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Birney and Brooke may not have understood the nature of ghosts, or
spirits, which are now regarded as intangible remnants of the human dead,
things vaguely aligned with something named the soul. Being closer the
burning days, Traill understood that these two words were synonyms for
supernaturals: fays, fairies, bogles, satyrs, wood nymphs, naiads, dryads
and hamadryads to quote a list of her composition. Ghost is the older of
the two words, deriving from the Anglo-Saxon "gast", which had the
meaning "breath". A ghost was regarded as the breath of life, or the
vitalizing principle common to all plants and animals. After 1066,
"spirit", from the Old French "espirit", was substituted to describe this
"gift from the gods or God". The Norman invaders of England brought a
French dialect to the court, and ghost was afterwards relegated to
describing "disembodied human spirits, especially those that were
dangerous or malevolent." The Anglo-Saxons were never completely
subjugated, and their somewhat modified tongue eventually comprised
fifty percent of the vocabulary of English.
Ruth Holmes Whitehead has noted that the Micmac language has an
absentive-case, conveying the suggestion of something animate but beyond
sight. A tree was given the present tense while it stood green-sheathed,
but it might be spoken of in the past tense after it fell,if it was reasoned
that it contained no spirit. If the spirit remained resident it was
recognized that it might live again and the absentive case was applied to
it. Things which walked the earth, or grew upward in its sunlight, or lay
upon its soil might return in an old pattern but the spirit might be forced
into a new form or choose to reanimate in some new manner. Irving
Hallowell once asked an elderly Micmac man, "Are all the stones we see
about us here alive?" and got the only possible answer, "No, but some are!"
In Indian villages the identification of spirited rocks or wood was left to
the power-brokers known as the puoinaq. They would carve or engrave
images upon bone, sticks or stones thus reforming absent spirits. These
objects immediately took the animate case-ending. A painted eelskin, a
rock figurine, a carved walking stick or a box decorated with pocupine
quills and sweet-grass often combined old spirits in new intimacies
creating a new spirit with different characteristics. In other times, a
man's weapons, clothing and personal effects were thought to assume
some of his spirit through contact, and all of these spirited objects were
known as manifestations of power, recreations from "dead" matter which
had the potential to change shape, rise to consciousness and speak.
6Sir
James George Fraser, from "The Soul as a Manikin", The
Golden Bough, 1922, one-volume edition.
The relationship between the home-shadow and the human was entirely
symbiotic, injury or death to one reflecting very rapidly upon the other.
The runner has been identified as the residence of a second-soul in
European folklore. It has been suggested that those who sleep,
hallucinate, or are in a trance-state have projected their internal soul
upon this external double. In the case of the witch, this external soul
often occupied an animal body and was commonly called a familiar. All
those who were psychic, or gifted, shared the witches' ability to see
through the eyes and hear through the ears of this shadow-creature. In
earlier times, the home-shadow was called a runner, or a fetch, from its
use as errand-boy or girl. The mortal-god Wuotan possessed two
familiars in the form of ravens which sat upon his shoulders. As black as
shadows they departed each morning to gather intelligence for this "father
of the gods". One of these he called Hugin (thought) and the other Munin
(memory). At dusk they returned to him and whispered news of the world
into his ears. He was keenly aware of their value: "Hugin and Munin fly
each day over the spacious earth. Always I fear for Hugin that he come
not back, Yet more anxious am I for Munin." If the familiar of the witch,
or the runner of one who was gifted, was sent to observe the future, then
that shadow-creature was called a forerunner, and the ability was known
as foresight. If the runner was sent into the past, it was called a
hindrunner and the craft of the human was named hindsight. A third
function of the runner was to act as a telescope for his human, allowing
distant views of activities taking place in the present. The Anglo-Saxons
called this ability clearsight; the Normans, clairvoyance. Forays in the
past were usually considered most informative, the craft being referred
to as fortune-telling in the Anglo-Saxon world, and as divination among
the Normans. In eastern North America, the Abenaki's consulted "those
who know in advance", a class they called the nikani-kjijitekewinu.
