session, October 7, 1973, entitled: The Rewards, The Blessings, The Promises, (Salt Lake City, Utah, The Church of Jesus Christ of Latter-day Saints, January 1974), 14-15. Kimball quotes from a story written by "Roy H. Stetler, publisher of a religious journal in the East."(D&C [Doctrine and Covenants] 45:51-52.
74- The Vision of Sir Launfal, James R. Lowell. Source: Hartman Rector, Jr. (President of the First Council of the Seventy), Ensign, January 1974, p. 105-107. Address entitled: You Shall Receive The Spirit. Rector says: "In "The Vision of Sir Launfal," Emphasis in original quote by Rector. Editorial comments in [ ] added by DT. Source: Marjorie R. Kaufman, revised Lowell's works, see: The Poetical Works of James Russell Lowell, Cambridge Edition, (Boston: Houghton Mifflin, 1978), 106-11. Lowell A.D. 1816-1891. "The Vision of Sir Launfal", written early in 1848, published in the middle of December, 1848. Derived from the mythological stories about the Holy Grail which Christ drank from at the `Last Supper'. The following poem enlarges on the circle of knights who sought after the grail during and after King Arthur's reign. Part First, V.
75- Jesus Just Left Chicago by ZZ Top, Gibbons, Hill, Beard, Hamstein Music Co., CR 1977.
77- Based on the November 12th, 1989 radio interview on K-Talk 630 AM, Religion on the Line, hosted by Martin Tanner with guest, Dr. George G. Ritchie, and Ritchie's two books: Return From Tomorrow, and My Life After Dying. Plus phone conversations that I have had with Dr. Ritchie.
BIBLIOGRAPHY
BIBLICAL REFERENCES: OLD TESTAMENT = OT. Genesis 49:22-26; Isaiah 1:15-20; 4:2; 5:1-26, 28-30; 7:23-25, 9:2-6; 11:1-13, 9-12; 13:1-4; 23:21-22; 24:15-22; 30:8-33; 32:12-16; 40:11; 41:10-14; 42:5-7; 43:5-9; 49:1-2, 6, 8-9; 51:14; 53:2, 12; 56:8; 60:21; 61:3; 63:11-13; ver. 7-9, & 15-16; 2 Chronicles 18:16; Psalms 1:15-20, 8:6; 16:8-10; 17:4-7; 20:6; chaps.22-23; 24:3-10; 25:4-5; 44:11; 68:18; 73:23-4; 77:15, 17-20; 78:52; 80:1; 89:13; 95:7; 107:1-7, 9-14, 16, 20, 23-4, 26, 30, 40-41; 118:16-21, 119:173-176, 190:175-6; Leviticus 26:33, 42; Deuteronomy 4:25-31, 28:37, 64; Ezekiel 12:14-16; 16:6-9; 28:24-26; 33:15-20, 30-33, chap. 34, 36:19-38; 37:15-28; Proverbs 30:5; Jeremiah 2:21, 3:14-15; 9:16;
23:16; 25:26-36; 30:7-17; 33:15-26; 50:17; Amos 7:16, 8:7-8, 9, & 11-13; Habakkuk 2:14; Zechariah 3:8-10, 6:12-15; 8:12-13; 9:11; 10:3; 13:7-9; 14:9.
THE NEW TESTAMENT = NT: Matthew 9:35-38, 10:5-7, 15:24, 25:31-40, 26:29, 28:16-20; Mark 16:15, 20; Luke 11:14-24, 15:3-7, 16:19-31, 24:46-8; John 1:1-17, 4:1-38, 10:1-28, 15:1-8, 21:14-17; Romans 1:8, 8:37-39, 9:1-17, chap. 10, 11:16-27, 14:7-9, 15:11-28; 1 Corinthians 10:4, 15:19-42; Acts 1:7-8, 13-26, 2:27, 31, 8:38-9, 10:9-43, 11:7-20, 13:33-37; Hebrews 4:12, 13:20; Ephesians 1:22, 2:20, 4:1, 7-10, 6:10-19; 1 Peter 2:25, 3:15-22; 4:5-6; 5:4; Revelation 1:5-7, 16, 2:12, 26-27, 14:6-7, 19:15, 21, 20:4-5; 1 Timothy 2:4; Colossians 1:3-6, 21-23, 2:12-15; 1 Thessalonians 4:16.
THE BOOK OF MORMON =BM: 1 Nephi chap.8; 11:25; 13:41; 12:6-11, 22:10-11, 23-26; 2 Nephi 3:12; 15:26; chap.29; Jacob 1:18-19, 4:11-12, chap.5-6; Mosiah 2:17; 3:13, 19-20; 15:21-23; 6:21; Alma 5:37-60, chapter 32, 40:16-21; Helaman 14:25, 15:13; 3 Nephi 2:21, 3:12-15, 8:3-25, chap.9-28, 15:16-24, 26, 16:1-3, 18:31; 23:9-13, 27:14-19; Mormon 5:17; Moroni 10:28.
DOCTRINE AND COVENANTS = D&C: 10:59-60, 50:40-46; In section 50:44, Jesus is identified again as the good shepherd and the stone of Israel. "Wherefore, I am in your midst, and I am the good shepherd, and the stone of Israel. He that buildeth upon this rock shall never fall." In Section 65:2: "The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth." (See also: Daniel 2:24-45; 7:9-28).
