Already a certain festive similarity can be seen: a poem by Lucius describes the festivities of Saturnalia which include ‘noise and games and dice’, as well as ‘singing naked, clapping of tremulous hands, an occasional ducking of corked faces in icy water’. The Roman poet Cattulus refers to the Saturnalia as ‘the best of days’, and Statius makes reference to ‘wine soaked December’ and ‘the tipsy feast’ (however, there were curmudgeonly old Scrooges in Roman times too, such as Pliny the Younger, who would retire to his room while rest of his household celebrated). Following the ritual cry of ‘Io Saturnalia’, several days of merry-making would begin.Īnd merry it was. The festival would begin with a public meal in the temple of Saturn, during which the woollen bonds which normally bound the feet of his cult statue were loosened – a symbol of the loosening of social bonds which occurred throughout the festivities.
From a one-day celebration, it was extended to three and then finally to seven by the first century BCE, although the authorities only officially designated five days. This was a festival in honour of Saturn, the god of agriculture and harvest, which was held from the 17 th of December. There are several possibilities for the ‘original’ pagan forerunner of our Christmas celebrations one of the strongest contenders is the Roman ceremony of Saturnalia. From midwinter feasting at Neolithic British sites like Durrington Walls, to the Haloa of Ancient Greece and the Norse Yule celebration, humans have always needed a reminder during the depths of winter of light, community and the promise of good things to come.īecause of this long tradition, it is widely felt that our celebration of Christmas is nothing more than a rebranded pagan tradition, a midwinter celebration given a glossy Christian makeover. The long dark days of winter can take their toll on us to help alleviate the darkness, we have long held celebrations and festivities to help buoy our spirits through the long nights and freezing days.
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