Lamb’s Wool and Smoking Bishop: Christmas Punch Traditions

No “Christmas Gambols” would be complete
without a bowl of punch (1783)

In my last post I talked about how Christmas traditions in Britain and North America changed from the 18th to the 19th century, as the holiday became more domestic and child-centric. One thing that remained constant, however, was the place of punch in Christmas and New Year’s celebrations. Closely related to the tradition of wassail (a mulled cider or ale also known as lamb’s wool) punch obtained an almost iconic status in the 19th century through the writings of Charles Dickens.

Punch itself has its origins in India, and its first mention in European historical sources comes in a letter from one English East India merchant to another, written in 1632. From India it spread, via merchants and sailors, to the Caribbean, and on to the eastern seaboard of America and to Europe. There is some speculation that the word “punch” derives from the Hindi word panch, meaning five, for the five ingredients, but many punches have more or fewer ingredients.

Majolica punch bowl by George Jones, ca. 1875
Mr. Punch supports an orange-rind bowl

In any case, by the early 18th century, punch had settled into a consistent formula: one measure of something acid (usually citrus juice), two of something sweet (sugar), three of something strong (brandy, rum, sometimes wine), and four of something weak (water, tea, milk). In the 19th century, punch recipes began to change again. As punch historian Elizabeth Gabay notes, “The fixed proportions were no longer always followed; many different fruits, liqueurs, wines, and even beer were added and generally punches became less acidic and more sweet and rich. At the same time, the nature of Christmas and New Year celebrations changed, becoming more dramatic and ritualised. The same punch every year became an essential part of the festivity.” Special punch bowls and cups, intended to be used just for the holidays, also became common.

Scrooge and Bob Cratchit
Illustration by John Leech (1843)

Charles Dickens’s descriptions of yuletide celebrations, particularly A Christmas Carol (1843), helped to solidify punch’s status as central to the holiday. Scrooge sees a vision of an ideal Christmas, which includes “seething bowls of punch, that made the chamber dim with their delicious steam.” At the end of the story, a reformed Scrooge tells Bob Cratchit, “I’ll raise your salary, and endeavour to assist your struggling family, and we will discuss your affairs this very afternoon over a bowl of smoking bishop, Bob!” Smoking bishop was made with port and a roasted orange; Dickens himself seemed to prefer a rum punch:

“To make three pints, take a strong, common basin (which may be broken, in case of accident, without damage to the owner’s peace or pocket) and in it place the finely sliced rinds of three lemons, a double-handful of sugar lumps, a pint of dark rum and a large wine glass of brandy. Set alight and allow to burn for three or four minutes (extinguish by covering with a lid). Add the juice of three lemons and a quart of boiling water. Stir, cover, leave for five minutes and stir again. Taste and sweeten if necessary, but observe that it will be a little sweeter presently. Pour into an ovenproof jug or bowl and cover with a leather cloth. Place in a hot oven for 10 minutes. Remove the lemon rind before serving.”

In the American colonies, punch developed in its own way, eventually producing that classic Christmas drink, eggnog. Egg punch was common in Britain, but the Americans made it richer and more custard-like. One observer in 1815 noted that in “the South it is almost indispensible at Christmas time, and at the North it is a favourite at all seasons.” George Washington’s recipe for eggnog included rye whiskey, Jamaican rum, sherry, eggs, sugar, cream, and milk. Eggs and milk were harder to come by in the winter, and more expensive, so eggnog was a true holiday treat.

Pressed glass miniature punch bowl and cups,
probably late 19th century

There are a number of large bowls in Alice’s ceramics collection that look like they could hold a fine batch of punch, but none that are specifically identified as such. There is, however, a very small punch bowl, with six matching thimble-sized cups. This miniature set would have been a salesman’s sample, carried by a traveling sales representative of the manufacturer to display to potential retailers. Perhaps it was passed on to a lucky child after the model was discontinued, to be the star of a dolls’ Christmas party!


This post is largely drawn from the site A History of the World Through a Bowl of Punch, particularly the post “Celebrating Christmas and New Year with Punch.” This blog holds a wealth of information about punch, including recipes!

