Yule

For other uses, see Yule (disambiguation).

"Jol" redirects here. For the village in Iran, see Jol, Iran.

"Jul" redirects here. For other uses, see Jul (disambiguation).

Yule
Hauling a Yule log, 1832
Also called	Yuletide, Yulefest
Observed by	Various Northern Europeans and various English-speaking peoples
Type	Cultural, Germanic Pagan then Christian, secular, and contemporary Paganism
Significance	Winter Festival
Date	winter solstice
Frequency	annual
Related to	Christmas, Winter solstice (Midwinter), quarter days, Wheel of the Year, Winter Festivals

Yule or Yuletide ("Yule time") is a Pagan religious festival observed by the historical Germanic peoples, later being absorbed into and equated with the Christian festival of Christmas. The earliest references to Yule are by way of indigenous Germanic month names Ærra Jéola (Before Yule) or Jiuli and Æftera Jéola (After Yule). Scholars have connected the celebration to the Wild Hunt, the god Odin and the pagan Anglo-Saxon Modranicht.

Terms with an etymological equivalent to Yule are used in the Nordic countries for Christmas with its religious rites, but also for the holidays of this season. Yule is also used to a lesser extent in English-speaking countries to refer to Christmas. Customs such as the Yule log, Yule goat, Yule boar, Yule singing, and others stem from Yule. A number of Neopagans have introduced their own rites.

Etymology

Yule is the modern English representation of the Old English words ġéol or ġéohol and ġéola or ġéoli, with the former indicating the 12-day festival of "Yule" (later: "Christmastide") and the latter indicating the month of "Yule", whereby ǽrra ġéola referred to the period before the Yule festival (December) and æftera ġéola referred to the period after Yule (January). Both words are thought to be derived from Common Germanic *jeχʷla-, and are cognate with Gothic (fruma) jiuleis and Old Norse (Icelandic and Faroese) jól (Danish and Swedish jul and Norwegian jul or jol) as well as ýlir, Estonian jõul(ud) and Finnish joulu. The etymological pedigree of the word, however, remains uncertain, though numerous speculative attempts have been made to find Indo-European cognates outside the Germanic group, too.

The noun Yuletide is first attested from around 1475.

The word is attested in an explicitly pre-Christian context primarily in Old Norse. Among many others (see List of names of Odin), the long-bearded god Odin bears the names jólfaðr (Old Norse 'Yule father') and jólnir (Old Norse 'the Yule one'). In plural (Old Norse jólnar; 'the Yule ones') may refer to the Norse gods in general. In Old Norse poetry, the word is often employed as a synonym for 'feast', such as in the kenning hugins jól (Old Norse 'Huginn's Yule' > 'a raven's feast').

Germanic paganism

Yule was an indigenous midwinter festival celebrated by the Germanic peoples, absorbed into celebrations surrounding Christmas over time with Christianization. The earliest references to it are in the form of month names, where the Yule-tide period lasts somewhere around two months in length, falling along the end of the modern calendar year between what is now mid-November and early January.

Attestations

Yule is attested early in the history of the Germanic peoples; from the 4th century Gothic language it appears in the month name fruma jiuleis, and, in the 8th century, the English historian Bede wrote that the Anglo-Saxon calendar included the months geola or giuli corresponding with either modern December or December and January.

While the Old Norse month name ýlir is similarly attested, the Old Norse corpus also contains numerous references to an event by the Old Norse form of the name, jól. In chapter 55 of the Prose Edda book Skáldskaparmál, different names for the gods are given. One of the names provided is "Yule-beings." A work by the skald Eyvindr Skáldaspillir that uses the term is then quoted, which reads "again we have produced Yule-being's feast [mead of poetry], our rulers' eulogy, like a bridge of masonry." In addition, one of the numerous names of Odin is Jólnir, referring to the event.

