Old Christmas, celebrated on January 6th, is a tradition that dates back to the switch from the Julian to the Gregorian calendar in the 18th century. This change moved Christmas Day from January 6th to December 25th, but some communities, including parts of Sussex County, continued to observe the old date as well. The portrayal of Old Christmas traditions in Sussex County evolved strikingly over the 50 years from the turn of the 20th century to mid-century. Two articles, by way of example, present markedly different tones and focus, reflecting changing social attitudes and historical perspectives on this unique dual celebration of the holiday season.
A 1901 article, written by the “Agricultural Editor” for The Evening Journal, paints a nostalgic, romanticized picture of Old Christmas celebrations in rural Sussex County. The tone is sentimental and wistful, looking back on a supposedly idyllic past. The author begins by contrasting the modern Christmas preparations with those of bygone days:
“Standing upon the threshold of another Christmas, as it were, while the throngs with laughter and mirth move up and down the city’s thoroughfares, one’s gaze takes in a long stretch of shop windows—brilliant patches from fairyland—as the shoppers scurry happily homeward. It is the night before Christmas, the preparations for which and the observance of which gradually are undergoing a change, and the new generation is drawing away from the time-honored customs of its forefathers.”
This opening sets up a contrast between the bustling, commercialized modern Christmas and the simpler, more traditional celebrations of the past. The author’s tone suggests a sense of loss and a yearning for these older customs.
The 1901 article goes into great detail about the physical preparations for Christmas, describing a snowy landscape and the gathering of evergreens:
“For several days the leaden skies and frozen streams would give evidence of a glorious snow, and the farmer, as he stood before the spacious fireplace, would hear the sputtering of the flames and would exclaim: ‘It’s going to snow: the fire’s crackin’ snow.’ His prophesies generally were realized and on Christmas Eve the landscape would be clothed in white, and familiar objects assumed grotesque shapes.”
This vivid description creates a picturesque scene, evoking a sense of warmth and coziness that contrasts with the cold outside. The author continues to describe the Christmas preparations, focusing on the sensory details:
“In the kitchen, Aunt Susan, a gray-haired negress, whose wonderful tales of weird doings in the slave days oftentimes started shivers up the backs of the youngsters, was busy with pots and kettles, and savory odors were wafted forth on the crisp morning air when a door was opened.”
This passage is particularly notable for its portrayal of “Aunt Susan,” a former slave. The author presents her in a stereotypical manner, focusing on her storytelling abilities and her role in the kitchen. This depiction, while common in literature of the time, glosses over the harsh realities of slavery and perpetuates a romanticized view of the antebellum South.
The 1901 article also mentions the Civil War, referring to it as “the Civil strife,” a term that downplays the conflict’s severity and its fundamental role in ending slavery. This terminology, along with the portrayal of seemingly contented former slaves, aligns with the “Lost Cause” narrative that was prevalent in the South and border states in the decades following the Civil War.
The author describes the participation of former slaves in the Christmas celebrations:
“Prior to the Civil strife, when well-to-do farmers kept more or fewer slaves, the happy negroes would march from their quarters to what they called ‘de gret house,’ singing plantation airs, to receive their gifts, and there was not one among them who was not remembered.”
This portrayal of “happy negroes” singing and receiving gifts presents a sanitized, idealized version of slave life that ignores the brutal realities of the institution. It’s part of a broader narrative that sought to romanticize the pre-war South and minimize the injustices of slavery.
In contrast, a 1952 article by Ruthanna Hindes in the Delaware Folklore Society bulletin takes a more academic, less emotionally charged approach to describing Old Christmas traditions. Hindes focuses on the folklore and customs associated with the holiday, without the nostalgic embellishments found in the 1901 article.
Hindes begins by explaining the origins of Old Christmas:
“To most people Christmas means December 25 with Christmas Eve, December 24, thrown in for good measure. This joyful season is a time of celebration, whether it consists of eating, drinking, and making merry, or of attendance at special church services. To most Americans January 6 is just another day, but to people of some other countries and to a few in North Carolina and Delaware, this date is related to Christmas in a very special way.”
This introduction provides context for the Old Christmas tradition, situating the observance within a broader cultural framework. Unlike the 1901 article, which assumes familiarity with the custom, Hindes explains it for readers who might be unfamiliar.
Hindes then describes some of the beliefs associated with Old Christmas Eve:
“On the night of January 5th, for instance, many strange things are said to take place. It is said that on the stroke of midnight all the cattle and all the sheep on the farms will kneel for a few minutes, as a sign of their adoration of the Child in the Manger in Bethlehem, and then all will rise simultaneously.”
This focus on folklore and superstition presents a more objective view of the traditions, without the romanticized nostalgia found in the earlier article.
Interestingly, both articles mention the tradition of animals behaving unusually on Old Christmas Eve. The 1901 article states:
“It was believed, for example, that at midnight, the hour of the birth of Christ, the flame of a candle would split in two. The cattle in the barns would all rise up and for a short time they had the power of speech, but no man durst be present at that moment—a Danish farmer who attempted to see and hear the phenomenon was very roughly handled.”
This similarity suggests that some core elements of the Old Christmas tradition remained consistent over the years, even as the way they were portrayed changed.
One notable difference between the two articles is their treatment of social class and labor. The 1901 article presents a hierarchical view of society, with clear distinctions between the family, servants, and former slaves. In contrast, Hindes’ 1952 article mentions a tradition that seems to briefly bridge these social divides:
“As evidence of the good will at this time among men, it has been the custom for landlords in the area to entertain their tenants at a bounteous turkey dinner. All cares, worries, hates, and grievances are forgotten as rich and poor alike sit down to a table laden with good things to eat.”
This description suggests a more egalitarian approach to the holiday, albeit one that still recognizes class distinctions.
Neither article mentions a peculiar occurrence described in the January 7, 1922 Evening Journal, which states:
“Tradition has it that hops and daffodils will come through the ground on the eve of Old Christmas Day even if the earth is frozen to a depth of several inches and there is a blanket of snow covering the ground.”
This belief in the miraculous growth of plants on Old Christmas Eve adds another layer to the folklore surrounding the holiday, emphasizing perceived supernatural qualities.
Comparing these two articles reveals a tectonic shift in how Old Christmas traditions were portrayed over the first half of the 20th century. The 1901 article presents a romanticized, nostalgic view of the past, complete with “Lost Cause” themes and stereotypical portrayals of African Americans. In contrast, the 1952 article takes a more objective, folklore-focused approach, describing the traditions without the emotional overlay of the earlier piece.
This evolution reflects broader changes in American society between 1901 and 1952, including altered views on race and the past, as well as new developments in how folklore and traditions were studied and reported. The disappearance of “Lost Cause” themes from the later article suggests a move away from romanticizing the antebellum South, at least in academic circles.
Despite these differences, both articles highlight the rich traditions associated with Old Christmas in Sussex County. From the belief in animals kneeling at midnight to the custom of landlords feasting with their tenants, these descriptions provide a vivid picture of how this unique holiday was celebrated in rural Delaware. The persistence of these traditions, even as the way they were portrayed changed, speaks to their deep roots in the community and their importance in local culture.
