Jól (Yule): A Norse Midwinter Festival
**I figured rather than keep editing and reblogging the old post I would just start new. This is at the core my original Yule post, but with significant corrections made in an attempt to cease spreading certain false assumptions and enrich the understanding of what we do know about Yule. Thank you for reading!**
Yule, or Jól (Yohl) as it is spelled in Old Norse, was the Midwinter celebration of the Germanic peoples before Christianity had spread far into those regions. The Norse year was divided up into two seasons: Summer and Winter. At the halfway point of the Winter season lie Midwinter (Yule), which appears to have been the most important festival of the year, so much so that even beyond Scandinavia and the other Germanic regions it persists to this day. Though through conversion Yule was gradually replaced by Christmas, a number of its traditions remained as the people who were converted kept them alive in their new religion. Terms such as Yuletide and traditions such as the Yule log have persisted, and the name Yule even persists as the default in Scandinavian countries; for instance, the Swedish, Norwegian, and Danish words for Christmas are “Jul”, pronounced exactly the same as Yule in English. Modern Icelandic and Faroese have retained the original term Jól with the same pronunciation as well; to wish someone Happy Yule or Merry Christmas in Icelandic, simply say “Gleðileg Jól!” (Gleth-ih-leg Yohl, with a soft [th] like in “breathe”). If you want to wish someone a merry Christmas in Swedish, just say “God Jul!” (Go Yool). In addition to the Scandinavian languages, the term Yule is represented in works describing the ancient Continental Germanic months. The festival of Yule is believed to have lasted three or so nights based on extant source material, but for all of its importance there is little surviving record of exactly what went on during those nights.
There have been a number of theories in modern times framing Yule as a solar celebration welcoming the returning sun, but these theories cannot be confirmed as fact based on what sources remain or given the festival’s original dating well after the actual solstice. It does appear, though, to have been a time of great feasting and drinking, during which wealthier people (jarls and kings, particularly) would host large community feasts for their families; friends and subjects. Gift giving is mentioned in Fóstrbræðra Saga, although the gift cycle was a major element of Old Norse culture and was pretty much a given at most major festivals and celebrations.
In Ynglingasaga, Óðinn commands that the people make three primary sacrifices during the year, one being at Midwinter. While the earlier part of the saga featuring the gods is clearly euhemerism, it does make a possible case for this time being sacred to Óðinn. One of his many names was also Jólnir, which can be translated as “Yule figure” or “Yule being”. He is commonly thought to have been a large influence on the legend and original appearance of Santa Claus, although much of this may very well be conjecture as there are a host of theories concerning this topic and Santa Clause has as much in common with Þórr as he does with Óðinn. In any case, his name of Jólnir and his being worshipped at Yule are the only things that have solid evidence behind them.
Along with Óðinn, Freyr was likely the object of worship during this time as suggested by the practice of boar sacrifice at Yule, the boar being an animal sacred to him. Hervarar Saga ok Heiðreks and Helgakviða Hjörvarðssonar both mention this practice, known as sonargöltr, where the best boar of the herd is sacrificed. In Hervarar Saga ok Heiðreks, the practice is also carried out by Heiðrekr who notably worships Freyr.
Yule was a time of peace, and this concept is attested in saga literature as well as in the term “jólafriðr” (Yule peace) found in A Concise Dictionary of Old Icelandic.
Of course, while merriment was widespread at this time of year, there was also danger lurking in the cold dark of night. This time of the year was seen to give rise to an increase in spiritual activity. Trolls, draugr and other ill-spirits were seen to wander free more often during Yule, so it was not a good idea to be far out at night. While people would venture outdoors during the day and a little bit at night, they primarily stayed inside with company where it was considered to be safer. One piece of later Norwegian folklore, called Oskoreia (Ásgárðs riders) is the ride of the immortal souls of the dead through the night sky during winter. Another name for these riders is Jólareia (Yule riders), suggesting that this event would occur during Yuletide. Though this lore is post conversion (as evidenced by the riders being fended off by a man holding a cross out toward them), it’s firmly rooted in Old Norse legend of Yuletide monsters and may be a carryover of the cautionary tales of the dead and otherworldly beings during this time.
Somewhat in contrast, the nisse, also known as tomte in Sweden, is recognized at this time of the year as well. Described as a very short, elderly looking, bearded man, much like the popular depiction of a gnome, the nisse was originally known to be the spirit of the first inhabitant of the land, and protected later families who inhabited the land from misfortune. Later on, in the 1800’s, the nisse came to be known as the bearer of gifts to families at yuletide. He has been commercialized to be more like the American version of Santa Claus, but even then his appearance has retained elements of its Scandinavian roots.
