Category Archives: Banned
Pronunciation: Djet m-aw rohz
Other names: Dzyed Maróz (Ukrainian), Did Moróz (Russian), Dédushka Moróz (Serbian), Deda Mraz (Bulgarian), Dyado Mraz (Slovenian), Dedek Mraz (Russian), Morozko (Russian), Grandfather Frost, King Frost, Father Frost, Ice King
Etymology: Grandfather Frost
Ah Santa Claus, Sinterklaas and Father Christmas…. That magical time of the year with Christmas and Yuletide celebrations. When we jump over to the Russian and Slavic celebrations for Winter, there is Ded Moroz or Grandfather Frost who will be bringing gifts.
Just who is Ded Moroz? Let’s see…
To start, Ded Moroz is described as an elderly looking man with a long, flowing white beard who wears a long red, blue or white fur coat and round fur hat and boots. He carries with him a long magical staff and rides along with an evergreen tree in a sled or troika pulled by three white horses.
Much like his American and other European counterparts, Ded Moroz is known for bringing presents to good children. Unlike Santa Claus who brings his gifts on December 25th or Sinterklaas who arrives on December 6th, Ded Moroz brings his gifts on New Year’s Eve.
Other little factoids about Ded Moroz include that his birthday is on November 18th, this coincides with when the first frost arrives on the ground in Veliky Ustyug, Russia. Many sources will also place Ded Moroz’s age at around 2,000 years old.
Ded Moroz appears to have a strong connection to Eastern Slavic Paganism before spreading out into Russian beliefs and culture. Here, Ded Moroz is the Wizard of Winter and a snow demon who personifies Russian winters.
In folklore, Ded Moroz is originally Morozko, a powerful blacksmith and hero known for freezing water to become frost. As a force of nature, Morozko isn’t necessarily evil, he is known to help those who show him proper respect and giving gifts, plus he can be devastating to those who are rude, disrespectful and otherwise mean-spirited.
Slightly different origins place Morozko as a god of frost and ice who’s married to the harsh, unforgiving Winter. As a deity, he could freeze people and the countryside in a moment’s notice. With the Russian Orthodox Church, there was an attempt to label Morozko as a demon. Later fairy tales would soften Morozko’s image to be an elderly old man who could be more benevolent and not quite as harsh.
You Called Him A Demon!
Before we freak out, the Slavic use of referring to entities as demons is very similar to the Greeks usage of the term daimon when referring to a spirit or a minor local deity, or force of nature. As more of the Slavic countries and Russia became Christianized, the term demon would take on more negative associations.
I should throw in at this point, a note that scholars and historians do have some disputes about the exact origins of Ded Moroz. He does appear to be derived from a Slavic deity of Winter and to be the personification of cold and frost.
I’ll touch on it more, further down; there was a period of religious prohibition during the Soviet era and the Russian Orthodox Church doesn’t seem to be settled on the nature and role that Ded Moroz has. He goes from scary demon to a figure that can now allow for some of the religious traditions to come back, even if they’re claimed to be pagan in origin.
However, myths and legends do evolve, grow and change. The very image of Ded Moroz that many people have, especially in Russia does come out of the Soviet era. Why ruin a good thing that people love?
Morozko (Grandfather Frost)
Or Old Man Winter
This is the main story and source for Ded Moroz and is also the origin for his granddaughter, Snegurochka (Snow Maiden). It is a Russian fairy tale first collected by Alexander Afanasyey for his Russian Fairy Tales collection and then is included in “The Yellow Fairy Book” compiled by Andrew Lang in 1894 as “The Story of King Frost.”
The story begins with a stepmother who dislikes her good-natured stepdaughter who is always good and kind and always having to hear about it. Of course, the stepmother loves her own daughter and dotes on her whim and desires.
As is the nature of these type of stories, the stepmother tells the father to send the stepdaughter away, so she didn’t have to see or hear her again. The man begs his wife to reconsider and she is unrelenting about getting rid of the stepdaughter. So, the man, the father takes his daughter out on their sled, out to the woods before giving the girl a kiss and abandoning her there.
Realizing her lot and fate, the sobbing girl sits down next to a tree. She isn’t sitting there long before she hears a crackling noise and looks up to see that King Frost is standing there.
In a stern voice, King Frost snaps out doesn’t the girl know who he is? He is King Frost, king of the red-noses.
The girl says “All hail” to King Frost and then she asks if he is here to take her.
King Frost asks if she is warm enough. The girl answers, saying she is warm enough despite the fact that she is shivering fiercely.
The King repeated his question, stepping closer and the girl insisted that she was still warm.
At this, King Frost takes pity on the poor girl and wraps her in furs to keep warm. He goes further with covering her in blankets and giving her gifts of gems and lastly, a sleigh pulled by six white horses.
In the morning, the stepmother tells the man that he should go out and retrieve his daughter’s body for burial. To the stepmother’s surprise and shock, the man returns with a chest filled with gems and his still-living daughter, more beautiful than before with the splendid furs and her silver and gold dress.
Wanting the same for her own daughter, the stepmother tells the man to take her daughter out to the same spot where the stepdaughter had been left. The man did as he was bid, taking the stepmother’s daughter out and leaving her there.
As soon as the man left, the daughter sulked as she sat down by a tree. Just as before, it wasn’t long until King Frost appeared.
Just as before, King Frost asked the daughter if she was warm. Unlike the stepdaughter who had been respectful with her words, the daughter was rude, calling him a blind fool, of course she was cold, her hands and feet are nearly frozen.
Angered by this girl’s words, King Frost snapped his fingers and froze the girl to death.
Of course, the stepmother expected her own daughter to return just as the stepdaughter had, loaded with wealth and finery. That clearly wasn’t what happened when the man went out to retrieve her and brought back only the daughter’s cold, lifeless body.
It just shows, it pays to always be polite and respectful as you never know who you’re talking to or dealing with.
Moroz – Red Nose
This is a poem connected to Ded Moroz written by Nikolai Nekrasov. The story found within this poem highlights a dark aspect to Ded Moroz’s character as it depicts him killing a peasant woman and orphaning her children.
Other darker aspects to Ded Moroz as a wizard of winter would have him kidnap children and he would only be willing to return them when parents offered him up gifts.