While the seers could call upon their shadow-people at will, views
of future events were often forced on ordinary individuals. In Maritime
Canada, these unexpected foresights have been common. Called tokens or
visions, they were frequently connected with impending death or disaster.
Aside from meeting their own runner face-to-face some have seen the
12Ibid, p. 225.
hell, or the "droch-chromhalaichean" (duty bound to the the old Gaelic day-
god named Crom). These were thought of as people whose guardians had
been stolen, or driven off, through the craft. Usually this loss took place
at an early age, the soul of the victim becoming an easy prey for
subsequent bewitchment. Mrs. J., interviewed by Helen Creighton in 1947
had particualr trouble with visits from familiars in the form of a
creatures known as Night Mares, the supposed causative agent in bad
dreams and night-sweats. She explained that her troubles were related
to the fact that a spell had once been placed on her by her great-great-
grandmother. A similar fate awaited those who were parted from their
caul, or "cap of luck". These unlucky people were considered an omen of
bad luck if they were the first people met on taking a journey. Maritime
farmers, confronted by a jinx, usually turned their horse from the market,
and returned home to avoid accidents to themselves or their beast. The
hoodoos were never welcome about work-places and their arrival usually
resulted in an unusual calm in the day's activities. The unwelcome visitor
was usually advised to "journey on over", and afterwards it was thought
that there was lessened danger of men falling, or being injured by their
tools. The jonahs were invariably blamed for poor fishing or accidents at
sea, and quite frequently the malevolent spirits that followed them
attached themselves to the ship even after the responsible party had
became shore-bound. In the mid-fifties my father's car-dealership
acquired a hoodooed Chevrolet, appropriately named "the gray ghost". The
original owner had extremely bad luck with this vehicle, and the hoodoo
apparently remained, for the car was sold, and traded, on a monthly basis.
All spirits may be sub-divided into those that are immortal and
those that are mortal. The creator-gods, such as the Anglo-Saxon Alfadur,
the Abenaki Kjikinap, and the Gaelic Dagda belong to the first group. The
elementals were also considered unchanging, timeless, and not subject to
periodic death and reincarnation. The god of fire was called Loki in
Scandinavia. His German counterpart was Laugar, and in England he was
Lob-Lie-By-Fire. The Gaelic equivalent was named Lugh. The god of the
waters was variously known as Hler, Eagor, Ler or Llyr in the northern
countries. The god of the air was Kari, Carey or Wyn ab Nudd. All of these
gods were easily recognized by the fact that they have names which reveal
nothing of their character: Kjikinap, for example translates as Great
Power; Dagda as the Father of Day; Loki as Bound Fire and Wyn ab Nudd as
Wind of the Night. Fraser noted that the immortal gods had no marked
individuality and no accepted traditions as to origin, life, adventures and
character. Like the Christian "God the Father", they were remote
characters with their own objectives and hobbies, and rites aimed at them
were magical rather than propitiatory. The elemental gods had names
synonymous with the elements and their powers were always restricted
to this domain. No special class of persons was given charge of firing
flaming arrows into the air to promote sunlight, and priests were not
considered necessary to the act of sprinkling water on the ground to
encourage the help of the water god. These were all rites of simple
sympathetic magic, as was flapping a rag in the air, or whistling, to
encourage the wind-god. The rites were performed informally without the
need for a temple, as occasion demanded.
Most men did not care for the suggestion that the mortal-gods,
giants and little people were variants of homo sapiens, but folklorists,
archaeologists and historians suspect they were stone or bronze-age
peoples forced into the outback by superior numbers or weapons. If they
possessed spirit, Christian theologians said that it was not represented in
a soul. There is little evidence that the mortal-gods, or the
"cannibalistic" giants were disturbed by this lack, but the elfs were often
pictured as melancholy, "as if bewailing a half-quenched hope of
redemption."
The foot-up that the latter gained among the literrati was due to the
fact that education was, at first, in the hands of the Church, and the
fathers spoke and used Latin. For this reason, the myths and legends of
the north-lands were largely ignored, those of the Mediterranean lands
being better known. The Christians were especially aware of the
competing eastern religions, which their Roman brethern had successfully
put down.
