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In the alpine and pre-alpine regions of Central Europe there is a large collection of megalithic stone monuments and underground structures, some of which were built of dry stone. In contrast to the western and northern European prehistoric stone monuments, they have hardly been scientifically processed. Various menhirs with and without perforation in Joglland: Most menhirs are free in the landscape or border courtyards or a stone stands at a courtyard like a guard. Many of these stones are perforated, but not all. Very often the perforated stones stand next to a monument in a field or near a church. In Wenigzell, one perforated stone is integrated into the church wall and one into the outer church wall, which in my opinion also indicates a limiting function in the sense of a spiritual boundary. Also in Birkfeld there is a stone in the narrowest part of the church. Megalithic Monuments - Perforated Stones and Menhirs In the last 20 years, knowledge of prehistoric stone settings in Europe has multiplied. In Austria alone there are well over 1,000 menhirs and perforated stones in the federal states of Carinthia, Tyrol, Vorarlberg, Salzburg, Upper Austria, Lower Austria, Burgenland and Styria. It is interesting that a great many are at higher altitudes in the alpine range. More than 40 stone settings from the Koralpe and Gleinalpe have already been found in western Styria. According to the current state of research (2023), 570 such stone settings have been documented and mapped in north-eastern Styria in Joglland. The Vorau open-air museum: Here it is shown how the stones are often put to practical use and incorporated into fence gates or serve as doorsteps for old buildings, such as stables. In Joglland, these stones are often called "Torstein", meaning g"ate stones". Megalithic Monuments - Underground Systems Especially in the area around Vorau, where well over 1,000 archaeological sites above and below ground have been discovered to date, hundreds of open underground facilities have been examined and some of them scientifically processed. A particularly striking feature of the more than 50 dry stone walls in and around Vorau is the corbelled vault construction of the ceiling parts, which have been covered with prepared heavy stone slabs. Such architecture does not point to the Middle Ages or modern times, because mostly semicircular vaulted arches were built there. This type of construction can be found in Styria in the so-called "shelters" of the presumed prehistoric mountain settlements as well as in the dilapidated and restored access areas of Erdstall tunnels and in underground rock passages. The cover slabs of the underground facilities in the area around Vorau have a provisional minimum age between 10,000 and 12,000 years before today (TCN dating). This age corresponds internationally with those megalithic cultural remains of "Göbekli Tepe" from Eastern Anatolia (Turkey). So-called Erdställe, meaning underground sites, in the Vorau area in different designs. At this point, a big thank you goes to Dr. H. Kusch and his wife, who have initiated and promoted research in this field over the past decades. From left to right: left: hole stone and menhir deposits north of Hartberg (graphic Peter Holl and Heinrich Kusch); Centre: distribution of underground facilities in Joglland (source: Heinrich Kusch); right: In comparison: distribution map of the Erdställe in Bavaria (source: Bavarian State Office for the Preservation of Monuments) The local population of Joglland has known about the 790 rock passages, Erdstall tunnels and underground stone structures for centuries. In times of war, they served as a hiding place for people, small livestock, food and valuables. Subterranean tunnels are also said to exist in southern Styria, which are said to lead away from the Riegersburg to the surrounding farmsteads. According to old stories, several corridors lead from the Riegersburg to the surrounding farmsteads. The Riegersburg is proudly and mightily enthroned on a 482 meter high volcanic rock. The Riegersburg first appears in documents in 1138 as "Ruotkerspurch", i.e. as the castle of a Rüdiger, but the basalt cone towering over 100 m was inhabited around 6,000 years ago. Even in the Carantan period (from the 7th century) there was a refuge on the castle hill, which was protected on three sides by the steepest rock faces, as can be seen from the name of the valley west of the castle and the stream that flows in it. It has always been a bulwark against enemy incursions in the east, but has never been conquered in all the centuries of its existence. (1st picture: FB dieriegersburg; 2nd picture Riegersburg seen from Schöckl, photo: FB Schöckl). Position of the Stone Settings and Corridors The elevated position of the Erdstall tunnels and stone settings is primarily related to the topography of the Vorau Basin, in which the corridors are already between 600 and 800 meters above sea level, which also corresponds to the altitude of the localities in this area. Old maps show, for example, that at the time of the Josephine land survey - Inner Austria (1784-1785) - the extended settlement area was much higher than today: farmsteads and cottager buildings can be found at altitudes of up to 1,200 meters above sea level, i.e. at a slightly lower altitude than the one in which alpine pastures were already being used for summer grazing. The small pasture of my family, to which the heifers are brought up every year, is at around 1,200 m, the Vorauer Schwaig (pasture) is at 1,511 meters above sea level. At the same sea level on the Wechsel there are also old dry stone walls and their remains. Map excerpt from the Josephine state survey - Inner Austria (1784-1785) - Wechsel area Bavaria and Central Europe But not only in Austria, also in Bavaria there are many Erdstall tunnels. There they are also called Schratzllöcher (Schratzl = dwarf; Löcher = caves). The main area of distribution extends from the Bavarian Forest to Slovakia. Laid out using mining methods, the systems usually appear under old farms, sometimes also under churches and cemeteries and thus have a great deal in common with those in Joglland. The regionally different end of use in the 14./15. Century has not been finally clarified, but could, among other things, go hand in hand with the efforts to keep the country peaceful and the associated decline in feuding in the late Middle Ages. In Austria too, at the end of the Middle Ages, the Erdstall tunnels were largely closed, which was sometimes accompanied by burials and sand being washed in. The Erdstall tunnels in Bavaria and Joglland are very similar in terms of construction and structure. Horizontal and vertical slips, walls, (sitting) niches as well as light niches and ventilation shafts can be cited as common features. Plan and sections of the Erdstall in Petersberg in Kissing. Fig. from: Illing, Johann: Description and recording of the underground passages in Kissing, Royal District Court of Friedberg, with 1 lithogr. Taf., Munich 1854, 13. (Bavarian State Library, Bavar. 4085,43) (Source: https://www.historisches-lexikon-bayerns.de/Lexikon/Erdstall) In Bavaria, most Erdstall tunnels have been discovered in the Bavarian Forest, especially in the district of Cham. Numerous systems are also known in the southern Upper Palatinate Forest, with the distribution in the Upper Palatinate barely extending west beyond the Naab. Further west, the Franconian Jura forms a border with natural caves. Isolated examples have been documented in Mainfranken and Oberfranken. Hardly any examples are known west of the Lech in Swabia. Increased discoveries have been recorded in the Upper Bavarian region in recent years. Outside of Bavaria, there are Erdstall tunnels in Baden-Württemberg, Saxony-Anhalt, and Saxony. Similar systems are also known in Central Europe in Poland, the Czech Republic (South Moravia), Slovakia, Hungary and France. Torsteine at the Own Yard Since Joglland is my birth place, I can report that there was also a mysterious passage from the ancient stone cellar on my parents' farm that led away from the farm. Unfortunately it is buried. I would like to add that in many old farms there was, and in some cases still is, an exit to the corridors in the living room under the large table (the so-called Jogl table), which connected them to each other. Left and centre: So called Jogltische (Jogl-tables) in the Vorau open-air museum; right: old exemplar. In addition, there are two menhirs that delimit my parents' square courtyard, one positioned due north and one due east. The corners of the courtyard face north, south, east and west. When we were children we played that these stones were our guardians. One of them is positioned right next to the ancient and huge linden tree, the treetop diameter of which is over 40 meters in leaf in summer and which our grandmother said it had already seen Charlemagne and the Turks. Its huge, above-ground roots and its branches, which served us as swings, were our favorite playground and also my mother's and grandfather's. Many old farmsteads in Joglland still have very old linden trees on the farm, which are usually no more than 15 meters away from the residential building. Old Hollow Ways, Dry Stone Walls at Higher Altitudes and Strange Rock Formations on the Hochwechsel A tunnel system in this area (Joglland) is said to run from Masenberg to Hochwechsel (distance about 40 km as the crow flies). The Wechsel massif with Hoch- and Niederwechsel seen from the Masenberg. There are old stories of these passages, which should go from the Masenberg, which is said to be hollow inside and in which a lake is said to be located, up to the Hochwechsel. The corridors should be brightly lit by the treasures inside. That's how I was told it as a child by my uncle. However, there is no proof of this Hollow Ways Many old hollow ways lead to the Hochwechsel. They sometimes dig deep through the terrain due to the long duration of use. Pictures 4 and 5 show the ascent to the Wechsel over the "Steinerne Stiege". This path seems to be very old. Figure 6 shows the so-called "Roman road", vehicle tracks carved into the rock with a track width of about one meter. In the past, these hollow ways were mainly used in winter to transport wood from the highland forests. The dangerous cargo was brought down to the valley by sledge and then transported over rivers. These old paths were also used to drive the cattle from the pastures. At the Wechsel there is still a lively alpine economy with many beautiful Schwaigen (pastures). As a child, I attended the drive down of the cattle every autumn. Dry Stone Walls Old dry stone wall remains, but also intact ones of unknown age can be found from about 700 meters up to about 1,400 meters above sea level, here on picture 1 near the Hilmtor, picture 2 south of the Niederwechsel (both in spring). Image 3 was taken near the Kring in Vorau. Since the lowlands were once marshy and mossy, the settlements were higher than today. Rock Formations at Niederwechsel and Hochwechsel On the 1669 meter high Niederwechsel there are interesting rock and stone formations whose older use or origin is not known. Rocks and stones at Niederwechsel; View from Nieder- to Hochwechsel; Aerial view of the Wechselplateau; Sunset. Quellen: https://austria-forum.org/.../Megalithische_Monumente_und... https://www.subterravorau.at/ https://www.vorau.at/tourismus-freizeit/kultur/subterra https://www.historisches-lexikon-bayerns.de/Lexikon/Erdstall https://www.bergfex.at/.../vorau/highlights/19581-sub-terra/ https://maps.arcanum.com/.../firstsurvey-inner-austria/... W. Brandi (1933): Zur Geomorphologie des Masenbergstockes am Nordostsporn der Alpen. Mit einer Kartenskizze (Beilage I). In: Zeitschrift/Journal: Mitteilungen des naturwissenschaftlichen Vereins für Steiermark. https://www.historisches-lexikon-bayerns.de/Lexikon/Erdstall https://maps.arcanum.com/de/map/firstsurvey-inner-austria/?layers=138&bbox=1709518.914912263%2C5950510.52657325%2C1727701.3730155993%2C5957227.43043381 Weiterführende Literatur: Heinrich & Ingrid Kusch (2009): Tore zur Unterwelt, 4. Aufl., Graz. Heinrich & Ingrid Kusch (2014): Versiegelte Unterwelt, 1. Aufl., Graz. Zur archäologischen Untersuchung des Kandelhofer-/Kandlhofer- Erdstalles bei Puchegg, Steiermark, Österreich Vorläufige archäologische und historische Verifizierung der megalithischen Steinsetzungen und unterirdischen Trockenmauer- Anlagen in der Nordoststeiermark, Österreich https://www.historisches-lexikon-bayerns.de/Lexikon/Erdstall

We have been celebrating our Styrian patron saint, St. Joseph, for around 250 years. Josef became the patron saint of Styria in 1771. At that time he replaced Rupert as his predecessor. Guido Reni, Josef von Nazaret (1640) Joseph Worship Joseph was Jesus' foster father, since according to early Christian belief, Jesus is the Son of God and was conceived by the Holy Spirit in the womb of the Virgin Mary. Joseph came from the lineage of King David, from whom the Messiah would come according to the testimony of the Old Testament. He lived as a carpenter in Nazareth and was the betrothed of Mary. According to later tradition, he was already an 80-year-old man at the time. When he found out that Maria was pregnant, he doubted her faithfulness and wanted to separate from her; but an angel declared to him in a vision that Mary was pregnant by the Holy Spirit, and Joseph stayed with her (Matthew 1:18-21). The special devotion to Saint Joseph, the bridegroom of the Blessed Mother, developed in the Middle Ages. March 19 as a date is first found in the 12th century. In 1870 Pope Pius IX declared St. Joseph the patron saint of the whole Church. St. According to his profession as a carpenter, which is handed down from the Bible, Joseph is also the patron saint of the workers, especially the craftsmen, here again the carpenters and joiners. He is also considered the patron saint of virgins and marriage. Joseph's veneration can be proven earlier in the East than in the West, where the earliest mention of his festival appears on March 19 in the Martyrology of Reichenau around 850 - as a memorial day probably with the intention of celebrating the festival of Minerva, the Roman goddess of craftsmen, to replace. Patronage St. Joseph is patron of the entire Catholic Church, of Mexico, the Philippines, Canada, China, Belgium, Bavaria, Peru, Russia, Vietnam and Austria, Bohemia, Tyrol, Styria, Carinthia and Vorarlberg and Turin; of married couples and families, children, young people and orphans, of virginity, of the fighters against communism; of the workers, craftsmen, carpenters, woodcutters, carpenters, wheelwrights, gravediggers, engineers, educators, pioneers, travelers and exiles, the dying; with eye diseases; in temptations and despair; in case of housing shortage; for a good death; the diocese of Cologne, the diocese of Osnabrück, co-patron of the diocese of Münster; of the Servite Order. Attributs Baby Jesus in his arms, flowering rod, lily, dove, square Peasant Weather Lore Some peasant rules have been handed down for St. Joseph's day: „Ein schöner Josefstag ein gutes Jahr verheißen mag.“ „Ist’s am Josephstag klar, folgt ein fruchtbar’ Jahr!“ „Ist’s Josef klar, gibts ein gutes Honigjahr.“ „Wenn’s erst einmal Josefi is’, so endet auch der Winter gewiss.“ „Ist es klar am Josephstag, spart er uns viel Not und Plag.“ „Am Josefi-Tag soll der faulste Bauer auf seinem Acker sein.“ „Josef behände macht dem Winter ein Ende!“ "A beautiful St. Joseph's day promises a good year." "If it's clear on Joseph's Day, a fruitful year will follow!" "If it's clear to Josef, there will be a good honey year." "Once it's Josefi, the winter will surely end." "If it is clear on Joseph's day, it will save us a lot of hardship and trouble." "On Josefi Day, the laziest farmer should be in his field." "Josef nimbly puts an end to winter!" Traditions In Bavaria, the strong beer tapping traditionally takes place on Josefi, which heralds the strong beer season with its festivals during Lent. The strong beer tapping on the Nockherberg is well known. In honor of the foster father of Jesus, work on Josefi was also suspended in Austria until 1968. In contrast to the Bavarian children, the Austrian ones at Josefi still have no school today. One custom was to give flowers to the virgin girls. Sometimes in the form of a wreath of flowers to preserve virginity, sometimes in the form of a bouquet to do the opposite. The young lads approved the first beer garden measure of the season on this day. In order to be able to withstand temptation and to be able to appeal to higher powers in the event of weakness, newly married peasants decorated each other's fingers with so-called Josefi rings.