A New Christmas Tradition: Toys for Good Little Girls and Boys

A mid-19th c. doll from the Alice’s collection

“‘Christmas won't be Christmas without any presents,’ grumbled Jo, lying on the rug.” The link between Christmas and presents, made in the famous first line of Louisa May Alcott’s Little Women, seems like an obvious one. But when Alcott published Little Women in 1868, this idea was still relatively new. The practice of giving children presents—and specifically, toys—was, like many of our other Christmas customs, a product of the early 19th century. It came out of shifts in the way Christmas was celebrated, along with changes in how childhood was viewed, in Europe and North America.

This subject first came to my attention through a post on the blog JSTOR Daily, which references a recent article by historian Joseph Wachelder. He examined issues of the London daily newspaper The Morning Chronicle from 1800 to 1827, and found a steady increase in advertisements for presents suitable for giving to children at Christmas. Many of these were toys with educational components, such as chemistry sets, “dissected maps” (geography puzzles), and games based on history and current events.

A scene of Christmas revelry from 1791

So what had happened to cause this development? First, how Christmas was being celebrated was starting to change. As Wachelder describes, in the 18th century, “Christmas was a public feast, characterized by revelry, wassailing, and abundant eating and drinking.” When gifts were given, they went from people of higher status to those lower on the social scale—from masters to servants, for example. December was a period of relative leisure, as the harvest was completed and food was still abundant. Christmas was also a time of sanctioned social inversion, when workers, servants, and peasants could demand special privileges from their superiors.

But gradually, over the course of the 19th century, Christmas became a domestic, family-oriented holiday. Historian Stephen Nissenbaum has argued (in his book The Battle for Christmas) that this change can be traced to the spread of wage labor and capitalist modes of production. For some urban workers, Christmas was just another day of work (think Bob Cratchit). For others, winter might well be a time of unemployment, as water-powered factories shut down until the spring thaw. “December’s leisure thus meant not relatively plenty but forced unemployment and want. The Christmas season, with its carnival traditions of wassail, misrule, and callithumpian ‘street theater,’ could easily become a vehicle of social protest, an instrument to express powerful ethnic or class resentments.”

A child-centered Victorian Christmas

To forestall this possibility, elites adopted new Christmas customs that moved celebrations inside the family circle. It was during this period that many of our current Christmas traditions were introduced: decorated trees, Christmas cards, Santa Claus—and presents for children. As it happened, understandings of childhood and the role of play were also changing during this period. Of course, playthings of various kinds—dolls, tops, marbles, and the like—had existed for centuries, but the idea that playing with toys was an essential part of a child’s development was a product of the late 18th century.

Portrait of the Edgeworth family by Adam Buck, 1787.
As the second oldest of a family of 22(!), Maria
had plenty of experience with children.

Joseph Wachelder points to the book Practical Education by Maria and Richard Lovell Edgeworth, published in 1798, as a key moment in the history of toys and childhood. Edgeworth brought together two strands of thought on the nature of childhood: John Locke’s view of children as “blank slates” who could be shaped and guided by their parents, and Jean-Jacques Rousseau’s belief that children should be able to develop their natural character through self-directed experiences and play. Maria Edgeworth suggested that toys were the ideal medium through which parents could steer the education of their children. She argued that children “require to have things which exercise their senses of their imagination, their imitative and inventive powers.” Toys should not be expensive or too precious to be used, but should “invite play and discovery,” and if they were broken in the process, at least children would learn something about what was inside and how they worked.

A Chinese Puzzle, one of the toys advertised
in the Morning Chronicle, 1817

Wachelder’s study of the Morning Chronicle suggests that publishers and booksellers were some of the first businesses to jump on the Christmas toy bandwagon. Books, of course, were ideal Christmas presents, being both entertaining and educational, but publishers also soon began producing a variety of games and puzzles. Some of these, like “The Battle of Waterloo,” introduced in 1816, were clearly designed to capitalize on current events, while others tapped into the popular sciences of chemistry and astronomy (“Accum’s Chemical Amusement” promised that its experiments were “easily performed and unattended by danger”). Toys that produced optical illusions, such as kaleidoscopes and thaumatropes, were also very popular.