The Ante-Nicene Fathers = TANF: a set of volumes on the writings of the early Christians before the Nicene Creed era of 325 AD. "The Writings of the Fathers down to A.D. 325". Pub. by T&T Clark, Edinburgh, WM. B. Eerdmans Pub. Co., Grand Rapids, Michigan, reprinted Oct. 1989. Vol. 1, p.6, (The 1st Epist. of Clement to the Corth. chap.5, see also p.I of Intro. Note), & p.10, (chap.20) & pp. 29-30, 33, 62, 70, 144-6; chaps. 11-12, (The Ep. of Barnabas), (Justin Martyr's Apol. I. 46), & pp.151, 154, 164, 173, 181, & 234-5, (see note 1 on p.235), & pp.330, 352, 388, 391-2, 421, 428, Bk.3, chap.11:7-8, Irenaeus Against Heresies & pp.449-51, note 4, & p. 455, 455-8, 468, 472, 478-90, 493-4, 499, 497, 501, 506, 510-11, 518, 532, 535, 543-6, 548, 560, 563-7, 571, & 573, XXXI, & pp.576-7. Vol. 2, (reprinted Oct. 1989), pp.39-41, 47-50, (Theophilus to Autolycus, bk.2, c.3), & pp. 94-5, 357, 415, 438, 461-2, 490-2, (Stromata, Or Miscellanies, Bk 6, chap. 6.), & p.575. Vol. 3, pp.152, 157-8, An Answer To The Jews, (Translated by the Rev. S. Thelwall, Pub. T&T Clark Edinburgh, WM. B. Eerdmans Pub. Co., Grand Rapids, Michigan, reprinted May 1989) & pp.162-4, 169-172, & 423. Vol. 4, (reprinted May 1989, T&T Clark Edinburgh, WM. B. Eerdmans), pp.175-77, (The Octavius of Minucius Felix), & (Origen Against Celsus), p.407 (bk.1 chap.26); pp.419-20, 422-24, 448, 464, 468, 447 & 557, 609, (bk.6 chap. lxxix),
p.641 (bk.8 chap.4). See also: Vol. 10, p.221, V, (The Narrative of Zosimus). St. Hippolytus [A.D. 170-236], also seemed to hint to the concept that Christ spoke to other nations through apostles & prophets, or meant that it was the same ones that Christ had set up in the New Testament times (TANF 5: p.175). Hippolytus used the prediction of Daniel as a type of how Christ, "the stone" was to come from heaven. "This is the stone which becomes a great mountain, and fills the whole earth, of which Daniel says". (TANF 5: pp. 3, & 209, Hippolytus, Treatise On Christ And AntiChrist, 26; Daniel chapters 2 & 7). The Nicene & Post-Nicene Fathers, WM. B. Eerdmans Pub. Co., Grand Rapids, Michigan, reprinted April 1986, Vol.1, pp.2, 45, 82-8, The Church History of Eusebius, Book 1, chaps.II-IV. A Library of Fathers of the Holy Catholic Church, = LOF, Vol.2. Parts III & IV, p.101, Morals On The Book Of Job, by S. Gregory the Great; LOF Vol. 3, p.101, Oxford, John Henry Parker, J. G. F. & J. Rivington, Lon., MDCCCXL; LOF pub. in MDCCCXXXIX, Vol. 4, p.vii & note "a" of preface, which the writers here base their information on Palladius, Dialogue on the Life of Chrysostom, & 5. in Bibl. Patr. Gallandi, t. viii; Socrates, E. H. b. vi. &. 3; Sozomen. E. H. vii. 2; Fleury, E. H. xix. 1-9; LOF Vol. 4, pp.80-1; LOF Vol. 7, pp. 320-326, p. 323, note c., The Homilies of S. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul The Apostle to the Romans. Commenting on Romans chap. 10.
CERTAIN AUTHORS IN ALPHABETICAL ORDER BY THEIR LAST NAMES:
Coffin, Tristram Potter, The Book of Christmas Folklore, 1973, A Continuum Book, The Seabury Press, N.Y., pp. 3-5, 6-7, 75, 84-5, 92, & 132-181.
Lapide, Cornelius A, The Great Commentary of Cornelius A Lapide, Tran. by Thomas W. Mossman, B.A., Pub. by John Hodges, Henrietta St., Strand. Lon., 1887, pp.364, 366, 367, & 371-2, & 430; Commentaria in Scripturam Sacram; Paris, 1877, t. xviii. p. 182, in Epist. as Rom. x. 17. I.--14.
Lowrie, Walter, Art In The Early Church, Pub. Pantheon Bks., 1947, N.Y., N.Y., pp.80, 184-87, pl.100.
Lundy, John P., Monumental Christianity, Pub. by J W Bouton, N.Y., 1875, p. 317, fig. 153. p. 150, 161, 196, 178-9, fig. 76. p. 185, fig. 82, 320-1, fig. 156. pp. 280-1, fig. 125, pp. 289-90, fig. 130, p.191, note 3, pp. 359-61, 73-4, 264-70, & 317, fig. 153, pp. 320-1, fig. 156, 2nd or 3rd cent. depiction; pp. 99, 312-14, 380-1, 389-93, fig.179, & pp. 400-2, fig. 182, p. 399.
Nibley, Huge, Mormonism And Early Christianity, (The Collected Works of Huge Nibley: Vol.4), 1987, Pub. by DBC., SLC., Ut., & F.A.R.M.S., Provo Ut., see pp.10-11, & notes 1-11 on pp. 22-23, & pp. 100-167; What is a Temple, Nibley, (IDE-T), (The Idea of a Temple in History), Reprinted by F.A.R.M.S., from: The Millennial Star 120 (Aug. 1958), pp.228-237, & 249, ft. nt.s 52, op, cit., & 56. R. Akiba, cited by S. A. Horodezky, in Monatsschr.f. Gesch. u. Wins. des Judentums LXXII. 505; Nibley's The World And The Prophets, 1987, Pub. by DBC., SLC., Ut., & F.A.R.M.S., Provo, Ut., pp.18-19; Temple & Cosmos, Nibley, 1992, (Collected Works, Vol.12), pub. by DBC, SLC., Ut., & F.A.R.M.S., Provo, Ut., see pages 110, fig. 26-A; pp.105, 109, 277-9, & fig.49; Since Cumorah, Nibley, 1967, pp. 266-269.
Oakshott, Walter, Classical Inspiration In Medieval Art, 1959, Pub. by Frederick A. Praeger Inc., New York, N.Y., Plate 18-a, Ceiling fresco in the cemetery of Petrus and Marcellinus. The Good Shepherd, 3rd cent., pl. 80, A Carolingian ivory masterpiece: France, 9th century A.D., & pl. 79. Italy, "5th cent." A.D.
Roo, P. D., History of America Before Columbus, Vol. 1, 1900, pp. xi, & 209, note 3 citing Oviedo y Valdes, Gonzalo Fernandez de. Historia General de las Indias Occidentales; Sine loco. Fo. ix. lib. ii. cap. vii. Oviedo and others refer to Pope St. Gregory, who plainly asserts that the mystery of our redemption has been announced in every part of the world. (Note 5- Moralia, ad cap. xvi., Job). The two great continents of America could not well be excluded from the meaning of such an expression. (Roo, pp. xix, & 209, & note 4.) Roo also cites from A. Lapide, Corn. Commentaria in Scripturam Sacram; Paris, 1877, t. xviii. p. 182, in Epist. as Rom. x. 17. I.--14.
Russell, Jeffrey Burton, Satan (The Early Christian Tradition); Lucifer, the Devil In the Middle Ages, pp. 145-50; The Prince of Darkness, p. 134, etc.
Swarzenski, Hanns, Romanesque Art, pl. 15, figs. 34-35; Monuments of Romanesque Art, 1967, Un. of Chicago Pr, pl. 15, figs. 34-5, & pl. 66, fig. 151.
Weitzmann, Kurt, Studies In Classical & Byzantine Manuscript Illumination, Pub. by Un. of Chicago Pr., 1971, p. 258, fig. 245, & p. 308, fig. 305, p. 312, fig. 308, p. 323, fig. 313; Age Of Spirituality, Ed. by Weitzmann, 1979, #438, left; Byzantine Book Illumination & Ivories, Variorum Reprints, Lon. 1980, 53. Fol.1v; & fig. 12, p. 162, fig. 7; Studies in the Arts at Sinai, 1982, Princeton Un. Pr. Princeton, N.J., see figs. 5-6, & 9 & 11; The Icon, pp.170, 225, 282-3, 342-3, etc.