Saint Patrick's Day (Irish Lá Fhéile Pádraig) commemorates the Irish Bishop Patrick, who lived in the 5th century and is believed to be the first Christian missionary in Ireland. He is the patron and national saint of Ireland (Éire). Here you can find out how St. Patrick's Day is celebrated in Ireland and what traces the saint left behind in Styria 1,500 years after his lifetime. St. Patrick banishes the serpents from the island of Ireland; in the background a typical Irish round tower* St. Patrick's Life According to his own testimony, Patrick (385-461) was born Maewyn Succat in Banna Venta Berniae in Roman Britain - according to another tradition in Scotland. His father Calpurnius was an official of the Roman occupying power and was later ordained a deacon; his grandfather was a priest. At the age of 15 he was kidnapped by Celtic warriors from his father's estate near the village of Bannauem Taburniae and taken to Ireland as a slave. According to tradition, he had to look after the sheep of the chief Maelchu/Miluic on Mount Slieve Mish – today's Slemish. During this time Patrick learned the Irish language. Left to right: Mount Slemish (Ir. Sliabh Mis) is the remains of an extinct volcano near Ballymena in County Antrim, Northern Ireland. Its height is 437 m. Its special appearance - its upper part is very steep and rugged in contrast to the flat fields in the foothills and the surrounding area - dominates the landscape for several kilometers in all directions. According to tradition, Saint Patrick found his connection to God here after being enslaved as a youth, brought to this area and tending flocks on the Slemish. Centre: Croagh Patrick (Irish: Cruach Phádraig) is a 764 meter high mountain in County Mayo in the west of the Republic of Ireland. He has the nickname The Reek (Hiberno-English for heaps). Croagh Patrick has been a place of pilgrimage in honour of Saint Patrick for hundreds of years. In 441, the patron saint of Ireland climbed this mountain, fasted there for 40 days and built a chapel. According to legend, he threw a bell down one side of the mountain and drove all the snakes from the island of Ireland. The place where the bell is said to have landed is a U-shaped valley. It was formed during the Ice Age and empties into Clew Bay. Right: Lough Derg, to which St. Patrick Caoránach is said to have banished the sea monsters, lies in the lower reaches of the River Shannon. After six years he heard in a dream the promise that he would soon find his way home on a ship and should then announce the good news to the Irish. He then fled with the plan to return to the island as a missionary. He is said to have walked more than 200 kilometers to Wexford. Patricius lived as a monk in France and Italy. Despite initial resistance from his superiors, he went to Ireland in 432 and was appointed to succeed the first bishop, Palladius. Under the protection of the kings, he Christianized the island and built up an ecclesiastical organization. The local Celtic priests and teachers (druids) were hostile to him. Nevertheless, he made Ireland the proverbial "Island of Saints". The inhabitants associate many of the country's springs and stones with their patron. The cult of St. Patricius/Patrick was widespread in Europe and came to America and Australia with Irish emigrants. In Ireland and Australia, St. Partrick's Day is a public holiday. Depictions show him as a blessing bishop. Attributes are the shamrock - because the saint used it to explain the doctrine of the Trinity - snakes, which according to legend he drove out of the island, and fire. St. Patrick is the patron saint of miners, cooperage, barbers, blacksmiths and cattle. Depictions of St. Patrick; From left to right: Giovanni Battista Tiepolo: Patrick preaches, 1746, in the Municipal Museums in Padua; St. Patrick drives out the snakes; Stained glass window of St. Patrick from Saint Patrick's Catholic Church, Junction City, Ohio, United States; St. Patrick depicted on a contemporary deck of cards. Legends of St. Patrick In the legends he is known by different names: Succat was his name from birth. Corthirthiac he was called while serving in the House of Druids, Magonus, "famous" and finally Patricius after his ordination. The St. Patrick's Legend Legend has it that St. Patrick was tempted by the devil on a pilgrimage at Croagh Patrick. For his refusal to be tempted, God rewarded him with a wish. Patrick asked that the Irish be spared the horrors of Judgment Day and allow himself to judge his flock. Thus was born the legend that Ireland will sink into the sea seven years before Judgment Day. Another legend has it that Patrick rid Ireland of a plague of snakes, not just with the power of his words but with the help of his crosier and a bell. In 441, the patron saint of Ireland climbed Mount Croagh Patrick, fasted there for 40 days and built a chapel. According to legend, he threw a bell down one side of the mountain and drove all the snakes from the island of Ireland. St. Patrick and the Shannon Serpent When St. Patrick arrived in Ireland it was a time before records were written. Many stories of St. Patrick were passed by word of mouth and are now known as myths and legends. The last snake in Ireland is just one of the many stories passed down from generation to generation. After destroying worship of the pagan god Crom Cruach and driving all serpents out of Ireland, St. Patrick traveled to the River Shannon in present-day County Leitrim. To cross the Shannon, St. Patrick approached a small ford. However, he and his followers were stopped by a giant snake, an Oilliphéist** named Caoránach. This surprises everyone as they believed that St. Patrick had already banished all snakes from Ireland. The locals believed that the snake had climbed up the Shannon from the sea and they were very afraid of it. The serpent's body was twice as thick as that of a great oak tree, blacker than the hounds of hell, and its two large eyes were red as blood. When the great snake moved, huge swells were created in the river, causing the water to become muddy for miles. Many people had disappeared at the ford over the years, with people believing they had fallen victim to the monster snake. As St. Patrick approached the snake, his companions warned him of the danger, but the saint was not afraid. St. Patrick caught the snake with his staff and chained it to three points on the banks of the River Shannon. Here the serpent would remain bound until the Last Judgment. Locals believe that the devil took the form of the snake to stop St. Patrick in Ireland and that it would appear every seven years. According to another legend, the monster was banished to Lough Derg. **The Oilliphéist (Irish: ollphéist, from Irish oll "great" and péist "worm, fabulous beast, monster, reptile") is a sea serpent-like beast in Irish mythology and folklore. The Oilliphéist is a sea monster in Irish folklore. Resembling a large serpent or dragon, it is rumored to inhabit several rivers and lakes across Ireland. It has been believed that the Oilliphéist legend actually inspired belief in the Loch Ness Monster. Many legends in Ireland are about saints and heroes fighting against them. Perhaps the most famous Oilliphéist is Caoránach, who was banished to Lough Derg by Saint Patrick. After devouring most of the local cattle, Caoránach was killed by a hero named Conan, and her blood turned the rocks on the lake shore red. St. Patrick's Day Celebrations This day is celebrated with many customs. In Ireland, the Emerald Isle, parades are held and a shamrock, which is considered the symbol of the country, is attached to the robe. The holiday is mainly celebrated in the Catholic and Anglican Churches. If it falls during Holy Week, the official celebrations are postponed. Between 1927 and 1961 the consumption of alcohol was forbidden. Today, however, the festive day is important for pubs and breweries, as the amount of Guinness beer sold has tripled compared to normal days. Green, the color of Ireland, also features internationally on the day of its national saint. On St. Patrick's Day, pubs dye their beer green, rivers get food coloring. There are also parades and processions. Sights are given green outdoor lighting, in Vienna for the first time in 2012 the Burgtheater. Vienna has also been celebrating the day publicly since 2005, which was previously only the case in various pubs. All green: from left to right: street parade on St. Patrick's Day in Dublin; Center: The Chicago River, which shines in brilliant shades of emerald green. The history of St. Patrick's Day in Chicago dates back more than 175 years. The Irish Parade in Chicago was first held in 1843 and became an official city event in the 1950s. Dying the Chicago River began in 1962 and quickly became one of Chicago's most famous events; Right: Vienna's Burgtheater shines in green on St. Patrick's Day. The shamrock (Irish seamróg, dt. "young clover") is the unofficial national symbol of Ireland, a three-leaf specimen of the clover species white clover (Irish seamair bhán), red clover (Irish seamair dhearg) or thread clover (Irish seamair bhuí). The official national symbol is the harp. From left to right: Shamrock; Coat of Arms of the Republic of Ireland; Irish euro coin Culinary on St. Patrick's Day In Ireland, St. Patrick's Day is of course associated with culinary delights. One of the most important dishes is traditionally Irish brown bread - and of course Guinness beer or green coloured beer. Irish Brown Soda Bread Many monasteries in Ireland used to be almost self-sufficient. The monks grew their own wheat, which was then baked into bread to feed both the community and the poor. People flock to the monasteries in their hundreds to eat bread and drink tea at the guest house. This was free, but a small donation of one's own funds should be left. The Cistercian Abbey at Mount St. Joseph in Roscrea keeps this tradition alive to this day. In ancient Irish literature there are many references to hermits and monks fasting on barley bread and water on weekdays and feasting on wheat bread, salmon and ale on Sundays and feast days. The warm and homely smell of brown soda bread from the kitchen has nourished and cheered countless generations of Irish people after a hard day's work on the fields and moors. It's a simple Irish bread. Occasionally a small fist of finely ground rolled oats, a few raisins, 1 egg, or 2 tablespoons butter are added for a richer flavor. Recipe*** and ingredients for two loaves of bread 4 cups brown whole wheat flour (preferably stone-ground) 4 cups flour 3 level teaspoons of salt 2 level teaspoons baking powder, sifted 3 cups sour milk or buttermilk Preparation Mix the dry ingredients together. Make a well in the center and add most of the soured milk or buttermilk all at once. Working away from the center, mix by hand, adding more milk if necessary. The dough should be soft but not sticky. Turn out onto a floured board and knead lightly, then form into a loaf (slightly flattened to about 2cm deep). Place on a baking sheet. Mark with a deep cross and bake in a hot oven for 15 to 20 minutes, then reduce the heat to 450 degrees Fahrenheit for about 20 to 25 minutes or until the bread is done and sounds hollow when tapped. **Irish Round Towers The always free-standing, slender round tower (Irish: cloigtheach) of Iro-Scottish church buildings is one of Ireland's historic landmarks. There are still 65 towers of this type out of a possible 120 that were built on the island. Some are almost complete, many only survive as a stump. Outside of the Isle of Ireland there are only three such round towers left today, one on the Isle of Man and two in Scotland. Records point to the earliest towers from AD 919 (Castledermot). They were still being built up to AD 1238 (Timahoe in County Laois, and Kildare), but their peak was in the 11th and 12th centuries. They were always built near a church. Towers that are still intact today rise from 22.90 m (Turlough) to 34.90 m (Kilmacduagh) and have a circumference of 12 to 18 metres. They have a conical cap. In some cases, such as Kildare or Kilkenny, this was replaced by battlements in later centuries. Its entrance is typically 3 m high (except for Scattery Island) and points roughly towards the neighboring church. Small windows (rectangular or rounded) let light into the interior. Under the roof, four or more windows are evenly spaced around the perimeter. The stairs and the mezzanines in the tower were made of wood. No traces of them have survived. The Irish word for these towers is cloigtheach, meaning 'bell house'. It can be assumed that in Ireland, too, bells were rung from the upper windows in the past. George Petrie published his studies of ancient Irish sources in 1845, according to which they were not only bell towers but also stores for the monastic treasures - bells, crosses and books. The towers, whose entrances were usually a few meters above the ground (dromiskin), were climbed on the inside using wooden stairs or ladders. The connections of these stairs were found during excavations. They have such entrances in common with a number of early medieval escape and defense towers in other countries. Also, they could have been signal towers. Due to their construction, however, the Irish towers acted like a fireplace in a fire, in which everything quickly burned to ashes. According to tradition, monks and kings also died in the flames. What connects us in Styria with Ireland? It shouldn't come as a surprise if we feel drawn to Celtic-Irish customs and culture, especially in Styria. Like Ireland, Styria is a Celtic homeland (Kingdom Noricum). Styria and Ireland also share the color green - Ireland is referred to as the green island and Styria as the green heart of Austria. Just as the Irish differ from the British a little in their leisurely character, the