Easter (Part 3)

Peculiar Customs of Easter Time

1. Risus Paschalis

This strange custom originated in Bavaria in the fifteenth century. The priest inserted in his sermon funny stories which would cause his hearers to laugh (Ostermärlein), e.g. a description of how the devil tries to keep the doors of hell locked against the descending Christ. Then the speaker would draw the moral from the story. This Easter laughter, giving rise to grave abuses of the word of God, was prohibited by Clement X (1670-1676) and in the eighteenth century by Maximilian III and the bishops of Bavaria (Wagner De risu paschali Königsberg 1705; Linsemeier Predigt in Deutschland Munich 1886).

2. Easter Eggs

Because the use of eggs was forbidden during Lent, they were brought to the table on Easter Day, coloured red to symbolize the Easter joy. This custom is found not only in the Latin but also in the Oriental Churches. The symbolic meaning of a new creation of mankind by Jesus risen from the dead was probably an invention of later times. The custom may have its origin in paganism, for a great many pagan customs, celebrating the return of spring, gravitated to Easter. The egg is the emblem of the germinating life of early spring. Easter eggs, the children are told, come from Rome with the bells which on Thursday go to Rome and return Saturday morning. The sponsors in some countries give Easter eggs to their god-children. Coloured eggs are used by children at Easter in a sort of game which consists in testing the strength of the shells (Kraus Real-Encyklop die s.v. Ei). Both coloured and uncoloured eggs are used in some parts of the United States for this game, known as "egg-picking." Another practice is the "egg-rolling" by children on Easter Monday on the lawn of the White House in Washington.

3. The Easter Rabbit

The Easter Rabbit lays the eggs, for which reason they are hidden in a nest or in the garden. The rabbit is a pagan symbol and has always been an emblem of fertility (Simrock Mythologie 551).

4. Handball

In France handball playing was one of the Easter amusements, found also in Germany (Simrock op.cit. 575). The ball may represent the sun, which is believed to take three leaps in rising on Easter morning. Bishops, priests, and monks, after the strict discipline of Lent, used to play ball during Easter week (Beleth Expl. Div. off. 120). This was called libertas Decembrica, because formerly in December, the masters used to play ball with their servants, maids, and shepherds. The ball game was connected with a dance, in which even bishops and abbots took part. At Auxerre, Besancon, etc. the dance was performed in church to the strains of the Victimae paschali. In England, also, the game of ball was a favourite Easter sport in which the municipal corporation engaged with due parade and dignity. And at Bury Saint Edmunds, within recent years, the game was kept up with great spirit by twelve old women. After the game and the dance a banquet was given, during which a homily on the feast was read. All these customs disappeared for obvious reasons (Kirchenlex. IV 1414).

5. Men and women

On Easter Monday the women had a right to strike their husbands, on Tuesday the men struck their wives, as in December the servants scolded their masters. Husbands and wives did this "ut ostendant sese mutuo debere corrigere, ne illo tempore alter ab altero thori debitum exigat" (Beleth I c.cxx; Durandus I c.vi 86). In the northern parts of England the men parade the streets on Easter Sunday and claim the privilege of lifting every woman three times from the ground, receiving in payment a kiss or a silver sixpence. The same is done by the women to the men on the next day. In the Neumark (Germany) on Easter Day the men servants whip the maid servants with switches; on Monday the maids whip the men. They secure their release with Easter eggs. These customs are probably of pre-Christian origin (Reinsberg-Düringsfeld Das festliche Jahr 118).

6. The Easter Fire

The Easter Fire is lit on the top of mountains (Easter mountain, Osterberg) and must be kindled from new fire, drawn from wood by friction (nodfyr); this is a custom of pagan origin in vogue all over Europe, signifying the victory of spring over winter. The bishops issued severe edicts against the sacrilegious Easter fires (Conc. Germanicum, a.742 c.v.; Council of Lestines, a.743 n.15), but did not succeed in abolishing them everywhere. The Church adopted the observance into the Easter ceremonies, referring it to the fiery column in the desert and to the resurrection of Christ; the new fire on Holy Saturday is drawn from flint, symbolizing the resurrection of the Light of the World from the tomb closed by a stone (Missale Romanum). In some places a figure was thrown into the Easter fire, symbolizing winter, but to the Christians on the Rhine, in Tyrol and Bohemia, Judas the traitor (Reinsberg-Düringfeld Das festliche Jahr 112 sq).