EARLY CHRISTIANS AND THEIR CRITICS
TANF Vol.4, pp. 395-669; Celsus On The True Doctrine, (A Discourse Against The Christians) tran. by R. Joseph Hoffmann, Pub. by Oxford Un. Pr., 1987. A Reconstruction of "On the True Doctrine". 170-80 A.D., p.65, etc; Dialogue With Trypho, TANF Vol.1, pp. 194-270; Primitive Christianity And Early Criticism, By A. S. Garretson, Pub. Sherman, French & Co. Boston 1912; The Christians As The Romans Saw Them, by Robert L. Wilken, pub. 1984 by Yale Un.; Pagan Rome And The Early Christians, by Stephen Benko, 1984 Indiana Un. Pr.; Forerunners And Rivals Of Christianity, (From 330 B.C. TO 330 A.D.) by Francis Legge, 2 Vols. as 1. Pub. by Un. Books, 1964, Vol.2, pp.60-1, Chap. VIII, & n.1 on p.61, CR 1964 Un. Books, New Hyde Park, N.Y.; Martyrdom & Persecution In The Early Church, by W.H.C. Frend, 1967, Anchor Books Doubleday & Co. Garden City, N.Y.; Bible Myth, (And Their Parallels In Other Religions), by T. W. Doane, Pub. The Truth Seeker Co., N.Y., 1882 & 1910, pp. 206-214, 384, 454, see also note 4 on p. 454; Mythologies, (Compiled by Yves Bonnefoy), 1991, Vol.2, pp. 655-665; The
Early Christian Civilization, by Stan-Michel Pellistrandi, 1978, pp. 180-200; Origen (The Bible and Philosophy in the Third-century Church), by Joseph Wilson Trigg, Pub. by John Knox Press, 1983, p. 229. GLOBE: Christ with the globe or orb as a symbol of earthly and universal reign. See: Mosaics (A Survey of their History and Techniques), by Ferdinando Rossi, Pub. by Praeger Pub., N.Y., Wash. & Lon., 1970, p. 68, Christ sits in a globe shape; Mosaics, by H.P. L'Orange and P.J. Nordhagen, Trans. by Ann E. Keep, Pub., by Methuen & Co., LTD., 1966, New Fetter Lane Lon., CR 1958 Dreyers Forlag, Oslo, fig. 70b Ravenna. S. Vitale. Apse: Christ upon the celestial globe, A.D. 521-434. See also fig. 70a. In 1889, Thomas Nast published a drawing of the Christ child. Later traditions and legends had, by that time, legendized the wandering Christ child as if a small female, rather than as a small boy child. Thus, Nast depicted a small girl with long hair. In the arms of the Child is a globe of the world, which might remind us of the art works of earlier centuries which had depicted the Christ child as the King of Kings with an orb or ball in his hand, which in some cases, had a map of the world on it. (A Book Of Christmas, Sansom, op. cit., p.105, for the depiction of "The Christ Child by Thomas Nast, 1889". See also: The Life Book of Christmas, Vol. 3, The Merriment of Christmas, by the Editors of Life, A Stonehenge Book, Time Inc., N.Y., 1963, p.24; Byzantine Painting, Grabar, p.91, pl.30, & 34; New International Illustrated Encyclopedia Of Art, Vol.4, p.730; Sacred Fortess (Byzantine Art and Statecraft in Ravenna), by Otto G. Von Simson, pl.10-11; Art of the Christian World, A.D. 200-1500, Velmans, Losowska and Recht, 1982, see p.92, fig.184; Fra Angelico at San Marco, Hood, 1933, pp.69-70, pl. 57, pp.97-99, pl.85, p.310, notes 1-4, & pp.332 & 335, pp.107-109, pl.94; Romanesque Bible Illumination, Cahn, 1982, p.114, fig.69.
SCRIPTURES THAT INSPIRED LATER TRADITIONS: The following scriptures may have become the basis for later art works, writings, and even rules in which monks in later centuries were to conduct the way they lived, keeping in mind that they would be among the people of the nations who would be gathered to be judged (Matthew 25). See also: Psalm 98:2-3, 6, & 9; Isaiah 43:5-6, 9-12; chap. 53; Luke 2:52; 9:58; 13:34; 24:12-53; John 6:38-40; 10:22-39; 17:5, 24; Phil. 2:5-11; Matthew 8:20; 10:40-42; 13:54-58; 17:1-9; 25:31-46; Mark 1:34, 3:12, 8:30, 9:9; Revelation 3:20; Job 31:32; See also: Pre-Existence Wisdom & The Son Of Man, by R. G. Hamerton-Kelly, Pub. Cambridge Un. Press, 1973, p.29, 65-66; The Medieval Traveller, Ohler, p.79; The Other Bible, Edited by Willis Barnstone in 1984, Pub. by Harper & Row, San
Fran. Calif., pp. 517-19; The Church and the Fine Arts, by Cynthia Pearl Maus, 1960 Harper & Brothers Pub., N.Y., p.44; In 1888, Professor Christopher E. Luthardt, D.D., Ph.D., University of Leipzig, Germany, cites from portions of Matthew chapter 25 & Rom. 10:13-15, see That Unknown Country (Or What Living Men Believe Concerning Punishment After Death), Pub. by Springfield, Mass., C.A. Nichols & co., Pub., 1888, see pp.527, 529-30, 541-2, & chapter 33, pp. 619-20, 630-1, & 634-38.