Within the Christian Orthodox Church, the character of Ded Moroz has changed over the years. Most notably during the 19th century with different plays featuring him. The two most notable plays are Aleksandr Ostrovsky’s Snegurochka and a similarly named play by Rimsky-Korsakov.
The Russian Revolution
1917 saw the Bolshevik Revolution. More forward a few years into the 1920’s with the formation of the Soviet Union and Government, we see that many Christmas traditions were discouraged as they were considered to be too religious in nature and materialistic. Especially Saint Nicholas, who had been Russia’s patron saint, his feast day of December 6th were done away with.
It doesn’t help that Ded Moroz was declared to be “an ally of the priest and kulak” as Russia tried to remove many religious elements. Other sources give the history that Ded Moroz was seen as too childish and not acceptable.
This isn’t just Christmas that got banned by the Soviet Government, this is a prohibition on any religious holidays, observances and celebrations.
Soviet Santa – An Alternative
Luckily a complete banning of the holiday spirits wouldn’t last long. I’m sure there are many children psychologists and just even psychologists in general who can extrapolate much better than I can about the importance of play, the use of imagination and human spirit. If you crush it completely, we’re going to have problems.
Seeing a need and importance for some type of holiday seasonal celebration, Ded Moroz would take on his more familiar image thanks in part to a letter written by Pavel Postyshey on December 28th of 1935. Pavel stated that the origins for the Christmas traditions pre-dated actual Christianity and that it would be beneficial to bring back these traditions for the sake of the children.
Now, instead of arriving on Christmas Day, Ded Moroz and Snegurochka would arrive on New Year’s or Novy God, bringing presents to leave under an evergreen tree. This change provided an alternative to the American Santa Claus and one seen as a secular celebration by the Soviet Union.
Letters To Ded Moroz
Much like how Santa Claus will receive letters from children, Ded Moroz will receive his share of letters from numerous children requesting gifts. Millions of letters over the years from all across Russia and around the world have been addressed to Ded Moroz.
Where Santa makes his home in the North Pole, Ded Moroz does hang his hat and call home?
To answer that, in 1998, it was declared that the town of Veliky Ustyug, in Vologda Oblast is Ded Moroz’s home. Since then, Veliky Ustyug has become a popular tourist destination for many Russians who travel to Veliky and visit. Ded Moroz’s lives in a log cabin out in the taiga forest near where three rivers meet.
Ded Moroz spends his summers reading letters from children all over the country in preparation for the New Year’s Tree on January 1st.
Ded Moroz’s Granddaughter
Snihurónka or the Snow Maiden is Ded Moroz’s granddaughter who often accompanies him. She is shown wearing a long silver-blue dress or robes and a fur-lined cap to keep warm.
Ded Moroz is often shown being accompanied by his granddaughter, Snihurónka. She’s noteworthy as numerous other, familiar Winter figures don’t have a female companion.
Holiday Twins & Counterparts
So, what are the difference between Santa Claus and Ded Moroz?
We know there are differences, after all, Santa Claus arrives Christmas Eve and Ded Moroz arrives on New Year’s; both bringing presents. Santa Claus classically dresses all in red, especially in America and Ded Moroz is known for dressing in not just red, he will also dress in blue or even white, much like how a Russian noble would be expected to dress. They certainly look like cultural syno-entities and cultural twins (given the history, that’s how Ded Moroz got his start.) Santa Claus is known for being short and rotund and Ded Moroz is tall and thin. Russian children will affectionately call Ded Moroz, “Ded Moroz the Red Nose.”
Other notable differences between the two is that Santa Claus will enter a home coming down the chimney and leaving his gifts in a stocking. Whereas, Ded Moroz will enter in through the front door and leave his gifts under the New Year’s Tree.
During the 1990’s, the character of Santa Claus began to make his way into the Russian Federation as more and more influences of Western culture made their way through the previous Soviet Union.
There have been efforts to show cultural goodwill by having Santa Claus (or his various counterparts) and Ded Moroz (sometimes his Belarus counterpart Dzied Maroz) has one-on-one meetings or friendly competitions.
December of 1997 saw the creation of ‘Christmas Without Borders” where Ded Moroz and Santa Claus met a bridge crossing the Narva River between Estonia and Russia. The whole point was to spread goodwill and increase cooperation between the two countries and neighboring border towns. I wasn’t able to determine if this started a new tradition and continued or if it just petered off after a few years.
The early 21st century saw a resurgence for the character of Ded Moroz and his granddaughter, Snegurochka where they arrive on New Year’s bringing gifts, often showing up at children’s parties. Much like Saint Nicholas who battles Krampus in some of the Germanic countries, Ded Moroz and Snegurochka will face off with Baba Yaga who wants to steal the presents.
Of course, there are a few will say that Ded Moroz is really Santa Claus’ grandfather. That works too given how long the two have been around and who’s mythologies are older.
Tracking Ded Moroz On His Nightly Runs
Where Santa has NORAD tracking his nightly flight, Ded Moroz has GLONASS tracking his run on New Year’s. This began in November of 2009 when the Russian Federation offered to compete with NORAD.
Alright! May the best Present-Giver win!
What’s In A Name – Regional Variations
With the dissolution of the Soviet Union, many of the countries that formed after sought to move away a Soviet heritage by reclaiming their own regional heritages and roots. This means that Ded Moroz and Snegurochka will frequently have a different, variant name or change altogether as each country seeks their ancient traditions or move forward to something different.
Armenia – Dzmer Pap, meaning “Grandfather Winter,” his granddaughter is known as Dzyunanushik, meaning “Snow Sweetie” or Snow Anush. They have been part of Armenia traditions for some 160 years since the Russo-Persian War. Both wear red, blue or white winter coats. They make an appearance for both Christmas and New Year’s with bringing gifts. Children are expected to sing songs or recite poems before getting their gifts.
Azerbaijan – Saxta Baba, meaning “Grandfather Frost,” his granddaughter is known as Qar Qizi meaning “Snow Girl.” Saxta Baba brings gifts during New Year’s. Qar Qizi isn’t usually seen.
Bashkir and Tatar – Qis Babay, which means “Winter Old Man.”
Belarus – Dzied Maroz, he replaced Sviatv Mikalai who was more local, but had been disapproved of due to being Christian. Dzied Maroz’ makes his home in the Bialowieza Forest.