The rites of the Saturnalia were borrowed from the Greeks, the god
named Saturn being the Roman equivalent of Cronus. He was one of the
race of Titans or "sea-giants", supposedly worshipped by the unfortunate
citizens of Atlantis. In Greek mythology, he was the son of Uranus and
Gaea. He overthrew his father to gain the throne and was in turn defeated
by his own "son" Zeus, the leader of the Olympian "gods". The Romans took
this mortal god into their panoply about the third century B.C. He was,
from the first, recognized as a man who had taught the Greeks the arts of
farming and led them in an earlier golden age. After he became a god of
agriculture, he was confounded with Saturn and statues were placed in
Rome in a building which was also used as the state treasury.
The "laws" laid down by the Priest of Saturn were easily obeyed and
are comparable with those now attached to Christmas Day:
The Church Fathers were never able to destroy the "spirit" of the
season, but they successfully limited it to a single day and were able to
restrict "excesses" by attaching religious rites to this feast-day.
Between the fifth and the tenth centuries, Christ's Mass was considered
the start of the ecclesiastical year. In 529 A.D. the emperor Justinian
declared it an official hoiliday and prohibited all work and business.
Seeing the continuing influence of the Saturnalia and the Kalends, the
Council of Tours met in 567 and declared the pre-Christmas days the
Advent, a time to be used in fasting in preparation for the holy day. At the
same time, they declared the twelve days following Christmas a Christian
season, terminating at Epiphany (December 6). The most ascetic
Christians came close to starving themselves between Advent and
Epiphany, so that when the Council of Braga met in 563 they had to forbid
fasting on Christmas Day. As a result, many took liberties which went far
beyond the edict and Christmas became a virtual dumping-ground for all
kinds of popular pagan rites and mid-winter customs, which have
remained with us to this day. The Fathers were no entirely happy with the
result, but seemed to have accepted it, since it compressed most of the
"evils" of the season into a single day.
The Celts of the continent shared a dialect with the Britons, who
occupied what is now England. The Cymry, or Welsh had a similar
vocabulary, but different pronounciations, as did the people latterly called
the Gaels, who held Ireland, Scotland and the Isle of Man. According to
their myths, the Celts were led out of the "summer country" by a warrior-
magician who had something of the character of Cronus. He was variously
called Aod, Hu, or Hugh, all of which are complete synonyms of an ancient
Celtic word for fire. In the Welsh tongue "huan" still identifies the sun ,
while "till a late period the word Hu..was frequently used to express God..."
Paralleling the career of Saturn, Aod found his first home over-populated
and hunted, so he led them out of the Near East "across many lands ending
with Britain." This last was described as a country of great forests in
which bears, wolves and bisons wandered at will,a place of morasses and
pools filled with the dreadful "efyncs" (crocodile-like monsters). Here,
the Gaelic Aod finally settled teaching his people the arts of civilization.
The same was said of the Cymric man-god called Hu, who "taught the
Cumry the arts of civilized life, to build comfortable houses, to sow grain
and reap, to tame the buffalo and bison, and turn their mighty strength to
profitable account, to construct boats with wicker and the skins of
animals, to drain pools and morasses, to cut down forests, cultivate the
vine andd encourage bees, make wine and mead, frame lutes and fyfes and
play upon them, compose rhymes and verses, fuse minerals and form them
into various instruments and weapons, and to move in masses against
their enemies..." Under this first land-developer, the isles of the so-
called Albans became, "a smiling region". The old records admit that
"after his death Hu was worshipped as the God of agriculture and war by
the Cumry and the Gauls (Britons). Further, "The Germans paid him divine
honours under the name Heus, from which name the province of Hesse, in
which there was a might temple devoted to him. The Scandinavians
worshipped him under the name Odin and Gautr, the latter word a
modification of the Cumric Gardarn or mighty. The wild Finns feared him
as a wizard and honoured him as a musician under the name
Wainoemoinen..."19
In his own time, Odin was not unsuccessful. It was claimed that the
mortal-gods were recarnate, which explains why folklorists suggest that
there was an ancient Odin (or Odins) in addition to at least one semi-
historic personage. As the pre-eminent god-spirit named Odin, suggested
his claim was backed by the creator-god when he surnamed himself
Allfather. Following this pattern, other persons who took up the name
assumed the virtues, failings, powers and adventures of any predecessors.
