Table of Contents
- The Opening Feast on the Solstice
- Geóhol Blót Rite
The Opening Feast on the Solstice
Introduction
In Ingwine Heathenship, one of the most sacred times, if not the most sacred of times, is the Yule-Tide, the extended period of celebrations based around Midwinter, that marks the end of one year, and the beginning of the next.
The Winter Solstice in Ancient Tradition
The Significance of the Solstice
In pre-Christian tradition, the Winter Solstice was a moment of profound cosmological importance. It marked the sun’s return from the depths of winter, symbolizing renewal, hope, and the continuity of life. The Anglo-Saxons, like many other cultures, saw this night as a liminal time—a threshold between the old year and the new, a moment to honor the gods and ancestors who ensure the turning of the seasons.
Yule and the Solstice Feast
While historical records like the Second Council of Tours and Ælfred’s laws emphasize the sacred nature of Yule, they leave us to imagine the details of how our ancestors celebrated the Solstice. Feasting, drinking, and making offerings were likely central elements, ensuring abundance and protection for the year ahead.
The Yule Riding: York’s Forgotten Festival Tradition
While concise and contemporaneous accounts of Heathen Yule celebrations are generally lacking, we can derive from Medieval and later traditions, much of what these celebrations would have entailed. The vibrant festivities of the Yule Riding serve as a fascinating earthly parallel to the celestial drama of the Wild Hunt, which we discuss in greater detail below. While the former takes place on the bustling streets of York, the latter roams through the night skies, both marking the liminal transition of the Yuletide season. Both tell a story of abundance, transformation, and the interplay between chaos and renewal that defines this sacred time of year.
York, England, has a long and colorful history of holiday traditions, and one of its most intriguing was the Yule Riding, a ceremony marking the start of Christmas festivities. This lively event took place on St. Thomas’s Day, December 21st, the date historically associated with the winter solstice and the advent of the Twelve Days of Christmas.
What Was the Yule Riding?
During the Yule Riding, the city of York was treated to a vibrant procession featuring personifications of “Yule” and “Yule’s Wife.” These figures paraded through the city streets, accompanied by music, dancing, and symbolic offerings. Yule carried a leg of lamb, while Yule’s Wife bore a cake, symbolizing abundance and celebration. Participants distributed nuts to the gathered crowds.
Yule and Yule’s wife reminds us of the divine pairing of Woden and Frig, figures tied to Yuletide through the Wild Hunt and hearth traditions. Attempts by Francis Drake in his Eboracum (1736)1Drake, F. (n.d.). Eboracum. Derwent College, Univ. of York.
and an uncredited flyer from c1570, to attribute these figures to caricatures of Jews, or to assign the procession and its elements to entirely Christian traditions, are not only ahistorical but farcical, disregarding the clear Germanic origins of the lore.
In the uncredited flyer there is even the very silly explanation that when participants shouted “Yule” they really meant “Yulath” because in Hebrew that word means “to be born.” More relevant to Heathenry, this flyer also mentions the “Distaff and Rock” with the explanation that women must cease their “servile works” in honor of the solemnity of the occasion. This Distaff and Rock tradition was commonly done elsewhere to receive good blessings from Frau Holle, Hulde, or Frig.
“Legitimised Disorder” and the Yoole-girthol
Alongside the Yule Riding, York had a tradition humorously called the “Yoole-girthol.” In John Leland’s “Itinerary” from 17702Leland, J., & Chandler, J. (1998). John Leland’s itinerary: Travels in Tudor England. Sutton Pub.
, it is explained that on St. Thomas’s Day (again, Dec 21st, the winter solstice) the city’s sheriffs proclaimed that “all manner of whores, thieves, dice-players, and other unthrifty folk” were welcome to partake in the revelry during the Twelve Days of Yuletide. This proclamation epitomized the concept of “legitimized disorder,” a common theme in medieval and early modern festivities, where normal societal rules were temporarily relaxed to allow for mischief and merrymaking.