The timeline of Yule has some variation depending on the tradition, but in modern times it often lasts for about twelve nights. Anglo-Saxon traditions begin the Yule celebration on Modranicht (Mother Night), which is usually the night of December 20th. As the Germanic peoples began their days at the setting of the sun rather than the rising, this would essentially be to them like celebrating at the beginning of December 21st. Because of that factor, it seems appropriate for the celebration to begin at that time, but many Norse-focusing traditions will not address the night as Modranicht, since there is no record of it being called as such, and in that case it is sometimes just called Yule Night. The celebration then carries on through the next eleven nights until New Year’s Eve, after which it is finished.
According to Hákonar Saga Góða, the original Yule observations actually occurred in mid-January before being moved into December by King Hákon to be closer to Christmas, and because of this there are many groups who will choose to time their Yule observances in-line with this fact. Those who do this usually are going consistently off of the Old Icelandic calendar for their celebrations, which hold Summer and Winter starting several weeks after they do by modern reckoning (by this I mean comparatively considering the timing of the Spring and Autumnal equinoxes, where many modern Heathens choose to observe the Summer and Winter halves beginning). The primary celebration may have only lasted for three days, but the Yule season appears to have lasted for at least two months, based on the Old Norse month names of Ýlir (Nov-Dec) and Jólmánuðr (Dec-Jan). While Jólmánuðr has an obvious connection to Jól, it should be noted that Ýlir comes from the same root etymologically. Andreas Nordberg theorizes that this time may have included a number of festivities culminating in the formal observance of Yule for those three nights around the full moon of Jólmánuðr.
Variants of modern Heathenry such as Ásatrú, Forn Sed, etc. have collectively sought to produce a Yule festival which is close to the originals in their cultures of focus, with the limited amount of source material available. Common traditions in modern practice include those which are present in Christmas such as decorating a tree, giving gifts, hanging mistletoe and wreaths, and many others as well as older traditions which we know of, such as wassailing the apple trees to ensure a good crop in the next year. Many groups who celebrate in December will skip the 24th and 25th of because a lot of members celebrate Christmas with their families on those days, but the primary days that are often observed are Mother Night (AS), High Feast of Yule and Twelfth Night. For these and other nights in-between, festivities are usually held at the home of a volunteer.
One tradition which seems to be present in just about every record of Yule throughout the sagas is drinking, and lots of it. In Hákonar Saga Góða it is mentioned that when King Hákon the Good moved Yule to be closer to Christmas, he also required by law that all people brew a measure of ale and not cease celebrations until it was gone. This is echoed in Haralds Saga Hárfagra where the phrase “drinking Yule” is used, and “Yule-drinking” and “Yule-ale” are both featured in Zoëga’s A Concise Dictionary of Old Icelandic.
Swearing of oaths during Yuletide is mentioned in a couple of sagas, one of them being Hervarar Saga ok Heiðreks. Oaths were taken quite seriously in Old Norse culture, and oaths made at a major holy tide would carry even more weight.
Another piece of Yuletide tradition mentioned in Hervarar Saga ok Heiðreks is that of sacrificing and eating a boar. In this account, Heiðrekr leads his best boar into the palace at Yule to be sacrificed; the men there also make oaths while putting their hands on the boar’s bristles, making this the second mention of oath swearing at Yule in that saga. Helgakviða Hjörvarðssonar is another source that mentions a boar sacrifice at Yule, and the practice is collectively known as sonargöltr. Though the element of sacrifice was taken out, boar meat at Yuletide feasts was carried over into post-conversion practice, and many modern Heathens include it today.
One practice that wasn’t retained, though, was that of eating horse meat. In Hákonar Saga Góða, King Hákon attends a Yule sacrifice where he is forced by the locals to participate even though he is Christian. This includes not only drinking a number of times from the ritual horn, but also eating a piece of liver from a sacrificial horse. Sacrificing and eating the meat of horses appears to have been an important part of Old Norse religious practice, and the fact that laws developed post-Christianization banned eating horse meat lends even more credence to this.
The celebration of Yule has been adopted into the calendars of other contemporary pagan religions such as Wicca, but the changes made to it are often substantial enough that they can be considered to have their own distinct versions of it. While they often still celebrate the return of the sun as many modern Heathens have come to do, differences such as cosmology and individual practices as well as the length of the celebration make them very distinct from what is present in ancient or modern Heathen practices. For the most part, the versions seen in religions such as Wicca will only last for a day or so, and they also factor in the birth of the God as well as the victory of the Oak King over the Holly King; neither of these events are observed in the traditional Yule celebrations.
Other traditional Yule and Scandinavian Christmas practices include:
The Julbok (Yule Goat), which can either be a large display or a small toy which is left in someone’s house as a prank and must be passed on to another. The figures are also commonly set at the base of the Christmas (or Yule) tree to await the arrival of Santa or Jultomten. This figure is reminiscent of older Yuletide customs where the Yule Goat was previously the bringer of gifts, and in some places still is.