Bulgaria – Dyado Koleda or Grandfather Koleda is often equated with Santa Claus and appears alongside Dyado Mraz or Grandfather Frost. Dyado Mraz was popular during the Communist rule but has since fallen by the wayside since 1989 as Dyado Koleda began to gain more popularity.
Kazakhstan and Kyrgyzstan – Ayaz Ata is the name for Ded Moroz.
Nenets – Yamal Iri, which means “Grandfather of Yamal.”
Poland – Poland didn’t have a version of Ded Moroz and during the communist era, there were efforts to try and introduce Dziadek Mróz as historically speaking, Communists didn’t want religion and view Saint Nicholas as being too religious in nature. It’s fairly obviously that Dziadek Mróz was meant to create a culture link and tie to Russia.
Romania – In 1948, a Communist party gained power and Christmas celebrations were done away with. Mos Cracium (Father Christmas) was replaced with Mos Gerila (Old Man Frosty), the Romanian name for Ded Moroz who would now bring gifts on December 31st for the New Years. Anyone paying attention, knows that New Year’s celebrations begin on December 30th, the Day of the Republic, when King Mihai I abdicated the throne in 1947.
Sakha Republic – Chys Khan, meaning “Master of Cold” and Khaarchana (Snow Maiden).
Slovenia – In this country, Ded Moroz’s name translates to Dedek Mraz. He is a slender man who wears a grey leather coat trimmed with fur inside and out and who wears round dormouse fur cap. This image of Dedek Mraz is based on pictures by Maksim Gaspari in 1952. Dedek Mraz’s home is located on Mount Triglay, the highest peak in both Slovenia and Yugoslavia. In the 1990’s when Communism ended, Miklavž (Saint Nicholas) who arrives on December 6th and Božicek (Christmas Man) who arrives on December 24th, Christmas Eve began making an appearance in Slovenia. Some Slovenian families in the 1940’s would have the Christkind (Jezušcek or “Little Jesus”) who brought gifts on Christmas Eve. It varies by family in regard to their political and religious views, current culture will show all three of Grandfather Frost, Saint Nicholas and Santa Claus as friends. The attributes of each will also get mixed with the others.
Tajikistan – Boboi Barfi, meaning “Grandfather Snow” and Snegurochka is known as Barfak, meaning “Snowball.” There was an effort briefly on December 11th of 2013 to do away with the state televised celebrations of Boboi Barfi, Barfak and the New Year’s. That lasted all of about a day and the next day, the televised broadcasting plans were back on.
Ukraine – With the current conflicts with Russia, as early as 2014, there have been efforts to replace Ded Moroz with Sviatyi Mykolai (Saint Nicholas) and well, Sviatyi Mykolai is more popular in Western Ukraine.
Yakut – Chys Khaan, meaning “Master of Cold.”
Yugoslavia – The socialist Yugoslavia that comprises Bosnia and Herzegovina, Croatia, Montenegro, North Macedonia, Serbia, and Slovenia, has a character by the name of Grandfather Frost. In Bosnian, this name is Djed Mraz or Djeda Mraz, in Croatian, this name is Djed Mraz, in Macedonian, the name is Dedo Mraz, the Serbian name is Deda Mraz and the Slovenian name is Dedek Mraz.
For a bit of a history lesson here, in Croatia, Djed Mraz was viewed as a communist figure and the character of Djed Božicnjak or Grandfather Christmas is introduced. It’s taken a while for Djed Božicnjak to replace Djed Mraz and then, not completely. After 1999, both Djed Mraz and Djed Božicnjak have become synonymous. Some families still have Djed Mraz arrive on New Year’s bringing gifts. Thanks to some historical Austrian influence in parts of Croatia, children will get gifts on December 6th brought by Sveti Nikola (Saint Nicholas) who is accompanied by Krampus. More religious families will have the baby Jesus (Isusek, Mali Isus or Kriskindl) who brings gifts on Christmas. Getting into some areas of Dalmatia, it is Sveta Lucija (Saint Lucy) who brings gifts.
Other Names: Jólasveinar, Yule Lads, Yuletide-Lads, Yulemen
These mischievous pranksters are the present bringers in Iceland, not Santa Claus. Not one Santa Claus, it’s thirteen! How exciting is that!
Though, the Yule Lads didn’t always start off so friendly. These lads used to work for their mother, Grýla to help her hunt down naughty children as well as wreak all sorts of havoc and mischief during the long, dark winter days. The oldest versions and stories of the Yule Lads come from East Iceland.
This is reportedly the home of the fierce some Grýla and the Yule Lads. It is a labyrinth field of lava in North Iceland.
Reykjavik – This is another place that the Yule Lads can be spotted around in December. This place serves more a tourist destination where there’s a game to find all the Yule Lads and visit the local Troll Garden to sit in Grýla’s cauldron.
The descriptions of the Yule Lads have varied over time. In their pre-Christmas descriptions, they are troll-like beings who have no torsos.
Later, when they became more associated with Christmas, the Yule Lads would dress much like the American and European Santa in all red garments. Another push was made to have the Yule Lads dress in a more traditional medieval Icelandic garments in an effort to push away from the often overly commercialized versions of Santa and Christmas that are seen.
Grýla – The infamous Icelandic Christmas Ogress or Trolless is the mother of the Yule Lads, it would explain so much of their behavior. Grýla is known for eating misbehaving children and goes out in search of them at Christmas time.
Leppalúði – He is Grýla’s current husband and the father of the Yule Lads. Leppalúði is known for being very lazy. He lives in their cave found in the Dimmuborgir lava fields. Aside from the Yule Lads, Grýla and Leppalúði also have twenty other children.
Leppalúði had an affair with a girl by the name of Lúpa while Grýla was very ill and bedridden for an entire year. The girl, Lúpa was to play nurse to Grýla while she was sick. It’s no small wonder then, that when Grýla finds out that Leppalúði and Lúpa had an affair, resulting in a son by the name of Skröggur, that the trolless would become enraged and drive the girl and her son off from the cave.
The last children Grýla had with Leppalúði, when she was 50 years old, were twins. The twins died very young, still needing a crib.
