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 odlaíg (spelled Nollaíg in Modern Gaelic), the Irish “Christmas,” has been considered the most important of all the Irish holidays throughout recorded history. Though now heavily woven with Christian mythos, the analytical observer might see something more, something older, something that seems to shine with a more ancient light. If we look closely, can we perhaps find remnants of the more ancient pre-Christian festival of our ancestors?
To answer that question fully, let’s see if there might be a relationship between the dates of modern Nollaíg and the winter solstice. Then let us examine the date and the traditions closely to see how the modern practice might relate to Pagan custom. Modern Nollaíg, the 25th of December, is descended from the ancient winter solstice. To see how it got that way requires a look back in time. Today’s calendar is based on the old Roman Calendar of 45 BCE. However, faulty celestial observance and inaccurate calculations by Priesthood, both Pagan and Christian, left the prime issue confused. When does the real year begin? The pre-Julian Roman calendar was based on both solar and lunar events, with the year beginning on the first of March. However, politically minded Priests habitually “adjusted” the calendar to assure that the reigning Caesar’s birthday did not fall on an inauspicious day. This manipulation, along with questionable calculation, created a shambles. In 45 BCE, Julius Caesar instituted his version of a stabilized 13-month calendar. 1 January was decreed the beginning of the year in Celtic fashion, as opposed to the old Roman consideration of vernal equinox as New Years day. Though an improvement, flaws remained. For one thing, the Romans miscalculated the length of the solar cycle by a fraction, which results in an error of 1 day every 128 years. Additionally, leap days were added every three years, further shifting the tropical year in respect to the calendar. Last, but not least, Astrologer Priests foresaw a cloud on Julius’ horizon and moved the calendar back three days from winter solstice in an effort to save their boy. History records Julius’ demise on the Ides of March, in spite of the Astrologer-Priests best efforts! The Emperor Augustus, showing no superstition about tempting the fates, adjusted the leap year problem (in 9 or 12 CE, the experts don’t all agree) by dropping leap years until solar cycle and calendar came closer to alignment. The Catholic Church made its first major commitment to the calendar at the 1st Council of Nicea in 325 CE. However, the Church’s concern was not for fixing their calendar or determining the birth of their martyr. They simply wanted to establish a uniform date of the resurrection. Since the spring equinox fell on March 21st of that year (325 CE), with no concern of solstice, their calculations were so set and so remain. Still, the calendar had that error of 1 day per 128 years, which was resolved by Pope Gregory XIII in 1582. He decreed dropping 10 days from that year and eliminating 3 leap days every thousand years. This is the calendar we used today, solar based, but slightly (6 days) out of step with the Sun. Calendar discrepancies aside, the near solstice holiday holds great import to the Irish people and is rich in tradition. It’s ancient tradition is reflected in its’ very name, Nollaíg.1 From name to practices, the heritage of the past shines through modern veneer well into this century. Let’s take a look into the past. The name Nollaíg translates literally to “hinge” or “elbow” and refers to the turning of the yearly cycles. Thus reflecting its’ ancient association with winter solstice. In their agrarian past, the Irish were bound to the seasonal cycles and driven by climatic considerations. Samhain had been the last great social festival. The following month (Peith) was a time for preparing for the hard winter coming. Herds and flocks were brought from distant fields to be closer to the home tuath for easier care and protection from wolves and wild dogs. Fences and buildings were repaired and sealed against the harsh winter weather. Home and byre were tightly rethatched.. Well into the 20th century, major outside reconstruction was completed by the beginning of December (the old month of Peith) and the refurbishing turned to the interior. Everything was cleaned and scrubbed as needed. Furniture repaired, linens laundered, candles, foodstuffs and fire fuel provisions were stocked. As the Great Day marking the change from one year to the next approached, preparation was made for the family feast. Decorations were a major consideration and the young were generally given the task of finding the appropriate materials. The holiday decorations should be bright and so, as the grand day approached, ivy, holly and other evergreens gave their contributions. Ivy fronds and Holly (especially with bright berries were prized for the making of garlands. In the 19th century, it was recorded that bright cloth, paper and ribbons came much into use as additional decorations. The central activity, just prior to Nollaíg, was the great feast that was to be prepared. In recent history, just prior to the Grand Day, members of the family would go to market on the day called Margadh Mór, the “Big Market.” Country folks would bring farm produce such as eggs, vegetables, dairy products and poultry