THE WANDERING CHRIST-CHILD TESTING ST. CHRISTOPHER: Saint Christopher holds the Christ-child in his arms while going through a river. (See the art work before the title page of: Everyday Life of Medieval Travellers, Rowling, p. 147; A Handbook Of Legendary And Mythological Art, by Mrs. Clement, 1871 & 1881, pp. 74-77; The Facts On File Encyclopedia Of World Mythology And Legend, Mercatante, pp. 177-8; It's Time For Christmas, (Written and Compiled by Elizabeth Hough Sechrist and Janette Woolsey, 1959, Decorations by Reisie Lonette,) Pub. by Macrae Smith Co., Philadelphia, pp. 54-57; The Christmas Book of Legends & Stories, by Elva Sophronia Smith & Alice Isabel Hazeltine, CR 1944 by Lothrop, Lee & Shepard Co., N.Y., 3rd printing Oct. 1945, pp. 272-276; The Picture Book of Brasses in Gilt, by Henry Trivick, 1971, Pub. John Baker 5 Royal Opera Arcade Pall Mall London SW I, fig.99. St
Christopher on brass of William Complyn 1498, Weeke, Hants. Fig.100 St. Christopher on brass of Ralph Tattershall c. 1470; Monumental Brasses, The Craft, by Malcolm Norris, 1978, Pub. Faber and Faber, London & Boston, fig. 72; The Customs Of Mankind (With Notes on Modern Etiquette and the Newest Trend in Entertainment), by Lillian Eichler, Pub. Nelson Doubleday, Inc., Garden City N.Y., 1924, pp. 463-4; The Renaissance, (Six Essays), Pub. by Harper Torchbook, 1962, CR 1953, by The Metropolitan Museum of Art, see the one by Erwin Panofsky, pp.160-163, fig. 20. Conard Witz, St. Christopher, (Basel, Kunstmuseum). Dated 1440 A.D. The Catholic Encyclopedia, N.Y., The Gilmary Soc., 1908, Vol. 3, pp. 728-9; Essays in Northern European Art, Presented to Egbert Haverkamp-Begemann, Pub. by Davaco Pub. 1983, see 1 & 2, Albrecht Durer's 1512 versions & his 1511 depiction, 3; A History of Spanish Painting, by Chandler Rathfon Post, Pub. in Cambridge, Massachusetts, Harvard Un. Pr., 1935, Kraus reprint Co., N.Y., 1970, Vol. 2 (1930), pp. 91-3, fig. 115, p. 206; Vol. 4, Part I, (1933), pp. 193-5, fig. 53; Vol. 5, (1934), p. 51, fig. 17, the Christ child holds an orb while riding on the saints back. Vol. 6, Part II, pp. 479, fig. 199,
p. 636-7, fig. 285; Vol. 7, Part I, (1938), pp. 796, 798, fig. 308; Vol. 8, Part I, (1941), pp. 354-7, fig. 153; Vol. 8, Part II, (1941), fig. 292, fig. 343, Christ holds an orb-cross banner while on Christopher's back, p. 727, fig. 347; Vol. 10, (1950), pp. 40-1, fig. 5; Vol. 11, (1953), pp. 356 & 358, fig. 148; Vol. 12, Part I, (1958), pp. 257-8, fig. 99, pp. 351-2, fig. 145, the Christ-child on St. Christopher's back appears to be holding an orb/cross-banner, a banner which he often takes with him on pilgrimages down into the underworld, hades, limbo or the spirit prison. See also pp. 488-9, fig. 212, pp. 688-9, fig. 303, pp. 694-5, fig. 307, Christ holding an orb. See also: Luzerner Historishce Veroffentlichungen Band 24, Kloster und
Pfarrei zu Franziskanern in Luzern, Clemens Hegglin/Fritz Glauser (Hg.), Rex-Verlag Luzern/Stuttgart 1989, page 344, fig. 3; Swiss Painting (From the Middle Ages to the Dawn of the Twentieth Century), by Florens Deuchler, Marcel Roethlisberger, & Hans Luthy, Pub. Skira Rizzoli, N.Y., 1976, p. 45, St. Christopher with Christ-child on his shoulder by Heinrich Buchler active 1466-1483; De Noord-Nederlandsche Schilderkunst, Door G. J. Hoogewerff, Pub. Martinus Nijhoff, 1939, p. 25, Afb. 3, on p. 70, Afb. 32, the Christ-child on his shoulders holding an cross-orb. Page 123, Afb. 62, Christ stands on an orb. Page 360, Afb. 190, a small Christ-child rides on top of a very large orb-cross that Christopher is being weighed down with while crossing a river. A similar depiction is found on p. 361, Afb. 191, and pp. 362-7; In the 1936 vol. p. 79, Afb. 28, one dated 1375, see also p. 332, Afb. 162, a number of depictions have the Christ-child holding an orb while on the back of St. Christopher, p. 365, Afb. 182, & p. 462, Afb. 243, p. 568, Afb. 322, and in the 1941-42
Vol. p.42, Afb. 16; New Catholic Encyclopedia, Vol. 3, p. 663, 15th century; The Saints, Edited by John Coulson, Pub. by Hawthorn, Books, Inc., N.Y., 1958, pp. 110-111, p. 118, Christ-child holding an orb-cross while riding on the back to Christ, by Jan van Eyck (1380-90 - 1441). The Book of Saints, Compiled by the Benedictine monks of St. Augustine's Abbey, Ramsgate, Pub. by Morehouse Pub., Wilton, Conn., 1989, first pub. in 1921, pp. 123-4; Meisterwerke Der Altdeutschen Malerei Von Gerhard Ulrich, Somogy Paris . Hamburg, Alle Rechte Vorbehalten 1957, p. 52; Duitse Middeleeuwse Beeldhouwwerken In Belgische Verzamelingen R. Didier, H. Krohm, 6 Oktober 30 November 1977, pp. 206-209; German Paintings In The National Gallery Of Ireland, by David Oldfield, Pub. by The National Gallery Of Ireland, 1987, pp. 3-6, Christopher says that he felt like he had "borne the whole world" on his shoulders, Christ told him that he had, plus he who had created the world. Christ identified himself as Christ the King. In another work, no. 973, the Christ child holds in his left hand an orb which is the "symbol of earthly power". See also fig. 2; Butler's Live Of The Saints, Edited, etc., by Herbert Thurston, S.J., and Donald Attwater, Vol. 3, July - August - September, Pub. by P. J. Kenedy & Sons, N.Y., 1956, pp. 184-187; Flemish Drawings, XV-XVI Centuries, by Andre Leclerc, Pub. by The Hyperion Pr., N.Y., Paris, Lon., 25, after Van Eyck, Christ-child on Christopher's shoulder holding an orb-cross. See also: Christopher, The Holy Giant, by Tomie dePaola, 1994, Pub. by Holiday House/N.Y.; Swiss Drawings (Masterpieces of Five Centuries), Intro. & Notes by Walter Hugelshofer, Pub. by Smithsonian Institution Pr., Washington, D.C., 1967, see title p. & p. 28, fig. 19; Father of Western Civilization, Batselier O.S.B., p. 114; The Golden Legend, (Readings on the