Austrians are also said to have a certain leisureliness compared to the Germans. Irish Pubs How popular Ireland is in Styria can be measured, for example, by how many Irish pubs there are in Styria and how well they hold up in terms of gastronomy. In Graz alone there are ten Irish pubs and another eleven pub-like establishments. The Flann O'Brien Original Irish Pub, for example, has been around since 1998, and O'Carolan's Irish Pub is the oldest Irish Pub in Graz. The casual and convivial atmosphere, live music and most importantly the beer make pubs a perennial favorite in gastronomy. The word "pub" comes from public house, which means a public house that was open to everyone. Irish beers such as stout (e.g. Guinness, Murphy's brands) and reddish ale (e.g. Kilkenny brand), cider and whiskey are commonly served in pubs. In 1635 there were 1,180 public houses in Dublin alone, which then had around 4,000 families, most of which sold home-brewed beer. Music and communication are part of the Irish pub culture. In Ireland, a pub is not only a central meeting place for talking and making music, but also an essential part of social life, also across generations. In addition, a number of different dishes are usually offered ("pub food"). Many pubs, including those outside of Ireland, typically feature live music with musicians of various styles (Irish and Scottish folk, occasionally rock, reggae, etc.) as well as open stage nights where guests bring their instruments and play music together and can sing. Karaoke and quizzes have also found their way into Irish pubs. With emigration from Ireland (e.g. during the great potato blight of 1845-1848) Irish culture spread and with it Irish pubs. Irish public holidays (Saint Patrick's Day, Halloween) are celebrated in Irish pubs around the world. And we Styrians also like this conviviality! Ireland and Styria - Connected in Catholic Faith Ireland is one of the few countries in the north that has remained Catholic like Styria. The Christianization of Central Europe took place through monks of the Iro-Scottish Church ("Iro-Scottish Mission"); it happened in two phases, first between the 6th and 8th centuries and then in the 11th century. Ireland thus played a very special role in the spread of Christianity in western and central Europe. When the papacy in Rome experienced such a decline in the early Middle Ages that it had lost all formative power in constant conflict with the rulers, messengers of the faith came from Ireland and Scotland and proselytized the Germanic and Celtic peoples. Even before the creation of western monasticism by St. Benedict, there were monasteries in Ireland whose origins can probably be explained by the influence of the Egyptian Desert Fathers of the East. Equipped with a handwritten Bible and often carrying a bell, they came and preached and baptized. They were still commonly referred to as "Scots" in the High Middle Ages. Familiar names such as St. Columban, St. Gallus, St. Boniface appear there, surrounded by legends, working miracles and blessing people forsaken by God and Church. Worship of Irish Saints in Styria Due to his deeds and miracle work, Saint Patrick received patronage over many different sectors in Ireland, with the agricultural aspect (healing sick cows or reviving dead cows) in particular prevailing in Austria. Thus in two eighteenth-century litanies he is cited both as a patron against storms, damage to fields, conflagrations and cattle plagues, but also, interestingly enough, as redeemer of souls from purgatory and helper of the dying - probably an echo of the saint's purgatory show, a popular one in Ireland element of his life. However, the Austrian Patrick cult only developed in the 17th century, especially in Styria, Burgenland and Lower Austria. There are earlier approaches to worship through Virgil in Salzburg, which can still be seen today on dedicatory inscriptions. Brotherhood in Prayer between Styrian and Irish Friars in the Middle Ages Prayer fraternities are associations of similar communities of monasteries, abbeys and foundations. From time immemorial it has made itself felt in religious communities, in such a way that they declared themselves united in good works and prayers during life and in death. The prayer fraternity (societas fraternitatis) point beyond the individual monastery and united the monks of different monasteries with each other. The inter-monastic prayer community was primarily responsible for commemorating the dead (memoria) for the deceased monks of the connected monasteries. The fraternity book of St. Gallen. Place of storage: Abbey archives of St. Gallen: StiASG, C3 B55. The book was mainly kept between the 9th and 11th centuries. The open page (A fol. 20r) (pag. 19) was written in or after the 12th century.**** In reports on the history of the Benedictine order and its branches (Salzburg 1912) one can read about the fraternization between the monastery of St. Peter in Salzburg and the monastery of Michaelbeuern: Durch dieses Instrumentum, mittelst welchem Abt Rupert und der.Konvent von St. Peter dem Abt Albert und seinem Konvent in „Beuern“ seine Grüße entsendet, wird gegenseitig ausgemacht, daß bei der Anmeldung des Todes eines Mit- bruders Glockengeläute, Totenvigilien und die Feier von Meß- opfern stattzufinden habe. Diese Abmachung geschah ohne Angabe des Ortes am 23. April, dem St. Georgstag d. J. 1307. The chart below shows a prayer fraternity certificate: Abbot Georg, Prior Albert and the convent of the Michaelbeuern monastery (sancti Michaelis in Päwrn) conclude a prayer brotherhood with Abbot Heinrich and the convent of St. Veit and agree on the celebration of funeral masses and commemorations of the dead in the usual form as well as the entry of the deceased in the necrology ( martyrology) (1455). Even in the rigors of various wars and enemy raids, the tradition of the prayer brotherhood was maintained. For example, in 1526 the Michaelbeuern monastery was exposed to the worst turmoil of the Peasants' War (Communications on the history of the Benedictine order and its branches (Salzburg 1912): Immerhin aber zeigt es von einem getreuen Festhalten an der klö- sterlichen Tradition der Gebetsverbrüderung, daß trotz alledem und nach den Verlusten durch den kaum beendeten Bauern- krieg die Aussendung eines eigenen — gewiß auch mit Kosten verbundenen — Rotelboten zur Möglichkeit geworden ist. The fraternity books provide information about the connections between the monasteries and are important for language research due to the abundance of old proper names. A large number, especially in France, have survived, although mostly only in fragments, of the Roteln of later times, through which news was given of the deaths of connected monasteries, and which were sometimes only provided with a receipt, sometimes even with longer poems. Vorau Abbey and Patrick's Purgatory Monastery The fact that the most important Irish saint, St. Patrick/Patritius, is equally venerated in Ireland and, of all places, in Vorau in Styria, is due to the fact that the East Styrian monastery of canons formed a prayer association with an Irish monastery in the Middle Ages. The place of pilgrimage St. Patrick's Purgatory near Lough Derg, Donegal, Ulster was administered by the Augustinian canons from the 12th century, who are also responsible for the cult of Patrick in Austria in Vorau Abbey. Therefore, the name of the Irish patron and national saint St. Patrick ("Patritz") is still very popular in this part of Styria (the Vorau region). The Vorau Abbey is nestled in the heart of the Joglland and goes back to the founding of Margrave Ottokar III. von Traungau (also: Margrave Ottokar von Steyr) and his wife Kunigunde in 1163 - out of gratitude for the birth of the long-awaited heir. Margrave Ottokar then handed over his Styrian possessions between Wechsel and Masenberg to Archbishop Eberhard I of Salzburg, who sent Augustinian canons from St. Rupert Cathedral to settle the area. From left to right: Vorau Abbey in 1452; Centre: Detail from the "Idea" for the completion of the monastery complex by Provost Philipp Leisl (painted by Hackhofer in 1711); right: Vorau Abbey today. The fraternal monastery of Patrick's Purgatory near Lough Derg in Ireland is about 2,200 kilometers (1,370 miles) from Vorau. The walk from Vorau to Lough Derg takes 417 hours net walking time, the distance is about 2,200 kilometers and about 14,000 meters up the mountain and also about 14,000 meters down the valley, which lie at altitudes between 47 and 1,251 meters. If about 12-15 kilometers are walked daily, the walking time is about a month. What efforts the friars took for their exchange is hardly imaginable today. The monastery of St. Patrick's Purgatory is an ancient pilgrimage site on an island in Louch Derg (Station Island) in County Donegal, Ulster, Ireland. According to legend, the site dates back to the fifth century when Christ showed Saint Patrick a cave, sometimes referred to as a pit or well, which was an entrance to purgatory. Its importance in the Middle Ages is illustrated by the fact that it was mentioned in texts as early as 1185 and shown on maps from across Europe as early as the 15th century. It is the only Irish site shown on the Martin Behaim world map of 1492. Map of Station Island and its Penitential Stations by Thomas Carve in 1666. "Caverna Purgatory" on the map is the location of the actual cave. Although the cave has been closed since October 25, 1632, several descriptions from early pilgrims survive. They called it a cave or a cellar or a closed pit. The entrance, which was kept closed and locked, was quite narrow: about 2 feet (0.6 m) wide and 3 feet (0.9 m) high. Once inside there was a short descent of about six steps. The cave was divided into two parts: the first was about 3 m long, probably with banked sides and only high enough to kneel in; After a curve there was another niche about 1.5 m long. The cave is probably an ancient structure, such as a basement, a place for storing crops and animals. However, the size of the cave makes this very unlikely. A much more plausible suggestion is that it was one of the ancient sweat lodges actually in use in Ireland well into the 20th century. The name "Purgatorium" may originally have been used here with its Latin meaning as a place of purification and detoxification - similar to a modern sauna; especially since the modern concept of "purgatory" as a place of punishment in the afterlife only became commonly used in the 13th century. The cave would then have been a place people went for physical or spiritual healing even before it was associated with St. Patrick in the 12th century as a place for strictly spiritual healing. At this point it should be noted that there should also be underground passages under the Vorau Abbey. The monastery is located just on the island in the lake (Lough Derg) to which St. Patrick is said to have banished the Oilliphéist! Totenrotel (Dead Scrolls) The memorial system (Rotelwesen) was a widespread instrument in the Middle Ages. The Totenrotel was a written message of death from one monastic community to another. A rotel was a scroll of parchment wrapped around a wooden staff. Since being superseded by the Codex, such documents have been used almost exclusively in the liturgical sphere. The Totenrotel was such a scroll that was made once a year or on the death of a monk (since the 11th century usually only for dignitaries) and carried from monastery to monastery by a messenger, the rotularius or roligerus. In most cases this task seems to have been performed by a lay brother. Monasteries have cultivated this network of prayer brotherhoods since the 9th century. As early as 855, it is reported how Radbod, an Alemanne and bishop of Utrecht, celebrated the festival of the patron saint in St. Gallen, and in the brotherhood.***** In later times, the sending of the Totenrotel was limited to central and western Europe, especially northern France, England, Belgium, Bavaria and Austria. A total of around 300 mediaeval dead snots have been preserved, ten times as many have been preserved from the early modern period. The dead mules of the Middle Ages often circulated for years. At first they only contained a vita of the deceased in the actual death notice or encyclica, created by attaching parchments written on both sides at each station, so-called tituli, over time long (and difficult) scrolls: Die Totenrotel des Abbot Vitalis von Savigny († 1122) for example, in the course of two years of being carried by English and French monasteries, it reached a length of about 10 meters. Specimens of 30 meters in length are known to research. Forerunners of the Totenroteln were the Mortuaries or breves called death lists, which were exchanged between two institutions. After the Roteln themselves were no longer shipped, the term "Rottel" remained in use for necrologists in codex format. Under Emperor Joseph II (1780-1790) most monasteries, i.e. all contemplative orders, appeared useless. Insofar as they were not dissolved, the religious clergy were to work in pastoral care, in teaching or in nursing. As a result of the Josephine monastery reform, many monks had to leave the monastery and go to the parishes as pastors and chaplains. The strict order of communal prayer was relaxed. During this time, many old customs disappeared, as did the prayer fraternity. Remains of Extensive Monastery Complexes in Ireland There are significant remains of extensive monastic sites on Inishmore. The fact that they are now just ruins, like the "Seven Churches", is not due to neglect. In brutal campaigns, English rulers such as King Henry VIII and Oliver Cromwell persecuted the steadfast Catholics who did not want to submit to the new Anglican state church. The remains of these monasteries are still impressive today, as are the "Seven Churches". Seven Churches, Galway, Ireland: Although only two of the ancient buildings on this site are actual churches, this was one of the earliest Irish pilgrimage sites. They were built in the 7th or 8th century and are located on the Irish island of Inishmore. References: Claudia Gundacker (2008): Die Viten irischer Heiliger im Magnum Legendarium Austriacum. Diplomarbeit, Universität Wien. ***Das komplette Buch des irischen Country Cooking von Darina Allen ****Vgl. https://www.sg.ch/home/kultur/stiftsarchiv/bestaende/stiftsarchiv_st_gallen/kostbarkeiten/sankt-galler-verbruederungsbuch.html *****Willhelm Wattenbach (1893): Deutschlands Geschichtsquellen im Mittelalter bis zur Mitte des dreizehnten Jahrhunderts, Erster Band. https://www.heiligenlexikon.de/BiographienP/Patrick_von_Irland.htm https://www.planet-wissen.de/kultur/westeuropa/geschichte_irlands/pwiestpatrick100.html https://www.katholische-kirche-steiermark.at/pfarre/6451/pfarre/pfarrgeschichte/hlpatrick https://austria-forum.org/af/Wissenssammlungen/ABC_zur_Volkskunde_%C3%96sterreichs/Patrick%2C_hl. https://de.wikipedia.org/wiki/Slemish https://de.wikipedia.org/wiki/Croagh_Patrick https://www.thalia.at/shop/home/artikeldetails/A1066648287 https://austria-forum.org/af/Wissenssammlungen/ABC_zur_Volkskunde_%C3%96sterreichs/Patrick%2C_hl. https://www.choosechicago.com/articles/holidays/st-patricks-day-chicago/ https://de.wikipedia.org/wiki/Rundturm_(Irland) https://www.reuters.com/world/europe/irelands-st-patricks-day-parade-returns-after-three-year-covid-absence-2022-02-07/ https://wien.orf.at/v2/news/stories/2525221/ https://www.atlasobscura.com/places/seven-churches https://www.inside-graz.at/essen-trinken/pubs-in-graz.html https://austria-forum.org/af/Wissenssammlungen/Essays/Europa_Nostra/Aran-Inseln_Irland https://www.archivportal-d.de/item/J4RUABC46Y3LIHZLLCKLUKCFVXRUUX4B https://en.wikipedia.org/wiki/St_Patrick%27s_Purgatory https://www.stift-vorau.at/pfarre/4035/stiftundorden/geschichte