Dark Winter Spirits
This ties into why Grýla is said to have so many children. As it concerns the Yule Lads, in the beginning their number varied wildly. The Yule Lads and their mother, Grýla in their pre-Christmas traditions, represented the dark, dangerous and capricious spirits of Winter. This time of the year, the weather is colder, the nights longer and it’s just more treacherous to go out into the wilderness if one is not prepared or wary.
Jól – The midwinter holiday that predates the modern Christmas, marks a time of people gathering together to feast and celebrate family both living and deceased. This older holiday is generally darker as elves, trolls and other mystical creatures that inhabit the Icelandic countryside are also out and would sometimes come to visit homes and farms, often as masked figures.
The Yule Lads at this time were portrayed as being trolls with no torso who would come down to the various villages and towns to cause havoc and chaos with their pranks or to outright carry off naughty children to their mother to feast on. The Yule Lads were just some of the many dangerous, unpredictable spirits and supernatural entities that wandered the countryside during winter.
Christianity – This religion was introduced to Iceland around 1000 C.E. after the King of Norway made a decree that everyone should convert to Christianity and sent out missionaries to the island nation. As with many ancient customs and traditions, the people weren’t that ready and willing to give up all their beliefs. As the Icelandic traditions and those of the introduced Christianity began to merge, one of the many points of note was a change to the calendar that shifted from the old Julian Calendar to the Gregorian Calendar.
Sometime during the 1500’s and up to the 1700’s, the Julian Calendar was beginning to fall out of step and the celebration of the Winter Solstice was occurring on December 13th. As more European countries made the shift to the Gregorian Calendar, it placed the Winter Solstice back to the 21st. The change of calendars also so some 13 to 14 days getting removed.
For Iceland, many people didn’t like this and still wanted to celebrate December 13th as the Winter Solstice or Jól. To have the two traditions Iceland and Christianity merge more easily, the thirteen days of Christmas with the Yule Lads coming to visit began to form, starting from the eve of December 12th and stretching out all the way to the 25th and beyond to January 6th with Epiphany as the Yule Lads come visiting and then depart, back up to the mountains.
In the 16th century, a law was put into place that: “All disorderly and scandalous entertainment at Christmas and other times and Shrovetide revels are strongly forbidden on pain of serious punishment.” Parents still used the stories of Grýla and the Yule Lads coming to carry away naughty children during Wintertime and at Christmas. Things got so bad that in 1746, parents were forbidden and banned from using these stories to scare their children. It’s shortly after this, that the imagery of the Yule Lads would begin to further change.
Huldufólk – According to folklorist, Skarphéðinsson, the Yule Lads are the Huldufólk or the hidden people who live in Iceland right along humans, just another dimension that can’t be seen.
If you go for the Christian connection to religion and folktales, the Huldufólk were the dirty, strange and unusual children of Eve that she hid from God. When they were discovered, these children were sent to another world or dimension. Other ideas are that the Huldufólk are actually Fallen Angels.
Once the Yule Lads began to be associated with the celebration of Christmas, their image softened so that instead of being more malicious troll spirits that cause havoc and chaos, they became more benevolent. They’re still pranksters and the imagery saw them become more humanized to be half-troll figures.
The Thirteen Days Of Christmas – Yes, instead of one day of presents, children in Iceland get eight thirteen crazy nights!
The Yule Lads arrive during the thirteen days of Christmas, coming one at a time. Once December 25th comes, the Yule Lads depart back to their mountain home in the order that they arrived until the last day of January 6th, Epiphany.
Borrowing from Dutch tradition, children place a shoe out on their window sills during the thirteen nights of Christmas leading up to Christmas Day. In the hopes of receiving a gift or treat, children leave out small snacks for the Yule Lads such as laufabrauð (“leaf bread”), this is a thin, crisp flatbread. If a child has been good, they will receive a present or treat in their shoe. If a child has been particularly naughty, they will receive a rotten potato in their shoe.
If you ask me, that’s much better than getting carted away to their mother, Grýla to be eaten.
The Thirteen Yule Lads
The number of Yule Lads has varied over the years with as many as 82 and in more recent times with the 20th century, that number settled on there being thirteen. As the stories go, the Yule Lads live up in the mountains and come down in December during the Thirteen Days of Christmas. As there are thirteen of these lads, the various names they possess also speak of their particular quirk, feature or talent they have.
Jólasveinarnir – The Yule Lads Poem was written by the poet, Jóhannes úr Kötlum in 1932, this poem is still a popular piece recited each year in many homes and schools during December. This poem is where the Thirteen Yule Lads were made cannon for Iceland’s Christmas Tradition. The English translation of the poem is done by Hallberg Hallmundsson.
The sections below in italics are Kötlum’s poem in English.
Stekkjastaur – Sheep-Cote Clod (Or Stiff Legs)
Arrives: 12 December
Leaves: 25 December
The first of them was Sheep-Cote Clod.
He came stiff as wood,
to prey upon the farmer’s sheep
as far as he could.
He wished to suck the ewes,
but it was no accident
he couldn’t; he had stiff knees
– not too convenient.
Giljagaur – Gully Gawk
Arrives: 13 December
Leaves: 26 December
The second was Gully Gawk,
gray his head and mien.
He snuck into the cow barn
from his craggy ravine.
Hiding in the stalls,
he would steal the milk, while
the milkmaid gave the cowherd
a meaningful smile.
Stúfur – Stubby
Arrives: 14 December
Leaves: 27 December
Stubby was the third called,
a stunted little man,
who watched for every chance
to whisk off a pan.
And scurrying away with it,
he scraped off the bits
that stuck to the bottom
and brims – his favorites.
Þvörusleikir – Spoon-Licker
Arrives: 15 December
Leaves: 28 December
The fourth was Spoon Licker;
like spindle he was thin.
He felt himself in clover
when the cook wasn’t in.
Then stepping up, he grappled
the stirring spoon with glee,
holding it with both hands
for it was slippery.
Pottaskefill – Pot-Scraper
Arrives: 16 December
Leaves: 29 December
Pot Scraper, the fifth one,
was a funny sort of chap.
When kids were given scrapings,
he’d come to the door and tap.
And they would rush to see
if there really was a guest.
Then he hurried to the pot
and had a scraping fest.
Askasleikir – Bowl-Licker
Arrives: 17 December
Leaves: 30 December
Bowl Licker, the sixth one,
was shockingly ill bred.