Saints), by Jacobus de Voragine, Princeton Un. Pr., Princeton N.J., Vol. 2, 1993, pp. 10-14; Lives of the Saints, by Rev. S. Baring-Gould, M.A., Vol. 8 part 2, Pub. Edinburgh: John Grant, 1914, pp. 553-559; Dictionary of Saints, by John J. Delaney, Pub. by Doubleday & Co., Garden City, N.Y., pp. 146-7; The Thyssen-Bornemisza Collection, 1990, Early Italian Painting 1290-1470 A.D., by Miklos Boskovits, General Ed., Irene Martin, Pub. Sotheby's Publications, p. 57, fig. 1, p. 122; L'Art Religieux, De La Tin Du Moyen Age, En France, by Emile Male, Pub. in Paris, Libraire Armand Colin, 1931, p. 178, fig. 100; Lives of the Saints (For Every Day of the Year), Edited by Rev. Hugo Hoever, Pub. Catholic Book Pub., N.Y., 1955, pp. 283-4, Christ holds the orb-cross while on Christopher's shoulders. Early Gothic Manuscripts, [II], 1250 - 1285, by Nigel Morgan, Pub. Harvey Miller - London, 1988, fig.5; The Saints In Art, (With Their Attributes And Symbols Alphabetically Arranged), by Margaret E. Tabor, Pub. by Frederick A. Stokes Co., N.Y., see title pages, St. Christopher with the Christ-child on his shoulders is depicted with other saints in a work from the painting by Giovanni Bellini, in the Church of St. Chrysostom, Venice, see also pp.47-50, on p.49, St. Christopher is depicted in the middle of a river with the Christ-child on his shoulders. This work is from the painting by Dierick Bouts at Munich. Italian Paintings in the Walters Art Gallery, by Federico Zeri, 1976, Baltimore Pub., by the Trustees, Vol. 1, pp. 23, fig.14, pl. 10; A church was dedicated to St. Christopher in Bithynia in 452 A.D., and there are early Legends in both Greek & Latin. (The Oxford Dictionary Of Saints, Farmer, 1978, p.78). 12th cent.: The Oxford Dictionary Of Saints, Farmer, 1978, p. 78; 13th cent.: Early Gothic Manuscript, II, 1250-1285 A.D., by Nigel Morgan, (A Survey of Manuscripts Illuminated in the British Isles - General Editor: J. J. G. Alexander), Pub. by Harvey Miller - London, 1988, see figs. 5, & 308; 14th cent.: Farmer, 1978, p.79; 15th cent.: History of Art, H. W. Janson, pp. 303, fig.466, Woodcut of St. Christopher, detail from the Annunciation by Jacques Daret (?) c. 1435. Royal
Museums of Fine Arts, Brussels; Alonso Berruguete's [c. 1488-1561] work shows the wandering Christ-child hold what could be an orb in his hand while riding on the back of the saint. (Art Treasures In Spain, (Monuments, Masterpieces, Commissions and Collections), Introd. by Juan Ainaud de Lasarte, CR The Hamlyn Pub., Group 1969, Pub. by McGraw-Hill Book Co., N.Y., Toronto, p.87, fig. 139, St. Christopher. Museo Nacional de Escultura, Valladolid; 16th cent.: 1521 version by Albert Durer shows the wandering Christ child on the back of St. Christopher while crossing a river (A Handbook, Legendary And Mythological Art, by Clara Erskine Clement, 1871 & 1881, Pub. Houghton Mifflin Co. Boston and New, The Riverside Pr. Cambridge, p.73, see also pp. 344-5; The Oxford Dictionary Of Saints, by David Huge Farmer, 1978, Pub. by Clarendon Pr. Oxford, pp. 78-9. St. Christopher, "cult" severely criticized by Erasmus in his Praise
of Folly. Eventually St. Christopher's popularity suffered both from the Reformation and the Counter-Reformation. 17th cent.: Not as many works as earlier (Ibid., Farmer, p.79; The Art of the Renaissance in Eastern Europe, (Hungary, Bohemia, and Poland), by Jan Bialostocki, (The Wrightsman Lectures delivered under the auspices of the New York Un., Institute of Fine Arts), Cornell Un., Press, Ithaca, N.Y., vol.8, C/R 1976 by Phaidon Pr., Lim., Oxford, p. 88, figs. 349-50. In a painting in the church of S. Ana which shows the town's Corpus Christi procession (c. 1660), a wagon with religious tableaux is about to go by as part of this procession (The Oxford Illustrated History of Christianity, Ed. McManners, 1990, p. 323).
20th cent.: Christopher, the patron of travellers. There is a church in the Javel area of Paris were certain cars are made. He is dedicated to his patronage and the motorists' plaques often bear the ancient inscription: "Behold St. Christopher and go thy way in safety." In 1969 the Holy See is said to have reduced his feast of July 25th to just a local `cult.' When this happened, various countries, & in Italy, popular film stars reacted in a way that suggested that this medieval legend and the `cult' behind it had not completely lost its popularity and influence. (Op. cit., Farmer, 1978, pp. 78-9; The sources for this article are as follows: AA.SS. Iul. VI (1729), 125-49 with Anal. Boll., i (1882), 121-48 and X (1891), 393-405; H. Usener, Acta S. Marinae et S. Christopori (1886), 54-76; W. Morris and F.S. Ellis (edd.), The Golden Legend (1892); H. C. Whaite, St. Christopher in English Medieval Wallpainting (1929); H. F. Rosenfeldt, Der hl. Christophorus (1937); C.
Johnson, St. Christopher (1938); A. Masseron, Saint Christopher, patron des auto-mobilistes (1933); A. Caiger-Smith, English Medieval Mural Paintings (1963); G. McN. Rushforth, Medieval Christian Imagery (1936), pp. 221-4.)
WHITE-NIGHTIED WANDERING CHRIST-CHILD CALLED`SANTA CLAUS'.: See the frontispiece of the first number of The Strand Magazine for January 1891 issue, showing "a white-nightied and wreathed Christ Child figure carrying a Christmas tree through the woods." Off in the distance we see the lighted windows of houses & buildings. (A Book of Christmas, Sansom, pp.105-6).
MISCELLANEOUS SOURCES IN ALPHABETICAL ORDER BY BOOK TITLES:
All About Christmas, by Maymie R. Krythe, 1954, Pub. by Harper & Row, N.Y., Evanston, & London, pp. 40-1, & 114-5. A Holiday Book, Christmas Feasts and Festivals, by Lillie Patterson, 1968, Pub., Garrard Pub., Co., Champaign, Illinois, pp. 28, 51 & 53. An English Christmas, by Celia McInnes, Pub. Henry Holt & Co., N.Y., pp. 22-3, Christkindl as a fair-haired girl comes to visit homes in Germany. She is the messenger for the Christ child. Page 28, picture of kids going door to door (like Christ-child traditions), asking for cakes on the Isle of Man. Art of the Christian World, A.D. 200-1500 (A Handbook of Styles and Forms) by Christe, Velmans, Losowska and Recht, 1982, see p.92, fig. 184, Majestas Domini. Metz Sacramentary, Palace School of Charles the Bald, c. 870, Bibliotheque Nat; p.233, fig. 354, Cover of gospel-book, silver: Christ and the symbols of the 4 evangelists, 1254, Antelias, U.S.S.R. A History of Christianity, Paul Johnson, Atheneum, N.Y., 1979, p. 243. A History of Mosaics, by Edgar Waterman Anthony, reprinted by Hacker Art Books, N.Y., 1968, p. 65, 114, 116, 145, pl. V, fig. 17, pl. XVI, fig. 57, pl. xliii, fig. 151, pl. xlvi, fig. 160, pl. xlix, fig. 170, pl. lxix, fig. 255. A Holiday Book, Christmas in America, by Lillie Patterson, 1969, Pub. by Garrard Pub. Co., Champaign, Ill., pp. 18-19, the Christ child as Christkindl among the Germans. In America the word Christkindl became Kriss Kringle. Page 32, mummers. Page 33, during French celebrations on Christmas, the children knelt before a creche and asked the Christ child to remember them with gifts.
