Get the look: Luxe Viking man, Yule, Leif

Christmas or winter solstice has been celebrated for thousands of years. In this blog, we take you to the pre-Christian Yule celebrated by Germans, Vikings and Balto-Slavs in Northern Europe was celebrated. We have put together a suitable luxury outfit that keeps you warm during the winter days and festivals.

As early as 15,000 years ago, the winter solstice played an important role in the lives of early societies. Food gatherers, hunters, and fishers in Europe feared the night, which was associated with death and the danger of predators such as bears and wolves. The transition that the days after the winter solstice became longer and the nights shorter was an important turning point for them, likely celebrated in their shamanistic nature religion.

Around 8000 BC, the first farmers from Anatolia arrived in Europe, responsible for monuments such as Stonehenge. For these Neolithic communities, the winter solstice marked the most important moment of the year, as a transition from long nights, associated with death, to shorter nights heralding spring. Many Neolithic burial monuments in Great Britain and Ireland are designed so that sunlight during the winter solstice illuminates the burial chambers, emphasizing the symbolic connection between the dead and their rebirth. It was the transitional period when the dead earth would soon yield grain again. Up until now, they had survived the winter, and that was reason for celebration! 

From 3000 BC, semi-nomadic herders migrated from the Pontic-Caspian steppes to Europe. They became the ancestors of many modern European peoples and spoke Proto-Indo-European: the language from which most European languages are derived.

The cosmic order was the foundation of their religion. Darkness symbolized death and chaos, and light symbolized cosmic order, fertility, and life. There were various gods associated with celestial bodies and light, such as *Seh₂ul (Old Norse Sól), god of the sun, *Meh₁not (Old Norse Máni), god of the moon, and *H₂éwsōs (West Germanic Eostre) goddess of the dawn.

The winter solstice, which falls between December 21 and 23, was celebrated by many Indo-European peoples. The Romans celebrated around the Saturnalia, in honor of the god Saturn, and Emperor Aurelian made this period in 274 AD the festival Dies Natalis Solis Invicti, the birthday of Sol Invictus or the 'unconquered sun'. The Vedic people from India celebrated the Mahavrata festival, preceded by the rituals of Pitryajna, Traiyambakahoma, and Ekastaka; and the Persians celebrated Yalda night, while the Gallic Coligny calendar mentions the month Equos, which was probably related to fertility.

A fragment of a Gothic calendar from the 6th century AD mentions frumajiuleis, although it is not certain if this refers to the month of December. This would be the earliest mention of a Yule month.

The Anglo-Saxon historian Bede confirms that both the month of December and January are called Giuli. In the Icelandic calendar, which was used among others by Snorri Sturluson, the second month of winter, which begins at the end of November, is called ýlir.

It is not certain when the Yule festival was precisely celebrated, but it did not coincide with the later Christian Christmas festival. The Hákonar saga goða from Snorri Sturluson's Heimskringla (12th/13th century) tells that Yule was celebrated during the Midwinter Nights and that King Haakon the Good ensured the date was moved to the Christian Christmas. 

The Midwinter Nights occurred after the winter solstice, according to Andreas Nordberg during the full moon of the second Yule month, thus January. This corresponds with the account of Bishop Thietmar of Merseburg, who reports that the Vikings gathered every nine years in January in Lejre for a blót, where they offered sacrifices to the gods.

In the Old English period, Yule, ġēol or ġēohol, was a 12-day festival, which later became the Twelve Days of Christmas. Here, ǣrra ġēola (pre-Yule) referred to the period before the Yule feast (December) and æftera ġēola (post-Yule) to the period after (January). This means that the Yuletide lasted about two months. 

Mōdraniht (night of the mothers), was a pagan ritual celebrated by the Anglo-Saxons on the evening now known as Christmas Eve. 

This event is solely mentioned by the 8th-century English monk and historian Bede in his work De Temporum Ratione. He describes that the pagan Anglo-Saxons began their year on the eighth day before the calends of January (December 25), and that the night before, which is holy for Christians, was called "Mōdraniht" by the pagans, meaning "Night of the Mothers".

Although Bede does not provide a detailed description of the rituals performed during Mōdraniht, some scholars, including Rudolf Simek, suggest that the festival possibly involved offerings in honor of female deities or ancestral mothers. 

