The Krampus in StyriaAuthor(s): Maurice BruceSource: Folklore, Vol. 69, No. 1 (Mar., 1958), pp. 45-47Published by: Taylor & Francis, Ltd. on behalf of Folklore Enterprises, Ltd.Stable URL: http://www.jstor.org/stable/1259216 .

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senting brides with nuts on the wedding-day. A village girl had been away, working in London, and returned for her marriage with modern notions. She was not going to be tied down, she said, with 'a parcel of children'; no, she was going to be free to enjoy her married status with- out encumbrances. The villagers listened in silence and acted in concert. Among the wedding presents viewed after the ceremony was an outsize bag of nuts. The bride, who knew quite well what was meant, was furious; but the donor was never discovered, and in fact, everyone in the village had contributed. And the result? At the time the tale was told to me in 1939, she already had four children: but I have no further record.

The Krampus in Styria

by MAURICE BRUCE

SAINT Nicholas' Eve - the fifth of December - is celebrated in the Styrian valleys of Austria with performances of the 'Nikolospiel'. The white-bearded Saint Nikolaus, dressed in splendid robes and complete with mitre and crosier, enters each house in order to fill the childrens' shoes with small gifts.

Behind the good saint hovers the black, shaggy, goat-horned figure of the Krampus. Cloven hooves and a long tail are conspicuous features of this roaring, prancing Satyr who rattles the chains that hang from his wrists, and brandishes a bundle of birch-twigs which he wields with more energy than discrimination.

Although he is 'officially' the servant of Nikolaus, the Krampus does much as he likes and always succeeds in 'stealing the show'. His habit of throwing naughty children into the wooden tub which hangs at his back, and thence into the nearest stream, earns him a deep respect. It is usually the strongest of the village youths who compete for the honour of 'play- ing the Devil' for, under the anonymity of the horned mask with its lolling tongue, many an old score may be settled and many a prank played.

The Krampus is known by many names in Styria, 'Bartl', 'Niglo- bartl', 'Wubartl', and sometimes 'Klaubauf', but, whatever his name, there seems to be little doubt as to his true identity for, in no other form is the full regalia of the Horned God of the Witches so well preserved. The birch - apart from its phallic significance - may have a connec- tion with the initiation rites of certain witch-covens; rites which entailed binding and scourging as a form of mock-death. The chains could have been introduced in a Christian attempt to 'bind the Devil' but again they could be a remnant of pagan initiation rites.

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The 'Krampuskarten', those greetings cards which are exchanged in Austria on St Nicholas' Day, vary like our own Valentine Cards from the serious to the coarsely humorous. The verses stress the importance of good behaviour if one hopes to receive a gift from Nikolaus - and escape the attentions of Krampus.

FiUr's Schlimme gibt's vom Krampus Strafe, St Nikolaus belohnt das Brave.'

or, St Nikolaus schickt Dir die Schuh', Krampus liszt Dich heut in Ruh'! WEILST BRAV WARST!2

The Mariazell district has a St Nicholas' Day practice called 'Schiff- erlsetzen'. The children make small boats of paper or wood and, quietly and secretly, leave them where parents and friends may find them and fill them with good things. Once filled the ships are just as quietly re- moved by their owners, the more enterprising of whom may have whole fleets 'at sea'.

Each ship has a flag with the owners name and a verse written on it.

O heiliger Sankt Nikolaus, ich fahr' mit meinem Schifferl aus. Hier setz' ich jetzt mein Schifferl nieder, die Frau da ist ja gar nicht z'wider, der Herr, der ist ein guter Mann, der fiillt mir g'wisz mein Schifferl an.3

Another verse in the Styrian dialect contains a reference to the 'Ruten', the birch carried by Krampus. Small gold-painted birch bundles are often presented by Krampus to each family. The birches are hung on a wall as a form of decoration and seem to be renewed each year particu- larly in those houses where the behaviour of the children merits the application of corporal correction.

1 'The Krampus punishes the wicked, St Nicholas rewards the good.'

2 St Nicholas sends you shoes, The Krampus leaves you in peace today! BECAUSE YOU HAVE BEEN GOOD!' Chocolate boots are a favourite form of present for St Nicholas' Day. * 'Oh Holy St Nicholas, I set sail with my little ship. Here I drop anchor, Where the Mistress is not contrary, And the Master is a kind man, Who will certainly fill my little ship.'

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Mei liabe Frau Mutter, i hitt' a Gebitt, i setz' da das Schifferl, verwirf mir es nit. I bin ja glei z'frieden, es braucht nit viel sein, a Nuss'n und a Ruten wird hdiufi' g'nug sein.4

The 'Nikolospiel' takes on a more highly developed dramatic form in the district of Mariazell. The players include the 'Schabminner' covered completely with their mantles of straw and wearing huge antlers. Each one carries a long whip which he cracks loudly as the procession moves from one 'Gasthaus' to the next. Even in this elaborate form of the 'Nikolospiel' with 'Rauhen' (demons of darkness), 'Schabminner', and the inevitable 'Habergeisz', it is still the Krampus who plays, or rather steals the leading role.

Unlike the 'Black Peter' of Holland, the Styrian Krampus has lost none of his pagan wildness. He is still the Black He-Goat of the Witches - the anonymous Grand Master leaping and roaring in an ecstasy of Divine possession.

On the outskirts of Graz, Leoben, and Bruck an der Mur he is still to be seen at his wildest and best - 'schwoarz und zottat wiar a recht a wilda Bir'5 - a terrifying, elemental figure beside the pale form of the gentle Nikolaus who, after all, is but a Bishop and in spite of his ecclesi- astical Authority cannot outshine the God.

S'Dear Mother of mine, hear my wish, My little ship is anchored, please do not scorn it. I am easily satisfied and don't ask for much, Some nuts and a birch will be quite enough.'

5 'black and shaggy like a great wild bear'.

Folk Life and Traditions

by E. F. COOTE LAKE

THESE notes are compiled from current newspaper cuttings. The com- piler cannot -accept responsibility for the accuracy of the information contained in the reports, or for the opinions expressed therein.

Figured Roof-Tiles From The Times, August 29, 1957 SIR,-The interesting article in The Times of August 24, dealing with

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