From underneath the bedsteads
he stuck his ugly head.
And when the bowls were left
to be licked by dog or cat,
he snatched them for himself
– he was sure good at that!
As a side note, askur is a type of dish that Icelanders would eat from and keep under the bed as a means of storing it.
Hurðaskellir – Door-Slammer
Arrives: 18 December
Leaves: 31 December
The seventh was Door Slammer,
a sorry, vulgar chap:
When people in the twilight
would take a little nap,
he was happy as a lark
with the havoc he could wreak,
slamming doors and hearing
the hinges on them squeak.
Skyrgámur – Skyr-Gobbler
Arrives: 19 December
Leaves: 1 January
Skyr Gobbler, the eighth,
was an awful stupid bloke.
He lambasted the skyr tub
till the lid on it broke.
Then he stood there gobbling
– his greed was well known –
until, about to burst,
he would bleat, howl and groan.
Skyr is a type of yogurt found in Iceland.
Bjúgnakrækir – Sausage Swiper
Arrives: 20 December
Leaves: 2 January
The ninth was Sausage Swiper,
a shifty pilferer.
He climbed up to the rafters
and raided food from there.
Sitting on a crossbeam
in soot and in smoke,
he fed himself on sausage
fit for gentlefolk.
Gluggagægir – Window-Peeper
Arrives: 21 December
Leaves: 3 January
The tenth was Window Peeper,
a weird little twit,
who stepped up to the window
and stole a peek through it.
And whatever was inside
to which his eye was drawn,
he most likely attempted
to take later on.
Gáttaþefur – Doorway Sniffer
Arrives: 22 December
Leaves: 4 January
Eleventh was Door Sniffer,
a doltish lad and gross.
He never got a cold, yet had
a huge, sensitive nose.
He caught the scent of lace bread
while leagues away still
and ran toward it weightless
as wind over dale and hill.
Ketkrókur – Meat-Hook
Arrives: 23 December
Leaves: 5 January
Meat Hook, the twelfth one,
his talent would display
as soon as he arrived
on Saint Thorlak’s Day.
He snagged himself a morsel
of meat of any sort,
although his hook at times was
a tiny bit short.
I’m a told a favorite meat is lamb. The 23rd is also St. Thorlak’s Day, the patron saint of Iceland.
Kertasníkir – Candle Beggar (Or Candle Stealer)
Arrives: 24 December
Leaves: 6 January
The thirteenth was Candle Beggar
– ‘twas cold, I believe,
if he was not the last
of the lot on Christmas Eve.
He trailed after the little ones
who, like happy sprites,
ran about the farm with
their fine tallow lights.
Candles at this time, were once made of tallow and thus edible. It is little wonder that Candle Beggar is often the most favorite of the Yule Lads and seen as being the most generous as he comes on the last day just before Christmas. Some children will leave a candle out for Kertasnikir next to their shoe.
Lost Yule Lads & Lasses
More recent times sees the Yule Lads numbering as thirteen in all. This wasn’t always so and there were a few others, that were once part of their number.
Flórsleikir – His name translates as “dung channel licker.” Luckily this has something to do with the channel in the cowshed.
Flotsokka – One of two sisters who would place a piece of fat on a half-knitted sock or stuff a piece of fat up her nose. Eww!?!
Flotnös – The second of two sisters who would place a piece of fat on a half-knitted sock or stuff a piece of fat up her nose. Eww!?!
Lampshadow – He would go and put out all of the lights.
Litlipungur – His name translates to mean “small balls”. What he did, I’m not sure I want to know.
Lungnaslettir – Or Lung Flapper, he gets his name from his penchant for walking around with a set of still wet sheep lungs and hitting anyone who gets in his way.
Smoke Gulper – He would sit on the roof and swallow the smoke coming from the chimney.
Bunch of weirdos.
Attis & Cybele
This story is one of the major myths involving Cybele and they often include her relationship with Attis, a youthful consort to the goddess. Attis is noted too as being the name of a Phrygian deity. Further, Attis doesn’t become a part of the myth with Cybele until the Roman poet Catullus references him with Cybele as Magna Mater and as the name of the head priest for the Galli. Additionally, pine cones are used as symbols of Attis’ death and rebirth.
Attis – As a Phrygian deity, Attis is the god of vegetation, his death and resurrection is symbolic of the death and rebirth of vegetation and the harvest with each winter and spring. The name Attis in Phyrgia was a common name and one used for priests. In the myths linking Attis with Cybele as her consort; wherever Cybele’s worship spread, Attis’ worship went as well.
Imagery portraying Attis has been found at a number of Greek sites. Whenever Attis is shown with Cybele, he is shown as a younger, lesser deity to her. He is possibly even one of her priestly attendants. During the mid-2nd century B.C.E., various letters from the king of Pergamum to Cybele’s shrine in Pessinos all address the chief priest as “Attis.” So deity or priest tends to be a matter of personal interpretation with the myths of Attis.
Attis was Cybele’s young lover who had devoted himself to the goddess. He had a made a promise that he would always be faithful. As fate would have it, Attis in time fell in love with a nymph by the name of Sagaritis (or Sagaris) and they decided to marry. When Cybele learned of this marriage, she burst in on the marriage ceremony, inflicting Attis with madness and sending the other guests into a panic.
In his maddened state, Attis fled for the mountains. There, he stopped under a pine tree and proceeded to mutilate himself to the point of castrating himself and bleeding to death there beneath the pine tree.
When Cybele found her lover, the young Attis dead, she mourned her actions and deeply regretted them. She pleaded with the god Jupiter to restore Attis to life. Jupiter vowed that that pine tree would remain sacred and like the tree, Attis would live again. The blood that Attis shed is said to have become the first violets.
In the versions of the myths where Maeon is Cybele’s father – Maeon kills Attis, the baby whom he sires after committing incest with his daughter. Cybele manages, in this myth to restore Attis back to life.
Pausanias’ Version – Another story of Attis, this time with Agdistis as another name for Cybele follows much of the same story as previously mentioned. Only now, when the baby, Attis is born, he is left exposed and a ram comes, standing guard over the child. As the baby grew, his beauty became ever more apparent as more than human. Agdistis saw Attis and fell in love with him.
