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{{short description|Folkloric figures who accompany the gift-bringer}}
], ])]]
{{More citations needed|date=May 2016}}
The '''Companions of Saint Nicholas''' (or ]) are a group of closely related figures who accompany ] in many ]an traditions. The tradition is particularly strong amongst the ], with some regional expression in the U.S.
] home (1896 illustration).]]
]


The '''companions of Saint Nicholas''' are a group of closely related figures who accompany ] throughout the territories formerly in the ] or the countries that it influenced culturally. These characters act as a ] to the benevolent ], threatening to thrash or abduct disobedient children. ] ('']'') associated this character with the pre-Christian ] (], ]) which could be benevolent or malicious, but whose mischievous side was emphasized after ]. The association of the ] with elves has parallels in English and Scandinavian folklore, and is ultimately and remotely connected to the ] in modern ].
The most recognized companion, especially outside of Europe, is ''Knecht Ruprecht'', which translates as ''Farmhand Ruprecht'' or ''Servant Ruprecht''. Other companions include '']'' (], ], ], ], ], ] ), ''Klaubauf'' (], ], ''Bartel'' (]), ''Pelzebock'', ''Pelznickel'', ''Belzeniggl'', '']'' (]), ''Schmutzli'' (]), ''Rumpelklas'', ''Bellzebub'', ''Hans Muff'', ''Drapp'' or ''Buzebergt'' (]), ''Hanstrapp'' (], East of France) and '']'' (Northern and Eastern ]). In the ], St. Nicholas or ''Svatý Mikuláš'' is accompanied by the ''Čert'' (Devil) and ''Anděl'' (Angel). These servants are often associated with, but are distinct from Saint Nicholas' helpers in the ] and ] (called '']'', meaning ''Black Pete(r)'' in English).


Names for the "dark" or threatening companion figure include: '']'' in Germany, '']'' in Austria, ], Parkelj in Slovenia, ], Croatia, Hungary (spelled ''Krampusz'');
==Appearance==
''Klaubauf'' in Bavaria, Austria;
]
''Bartel'' in ];
]
''Pelzebock'';
'']'';
''Pelznickel'';
''Belzeniggl'';
'']'' in the ] (and also ], due to ] influence);
''Schmutzli'' in the German-speaking part of Switzerland;
''Rumpelklas'';
''Bellzebub'';
''Hans Muff'';
''Drapp''; and
''Buzebergt'' in ].


The corresponding figure in the Netherlands and ] is called '']'' or ''Black Pete'', and in ] ''Schmutzli'', (] meaning dirt).<ref>], '']'' (trans. Stallybrass): "Their pranks, their roughness, act as a foil to the gracious higher being from whom the gifts proceed ... how to explain the Swiss ''Schmutzli'' I do not rightly know, perhaps simply from his smutty sooty aspect? Instead of Grampus there is also in Styria a ''Bärthel'' (pointing to Bertha, or Bartholomew?) ''Schmutzbartel'' and ''Klaubauf'', who rattles, rackets and throws nuts."</ref> In the Czech Republic, Saint Nicholas or ''svatý Mikuláš'' is accompanied by the ''čert'' (Devil) and ''anděl'' (Angel). In France, Saint Nicholas' companion is called ''Rubbels'' in German-speaking ] and ''Hanstrapp'' in ], East of France<ref>{{cite web | url = http://www.abcog.org/xmas2.htm | title = Christmas Eve Pre-Christian Traditions| access-date = 15 Dec 2010}}</ref> and the '']'' (], Northern and Eastern France).
Often the subject of winter poems and tales, the Companions travel with ] (Also called ], ]), carrying with them a rod (sometimes a stick and in modern times often a broom) and a sack. They are sometimes dressed in black rags, bearing a black face and unruly black hair. In many contemporary portrayals the companions look like dark, sinister, or rustic versions of Nicholas himself, with a similar costume but with a darker color scheme.


== Appearance ==
In ], the Krampusz is often portrayed as mischievous rather than evil, wearing a black suit, with a tail and little red horns that are funny rather than frightening. The Krampusz wields a Virgács, which is a bunch of twigs bound together. Parents often frighten children with getting a Virgács instead of presents, because if they do not behave, Mikulás lets the Krampusz give them his present. By the end of November, you can buy all kinds of Virgács on the streets, usually painted gold, bound by a red ribbon. Getting a Virgács is rather more fun than frightening, and is usually given along with presents to make children behave.
Often the subject of winter poems and tales, the Companions travel with Saint Nicholas carrying with them a rod (sometimes a stick and in modern times often a broom) and a sack. They are sometimes dressed in black rags, bearing a black face and unruly black hair. In many contemporary portrayals the companions look like dark, sinister, or rustic versions of Nicholas himself, with a similar costume but with a darker color scheme.