7. Processions and awakenings

At Puy in France, from time immemorial to the tenth century, it was customary, when at the first psalm of Matins a canon was absent from the choir, for some of the canons and vicars, taking with them the processional cross and the holy water, to go to the house of the absentee, sing the Haec dies, sprinkle him with water, if he was still in bed, and lead him to the church. In punishment he had to give a breakfast to his conductors. A similar custom is found in the fifteenth century at Nantes and Angers, where it was prohibited by the diocesan synods in 1431 and 1448. In some parts of Germany parents and children try to surprise each other in bed on Easter morning to apply the health-giving switches (Freyde Ostern in deutscher Sage, Sitte und Dichtung 1893).

8. Blessing of food

In both the Oriental and Latin Churches, it is customary to have those victuals which were prohibited during Lent blessed by the priests before eating them on Easter Day, especially meat, eggs, butter, and cheese (Ritualbucher Paderborn 1904; Maximilianus, Liturg. or. 117). Those who ate before the food was blessed, according to popular belief, were punished by God, sometimes instantaneously (Migne, Liturgie s.v. Pâques).

9. House blessings

On the eve of Easter the homes are blessed (Rit. Rom. tit.8 c.iv) in memory of the passing of the angel in Egypt and the signing of the door-posts with the blood of the paschal lamb. The parish priest visits the houses of his parish; the papal apartments are also blessed on this day. The room, however, in which the pope is found by the visiting cardinal is blessed by the pontiff himself (Moroni Dizionariq s.v. Pasqua).

10. Sports and celebrations

The Greeks and Russians after their long, severe Lent make Easter a day of popular sports. At Constantinople the cemetery of Pera is the noisy rendezvous of the Greeks; there are music, dances, and all the pleasures of an Oriental popular resort; the same custom prevails in the cities of Russia. In Russia anyone can enter the belfries on Easter and ring the bells, a privilege of which many persons avail themselves.

DUCHESNE, Orig. du Culte Chret. (Paris, 1889); KELLNER, Heortologie (Freiburg im Br., 1906); PROBST, Die altesten romischen Sacramentarien und Ordines (Munster, 1892); GUERANGER, Das Kirchenjahr, Ger. tr. (Mainz, 1878), V, 7; KRAUS, Real-Encyk.; BERNARD, Cours de Liturgie Romaine; HAMPSON, Calendarium Medii AEvi (London, 1857); Kirchenlex., IX, cols. 1121-41; NILLES, Calendarium utriusque Ecclesiae (Innsbruck, 1897); MIGNE, La Liturgie Catholique (Paris, 1863); BINTERIM, Denkwurdigkeiten (Mainz, 1837); GROTEFEND, Zeitrechnung (Hanover, 1891-1898); LERSCH, Einleitung in die Chronologie (Freiburg, 1899); BACH, Die Osterberechnung (Freiburg, 1907); SCHWARTZ, Christliche und judische Ostertafeln (Berlin, 1905); Suntne Latini Quartodecimani? (Prague, 1906); DUCHESNE, La question de la Paque du Concile de Nicee in Revue des quest. histor. (1880), 5 sq.; KRUSCH, Studien zur christlish- mittelalterlichen Chronologie (Leipzig, 1880); ROCK, The Church of Our Fathers (London, 1905), IV; ALBERS, Festtage des Herrn und seiner Heiligen (Paderborn, 1890).

FREDERICK G. HOLWECK
Transcribed by John Wagner and Michael T. Barrett

The Catholic Encyclopedia, Volume 00
Copyright © 1911 by Robert Appleton Company
Online Edition Copyright © 1999 by Kevin Knight
Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor
Imprimatur. +John Cardinal Farley, Archbishop of New York
Reprinted by permission of copyright owner.

See New Advent Catholic Website

See also CNP's Music for Eastertide