One of the last to arrive on the scene was King Odin, a former resident of
Asia Minor (possibly Crimea, which was the supposed original home of
Hugh the Mighty). The Romans had barely made their first landfall in the
island kingdom called Alba or Britannia when the race known as the Aesir
(Norse, pillars of the world) decided to migrate because of presence of the
Roman Empire on their southern borders. The people of Odin are supposed
to have left their native land in 70 B.C. and migrated westward across
Europe, conquering REussia, Germany, Denmark, Norway and Sweden as
they progressed. In Denmark, the Aesir built the town of Odensoe (Odin's
Isle) and in Sweden they founded Sigtuna. Here, Odin introduced a new
system of worship, supplanting Thor with a god who shared his own name.
In this place, seeing his end draw near, Odin drew a sword nine times
across his chest, and returned to his kingdom of Asgard, above the sky as
Before the Roman calendar was known in the north, the various
Teutons had their own means of reckoning time, the month which occupied
mid-winter was named "geola" among the Anglo-Saxons. The Celts called
this season the "geamhradh" (time of the parade of the gamer, or hunter),
December being "an Dudlachd" (the wild black time). The Middle English
transcribed "geola" as "yola" and this is confluent with a number of other
names that appear throughout northern Europe, the commonest being "ylir".
The shortest day of this winter month was "geol", which the Old Norse
termed "jul". It has been guessed that the word had some connection with
the Latin word "joculus", a diminished for of "jocus" from which we have
the English word joke. It has also been argued that the English word Yule
may relate to the French Noel.
There are several reasons for seeing Uller as the alter-ego of Odin:
Both were reputed to have espoused Skadi, the goddess of the hunt, and
Uller, like Odin was considered a gatherer of the spirits of the dead. At
the very least he rode in the Odin's Wild Hunt, but in some of the tales he
lead it. Uller perhaps invented the prototype of Santa's sleigh, for it was
said that he said his runes over pieces of bone which changed into a
"vessel" capable of moving him very rapidly over both land and sea. Among
the Anglo-Saxons, Uller was called Vuller, and in parts of Germany, he
was Holler, and considered the husband of the goddess known as Frau
Holle, a certain counterpart of Frigga, the wife of Odin.
On Uller's altars lay a "sacred ring" which was donned when matters
of truth were at issue. It was claimed that any man who perjured himself
while wearing this ring would have his finger severed by the shrinking
force of the cold. People visits Uller's shrine in November and December,
when the entreated him to provide "shield cover", or a good coat of snow,
to protect the earth. In Christian times, this god had his reputation
assumed by St. Herbert, the hunter, who was made patron of the first day
of and month of each New Year, which was formerly set at November 22 in
Scanadinavia.
In the elder days it was considered bad form to imitate sounds heard
on the wind, for it was known that those who mocked the Hunt might be
snatched away before their time was up. Those who shouted in good faith,
were however, usually rewarded when a join of some unknown meat was
thrown at them from the heavens. If this was kept overnight, it invariably
turned to gold. Less frequently Odin left behind a small black dog, that
whined without let-up. This had to be kept for a full year unless it could
be exorcized or tricked into leaving.
Aside from the spirits of the dead, the Hunt was said to seek the
German moss-maidens, or follow after a visionary wild boar. The Hunt
was said to appear regularly once in seven years. While some folklorists
have suggested that the moss-maidens represented the autumn leaves torn
from the trees and whirlerd away by the winter gale, it is likely that the
mortal-god known as Odin was engaged in real rape and plunder. Odin was
considered abroad on any winter storm, but was said to prefer the hunting
during the time between Yule and year-end, which we now call Christmas-
tide. Wise peasants sought to propitiate King Odin, while he lived, by
leaving grain in the fields to facilitate his passing. This custom, once
established continued into our century.