They draw connections between Mōdraniht and the Germanic Matres and Matronae, female entities often depicted in trioss and venerated in parts of Germania. Additionally, parallels have been drawn with Scandinavian traditions, such as the norns and dísablót, a sacrificial feast in honor of the dísir, female protective spirits or ancestral spirits.

The information about Mōdraniht is limited to Bede'ss mention, and many interpretations are based on comparisons with other Germanic and Scandinavian traditions. Nonetheless, Mōdraniht is considered an important example of pre-Christian rituals aimed at honoring women, goddesses, and ancestors during the midwinter period. Although Yule fell in the season of the dead, it was also a festival where one could ask for fertility in the coming year. As such, it stands in the broader context of the Germanic winter celebrations around Yule. 

The tradition of wassail started as the greeting “was hál” or “waes haeil,” with which the Anglo-Saxons toasted to each other's good health. Eventually, this greeting became synonymous with what was drunk during the toast: a warm, spiced beverage, usually beer or wine. 

In any case, from the 15th century onwards, farmers would go door-to-door on the twelfth night of Christmas (January 5th or 6th) with a wassail bowl to their landlord or wealthier neighbors. The visitors sang songs in exchange for food and drink. The host would give them food and drink in return for their blessing. If the landlord refused, he was cursed. 

In the late 16th century, Apple-Wassailing also emerged in southern England. Groups of young men would move through apple orchards and perform rituals in exchange for a reward. They sang songs or made as much noise as possible. The aim was to "wake up" the cider apple trees and drive away evil spirits to ensure a successful harvest. The ceremony was led by a wassail king and queen, with toast soaked in wassail hung in the trees as an offering.

These Wassail rituals only emerged in the late Middle Ages but likely have a much older pagan origin. It served as a symbol of reciprocity, an important Indo-European principle. The farmers sang for (praised) their landlord in exchange for food. In doing so, they confirmed their patron-client relationship.

The Hákonar saga góða tells that during the Yule feast for King Haakon, three toasts were made: the first cup was for Odin “for victory and power,” the second cup for Njörðr and Freyr “for good harvests and peace,” and the third cup, the bragarfull, in honor of the king himself.

The Orkneyinga saga tells that midwinter is especially associated with Thor, also a god associated with weather and fertility.

The period between Halloween (álfablót) and Yule was the season of the dead. This was the time of the Wild Hunt, a ghostly procession led by Odin, and heightened supernatural activities, including the presence of draugar - undead beings that wander the earth.

The god Odin had many names, including Jólnir ('the Yule god'). According to the Ágrip from the 12th century, from this nickname comes the word jól, which refers to a feast in general. Even the gods themselves were sometimes called jólnar. 

Freyr was the god of kingship, fertility, peace, prosperity, and good harvests. The medieval chronicler Adam of Bremen tells that he was associated with peace and pleasure and that the temple of Uppsala had a phallic image in his honor. According to Snorri Sturluson, Freyr was "the most renowned of the æsir," and he was worshiped for a good harvest and peace.

The Roman Saturnalia (December 25) is associated with the god of fertility of the land, Saturn. We also see this tradition reflected among the Vikings.

The most well-known Yule ritual is the blót or sacrifice. The most famous source of this is Hákonar saga góða from the 12th/13th century, which describes events from the late 10th century.

Hákonar saga góða recounts how the people gathered at the temple, bringing their own food. Cattle and horses were sacrificed. The blood (hlaut) of the sacrificial animals was collected in a bowl (hlautbolli) and sprinkled with twigs (hlautteinar) on the attendees, the temple walls, and the god statues. The meat of the sacrificed animals was cooked and served during the banquet. Fires were lit in the middle of the temple and kettles hung above them. The leader of the feast blessed the sacrificial cup (drinking horn) and the meat. Drinks, especially beer, flowed abundantly. During the banquet, toasts were drunk to Odin, Freyr, and the leader. They also toasted in memory of the deceased, the minni.

The sacrifice of a horse was not uncommon. The Proto-Indo-Europeans , originally a horseman culture, believed that the sun was pulled by horses. The horse was a symbol of the land, fertility, and kingship. The king sacrificed the horse, symbolically killing the sun, to ensure that the sun could be reborn. Only through death could new life arise. The rebirth of the sun marked the beginning of a new era. In this way, the king essentially sacrificed himself as an oath to his land. By consuming the sacrifice, his subjects renewed their bond with the king and the land.