Over time, more and more toys would be available for purchase, thanks to technological developments and the continuing sentimentalization of childhood. By the second half of the 19th century, it was difficult for many people to imagine a Christmas that didn’t include toys. So as you’re out searching for Hatchimals this holiday season, remember that you are participating in a tradition that stretches back 200 years!

Sources:

Joseph Wachelder, “Toys, Christmas Gifts, and Consumption Culture in London’s Morning Chronicle, 1800-1827,” Icon Vol. 19, Special Issue Playing with Technology: Sports and Leisure (2013), pp. 13-32

Stephen Nissenbaum, The Battle for Christmas: A Social and Cultural History of Our Most Cherished Holiday (Vintage, 1997)

Maria Edgeworth and Richard Lovell Edgeworth, Practical Education (First American edition, 1801)

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How to Have a Colonial Christmas, Once More

In honor of the holiday season, we’re revisiting this post from last year on Christmas in the colonial period.

Over the past few weeks, as we’ve been preparing for the holiday season here at the Alice, one of the questions that’s frequently come up is “What was a colonial Christmas like?” This is a really tricky question to answer for a number of reasons. For one, “colonial” as a term encompasses more than 150 years of history, a large geographical range, and many religious and ethnic variations. Christmas in a 17th-century New England village would have looked very different from Christmas on an 18th-century Virginia plantation. Second, there are very few contemporary historical sources that describe what Christmas was like in North America—most of what historians think about colonial Christmases is based on the assumption that they followed English customs.

Many Americans first saw a Christmas
tree in this illustration of Queen Victoria
and her family, published in Godey’s
Lady’s Book in 1850.

One thing we can say for certain is that many of the things we associate with Christmas today—trees, gifts, Santa Claus, cards—were not introduced in the United States until the 1830s at the earliest, and didn't become common until later. The image of an “old-fashioned” Christmas that many of us probably have is very much a product of the 19th century. That was when Christmas became the family- and child-oriented holiday it is now—and it should also be noted that it didn’t take long for people to start complaining about the commercialization of the holiday, either.

In the 17th and 18th century, Christmas was for some people a religious holiday that should be observed solemnly in church and quietly at home. In Puritan New England Christmas was not celebrated at all, and in fact was outlawed between 1659 and 1681. Puritans objected to Christmas because they felt that the commemoration of Christ’s birth on December 25 had no scriptural basis, and because of the holiday’s association with Catholic customs. The Puritan opposition to Christmas as a time of feasting, drinking, gambling, and general merriment suggests that for many people, the winter holiday served as an excuse for revelry during the darkest days of the year.

The centerpiece of “Christmas in the Country,” as depicted in this
18th-century print, was a large bowl of punch.

For those who celebrated Christmas, December 25 was just the first day of a nearly two-week festive season that extended until January 6, the Feast of the Epiphany or Twelfth Night. During this period, people might attend special dinners, parties, or balls, and pay extended visits to family and friends. Having plenty of good food and drink available for guests was important, but there do not seem to have been particular foods that were associated with Christmas. 

In some places, a “Lord of Misrule” was chosen to organize and encourage revelry and even mild disobedience. Christmas was a brief season during which normal rules and routines were overturned, when servants could demand gifts from masters and peasants demand drink from the local gentry, as in the song “Here We Come A-Wassailing.” So although Christmas wasn’t yet a truly gift-oriented holiday, there was a certain kind of non-reciprocal gift-giving that was expected during the season. On Boxing Day (December 26, St. Stephen’s Day), parents and masters gave presents (usually food, clothing, or money) to their children, servants, slaves, or apprentices. 

Another 18th-century depiction of holiday festivities.

Decorating indoors with greenery—holly, boxwood, fir, mistletoe—is a midwinter tradition that long predates Christianity. These pagan customs were later reappropriated by the Church and given Christian symbolism. An English poem of the 1770s gives us an idea of how greenery was used to decorate:

From every hedge is pluck’d by eager hands
The holy-branch with prickly leaves replete,
And fraught with berries of a crimson hue;
Which, torn asunder from its parent trunk,
Is straight way taken to the neighboring towns;
Where windows, mantels, candlesticks, 
and shelves,
Quarts, pints, decanters, pipkins, basons, jugs,
And other articles of household ware,
The verdant garb confess.