On March 7th at around 1:40 p.m. the Lenzmond (which corresponds to the worm moon) is full. If the cat doesn't know today whether it wants to go in or out, your focus doesn't want to last long at work, or some seem a little nervous, clumsy, or irritable today... it could be the moon. Full Moon in winter Before the calendar In ancient cultures, each full moon was given a name. Old German month names show that this was also the case in Europe. While the Gregorian calendar in use today uses the solar year as the starting point for calculating time, a lunar calendar is based on the length of lunar cycles - i.e. the time span from one new moon or full moon to the next. The moon names are usually based on seasonal characteristics in nature (e.g. snow moon or storm moon) and important seasonal dates of agriculture (e.g. harvest moon or fall moon) or hunting (e.g. beaver moon or buck moon). The Moon as a Timepiece The term "month" itself is derives from "moon". In Old High German around the 8th century the month was called mānōd. Moon, month (*mēnōt- 'month, moon') can be attached to the root *mē- 'to measure'. As a temporal orientation, it designates the period between full moon and full moon, at the same time also the moon, which serves as a timekeeper. Primstaven winter side: The primstav is a eternal calendar ("evighetskalender") made of wood or exceptionally another hard material. Notches and symbols on the main staff denote fixed dates that can be attributed to a modern calendar. Each day is marked with an incised notch or line, and every seventh day has an additional mark. Public holidays and anniversaries are marked with special symbols. (Image: Audun Dybdahl) The term primstav is related to the Norse word prim. The first word associated with the golden number is the number of the year in the 19-year lunar cycle. The next two in the spirit of lunar resurgence. Golden numbers are rare in Scandinavian prime numbers. And the word Prim is the Norse word for new moon. Stav means staff. The new moon was once the basis for counting time. Another term for the calender rod can be found in Old Norse: prímstafr. Primstaven Summer Page: The main function of the main system is to keep the calendar in order within the year, so that one knows when the year begins and whether it is a leap year. The Primstav is turned to the summer side on April 14th and to the winter side on October 14th. In the eastern Alpine countries and in Scandinavia, such simple stick calendars survived until the end of the Middle Ages and later included the Christian holidays. (Image: Audun Dybdahl) Calendar The Julian calendar is one of the oldest solar calendars and a forerunner of the Gregorian calendar used today. The Julian calendar was established in 45 BC. introduced by Julius Caesar - hence the name "Julian" calendar - in the Roman Empire. While the old moon and month names are still used in some regions of the world today, they are hardly ever used in everyday life in German-speaking (or even English-speaking) countries. The displacement of old month names in Europe and other Western cultures began with the introduction and gradual spread of the Julian calendar. In this calendar, the months had Latin names - to which our current month names are directly related. As the medium changed, so did the scope of the calendar. The paper left more space for illustrations and symbols. From this single-sheet calendar it was only a small step to the old farmer's calendar ("Mandlkalender"). This calendar from Styria in the 18th century has survived almost unchanged in book form to the present day. The Alte Bauernkalender (old farmers calendar) aka Mandl Calendar (manikin calendar) has developed from old calendar forms such as stick calendars and wooden calendars. Precursors can be found in the Admont farmer calendar (around 1500) and the Augsburg calendar. Lenzmond The German term for March "Lenzmond" is derived directly from the Old High German term for spring: lenzo or Lenz. In March, one of the two annual equinoxes takes place. In the northern hemisphere it marks the beginning of spring. Other names for the March full moon are Lenten Moon, Crow Moon, Sugar Moon, Bark Moon, Chaste Moon and Lenzing (see also Lenzing Moon for an in-depth analysis https://www.der-steirische-brauch.at/.../m%C3%A4rzenfadel...). Cool March moon over the mountains. More Connections "Gjø", "Goa" or "Gói" in Iceland (gōmānaðr, gō-mān-að-r, an.) is the penultimate winter month in the Old Norse calendar (there are only summer and winter months there). It starts on Sunday between February 18th and 24th and lasts until Tuesday between March 20th and 26th. Goi is the name of a frost giantess, the name Goa indicates a winter flower. Like Thorri, Goa is a winter figure, a goddess or a symbol for the cold season. The snow rose is the winter flower par excellence. Firn Snow in the Snow Month? According to other sources, "Gói" could also mean "snow month" (gjö = track snow) or "old" snow. The word Góa itself is probably of "old snow" origin. This old snow could correspond to our firn snow, which is easy to track and in which the tracks hold. This is the result of multiple thawing and refreezing and becomes granular in the process. In itself, firn snow is snow in high mountain regions that has been there for at least a year [Old High German firni means "previous year", "old"] and has therefore survived an ablation period. Firn snow is formed by repeated thawing and refreezing and becomes granular in the process. Therefore, we commonly refer to "old" spring snow as firn, which is correct in a broader sense. Hard-packed snow is old snow with a consolidated snow cover as a result of changing weather periods (thaw, frost periods). Cracked crust is superficially thawed and frozen deep snow. Typical firn snow; Picture on the right: "track snow" The above Norse month designations for the month from mid-February to mid-March come from ĝhei-2: ĝhi- 'winter, snow' (idg.). The same root is also found in Celtic month names, in Old Cornish goyf; Breton goan̄v, Gaulish winter month Giamon[ios]. Women's Month and International Women's Day According to the old Icelandic calendar, "Konudagur" (Women's Day) falls on the first day of Góa. On this day, women are given flowers and chocolate. Konudagur is the actual Valentine's Day in Iceland. In Norse antiquity, March was generally referred to as "women's month". Konudagur in Island. To all men: Men's Day (Bóndadagur) fell according to the old Icelandic calendar on the first day of the month Þorri, the month before. Man's Day was traditionally dedicated to the householder or courtier, who was usually a diligent farmer. Bóndadagur means "farmers' day" in Icelandic. In March, we celebrate World Women's Day on the 8th of March. The first International Women's Day was held on 19 March 1911 in Denmark, Germany, Austria, Switzerland, and the USA. The political demand was the right to vote and to stand for election for women. More than a million women took to the streets, an unprecedented mass movement. Flowers for the women. Since the circle closes so nicely here, I end the article at this point. References: https://www.dwds.de/wb/etymwb/Mond https://www.dwds.de/wb/Monat https://www.bergwelten.com/a/was-ist-eigentlich-firnschnee https://snl.no/primstav https://www.inreykjavik.is/konudagur/ https://en.wikipedia.org/.../Man%27s_Day_and_Woman%27s... https://snl.no/gj%C3%B8 https://www.wikiwand.com/de/Kalendarium Audun Dybdahl: Primstaven i lys av helgenkulten: opphav, form, funksjon og symbolikk. Tapir, 2011.

South of the Church of St. Joseph in the "Breitholz" forest area is a burial ground consisting of 1.7 to 2.5 m high and up to 25 m wide mounds from the 1st and 2nd centuries AD. The burial mounds are evidence of Celtic-Noric settlement in this area. Although hidden in the forest, these hills stand out very clearly from the forest floor due to strong earth throws. Three of the 17 tumuli in the "Breitholz" forest area. When the burial mounds were opened in 1935 or before 1950, some vessels could be recovered from the 17 burial mounds. Based on the grave goods, the graves are dated to the 1st and 2nd centuries AD. The graves are located at the foot of the Schöckl, which is known as Graz's local mountain. The Niederschöckl finds are kept in the archaeological collection of the Universalmuseum Joanneum in Graz. (Producer of the image material: Universalmuseum Joanneum GmbH) The Mountain Schöckl With a height of 1445 m, it is the southernmost significant peak in the Grazer Bergland and consists mainly of mica slate and limestone. The first mention by name as mons sekkel comes from a document of the Seckau monastery from the year 1147. The limestone stands on a crystalline subsoil, the Radegunder crystalline. Therefore, in some places springs come to the surface, which form the water supply of the surrounding places. Caves and sinkholes can be found again and again in the limestone. The elongated and flattened plateau of the Schöckl is interesting. From left to right: The Schöckl from the north side; mystical winter mood at the foot of the Schöckl; Autumn walk on the Schöckl with a view of the sea of fog. Myths Around the Schöckl For centuries, the mysterious mountain has been the source of countless myths and legends. People used to be horrified by Schöckl and afraid of the imposing mountain, which was associated with numerous eerie weather events. This and the many mysterious gorges and caves were the origin of countless legends and myths that are still entwined around the mountain today. The weather-boiling Schöcklhexe One of the most frequently told legends is that of the Schöckl witch. A skinny, gray female figure with shaggy hair and an ugly face is said to brew bad weather in caves on the Schöckl, which brought damaging storms down over Graz and destroyed the crops in the fields. At the first sign of a storm, people tried to drive the Schöckl witch away by throwing pitchforks, brooms, and other tools in front of the front door, cursing and scolding. The giant Vasold also once lived on the Schöckl, he was the adversary of the Schöckl witches, whom he was ultimately able to drive out and from then on lived alone next to a goblin on the Schöckl. The Wild Hunt is also up to mischief on the Schöckl. The Wild Hunt. Treasures and Underground Lakes Other myths revolve around the Schöckl treasure, which brave lads kept trying to find or lakes behind or even inside the Schöckl. The inhabitants at the foot of the mountain believed that the Andritz spring was the outlet of an underground lake. During heavy thunderstorms, water also comes out of the Frauenloch (cave) and Andreasloch (cave) at the foot of the old quarry nearby, and then black, blind trout appear. Gold treasure Weather Myths So, it is not surprising that there are numerous weather myths surrounding the Schöckl. I am aware of the following: "If Schöckl has a hat, it will rain the next day..." That means, when the summit of the Schöckl at 1,445 meters is shrouded in clouds, it's supposed to rain soon. In winter, this also applies to snow. It says: "If the Schöckl has been sugared three times, the snow comes into the valley." There are also many weather forecasts about the Schöckl - mainly due to a cave called the Wetterloch. It is said that throwing a stone into the cave can trigger a thunderstorm. Wetterloch on Schöckl (Foto: M. Strahlhofer) Quellen: https://www.bergfex.at/.../9483-funde-von-norisch.../ https://www.redbubble.com/.../Die-wilde.../13503439.LVTDI https://www.meinbezirk.at/.../mythen-und-sagen-rund-um... https://www.sagen.at/.../steiermark/sagen_steiermark.htm https://www.weinitzen.gv.at/tourismus/sehenswuerdigkeiten