to exchange for such things as spice, sugar, tea, dried fruits, candles, tobacco, liquid refreshments, needed household items and gifts for the children. In more distant times, it is likely that most (If not all) provisions were those generated within the home tuath itself. In either case, the results were the same. Bounteous provisions were laid in. In additions to the foodstuffs, fuel supplies and decorations, the special bloc na Nollaíg (Yule log) was prepared and laid by. Cooking and preparation of food was begun days in advance with the final touches being provided on the day before solstice. The last cleaning and sweeping was done and the finishing touches applied to the mountains of foodstuff loaded on groaning tables, except for the last cooking that needed doing just before serving on the Sacred Day itself. Nollaíg was, above all, a family oriented holiday. In keeping, this was the one day of the year when scattered members were expected to return to the hearth and the bosom of family. In the 19th and early 20th century, candles were placed in windows to light the way for the returning ones who were caught by night-fall. Earlier, fires would have been lit outdoors and faithfully tended throughout the night in hopes of leading that last missing son or daughter safely to the fold. In addition, a plentiful supply of ready-to-eat food was set to feed the returning traveler, hungry from the hard journey, as well as to give proper welcome to deceased family members who might also be returning. In spite of a Church imposed “Christmas Eve” fast, it was traditional for the feast to begin well before midnight. With the feast, the celebration of Nollaíg, the “hinge” of the year, began. Down into modern times, the dislocated Sacred Day remained primarily a family event and the celebration was centered around the hearth. The early Christmas Masses are probably a custom of religious observance that far pre-dated the Church dictum. Music is another tradition that seems to have been associated. “Calling the Waites,” was practiced well into the 19th century. This entertaining tradition was the pre-holiday serenading of the respectable homes of a town by a band of young singers and musicians with their pipes and flutes. Today, modern sounds systems serenade the shopping public with seasonal music. Public radio and television add their programs of music in a custom imposed on older practice. Yes, one doesn’t have to scratch too deeply beneath the surface of modern practice to find a marvelous view of the ancient keeping of Nollaíg. Look back now and gently peel away the façade of newly imposed concept on an ancient tradition. Look back before the huddled towns replaced the clustered tuath. Look back before modern vehicles and swift transportation replaced the more leisurely horse and foot. Look back to a family centered people whose lives depended on the bounty of nature and not modern employment. Look back to a time when one worshipped ones own Gods and not those imposed from a far-off land. Look back, look back. Samhain passes and Peith, the next to last month of the year, is devoted to necessary repair of house, outbuildings and fences. Roofs are newly rethatched. Cattle are herded closer in to the palisaded tuatha for easier care and protection during the harsh winter coming. Animals are butchered, the flesh salted or dried to provide the winters meat. Harvested grains, dried fruit, vegetables are tightly stored. As the Peith gives way to Ruis (the final month of the year) outside chores are finished, attention is shifted to the interior, especially the houses. The family is brought tightly together, except for those members who have wandered for fame and fortune. All is cleaned and refurbished; furnishings, cooking utensils, even the hearth and chimney are scoured and repaired as needed. Then as Nollaíg draws near, the cooking begins and the final decorating is begun. Oíche Nollaíg, the day (literally night) before, preparations come to an end. Now all is near ready. Groaning tables are laden with the feast which will last for days. Puncheons of Mead and Ale are tapped. Bright decorations add their cheery note. The beacon fire is lit at sunset to call the scattered ones and light the way of that last missing family member. Now the celebration of survival of one year and the anticipation of the next begins. Feasting, accompanied by music, dancing and storytelling last into the night. Those who have traveled from afar to set once more around the hearth midst kith and kin are honored and the generosity of the season is expressed in gift-giving. In those ancient times, festivals generally were celebrated over a five-day period. During such time, days were likely more devoted to out-of-door activities including physical activities including racing, and games of skill and strength. Night was more conducive to the less robust, but equally enjoyed music, singing, dancing and story-telling. Whatever the time, the mounds of food and puncheons were always inviting. It doesn’t really seem all that different, does it? This Nollaíg, consider our ancient tradition as you join with your family and celebrate the blessings of the year past and the promise of the year future. Though there is change, there is also comfort in the steadfastness of tradition. Enjoy, celebrate and Nollaíg mhaith chughat!
1. See the article The Days of the Sun. |