Another important ceremony was the sonar-blót and the heitstrenging. This is described in the Helgakviða Hjörvarðssonar and the Hervarar saga ok Heiðreks. The sonargöltr, a boar, was led inside on Yule night. The attendees placed their hand on the beast's bristles and swore oaths. This likely reaffirmed their bond with the king and also with the gods. After swearing, the animal was sacrificed and possibly eaten as the main course of the sacrificial banquet. The god Freyr rode the boar Gullinbursti ('golden bristles') and thus the animal was dedicated to him. Perhaps this is also why pork is still eaten during Christmas.

In this blog, we have assembled a 9th-10th century Viking man. His outfit is inspired by the clothing of Viking men from the social class of the Karl or even the Jarl. These men were part of the Viking warrior culture. They often owned property, sometimes led a group of warriors, and went raiding in the spring, also known as "going on Viking." This was a respected activity where neighboring regions were plundered. The loot they took was a welcome addition to their income from trade and agriculture.

However, the raiding was not done randomly. In the oath-bound society of the Vikings, it was important to respect existing (hereditary) alliances with other peoples. Only if there were no agreements, a raid was allowed.

Leif's outfit is designed for celebrations such as Yule, one of the most important Old Norse holidays. During this feast, he will participate in the festivities with his wife at his Jarl, to whom he has sworn loyalty. It is quite possible that he will receive gifts during Yule, a sign of respect for his deeds and achievements of the past year. Leif is dressed at his best for this occasion. His clothing exudes wealth and status, fitting his role as a respected member of the community.

Leif wears an undertunic, usually in a white or cream colour, which may or may not have been bleached. These tunics were often washed, which helped to keep the outer clothing clean. Since the undertunic was in direct contact with the body, the outer clothing got dirty less quickly. However, clothing faded due to washing, so the undertunic protected Leif's expensive tunics and ensured they lasted longer.

Leif’s tunic is a luxurious piece in ochre-red, made from a fabric with a herringbone pattern. It is richly embroidered with knot motifs ending in the shape of wolf or dog heads. These motifs refer to his role within the warrior class, visually expressing his status and power.

Leif wears Viking baggy trousers. Pants like these are frequently depicted on Viking runestones and on the Oseberg tapestry. 

Between his shoes and trousers, Leif wears leg wrappings. Leg wrappings keep the feet and lower legs warm, they are ideal for the cold winter days but were probably worn throughout the year. 

In the Baltic region, Vikings were known for their pointed hats, and Leif also wears one. These hats were not only decorative but also had a practical function: they kept the head warm. They were often adorned with fur or luxurious fittings, which emphasized the wearer's status.

Leif wears a wide belt, on which he attaches his weapons and tools. The belt itself was often richly decorated with belt fitting, reflecting the status of the wearer. It was not only a practical accessory but also a sign of Leif’s s prestige.

Vikings often carried a bag on their belt, where they took various items. Leif’s bag would likely have room for practical items like tinder for making fire, but also for valuable items like silver coins. It was an unmistakable part of his equipment.

Viking men were often buried with combs, which shows how important personal grooming was to them. Unlike the Christians of the same era, Vikings were often cleaner. This was related to their pagan beliefs, in which beauty and structure were seen as reflections of cosmic order. Therefore, a Viking was expected to ritually wash himself before turning to his gods.

Leif wears a silver bracelet. He received this from his Jarl. It symbolizes his loyalty to his Jarl. On this bracelet, oaths were often sworn. 

Leif wears a Viking sword, a symbol of wealth and power. Although many Vikings fought with spears and axes, swords were expensive and often reserved only for the wealthier members of society. Swords were often passed from father to son, making them a symbol of a family's wealth and history. The sword that Leif wears represents not only his status but also the legacy of his ancestors.

Leif wears turn shoes, the most common shoe in the Viking world. These shoes were worn by both men and women and were practical for daily life, especially during long journeys or battles.

Leif wears a long, dark caftan, which is ideal for the cold winter days. This caftan offers both warmth and protection against the harsh weather, and is an important part of his gear.

Fur was a luxury good traded throughout Europe, and Leif wears fur to emphasize his status. The fur, both decorative and functional, provided extra warmth during the winter months and made his outfit even more luxurious.

Over his caftan, Leif wears a cloak, trimmed with fur. This fur is not only a sign of wealth, but also offers practical advantages, such as extra protection against the cold. The cloak enhances Leif’s appearance as a prosperous and respected Viking.