Today is Mid winters day or the Winter Solstice.
History and cultural significance
The solstice itself may have been a special moment of the annual cycle of the year even during neolithic times. Astronomical events, which during ancient times controlled the mating of animals, sowing of crops and metering of winter reserves between harvests, show how various cultural mythologies and traditions have arisen. This is attested by physical remains in the layouts of late Neolithic and Bronze Age archaeological sites, such as Stonehenge in Britain and Newgrange in Ireland. The primary axes of both of these monuments seem to have been carefully aligned on a sight-line pointing to the winter solstice sunrise (Newgrange) and the winter solstice sunset (Stonehenge). Significant in respect of Stonehenge is the fact that the Great Trilithon was erected outwards from the centre of the monument, i.e., its smooth flat face was turned towards the midwinter Sun.
The winter solstice may have been immensely important because communities were not certain of living through the winter, and had to be prepared during the previous nine months. Starvation was common during the first months of the winter, January to April (northern hemisphere) or July to October (southern hemisphere), also known as “the famine months”. In temperate climates, the midwinter festival was the last feast celebration, before deep winter began. Most cattle were slaughtered so they would not have to be fed during the winter, so it was almost the only time of year when a supply of fresh meat was available. The majority of wine and beer made during the year was finally fermented and ready for drinking at this time. The concentration of the observances were not always on the day commencing at midnight or at dawn, but the beginning of the pre-Romanized day, which falls on the previous eve.
Since the event is seen as the reversal of the Sun’s ebbing presence in the sky, concepts of the birth or rebirth of sun gods have been common and, in cultures using winter solstice based cyclic calendars, the year as reborn has been celebrated with regard to life-death-rebirth deities or new beginnings such as Hogmanay’s redding, a New Year cleaning tradition. Also reversal is yet another usual theme as in Saturnalia’s slave and master reversals.
CAILLEACH BHEUR : The Celtic Goddess of winter
CAILLEACH BHEUR : Scottish, Irish, Manx, Great Goddess in her Destroyer aspect; called “Veiled One”. Another name is Scota, from which Scotland comes. In parts of Britain she is the Goddess of Winter. She was an ancient Goddess of the pre-Celtic peoples of Ireland. She controlled the seasons and the weather; and was the goddess of earth and sky, moon and sun.
Saturn (Roman): Every December, the Romans threw a week-long celebration of debauchery and fun, called Saturnalia in honor of their agricultural god, Saturn. Roles were reversed, and slaves became the masters, at least temporarily. This is where the tradition of the Lord of Misrule originated
Alcyone (Greek): Alcyone is the Kingfisher goddess. She nests every winter for two weeks, and while she does, the wild seas become calm and peaceful.
Ameratasu (Japan): In feudal Japan, worshipers celebrated the return of Ameratasu, the sun goddess, who slept in a cold, remote cave. When the other gods woke her with a loud celebration, she looked out of the cave and saw an image of herself in a mirror. The other gods convinced her to emerge from her seclusion and return sunlight to the universe.
Baldur (Norse): Baldur is associated with the legend of the mistletoe. His mother, Frigga, honored Baldur and asked all of nature to promise not to harm him. Unfortunately, in her haste, Frigga overlooked the mistletoe plant, so Loki – the resident trickster – took advantage of the opportunity and fooled Baldur’s blind twin, Hodr, into killing him with a spear made of mistletoe. Baldur was later restored to life.
Bona Dea (Roman): This fertility goddess was worshiped in a secret temple on the Aventine hill in Rome, and only women were permitted to attend her rites. Her annual festival was held early in December.
Demeter (Greek): Through her daughter, Persephone, Demeter is linked strongly to the changing of the seasons and is often connected to the image of the Dark Mother in winter. When Persephone was abducted by Hades, Demeter’s grief caused the earth to die for six months, until her daughter’s return.
Dionysus (Greek): A festival called Brumalia was held every December in honor of Dionysus and his fermented grape wine. The event proved so popular that the Romans adopted it as well in their celebrations of Bacchus.
Holly King (British/Celtic): The Holly King is a figure found in British tales and folklore. He is similar to the Green Man, the archetype of the forest. In modern Pagan religion, the Holly King battles the Oak King for supremacy throughout the year. At the winter solstice, the Holly King is defeated.
Horus (Egyptian): Horus was one of the solar deities of the ancient Egyptians. He rose and set every day, and is often associated with Nut, the sky god. Horus later became connected with another sun god, Ra.
La Befana (Italian): This character from Italian folklore is similar to St. Nicholas, in that she flies around delivering candy to well-behaved children in early January. She is depicted as an old woman on a broomstick, wearing a black shawl.
Lord of Misrule (British): The custom of appointing a Lord of Misrule to preside over winter holiday festivities actually has its roots in antiquity, during the Roman week of Saturnalia.
Mithras (Roman): Mithras was celebrated as part of a mystery religion in ancient Rome. He was a god of the sun, who was born around the time of the winter solstice and then experienced a resurrection around the spring equinox.
Odin (Norse): In some legends, Odin bestowed gifts at Yuletide upon his people, riding a magical flying horse across the sky. This legend may have combined with that of St. Nicholas to create the modern Santa Claus.