So, in decorating the Alice for the holidays, we’ve had to use our imagination a bit. We have used mostly natural elements for decoration—greenery, fruit, berries, nuts. And we do have a Christmas tree, which we’ve decorated with a combination of glass and homemade paper ornaments, like this cornucopia—perfect for holding candy or other treats!

We hope that all of our readers have a very happy holiday season. Best wishes for the new year, and we’ll be back with more tales from the collection in 2016!

With Every Christmas Card I Write...

Card from CCRS Grade 7A, 1923

The Alice contains many treasures, but if I had to pick a favorite, it just might be the greeting card collection. Assembled in nine enormous albums are the greeting cards that Alice and William Miner received between 1909 and 1925. There are Easter cards and Thanksgiving cards, but most of them are Christmas cards. This delightful collection gives us a window into the popular styles and themes of holiday cards in the early twentieth century. In addition, there is an album dedicated to the handmade cards and letters that the Miners received from students at Chazy Central Rural School in the 1920s. The museum archives also holds a number of examples of the elaborate Christmas cards that the Miners sent from Heart’s Delight Farm each year. The effort that Alice and William put into preserving these cards shows how much they valued these expressions of good wishes.

Christmas cards first appeared in England in the 1840s, but we can trace their origins to holiday customs of the 18th and early 19th centuries. Tradesmen sent new year’s greetings to their customers, and it was traditional to send holiday letters to family and friends at this time—by the 1830s it was possible to buy decorative stationery just for this purpose. Schoolboys made “Christmas pieces” on special paper printed with holiday borders to demonstrate their penmanship skills to their parents and visitors to their schools. Valentine’s Day cards also were common by the 1830s, and indeed many early Christmas cards simply reproduced the floral motifs of Valentine’s greetings.

The first Christmas card combined expressions of
holiday cheer with images of charitable giving.

Though it’s generally difficult to place a precise date on ephemeral holiday traditions, historians are fairly confident in saying that the first commercially produced Christmas card was made in London in 1843. In that year Henry Cole (who had played an important role in introducing the penny post to England in 1840) commissioned artist John Calcott Horsley to design a card, which was lithographically printed and then hand-colored by professional colorist William Mason. The cards (which were actually unfolded sheets of paper) sold for one shilling each—quite expensive by 1840s standards—but the idea quickly caught on.

Louis Prang (1824-1909)

The Christmas card tradition spread to the United States by the 1850s, but it wasn’t until the 1870s that they became really popular. This was due almost entirely to the work of Louis Prang, “Father of the American Christmas Card.” Prang was born in Breslau, Silesia (now Poland) and learned the trade of printing and dyeing fabrics from his father, a textile manufacturer. In 1850, he immigrated to the United States and established a business in Boston, printing business cards, advertisements, and other ephemera. 

Prang returned to Europe in 1864 to study the newest techniques in printing, and came back to the U.S. prepared to introduce chromolithography. While lithographs were printed in black and white and had to be colored by hand (like Cole’s Christmas card), chromolithography produced a full-color image. This was a difficult and labor-intensive process, and Prang considered his chromolithographs to be true works of art. 

Elihu Vedder’s prize-winning card, 1881,
from the collection of the New-York
Historical Society

Prang produced his first Christmas cards in 1875, and they were an immediate success. Between 1880 and 1884, Prang held Christmas card design competitions, offering prizes of up to $1000 to the first place winner. Esteemed artists such as Louis Comfort Tiffany and John LaFarge served as judges. Prang’s cards, with their meticulous printing techniques and aura of fine art, dominated the Christmas card market until the 1890s, when inexpensive postcards from Germany began flooding the American market. Prang got out of the card business and focused on producing art supplies and educational materials, but his designs set the standards for Christmas cards well into the 20th century.