The Suppression of the Yule Riding
Despite its popularity, the Yule Riding came under scrutiny during the Reformation. In the 1570s, Archbishop Edmund Grindal, a staunch Puritan, condemned the tradition for its “undecent and uncomely disguising.” He viewed the event as a distraction from proper worship and an affront to Christian values. Under his influence, the Yule Riding was officially suppressed in 1572 (BBC, 2009).
Legacy and Reflection
Though the Yule Riding and Yoole-girthol are no longer practiced, they offer a fascinating glimpse into the ways medieval communities blended sacred and secular customs during the holiday season. These traditions remind us that the festive spirit, often irreverent and inclusive, has deep roots in the shared history of celebration and community.
By revisiting these traditions, we can reflect on the diversity of seasonal customs and consider how to honor the past while shaping modern observances of Yule and the Twelve Days of Yuletide.
The Wild Hunt: A Yuletide Spectacle
The Wild Hunt is one of the most enduring and evocative images associated with Yuletide. In Germanic mythology, this spectral procession of otherworldly riders sweeps across the night sky, led by a powerful and enigmatic figure, often identified as Wodan (Odin). The Hunt is a liminal event, occurring when the veil between worlds is thin, and the natural order is suspended.
The Hunt and Yule Traditions
The themes of the Wild Hunt echo those found in the Yule Riding, where Yule and his Wife process through the streets, bearing symbols of abundance and community. Both traditions emphasize the passage through a liminal time, when the world is momentarily upended, and divine or supernatural forces touch the mortal realm. Clearly, to a Heathen reader, the tradition of Yule and his wife riding in procession, is a clear thematic echo of Woden and his wife Frig, leading the Wild Hunt. While the Wild Hunt moves through the night skies, bringing omens and testing mortals, the earthly processions of Yule and his Wife invoke similar ideas of transformation, renewal, and the balance between chaos and order. These parallels reinforce the deep connection between the divine pairings of Wodan and Frigg, and their echoes in later folklore.3Grimm, Jacob. Teutonic Mythology. Vol. 1. Translated by James Steven Stallybrass. London: George Bell & Sons, 1882.
The Wild Hunt’s connection to Yule lies in its themes of transition, renewal, and the balance of order and chaos. Stories of the Hunt often include warnings to avoid witnessing or interfering with the procession, yet they also highlight opportunities for fortune. Those who aid the riders or show courage may be rewarded, much like the tales of Wodan offering gold or gifts to deserving mortals.
The Yule-Father and the Wild Hunt
Among the oldest inspirations for the Yule-Father figure is Wodan (Odin), who is often depicted as the leader of the Wild Hunt. In this role, Wodan rides through the night sky during Yuletide, accompanied by a spectral host. While awe-inspiring and fearsome, Wodan also embodies the spirit of giving, rewarding those who impress him with their wit or courage. Christianized Winter traditions retain a memory of this figure and his wife, as we learned above. One prominent re-imagining of course, is that of Sinterklass, Santa Clause, or Saint Nicholas. Of course, the historical St. Nicholas of Myra bears much less resemblance to the Yule Father than does Woden, or his hypostasis, Herla Cyning, or “Herne the Hunter”.
Woden as Herla Cyning
Herla Cyning, or “King Herla,” is a legendary figure from English folklore often associated with the Wild Hunt4Map, W., & James, M. R. (2010). De Nugis Curialium. Cambridge University Press.
. In this version of the tale, Herla is a king who visits an otherworldly realm, only to return centuries later to find his world irrevocably changed. This timeless wandering aligns with Woden’s role as a guide of spirits and master of transitions. The name Herla likely derives from an older form of Wodan’s name, cementing the connection between this folkloric king and the Germanic god.
Herne the Hunter
In later English folklore, Herne the Hunter emerges as a ghostly figure tied to Windsor Forest. Like Woden, Herne is depicted as a master of the hunt, often appearing with antlers adorning his head—a possible echo of Wodan’s role as a shamanic figure in pre-Christian traditions. Herne’s association with the forest, wild animals, and spectral appearances during liminal times reinforces his kinship with Wodan and the archetypal leader of the Wild Hunt.
These identities reveal the fluid and evolving nature of Wodan’s mythology, highlighting his central role in Yuletide traditions as both a divine protector and an enigmatic force of transformation.