The "Frisch- und G'sundschlagen", "Aufkindeln", "Schmeißen", "Pissnen" or "Schappen" is (was) a widespread custom in Styria, Carinthia, and Burgenland. The Gospel of Matthew says that by order of King Herod, all boys up to the age of two were murdered. This event is based on the old, traditional custom of "refreshing". On the Day of the Innocent Children (December 28), children up to about 12 years of age go from house to house and wish neighbors, friends, and relatives a happy and healthy New Year with a rod made of differently tied branches or a large fir branch, accompanied by powerful blows on the hindquarters. Children "refreshing" in Gmünd (Lower Austria). Photo taken from the inventory of the Carinthian local history museum in Klagenfurt It is a begging custom—a rite of asking or soliciting gifts. The children get up very early and go from house to house from six in the morning until noon. At 12 noon it ends, and those who come later are threatened with being thrown into the oven hole. As a reward, the children receive sweets, apples, nuts, Kletzenbrot and baked goods, which some housewives provide in whole baskets for this purpose, but also small coins. According to popular belief, whoever gives a lot will be rewarded with bountiful yields from the fields, whoever rejects the lucky charms will lose the blessing. In the upper Lavanttal (Carinthia) it is said that the more children come, the better for grain cultivation. Different rods for "refreshing", from left to right: classic "Reisruat'n; Burgenland "Korwatsch" (Maskenschmiede Koller); close-up of the wickerwork The children recite a saying that differs slightly depending on the region*: "Fresh and healthy, fresh and healthy, Live long and stay healthy and a happy new year! Fresh and healthy, fresh and healthy long live and stay healthy no complaining and no whining until I struck again!”. Children on "refreshing" tour in Styria The existence of "fresh and healthy beating" is documented as early as the 15th century: Franz Leskoschek provides the following proof: A hand-colored calendar sheet from the 15th century, which is in the library of Admont Abbey, shows a green rod above December 28th, which is the symbol of an ancient custom that is still alive among the people today on the Day of the Holy Innocents. He also states in his essay "Fresh and healthy! An alpine custom at the turn of the year" (1946): Once upon a time boys and girls beat each other and even the cattle and the fruit trees benefited from this blessing of fertility. His essay contains further entries on "Aufkindeln" from the 17th century: For Styria, news about this has already been preserved from the 17th century. A Donnersbach parish Raittung from 1634 notes, probably as a result of a church collection, on "aller khindlein tag in weynachten", while the expenditure book of the monastery Göß from 1677—1681 has an entry that clearly testifies to the practice of this custom, namely by children: "den khinder am khindl dag". Leopold Schmidt, who in 1966 dealt in detail with the spread of this custom in Burgenland in his essay "The fresh and healthy beating in Burgenland. With a distribution map", writes: “Aufkindeln” has certainly become so popular within the Eastern Alpine literature thanks to Peter Rosegger. His note “Aufkindeln” appeared in his “Moral Images from the Styrian Oberland” in 1870, drew the attention of many of the city’s contemporaries to the fact that such a custom took place every year outside his front door. Rosegger allegedly experienced the custom in “Jouglland”, i. e. in northern eastern Styria, as a young craftsman looking for accommodation he claims to have been beaten by the girl of the house with the rod in the early morning on the day of the Innocent Children, the saying would have been Kindl, Kindl auf! schön frisch und g’sund! Kindl, Kindl auf, schön frisch und g’sund! (Kid, Kid up! beautifully fresh and healthy! Kid, Kid up, beautifully fresh and healthy!) In the epilogue to his account of his experiences, he writes: “In many places on December 28th, the day to commemorate Herodian’s murder of the children, the children of poor people, armed with birch rods, run around in the streets and give anyone who meets them the words "fresh and healthy, fresh and healthy!" some strokes around the legs. They even rush into the houses of the neighbors and spare neither the landlord nor the housewife, even the village magistrate and the pastor are beaten until they have bought their freedom from the petty tyrants with a coin.” There is another record of the custom from 1904 by Rosa Fischer (also in Schmidt), who sees close connection of the customs and sayings of the Styrian border area with that of central Burgenland. Here is a short contribution to the "fresh and healthy" beating from Carinthia (1968): Shrubs used The forces suspected in the branches of willow, fir, spruce, birch, juniper and hazel are supposed to be transmitted to people by lightly hitting them. It is hoped that the forces suspected in the branches of these trees and shrubs will be transferred to the human body in the form of vitality and health by lightly tapping them. These branches are considered early starters and sprout early. They contain a lot of life force. Because of its lush growth, the willow is a symbol of fertility. Willows are also used as holy bushes, especially the willow is important for us, it provides our catkins for our Easter bushes. The willow branches are processed in the basket bindery. Willows prefer a moist location. Therefore, they are mainly found on streams and river banks or near lakes, ponds and ponds. In Norse mythology, the willow was a sacred tree for the goddess Iduna. Iduna is the goddess of imperishable youth. The willow tree grows relatively quickly and a new tree grows quickly from broken branches. So it is no wonder that the willow is also considered the tree of youth. The fir and spruce as evergreen trees have a special significance in the Christmas season. The ancient Germanic tribes worshippedthe fir tree as a symbol of fertility, growth, and eternal life. As a coat-of-arms tree it conveys permanence and fidelity – derived from the evergreen needles. To the Celts, the stately tree stood for greatness, strength, wisdom, beauty, and dignity. For Christians, it is linked to the themes of birth and resurrection. The spruce is said to have been a symbol of hope for the Romans because they are so powerful and grow fast. In traditional customs they have a great importance as May trees and Christmas trees. The Germans worshipped it as a protective tree, tree of life and mother tree. The resins of firs and spruces are believed to have a healing effect, as is the forest honey, which is particularly appreciated for its taste and its beneficial effect on health. Juniper, also known as Kranewitt or Kranebittl, is highly appreciated for its versatility. It is evergreen, frost-resistant and has sharp, very prickly needles. The saying “Take your hat off to the elder, kneel before the juniper” refers to the great prestige that the plant enjoys. Juniper (Wacholder in German) means as much as vigorous and fresh in life and stands for eternal life, health, resilience and fertility. In Austria, it is customary to put a juniper branch on your hat in order to prevent premature fatigue during hiking. The popular term "Weckhalter" indicates that the juniper was seen as a "wake-up keeper" that keeps people alive or brings them back to life after death. In addition, it should keep diseases and negative energies from the body, have a brightening, clarifying, grounding and invigorating effect.The Germans worshiped it as a holy and good-natured plant. If you attach branches over the door, you don't have to be afraid of witches anymore. The berries are also often used for protection rituals. The smoke is said to have a germicidal effect and promote contact with the ancestors. Smoking with juniper has an ancient tradition. For this, dried needles, twigs, berries and wood chips are used. The wood is suitable for carvings, sticks and small furniture. Schnapps and syrup are made from juniper. A "Wacholder" should not be missing in my home bar – just as it is indispensable for smoking and curing meat and fish and for cooking in general (venison, soups, beef)! The gin, which is also made from juniper berries, is a popular drink with us in both summer and winter. Men from our area like to chew on some juniper berries for refreshment. "Eichenlaub and Kranewitt, dös måg der Teufel nit!“ (means “Oakleaves and Kranewitt, the devil doesn’t like it!”) The hazel is a particularly lovely shrub. Its leaves are very soft and I loved playing with the rods and leaves as a child. Their fruits are not to be scoffed at either: in my opinion, hazelnuts are the best nuts to use for preparing Christmas pastries. When we were children with our parents on our land, my father would always look at the hazelnut bushes to see if they were bearing fruit and taste if they were ripe. He also let us taste them and remember the places. The straight-growing hedges are a good wicker material for baskets and fences. Stronger branches can be used to make bows, barrel tires and walking sticks. At Easter, young hazelnut branches are put into the vase. The Germanic people regarded the hazel as a symbol of eroticism, fertility, reproductive power, and regenerative power. If there are many hazelnuts, there are also many children, according to traditional believe. The nuts should have an aphrodisiac effect and increase potency. The ancient Romans used the branches as symbols of peace. And also among the Celts the wood was one of the sacred plants. They even laid the branches in the grave as an accessory – a symbol of immortality, renewal and youthfulness. The birch shines brightly in the dark of winter. It was the first tree to colonize the soil after the Ice Age because it is cold-resistant. Paleolithic hunter-gatherers used birch pitch or tar to caulk and "glue" arrowheads, containers, clothing, and boats. In almost all cultures of the world, the tree stands for the reawakening of nature, the early spring. The birch has been considered a sacred tree since ancient times. Their original meaning is like their appearance: bright, luminous, radiant. In Dutch it is called "berk", English "birch", Swedish "björk", Old Indian "bhurja" and Russian "berza". The root of the word birch is "bher" = shiny, bright, bright; in English "bright" = radiant, luminous; Old High German "berath" and Middle High German "berth" = shiny. The lady Percht (Frau Berchta or Frau Holle) is also associated with the same root of the word. The birch is the sacred tree of the related Celtic goddess Brighid or Brigha (Brigitte, Birgit), whose meaning also means "the bright", "the radiant". She is the great blessed goddess of love, wisdom, healing and the arts in the Celtic as well as in the Germanic habitat, where she is called "Frigg", "Friga" or "Freya". Her name live in one of our days of the week: Friday, Women's Day. Even after Christianization, Friday remained the day of Our Lady – the Mother of God. In Austria, may devotions are held preferably on Fridays at field monuments under birch trees or linden trees, or at least decorated with fresh birch leaves. There are two interesting etymological derivations here: Frigg - Freya - Frau (woman) and Brigha - Bright - bride. The bride goes in white, she is meant to be reminded that she is actually a goddess. Even in pagan times, men put green birch branches in front of the house of their loved ones – the may tree is a peeled and decorated birch. The bright goddess in many forms, from left to right: Frigga, goddess of women and wisdom (Thorskegga Thorn), Frau Berchta (witchlike) and Frau Holle by Karl Paetow (title page of "Märchen und Sagen", Kassel; Basel 1952) The water of the birch strengthens the kidneys and urinary tract, purifies and detoxes the blood, thus also taking over the spring cleaning in the body. During sweat lodge rituals and after sauna sessions, the skin is whipped with birch rods to support the cleansing effect. Birch water tapped in the spring is attributed healing and cleansing effects. The birch rice broom was still in my childhood a daily used, self-made tool with which the barn and stable were swept and the grédn was cleaned. The grédn is the area under the house roof, which runs along the house wall, is usually one to at most a few meters wide and where you don't get wet when it rains or snows. Although the grédn is already in the open air, it is still considered to be living space, also in the legal sense ("Dachtraufrecht"). My grandfather always made smaller rice brooms for us children, so that we also had something to sweep and play with. Maybe that's the reason why I like to pick up the broom so often? Every year on Innocents Day I buy a new broom for next year. It is used for the first time on New Year's Day. We also get lucky charms and firecrackers for New Year's Eve after we've been to the church for the blessing of the children and the sending of the carol singers. Children's blessing and sending of the Sternsinger 2022 * Source: Steirisches Volkliedwerk: https://www.steirisches-volksliedwerk.at/download/364.pdf Other Sources: https://www.sagen.at/doku/graber/stephanstag.html https://www.facebook.com/photo?fbid=611629980915282&set=a.136878938390391 https://kurier.at/chronik/oesterreich/der-kaerntner-brauch-des-frisch-und-gsund-schlagens/400712643 https://www.facebook.com/watch/?ref=external&v=1029897893729531 https://witchlike.wordpress.com/2020/01/05/frau-perchta-witch-of-twelfth-night/ https://wiki.yoga-vidya.de/ https://burgenland.orf.at/v2/radio/stories/2955900/index.html Leskoschek, Franz (1946): Frisch und gsund! Ein alpenländischer Brauch zur Jahreswende. Blätter für Heimatkunde 20. Rosegger, Peter (1870): Sittenbilder aus dem steirischen Oberlande. 2. Aufl., Graz, S. 172 ff. Schmidt, Leopold (1966): Das Frisch- und Gesund-Schlagen im Burgenland. In: Wissenschaftliche Arbeiten aus dem Burgenland 35, S. 522–564.