The Wisconsin Historical Society’s online exhibit, American History Through Christmas Cards, has a wonderful selection of 19th and 20th century cards that you can browse.

Information about Louis Prang comes from the New-York Historical Society Library’s blog.

How to Have a Colonial Christmas

Over the past few weeks, as we’ve been preparing for the holiday season here at the Alice, one of the questions that’s frequently come up is “What was a colonial Christmas like?” This is a really tricky question to answer for a number of reasons. For one, “colonial” as a term encompasses more than 150 years of history, a large geographical range, and many religious and ethnic variations. Christmas in a 17th-century New England village would have looked very different from Christmas on an 18th-century Virginia plantation. Second, there are very few contemporary historical sources that describe what Christmas was like in North America—most of what historians think about colonial Christmases is based on the assumption that they followed English customs.

Many Americans first saw a Christmas
tree in this illustration of Queen Victoria
and her family, published in Godey’s
Lady’s Book in 1850.

One thing we can say for certain is that many of the things we associate with Christmas today—trees, gifts, Santa Claus, cards—were not introduced in the United States until the 1830s at the earliest, and didn't become common until later. The image of an “old-fashioned” Christmas that many of us probably have is very much a product of the 19th century. That was when Christmas became the family- and child-oriented holiday it is now—and it should also be noted that it didn’t take long for people to start complaining about the commercialization of the holiday, either.

In the 17th and 18th century, Christmas was for some people a religious holiday that should be observed solemnly in church and quietly at home. In Puritan New England Christmas was not celebrated at all, and in fact was outlawed between 1659 and 1681. Puritans objected to Christmas because they felt that the commemoration of Christ’s birth on December 25 had no scriptural basis, and because of the holiday’s association with Catholic customs. The Puritan opposition to Christmas as a time of feasting, drinking, gambling, and general merriment suggests that for many people, the winter holiday served as an excuse for revelry during the darkest days of the year.

The centerpiece of “Christmas in the Country,” as depicted in this
18th-century print, was a large bowl of punch.

For those who celebrated Christmas, December 25 was just the first day of a nearly two-week festive season that extended until January 6, the Feast of the Epiphany or Twelfth Night. During this period, people might attend special dinners, parties, or balls, and pay extended visits to family and friends. Having plenty of good food and drink available for guests was important, but there do not seem to have been particular foods that were associated with Christmas. 

In some places, a “Lord of Misrule” was chosen to organize and encourage revelry and even mild disobedience. Christmas was a brief season during which normal rules and routines were overturned, when servants could demand gifts from masters and peasants demand drink from the local gentry, as in the song “Here We Come A-Wassailing.” So although Christmas wasn’t yet a truly gift-oriented holiday, there was a certain kind of non-reciprocal gift-giving that was expected during the season. On Boxing Day (December 26, St. Stephen’s Day), parents and masters gave presents (usually food, clothing, or money) to their children, servants, slaves, or apprentices. 

Another 18th-century depiction of holiday festivities.

Decorating indoors with greenery—holly, boxwood, fir, mistletoe—is a midwinter tradition that long predates Christianity. These pagan customs were later reappropriated by the Church and given Christian symbolism. An English poem of the 1770s gives us an idea of how greenery was used to decorate:

From every hedge is pluck’d by eager hands
The holy-branch with prickly leaves replete,
And fraught with berries of a crimson hue;
Which, torn asunder from its parent trunk,
Is straight way taken to the neighboring towns;
Where windows, mantels, candlesticks, 
and shelves,
Quarts, pints, decanters, pipkins, basons, jugs,
And other articles of household ware,
The verdant garb confess.

So, in decorating the Alice for the holidays, we’ve had to use our imagination a bit. We have used mostly natural elements for decoration—greenery, fruit, berries, nuts. And we do have a Christmas tree, which we’ve decorated with a combination of glass and homemade paper ornaments, like this cornucopia—perfect for holding candy or other treats!

If you’d like to make some 19th century-inspired holiday decorations, please join us on Saturday, December 13, between 1:00 and 3:00 p.m. The crafts are best suited for children ages 5 and up, but all are welcome to pay a visit to see the Alice dressed up for the holidays and have some treats!