=== Knecht Ruprecht ===
It is unclear whether the various companions of St. Nicholas are all expressions of a single tradition (likely Knecht Ruprecht), or a conflation of multiple traditions. Various texts, especially those outside the tradition, often treat the companions as variations on a single Knecht Ruprecht tradition.
{{main|Knecht Ruprecht}}
] (on the left) and Saint Nicholas]]
In the ] of Germany, Knecht Ruprecht, which translates as ''Farmhand Rupert'' or ''Servant Rupert'', is a companion of Saint Nicholas, and possibly the most familiar. Tradition holds that he was a man with a long beard, wearing fur or covered in pea-straw.<ref name="Thorpe">Benjamin Thorpe, , vol. 3, (E. Lumley, 1852), 146.</ref> Knecht Ruprecht sometimes carried a long staff and a bag of ashes, and wore little bells on his clothes.<ref name="Thorpe"/>


According to tradition, Knecht Ruprecht asks children whether they know their prayers. If they do, they receive apples, nuts, and ]. If they do not, he beats the children with his bag of ashes.<ref name="Thorpe"/> In other (presumably more modern) versions of the story, Knecht Ruprecht gives naughty children gifts such as lumps of coal, sticks, and stones, while well-behaving children receive sweets from Saint Nicholas. He also can be known to give naughty children a switch (stick) in their shoes instead of candy, fruit and nuts, in the German tradition.
Traditionally, Knecht Ruprecht would sometimes be portrayed as being ], like ] in the ]. However, over recent decades this became regarded as offensive by some{{Who|date=December 2008}} <!-- "Blackfaced, googly-eyed, red-lipped Zwarte Piet dolls, die cuts and displays adorn store windows alongside brightly packaged and displayed, holiday merchandise." qouting the Zwarte Piet link. It probably brought offense to people of the countries of Africa by implying that a 'dark skinned' man would be the bad guy.--*> , as Zwarte Piet is considered a silly helper of ]. So, the black on his face is sometimes explained as soot collected as he descends into chimneys.


''Ruprecht'' was a common name for the devil in Germany<ref name="siefker">Phyllis Siefker, ''Santa Claus, last of the wild men: the origins and evolution of Saint Nicholas, spanning 50,000 years'' (McFarland, 1997), 82.</ref> and ] states that "] is the same home-] whom we in Germany call Knecht Ruprecht and exhibit to children at Christmas{{nbsp}}..."<ref name="siefker"/> Knecht Ruprecht first appears in written sources in the 17th century, as a figure in a ] Christmas procession.{{sfn|Siefker|1997|p=155}}
==Tales==
Knecht Ruprecht is commonly cited as a servant and helper, and is sometimes associated with ]. According to some stories, Ruprecht began as a farmhand; in others, he is a wild foundling whom St. Nicholas raises from childhood. Ruprecht sometimes walks with a limp, because of a childhood injury. Often, his black clothes and dirty face are attributed to the soot he collects as he goes down chimneys.


According to Alexander Tille, Knecht Ruprecht represented an archetypal manservant, "and has exactly as much individuality of social rank and as little personal individuality as the ''Junker Hanns'' and the ''Bauer Michel'', the characters representative of country nobility and peasantry respectively."<ref name="tille">Alexander Tille, ''Yule and Christmas: their place in the Germanic year'' (D. Nutt, 1899), 116.</ref> Tille also states that Knecht Ruprecht originally had no connection with Christmastime.<ref name="tille"/>
The companion of the French St. Nicholas, Père Fouettard (the whipfather), is said to be the butcher of three children. St. Nicholas discovered the murder and resurrected the three children. He also shamed Père Fouettard, who, in repentance, became a servant of St. Nicholas. Fouettard travels with the saint and punishes naughty children by ] them. In modern times he distributes small whips, instead of thrashings, or gifts.