The Saga of Hákon the Good credits King Haakon I of Norway with the Christianization of Norway as well as rescheduling the date of Yule to coincide with Christian celebrations held at the time. The saga states that when Haakon arrived in Norway he was confirmed a Christian, but since the land was still altogether heathen and the people retained their pagan practices, Haakon hid his Christianity to receive the help of the "great chieftains." In time, Haakon had a law passed establishing that Yule celebrations were to take place at the same time as the Christians celebrated Christmas, "and at that time everyone was to have ale for the celebration with a measure of grain, or else pay fines, and had to keep the holiday while the ale lasted."

Yule had previously been celebrated for three nights from midwinter night, according to the saga. Haakon planned that when he had solidly established himself and held power over the whole country, he would then "have the gospel preached." According to the saga, the result was that his popularity caused many to allow themselves to be baptised, and some people stopped making sacrifices. Haakon spent most of this time in Trondheim, Norway. When Haakon believed that he wielded enough power, he requested a bishop and other priests from England, and they came to Norway. On their arrival, "Haakon made it known that he would have the gospel preached in the whole country." The saga continues, describing the different reactions of various regional things.

A description of heathen Yule practices is provided (notes are Hollander's own):

It was ancient custom that when sacrifice was to be made, all farmers were to come to the heathen temple and bring along with them the food they needed while the feast lasted. At this feast all were to take part of the drinking of ale. Also all kinds of livestock were killed in connection with it, horses also; and all the blood from them was called hlaut [ sacrificial blood ], and hlautbolli, the vessel holding the blood; and hlautteinar, the sacrificial twigs [ aspergills ]. These were fashioned like sprinklers, and with them were to be smeared all over with blood the pedestals of the idols and also the walls of the temple within and without; and likewise the men present were to be sprinkled with blood. But the meat of the animals was to be boiled and served as food at the banquet. Fires were to be lighted in the middle of the temple floor, and kettles hung over them. The sacrificial beaker was to be borne around the fire, and he who made the feast and was chieftain, was to bless the beaker as well as all the sacrificial meat.

The narrative continues that toasts were to be drunk. The first toast was to be drunk to Odin "for victory and power to the king", the second to the gods Njörðr and Freyr "for good harvests and for peace", and thirdly a beaker was to be drunk to the king himself. In addition, toasts were drunk to the memory of departed kinsfolk. These were called "minni [memorial toast]".

The Svarfdæla saga records a story in which a berserker put off a duel until three days after Yule to honour the sanctity of the holiday. Grettis Saga refers to Yule as a time of "greatest mirth and joy among men." This saga is set soon after Iceland converted to Christianity and identifies Yule with Christmas: "No Christian man is wont to eat meat this day [Yule Eve], because that on the morrow is the first day of Yule," says she, "wherefore must men first fast today."

Theories and interpretation

Scholars have connected the month event and Yule time period to the Wild Hunt (a ghostly procession in the winter sky), the god Odin (who is attested in Germanic areas as leading the Wild Hunt and, as mentioned above, bears the name Jólnir), and increased supernatural activity, such as the aforementioned Wild Hunt and the increased activities of draugar—undead beings who walk the earth (Odin also being the "Lord of Draugr").

Modranicht, an event focused on collective female beings attested by Bede as having occurred among the pagan Anglo-Saxons on what is now Christmas Eve, has been seen as further evidence of a fertility event during the Yule period.

The events of Yule are generally held to have centred around Midwinter (although specific dating is a matter of debate), and feasting, drinking, and sacrifice (blót) were involved. Scholar Rudolf Simek comments that the pagan Yule feast "had a pronounced religious character" and comments that "it is uncertain whether the Germanic Yule feast still had a function in the cult of the dead and in the veneration of the ancestors, a function which the mid-winter sacrifice certainly held for the West European Stone and Bronze Ages." The traditions of the Yule log, Yule goat, Yule boar (Sonargöltr) still reflected in the Christmas ham, Yule singing, and others stem from Yule customs, and customs which Simek takes as "indicat[ing] the significance of the feast in pre-Christian times."

