Embracing Yule

Yule has long been synonymous with Christmas, but its roots are far older than the Christian festival with which it has become associated. The name is believed to be derived from the Old Norse word jól, meaning ‘merriment’, and is the root of our word ‘jolly’. However, the Venerable Bede, in his description of the Anglo-Saxon calendar, suggests that the two Geola or Yule months are related to the Old Norse word iul meaning ‘wheel’.

Yule was originally a festival held at the winter solstice, the time when the northern hemisphere endures the shortest day and the longest night of the year. This turning point occurs around the 21st December. 

Although Christmas has replaced Yule as the central celebration, an awareness of this crucial point in the turning wheel of the year can still be a powerful tool in our spiritual development. Even in our modern cosseted world the winter solstice still has far more impact than its summer counterpart. As Yule approaches, the evenings draw in, the central heating gets switched on, and we begin to travel home from work in the dark. Yet, from the 21st December we can sense, on an almost daily basis, that the sun is returning, even though it will still be many weeks before the optimism of spring is clearly upon us.

The season of Yule can be said to begin at Samhain, the Celtic quarter-day that falls on the 1st November.  It was the time when surplus livestock was slaughtered in readiness for the coming winter, and the ghosts of the dead were said to draw closer. We still attempt to cock a snook at Death at this time of year with our scary Halloween masks and pumpkin heads, and with spirit-scaring fireworks and blazing bonfires, but we privately know that Death is unfazed by our impotent bravado. Death will come – in his own good time.

For all our efforts we are powerless to prevent the demise of the year, and in myth and folklore this is indeed the season for conflict and death.

Some Yuletide Myths illustrating the conflict between light and darkness
The Norse Yule was held to honour the fertility god Freyr, the Lord of the Vanir.  Freyr’s sacred beast was a gleaming boar named Golden Bristles, which represented the spirit of the corn. Yule Boars, biscuits made from the last grain of the harvest, are still baked today. At the solstice a boar was slaughtered and solemn oaths made whilst stroking its bristles as it cooked. This ritual is remembered in the processional Boar’s Head Carol and the making of New Year resolutions. Until a truce was achieved. the Vanir were in conflict with the Aesir, who were led by mighty Odin. One of Odin’s many titles was Jolnir, the Lord of Yule. He travelled across the sky in a sleigh drawn by four goats, a means of transport later adopted by Santa Claus.

The winter solstice also marks the feast day of Osiris, the Ancient Egyptian god of vegetation and fertility, who was murdered and mutilated by his brother Set, the god of darkness. His scattered remains were eventually reassembled by his consort, Isis, who then conceived the sun god Horus. The birth of Horus, also in mid-winter, was subsequently celebrated by a twelve day festival.

The Babylonians and Persians marked this turning point of the year by allowing the masters to temporarily relinquish their authority to a mock king. This subsequently became the Roman Saturnalia, with its partying, gift-giving, and randomly appointed Lord of Misrule. 

In Celtic tradition the warring rulers are the Holly King, who had reigned since mid-summer, and the Oak King, who becomes once again victorious at Yule.
This conflict is repeated by the Wren, the King of the Waning Year, being slain
by Robin Redbreast, the King of the Waxing Year. The wren probably became associated with the Underworld by its habit of creeping into rock crevices and holes in the ground, as its Latin name Troglodytes suggests. The ancient ritual of Hunting the Wren, in which a bird was captured and killed, traditionally took place on 26th December.

Mumming plays also enact this seasonal struggle. There are many regional variants, but since the Crusades the two protagonists have generally been represented by St George and a Turkish knight. After a fight one of the knights falls mortally wounded, only to be revived by the miraculous skill of a medicine-man.  Regardless of who was struck down, in most cases it is St George who goes on to be victorious over the Black Prince of Paradise.

Even Santa Claus sometimes has a dark companion to assist, or perhaps hinder, him instead of elves. Dutch children are still wary of Black Peter, who accompanies Santa Claus with a list of the children who have been naughty enough to receive only coal or birch switches as presents. However, most reports suggest that Black Peter’s decision is usually over-ruled.

In the Christmas nativity story King Herod has all the newborn infants in his Kingdom slain in an attempt to destroy the future King of Light. In this instance the intended victim is not killed but is withdrawn from the world by being taken to Egypt. Some see this as a direct reference to the Osiris story.

All of these Yuletide myths indicate that the King of Light does not secure victory over the King of Darkness without a struggle. Indeed, he is often obliged to endure hardship and defeat, and perhaps even death, before victory is eventually won.

Rebirth in nature
This conflict between darkness and light is not only inevitable, it is necessary. Rebirth can only occur when there has been death. This is true not just in being reborn from one life to another, but also from one moment to the next. For change to occur something must perish. This is the true significance of the infamous Death card in the tarot pack.

It is evident that the natural world is the source of these stories. In autumn, as the hours of daylight reduce, deciduous trees lose their leaves to take on the semblance of death. In fact they are protecting themselves from the risk of cell damage during the impending colder weather by reabsorbing vital nutrients from their leaves before shedding them. Only the evergreens, such a common feature in Christmas decorations, remain to remind us that all is not lost. As Yule passes, however, the world’s seemingly inevitable slide towards death and decay is reversed and signs of a green resurrection gradually begin to appear.

We are part of the natural world
As we are a part of this natural world it makes sense that we should heed and learn from the lesson it has to offer. The period from Samhain to Yule should be a time to withdraw from the world slightly and reflect upon our life experiences, a time to figuratively ‘take stock’ much as our ancestors did literally. It is a time for letting go and storing up reserves. It is not yet the time for implementing expansive plans or making important decisions and expending energy recklessly. Unfortunately, for many it has become a time of frantic Christmas shopping and intensive organising, so it’s little wonder that the festivities are often ruined by stress and exhaustion!

So decorate the house with dried flowers, with nuts and seeds, as well as with the traditional evergreens. These will remind you that the days will gradually lengthen and fertility will return to the world. Reserve your energies, both physical and spiritual.  Even take midday naps if necessary. Look forward to Imbolc and the arrival of spring – but embrace Yule!

Kaz and Phil combine a reverence for primal archetypes, the turning Wheel of the Year, and Tibetan Buddhism to create psycho-spiritual events that resonate with 21st century living. These events have ranged from presentations of the Celtic agricultural feast days through to larger community-inclusive celebrations. Kaz and Phil also share a love of local history and folk music, and regularly perform at local folk venues.

© Philip Tate 2007

Photo by Joe Johnston