Wodan and the Host of Spirits
Wodan, as the leader of the Wild Hunt, is depicted riding his mighty stallion, sometimes the eight-legged steed which the Norse heroic poetry tells us is named Sleipnir, accompanied by a host of spirits, including ancestral dead, faeries, and other supernatural beings. The Hunt is both awe-inspiring and fearsome, a reminder of the close ties between the living and the unseen realms during Yuletide. The sound of galloping hooves, howling winds, and spectral cries was said to foretell great change—be it blessings or calamities.
The Wild Hunt in Folk Memory
Elements of the Wild Hunt survive in modern folklore and traditions, often in localized forms. In some regions, the leader of the Hunt is accompanied by a female figure, possibly echoing Frigg or Frau Holle, reinforcing the divine pairing seen in Yuletide myths. The imagery of the Hunt continues to inspire rituals and storytelling, offering a powerful symbol of the season’s liminal nature. One folktale, recorded in Germanic mythology, recounts Wodan encountering a farmer during the Wild Hunt. Testing the man’s cleverness and resolve, Wodan then offers him a hindquarter of a stag and tells him to use his boot to carry some blood. Upon returning home, the farmer discovers his boot filled with gold and the stag’s leg transformed into silver—symbolic of Wodan’s capacity to reward ingenuity and resourcefulness. This story is preserved in Jacob Grimm’s Teutonic Mythology (1835), and a version of that tale is recounted here:
On a cold and blustering Yuletide eve, when the snow lay deep upon the earth and the trees stood bare against the wind, a humble farmer made his way home. The road was long, his back weary, and his thoughts were heavy with the hardships of a poor harvest. Yet he trudged on, his breath a pale mist against the black sky.
Suddenly, from far off came a sound that stilled his steps—a great rushing of wind and the pounding of hooves, as though a thousand riders galloped through the heavens. A voice bade the farmer to keep to the center of the road, but the farmer trudged on as he was, uncertain what was the right course. The trees swayed though no earthly breeze stirred them, and the air grew sharp with the clang of unseen horns. Then, in a flash of eerie light, there appeared before him the Wild Hunt, its spectral riders sweeping through the night like a stormcloud come to earth.
At their head rode Wodan himself, a mighty figure cloaked in shadow, his hat wide-brimmed and casting his face in darkness. His steed, a mighty silver stallion, stamped the snow to thunder, each hooffall striking fear into the hearts of mortals.
Yet the farmer, though trembling, did not flee. He bowed his head and stood his ground as Wodan dismounted and strode toward him. “Mortal,” spake the god, his voice like the roaring of the storm, “will you prove your strength and courage, or will you turn aside like a frightened hare?”
The farmer, though his hands shook, found his voice. “Great Wodan, I am but a simple man, yet I will not shame myself before you. Set your test, and I shall meet it as I can.”
Wodan smiled, a thing of cold and shadow. He reached into the air, and from the nothingness there came a chain, black as night and heavy as iron. “Take this chain, mortal,” said Wodan, “and pull against my might. Show me the strength of your resolve, for I have taken up many a man into my hunting party, and I’ve a mind to take you next.”
The farmer grasped the chain, but when Wodan took the other end, it was as though the earth itself pulled against him. His feet sank into the snow, his arms burned, yet he held firm. Then, with a cunning glint in his eye, the farmer fastened his end of the chain to the trunk of a great oak tree. He stepped back and called to Wodan, “Now, great one, let us see who shall prevail!”
Wodan pulled, and the tree groaned and creaked, yet it held fast. The god laughed, a great booming sound that echoed through the frozen night. “Well done, mortal,” he said. “You have shown wit as well as strength. For this, you shall be rewarded.”
He turned, and from his stallion’s saddle he drew a hindquarter of a stag, fresh from the Hunt. “Carry this home,” said Wodan, “and let it sustain you through the winter. But first, fill your boot with its blood, for you shall find therein more than you expect.”
Bewildered but obedient, the farmer removed his boot and caught the dripping blood. When he returned home and poured it out, he found that the blood had turned to pure gold, and the stag’s meat was now a great shining pouch of silver.
