But though neither of the proposed derivations will, I think, win much acceptance, the historical evidence which Polites adduces in support of his views forms a valuable contribution to the study of this subject. The inferences which he draws therefrom may not be correct; but the material which he has collected is of high interest.
Singling out of the many traditions concerning the Callicantzari the widely, and perhaps universally, prevalent belief that their activities are confined to the Twelve Days between Christmas and Epiphany, he argues that if we can discover the origin of this limitation, we shall be in a fair way to discover also whence came the conception of the Callicantzari themselves.
Accordingly he traces the history of winter festivals in Greece, starting from the period in which the Greeks, in deference to their Roman masters, adopted the festivals known as the Saturnalia, the Brumalia, and the Kalándae (for so the celebration of the Kalends of January was called by the Greeks) in place of their own old festivals such as the Kronia and some of the festivals of Dionysus. The change however was more one of name than of method of observance[591]. The pagan orgies which marked these festal days were strongly denounced by the Fathers of the Church from the very earliest times. In the first century of our era, Timothy, bishop of Ephesus, met with his martyrdom in an attempt to suppress such a festival. At the end of the fourth century S. John Chrysostom and, after him, Asterios, bishop of Amasea, loudly inveighed against the celebration of the Kalandae. At the end of the seventh century the sixth Oecumenical Council of the Church promulgated a canon forbidding all these pagan winter-festivals. But still in the twelfth century, as Balsamon testifies[592], the old abuses continued unabated; and there are local survivals of such festivals at the present day.
The most prominent feature of these celebrations was that men dressed themselves up in various characters, to represent women, soldiers, or animals, and thus disguised gave themselves up to the wildest orgies. At Ephesus it is clear that these orgies included human sacrifice, and that Bishop Timothy was on one occasion the victim; for we are told by Photius that he met with his death in trying to suppress ‘the polluted and blood-stained rites of the Greeks[593]’; and the same writer speaks of τὸ καταγώγιον--so this particular ceremony was called--as a ‘devilish and abominable festival[594]’ in which men ‘took delight in unholy things as if they were pious deeds[595].’ And again another account of the same celebration tells how men with masks on their faces and with clubs in their hands went about ‘assaulting without restraint free men and respectable women, perpetrating murders of no common sort and shedding endless blood in the best parts of the city, as if they were performing a religious duty (ὡσανεὶ ἀναγκαῖόν τι καὶ ψυχωφελὲς πράττοντες)[596].’