The Hunt was given various names throughout Europe, new men
receiving the honour as leader. When Woden was no longer worshipped the
English called it the Herlathing, after their mythical King Herla. In
northern France it was "Mesnee d'Hellequin" after Hel, the Old Norse
goddess of death. In the Middle Ages, Cain's Hunt, or Herod's Hunt was the
more usual form. A Swedish king named Gabriel added his name to a long
list that included Charlemagne, Barbarossa, Rodenstein, von Hackelberg,
King Arthur, and Fontainebleau, who were all disliked by some of the
people of the north. The peasantry insisted that "le Grasnd Veneur de
Fontainebleau" was last heard as he swept across the sky on the eve of
Henry IV's murder, at the outbreak of the French Revolution.
It was once claimed that the mother of the gods was the leader of
the Seligen Fraulein who lived within the hollow-hills of Germany. Their
most celebrated dwelling place was the Wunderburg (Under Mountain) on
the great moor near Salzburg in northern Germany. This place was said to
be quite hollow and filled with stately oalaces, places of worship,
gardens, and springs flowing with silver and gold. Its inhabitants, aside
"This gracious goddess was so dearly loved by the old Teutons, that
even after Christianity had been introduced they retained so pleasant a
ressurrection of her , that they refused to have her downgraded to the rank
of a demoness, like many of their other divinities, and transferred her
name to their great Christian feast (Easter)." 26 It was formerly common
to celebrate this day be exchanging gifts in honour of the earth-mother.
Since she was regarded as a fertility goddess her symbol was the egg, and
decorated erggs were often given. The early Christians continued this
tradition with the proviso that the egg represented pregnant life and was
symbolic of the Ressurection. In various parts of Germany stone altars
may still be seen, all dedicated to Ostara. These used to be crowned with
flowers at the May celebrations, and at these sites young people danced
about great bonfires, "a species of popular games practised until,the
middle of the present century, in spite of the priest's denunciations and
the repeatedly published edicts against them." 27
Goddesses who stalked the land, rode white stallions, supported the
causes of man, and possessed vast sexual appetites were never restricted
to the Teutons. The Celts had a similar earth-mother named Don, Dan or
Danu, the supposed ancestress of all the gods and the Celtic race. Her
mate was Dagda (Father of the Day) a obscenely magnificent creature, who
had something of the form of the modern Santa Claus: "They filled him
with porridge from the king's cauldron. It was five fists deep, containing
four-score gallons of new milk and an equal quantity of meal and fat. The
meat of goat , sheep and swine were mixed in and boiled with the porridge.
When ready, the Dagda took his ladle, big enough to carry a coupling man
and woman, and ate. "Good food, he commented and then fell into sleep.
Bigger thana house-cauldron was the belly of this god. It was never easy
for this hero to move owing to his fat. Unseemly too was his apparel from
droppings of food..."28 Danu does not seemed to have objected to his untidy
appearance, perhaps submitting because he was "good at everything in a
non-specific way." The goddess must have been equal to him in physique
as they were recorded as coupling out-of-doors, with their feet planted on
the two banks of the River Boyne. Incidentally that river is named for the
Before their separation Skadi gave birth to a child named Frey, who
was greatly liked by the Aesir. It was customary for northerners to gift
children when they cut a first tooth, thus Frey was given Alfheim (Elf
home) as his kingdom and birthright. Frey was afterwards declared the
god of the sun (paralleling the history of Mithra). As a symbol of power he
was given a marvellous sword which gave off sunbeams and fought of its
The priests arranged that taxes should be paid to the king through
three tubes which penetrated his "undergound home". After three years,
suspicions mounted and the corpse was unearthed. As the peace and
prosperity of the land continued as before, the priests convinced the
people that mound-burila was preferable to the funeral pyre. One of the
three mounds at Gamla Upsala continues to bear the bname of Frey
suggesting that there may be truth in this narrative. His statues were
certainly placed in the great temple at that place and his name was a part
of every solem oath: "I swear by Frey, Niord and the Almighty Asa". Freya,
the female equivalent of Frey was probably an invention of the scalds
(poets) of Scandinavia. Her image was often placed beside that of Frey,
where she was worshipped conjointly or in place of him.
