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While the modern "Santa Claus" is essentially American, one U.S. tradition never took off in Britain—designating him "Kriss Kringle." Instead, Britons call him "Father Christmas." Father Christmas did not merge with Santa until around the 1870s. He was not a jolly, rotund elf, nor was he associated with presents or even children. People viewed him not as actually existing (like St. Nicholas) but rather as the personification of the season (like "Father Time"). That did not spare him the wrath of the Puritans.

The earliest reference to a personified Christmas figure was the 15th-century carol "I Am Here, Sir Christëmas" (accessible at http://uk.youtube.com/watch?v=V0bbPAUCqlg). The carol's theme is not the figure himself (who is merely "welcomed"), but rather the carolers' joy that a "maid" (i.e. virgin) has borne the Christ-child. It climaxes by urging all to "Make good cheer and be right merry/And sing with us now joyfully, Nowell."

He reappeared in 1616 when the play Christmas, His Masque by Benjamin Jonson was performed at the Royal Court. In this play, the figure is called "Old Christmas" and "Captaine Christmas" and is not dressed in red or green fur and hood: "He is attir'd in round Hose, long Stockings, a close Doublet, a high crownd Hat with a Broach, a long thin beard, a Truncheon, little Ruffes, white Shoes, his Scarffes, and Garters tyed crosse." He emphasizes that he is a good Protestant, decrying claims of "Popery"!

Another masque, The springs glorie (written by Thomas Nabbes in 1638), set in "the Mansion of Christmasse" during snow-covered winter, presents "Christmasse" and "Shrovetide" entering. "Christmasse" is described as "an old reverend Gentleman in a furr'd gowne and cappe." He is attired this way simply because of the weather. The presentation of "Shrovetide" alongside "Christmasse" shows that the Christmas figure was not seen as objectively existing but was merely a personification.

In 1645, during the Civil War, most of England was under Puritan rule. The Puritans vehemently opposed anything that was "heathenish" or smacked of "Popery." They banned the celebration of Christmas on these grounds (although the charges are questionable). Indeed, the Puritan-dominated Parliament delighted in sitting on Christmas Day. Parliamentary troops picketed churches on Christmas to prevent anyone from commemorating it as a religious day. They also objected to the frequently drunken and anti-social revelry sometimes accompanying its celebration (much like New Year's Day in our time).

An anonymous tract entitled An Hue and Cry after Christmas was issued in 1645 protesting the ban on Christmas. It continued the practice of personifying the season for the purpose of vindication, referring to "old Father Christmas" as a "very old, grey-bearded Gentleman, called Christmas" whose hair was "as white as snow" and who was "full and fat." He apparently wore Episcopal robes—"consecrated Laune sleeves"—with "a pack on his back, in which is good store of all sorts." According to this particular work, his visit actually caused husbands to buy new clothes for their wives! His presence caused not children, but rather apprentices, servants, and students to be merry.

Another protest against the Puritan ban on Christmas emerged in 1653. Called The Vindication of Christmas, it referred to the personified figure as "Old Christmas" or "father Christmas," presenting him as slim and tall, with a long (though not bushy) beard, and wearing a robe (though not fur). The work climaxed with "Christmas" pleading: "Love one another, as my Master loved you: relieve the oppressed: call home exiles: help the Fatherless: cherish the Widow, and restore to every man his due." A Christmas sermon indeed!

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