When Attis finally came of age, he was sent to Pessinos, a city in Phrygia to wed the King’s daughter. After the marriage ceremony was completed, Agdistis appeared, causing Attis, driving him mad in her jealously to the point of cutting off his own genitals. The madness was such, it effected other nearby, that even the king cut off his own genitals.
Shocked, Agdistis sought amends for what she had done and begged Zeus to restore Attis to life so that he would be reborn.
Ovid’s Version – In this one, Attis had fallen in love with Cybele who wanted to keep the boy at her shrine as a guardian. She commanded Attis to always be a boy. Attis declared in kind that if he lied, let the lover he cheated be his last.
As happens with these kinds of stories, Attis does cheat with the Nymph Sagaritis (or Sagaris). Her tree is cut down by Cybele, killing her the Nymph. Attis in response goes mad and hallucinates that the roof to his bedroom is collapsing on him. Attis runs towards Mount Dindymus where he calls out for Cybele to save him.
Hacking away at his own body with a sharp stone, Attis continues to cry out to Cybele that she take his blood as punishment and cuts off his genitals as that is what has caused him to cheat on Cybele.
Ultimately, this story of Attis’ self-mutilation and castration is the basis for the Galli, Cybele’s priest to castrate themselves as a show of devotion to the goddess.
Cybele & Dionysus
Similar to the story of Attis & Cybele, is the story of Dionysus & Cybele. The earliest reference to this myth in Greek mythos is around the 1st century B.C.E. in Apollodorus’ Bibliotheca.
Like Attis, Cybele also cures Dionysus of his madness. Considering she’s the one who caused Attis’ madness, I would hope she would cure it too.
Both Dionysus’ and Cybele’s cult shared many similarities. As foreign deities worshiped among the Greeks, both gods would arrive in chariots drawn by large exotic cats. Dionysus would come in his chariot pulled by tigers whereas Cybele’s chariot was drawn by lions. Both deities would be accompanied to the fanfare of wild, raucous music and a parade of exotic foreigners and lower class citizens of Greek society.
For the Hellenic Greeks, these two gods held wild temperaments that didn’t sit well with many affluent Greeks and were thus, warily worshiped.
Due to the similarities of both Dionysus’ and Cybele’s cults, in Athens, by the end of the 1st century B.C.E., the two cults were often combined.
Cybele & Sabazios
Sabazios is the Phrygian version to the Greek Dionysus. Under Greek influence, the name Sabazios is often used as an epithet for Dionysus and the two’s myths have become very intertwined.
Further Greek influences have Cybele equated with Rhea. By Phrygian traditions, Cybele is the mother of Sabazios. When Cybele is equated with Rhea, she is the nurse-maid and tutor to a young Dionysus after his mother Hera rejects him.
Orgia – It is thought that the Orgia, the Orgiastic cult of Dionysos-Sabazios may have originated with Cybele. When Sabazios had been wandering in his madness, he made his way to Cybele in Phrygia where she purified him and taught him the initiation rite for the Orgia. Sabazios is to have received his thyrsus and panther-drawn chariot while he went throughout all of Thrace to spread the Orgia. The Orgia certainly seems to have become associated with the celebrations of Cybele as the Great Mother or Mountain Mother in the writings of Strabo or as Euripides makes mention of in his play Bacchae.
As Nurse-Maid – In a story very similar to Dionysus’ being rejected by his mother Hera, it is Cybele, identified as Rhea and Grandmother to Dionysus who takes up the infant to care for him much like she did her own son Zeus. The god Hermes, tells Cybele how Dionysus will become a god later when he’s grown to manhood. Cybele’s priests the Korybantes use their loud drumming and chanting to drown out the cries of the infant in order to prevent Hera’s wrath from finding him to finish what she had started with trying to kill Dionysus when she cast him out. The story of Dionysus’ youth with Cybele continues with him grabbing lions for the Mother Goddess to hitch up to her chariots and later acquiring a lion-drawn chariot of his own.
Atalanta & Hippomenes
These two were turned into lions in myth by either Cybele or Zeus as punishment for having sex with one of their temples. The Greeks believed that lions were not able to mate with other lions. Another version of the story will have Aphrodite turn them into lions when they forgot to give her proper tribute or offerings.
Cybele was also especially noted for being a bee goddess.
Mother Of The Mountain – Goddess Of Mountains And Fortresses
As a goddess of mountains, cities and forts, Cybele’s crown was seen to take the form of a city wall, showing her role as a guardian and protector of Anatolian cities.
There is an inscription of “Matar Kubileya” found at a Phrygian rock shrine dating from the 6th century B.C.E. It is often translated to: “Mother of the Mountain.” It is a name that is consistent with Cybele and a number of other tutelary goddess who are all seen as “mother” and connected to a specific Anatolian mountain or other locations. In this sense, Cybele is seen as a goddess born from stone.
Cybele’s connection and association with hawks, lions and the mountainous regions of Anatolia show her role as a mother of the land in its wild, uninhabited state. She holds the power to rule, moderate or soften the unbridled power and ferocity of nature and to reign it in for the use of civilization.
Idaea – Mountain Goddess & Nymph
Cybele is often connected with Mount Ida in Anatolia where there is an ancient site of worship. Idaea is the name of the local mountain goddess or nymph who resided here. Where many goddess get absorbed into each, the name of one deity, Idaea in this case will become an epithet to the more well-known deity.
Goddess Of Nature And Fertility
As an ancient fertility goddess, Cybele’s worship is believed to have covered from Anatolia to Greece during the Archaic period, roughly 800 to 500 B.C.E and then into the Hellenistic era of 300 to 50 B.C.E.
Lions and sometimes leopards were shown to either side of Cybele to depict her strength.
Cybele is typically seen as a guardian and protector over all of a nature and a goddess of unbridled sex.
Along with Artemis, Cybele is seen as the “Great Huntress” and patron goddess and protector of the Amazons.
Magna Mātēr – The Great Mother
The Romans revered and knew Cyble as Magna Mātēr or the Great Mother, Rome’s protector. They also knew her as Magna Mātēr deorum Idaea, the great Idaean mother of the gods. It is a similar title to the Greek title for Cybele of Mētēr Theon Idaia, Mother of the Gods from Mount Ida. In the early 5th century B.C.E., she was known as Kubelē. In Pindar, she was known as “Mistress Cybele the Mother.” Cybele’s worship among the Greeks saw her easily identified and equated with the Minoan-Greek Goddess Rhea and the grain-goddess Demeter.