On Saturday I spent the day in Dublin , shopping and visiting different Museums , including the National Museum of Ireland .
One of my main interests in doing so was to take a fresh look and the Derrynaflan Hoard, I posted on the items in this collection and about the Island of Derrynaflan , county Tipperary – last October.
The Derrynaflan chalice is one of the most amazing historic items to view and the story (Below) of how it was discovered just as fascinating. Seeing this hoard just make you wonder how many more items like it have yet to be found or sadly never will be.
The following two images are from Saturdays vistit :
Island of Derrynaflan
The Island of Derrynaflan is located in County Tipperary and these days it is surrounded by recovered drained land that is harvested for it’s peat, this peat being turned into fuel.
The images below and the text are from my post last year :
Discovering the Hoard
The Derrynaflan hoard is one of the most spectacular hoard discoveries in Ireland, which led first to an increase in enthusiasm for metal detecting as a hobby, but ultimately contributed to the prohibition of unlicensed searching for archaeological material.
On 17 February 1980, Michael Webb and his son, also called Michael, discovered a significant hoard of early church treasure in Derrynaflan, in the townland of Lurgoe, County Tipperary, using metal detectors (Kelly 1994: 213; O’Riordain 1983: 1). The hoard included a chalice, a bronze strainer ladle and a paten (a kind of small plate) (and see Ryan 1983 for a detailed description), and the discovery was described as ‘one of the most exciting events in the history of Irish art’ (Stalley 1990: 186). The large monastic enclosure in which the hoard was found was partially protected as a National Monument (Kelly 1993: 378). The finders reported their discovery to an archaeologist from University College Cork, Dr. Elizabeth Shee Twohig (Kelly, pers. comm., 2012), who advised them that they must take the finds to the National Museum of Ireland in Dublin (Houses of the Oireachtas 1986; O’Riordain 1983: 1). Under Irish law at that time, the finders were entitled to a reward for making the discovery, in this case decided at IR£10,000 (Houses of the Oireachtas 1986), although this was initially rejected by the finders as insufficient compared to the value of the find (Kelly 1994: 213).
Six years later, the High Court made a ruling that the find or its value (estimated at IR£5.5 million) should be returned to the finders (Kelly 1994: 113). The public mood turned against the Webbs, who were shown on the main evening television news drinking champagne to celebrate the ruling. Ireland was then in deep recession with massive public service cuts which led to resentment that the Webbs might benefit to the tune of IR£5.5 million from the public purse (Kelly, pers comm., 2012). A year later, in 1987, a further final judgement was delivered by the Supreme Court that the Derrynaflan Hoard in fact belonged to the state and not to the finders (Kelly 1995a). The finders finally received a reward of IR£50,000 (Kelly 1994: 214).
The impact of the case on Irish law concerning the protection of heritage was significant. Debates in the Seánad Éireann (upper house of the Irish Parliament) in 1986 indicate the split in opinions regarding the validity of the claim of the finders to the hoard (as had been decided in court the previous year), with one Senator suggesting that the state should have been trying to prove that the Webbs had no legal claim to the hoard, one Senator regarding such discoveries as no more than looting, and another claiming that the finders should instead be praised for the care with which they removed the hoard from the ground and for going to the National Museum to report the discovery (Houses of the Oireachtas 1986). In 1987 the National Monuments (Amendment) Bill, which included clauses on metal detecting and ancient shipwrecks (another area becoming vulnerable to looting), passed through its final stages in the Dáil Éireann (lower house of the Irish Parliament) (Gosling 1987: 23).
Ireland’s National Monuments Act 1930 had prohibited the excavation of archaeological objects other than under license (Kelly 1995a). However, the maximum fine for a successful prosecution at that time, at IR£10, proved not to be a strong deterrent (Kelly 1995b: 235). The discovery of the Derrynaflan Hoard had reputedly contributed to the growth of the metal detecting hobby in Ireland, which by the time of the discovery saw hobbyists searching not only ploughed land and other locations away from archaeological sites, but also on known archaeological sites (Kelly 1993: 378). A 2012 Irish news item, which described an athlete as having ‘more gold than they found in Derrynaflan’ (Keane 2012) indicates that the finding of the hoard is still recalled in Irish popular memory. However, with the National Monuments (Amendment) Act 1987, ‘it became illegal to search for archaeological objects with metal detectors or other electronic detecting devices without license’. A further National Monuments (Amendment) Act 1994 specified the state ownership of archaeological objects, and made it ‘an offence to trade in unreported antiquities, or withhold information about archaeological discoveries’ (Kelly 1995a). Under the 1994 legislation, the maximum penalty was also increased to a fine of IR£50,000 and five years imprisonment (National Monuments (Amendment) Act 1994, Section 13). The National Monuments (Amendment) Act 1987 had been in preparation for many years and so was not a direct reaction solely to the controversy surrounding the hoard (Kelly, pers. comm., 2012), although there were observations made that the upsurge in metal detecting as a result of the discovery led to changes in the law (Kelly 1994: 214).
A visit two Derrynaflan island Gallery