Before the Gregorian calendar replaced the Julian calendar in Austria and the Catholic areas of Germany in 1583, the shortest day of the year fell on 13 December. The night before, like today's St. Thomas Night (the night from 20 to 21 December), was a so-called 'Losnacht', an oracle night, as well as a rough night. In the North (Scandinavia) and in the Protestant areas of Germany, the Gregorian calendar was not adopted until 1700. Santa Lucia December 13 is the day of St. Lucia of Syracuse. She lived in Syracuse (Sicily) in the 3rd/4th century and came from a respected rich family. Lucia was promised to a man, but she wanted to remain a virgin and refused to marry, so she was betrayed and executed by her fiancé. It is said that with the family's fortune she ran a Christian poor and infirmary, to which she brought food to her co-religionists in hiding places. So that she had both hands free to carry the food, she put a wreath of lights on her head to find her way in the darkness. This depiction of St. Lucia can still be found today in customs throughout Europe, but especially Sweden and Sicily. Ignazio Marabitti: Relief, 18th century, in the chapel dedicated to Lucia in the cathedral of Siracusa Lutzelfrau Also, in Styria there are customs of St. Lucia. In the borderland between Burgenland and Styria, from the Wechselmassiv (mountain) to Hartberg and Fürstenfeld, but especially in the adjacent Burgenland, she should be on the road There, the "Luzeln" is common. She is also known as Lutzelfrau, Lutschi, Lutscherl and Luzi or Luz. Just as her name is different everywhere, her appearance also changes: sometimes young and light, but mostly dark and malicious – or both. On the eve of December 13, she often moves silently without speaking through the area, which seems a bit scary; elsewhere she is talkative, as in the past, for example, in Anger near Weiz, where she asked the parents whether the children were well-behaved. Therefore, the housekeepers gathered at the table after dinner, and it became very quiet in the parlour when one heard a rumbling outside. Was that the Luzl who kicked her feet off the snow outside the house? It is particularly important to the Lutzelfrau that there is order in the house and that everything is clean. On her day, the spinning wheels must stand still. However, the most distinguishing feature of the dark luz is her greed for flesh, which is why in many places she targets the heel of her victims. From the Styrian Wechsel area it is reported that she used to show up in shaggy appearance and struck her claws so deeply into the flesh that their traces could be seen for a long time. If she entered the house and found someone at work, she threatened to split or cut off their head and throw it on the dung heap. Of course, the good and hardworking children received a reward. Distribution map of Berchtengestalten in Burgenland and neighboring Styria, Leopold Schmidt, Vienna 1951. "On 6 December, the children are often frightened by a masked Santa Claus, who rarely brings them anything, but on 13 December the Lutzelfrau 'poodles' them all sorts of sweets and fruit at the door", writes Leopold Schmidt, Berchtengestalten im Burgenland, 1951. But it doesn't often happen that she accompanies Santa Claus, she has her own holiday and prefers to do her own thing. Often the Luzlfrau is a raggedly dressed old hag, with a sharp sickle or a wooden knife and salt in her hands, threatening to cut off the heel of "bad" children and sprinkle salt in the open wound. However, she may also appear as a young girl dressed in white in sheets (also appearing in groups), the face veiled. In northeast Styria, in Jogl- and Wechselland, where I come from, the Luzl is no longer known today, and I never heard the old people talk about her either. Her relative, the Budlmuada, however, with whom she shares many similarities, does. She will appear on Epiphany Eve and will be presented here in due course. Bluadige Luz (Bloody Luz) Elsewhere, in the Bavarian Forest, she is called the "bluadige Luz" or "Luzier". The men of a village disguise themselves. The "bluadige Luz" usually has a long, blood-smearde knife or also a sickle in one hand, which she grinds incessantly with a whetstone, with the aim of slitting her victim's stomach and filling it with stones. The Luzier is often dressed in a wide cloak and a large hat that covers her face. The Luz creeps through the village in search of her victims, often saying in a gruesomely disguised voice: "A Schüssel voll Darm, einen Topf voll Bluad, Bauch aufschneiden, Bauch aufschneiden, Steine ei stecka, Steine ei stecka, wieder zur nahn. In Regn ei werfa und dasaufa lossn, da fischtn koana raus, dann is für earm aus." "A bowl full of intestines, a pot full of blood, cut open belly, cut open belly, put stones in, put stones in, sew up again. Throw him in the rain and let him drown no one fishes out then it's over for him." Lucky in the Czech Republic The lines of connection of the Lucian custom also run across from the Eastern Alpine arc through Hungary, Slovakia to Bohemia, Moravia, and the Czech Republic. Also in the Czech Republic, which in turn borders on the Bavarian Forest, Lucky appears in white figure and beak mask (beak or bird masks are also known in the Alpine region, for example Rauris in Salzburg, but appear there rather in the last Rauhnacht, the Epiphany Night). Again, she carries a long knife and threatens to slash her victims' stomachs and fill them with straw. Aus: Leopold Kretzenbacher: Santa Lucia und die Lutzelfrau (1959 ) Karl Julius Schröer (1855) reports from Bratislava: "I do not know much to say about her, although in our countryside there are many stories about Saint Lucia that are told in other areas about Lady Fricke [Frigg]. She has a milk funnel on her head, a sheet over it, as is the case elsewhere with Berchta, and comes into the houses with a distaff in her hand or with a feather duster with which she dusts the furniture." Something similar is also reported from Burgenland (Wolfau area). Although it is not a beaked perch in the classical sense, the protruding funnel points in that direction. In general, the gruesome Luzl is considered in Hungary, in Slavic, and southern Germany also a reminder of fate, similar to Percht and Frau Holle. As a frightening figure, she punishes lazy and sloppy people and naughty children. In earlier times, numerous oracular customs were practiced on the Lucien night. The erection of Lucien branches and Lucienweizen is still common today. Lussebrud (Luzienbride) & Lussi langnatt Elsewhere, Santa Lucia is revered as a lovely creature, especially in Scandinavia. On this day, the lengthening of the day is celebrated, and young girls dress up as Santa Lucia, as a Lussebrud, who imitates the virgin St. Lucia. They dress in white clothes, tie on a red belt (symbol of blood), wear a green wreath of cranberry green (fertility) with candles (light) on their heads and sing Lucia songs. Although it is not a public holiday, the festivities start early in the morning: the "Lussebrud" wakes the family and serves breakfast in bed (just as St. Lucia provided food for those around her). It continues with celebrations in schools and kindergartens, performances in retirement homes etc. and often ends with a service in the church. In this way the light is carried into the community and into the church. But even there and also in Norway she has two sides, and the second one is not of goodness and light. She also appears in the night of 12 to 13 December. This is the night the month of Jul began. And it was also the most dangerous night of the year - the Lussi langnatt - that was reigned by a female spirit named Lussi ("the bright one"). In this night people had to stay inside, eat and celebrate that night to calm and avert the anger of Lussi and her entourage, and leave the lights on. It was also very important to take care of the animals. That night, the animals in the stable told her whether the farmer had been good to them throughout the year. Lussi, pale and terrible, also came to see if everything was ready for Christmas – especially anything associated with circular motion, such as spinning, baking, and milling. If this work was not satisfactory, the household could have gotten some form of punishment, and Lussi could get so angry that she would come down the chimney and into the house, and sometimes she would break down the whole chimney. Or she could press her terrifying face to the window to see what it looked like inside, and when things weren't ready for Christmas, according to Norwegian sources she shouted piercingly and angrily: "Inkje bryggja, inkje baga, inkje store eld hava!" ("Not brewed, not baked, no big fire they have!") In Vesterålen this spooky entourage was called "gangferd" or “gongferd". Göngferð (icelandic), isn't that a hike or a walk or just a ride? Etymologically, the word can be derived from: Göng: Germanic: *ganga- (1), *gangazgermM.st.(a)Gang (M.) (1)pace (N.), walk (N.), way (N.)got., an., ae., afries., anfrk., as., ahd.s. *ganga- (N.), *ganganidg. *g̑ʰengʰ-, V., Sb., schreiten, Schritt, Pokorny 438; vgl. idg. *g̑ʰē- (1), *g̑ʰēi-, *g̑ʰeh₁-, V., leer sein (V.), fehlen, verlassen (V.), gehen, Pokorny 418s. got. gagg* 2, gaggs*, st. N. (a), Gang (M.) (2), Weg, Straße; an. gangr, st. M. (a), Gang (M.) (1); ae. gang, gong, geong (2), iong, st. M. (a), st. N. (a), Gang (M.) (1), Reise, Spur, Fluss, Weg, Pfad, Lauf, Ereignis, Abtritt, Bühne; afries. gang 46, gong, gung, st. M. (a), Gang (M.) (1); nnordfries. gong; anfrk. gang* 3, st. M. (a), Gang (M.) (1), Schritt; as. gang 6, st. M. (a), Gang (M.) (1), Weg, Verlauf, Ergehen; mnd. gank, M., Gang, Weg; ahd. gang 76, st. M. (a?, i?), Gang (M.) (1), Lauf, Weg, Zug, Schritt, Gehen, Bewegung, Schreiten, Strecke, Eintritt; mhd. ganc, st. M., Art des Gehens, Gang (M.) (1), Weg; nhd. Gang, M., Gang (M.) (1)Falk/Torp 124, Seebold 214, Kluge s. u. Gang 1 Ferð: Germanic *fardi-, *fardiz, *farþi-, *farþizgermF.st.(i)Fahrtjourneyan., ae., afries., anfrk., as., ahd.s. *farans. idg. *per- (2B), *perə-, V., hinüberführen, hinüberbringen, übersetzen (V.) (1), durchdringen, fliegen, Pokorny 816an. ferð, st. F. (i), Fahrt, Reise; ae. fierd, fyrd, feord, st. F. (i), Aushebung, Heerfahrt, Feldzug, Lager; afries. ferd (1) 25, st. F. (i), Fahrt; nfries. feart; anfrk. farth* 4, fard*, st. F. (i), Fahrt, Lauf; as. fard 15, st. F. (i), Fahrt, Gang (M.) (1), Weg, Reise, Zug; mnd. vart, F., Fahrt; ahd. fart 173, st. F. (i), Fahrt, Gang (M.) (1), Reise, Zug, Lauf; mhd. vart, st. F., Fahrt, Zug, Reise, Gang (M.) (1), Lauf; nhd. Fahrt, F., Reise, Fahrt, DW 3, 1263Falk/Torp 229, Seebold 187, Kluge s. u. Fährte So it sould mean "Gang-Fahrt" in German, "gait-ride" in English, "gang-fart" in Norwegian, "gång-färd" in Swedish. The term "gong" in Old English and Old Frisian is the most similar to the Icelandic "göng". Well, then that means Lussi and her entourage are going on a ride, a wild ride, comparable to the Wild Hunt and the "Wilde Jagd", which is also a phenomenon that is widespread across europe. Also, this reminds me that December 8th, the Immaculate Conception, used to be considered the beginning of the Christmas baking season – by December 12th, all Christmas baking had to be ready, and in the evening Luzl appeared. At least that's what the old folks used to say... Back to Iceland... The Icelandic Witch Grýla Another great Christmas ghost is the Icelandic troll woman Grýla – the Christmas witch. Grýla lives with her family in a hidden cave and ventures out during the Christmas season to grab bad children and put them in her stew. A poem about Grýla from the 13th century reads: "Grýla comes down from the outer fields / With forty tails / A bag on her back, a sword/knife in her hand, / Come to cut out the stomachs of the children / Who cry out for flesh during Lent." This poem is cited here because it also has the motif of the knife in the hand and the belly cut. Traditionally, Advent used to be a time of Lent. Culinary While the Lussekatter are well known from Sweden, here in Styria it is hardly known that there was also a specific Luzi pastry in the Leibnitz area. The so-called Luzifleck or Luziastriezel (which was actually a flat bread) was about 12 cm in diameter, 1 cm thick and was baked from unleavened and unsalted cornmeal. Like the Lussekatter in Sweden, this Luzia bread was baked before sunrise and given to eat the entire household, including the cattle and poultry, in the sense of a family bread, an idea of which dates back to pagan times and was already mentioned in the Middle Ages. This also reappears when eating Kletzenbrot at Christmas and later, in the Epiphany Eve. The "Feck-Essen" (Fleck-eating) on Lucia day was supposed to help against dog bites and rabies, to connect and to keep the entire household together and safe from harm. Leftovers were kept in the table drawer against cattle diseases. And what do Lussekater and Lucia bread have in common? They both shine like the sun to indicate the lengthening and brightening of the days! Please share your knowledge and experience about the custums in your area related to Santa Lucia with me! (Cover photo of the article: John Albert Bauer (1882 – 1918) was a Swedish painter and illustrator. His work deals with landscape and mythology, but he also created portraits.)