Ruprecht sometimes walks with a limp, because of a childhood injury. Often, his black clothes and dirty face are attributed to the soot he collects as he goes down chimneys. In some of the Ruprecht traditions, the children would be summoned to the door to perform tricks, such as a dance or singing a song to impress upon Santa and Ruprecht that they were indeed good children. Those who performed badly would be beaten soundly by Servant Ruprecht, and those who performed well were given a gift or some treats. Those who performed badly enough or had committed other misdeeds throughout the year were put into Ruprecht's sack and taken away, variously to Ruprecht's home in the ] to be consumed later, or to be tossed into a river. In other versions the children must be asleep, and would awake to find their shoes filled with either sweets, coal, or in some cases a stick.
==Traditions==
{{main|Belsnickel}}
In some of the Ruprecht traditions, the children would be summoned to the door to perform tricks, such as a dance or singing a song to impress upon Santa and Ruprecht that they were indeed good children. Those who performed badly would be beaten soundly by Servant Ruprecht, and those who performed well were given a gift or some treats. Those who performed badly enough or had committed other misdeeds throughout the year were put into Ruprecht's sack and taken away, variously to Ruprecht’s home in the ], or to be tossed into a river. In other versions the children must be asleep, and would awake to find their shoes filled with either sweets, coal, or in some cases a stick. Over time, other customs developed: parents giving kids who misbehaved a stick instead of treats and saying that it was a warning from Nikolaus that "unless you improve by ] day{{Fact|date=September 2007}}<!-- not Nikolaustag? Christmas is too general and conflates different dates -->, Nikolaus' black servant Ruprecht will come and beat you with the stick and you won't get any Christmas gifts." Often there would be variations idiosyncratic to individual families.{{Fact|date=September 2007}}<!-- cite or remove as having no informational value -->


=== Krampus ===
In parts of Austria, '''Krampusse''', who by local tradition were typically children of poor families, roamed the streets and ] hills during the ]. They wore black rags and masks, dragging chains behind them, and occasionally hurling them towards children in their way. These ''Krampusumzüge'' (Krampus runs) still exist, although perhaps less violent than in the past.
{{main|Krampus}}
] at the Perchtenlauf in ] (2006)]]


''Krampus'' is a terrifying figure found in parts of Austria, Bavaria, South Tyrol, Slovenia, and Croatia, most probably originating in the ]. In Tyrol, he is also called "Tuifl".<ref name=Taylor></ref>
Today, Schladming, a town in Styria, over 1200 "Krampus" gather from all over Austria wearing goat-hair costumes and carved masks, carrying bundles of sticks used as switches, and swinging cowbells to warn of their approach. They are typically young men in their teens and early twenties and are generally intoxicated. They roam the streets of this typically quiet town and hit people with their switches. It is not considered wise for young women to go out on this night, as they are popular targets.


The Feast of Saint Nicholas is celebrated in parts of Europe on December 6. On the preceding evening, ''{{lang|de|Krampusnacht}}'', the wicked hairy devil appears on the streets. He sometimes accompanies St. Nicholas. However, Krampus will at times be on his own, visiting homes and businesses.<ref name="Bruce">{{cite journal |last=Bruce |first=Maurice |title=The Krampus in Styria |journal=Folklore |date=March 1958 |volume=69 |issue=1 |pages=44–47 |doi=10.1080/0015587X.1958.9717121 }}</ref> Saint Nicholas dispenses gifts, while Krampus supplies coal and bundles of birch branches.<ref name="Siefker">{{cite book |last=Siefker |first=Phyllis |title=Santa Claus, last of the Wild Men: the origins and evolution of Saint Nicholas |publisher=McFarland and Co. |year=1997 |location=] |pages=155–159 |isbn=0-7864-0246-6}}</ref>
In parts of the ] in the 19th century, "Pelznickel" traditions were maintained for a time among immigrants at least as far west as the US state of ]. In this branch of the tradition, the father or other older male relative was often "busy working outside" or had to see to some matter elsewhere in the house when Pelznickel arrived. Today, remnants of this tradition remain, known as the ''Belsnickel'', especially in ].


Europeans have been exchanging ''Krampuskarten'', greeting cards featuring Krampus, since the 1800s. A ''Krampuslauf'' is a run of celebrants dressed as the beast, and is still quite popular, many of the participants fortified with ''schnapps''. Over 1200 "Krampus" gather in ], ] from all over Austria wearing goat-hair costumes and carved masks, carrying bundles of sticks used as switches and swinging cowbells to warn of their approach. In the past few decades village Krampus associations parade without St. Nicholas at Krampus events throughout late November and early December.<ref name=Taylor/>
A first-hand 19th century account of the "Beltznickle" tradition in ], can be found in ''Brown's Miscellaneous Writings'', a collection of essays by Jacob Brown (born 1824). Writing of a period around 1830, Brown says, "we did not hear of" Santa Claus. Instead, the tradition called for a visit by a different character altogether:


In 2011, National Public Radio helped advertise the formation of a ''Krampuslauf'' by Krampus enthusiasts in Philadelphia.<ref>{{Cite book|title=The Krampus and the Old, Dark Christmas: Roots and Rebirth of the Folkloric Devil|last=Ridenour|first=Al|publisher=Feral House|year=2016|isbn=9781627310345|location=Port Townsend, WA|pages=9}}</ref>
{{quotation|He was known as Kriskinkle, Beltznickle and sometimes as the Xmas woman. Children then not only saw the mysterious person, but felt him or rather his stripes upon their backs with his switch. The annual visitor would make his appearance some hours after dark, thoroughly disguised, especially the face, which would sometimes be covered with a hideously ugly phiz - generally wore a female garb - hence the name Christmas woman - sometimes it would be a veritable woman but with masculine force and action. He or she would be equipped with an ample sack about the shoulders filled with cakes, nuts, and fruits, and a long hazel switch which was supposed to have some kind of a charm in it as well as a sting. One would scatter the goodies upon the floor, and then the scramble would begin by the delighted children, and the other hand would ply the switch upon the backs of the excited youngsters - who would not show a wince, but had it been parental discipline there would have been screams to reach a long distance.|<ref>Jacob Brown, ''Brown's Miscellaneous Writings'', Printed by J.J. Miller (Cumberland, Maryland 1896), page 41.</ref>}}


=== Belsnickel ===
In many parts of Croatia, Krampus is described as a devil, wearing chains around his neck, ankles and wrists, and wearing a cloth sack around his waist. As a part of a tradition, when a child receives a gift from St. Nicolas he is given a golden branch to represent his/hers good deeds throughout the year; however, if the child has misbehaved, Krampus will take the gifts for himself and leave only a silver branch to represent the child's bad acts. Children are commonly scared into sleeping during the time St. Nicolas brings gifts by being told that if they are awake, Krampus will think they have been bad, and will take them away in his sack.
] on his way to scare children in his travel attire, December 2012]]
{{main|Belsnickel}}


] is a companion of Saint Nicholas in the Palatinate (Pfalz), Germany. Belsnickel is a man wearing fur which covers his entire body, and he sometimes wears a mask with a long tongue. He is a rather scary creature who visits children at ] time and delivers socks or shoes full of candy, but if the children were not good, they will find coal in their stockings instead.
==Popular culture==
{{Trivia|date=December 2008}}
The Krampus was also featured on the television cartoon series '']'' In ], the Krampus is accidentally released from a book of ancient occult magic and wreaks havoc on ]'s Christmas party, attempting to sodomize the Doctor before getting into a rather violent brawl with ]. The demon is soothed by the coming of Christmas at the stroke of midnight, but unwittingly detonates a bomb hidden under a small nativity scene set while exiting. At the end of the episode this is all revealed to have been a hallucination by Dr. Venture, brought on by a head injury incurred when the Venture jet crashed - in Bethlehem.


In parts of the United States in the 19th century, "Pelznickel" traditions were maintained for a time among immigrants at least as far west as the US state of ]. Today, remnants of this tradition remain, known as the ''Belsnickel'', especially in ].
In the arcade game ], the boss for the "Rickety Town" level is named Krampus. He resembles a large, horned, clawed, demonic ] clad in green, and attacks by hurling flaming coals and swinging his bag at the player.


A first-hand 19th-century account of the "Beltznickle" tradition in ], can be found in ''Brown's Miscellaneous Writings'', a collection of essays by Jacob Brown (born 1824). Writing of a period around 1830, Brown says, "we did not hear of" ]. Instead, the tradition called for a visit by a different character altogether:
] created a . In it some carolers sing about Krampus while he enters a house putting the bad children in his sack.


{{quote|He was known as Kriskinkle, Beltznickle and sometimes as the Xmas woman. Children then not only saw the mysterious person, but felt him or rather his stripes upon their backs with his switch. The annual visitor would make his appearance some hours after dark, thoroughly disguised, especially the face, which would sometimes be covered with a hideously ugly phiz – generally wore a female garb – hence the name Christmas woman – sometimes it would be a veritable woman but with masculine force and action. He or she would be equipped with an ample sack about the shoulders filled with cakes, nuts, and fruits, and a long hazel switch which was supposed to have some kind of a charm in it as well as a sting. One would scatter the goodies upon the floor, and then the scramble would begin by the delighted children, and the other hand would ply the switch upon the backs of the excited youngsters – who would not show a wince, but had it been parental discipline there would have been screams to reach a long distance.<ref>Jacob Brown, ''Brown's Miscellaneous Writings'', Printed by J.J. Miller (Cumberland, Maryland 1896), page 41.</ref>}}
A Character named Banjo in the graphic novel ] is a Krampus.


