New-Fashioned Christmas, Aldous Huxley
NEW-FASHIONED CHRISTMAS
The name is still the same; but the thing is almost unrecognizably different from what Charles Dickens meant by ‘Christmas.’ For example, there was no tree at Dingley Dell, and, except for five shillings to Sam Weller, not a single present was given. Christmas, for Mr. Pickwick and his friends, was an affair of copious eating and still more copious drinking, interrupted by bouts of home-made fun and purely domestic horseplay.
For us, three generations later, the word connotes the Prince Consort’s imported Teutonic evergreen; connotes all those endless presents, which it is such a burden to buy and such an embarrassment to receive; connotes restaurants, dance halls, theatres, cabarets—all the highly organized, professional entertainments provided by the astute business men who run the amusement industry. Only the name connects the new-fashioned Christmas with the Pickwickian festival.
The tree, of course, was a mere accident. If Queen Victoria had married a Frenchman we should probably be giving one another étrennes and ushering in the year with a series of calls on the most remote and the most personally antipathetic of our innumerable relations. (Relations, in France, are innumerable.) As it was, she took to herself a prince from the land of tannenbaums. It is therefore to a tannenbaum’s green branches, and upon Christmas Day, that we attach our gifts.
The tree, I repeat, was an accident, a thing outside the realm of determinism, a product of personal idiosyncrasy. But all the other changes in our Christmas habits, which have taken place since Dickens wrote of Dingley Dell, are the results of great impersonal processes. During Dickens’s lifetime, and still more rapidly after his death, industrial production enormously and continuously increased. But production cannot increase unless there is a corresponding increase in consumption. It became necessary to stimulate consumption, to provide the home public with reasons, or, better still, with compelling unreasons, for consuming. Hence the rise of advertisement, and hence the gradual and, as time went on, the more and more deliberate canalization into industrially profitable channels of all such common human impulses and emotions as lent themselves to the process.
The producer who succeeds in thus canalizing some universal human urge opens up for himself and his successors an inexhaustible gold mine. Thus, art and industry have flourished from time immemorial in the rich soil of bereavement and the fear of death. Weddings have been almost as profitable to commerce as funerals, and within the last few years an American man of genius has discovered how even filial affection may be made a justification for increased consumption; the florists and candy manufacturers of the United States have reason to bless the inventor of Mother’s Day.
The love of excitement is as deeply planted in human nature as the love of a mother; the desire for change, for novelty, for a relief from the monotony of every day, as strong as sexual desire or the terror of death. Men have instituted festivals and holidays to satisfy these cravings. Mr. Pickwick’s Christmas was a typical feast day of the old style—a time of jollification and excitement, a gaudily glittering ‘captain jewel in the carcanet’ of grey, uneventful days. Psychologically, it performed its function. Not economically, however—that is, so far as we are concerned. The Pickwickian Christmas did very little to stimulate consumption; it was mainly a gratuitous festivity.
A few vintners and distillers and poulterers were the only people whom it greatly profited financially. This was a state of things which an ever-increasingly efficient industrialism could not possibly afford to tolerate. Christmas, accordingly, was canalized. The deep festal impulse of man was harnessed and made to turn a very respectable little wheel in the mills of industry. To-day Christmas is an important economic event. The distributors of goods spend large sums in advertising potential gifts, and (since the man who pays the piper calls the tune) the newspapers reinforce their advertisements by fostering a notion that the mutual goodwill of modern Christians can be expressed only by the exchange of manufactured articles.
The last thirty years have witnessed the promotion of innkeeping and showmanship to the rank of major commercial enterprises. Major commercial enterprises spend money on advertising. Therefore, newspapers are always suggesting that a good time can be enjoyed only by those who take what is offered them by entertainment manufacturers. The Dickensian Christmas-at-Home receives only perfunctory lip-service from a press which draws a steady income from the catering and amusement trades. Home-made fun is gratuitous, and gratuitousness is something which an industrialized world cannot afford to tolerate.
The end