The first Monday after Epiphany used to be the cleaning and sweeping day, also known as Plow Monday (in England; Brabant, Belgium), Women's Monday or "Lost Monday" (in the Netherlands) and was used to repair farm implements. In England in particular, it was customary to carry a plow through the village to mark the beginning of the farming year. At the concluding village festival, the bean king and bean queen opened the dance. On the Monday after Epiphany, Tournai (Wallonia) eats the famous rabbit dish “Lundi perdu”. The oldest mention of Lost Monday dates back to 1281. Plough Monday in England, heavy ploughing without oxen... Getting back to everyday life after the holidays... In addition, Candlemas (February 2nd) was an important date for the change of servants on farms, and the well incorporated farmhands and maids, who knew the customs of the house, were still able to provide valuable service during this time. Farm women and maids took care of the laundry and clothing, patched, and repaired them. So, after the quiet Christmas season, we returned to our busy everyday life. It's hardly surprising that after the holidays there is the necessity and requirement to clean up. If you take the superstition in German-speaking countries seriously, no laundry may be washed during the rough nights (Twelve Nights) and certainly not hung up outside - especially not bed linen - and no spindles and needles may be used. One must not work, otherwise misfortune will come to home and yard. It is forbidden to touch and process flax, otherwise Mother Holle will be angry, and rats and mice will attack the house... 🐭🐭🐭 Even if you don't follow these rules, there's still a lot of work to be done after Christmas, and I'm actually already looking forward to everyday life after the holidays, no matter how nice it was with my family and all my friends and relatives. People used to tie new brooms during the rough nights because they were supposed to be particularly good and last a long time. They are good to use on Clean-up Monday! 🧹 The old brooms, they burned. The Christmas tree has to go today... Even if there is a date for removing the Christmas tree that is further away - Candlemas Day - it is cleared at home today. I'm sad that the Christmas tree 🎄 has to be removed now, but the space is simply needed to work, and this time it's really pinning off a lot. Our cat also loves the Christmas tree very much! He probably thinks we put it down for him... 😊 Our cat just loves the Christmas tree, sometimes he sleeps under it all day. Our Christmas trees, one stands in front of the house and the other in the living room, are not taken to the collection point cold-heartedly. Now they are standing together in front of the house and will delight us for a few more weeks until Candlemas. Then they are put away to dry. My grandfather used to make swizzlesticks out of the branches of the Christmas tree. My grandmother "examined" the Christmas tree with him very carefully: How many pieces can be made from it? Sometimes they turned out to be pretty small and thin, because my grandfather didn't want to disappoint my grandmother by "delivering" too few swizzlesticks. How do you make fir swizzle sticks? The branches of the tree tops are cut to the right length. Thicker branches can also be used. Then remove the needles and bark. The bark can be 'peeled off' with a knife. Then boil the swizzle sticks for about 10 minutes. Resin comes out. The bark residue becomes very soft and can now be easily peeled off. That was work that we children often did and which was great fun! When the swizzle sticks has dried after a few minutes, sand it down a bit with sandpaper. For a longer shelf life rub with linseed oil (or another natural oil, I use expired, bitter olive oil) and dry with a cloth. But first the tree has to dry properly, with us it usually stood outside for a few weeks before my grandfather made the swizzle sticks. How to dispose of Christmas trees? Of course, the Christmas tree can be taken to a public collection point. Christmas trees can be used in many other ways, for example they are given to goats to nibble on, the needles can be used for bath salts, teas, the branches as frost protection. The animals in zoos, such as elephants, are also very happy about discarded Christmas trees. Elephants in Schönbrunn Zoo in Vienna (www.weihnachtsmarkt.co.at/FOTOFALLY) We cut our Christmas tree in spring and use it to light the Easter Fire. On wet and dirty paths and terrain you can put the dry brushwood to step on. The cycle of nature... By the way: In the pile dwelling museum of Fiavé (UNESCO World Heritage) on Lake Carera near Trento you can admire 3,500 year old swizzle sticks made of fir wood. 3,500 year old wooden swizzle stick (Bronze Age) from the pile dwelling museum of Fiavé, Trento [photo O.Michelon]

On the night from January 5th to 6th - the Dreimulnåcht - an old and humpy little woman with a headscarf, pulled deep over her face, wanders through the wintery landscape, knocking on the front door. Silently she rushes in and checks if the room has been swept clean and everything is in order, then without a word she pours apples, tangerines, nuts and sweets on the floor and leaves. In midwinter, the little ones are told the story of the "Budelmutter". Then it gets very quiet around the table... Two Budelütter on their way in Schachen near Vorau (picture by Franz Josef Putz) The Joglland The Joglland is an extensive area, a wooded low mountain range area in north-eastern Styria between Wechsel, the upper Feistritztal, the Safenbach and the Hartberg-Friedberg area. It forms a subgroup of the marginal mountains east of the Mur. To the north lies the Semmering region, to the northeast the Bucklige Welt region (Lower Austria). To the northwest lie the Fischbach Alps, and behind them the lower Mürztal. To the west and southwest stretches the Grazer Bergland. To the south follows the East Styrian Hills, and to the southeast the Southern Burgenland – the latter both already part of the Alpine foothills in the southeast against Pannonia. The highest elevations of this area with low mountain range character are, in addition to the peaks of the Wechsel massif – such as Hochwechsel (1742 m), Herrenstein (1448 m) and Hochkogel (1314 m) – the Wildwiesen (1254 m), the Masenberg (1261 m) and the Rabenwaldkogel (1281 m). The area is drained by Feistritz and Lafnitz. In the old cultural landscape, there were and still are primarily rural settlements in various forms. A typical form of settlement in the area is the single settlement ("Einzelhöfe" = single homesteads) or scattered settlement ("Gehöftgruppen" = homestead groups). The village represented an economic unit, agricultural production formed an important part of the acquisition. Villages and markets developed in convenient places such as traffic crossings of trade routes, valley exits or transition from mountains to plains. In the past, wood and flax were important economic assets in Joglland. The Joglland is a vast landscape with mainly individual farmsteads and farmstead groups, in the background the last major elevations of the Eastern Alps Veitsch, Schneeberg and Rax The village that gives its name to Joglland – St. Jakob im Walde Dreimulnåcht ("Three Meals Night") The last night of the Twelfthtide, the Dreimulnåcht, is the strongest and most important of all rough nights for us. As a child, I always recognized these special days by the fact that there was only a small meal for lunch, since the good, festive meal only took place in the evening. That was a thick soup for the special rough nights on Christmas Eve, New Year's Eve and Dreimulnåcht as well as on Holy Saturday. On days like this, the tension was already rising at noon, as to what would happen in the evening! Vorau open-air museum with typical house and courtyard construction in Joglland Dreimulnåcht – Smoking out House and Yard The action in the Dreimulnåcht begin at dusk. On this day, the animals can talk in the barn as on Christmas Eve and on New Year's Eve. Even before dusk set in, the father or mother called the family together. Then house and yard were smoked out and we prayed. For this purpose, the mother prepared the incense vessel: this was an old large oil can, from which she built a small oven, filled it with embers from the oven and some coal, and used it for "smoking", swaying it constantly. She also added a few sprigs of the Easter-consecrated palm broom and especially incense. Immediately a solemn smell rose in our noses. At that time, although we regularly smoked, we didn't own an incense pan or an incense burner then. Very nice smoking pan form Styria (Murtal)* Grandmother prepared the holy water: We always had and still have holy water at home, my grandmother had a nice, big glass bottle for it. She poured a little into a little bucket and got a small fir sprig to sprinkle on. As you can see, it takes some time until everything is ready for smoking, so you shouldn't start the preparations too late; in any case, it still has to be started during last daylight and at the beginning of twilight. Now the ceremonial procession began: Grandfather was always with us as long as he was alive, the prayer leader, later my father. All rooms (house, barn, threshing floor, Grédn, etc.) were smoked out and a rosary was prayed. My mother swayed the incense burner, and the grandmother sprinkled the rooms, animals and everyone present with holy water. It was particularly exciting in the barn because I wanted to hear the animals talking. Then praying got in the way a bit, because the animals only speak when everything is quiet, and they are undisturbed. Snowy Joglland in January Vorau open-air museum with cemetery church The smoking and praying are done with great seriousness and devotion and is an in-house affair in which strangers who do not belong to the household or close relatives do not participate. On this day at this time of day, no one ever visited or just dropped by, as was often the case during the Christmas holidays. At this time our house was always full of visits from relatives and neighbours, or insurance agents who brought good new year wishes, a bottle of wine and a new calendar. In the Handwörterbuch des deutschen Aberglaubens it says in 1936 about incense: "Fumigation of the house is carried out in many Catholic families several times a year, especially on the eve of a high festival, in some houses even every Saturday. In Lower Austria, the following are called Freinächte, Rauchnächt or black nights: Thomas, Nikolaus-Christnacht, Dreikönige, Fastnacht, Walpurgis-, Andreas-, Hubertusnaht and St. Ruprecht. und “The last one (Note: Rauhnacht = Epiphany Night) is particularly important. It's called 'Foast-Rauhnacht' (foast = feist, means gross) in the Bohemian Forest, because there's really fat pork to eat there." We have the Foastpfingsta. I will also report on this in due course! Incensing in the barn Dreimulnåcht – The Food After the incense and prayer, the meal is of particular importance: it is actually the most solemn dinner of the year, because on Christmas Eve the dinner is solemn but cold. Warm food is also served on New Year's Eve, but due to the exuberant atmosphere and the lack of devotion it is not so festive. The Dreimulnåcht has precise specifications for the dishes and the sequence of dishes: As the name suggests, three (warm) courses are served. Food must “swim” in clear liquid, or be soaked and rich. At the festive, three-course meal, we like to serve: a clear soup with an accompaniment, a main course (cooked smoked meat, roast pork spiked with Frankfurter sausages, beef roulades or similar) and a dessert, which is also warm and soaked (“Bsoffene Liesl”) or is very sumptuous (cream cake, choux pastry fritters with whipped cream). Typische Speisefolge in derDreimulnåcht Afterwards there is a cosy get-together, and cards (Tarock or Schnapsen) were often played afterwards. Popular card games in Joglland On the Origin of the Word "Dreimulnåcht" For a long time, I thought about the Dreimulnåcht and where the word comes from. It was obvious that it had to have something to do with the three dishes. Except that in our dialect we don't say Muhl to the meal, but Måhl. Then it should be called Dreimåhlnacht. "Drei mul" is said to three times, so three times is eaten, which is also true. Then I found an entry in the journal for Austrian folklore (Zeitschrift für osterreichische Volkskunde). Organ of the association for Austrian folklore in Vienna. Edited by Dr. Michael Haberlandt. II. Year 1896. There one could read: "In the north-eastern areas of Styria, the Epiphany is also called the 'Reichmahlnacht', and there is still a widespread custom there that the servants are served a rich meal on this evening, usually consisting of three dishes, including roasts. In Pöllau and Vorau around, the Epiphany itself is called the ,Sieben‘- or also ,Neunrichteltag‘, because on this day the meal consists of seven or nine dishes." The Dreimulnåcht used to be called Dreirichteltag (3 times preparing a meal) or Reichsmahlnacht (night of rich meal). Epiphany was formerly known as 'Gebnacht' (giving night). The Gebnacht is a night in which food or milk (porridge) ('Bertlmilch') ('Bertlmilch') is (was) set out for the beings of midwinter, usually the Percht. But we didn't have that because my mother is not superstitious. So-called Berchtmilch or Pertlmilch Peter Rosegger, the famous local poet from Styria, writes further in Spaziergänge in der Heimat (Walks in the Homeland), 1894 about Epiphany Night in Joglland: “During the festivals, the food is very sumptuous, so it is said that on Epiphany nine different cooks (porridge) must be eaten in each house; A long time ago, the Jockler (Jogler) are said to have enjoyed no fewer than three meals that evening, of which the Epiphany is still called the Dreimahlnacht (Three Meals Night) today.” The spoon stuck in the Perch meal was used in some places as a (spoon) oracle in the so-called Lö[oe]selnächen (Loss Nights), which include New Year's Eve and Christmas Eve as well as Epiphany. In Munich, the Dreikönigsdult (Epiphany fair) (so-called Gebnachtdult) used to be held at Marienplatz, and the Dreikönigsmarkt has taken place in Villach every year since 1432. At that time, it was held as the Kathreinmarkt and developed from a cattle to a grocer and small trader's market, which it is today. As the first event of the year, the Dreikönigsmarkt is ascribed great symbolic power by the organizers even today: "If the market brings good business, it is said that the other annual markets are also very profitable". Epiphany Fair in Villach (Source: villach.at) Budelmuada (Budelmutter) But anyone who thinks that the Dreimulnåcht is already over with incensing, good food and card games is wrong. Old depiction of the Budelmuada, year and artist unknown Because then a special figure often appears – the Budelmuada. She is also called Budelfrau, Budelweib or Budelnandl and is also written with a P instead of a B. She is an old, hunchbacked woman and usually appears on Dreimulnåcht after dinner. The Budelmuada wears a wide, long skirt and a headscarf – all in dark colours. She must not be recognized under any circumstances; her headscarf is so pulled down over her face and she walks in such a stooped posture that you never get to see her face. She never speaks – at least not in our area. Elsewhere, she offers good wishes for the new year with the words "Greetings, I'm the Budelmuatta. I wish you a good year and stay healthy!