While Christmas, Hanukkah, Kwanza and other well-known winter holidays dominate the season’s celebrations, history shows that the colder months have long carried a much wider range of customs than many people realize. Scattered across Europe and rooted in centuries of folklore, these lesser-known winter holiday traditions blend storytelling, superstition and seasonal symbolism. Though some have gained modern reputations for being strange, spooky or unsettling, historians say their origins were often practical, communal or celebratory – offering a richer picture of how earlier generations marked the winter season.
Krampus (Austria, Germany, Slovenia)
One of the most recognizable winter figures outside the standard Christmas narrative is Krampus, a horned, part-goat figure from Central European Alpine folklore. He is closely linked to Krampusnacht, or “Krampus Night,” which is observed on Dec. 5. Traditionally, Krampus serves as a foil to St. Nicholas, symbolizing consequences for misbehavior while the saint rewards well-behaved children.
Early oral traditions portray Krampus not as a purely frightening monster, but as a figure tied to pre-Christian winter beliefs involving spirits who protected households or drove away harmful forces during the darkest time of the year. Krampusnacht processions, in which participants wear wooden masks and carry bells or switches, originally functioned as community events that reinforced local identity and allowed participants to symbolically “chase out” winter’s hardships.
Although modern depictions often emphasize horror elements, historians note that Krampus’ role has shifted over time. Today, Krampusnacht festivals are cultural events attended by families, tourists and locals who view Krampus as part of regional heritage rather than a creature meant to frighten children or promote punishment.
Mari Lwyd (Wales)
The Welsh tradition of the Mari Lwyd, translating loosely to “Grey Mare,” involves a decorated horse skull carried door-to-door at Christmastime or New Year’s. The skull – mounted on a pole and draped in a white sheet – is accompanied by a small group singing, reciting poetry or engaging in a playful, improvised verbal contest known as “pwnco.” In this exchange, the household and the Mari party trade rhyming verses, each attempting to outwit the other. Whichever side “loses” – usually the household – must allow the Mari Lwyd and her troupe inside. Once indoors, the visitors traditionally receive food and beverages, and in return offer music, blessings and entertainment before continuing to the next home.
Though the imagery of the horse skull may appear unusual to modern audiences, scholars view the Mari Lwyd as part of a broader set of British midwinter customs involving symbolic animals, communal visits and mumming. This tradition allows locals to utilize creativity, cultural identity and community participation, with public processions drawing both locals and visitors.
The Yule Cat, Grýla and the Yule Lads (Iceland)
In Icelandic folklore, the Yule Cat, or Jólakötturinn, and the giantess Grýla are two of the most well-known figures associated with the country’s midwinter traditions. Though often linked in modern retellings, their stories developed separately and eventually merged through oral translations and literary works.
Grýla appears in texts as early as the 13th century, originally as a troll-like figure who lived in the mountains and symbolized the hardships of winter. Later folktales describe her venturing into villages during Christmastime. Her story became intertwined with that of her sons, the Yule Lads, who evolved from mischievous figures into a set of gift-giving characters in Iceland’s celebrations.
The Yule Cat, meanwhile, emerged later as a farm-centered folk belief. The cat was said to appear during Christmas and target those who had not received new clothing for the holiday. Folklorists widely interpret this tale as a symbolic way to encourage families to finish the year’s wool work – a vital part of Iceland’s winter survival. Households that completed their tasks were rewarded with new garments, while the story of the cat served as a reminder of responsibility.
In the 20th century, Grýla and the Yule Cat became more closely associated in popular culture, with some stories portraying the cat as part of Grýla’s household. Scholars emphasize that these later portrayals reflect evolving narrative traditions rather than a single historical origin.
Today, Grýla and the Yule Cat appear in holiday decorations, literature and festivals across Iceland. They are generally understood not as literal threats, but as enduring elements of the country’s winter folklore, highlighting themes of hard work, resilience and the blending of old and modern storytelling.
La Befana (Italy)
In Italy, the winter season features La Befana, a kind, broomstick-riding woman who delivers gifts on Jan. 5, the eve of Epiphany. Often compared to Santa Claus but rooted in a different tradition, La Befana is depicted as a warm, grandmotherly figure who fills children’s stockings with sweets or small treats.
Folklore describes her as a woman who declined to join the biblical Magi on their journey and has searched for the Christ child ever since. Her arrival marks the conclusion of the holiday season in many Italian regions, where Epiphany feasts, outdoor markets and community events take place.
Though her appearance – complete with shawls, soot and a broom – has led to occasional misunderstandings, La Befana’s role is overwhelmingly positive, symbolizing hospitality, generosity and the closing of the festive cycle.
Sinterklass (The Netherlands, Belgium)
The Dutch and Belgium tradition of Sinterklass long predates and differs significantly from the American Santa Claus. Celebrated primarily on Dec. 5 and 6, the figure is based on St. Nicholas, a fourth-century bishop known for acts of charity. Sinterklaas travels by boat from Spain, rides a white horse and is welcomed with parades, poetry and songs.
The holiday centers on family gatherings, personalized rhyming poems and small gifts placed in children’s shoes. Historically, devotion to St. Nicholas focused on charity and care for the vulnerable rather than commercial gift-giving.
Certain parts of the tradition have been revised in recent decades as communities discuss how best to approach portrayals developed in the 19th and 20th centuries. Many Dutch and Belgian regions have adapted updated, inclusive practices while maintaining the holiday’s themes of generosity and togetherness.
Koliada (Slavic Regions)
The Slavic winter festival known as Koliada is celebrated across regions including Ukraine, Poland, Bulgaria and Russia, though customs vary widely by country and community. Observed around Christmas or New Year’s, Koliada involves caroling, ritual songs, feasts and household visits.
Researchers trace the festival to pre-Christian winter rituals honoring the return of the sun or symbolizing the renewal of community life during the darkest part of the year. As Christianity spread through Slavic regions, many Koliada practices blended with Christmas traditions, producing a hybrid celebration that remains culturally significant.
Carolers – often dressed in costumes or carrying symbolic items such as stars or decorated poles – traveled door-to-door offering songs in exchange for small gifts or food. Rather than emphasizing supernatural figures, Koliada focuses on blessings, seasonal renewal and social unity, making it an enduring part of winter cultural life across Eastern Europe.
