This article is about the folklore figure. For the film, see Krampus (film).
1900s illustration of Saint Nicholas and Krampus visiting a child
The Krampus (German:[ˈkʁampʊs]) is a horned anthropomorphic figure who, in the Central and Eastern Alpinefolkloric tradition, is said to accompany Saint Nicholas on visits to children during the night of 5 December (Krampusnacht; "Krampus Night"), immediately before the Feast of St. Nicholas on 6 December. In this tradition, Saint Nicholas rewards well-behaved children with small gifts, while Krampus punishes badly behaved ones with birch rods.[1][2]
The origin of the figure is unclear; some folklorists and anthropologists have postulated that it may have pre-Christian origins.[3] In traditional parades and in such events as the Krampuslauf ("Krampus run"), young men dressed as Krampus attempt to scare the audience with their antics. Krampus is featured on holiday greeting cards called Krampuskarten.
The figure has been imported into popular culture around the world, and has appeared in movies, TV and games.
Origins
A person dressed as a Straggele at Morzger Pass, Salzburg, Austria
Discussing his observations in 1975 while in Irdning, a small town in Styria, anthropologist John J. Honigmann wrote that:
The Saint Nicholas festival we are describing incorporates cultural elements widely distributed in Europe. St. Nicholas himself became popular in Germany around the eleventh century. The feast dedicated to this patron of children is only one winter occasion in which children are the objects of special attention, others being Martinmas, the Feast of the Holy Innocents, and New Year's Day. Masked devils acting boisterously and making nuisances of themselves are known in Germany since at least the sixteenth century while animal masked devils combining dreadful-comic (schauriglustig) antics appeared in medieval church plays. A large literature, much of it by European folklorists, bears on these subjects. ...
Austrians in the community we studied are quite aware of "heathen" elements being blended with Christian elements in the Saint Nicholas customs and in other traditional winter ceremonies. They believe Krampus derives from a pagan supernatural who was assimilated to the Christian devil.[4]
The Perchten figures persisted but are unrelated to the Krampus. Krampus is a Perchten- and Straggele-inspired figure but has very distinct physical traits that make Krampus unique to his cousins. Krampus is usually featured as a man with horns with one grotesque human foot and one foot of a goat, typically covered in black hair, and unique to Krampus; also a very long snake or dragon-like tongue.
In the 17th century Krampus was paired with St. Nicholas as a helper. Because Nicholas is a saint, it wasn’t logical or deemed saintly behavior for Nicholas to deliver punishments. Therefore a helper was assigned to St Nicholas; such as Farmhand Rupert, Smutzli, or Père Fouettard who would go down the chimney or punish the naughty children. Krampus served St Nicholas in the same role.[5]
In the 1950s, the Government of Austria distributed pamphlets titled "Krampus Is an Evil Man" for fear that encounters with Krampus might damage children's mental health.[7] Towards the end of the century, a popular resurgence of Krampus celebrations occurred and continues today.[8]
The Krampus tradition is being revived in Bavaria as well, along with a local artistic tradition of hand-carved wooden masks.[9][10]
Appearance
A 1900s greeting card reading 'Greetings from Krampus!'
Although Krampus appears in many variations, most share some common physical characteristics. He is hairy, usually brown or black, and has one foot that has the cloven hooves and horns of a goat. His long, pointed tongue drops out,[11][12] and he has fangs.[13]
Krampus carries chains, thought to symbolize the binding of the Devil by the Christian Church. He thrashes the chains for dramatic effect. The chains are sometimes accompanied with bells of various sizes.[14] Krampus will carry a bundle of birch branches with which he occasionally swats children.[11] The birch branches are replaced with a whip in some representations. On Christmas Eve, Krampus travels with a sack or a basket strapped to his back; this is to cart off evil children for drowning, eating, or transport to Hell. Some of the older versions make mention of naughty children being put in the bag and taken away.[11] This quality can be found in other companions of Saint Nicholas such as Zwarte Piet.[15]
Krampusnacht
The Feast of St. Nicholas is celebrated in parts of Europe on 6 December.[16] On the preceding evening of 5 December, Krampus Night or Krampusnacht, the wicked hairy devil appears on the streets. Sometimes accompanying St. Nicholas and sometimes on his own, Krampus visits homes and businesses.[11] The Saint usually appears in the Eastern Ritevestments of a bishop, and he carries a golden ceremonial staff. Unlike North American versions of Santa Claus, in these celebrations Saint Nicholas concerns himself only with the good children, while Krampus is responsible for the bad. Nicholas dispenses gifts, while Krampus supplies coal and the Rute.[17]
Perchtenlauf and Krampuslauf
There were already established pagan traditions in the Alpine regions that became intertwined with Catholicism. People would masquerade as a devilish figure known as Percht, a two-legged humanoid goat with a giraffe-like neck, wearing animal furs.[18] People wore costumes and marched in processions known as Perchtenlaufen, which are regarded as an earlier form of the Krampus runs. Perchtenlaufen were looked at with suspicion by the Catholic Church and banned by some civil authorities. Due to sparse population and rugged environments within the Alpine region, the ban was not effective or easily enforced, rendering the ban useless. Eventually the Perchtenlauf, inspired by the Nicholas plays, introduced Saint Nicholas and his set of good morals. The Percht transformed into what is now known as the Krampus and was made to be subjected to Saint Nicholas' will.[19]
It is customary to offer a Krampus schnapps, a strong distilled fruit brandy.[11] These runs may include Perchten, similarly wild pagan spirits of Germanic folklore and sometimes female in representation, although the Perchten are properly associated with the period between winter solstice and 6 January.