What did persist was the fire-wheel. In general, the tide of the Yule
was devoted to eating, drinking and sexual acts all supporting the return
of the sun after the long nights of winter. The festival month has a name
which translates as wheel. It was called this because of the resemblance
that people saw between a wagon wheel and the sun-ball as it rolled
across the sky. The similarity may not be obvious, but, "until late years,
the people were wont to assemble yeraly upon a mountain to set fire to a
huge wooden wheel, twined with straw, which all ablaze, was sent rolling
down the hill to plunge with a hiss into the water." 31 The poet Naogeorgus
explained, "they suppose their mischiefs are thus likewise throwne to
hell, And from harmes and dangers they now, in safetie dwell." The ritual
intent of the wheel was noted at Echternach in Luxemborg, where the
ceremony was blatantly called, "burning the witch". Freya is obviously a
prototype for the witch, so in her day some other magical enemy was on
the receiving end of this procedure.
The fiery wheel was only one possible variant on a theme. In a few
places people tried to reinvigorate the sun-spirit by carving flat wooden
discs, with "rays" cut into the circumference. These were lighted, and
thrown to the air, with the dual intent of catching the eye of the sun while
taking evils to earth. Fire-festivals were once common throughout Europe
and the rites surrounding the Yule log, clog, or block were well known
until recent times. Bonfires, round dancing, ritual drinking and ritual sex
were a regular part of celebration of the summer solstice, but these acts
were often uncomfortable or impossible at the winter solstice. The
English antiquarian John Brand noted the neccesity of holding winter
celebrations indoors, lending the rites more domestic and private than
would otherwise be the case.
Until the mid nineteenth century, the rites of the Yule log were kept
in central Germany. The log was a heavy block of oak, cut to fit the floor
of the hearth. Here it glowed beneath fires set with softer woods, being
hardly reduced in a year of burning. When the new log was laid at a
subsequebt Yule, the remains of the old were ground to powder and
scattered over the fields during the Twefth-tide. It was generally
supposded that this promoted crop growth in the next spring season, and
this was probably the case potash arising from this source. In some
regions a smaller log was used (called a Christbrand in recognition of
Frey's defeat). This log was removed from the flames when slightly
charred, and then rushed to the fireplace whenver thunder threatened.
People firmly believed that lightning could not strike a home where a Yule
log smouldered, an idea that must date to the days when Thor, the god of
thunder, was thought to take his rest in oak trees? In still other districts
the Yule log was tied within the last sheaf cut at harvest-time.
The customs always incorporated these basic beliefs, but there were
Our homes have little room for a Yule log, but it was once a common
part of North American rites. A stump or root of hard wood was hauled in
on Christmas Eve and placed on the open hearth, where it was lighted with
a burnt relic from the previous year. It was thought essential to keep it
burning during all of the night hours, thus it became the focus for long
hours spent telling ghost-stories. The Yule log could not be purchased, but
had to be cut by family members from their own land. The local
preference was for ash, which was cut as a whole tree, drawn to the house
in the earliest days by oxen. As it burned, and the householders sat
drinking mulled cider, recounting memories along with traditional tales,
they searched the shadows on the walls for any that might appear
headless, knowing that the people who were tied to these spirits would be
dead before the year was complete.