Contemporary traditions

In modern Germanic language-speaking areas and some other Northern European countries, the etymological cognates to Yule are employed to describe the midwinter holiday season. Various traditions are present in these branches, some of which extended from the pre-Christian period. Examples include Jul (Sweden), Jul (Denmark), Jul (Norway), Jól (Iceland and the Faroe Islands), Joulu (Finland), Joelfest (Friesian) and Jõulud (Estonia). Additionally, Yule is the traditional name used for Christmas in the Scots Language.

Neopaganism

As forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably despite the shared name. Some celebrate in a way as close as possible to how they believe Ancient Germanic pagans observed the tradition, while others observe the holiday with rituals culled from numerous other unrelated sources.

In Germanic Neopagan sects, Yule is celebrated with gatherings that often involve a meal and gift giving. Groups such as the Asatru Folk Assembly in the US recognise the celebration as lasting 12 days, beginning on the date of the winter solstice.

In the Heathen tradition of Urglaawe, the Yuletide begins at sundown on 20 December and ends at sundown on 1 January. The Yuletide includes several observances that are part of the Urglaawe faith or the wider Deitsch culture. Belsnickeling, which is the original Deitsch tricks-or-treats, takes place on 21 or 22 December. Visitations from men dressed as Belsnickel, who is the Urglaawe equivalent to the riddling and seeker aspects of the god Wudan, may occur throughout the Yuletide. The Berchtaslaaf, or the Progression of the goddess Berchta, is celebrated on 31 December and includes Berchta's commanded meal of herring and gruel. The Yuletide ends on 1 January with the Feast of Frey. This traditional feast includes pork and sauerkraut, both of which are held as sacred to Frey.

In most forms of Wicca, this holiday is celebrated at the winter solstice as the rebirth of the Great horned hunter god, who is viewed as the newborn solstice sun. The method of gathering for this sabbat varies by practitioner. Some have private ceremonies at home, while others do so with their covens.

See also

• List of winter festivals
• Mōdraniht, an event attested by Bede as having occurred among the pagan Anglo-Saxons on what is now Christmas Eve
• Dísablót, an event attested from Old Norse sources as having occurred among the pagan Norse
• Korochun and Koleda were two old Slavic pagan rituals/holidays during the winter festival from the night of 24/25 December to 6 January.

References

• Barnhart, Robert K. (1995). The Barnhart Concise Dictionary of Etymology. Harper Collins. ISBN 0062700847
• Bosworth, Joseph; Toller, T. Northcote (1898). An Anglo-Saxon Dictionary. Oxford: Oxford University Press.
• Faulkes, Anthony (Trans.) (1995). Edda. Everyman. ISBN 0-460-87616-3.
• Guðbrandur Vigfússon (1874). An Icelandic-English Dictionary: Based on the Ms. Collections of the Late Richard Cleasby. Clarendon Press.
• Hoad, T. F. (1996). The Concise Oxford Dictionary of English Etymology. Oxford: Oxford University Press. ISBN 0-19-283098-8.
• Hollander, M. Lee (Trans.) (2007). Heimskringla: History of the Kings of Norway. University of Texas Press. ISBN 978-0-292-73061-8
• Orchard, Andy (1997). Dictionary of Norse Myth and Legend. Cassell. ISBN 0-304-34520-2.
• Orel, Vladimir (2003). A Handbook of Germanic Etymology. Leiden: Brill Publishers. pg. 205. ISBN 90-04-12875-1.
• Schreiwer, Robert L. and Ammerili Eckhart. (2012). "A Dictionary of Urglaawe Terminology". Lulu. ISBN 978-1-105-51712-9.
• Simek, Rudolf (2007) translated by Angela Hall. Dictionary of Northern Mythology. D.S. Brewer ISBN 0-85991-513-1