On the South Shore of Nova Scotia, Canada, a Christmas tradition known as Belsnickling occurs, where, similar to mummering, people go from house to house within the communities dressed in multiple layers of clothing and with scarves around their faces to conceal their identity. These people are then given food and drinks (usually rum or eggnog) until their identities are guessed, and then they're off to the next house.
In the 2007 Christmas episode of the TV series, '']'', the main characters hunt the Krampus, a demonic 'anti-Santa' who comes at night and kills fathers. An older hunter tells the characters that neither Santa Claus nor Krampus exists, and that they are "morons" for even considering the possibility. (The villains are revealed to be surviving pagan gods who disguise themselves as Santa to capture victims for their ancient Yuletide sacrifices.)


=== Zwarte Piet (Black Pete) ===
On the 2007 album by indie band ] titled ], a picture of the Krampus is featured on the back of the cover.
{{pov-section|date=November 2021}}
]
{{main|Zwarte Piet|Père Fouettard}}
''Zwarte Piet'' ({{langx|en|Black Peter or Black Pete}}, {{langx|fr|Père-Fouettard}}, meaning father whipper) is the companion of Saint Nicholas ({{langx|nl|]}}) in the ]. The character first appeared in his current form in an 1850 book by Jan Schenkman and is commonly depicted as a ]. Traditionally Zwarte Piet is said to be ] because he is a ] from Spain.<ref name=BDF>{{cite book|title=Christmas: A Candid History |first=Bruce David |last=Forbes |year=2007 |place=University of California Press}}</ref> Participants portraying Zwarte Piet typically wear ] make-up, by painting their faces black, wearing exaggerated red lipstick, and a "nappy" or "kinky" wig, as well as colorful ] attire and gold earrings. The character has become a reoccurring subject of controversy, especially in the Netherlands, for its perceived cultural and ethnic insensitivity. Historically, Zwarte Piet is referred to as a servant, not a companion.<ref name="Felicity Morse">{{cite web | publisher= Huffington Post|location= UK | author= Felicity Morse | url= http://www.huffingtonpost.co.uk/2012/12/06/zwarte-piet-black-pete-christmas-dutch-netherlands_n_2249412.html |title=Zwarte Piet: Opposition Grows To 'Racist Black Pete' Dutch Tradition |access-date= 27 October 2012 }}</ref>


Like Knecht Ruprecht, he was traditionally the one punishing ill-behaved children by beating them with a birch rod or even taking them back to Spain in a sack he carried (which on arrival contained the gifts for the good children). However, in the 20th century these punishments were abolished and Zwarte Piet became a friendly character, although the punishments can still be heard in Sinterklaas songs.<ref>{{cite web|url=https://www.stnicholascenter.org/how-to-celebrate/resources/music/songs/dutch/|title=St. Nicholas Center ::: Dutch Sinterklaas Songs|website=www.stnicholascenter.org|access-date=13 May 2021}}</ref>
==Poem==
{{Cleanup|date=December 2008}} <!-- Why is this here? -->
{{quotation|I came out of the forest there<br />I must tell you Christmas feeling is in the air<br />All around on pine tree tops<br />A little golden light was propped<br />And overhead at heaven’s gates<br />My wide eyes saw the Christ child wait<br />And as I passed through the dark pines<br />I cried out with that clear voice of mine<br />“Santa’s evil elf, old thing<br />Take to your legs, quick, hurrying!”<br />“Yes, yes, I must go into town<br />Where there are children brave and loud!<br />“Do you have your little sack to see?”<br />“Yes, yes, my little sack is here with me!<br />For apple nuts and almond meat<br />Brave children like to eat!}}


== See also ==
Translated <ref>http://www.proz.com/profile/54090</ref> excerpt from 'Nikolausgedichte'<ref></ref> by ].
* {{annotated link|Joulupukki}}
* {{annotated link|Mr. Bingle}}
* {{annotated link|Santa Claus's reindeer}}
* {{annotated link|Christmas elf}}
* {{annotated link|Snegurochka}}


== Literature == == Notes ==
{{reflist}}
*Müller, Felix / Müller, Ulrich: Percht und Krampus, Kramperl und Schiach-Perchten. In: Müller, Ulrich / Wunderlich, Werner (Hrsg.): Mittelalter-Mythen 2. Dämonen-Monster-Fabelwesen. St. Gallen 1999, S. 449 - 460.
*]: When Little Joe the Krampus Met. Wombat's World Publishing, 2003.