Celebrating Christmas Around The World, Edited by Herbert H. Wernecke, CR MCMLXII, Pub. by The Westminster Pr., Philadelphia, p. 73, in Austria, children believe that Knecht Ruprecht or the Christ-child brought the unwrapped presents as a reward for good behavior. Page 143, the Christ-child brings gifts not Santa Claus. Page 144, the Ara Coeli Church in Rome has a crib from which the "Christ child" was stolen from. Some say that the Christ child returned the same night knocking on the churches door to be admitted by the monks. Celebrations (The Complete Book of American Holidays), Robert J. Myers, Pub. by Doubleday & Co., Garden City, N.Y., 1972, pp. 110, 320, & 344. Christ Lore (Being the Legends, Traditions, Myths, Symbols, & Superstitions of The Christian Church), by Fredk, WM. Hackwood, F.R.S.L., London, 1902, republished by Gale research Co., Book Tower, Detroit, 1969, pp. 81-2. Christmas And Christmas Lore, by T. G. Crippen, Pub. Detroit, 1971, Gale Research Co., Book Tower, (This is a facsimile reprint of the 1923 edition first published by Blackie & Son Limited, London), pp.31-2, 147-8. Christmas, by Jane Duden, Pub. Crestwood House, N.Y., 1990, p. 16, americans mispronounced the German immigrants Christkindl ending up with Kriss Kringle. See also p. 34. Christmas (A Book of Stories Old And New), selected by Alice Dalgliesh, Pub. by Charles Scribner's Sons, N.Y., 1948, p. 81, gifts brought by Christ child, p. 82, in Germany a candle in the window lights and guides the way of the wandering Christ child who brings gifts. Page 93 an old Christmas carol hints to Christ's homeless wanderings. Pages 172-179, a story with the wandering Christ traditions. Christmas Countdown, by Steve Englehart, 1993, Pub. by An Avon Camelot Book, p.7, Christ believed to be the gift bringer. In Germany, Kristkindlein means little Christ child, which, over the years became Kris Kringle among English speaking people.
Christmas Customs And Traditions (Their History and Significance), Miles, pp. 110-12, 138-9, 184, 205, 220, 226, 229-33, 262, 265, 277-8, p.154, & 370, note 60. Christmas Everywhere, (A Book of Christmas Customs of Many Lands), by Elizabeth Hough Sechrist, (1931 ed., p.114), 1936 & 1962, Pub. by Macrae Smith Co., Phil., pp. 8, 48, 52-4, 81, 108, 114-5, 116-7, 119, 161-2. Pages 52-3, Mexican children write letters to the Christ-child before Epiphany, listing toys that they would like. Page 106, Candles for the Christ-child. Page 108, Children wait for the "Petit Noel" the Christ child to come down the chimney. Pages 113-114, Martin Luther legend, p. 115, in Bavarian villages candles in window light the way for the wandering Christ-child. Nicholas delivers letters to Christ-child who is the real giver of gifts. Nicholas is a messenger to remind the kids to be good so that when the Christ child comes he will reward them with gifts. Page 116, Christkindl market in Nurnberg Germany displays thousands of toys, etc. Christmas day begins with a rush to the tree to see what the Christ child left. Christkind (pronounced Kristkint), dressed like an angel in white robes, etc. Page 117 kids dream of the Christkind who was so kind and generous to them. Page 118, picture of angel, p. 119, Christkindl walks on the earth. Christkindli's sleigh, distributes trees and gifts. Page 174, in Syria candles are placed in the window to light the Christ child's way. Christian Monasticism, by David Knowles, 1969, reprinted 1972 & 1977, Pub. World Un., Library, McGraw-Hill Co., N.Y., Toronto, p. 35, & note 12 on p. 245, Rule of St Benedict. Christmas, by D. J. Herda, 1983, Pub. by Franklin Watts, N.Y., Lond. etc., A First Book, pp. 22, 26-27, door knocking traditions, & caroling. Christmas Around the World, New Orchard Editions, p. 32, candle on a window sill to light the way of any wandering homeless person who may be looking for shelter. Pages 34-5, first footing & caroling. Page 39, mummers. Page 40, shoes
left out in France for the wandering Christ-child or Father Christmas to put gifts in. Page 42, the Christkind gives presents to Children. Christkind was sometimes corrupted into the name Kriss Kringle. Page 59, in New Mexico, citizens place luminaries, lighted candles, in paper bags filled with sand which they place along the streets and flat roof tops to "`light the way for the Christ Child'." Page 63, an extra place is set at the table just in case Mary and the Christ child should happen to knock at the door of the `inn' and ask for shelter. Page 64, in Mexico, processions are done like how "the divine travellers" did long ago. Page 69, mentions St. Francis pilgrimages. Christmas (Its Origin, Celebration And Significance As Related In Prose and Verse), Edited by Robert Haven Schauffler, 1907, N.Y., Dodd, Mead & Co., 1947, introd. xi. Christmas Traditions, by William Muir Auld, Pub. The Macmillan Co., N.Y., 1931, (Republished by Gale Research Co., Book Tower, Detroit, 1968), pp. 130-131, 156-8. Early Christmas, by Bobbie Kalman, (The Early Settler Life Series), Pub. by Crabtree Pub. Co., Toronto, N.Y., CR 1981, 1990, 1991, page 45, Christkindl became Kriss Kringle in North America. Page 50, angelic Christkindl on top of tree. Fra Angelico, by John Pope-Hennessy, London: MCMLII, Phaidon Pr., 1952, pl. 74, Christ as Pilgrim received by two Dominicans. San Marco Florence. Fra Angelico at San Marco, by William Hood, 1993, Yale Un. Pr., New Haven & Lon., p.50, 97-99, pl.85, Florence, Museo di San Marco, p. 310, notes 1-4, & pp.332 & 335. Hood mentions Matthew 2:1-12; Trexler, R., Public Life in Renaissance Florence, New York: Academic Press, 1980, pp. 423-25; Trexler R., "Ritual in Florence: Adolescence and Salvation in the Renaissance," in The Pursuit of Holiness in Late Medieval and Renaissance Religion, ed., C. Trinkaus with H. Oberman, Leiden: E. J. Brill, 1974, pp. 200-64; Trexler, R., "The Magi Enter Florence. The Ubriachi of Florence and Venice," Studies in Medieval and Renaissance History, n.s. I, 1978, pp. 127-218; Trexler, R., and Lewis, M., "Two
Captains and Three Kings: New Light on the Medici Chapel," Studies in Medieval and Renaissance History, n.s. IV, 1981, pp. 93-177; Hatfield, R. "The Compagnia de' Magi," Journal of the Warburg and Courtauld Institutes, XXXIII, 1970, pp. 107-61, & p. 109, see n.12, citing Fra Domenico da Corella, Theotocon, ix, in Deliciae eruditorum, ed. G. Lami, XII, Florence, 1742, p. 105. Fra Filippo, Life And Work, by Jeffrey Ruda, Distributed in North American, by H.N.A., 1993, p. 409, pl. 246, St. Augustine's Vision of the Christ Child.
