January 5th is the so-called Glöckütåg (Glöckler's Day) in Ausserland and Ennstal (as well as in large parts of the Salzkammergut). The Berigln and Glöckeln are ancient customs that take place in the last nights of the Twelfthtide from January 5th to 6th and go back to a pagan ritual. With the hustle and bustle of the last rough night, evil winter spirits and with them misfortune, illness and bad harvests are supposed to be driven away.
Children with Glöcklsack (Source: Ausseerland FB)
Noisy processions with masks of demonic women, pagan goddesses and wild and tame animals were described by Caesarius of Arles as early as 500 AD, together with other customs and traditions, at the calendar celebrations (Roman-Germanic New Year and Christmas festivals). In the 11th century, the term Giperchtennacht was mentioned in the Mondsee glosses. The Percht is also associated with the wild hunt.
Glöckler
In the early hours of the morning, children with white linen sacks, the so-called "Glöckler", go from house to house and ring their bells. They call out: "Bitt' gar schen um an Glöcklkrapfn!" ('I politely ask for a Glöcklerkrapfen!'). After the householders open the door, the ringing stops. After the housewife has given them Glöcklerkrapfen, fruit or sweets, they wish them a Happy New Year and say goodbye with a loud "Vergelt's Gott!" ('Bless God!') and move on.
This ancient custom can be traced back centuries.The children wear beautiful linen bell sacks decorated with classic cross-stitching and often with their names on them.
Glöcklkrapfen and Glöcklsack (Source: Ausseerland FB)
Fruahberigl
The Fruahberigl (Frühberigl = early morning Berigl) are young people who are already too old to “Glöckün” but still too young to go as Berigl at night. The name Fruahberigl derives from "in the morning". However, this only applies to some places, as the young people meet early in the morning after dark. In Obertressen the meeting will not take place until around noon.
The task of these Berigln is to guide the Glöckükina (Glöckel children), some of whom are still very young, and above all to ensure that everyone returns home healthy. With the snow conditions in some years, this is a very important and sensible task. The Oberberigl (main Berigl), usually the oldest, also has the task of not leaving out any relevant house. That would be a disgrace and would result in ridicule and derision.
Glöckükina and Fruahberigl (Source: ausseerlond.com)
When the “Glöckütog” is over, all the children are “zommglait”, i.e. they are called together with the ringing of bells. Everyone meets at a previously agreed place. In some places there is a connection between the Glöckler and Fruahberigl and the Berigln at around 1 p.m. Such a meeting would actually not be allowed due to the day (evening) night separation of the two customs. The children and young people are out and about until dusk at the latest, the Berigln from midday and at the latest from dusk. So it can come to a meeting.
United groups in drifting snow (Source: ausseerlond.com)
Berigln
The Berigl themselves roam the streets in the evening. There are a few subtle differences depending on the location.
Berigln on the road (Source: MONDI Resort am Grundlsee)
Common to all Berigln is their disguise: a dirndl or dirnd-like gown with *Vichta (or Veichta = vortuch, dirndl apron; also Virta, Fürta, Furta: comes from vortuch, Schurz = loincloth), gloves and hospassa (felted shoes) to prevent identification, a face hudel (piece of fabric) with visual slits (some also have a mouth opening for the drinking straw) and some funny headgear – either a hat with or all kinds of ornaments or anything else. The Hinterberiger Perchtln wear flax-haired wigs, and in Altaussee there are the Altausseer Föüberigln (fur-Berigl). They also have chalk for writing C + M + B on the doorpost and a broom or hand brush as well as a white Hudel for polishing if the room is not as clean as desired.
Hinterberiger Perchtln (Source: ausseerland.com)
Altausseer fured Percht (Föüberigl) (Source: Wikipedia)
Altausseer fured Percht (Source: Wikipedia)
So, the Berigl also keeps an eye on whether everything is clean in the house. With the "Hudl" and the "Bochtwisch" (hand brush) he controls the cleanliness of the premises and can sometimes become very uncomfortable as soon as he finds dirt.
