Get the look: Luxe Viking woman, Yule, Sigrid

Christmas or winter solstice has been celebrated for thousands of years. In this blog, we take you to the pre-Christian Yule celebrated by Germanic peoples, Vikings, and Balto-Slavs in Northern Europe. We have put together a suitable luxurious 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. Foragers, hunters, and fishermen in Europe feared the night, which was associated with death and the danger of predators such as bears and wolves. The transition when the days became longer and the nights shorter after the winter solstice was an important turning point for them, likely celebrated in their shamanistic nature religion.

Around 8000 BC, the first farmers arrived in Europe from Anatolia, responsible for monuments like 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 to this point, 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 descend.

The cosmic order was the foundation of their religion. Darkness symbolized death and chaos , and the light for the cosmic order, fertility, and life. There were several 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 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 of Equos, which was likely associated with 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 could be the earliest mention of a Yule month.

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

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

The Midwinter Nights fell 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 tells that the Vikings gathered every nine years in January in Lejre for a blót, where they made offerings 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 festival (December) and æftera ġēola (post-Yule) to the period after it (January). This means that the Yule period was approximately two months long. 

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 exclusively 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, sacred to Christians, was called "Mōdraniht" by the pagans, meaning "Mother's Night."

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 beings often depicted in trios 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’s's mention, and many interpretations are based on comparisons with other Germanic and Scandinavian traditions. Nevertheless, Mōdraniht is considered an important example of pre-Christian rituals focused on 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 began as the greeting “was hál” or “waes haeil”, with which the Anglo-Saxons toasted each other's good health. Eventually, this greeting became synonymous with what was drunk during the toast: a warm, spiced drink, usually beer or wine. 

By at least the 15th century, farmers would go door-to-door with a wassail bowl on the Twelfth Night of Christmas (January 5 or 6) to their landlord or wealthier neighbors. The visitors sang songs in exchange for food and drink. This was given to them 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 travel through apple orchards and perform rituals in exchange for a reward. They sang songs or made as much noise as possible. The goal was to "wake up" cider apple trees and drive away evil spirits so that the harvest would be successful. The ceremony was led by a wassail king and queen, where toast soaked in wassail is 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. This confirmed their patron-client relationship.

The Hákonar saga góða recounts 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 particularly associated with Thor, also a god linked to 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 increased supernatural activities, including the presence of draugar - undead beings that roam the earth.

The god Odin had many names, including Jólnir ('the Yule-god'). According to the Ágrip from the 12th century, the word jól, which refers to a feast in general, originates from this nickname. The gods themselves were sometimes also 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 the fertility of the land, Saturn. We also see this tradition among the Vikings.

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

Hákonar saga goða 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 statues of the gods. The meat of the sacrificed animals was cooked and served during the banquet. Fires were lit in the middle of the temple and cauldrons were hung above them. The leader of the feast blessed the sacrificial cup (drinking horn) and the meat. Drink, 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 an equestrian culture, believed that the sun was pulled by horses. The horse symbolized the land, fertility, and kingship. The king sacrificed the horse and symbolically killed the sun to ensure 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 doing so, the king essentially sacrificed himself as an oath to his land. By consuming the sacrifice, his subjects reconnected themselves to 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 evening. The attendees placed their hands on the beast's bristles and swore oaths. In doing so, they 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 feast. 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 today.

In this blog, we have assembled a 9th-10th century Viking woman. Her outfit is based on the clothing that a Viking woman from the class of Karl would have worn. Karls were people with legal personality. They were the class from which traders, landowning farmers, and warriors came. We call this Viking woman Sigrid, her husband had voting rights in the thing, the local parliament. In a dispute, she could appeal to the legal system that protected her. 

Sigrid wears an underdress. The underdress was usually white or cream, bleached or unbleached. The underdress was regularly washed and ensured that the outer clothing became dirty less quickly. Washing clothes fades the colors. The underdress therefore ensures that the expensive outer clothing lasted longer.

Ingrid wears a bordeaux red Viking dress. Bordeaux red was a common colour among the Vikings. 

Over the dress, Sigrid wears a green hangerok. The hangerok is embroidered with knot motifs used throughout Viking art. Naturally, Sigrid dresses her best during the Yule feast. When working on the farm, she probably wouldn't have worn a hangerok. 

The turtle brooches of Ingrid connect the hangerok and her dress together. The turtle brooches and the decorations worn in between symbolize the wealth of Sigrid. This also served as a presentation of the wealth of her husband and the family she is part of. Between her turtle brooches, Ingrid wears an amber necklace. 

Some Viking women carried cosmetic items such as nail cleaners, ear spoons, and tweezers on their turtle brooches. Viking men were also often buried with combs. Vikings were significantly cleaner than Christians living in the same period. The reason for this was that in their pagan belief, beauty and structure represent cosmic order. Therefore, a Viking was expected to ritually wash himself before turning to his gods. Women therefore carry luxurious cosmetic sets on their turtle brooches as a form of virtue and status. 

Sigrid wears a leather belt to which she can attach everyday objects. Knives and scissors could be attached to the belt as well as to the chains between the turtle brooches, as she has done with the needle-case.

Sigrid wears turn shoes. These were the most common type of shoes throughout the Viking world. Shoes like these were worn by both men and women. 

Over her clothing, Ingrid wears a cloak. This woolen cloak was used during the cold Northern European winters. The woolen cloak is trimmed with fur, emphasizing her wealth.