From that night on, the farmer lived in plenty, and he never forgot the lesson of courage and wit shown to Wodan on the cold road that Yuletide. And so the tale was told, a reminder to all that the favor of the gods is won by those who meet their trials with both strength and cunning.
Night One: The Solstice Feast
Stocking Tradition: Food for the Yule Father’s Horse
Inspired by the story of Woden and the farmer, as well as folk traditions that still survive across Western Europe, it may be a delightful custom to leave out a stocking or boot on the Eve of Yule. This can be filled with straw or hay as an offering for Woden’s horse, in hopes that the Yule Father will take it during his night ride and replace the straw with treats as a blessing. This practice symbolizes reciprocity and the bonds of generosity during the Yuletide season.
Gathering at the Hearth
The hearth stands at the heart of the Solstice celebration. It is a place where kin gather to share food, warmth, and stories, binding the community together against the encroaching darkness. The Solstice Feast begins with offerings to the gods and ancestors—acts of gratitude and a call for their blessings in the year to come.
The Yule Log and the Return of Light
At the heart of these offerings is the fire, a symbol of warmth and light through the darkest night of the year. In earlier times, the Yule Log—a large, carefully chosen piece of wood—was brought into the home, lit with embers from the previous year’s fire, and allowed to burn throughout the night. The Yule Log represented continuity and renewal, its flames a promise of the sun’s return and the persistence of life.
In modern practice, the lighting of a candle can echo this ancient tradition. The Yule candle, lit at the opening of the feast, serves as a smaller yet equally meaningful symbol of the sun’s rebirth. It reminds us that even in the deepest darkness, light endures and grows.
Toasts and Oaths
Toasting is a cornerstone of the Solstice Feast. With horns raised, participants honor the gods, ancestors, and each other, weaving a tapestry of gratitude and connection. This is also a time for oaths—vows spoken aloud before the assembled kin and community. These oaths, made under the watchful eyes of the divine, are solemn commitments to uphold honor and virtue in the coming year.
Soothsaying and Reflection
While the twelve days of Yule were often associated with divination, the Solstice itself provides a moment for reflection. Participants might cast lots, consult runes, or simply meditate on the turning of the year, seeking guidance from the gods or insight into the challenges and opportunities ahead.
Customs of the Opening Feast
The Tradition of Gift-Giving
Gift-giving during Geóhol reflects themes of generosity, reciprocity, and community. On the Solstice, gifts exchanged among kin symbolize gratitude for shared bonds and hope for mutual prosperity in the coming year. Historically, such gifts might have included practical items—tools, food, or clothing—each with its own symbolic significance.
Themes of Generosity in Yule
These myths illustrate the deeper meaning behind gift-giving at Yule: acts of generosity are not only about exchanging material goods but also about fostering bonds and celebrating virtues such as kindness, cleverness, and courage. The Yule-Father figure, tied to Wodan and the Wild Hunt, embodies both the mystery and the generosity of the season.
The Solstice in Modern Practice
While much of the ancient customs have been lost or transformed, modern Heathens find ways to honor the spirit of the Solstice Feast:
- Offerings: Begin the feast by offering food or drink to the gods, ancestors, or spirits of the land.
- Yule Candle or Log: Light a candle or, where possible, a Yule Log, rekindling the ancient tradition of welcoming the sun’s return.
- Feasting: Share a meal with family and friends, focusing on the warmth of community.
- Gift-Giving: Exchange thoughtful gifts that emphasize connection and generosity.
- Divination: Use the quiet of the Solstice night to reflect on the past year and seek insight for the next.
These practices carry forward the essence of Geóhol—celebrating light, community, and the enduring cycles of life.
Geóhol Blót Rite
Ritual Roles
For the purposes of creating a template, the active roles have been divided up as though there was a primary organizer of the ritual, and one or more helpers. This may in actuality be a single person. Again, discretion will need to be exercised in deciding how best to divide up these roles in your situation.