Often the Berigl are “uredad”, meaning that he does not speak, but only interprets and gestures. Allegedly, in earlier times there were only uredadi Berigln in Grundlsee. However, this has changed in the meantime, and now there are also some redadi (speaking) Berigln on the road. In Gössl Berigln speak with distorted voices. It's more of a jerk than a speech, just to be unrecognized.
That the Berigl should and want to remain unrecognized is their challenge. That is why they remain silent, disguise their voice, disguise themselves, and their faces are always covered. Fured Berigln mask themselves with a fur hood. The Perchten in Hinterberg disguise themselves with Werch* or horsehair. When music is played or food is offered in a house, it is possible – but not necessary – to "blessen", i. e. to remove the Hudl (temporarily) from the face.
However, this is agreed beforehand with signs. Some don't want to show themselves and try to eat the bacon etc. in a laborious way. As soon as new berigls are ringing at the door, masks will definitely be used again. However, if a masked Berigl is recognized beforehand and his name is mentioned, there is an obligation to uncover himself immediately. He can no longer cover his face. It's a shame when more berigls are unmasked and you sit there exposed in the group.
Berigl before returning to the house, where order and cleanliness are checked (Quelle: salzi.at)
Since the gate to the beyond closes at midnight and Frau Percht and the rest of the "Wild Hunt" leave the earthly world again, all Berigln have to expose themselves anyway. Then it's time to go home.
I know the Berigln from descriptions of my fellow student from the Ausseerland and could never really imagine what it meant. But I was curious right away because I immediately liked the words "berigln" and "blessen". Of course I wanted to know more. In Joglland, where I come from, on the same evening the Budelmuada comes to the houses. She doesn't speak either, mustn't be recognized, looks after the order in the house and drives out the winter spirits.
Word Origins
The origin of the word "Berigl" is hidden. A connection with could be possible
Indo-European
*bʰer- (1) idg V. carry, bring
then
Germanic
*beriga-, *berigaz, germ.?, adj.: nhd. fertile (also in the sense of bearing); no. fertile; RB.: ahd.; Hw.: s. *beran; E.: s. idg. *bʰer- (1), V., carry, bring, Pokorny 128; W.: Ahd. birīg 12, adj., fertile, fructifying; mhd. birec, adj., fertile, AW 1, 1105; nhd. (Swiss.) bçrig, adj., fertile, Switzerland. Id. 4, 1478; L.: Falk/Torp 260, EWAhd 2, 97
and
middle high german
biric, birec mhd adj. fertile, inclined to grow, productive.
Since this custom is meant to banish winter and darkness and to welcome the fertility of the new year, there may be a connection here.
The Bercht/Percht herself could come from
berhta-, *berhtaz german adj. light, bright light (adj.) got., an., ae., anfrk., as., ahd.s. -līka-.
2 beraht* ahd Adj. bright, brilliant, clear, radiant, outstanding
3 *berht? anfrk Adj. bright, shiny
4 berht as Adj. shiny bright, luminous, glorious
5 berhtlīk* as Adj. shiny, luminous
The "Blessen", i.e. removing the Hudl and revealing who you are, is very difficult to derive. A related word might be the blaze, i.e. the light spot or stripe on the forehead or the bridge of the nose of a horse (dogs are also referred to as blaze).
1) The following derivation would be possible:
Indo-European: *bʰles-? = shine
and
Germanic: *blasa-, *blasaz germ Adj. light, pale, with a white spot being fair (V.), pale (Adj.), being (Adj.) with a white spotae., mnl., as., ahd. s. idg. *bʰles-?, v., to shine, Pokorny 158; idg. *bʰel- (1), *bʰelə-, adj., v., shiny, white, gleam, pokorny 118
Hence the word "blass" (= pale).
2) "Blessen" could also be derived from "Entblössen", especially since entblössen is often pronounced "entbleßn" in the Styrian dialect and has a very narrow context.
Indo-European: *bʰosos idg adj. naked, bare, bar (adj.)
Germanic: *baza-, *bazaz germ adj. bare, bar (adj.) naked, bare (adj.) got., an., ae., afries., anfrk., as., ahd.idg. *bʰosos, adj., naked, bare, bar (adj.)