Geschichte Der Christlichen Kunst, Von Franz Xaver Kraus, Freiburg Im Breisgau, Herder'sche Verlagshand, 1896, Erster Band, pp. 183, 565, & 582-3; & pp. 248-51. Happy Christmas, compiled by William Kean Seymour and John Smith, 1986, The Westminster Pr., Philadelphia, pp. 125, 223, & 226-7, helping the poor. Harvest of Holidays, Series Editor, Margaret E. Martignoni, Editor-in-Chief Dr. Louis Shores, Vol. Ed. Ruth Weeden Stewart, A Collier's Junior Classics Series, Pub. by The Crowell-Collier Pub., Co., N.Y., 1962, pp. 402-5, 403, 416, "So Hallowed and So Gracious Is the Time--" by Anne Thaxter Eaton, from: The Animals' Christmas, compiled by Anne Thaxter Eaton, C/R 1944, by Eaton and Valenti Angelo. Pub. by The Viking Press. Here's the Year, by Peter Watkins & Erica Hughes, 1981, Pub. Julia MacRae Books, pp. 14-15, after the traditions of the wandering Christ child who goes door to door. Children began to go door to door singing carols, & begging. Page 27, first-footing was also derived from the door to door begging. Italy (History - Art - Landscape), pp. 206-7. It's Time For Christmas, Sechrist, Woolsey, pp.78-9, 81, 83, & 113-115. Joy Through the World, p.95. Let's Celebrate Christmas, (Parties, Plays, Legends, Carols, Poetry, Stories), by Horace J. Gardner, 1940 & 1950, Pub. by The Ronald Pr., Co., N.Y., p. 7, door to door carolers anticipated receiving gifts or money for their music. Page 14, Christ-child tradition & trees. Page 18, door to door traditions. Page 32, in Switzerland, "Christkindli" as an angelic figure who travels over the land every Christmas Eve in a sleigh that is pulled by reindeer, and full of gifts.
Medieval Art, by Charles Rufus Morey, Pub. by W. W. Norton Co., 1942, N.Y., N.Y., p.128. Medieval Holidays And Festivals, (A Calendar Of Celebrations), by Madeleine Pelner Cosman, 1981, Pub. by Charles
Scribner's Sons, N.Y., pp. 93-4, first footing on Christmas. A custom that kept alive the door to door wanderings of Christ as a beggar.
Messages In Mosaic (The Royal Programmes of Norman Sicily (1130-1187), by Eve Borsook, Pub. by Clarendon Pr., Oxford, 1990, fig. 4, Christ as Pantocrator, see also figs. 21, 25, 62-3, in some, angels with orbs. Merry Christmas, by Satomi Ichikawa, Text by Robina Beckles Willson, Pub. Philamel Books, N.Y., 1983, door to door caroling. Page 30, kids in some parts in German write to the Christ child listing the presents they hope to receive. They sprinkle sugar on them to make them sparkle so Christ will see them better. Page 39 a place is left open at the table just in case the Christ Child should join the party. Merry Christmas (A History of the Holiday), by Patricia Bunning Stevens, 1979, Pub. by Macmillan Pub. Co., Inc., N.Y., Collier Macmillan Pub., Lon., p. 40, Epiphany (means "manifestation" in Greek). Christ manifests himself to the world as the Son of God. Pages 42-3, Pope Gregory to Augustine said to attempt to blend in Christianity with the Anglo-Saxon pagan rites. Page 46, the poor would go door to door and beg by caroling. Page 57, candle in the window was a sign of welcome to travelers; and to welcome the Christ-Child, for he had been homeless and needed shelter at one time too. Pages 58-9, Masked mummers. Page 60 mumming is the tradition behind parades. Page 80, Reformers taught that the gifts come from the Christ child not Nicholas. In France it was Le Petit Jesus (the little Jesus) who brought the treats; in southern German & Switzerland is was the Christkindl. In others the Christkindl was thought to be an angel child sent down from heaven. Page 81, when the word Christkindl was brought to the Americas it was changed to Kriss Kringle. Parent's Magazine's Christmas Holiday Book, by Yorke Henderson, Lenore Miller, Eileen Gaden, & Arnold Freed, Pub. Parent's Magazine Press, N.Y., CR MCMLXXII, page 50, first footers. Page 68, an open window meant that the Christkindl had just departed. Kriss Kringle "is a corruption of Christkindl, the Christ Child, who provides gifts for German children." During the Reformation, Christkindl was substituted for St. Nicholas. And yet, says this source. "Christkindl is not supposed to be Jesus himself, but an angelic messenger announcing Jesus' coming." Thus the original Kriss Kringle was a girl. Other writers have noted how later legends and traditions were combined and blended together with conflicting and confusing elements in later traditions. Page 69, in Swedish homes gifts were delivered by a stranger or thrown in through a window. Page 93, Las posadas (processions), were done in memory of the door to door knocking of the holy family when they attempted to find a place to stay the night Christ was born. The one who played the part of the innkeepers heard a knock at the door and asked who it was. The processioners chanted "We are pilgrims, without shelter, and we want only a place to rest." Page 95, in Brazil, children leave shoes out for Papa Noel to fill with presents. Food is placed at the table just in case the holy family should stop by and are hungry. Page 104, in Austrian homes on Christmas Eve, the Christkind is said to bring presents and sometimes helps to decorate the Christmas tree. Page 105, mummers in masks go door to door during Knocking Night. Page 106, in Messenia the first slice of baked bread was given to the first beggar who passes. Pages 154-5, in a song entitled: Good King Wenceslas, a King brings a poor man in from the cold winter and dines with him. Pages 186-7, is another entitled: Wassail Song. In the song the carolers say that they are not daily beggars that beg from door to door, but that they were the neighbors' children whom they had seen before. Rings For the Finger, by George Frederick Kunz, Ph.D., Sc.D., A.M., 1917, J.B. Lippincott Co., & 1945, Mrs. Ruoy Kunz Zinsser, & 1973, Dover Pub., N.Y., p.253. Sacred Fortress (Byzantine Art and Statecraft in Ravenna), by Otto G. Von Simson, Pub. by Princeton, N. J., Princeton Un. Pr., MCM . LXXXVII, 1987.