On the island of Oesel in Estonia, now a part of the USSR, Fraser said
that people baked "a long cake with the ends turned up" also called the
Yule Boar. Varying the procedure, these people kept the Boar until New
Year's Day and then fed it to the cattle, thus passing the god to earth a
little before he was needed. As the bedding from the barns was later
burned in the spring bonfires, and the ashes distributed on the fields, the
spririt of agriculture was made avaliable to renew the soil. In other parts
35
There are records of European kings having been cut down in times of
crisis "for the good of the land". It was known that the god-spirit was
always unequally distributed, some men being superior at war, song,
poetry or the crafts, while others were obviously dis-spirited and of
little account. Priests who wished to ascend to kingship and eventual
godhood sometimes ate their way to fame since cannibalism was one
means of attaining extra spirit. Overeating was generally admired, and
Dagda, the father of the Celtic gods was admired for his conquest of
porridge and women. In sexual unions it was noted that spirit flowed from
the less agressive to the more agressive person, thus the old-world
interest in the crafts of seduction and rapine. An individual who failed to
replenish the spirit of life, lost some of it with each breath and excretion,
which is why men aged and died. THe higher gods of agriculture and war
were always whimsical and might rob a king of his spirit for no obvious
reason. When kings began to lose physical vigor it was reasoned that they
were being abandoned by the essential god-spirit. It was considered
sensible to return the god to full vigor as soon as possible and in
Scanadinavia divine-kings were often restricted to a set number of years
after which they were ritually cut down, so that the god-spirit might
relocate in a more healthy body. The Celts had a similar view, but were
slightly more subtle, arranging that the aging king should be a casualty of
battle at the hands of his successor. Warfare was frequent enough at that
time that this was easily arranged.
This went on for some time, before kings hit upon the idea of death
by proxy. At first, a close relative was selected as a stand-in for the
king, but realizing that the life force was present in the most lowly
individuals, enemies and criminals were finally provided, their bodies
burned after death and their ashes scattered on the fields. The scattering
of the ashes of the Yule log, and the eating of the Yule boar and return of
its "seed" to the ground, ultimately represent the death of a man-god. The
"god" supposedly had no fear of death since his reincarnation was
guaranteed. Since he went to earth for a brief spell of rest and
recreation, he was not bothered by the idea of being ritually loaded with
the woes of the community.
As Bragi was the god of poetry, history and song, his name became a
synonym for poetry and the scalds, or poets were sometimes referred to
as bragamen or bragawomen. Bragi was always among those toasted on
special occassions, but he was repeatedly brought to mind for funerals and
at the Yule. When his toast came up, the drink was served in a communal
cup, shaped like a ship, and called the bragaful. As the food was eaten
periodic toasts were raised, the first by the king. The ruler usually
propsed an objective, or deed of valour, to be undertaken in the New Year.
His thralls were expected to follow his example, drinking a toast as a
solemn pledge of intent. As drunkeness progressed, there was some
brooding over revelations that had come earlier in the day and a tendancy
to make grandoise promises. The English verb "to brag" arose from the
Yule feast, which sometimes ended in fights, but always with a drunken
stupor all about the table. The next day frequently coupled a hang-over
with the uncertain suspicion that some impossible deed had been
promised.
The elemental god named Loki was thus demoted to a devil-god, "the
originator of deceit and the backbiter of the Aesir". He was often
personified as the legarthic south-wind of summer, and hence the opposite
of Odin, god of the north-wind. Again he was thought to control sheet-
lighning which pervaded the summer-sky and was considered an omen of
disease. While the Christians had difficulty suppressing some of the
better-liked deities such as Frey and Ostara (Easter), they had no trouble
discrediting Loki who they confounded with God's antagonist, the Hebrew
Satan. In spite of his troubles, and the fact that no shrines were ever
erected to his memory, Loki was once commemorated in Laugardag, the
last day of the week.
There is a suspicion that Loki may have been a Celtic "god" adopted
by the Aesir. The Great Lugh, or Lugg, who was his counterpart, had a
better reputation in Alba or Britannia that Loki possessed on the
continent. A scout for the race of warrior-wizards known at the Tuatha
daoine, he obtained admission to the Firbolg court at Tara and Ireland by
virtue of the fact that he was the "stem of the crafts", an expert
carpenter, smith, harpist, poet, warrior, magician, physician, cupbrearer
and goldsmith. He was a deadly man with the throwing spear and with the
sling (being called Lugh of the Long Arm for his prowess with the latter).