Derives the term "Nackabazal", which is term of endearment for a little naked toddler?
Let's continue with
Gothic: *blauts? got adj. (a) bare,
in Old High German it is then *blauz ahd adj. bare
and
in Middle High German: blōzen mhd V. sw. to be naked (V.), to be bare (V.), to be pure (V.), to be poor (V.), to become poor; s. blœzen.
3) The third derivation for "blessen" that I think is possible comes from
Germanic: *plata-, *plataz, *platja-, *platjaz germ M. st. (a) Lappen (M.), Fetzen (both means rags) (M.)
and later becomes blez, i.e. Fetzen, Leinenlappen (linen) rags (Hudl?):
got. plat* 3, plats*?, st. N.(a)?, st. M. (a)?, patches (M.), rags (M.) (, Lehmann P12); ae. plot, Sb., piece of land; mouth plet, Sb., linen rag, rag (M.); Ahd. blez 10, st. M. (a?, i?), piece, patch (M.), piece, piece; mhd. blez, st. M., rags (M.), patches (M.), scraps (M.), strips of land, bed; nhd. (old.) Bletz, M., rags (M.), pieces, strips of land, DW 2, 109
The "Hudl" could be derived as follows:
hūd* 1 anfrk F.st. (i) "skin", fur; skin (N.), coat lat. pellis LWcf. as. hūd*, Ahd. hūt LW (1100) German *hūdi-, *hūdiz, St. F. (i), skin; s. idg. *skeut-, *keut-, V., Sb., cover, envelop, skin, Pokorny 952; cf. idg. *skeu- (2), *keu- (4), *skeu̯ə-, *keu̯ə-, *skū-, *kū-, *skeuH-, *keuH-, V., to cover, to enclose, Pokorny 951;
see also Old Norse:
hūða F. st. (i) hide of cattle s. huð fat; cf. ae. hȳd, as. hūd, ahd. hūt, afries. hēd
The "l" behind "Hudl" it is only a diminutive form, i.e. a small covering/envelopment.
Yes, as I said, the derivations are not easy!
If you – like me – have never been to Berigln before, you can jump right into the action with this short video:
And if you are in the mood for Glöcklkrapfen, here is a recipe for you:
Glöcklkrapfen
Glöcklkrapfen (Quelle: Servus TV)
Rezept**:
QUANTITY: 15 pieces
PREPARATION TIME: 1:10 hours
TOTAL TIME: 1:30 hours
Ingredients
20 g yeast
3 yolks
50 grams of sugar
1 tsp vanilla sugar
Salt
270 ml lukewarm milk
500 g non-slip flour
80g melted butter
lard or clarified butter for baking
1 small jar of apricot jam
Preparation
1. Mix the crumbled yeast, yolk, sugar, vanilla sugar and salt in a bowl with half the lukewarm milk.
2. Gradually add flour, remaining milk and melted butter and knead to form a smooth, glossy dough. Cover and let rise in a warm place for about 30 minutes.
3. Take out the dough and cut out tablespoon-sized balls on a floured board. Press flat and let rise again, covered.
4. Heat the clarified butter or lard in a tall saucepan.
5. Pull the donuts out from the middle so that there is a thin dent in the center and a bulge on the outside. Fry in hot clarified butter until golden on both sides. Remove with a slotted spoon and drain on kitchen paper.
6. Put a dollop of jam in the indentation and serve chilled.
* Werch: The tow, also called Werch, Abwerch, Werrig, Hede or the Kauder as a working material, is a low fiber quality that is used as waste at work ( at the "work"). The material is used to seal heating and water supply pipes. In the past it was also used to seal wooden ships. In Styria, mainly linen was made from flax.
** Recipe from Servus TV https://www.servus.com/r/ebenseer-gloecklerkrapfen
Sources:
Marianne Rumpf: Luxuria, Frau Welt und Domina Perchta
Archiv für Religionswissenschaft nach Albrecht Dieterich und Richard Wünsch, Band 20, B. G. Teubner Verlag, Berlin, 1920
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