As Magna Mātēr, Cybele was symbolized by a throne and lions. She held a frame drum. A bowl used for scrying. A burning torch was also used to symbolize her bull-god husband Attis in his resurrection. For some like Lucretius, Magna Mater represented the world order. Her imagery hold overhead represented the Earth, thought to “hang in the air.” As the mother of all, the lions pulling her chariot represent the offspring’s duty of parental obedience. Magna Mater is seen as un-created and separate from and independent of all of her creations.
Under Imperial Rome, Magna Mater represented Imperial order and Rome’s religious authority throughout its empire. Emperor Augustus, like many of Rome’s leading families, claimed Trojan ancestry and a connection to Magna Mater. His spouse, empress Livia was seen as the earthly equivalent and representation of Magna Mater. Statuary of Magna Mater has Livia’s likeness.
While there are not a lot of documents or myths that survive regarding Cybele, it has been suggested that her Phrygian name of Mātēr indicated a role as a mediator between the boundaries of the known and the unknown, the civilized world and the untamed wilds, the living and the dead. The Imperial Magna Mater protected Rome’s cities and its agriculture. Ovid mentions how barren the earth was before Magna Mater’s arrival. The stories and legend of Magna Mater’s arrival to Rome are used to promote and exemplify its principles and Trojan ancestry.
Megalesia – Festival To Magna Mātēr
Also known as the Megalensia or Megalenses Ludi; under the Roman calendar, Cybele’s Spring festival of Megalesia was celebrated from April 4th to April 10th, a period of six days. This festival celebrated Cybele’s arrival in Rome along with the death and resurrection of her consort, Attis. This festival and the whole month of April were celebrated with an air of rejoicing and lavish feasts.
Exactly how the festival was celebrated is uncertain. What is known is that there were many religiously themed plays, games and activities. There are descriptions of mummery, war dancers wielding shields and knives and a lot of drumming and flute playing. As to the games, slaves were not allowed to participate. On the first day of Megalesia, there would be a feast held. These feasts were known for being very lavish and the Roman Senate passed a law limiting the amount that could be spent on these feasts. On April 10th, Cybele’s image would be publicly paraded to the Circus Maximus, chariot races would be held in her honor. A statue dedicated to Magna Mater with her seat on a lion’s back stood at the side of the race track barrier line.
Hilaria – Holy Week
In addition to the Megalesia festival, there is also a week-long festival known as Holy Week that starts from March 15th, also known as the Ides of March. That really gives a new meaning to Shakespeare’s Julius Caesar when he’s told to beware the Ides of March. The entire festival is meant to have an air of celebration for the arrival of Spring and the Vernal Equinox.
The festival itself seems to have been established by Claudius as a means of claiming and honoring Trojan ancestry. As a result, the festival very likely grew and expanded over time as a celebration for the death and resurrection of Attis.
The Reed Entered – Also known as Canna Intrat, from the 15th to the end of the month, there is festival for Cybele and Attis that starts on the 15th or Ides, with Attis’ birth and his being left along the reed bank of the Sangarius river in Phrygia before either shepherds or Cybele find him. People known as Cannophores will carry away the reeds. During this time, there is a nine-day period of abstinence from eating bread, fish, pomegranates, pork, quinces and likely wine. Only milk was allowed to be drunk during this period.
The Tree Enters – Also known as Arbor Intrat, March 22nd marks the date of Attis’ death under a pine tree. It is observed. People known as Dendrophores or “Tree Bearers,” after sacrificing a ram, will cut down a tree and carry it to Magna Mater’s temple for a mourning period of three days.
Tubilustrium – March 23rd, this is an old, archaic holiday for the Roman god Mars. The tree has now been laid to rest in Magna Mater’s temple. Mars’ priest, the Salii will do a traditional beating of their shields accompanied by trumpets and other loud music from the Corybantes. Overall, this is a day of mourning.
The Day of Blood – Also known as Sanguis, Sanguem or Dies Sanguinis March 24th. The rites can only be described as frenzied as mourners and devotees whip or scourge themselves in order to sprinkle the alters and Attis’ effigy with their blood. Some of the rites involve castration and the tree is buried, symbolizing Attis’ placing within his tomb. This day was also to honor Bellona, a war goddess. Her priests were known as the Bellonarii and practiced mutilation along with using hallucinogenic plants.
The Day of Joy – Also known as Hilaria, on the Roman Calendar this marks the Vernal Equinox. It takes place on March 25th and celebrates Attis’ resurrection. It must be noted that is a day of celebration and not the previous mournful tones and rites. I’m also not the only one to have noted a similarity to the Christian association of Jesus’ resurrection.
Day of Rest – Also known as Requietio, March 26th. What can we say? Partying is hard work.
The Washing – Also known as Lavatio, March 27th. This is when Cybele’s sacred stone, the Pessinos’ black meteor is taken from the Palatine temple to the Porta Capena along a stream called Almo. This stream is a tributary to the Tiber river. Here, the stone would be bathed by a priest. The return trip back to the temple would be conducted by torchlight. It’s noted by Ovid as being an innovation by Augustus.
Initium Caiani – March 28th. This particular part of the festival is found on the Calendar of Philocalus. It is likely an initiation ceremony that was held at the Vatican sanctuary for the mysteries of Magna Mater and Attis.
Pine cones are symbols of Cybele and the related myth of Attis. They are believed to have been worn by Cybele’s priests and followers as one of her symbols. As a protective symbol, a pine cone would be affixed to the top of a pole and placed out in vineyards to protect the crops. Pine cones would also be placed at the entrances to homes, gates and other entrances.
A type of hand drum or tambourine, the tympanon was used by the Greeks to denote worship in a foreign cult or religion. Of the foreign deities the Greek adopted, only Cybele is ever shown holding the tympanon. On the cuirass of Ceasar Augustus’ Prima Porta statue, Cybele’s tympanon is shown lying at the goddess Tellus’ feet.
The Trojan War
Among the Romans, Cybele was rewritten to be a Trojan goddess and thus making her an ancestral goddess through the Trojan prince Aeneas.