==See also== == Further reading ==
*Müller, Felix / Müller, Ulrich: Percht und Krampus, Kramperl und Schiach-Perchten. In: Müller, Ulrich / Wunderlich, Werner (Hrsg.): Mittelalter-Mythen 2. Dämonen-Monster-Fabelwesen. St. Gallen 1999, pages 449–460.
* ]
*Laity, K. A.: When Little Joe the Krampus Met. Wombat's World Publishing, 2003.
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]


== External links ==

{{commons category|Companions of Saint Nicholas}}

*Felix und Ulrich Müller – Percht und Krampus, Kramperl und Schiach-Perchten:
{{commonscat|Krampus}}
*

==Notes==
{{reflist|2}}

==External links==
*Felix und Ulrich Müller - Percht und Krampus, Kramperl und Schiach-Perchten:
*http://www.luckymojo.com/esoteric/religion/satanism/teuffel.txt
*http://www.kienitz.de/html/body_ged-01.htm.htm
*http://www.serve.com/shea/germusa/nikohelp.htm
*http://www.rotten.com/library/occult/deviltry/krampus/
*


{{Christmas}} {{Christmas}}
{{German folklore}}

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Latest revision as of 17:14, 23 December 2024

Folkloric figures who accompany the gift-bringer
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Saint Nicholas and Krampus visit a Viennese home (1896 illustration).
The Hans Trapp character in a 1953 photograph taken in Wintzenheim, Alsace.

The companions of Saint Nicholas are a group of closely related figures who accompany Saint Nicholas throughout the territories formerly in the Holy Roman Empire or the countries that it influenced culturally. These characters act as a foil to the benevolent Christmas gift-bringer, threatening to thrash or abduct disobedient children. Jacob Grimm (Deutsche Mythologie) associated this character with the pre-Christian house spirit (kobold, elf) which could be benevolent or malicious, but whose mischievous side was emphasized after Christianization. The association of the Christmas gift-bringer with elves has parallels in English and Scandinavian folklore, and is ultimately and remotely connected to the Christmas elf in modern American folklore.

Names for the "dark" or threatening companion figure include: Knecht Ruprecht in Germany, Krampus in Austria, Bavaria, Parkelj in Slovenia, Friuli, Croatia, Hungary (spelled Krampusz); Klaubauf in Bavaria, Austria; Bartel in Styria; Pelzebock; Befana; Pelznickel; Belzeniggl; Belsnickel in the Palatinate (and also Pennsylvania, due to Pennsylvania Dutch influence); Schmutzli in the German-speaking part of Switzerland; Rumpelklas; Bellzebub; Hans Muff; Drapp; and Buzebergt in Augsburg.

The corresponding figure in the Netherlands and Flanders is called Zwarte Piet or Black Pete, and in Swiss-German folklore Schmutzli, (schmutz meaning dirt). In the Czech Republic, Saint Nicholas or svatý Mikuláš is accompanied by the čert (Devil) and anděl (Angel). In France, Saint Nicholas' companion is called Rubbels in German-speaking Lorraine and Hanstrapp in Alsace, East of France and the Père Fouettard (Wallonia, Northern and Eastern France).

Appearance

Often the subject of winter poems and tales, the Companions travel with Saint Nicholas carrying with them a rod (sometimes a stick and in modern times often a broom) and a sack. They are sometimes dressed in black rags, bearing a black face and unruly black hair. In many contemporary portrayals the companions look like dark, sinister, or rustic versions of Nicholas himself, with a similar costume but with a darker color scheme.

Knecht Ruprecht

Main article: Knecht Ruprecht
Knecht Ruprecht (on the left) and Saint Nicholas

In the folklore of Germany, Knecht Ruprecht, which translates as Farmhand Rupert or Servant Rupert, is a companion of Saint Nicholas, and possibly the most familiar. Tradition holds that he was a man with a long beard, wearing fur or covered in pea-straw. Knecht Ruprecht sometimes carried a long staff and a bag of ashes, and wore little bells on his clothes.

According to tradition, Knecht Ruprecht asks children whether they know their prayers. If they do, they receive apples, nuts, and gingerbread. If they do not, he beats the children with his bag of ashes. In other (presumably more modern) versions of the story, Knecht Ruprecht gives naughty children gifts such as lumps of coal, sticks, and stones, while well-behaving children receive sweets from Saint Nicholas. He also can be known to give naughty children a switch (stick) in their shoes instead of candy, fruit and nuts, in the German tradition.

