A WELL-WRITTEN HISTORICAL SURVEY OF THE ORIGIN AND DEVELOPMENT OF “SANTA’
Author Jeremy Seal wrote in the first chapter of this 2005 book, “Nicholas’ great journey had barely begun when they laid him in his sarcophagus at Myra, in what is now southwestern Turkey, in or around A.D. 352. The year is contested; the date of his death, December 6, is far better established… Seventeen hundred years later… He is revered across the Hellenic world, across Catholic Europe and the Balkans… And in all these countries and beyond, the boys and their sisters await his secret visits as the year draws to a close. He would seem on current evidence, to have surpassed all expectation. And so to Nicholas’ life, the seed of his posthumous success.” (Pg. 2, 4)
He reports about ‘Three Daughters,’ “the most charitable and the best known” of all the saint’s deeds: “A prosperous nobleman... fell into poverty. He eventually determined, since no suitors could be found for his three beautiful daughters in their impecunious state, to sell them into prostitution… when God sent Nicholas to his aid. Nicholas, not wanting to be identified in his philanthropy, went to the nobleman’s home in the dead of night and…threw a bag of gold through the window. In the morning, when the man found the mysterious gift, he was elated and married off his eldest daughter forthwith, using the gold as her dowry. In time… the nobleman was now proposing to sell his second daughter into prostitution. He once more returned at night to throw a bag of gold through the window. The second daughter was married off accordingly. On the third occasion, when the gold thudded to the floor, the nobleman stepped outside and pursued the donor to discover who was responsible for these great kindnesses… Nicholas… bound the nobleman never to divulge his generosity… the story of Nicholas’ charity began its long journey into the world the very night he was discovered.” (Pg. 28-29) Later, he adds, “No documentation confirms ‘Three Daughters’ as historical fact, but what distinguishes the story from many of the other Nicholas episodes… is that it steers strikingly clear of stock characteristics of hagiography.” (Pg. 43)
He recounts of the Nicaean Council of A.D. 325, “The Council of Nicaea was the most significant ecclesiastical event since the missions of St. Paul and the Apostles… [But Nicholas, the] bishop of Myra is conspicuously missing from the early surviving lists of delegates… it was, after all, entirely explicable that Nicholas had not made the long journey… The reasons for his absence from the roster have, however, been interpreted differently over the centuries… Nicholas’ burgeoning renown brought new commitments: he MUST put in an appearance at the Council… Nicholas’ devotees came to argue with increasing conviction that he had not been absent from Nicaea as much as accidentally omitted from the lists. Their insistence paid off. Nicholas would get to Nicaea in A.D. 325; it just took him until the ninth century to do so.” (Pg. 80-81)
In the Reformation, “Sinterklaas was the … only saint left in Holland. The Reformation did for the saints in the Netherlands just as it had done for them in England fifty years earlier. Their cults were attacked, their images hunted down and destroyed, and the churches that once bore their venerated names were now known by simple descriptives.” (Pg. 141)
In the 1600s, “The English … took Santa for a mutation of their eponymous personification of the season, the tankard-hoisting master of ceremonies who had presided over the Christmas festival for centuries… Under the Victorians, Father Christmas reemerged, bleary-eyed, to continue the seasonal party… Santa Claus… [was] fighting his way to Christmas prominence in the States… Santa adopted Father Christmas’ name and even his costume, the fur-trimmed cowled gown…” (Pg. 196-197)
He notes, “The Finns were among those who had designs on Santa. They felt that the North Pole in its general Arctic denotation gave their nation as good a claim to territorial rights over him as anywhere else in the high latitudes… They pointed out that Finnish Lapland could provide, among other things, the pasturing for Santa’s lichen-hungry reindeer that the North Pole patently could not. This alternative setting, obviously more appropriate, let the British and others, though not the Americans, to adopt Lapland as the home of Santa Claus.” (Pg. 201)
This book will be of great interest to those studying the history and development of Santa Claus.