Blótere (Sacrificer): The principal priest for this occasion, possibly the host or the maintainer of the altar, or the EaldorOE - An elder, and administrative or religious authority. See: https://bosworthtoller.com/43292 Ingwine Usage - A High Priest and leader of a fully recognized congregation, or geferscipe. in an organized group.
Hālgere (Consecrator): The person responsible for the opening cleansing rite. This might be the Blótere, or another person.
Wígbed-þegn or Húsel-þegn (Altar Thegn): A participant with a speaking role, possibly an ordained Heargweard, head of household, or simply a celebrant with a strong interest in active participation in this rite.
Outline of the Rite
Opening:
The Blótere begins the ritual near the fire, with the celebrants gathered around, each holding a candle or torch.
Hallowing:
The ritual récels-fæt (incense burner) is kindled, and the bounds of the area are censed with Mugwort or another appropriate form of récels.
Anglo-Saxon:
Wendende mid þisum weorþan wyrt,
Weardende weallas þisses woruldlican stedes.
Fynd fleoð fram þam fýre halgan,
In þissum healle, gehalgod, sylfnes asend.
Mucgwyrt, mihtig, meodo þis stede gesund!
Ealdfæderas, būr geblētsian, befæstan þis brīde stede!
Thunor, hālgie þū! Thunor, hālgie þū! Thunor, hālgie þū þis weohfod!
Modern English:
Wending with this worthy wort,
Warding walls of this worldly stead.
Fiends flee from the sacred fire,
In this hall, hallowed, safety sent.
Mugwort Mighty, make this stead safe!
Ancestors bless this dwelling, secure this bright stead!
Thunor, hallow, Thunor hallow, Thunor hallow this Altar place!
Invocation and Prayer:
The Blótere invokes the deity Woden, and articulates the purpose of the gathering, using the supplied verse:
Anglo-Saxon:
Fæder Wōden, frēan mancynnes,
Wealdend windes, wyrda ræda,
Rūnra hālig, rīca hyrde,
Hlēo middangeardes, hlāford sigora.
Þū þe geond lyfte lǣdst eorþan cynn,
And scēawast nihta sceadu gescynd and genīwod.
Scearp is þīn seax, sōðfæst þīn dōm,
Mægen is þīn ēored, þū ēad gesceapað.
For þīn frēols, þīn fæger lāre,
Wē þē offriað, ǣlmihtig Cyning.
Bring ūs gēara gifu and ēad,
Lāra ūs mid þē, lēoht ofer eorþan.
Niht geendod, nīwe gēar ārað,
And frēondum bringe þū frīþ and lār.
Beorht si þīn lēoht, blīðe wē bēoð.
Wē þē heriað, wealdend Wōden.
Modern English:
Father Woden, lord of mankind,
Ruler of the wind, guide of fates,
Holy keeper of runes, shepherd of kings,
Protector of the earth, lord of victories.
You who lead through the sky the race of men,
And see the shadows of night made bright and renewed.
Sharp is your blade, true is your judgment,
Mighty is your host, you shape prosperity.
For your blessings, your fair teachings,
We offer to you, almighty King.
Bring us yearly gifts and prosperity,
Guide us with you, light over the earth.
Night is ended, a new year arises,
And to friends, bring peace and counsel.
Bright be your light, joyful we shall be.
We praise you, mighty Woden.
Initial Drink:
The Blótere drinks from the ritual vessel, symbolizing the initial offering and communion with the divine.
Passing the Drink and Libation:
The vessel is passed among participants, each adding their own prayers or thoughts before drinking.
After the vessel circulates, the Blótere pours a portion of the drink as a libation into a sacrificial bowl, dedicating it to Woden with these words:
“Wōden, ūre lāc þū onfōh!”
(“Woden, accept our offering!”)
Sacrifice for Ing-Frea:
After the libation for Woden, the Blótere leads a round for Ing-Frea, invoking the deity’s blessings of abundance and renewal.
Invocation and Prayer:
Anglo-Saxon:
Frēa Ing, eorþan frēa,
Giefst þū gēara, frēo-hlǣf,
Folcum bringst friþ, frēols bēoþ,
Niwan līf, lēoht on lande.