Ruprecht was a common name for the devil in Germany and Grimm states that "Robin fellow is the same home-sprite whom we in Germany call Knecht Ruprecht and exhibit to children at Christmas ..." Knecht Ruprecht first appears in written sources in the 17th century, as a figure in a Nuremberg Christmas procession.

According to Alexander Tille, Knecht Ruprecht represented an archetypal manservant, "and has exactly as much individuality of social rank and as little personal individuality as the Junker Hanns and the Bauer Michel, the characters representative of country nobility and peasantry respectively." Tille also states that Knecht Ruprecht originally had no connection with Christmastime.

Ruprecht sometimes walks with a limp, because of a childhood injury. Often, his black clothes and dirty face are attributed to the soot he collects as he goes down chimneys. In some of the Ruprecht traditions, the children would be summoned to the door to perform tricks, such as a dance or singing a song to impress upon Santa and Ruprecht that they were indeed good children. Those who performed badly would be beaten soundly by Servant Ruprecht, and those who performed well were given a gift or some treats. Those who performed badly enough or had committed other misdeeds throughout the year were put into Ruprecht's sack and taken away, variously to Ruprecht's home in the Black Forest to be consumed later, or to be tossed into a river. In other versions the children must be asleep, and would awake to find their shoes filled with either sweets, coal, or in some cases a stick.

Krampus

Main article: Krampus
A modern Krampus at the Perchtenlauf in Klagenfurt (2006)

Krampus is a terrifying figure found in parts of Austria, Bavaria, South Tyrol, Slovenia, and Croatia, most probably originating in the Pre-Christian Alpine traditions. In Tyrol, he is also called "Tuifl".

The Feast of Saint Nicholas is celebrated in parts of Europe on December 6. On the preceding evening, Krampusnacht, the wicked hairy devil appears on the streets. He sometimes accompanies St. Nicholas. However, Krampus will at times be on his own, visiting homes and businesses. Saint Nicholas dispenses gifts, while Krampus supplies coal and bundles of birch branches.

Europeans have been exchanging Krampuskarten, greeting cards featuring Krampus, since the 1800s. A Krampuslauf is a run of celebrants dressed as the beast, and is still quite popular, many of the participants fortified with schnapps. Over 1200 "Krampus" gather in Schladming, Styria from all over Austria wearing goat-hair costumes and carved masks, carrying bundles of sticks used as switches and swinging cowbells to warn of their approach. In the past few decades village Krampus associations parade without St. Nicholas at Krampus events throughout late November and early December.

In 2011, National Public Radio helped advertise the formation of a Krampuslauf by Krampus enthusiasts in Philadelphia.

Belsnickel

Modern day Belsnickel on his way to scare children in his travel attire, December 2012
Main article: Belsnickel

Belsnickel is a companion of Saint Nicholas in the Palatinate (Pfalz), Germany. Belsnickel is a man wearing fur which covers his entire body, and he sometimes wears a mask with a long tongue. He is a rather scary creature who visits children at Christmas time and delivers socks or shoes full of candy, but if the children were not good, they will find coal in their stockings instead.

In parts of the United States in the 19th century, "Pelznickel" traditions were maintained for a time among immigrants at least as far west as the US state of Indiana. Today, remnants of this tradition remain, known as the Belsnickel, especially in Pennsylvania.

A first-hand 19th-century account of the "Beltznickle" tradition in Allegany County, Maryland, can be found in Brown's Miscellaneous Writings, a collection of essays by Jacob Brown (born 1824). Writing of a period around 1830, Brown says, "we did not hear of" Santa Claus. Instead, the tradition called for a visit by a different character altogether:

He was known as Kriskinkle, Beltznickle and sometimes as the Xmas woman. Children then not only saw the mysterious person, but felt him or rather his stripes upon their backs with his switch. The annual visitor would make his appearance some hours after dark, thoroughly disguised, especially the face, which would sometimes be covered with a hideously ugly phiz – generally wore a female garb – hence the name Christmas woman – sometimes it would be a veritable woman but with masculine force and action. He or she would be equipped with an ample sack about the shoulders filled with cakes, nuts, and fruits, and a long hazel switch which was supposed to have some kind of a charm in it as well as a sting. One would scatter the goodies upon the floor, and then the scramble would begin by the delighted children, and the other hand would ply the switch upon the backs of the excited youngsters – who would not show a wince, but had it been parental discipline there would have been screams to reach a long distance.