His sister Brigit was entitled the goddess of the hearth fire and dometic
love, while he was known as the god of wild fire and free love. In
seducing the opposite sex he cast spells with his harp, which could lull
men, as well as women, into a compliant twelve-hour sleep. This god of
music could bring tears, laughter, or anger from the strings of his
instrument. While the Scandinavians remembered Loki, or Laugi, in
Laugardag, the Anglo-Saxons referrred to this same day as Sataeredag,
after Sataere, an agricultural god, sometimes known as "the thief in
ambush". Folklorist H.A. Guerber suspects that the day we now call
Straurday honoured a god who was "merely another personification of
Loki". The Gaelic sathurna appears to be borrowed from the Angles, but
their month of Lugnasdal (August) is directly associated with the old god
of love and music. The Scots and Irish once had a festival week which
commenced on the first day of August: known as the Lugnasad, or
Lunastain, it was largely devoted to play-time activities and athletic
games. The games were largely centred about the northern Irish town of
Taillte (now Telltown) which was named for Lugh's foster-mother. It was
appropriate that the Games of Lugh, or the Tailltean Games also supported
a marriage market, where prospective inlaws gathered to show their
offspring and arrange clan as well as individual unions.
The Anglo-Saxons called the first day of each week Sunnadaeg, and
persumably dedicated it to various personifications of the sun,
particularly Frey and Balder, and to some extent Uller, who was thought
responsible for the winter sun as well as the "Dancing Goats". In Scotland
these lights came to be called the Merry Dancers or Nimble Men, and are
now identified as the Northern Lights. When the Christians appropriated
Sunday they recognized it as the analogue of the Jewish sabbath and
rededicated as a weekly commemoration of Christ's ressurection.
The conferent Gaelic day has no such connotations being named the
"domhnaich". This is a two-part word; "domh" being translated as master
and "naich", or "null" (the word frequently appears as Domhnull, the
equivalent of Donald) as yule. Others have suggested that Donald
corresponds with with the English "master of the world", but "master of
the yule" seems closer the original meaning. The first yule-masters, Thor,
Odin, Niord and Frey, were certainly world-masters, so general
understanding does not suffer whichever translation is taken. It is just
possible that Domh makes reference to Don or Danu, the Celtic Matriarch,
but the Gaelic nation historically had two components: the people of the
lion, who were of Irish extraction, and the people of the galley (or
longboat) who were originally Norsemen. It is therefore equally possible
that "an domhnaich" might refer to the old thunder-god named Donar or
Thonar (from which thunder). Certainly, the Macdonalds (sons of the
master of the world) hailed from the Lochlann (land of lochs, Norway).
Again, the Gaelic festival named Nollaig (Yule Ygg or Egg) is seen to
be overtly Scandinavian. This is shown in the fact that it is not given
much notice in mainland Scotland, being celebrated on the islands which
were last held by the Old Norse peoples. It may be noted that Ygg (Egg) and
Yggle (Eagle) are names that correspond with Odin, suggesting that the day
following mid-winter was once devoted to that northern god.
In the south, these days came to be called "The Daft Days". The old
meaning of the word "daft" was "frolicsome" or "merry", approaching the
current, "mentally incompetent".
We suspect that the superintendant of this mirth was the King of the
Yule, a stand-in for one of the Norse gods. Most folklorists have
dismissed northern lore, and traced the Christmas characters to the
Saturnalia. At that celebration men of the lowest rank were forced to
cast lots to play the part of Saturn. This should have been a popular role,
as the person selected by the Fates enjoyed the title of king and was able
to issue commands of a playful and ludicrous nature to his temporary
subjects. Thus, the "king" might order a nobleman "to mix the wine,
another to drink, another to sing, another to speak in his own dispraise,
another to carry a flute-girl on his back round the house." 36 It was said
that this "Saturn" was accompanied by a guard and went about "with full
license to indulge his passions and to taste every pleasure, however base
and shameful. But if his reign was merry, it was short and ended
tragically; for when the days were up, he cut his own throat upon the altar
of the god he had personated."37
42E.K.
Chambers, The Medieval Stage, as quoted by Tristam
Coffin, The Book of Christmas Folklore, p. 7.
such other Christmas disorders, now in use with Christians, were derived
from those Roman Saturnalia and Bacchalian ferstivals, which should
cause all Christians eternally to abominate them." 43