We þē lufiað, hlāford eadiges gærs,
Forþþām þū wealdest eorðan blǣda.
Modern English:
Lord Ing, lord of the earth,
You who give yearly abundant bread,
Bring peace to the folk, let there be joy,
New life and light upon the land.
We love you, lord of fruitful fields,
For you command the earth’s bounty.
Passing the Drink:
The vessel is again passed among the participants, each adding their thoughts or prayers for Ing-Frea before drinking. The Blótere then pours a portion of the drink as a libation into the sacrificial bowl, dedicating it to Ing-Frea with these words:
“Ing-Frea, ūre lāc þū onfōh!”
(“Ing-Frea, accept our offering!”)
Sacrifice for Frig:
After the round for Ing-Frea, the Blótere leads a round for Frig, invoking her blessings of wisdom, hearth, and family.
Invocation and Prayer:
Anglo-Saxon:
Frēo Frig, fǣger hlǣfdige,
Hlēo hæleþa, hūses hyrde,
Spunge wyrda, sibbe bringe,
Blētsunge būrum, bēorht hlīefd.
We þē heriað, hēahstefn hlǣfdige,
Wyrda geweald, hlēo bēaga and blissa.
Modern English:
Lady Frig, fair and gracious,
Shelter of heroes, keeper of the hearth,
Spinner of fates, bringer of peace,
Bless our homes, bright guardian.
We praise you, high-voiced lady,
Wielder of fates, protector of rings and joys.
Passing the Drink:
The vessel is passed among the participants, each offering their prayers or thoughts for Frig before drinking. The Blótere then pours a portion of the drink as a libation into the sacrificial bowl, dedicating it to Frig with these words:
“Frig, ūre lāc þū onfōh!”
(“Frig, accept our offering!”)
Sacrifice for Thunor:
After the round for Frig, the Blótere leads a round for Thunor, invoking his blessings of protection, strength, and cleansing.
Invocation and Prayer:
Anglo-Saxon:
Þunor, þēoden mihtig and þræscend,
Wealdend þrymful, þegna hlēo,
Hēahstefn heofenes, hūses geweald,
Gescyld ūs, scēotend, scūr-fæst drihten.
We þē heriað, wealdend þunres þræca,
Eorðan hlēow, mægena scyld and stefn storma.
Modern English:
Thunor, mighty lord and smiter,
Ruler of strength, protector of warriors,
Loud voice of the heavens, guardian of the home,
Shield us, lord of storms, steadfast champion.
We praise you, ruler of thunder’s wrath,
Earth’s shelter and shield of strength.
The vessel is passed among the participants, each offering their prayers or thoughts for Thunor before drinking. The Blótere then pours a portion of the drink as a libation into the sacrificial bowl, dedicating it to Thunor with these words:
“Þunor, ūre lāc þū onfōh!”
(“Thunor, accept our offering!”)
Closing and Transition to Húsel:
With the formal ritual acts completed, the Blótere closes the ceremony, thanking Woden, Ing-Frea, and all participants. The transition to the banquet portion is marked, perhaps with a final blessing, including formal bletsung if desired.
Húsel-Gang (Communion Meal)
The celebrants gather for a communal meal, which serves as both a grounding activity and a continuation of the ritual’s communal aspect. This meal can include foods that are symbolic of the ritual’s themes, such as breads (representing the earth’s bounty) and seasonal local produce. The repast offers a time for reflection, sharing experiences of the ritual, and further bonding among participants.
Final Blessing or Farewell
Conclude the gathering with a final blessing or words of farewell, ensuring that the ritual space is properly closed and participants leave with a sense of closure and renewal.
“Blētsunge soþfæst, brēostum onlīht, Hlēo ūs mid frīþe, frīþ æfre bring.”
“Steadfast blessing, illuminate our hearts, Shelter us with peace, ever bring peace.”
Conclusion
The Solstice Feast is a moment to pause, reflect, and celebrate the light that will grow from the longest night. As the opening of Geóhol, it sets the tone for twelve days of festivity, community, and devotion. In its warmth and joy, the Solstice Feast reminds us that even in darkness, there is the promise of brighter days to come.