Santa Claus Around the World, by Lisl Weil, 1987, Pub. Holiday House/N.Y., pages not numbered. Schroll, Sister M. Alfred. Benedictine Monasticism, as reflected in the Warnefrid-Hildemar commentaries on the Holy
Rule. N.Y., Columbia Un. Pr., 1941, p. 147. Survival of Legends, (Legends and Their Relation to History, Literature and Life of the Southwest), by Roselle Williams Crawford, Pub. by The Naylor Co., San Antonio, Texas, 1952, pp. 62-3, see also notes 74 & 79, & p.82, which makes reference to R. H. Schauffler's book: Christmas, N.Y. 1907. Take Joy! The Tasha Tudor Christmas Book, by Tasha Tudor, Pub. by The World Pub. Co., Cleveland & N.Y., 1966, p. 133, German legend about a tree that has a glowing child in the middle of it, the blossoming tree represents humanity, the glowing light is good men, and the Child is the Savior. The Book of Christmas, Hamilton W. Mabie, Pub. The Macmillan Co., of Canada, LTD., Toronto, p.38. The Christmas Book, by Francis X. Weiser, 1952, (Illustrated by Robert Frankenberg, Harcourt, Brace & Co., N.Y., pp. 111, 152, 160-1, & 168-170. The Church And The Fine Arts, Maus, 1960, pp. 446-7; under the heading: Thoughts in a Cathedral, from The Christian Century (May 1, 1946, by Thomas Curtis Clark). See also pp. 32-33, 323-26, under the heading: St. Francis of Assisi, abridged from The Book of Saints and Friendly Beasts, by Abbie F. Brown, pp. 211-25. The Customs Of Mankind (With Notes on Modern Etiquette and the Newest Trend in Entertainment), by Lillian Eichler, Pub. Nelson Doubleday, Inc., Garden City N.Y., 1924, pp. 463-4. The Harvard Classics, Vol. 15, ed., by Charles W. Eliot, LL.D., The Pilgrim's Progress, by John Bunyan, Pub. by P.F. Collier & Son Corporation, N.Y., 1938, 56th printing 1965, pp. 4, explains that it's an allegory. Page 56, Christ makes princes of beggars. Page 74, Christ was not recognized at first as he wandered by. But then, they noticed his wounds and knew it was the Lord. Page 92, Christ as a wandering pilgrim sets an example for other pilgrims to follow. Page 123, strangers to be entertained. Page 179, Christ as a pilgrim. Page 196, beggars that go door to door. The Kingdoms of Christ, (From The Days of the Apostles To The Middle Ages), Peter Bamm, CR Droemersche Verlagsantalt & Thames & Hudson, Lon. 1959, McGraw-Hill Bk. Co., N.Y., Toronto, & Lon., pp. 93-4. The Life Book of Christmas, Vol. 3, The Merriment of Christmas, by the Editors of Life, A Stonehenge Book, Time Inc.,
N.Y., 1963, p. 24, see also p. 80. "Christkindl (Christ Child) in Germany". The Long Christmas, by Ruth Sawyer, 1941, Pub. by The Viking Press, N.Y., p. 13, candles put in windows to guide the Christ-child. Page 15, tales in many countries of the holy guests, some of the Virgin, some of the Christ-child, "who,
coming along lost, hungry, or cold out of the night, seeks sanctuary. "Who knows," says the old German monk, "that when one opens the door to an unbidden guest on the holy Eve one may not find the Christ." At Donegal, the people still believe that on the Eve of St. Stephen, the Virgin with the new-born Child may come to seek food at their doors. Page 16 Christ-child walks through forest causing trees to burst forth leaves to remind us of his birth. Also, Christ-child opens door for spiders, turns their webs into gold threads. Pages 111-120, "The Voyage of the Wee Red Cap". The Monastic Realm, by Reginald Gregoire, Leo Moulin, and Raymond Oursel, Pub. by Rizzoli International Pub., N.Y., N.Y., CR 1985, pl. 78, Christ in the mandorla enthroned. The Oxford Christmas Book For Children, Hunt, p. 60, the story about Christ's visit to the woodman and his family. Page 61, The legend about the Christ child turning the spider webs into silver, thus another version of the legend explaining why Tinsel is placed on the Christmas tree. Page 116, in a Christmas letter from Italy, a young person wrote of how "My mother told me that, when she was a little girl, it was Gesu Bambino (Baby Jesus) who brought the presents". And how kids would write letters to Gesu Bambino promising that they would be good. The Story Of Santa Klaus, (Told for Children of all Ages From 6 to 60), William S. Walsh, Pub. Moffat, Yard & Co., N.Y., 1909, repub. by Omnigraphics, Penobscot Building, Detroit, 1991, pp. 57-58, 70-71, & 79. The Truth About Santa Claus, James Cross Giblin, 1985, Pub. Thomas Y. Crowell, N.Y., pp. 33-5, 53-55. The golden age of JUSTINIAN (From the Death of Theodosius to the Rise of Islam), by Andre' Grabar, trans. by Stuart Gilbert and James Emmons, Pub. by Odyssey Press, N.Y., & Pub. 1967 by arrangement with Editions Gallimard, p. 289, fig. 333. The Gospel In Art, Albert E. Bailey, 1916, Pub. Pilgrim Pr., Boston & Chicago, pp.382-385, & 438-444. The Holy Rule (Notes on St. Benedict's Legislation for Monks), by Dom Hubert Van Zeller, Pub. by Sheed & Ward, N.Y., 1958, pp. 30-31, 222, 244-6, 330-1, (note 1 on p. 331, & 467), pp. 333-4, & 430. The Last Two Million Years, p. 217.
The Medieval Traveller, Ohler, pp. 82, 84, 85, & 89. The Metropolitan Museum Of Art, A Catalogue Of Italian, Spanish and Byzantine Paintings, by Harry B. Wehle, N.Y., 1940, p. 214. The Oxford Illustrated History Of Medieval Europe, Holmes, 1988, see the "PAPAL PATRONAGE." The World of Giotto, C. 1267-1337, by Sarel Eimerl & the Editors of Time-Life Bks, N.Y., 1967, pp. 128-9. Western Civilizations, by Edward McNall Burns, Robert E. Lerner, & Standish Meacham, Vol. 1, pp. 212, 220, 10th ed., 1984, W.W. Norton & Co.
ADDITIONAL SOURCES:
4000 Years of Christmas by Earl W. Count, 1948, Pub. by Henry Schumann, N.Y. pp. 83-4, wandering Christ-child knocks on the door of the Forester's cottage during Christmas Eve, he is welcomed and stays the
night. Christ blessed them, etc. The fir tree legend.
46 Days Of Christmas (A Cycle of Old World Songs, Legends and Customs), by Dorothy Gladys Spicer, 1960, Pub. by Coward-McCann, Inc., N.Y., p. 22, shows a picture of a girl as light bringer, candle crown, sometimes connected with Christkindl traditions. Page 33, Syria people light candles and place them in their windows to light the way of the wandering Christ-child on the Eve of Epiphany. The light is said to guide his steps as he journeys across the Judean hills. Pages 52-3, cradle-rocking traditions. Christkindls-market, Kriss Kringle's Fair in Nuremberg. Christ-child dolls believed to become the Christmas angels in later customs.