On the South Shore of Nova Scotia, Canada, a Christmas tradition known as Belsnickling occurs, where, similar to mummering, people go from house to house within the communities dressed in multiple layers of clothing and with scarves around their faces to conceal their identity. These people are then given food and drinks (usually rum or eggnog) until their identities are guessed, and then they're off to the next house.

Zwarte Piet (Black Pete)

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Sinterklaas and Zwarte Piet
Main articles: Zwarte Piet and Père Fouettard

Zwarte Piet (English: Black Peter or Black Pete, French: Père-Fouettard, meaning father whipper) is the companion of Saint Nicholas (Dutch: Sinterklaas) in the folklore of the Low Countries. The character first appeared in his current form in an 1850 book by Jan Schenkman and is commonly depicted as a blackamoor. Traditionally Zwarte Piet is said to be black because he is a Moor from Spain. Participants portraying Zwarte Piet typically wear blackface make-up, by painting their faces black, wearing exaggerated red lipstick, and a "nappy" or "kinky" wig, as well as colorful Renaissance attire and gold earrings. The character has become a reoccurring subject of controversy, especially in the Netherlands, for its perceived cultural and ethnic insensitivity. Historically, Zwarte Piet is referred to as a servant, not a companion.

Like Knecht Ruprecht, he was traditionally the one punishing ill-behaved children by beating them with a birch rod or even taking them back to Spain in a sack he carried (which on arrival contained the gifts for the good children). However, in the 20th century these punishments were abolished and Zwarte Piet became a friendly character, although the punishments can still be heard in Sinterklaas songs.

See also

Notes

  1. Jacob Grimm, Teutonic Mythology (trans. Stallybrass): "Their pranks, their roughness, act as a foil to the gracious higher being from whom the gifts proceed ... how to explain the Swiss Schmutzli I do not rightly know, perhaps simply from his smutty sooty aspect? Instead of Grampus there is also in Styria a Bärthel (pointing to Bertha, or Bartholomew?) Schmutzbartel and Klaubauf, who rattles, rackets and throws nuts."
  2. "Christmas Eve Pre-Christian Traditions". Retrieved 15 Dec 2010.
  3. ^ Benjamin Thorpe, Northern mythology: comprising the principal popular traditions and superstitions of Scandinavia, north Germany, and the Netherlands, vol. 3, (E. Lumley, 1852), 146.
  4. ^ Phyllis Siefker, Santa Claus, last of the wild men: the origins and evolution of Saint Nicholas, spanning 50,000 years (McFarland, 1997), 82.
  5. Siefker 1997, p. 155.
  6. ^ Alexander Tille, Yule and Christmas: their place in the Germanic year (D. Nutt, 1899), 116.
  7. ^ Taylor, Alan. "Krampus: Saint Nicholas' Dark Companion", The Atlantic, December 3, 2013
  8. Bruce, Maurice (March 1958). "The Krampus in Styria". Folklore. 69 (1): 44–47. doi:10.1080/0015587X.1958.9717121.
  9. Siefker, Phyllis (1997). Santa Claus, last of the Wild Men: the origins and evolution of Saint Nicholas. Jefferson, North Carolina: McFarland and Co. pp. 155–159. ISBN 0-7864-0246-6.
  10. Ridenour, Al (2016). The Krampus and the Old, Dark Christmas: Roots and Rebirth of the Folkloric Devil. Port Townsend, WA: Feral House. p. 9. ISBN 9781627310345.
  11. Jacob Brown, Brown's Miscellaneous Writings, Printed by J.J. Miller (Cumberland, Maryland 1896), page 41.
  12. Forbes, Bruce David (2007). Christmas: A Candid History. University of California Press.{{cite book}}: CS1 maint: location missing publisher (link)
  13. Felicity Morse. "Zwarte Piet: Opposition Grows To 'Racist Black Pete' Dutch Tradition". UK: Huffington Post. Retrieved 27 October 2012.
  14. "St. Nicholas Center ::: Dutch Sinterklaas Songs". www.stnicholascenter.org. Retrieved 13 May 2021.

Further reading

  • Müller, Felix / Müller, Ulrich: Percht und Krampus, Kramperl und Schiach-Perchten. In: Müller, Ulrich / Wunderlich, Werner (Hrsg.): Mittelalter-Mythen 2. Dämonen-Monster-Fabelwesen. St. Gallen 1999, pages 449–460.
  • Laity, K. A.: When Little Joe the Krampus Met. Wombat's World Publishing, 2003.

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