The Yule Log, which is decorated with holly, fir, and occasionally yew as well and then burned. The burning of the log is seen as a petition to the gods for protection from misfortune. It is greatly advised that, rather than cutting down a living tree just to burn a section of it, one looks for an already fallen tree to cut the log from.
In Iceland, Grýla is known as a giantess and witch who is the mother of the 13 Yule Lads (Jólasveinar) who play pranks on people during the Yule and Christmas season, but may leave gifts for those who leave out offerings for them.
Also in Iceland, Jólakötturinn is a giant cat who according to traditional folklore eats people who do not get new clothes for Christmas. So don’t be sad about getting socks!
In Norway, children will sometimes go from house to house asking for treats.
In Sweden, one person in a house may dress as Tomten and hand out presents.
As with tomten in Sweden, Norway and Denmark regard the nisse as a mischievous being who plays pranks on people, but will be friendly if rice pudding is left out for him.
In Sweden, Lucia (13 Dec) is a major holiday and signals the beginning of Christmas celebrations. Sankta Lucia was a Christian saint who was essentially a bearer of light in darkness, and this aspect made her highly popular in a place where at this time the sun barely rises if at all. December 13th on the Julian calendar was the winter solstice, and even though the switch to the Gregorian calendar changed it to the 21st, the 13th is still often regarded as the longest and darkest night. While she was a Christian saint, there are some who theorize that she may have occupied the place of an earlier being named Lussi, especially since her candle wreath and procession through the darkness have some strong solar associations.
Scandinavian Winter Food/Drink:
Glögg (Mulled wine): This is a favorite of many; a traditional Scandinavian holiday drink made with wine and spices such as cinnamon, cloves, ginger, cardamom. It also has a citrus flavor to it, and can be found in both alcoholic and non-alcoholic, though there are many non-alcoholic mixes that can be mixed with liquor to be quite tasty. Personally I make my own every year, but if I am mixing with store bought I prefer aquavit or vodka.
Julmust: Another holiday drink, mostly consumed in Sweden. It was originally developed as an alternative to beer and contains water, sugar, hop extract, malt extract, spices, and a few other ingredients. It has a taste somewhat similar to root beer, but sweeter, and similar drinks are sold throughout the year such as påskmust around Easter.
Gingerbread (Pepparkaka): Pretty self-explanatory for this one. It is common to make a gingerbread house (pepparkakshus) as well.
Rice Pudding/Porridge: This is common between all three of the main Scandinavian countries, and is made in a somewhat different style in each of them.
Main course of duck, cod, pork or similar dish: Cod is most notable in Norway, duck or goose in Denmark, and Sweden usually has any of ham, fish, poultry, etc.
Lefse: A traditional Norwegian soft flatbread, often made with potato in addition to other usual ingredients. It is commonly eaten with butter and sugar, and possibly cinnamon.
Nisse Cookies: Much like gingerbread cookies, these traditional Swedish treats are shaped and decorated to look like the nisse.
Why not? It’s the darkest time of the year, the days are getting colder and there is already a winter holiday which contains many of the same base elements anyway (at least in North America and Europe)! This is a great time to get together with friends and family and celebrate in warmth and merriment. Feasting with the gods and other powers also helps to build a relationship, and this festival was seen as the most important of them all, so if one is going to choose only one holiday to celebrate from the calendar, they would do well to make it this one!
Mapes, Terri. Christmas in Scandinavia. About.com. Web. 2012.
http://goscandinavia.about.com/od/scandinaviatripplanning/p/christmashub.htm
Rossel, Sven H.; Elbrönd-Bek, Bo (1996). Christmas in Scandinavia.
Lincoln: University of Nebraska Press.
Wikipedia: Yule, Odin, Thor, Santa Claus.
How We Inherited Christmas from The Viking Yule. Skandland. Web.
http://skandland.com/vikxmas.htm
Hintz, Martin and Kate (1996). Christmas: Why We Celebrate It the Way We Do. Capstone.
Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer.
Snorri Sturluson (1990) translated by A.H. Smith. Heimskringla or The Lives of the Norse Kings. Mineola, NY: Dover.
Nordberg, Andreas (2006). Jul, disting och förkyrklig tidräkning: Kalendrar och kalendariska riter i det förkristna Norden. Uppsala.
Kvilhaug, Maria. The Old Norse Yule Celebration - Myth and Ritual. Freyia Völundarhúsins. 2012. http://freya.theladyofthelabyrinth.com/?page_id=397
Zoëga, Geir T (1910). A Concise Dictionary of Old Icelandic. London: Oxford University Press.
http://thorraborinn.tumblr.com/post/103505575458/hi-i-am-looking-for-some-help-celebrating-jul#notes.
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