Criticism of the Krampus run
Every year there are arguments during Krampus runs. Occasionally spectators take revenge for whippings and attack Krampuses. In 2013, after several Krampus runs in East Tyrol, a total of eight injured people (mostly with broken bones) were admitted to the Lienz district hospital and over 60 other patients were treated on an outpatient basis.[20]
Krampuskarten
Europeans have been exchanging greeting cards featuring Krampus since the 19th century.[21] Sometimes introduced with Gruß vom Krampus (Greetings from Krampus), the cards usually have humorous rhymes and poems. Krampus is often featured looming menacingly over children. He is also shown as having one human foot and one cloven hoof. In some, Krampus has sexual overtones; he is pictured pursuing buxom women.[22] Over time, the representation of Krampus in the cards has changed; older versions have a more frightening Krampus, while modern versions have a cuter, more Cupid-like creature.[citation needed] Krampus has also adorned postcards and candy containers.[23]
In Styria, the Rute is presented by Krampus to families. The twigs are painted gold and displayed year-round in the house—a reminder to any child who has temporarily forgotten Krampus. In smaller, more isolated villages, the figure has other beastly companions, such as the antlered "wild man" figures, and St Nicholas is nowhere to be seen. These Styrian companions of Krampus are called Schabmänner or Rauhen.[11]
A toned-down version of Krampus is part of the popular Christmas markets in Austrian urban centres like Salzburg. In these, more tourist-friendly interpretations, Krampus is more humorous than fearsome.[25]
Dallas Krampus Society Walk, 2016
North American Krampus celebrations are a growing phenomenon.[26]
Similar figures are recorded in neighboring areas. Strohbart in Bavaria, Klaubauf(mann) in Austria and Bavaria, while Bartl or Bartel, Niglobartl, and Wubartl are used in the southern part of the country. Other names include Barrel or Bartholomeus (Styria), Schmutzli (German-speaking Switzerland), Pöpel or Hüllepöpel (Würzburg), Zember (Cheb), Belzmärte and Pelzmärtel (Swabia and Franconia). In most parts of Slovenia, whose culture was greatly affected by Austrian culture, Krampus is called parkelj and is one of the companions of Miklavž, the Slovenian form of St. Nicholas.[11][27]
In many parts of Bosnia and Herzegovina and Croatia, Krampus is described as a devil wearing a cloth sack around his waist and chains around his neck, ankles, and wrists. As a part of a tradition, when a child receives a gift from St. Nicholas he is given a golden branch to represent his 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.[28][29][30][31]
Silvesterklaus, a Swiss New Year's Eve celebration featuring a musical procession of performers in grotesque costumes
Sinterklaas – Legendary figure based on Saint Nicholas, celebrated in the Low Countries on 5 or 6 December. He has a companion called Zwarte Piet (Black Pete), who used to punish bad children with a "roe" and kidnap them in bags to take to Spain, but nowadays they are just as friendly as Sinterklaas ("de Sint"), and give presents and sweets to all children.
^Forcher, Michael; Peterlini, Hans Karl (2010). Südtirol in Geschichte und Gegenwart [South Tyrol past and present] (in German). Haymon Verlag. p. 399.
^Davis, Robert (2004). Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast, and Italy, 1500–1800. Palgrave Macmillan. ISBN978-1403945518.
^Apkarian-Russell, Pamela (2001). Postmarked yesteryear: art of the holiday postcard. Portland, Oregon: Collectors Press. p. 136. ISBN978-1-888054-54-5.
^Haid, Oliver (2006). "Christmas markets in the Tyrolean Alps: Representing regional traditions in a newly created world of Christmas". In Picard, David; Robinson, Mike (eds.). Festivals, tourism and social change: remaking worlds. Buffalo, New York: Channel View Publications. pp. 216–19. ISBN978-1-84541-048-3.
^Miles, Clement A. (1912). "VIII". Christmas in ritual and tradition: Christian and Pagan. Toronto: Bell and Cockburn. pp. 227–29. ISBN978-0-665-81125-8.
^"Sveti Nikola – Mikulaš" [Saint Nicholas - Mikulas]. www.hrvatskarijec.rs (in Croatian). Archived from the original on 22 December 2015. Retrieved 14 December 2015.
Ridenour, Al (2016). The Krampus and the Old Dark Christmas: Roots and Rebirth of the Folkloric Devil. Port Townsend, WA: Feral House. ISBN978-1-62731-034-5.