The Trojan War was a major and significant war among the Greeks. Many deities got themselves involved. Cybele was one of many such gods to do so. When Prince Aeneas was attacked by Turnus, leading the Rutulians, Cybele prevented Turnus from setting fire to the Trojan fleet by turning all of the ships into nymphs.
Virgil’s Aeneid – As Berecyntian Cybele, she is the mother of Jupiter and the protector of prince Aeneas. Cybele gave the Trojans her sacred tree to use for building their ships. Cybele then pleaded with Jupiter to make the resulting ships indestructible. Aeneas and his men are able to flee Troy, heading for Italy, where Rome would be founded. Once the they arrived in Italy, the ships all turned into sea nymphs or Oceanids.
Yes, you read that correctly. During the early Roman Imperial era, the poet Manilius introduces Cybele into classic Greco-Roman zodiac. It upsets the balance as there’s already twelve zodiac houses represented by a corresponding constellation. Each of which is ruled by a different deity, the Twelve Olympians in Greek and the Di Consentes in Rome. Manilius places Cybele as a co-ruler with Jupiter over Leo the Lion, which is noted for being in direct opposition to Juno who rules Aquarius.
Some modern scholars have taken note of how, as Leo rises over the horizon, that Taurus the Bull sets. Symbolically, this is seen as the lion dominating or defeating the bull. The idea then gets put forth that the celebrations of Megalensia includes this symbolism with lions attacking bulls. As a Spring festival, the date for the celebration of Megalensia is around April 12th when farmers would dig in their vineyards to break up the soil and sow their crops. This would also be when farmers would castrate their cattle and other livestock.
It has been suggested by some scholars that Cybele’s name can be traced to that of Kubaba, a deified queen who ruled during the Kish Dynasty of Sumer. Kubaba was worshipped at Carchemish and would later be Hellenized to the name of Kybebe. Kubaba was also known to the Hittites and Hurrians in the region. There isn’t enough etymological evidence to support this. However the names Kubaba and Matar do seem to have become closely associated. Such as the genital mutilations that are found both within Cybele’s and Kybebe’s cults. Much like many other localized mountain goddesses in Anatolia, who are called “mother” and among many who would become identified with Cybele.
Christianity And The Book Of Revelation
Of interest, is that the author of the Book of Revelations, identified by modern scholars as John of Patmos is likely to have been referring to Cybele when he mentions “the mother of harlots who rides the Beast.”
Christianity – Kept to a nutshell, the early Christians, once Christianity became the state religion of Rome, began to view and regard Cybele’s cult as evil, even demonic. Under Emperor Valentinian II in the 4th century C.E., he officially banned the worship of Cybele and the goddess followers and devotees fell under a lot of hate and persecution. Under the rule of Justinian, objects of worship for Cybele and her temples were destroyed and eventually by the 6th century C.E., Cybele’s cult seems to have vanished.
It has been noted by others how the Basilica of the Vatican is apparently the same exact spot for where Cybele’s Temple once stood and that Christians celebrate the death and resurrection of Jesus Christ in the same place where Attis was once worshiped. Some will even go so far as to suggest that revering the Virgin Mary is merely another aspect of worshiping Cybele and many other ancient Mother Goddesses.
Montanism – Christianity – Also known as New Prophecy – Now I do find it fascinating that around 100 C.E. a former Galli priest of Cybele by the name of Montanus formed a Christian sect that worked to oppose Pauline Christianity.
In Pauline Christianity, those who followed the teachings of the Apostle Paul, it held a major influence into the formation of Christianity in terms of scriptural interpretations, cannon and dogma.
Montanus’ sect was considered very heretical to the Catholic Church and would eventually see all of its followers excommunicated.
In brief, Montanus believed himself to be a prophet of god and that women could also be bishops and presbyters. Where much of early Christian theology diminished the power and presence of women within religion, Montanus’ sought to keep it.
It’s also interesting to note a rather prominent example of a Pagan religion that Christianity and former followers of other religions attempting to adopt and add in their beliefs. Like Montanus equating Jesus with Attis and the celebrating of Easter with the resurrection of Jesus during Holy Week, the days between Good Friday and Easter is also the same period that Hilaria, observing and celebrating Attis’ resurrection was held.
Rhea – Greek Goddess
Just as Cybele is the Great Mother of the Roman Pantheon, Rhea, her Grecian counterpart is the Great Mother of the Greek Pantheon of Gods. Thanks greatly to the influence of the Romans, many people will identify and equate Cybele with Rhea.
The Romans were famous for subsuming many deities in their conquest across Europe, particularly the Mediterranean area, and identifying their gods with those of a conquered culture. The most famous being the Greeks, where many deities were renamed to those of Roman gods. Prominent examples like Zeus and Jupiter, Hera and Juno, Ares and Mars and so on down the line.
With the Hellenization of Latin literature, many Greek writers and even Roman writers rewrote and intertwined the myths of these two deities so that would virtually become one and the same. As the centuries have passed, the tradition of accepting both of these goddesses as one and the same has become generally accepted. Just that there are still some differences that separate the two.
Rhea’s best known story is with the birth of the Olympian gods. Cronus fearing that a son of his would kill him and take over, devoured all of his children as they were born. Rhea managed to rescue her youngest son, Zeus by tricking Cronus into swallowing a rock. She hid Zeus in the Dictean Cave in Crete. Zeus, after growing up, succeeded at overthrowing Cronus and rescuing his siblings.
Like Cybele, Rhea can help in easing the pain of childbirth and soothe the pain and difficulties that come with menstruation.
Demeter – Greek Goddess
The Greeks are who make the connection and equate Cybele with Demeter and Rhea, seeing in her a Mother Goddess. While Cybele does have her origins in Phrygian worship, when the Greeks encountered her, they just saw another deity like their own, just under a different name. Yes, all three are a Mother Goddess and Goddess of the Earth, you can see why the Greeks would equate all three together.
The Romans are clearer in acknowledging more clearly the genealogy of the Greek pantheon and equating Cybele whom they readily adopted as their own with Rhea and then equating Demeter with Ceres, a Roman Harvest goddess.
Antaea – This name and epitaph is one that is applied equally to Cybele, Demeter and Rhea by the Greeks. The meaning of the name is unclear, though it does denote a name for a goddess whom people could approach in prayer.