“ The Budelmuada carries apples, nuts, tangerines and sweets (often from the Christmas tree) in her apron or in a bag, basket or back basket and lets them roll on the floor of the room. She knocks out the corners of the room with a stick or a broom to drive away the evil spirits. Sometimes she "accidentally" hits the leg of someone sitting at the table. But her charisma is usually “good-natured and mysterious”. Of course, the Budelmuada can also come to visit before dinner, because she can't be everywhere at the same time! The so-called Buglkraxn (knapsack), it used to be made from willow by the farmers themselves and used to transport the mowing, hay, or straw. Sometimes the small children were allowed to be carried around with it by their grandfather The gifts of the Budelmuada are very similar to those of Saint Nicholas In some villages, the Budelmuada does not enter the house until the lights are off. In the dark kitchen or living room she then also pours her gifts on the floor. Of course, this makes it even harder to recognize her face. The sweets and other gifts are also swept around with a broom. This is also to drive away the evil spirits. Then the sweets are picked up by the children and often eaten right away. Depiction of the Budelmuada, artist and age unknown The Budelmuada does not only appear in Joglland (Wenigzell, Fischbach, Vorau, etc.) but also in neighboring Burgenland and Lower Austria (the so-called border triangle). Also, in Weiz, Oberdorf near Weiz, in the Feistritztal, in the Gasen, in St. Kathrein am Offeneck, Fladnitz, Schildbach near Hartberg and many other places the Budelmuada comes into the house on Epiphany Night. However, her appearance is limited to the (north)eastern part of Styria – as far as I know she does not appear in western, southern, and upper Styria. V.l.n.r.: Weizer Budlmuattan mit Maske, Budlmuada in Schildbach und Budlmuattan aus Gasen. The fact that the Budlmuada wears a mask is a more recent phenomenon, but she still has to walk bent over. But where does the name Budelmuada come from and what is the meaning of "poodles"? The Name of the Budelmuada and the "Einibudln" Budeln and pudlen are old words that are no longer used very often, most likely in connection with the Budelmuada. I can remember that we often wore aprons when picking windfall in autumn, into which we picked the apples and pears, forming a sack with one hand. If the sack didn't hold up or was accidentally let go and everything fell to the ground, my grandmother would say: "Oje, hiaz sein ålle owipudlt...!" (meaning "Oh dear, now they are all have rolled down...!" Or when the filled bags of pressed fruit were emptied onto the trailer, they "budelten" in there as well. "Budeln"as a verb therefore presupposes round objects such as apples, pears and nuts and is accompanied by a certain noise. It has the meaning of pouring, dropping something that then rolls around. "Budeln" can be derived as follows: Indo-European: *beu- (2), *bū̆-, *bʰeū̆-, *bʰū̆- (blow, swell) -> something stuffed Germanic: *būdila-, *būdilaz ( st. M. (a): nhd. pouch (M.) (1); ne. pouch (N.); RB.: afries., as., ahd.; E.: s idg. *beu- (2), *bu-, *bʰeū̆-, *bʰū̆-, V., blow, swell, Pokorny 98; W.: afries. būdel 1, st. M. (a), pouch ( M.) (1), bag; saterl. bul; afries. bēdel 1?, st. M. (a), pouch (M.) (1); as. būdil 1, st. M. (a), pouch (M.) (1); mnd. būdel, M., pouch, bag; ahd. būtil 12, st. M. (a), pouch (M.) (1), purse, purse (F.) (1 ); mhd. biutel, st. M., st. N., bag (M.) (1), bag sieve, bag; nhd. bag, M., bag (M.) (1), attached bag, DW 1 , 1750; L.: Falk/Torp 275, EWAhd 2, 478, Kluge see bag) This means that the meaning of the word that we still use today was already defined at the time when a common Germanic language was still spoken (1000-500 BC Germanic is said to have originated). In Old High German it was already called būtil (bag, purse) and in Old Frisian būdel also for pouch, bag (in German: Beutel). In the Low German yearbook 1918 to 1920 the bud is the bag (Beutel): budel = bag budelbratzen = bag clasps budelsnidere = pickpocket (the one who cuts open the sack) vrouwenbudel = woman's bag (handbag?) It is obvious that the Budelmutter has her treasures in her bag, which she may even have formed out of her robes like we used to pick fruit, or that she carried some other bag with her. The word "Butte", which the Budelmuada sometimes carries with it, also comes from the same Germanic word *būdila(z). Of course, there has to be a verb to go with it – budeln (pour out something, that rolls around then). The fact that the B in the Budelmuada is sometimes written P or B is related to the Germanic sound shifts, but also to regional differences. For example, the Berg (means mountain) used to be written perc and then perg: G: /*b​ʰ​/→/*b/ V: /*p/→/*b/ 3 /*b/→/p/ dt. Berg → zimbr. Perg Mutter/Muatta/Muada is self-explanatory (from Indo-European *mātér, *meh₂tèr, *méh₂tōr). In Burgenland, the Budelmuada is often also called Budelmoam or Budlnandl: The mask smithy Koller strives to maintain old customs in Wolfau (Source: FB Maseknschmiede Koller) Moam comes from the Muhme, which is an older German kinship designation and usually means aunt (especially mother's sister) or cousin but can also denote general closeness. mā̆mā, *mammā Mutter (F.) (1); ne. mother (F.); RB.: Pokorny 694; Hw.: s. *mā- (3); E.: s. *mā- (3); W.: gr. μάμμη (mámmē), μαμμία (mammía), F., Mutter (F.) (1), Großmutter; gr. μάμμα (mámma), F. (Vok.), Mama; lat. mamma, F., Mutterbrust; ae. mamme, sw. F. (n), Brustwarze; lat. mamma, F., Mutterbrust; ahd.? mamma* 1, sw. F. (n), Brust, säugende Brust; nhd. (ält.) Mamme, F., Brust, Mutterbrust, Euter, DW 12, 1519; germ. *mōmō-, *mōmōn, sw. F. (n), Mama, Mutter (F.) (1), Muhme; an. mōna, sw. F. (n), Mutter (F.) (1); germ. *mōmō-, *mōmōn, sw. F. (n), Mama, Mutter (F.) (1), Muhme; afries. mōie 1?, sw. F. (n), Muhme; germ. *mōmō-, *mōmōn, sw. F. (n), Mama, Mutter (F.) (1), Muhme; as. moma 1, st. F. (ō)?, sw. F. (n)?, Muhme; germ. *mōmō-, *mōmōn, sw. F. (n), Mama, Mutter (F.) (1), Muhme; ahd. muoma 16, sw. F. (n), Muhme, Tante, Schwester der Mutter; mhd. muome, sw. F., „Muhme“, Mutterschwester, weibliche Verwandte überhaupt; nhd. Muhme, F., „Muhme“, weibliche Seitenverwandte, DW 12, 2644 Nandl is a common nickname for Anna. But there is something more behind it: *nana (Indo-European) means mother, aunt, nurse. The word is a common word for mother, aunt, and wet nurse, the first women to take care of an infant. Since it is so easy for a small child to say, it has also been used since time immemorial. Nana and mama are words slurred by babies unconsciously. Nandl is a diminutive of this word, so Muatterl, Mütterchen (little old lady). Old women like to be called that. A special case in Burgenland is the Hodinandl in Burgenland, whose name comes from the Hudel (rags, scraps of cloth), which also the Berigl in the Salzkammergut wear (more on this in the article "Glöckeln" and "Berigln"). The Hudel was called Hodel in Franconian, and in the Franconian period there were the first German settlers (Swabian and Bavarian) from the Frankish Empire in the area of ​​northern East Styria and the bordering Burgendland and Lower Austria. Charlemagne and his son Louis the Pious promoted the eastern settlement of the empire, and so those 100 hooves were given to Mosogouuo from the former royal property near Vuitinesperch for loyal service, between the Masenbergstock, the Wechselstock, the Bucklige Welt, and the Fischbacher Alps (Vorauer Basin) and today form the core of Joglland. Before that, according to Fritz Posch, gothic, alemannic, celtic, and slavic settlements can be proven in this area. In Eastern Styria in Fladnitz, the Budlmuada is called "Perschtlmuada" and is thus set directly with Frau Perchta by name. In any case, the maternal and good-natured is strongly emphasized in the Budelmuada. What is behind the "einibudeln" (= pouring in gifts) and "knocking out" corners? The fact that the Budelmuada knocks out all four corners of the room corresponds to the symbolism of the four corners of the table, which probably indicate the four cardinal points and thus the entire area, writes Leopold Schmidt in his article "Zu den Berchtengestalten des Burgenlands". The bad spirits and the winter should be driven out with it, and fertility and luck should come in. Also in Hungary, before or during the Christmas dinner, the householder throws nuts in the four corners of the room as a sacrifice or defence or to get rich and have enough of everything. According to Karoly Gaal, it was customary in southern Burgenland until around 1900, and in the Pinkatal even until 1925, for men to throw nuts in church during Christmas mass. Only men were allowed to do that. The clergy then abolished it. Of course, there is the symbolism of the four cardinal points, e.g., when the house is circled while smoking in Austria. In Lower Austria e.g. is specially smoked at the four corners of the house to the outside. When “sowing” nuts and apples into the living room on New Year's Eve in the Gottschee, no one paid attention to a particular direction of the throws. That would hardly be possible when throwing through a door gap. The throwing was visibly like the scattering ejection as when sowing in the field. Throwing in objects unseen as much as possible is also a threshing custom in various parts of Austria (especially in Upper Austria and Lower Austria), but also as far away as Oldenburg. They are symbols that are mocking today but were once perhaps as beneficial as the Midwinter Woman's nuts. Even the name of Budeln appears there. The end of threshing was also usually around Christmas time. Budelmuada used to appear on Christmas Day morning and New Year's Day as well. An isolated statement from northern Lower Austria reports that in Waldenstein, district of Gmünd, before 1890 apples and nuts were rolled in at the door by the "Christ Child". Swiss "Kläuse" often threw their gifts, nuts, apples, etc., through a gap in the door into the room. The mysterious way that gifts are thrown into the room without the donor being seen is also reflected in the Swedish "Julklapp". According to Leopold Schmidt, there could be a relationship between the "pouring in " of the gifts at the door and the Nordic "Julklapp". With the Julklapp, which is particularly popular in Sweden, people knock on the door or window ("klapp") on Christmas Eve and the time around it, throw the gift in (the doors and windows used to not always be locked) and the gift dispenser is there quickly disappeared again so that he remained unrecognized. The "Julklapp" has been described since the 17th century. Before that, the Julbock brought the presents. Even today in Sweden, on Christmas Eve, the doors and windows are left open so that the presents can pour in. Often just a tied straw figure or a piece of wood with a saying or poem attached was thrown into the room as a joke, and then you had to guess who the "gift" came from. Julklapp, the log remained According to Schmidt, the secret throwing in of the fruits by the budel figures is a pronounced custom of blessing, which determines the overall course of the fertility year, as the budel mother assures “luck”, namely the blessing of the chickens and apparently also the blessing of children in a deeper sense. She guarantees happiness and fertility for this next year that begins with her coming. The customs of the Budelgestalten are of great intimacy. These are not performances like those of the Perchten processions in western Austria. It can only be spoken of as masking in rare cases: Usually it is just a disguise. This female character is almost always played by women, sometimes by those closest to the family, sometimes by those who are a little further away, who then look after several houses in the village. This is not surprising given the distances between the farms in Joglland. In Leopold Kretzenbacher's "Lutzelfrau und Pudelmutter. Ein Artikel zum Sagenkunde des Burgenland" the following can be read in a report from Pöllau in eastern Styria about the Budelmuada: "As in the evening before Nikolai with Barthel, St. Nicholas comes along and at night puts nice and good things in the plates and shoes of good children that have been put out by the window, then on the evening before St. Epiphany, the budelmother, a very wild figure, thick and shaggy, and her robe held up with a rope around the middle. She has nuts in her apron, asks the children if they pray and if they know the catechism, then lets her nuts roll out of the apron onto the raft and spills them on the floor of the room.” And further: "In the Burgenland-Northeast Styrian border area of ​​Hartberg, this lady drives up in a noble way with a horse-drawn carriage to the children's survey: The Pudlmuatta appears on the eve of the Epiphany. She hands out fruit such as apples, nuts, etc. to the good children, but only potatoes turnips and rods to the bad. They say their team is standing in front of the door (carriage with a team of goats)." The so-called Kobelwagen was the most common means of travel for women in the Middle Ages In the past, the Budelmuada also appeared without its originally frightening appearance. She then appeared as an "old, white-clad mother" and fulfilled the function of the Christ child in such a form in the three-country region (Styria, Burgenland, Lower Austria) even on Christmas morning under the name "Pudlmutter" "as an old but vigorous woman". Karl Weinhold calls the Budelmutter a “Christmas mask" and also describes the process of giving Christmas presents through her: She appears with a knapsack on her back and a rod in her hand in houses where there are children. She enters slowly and asks the father of the house: "Well, where is it bad child? Who doesn't like to pray?" All the children pray out loud and the Budelmother says happily: "Look, look, holy night, good people, good Christians! I'm satisfied." She distributes nuts, apples, pears, even small money, and leaves the house blessing everyone. Weinhold adds the important remarks: “But the Budelmother is also a name for the invisible P e r ch t e. The children disappear from a house that is kept unclean at the holy time. Invisibly, she passes spindles through the window to be spun over.” This shows the responsibility of the Budelmuada in the spinning room, the so-called Spinnstubenverantwortlichkeit as in the case of Frau Percht, who meticulously makes sure that all the flax has been spun away by Christmas and that there is order everywhere. Otherwise, she could get very angry and uncomfortable! From left to right: Spinning wheel from the Stübing open-air museum, Icelandic depiction of a spinning wheel, hair room in the Vorau open-air museum "It remains essential", writes Leopold Schmidt about the Berchten figures, "that its old cloak masking, along with its weighty change between black and white cloaking, has been retained. The silent, gift-bearing female figures, also depicted by women, have travelled and survived for very long periods of time in this simple way. " This two-facedness is typical of the woman Perchta, who appears first as a dark, punishing, and ugly woman and then again as a white, light and good-natured figure, just like the Lutzl in Burgenland and the Budelmuada show similarities and at the same time ambivalences. Two-faced Percht, here Gasteiner Perchten Evidence for the Budelmuada In 1853 Karl Weinhold wrote that the Budelmuada had been common for Lower Austria and for East and Lower Styria for a full century. "[...] the 'Budelfrau' or 'Pudelmutter' of Lower, Upper Austria and Styria is a woman portrayed by a man." (Friedrich Johann Fischer, Masken und rituelle Androgynie in Salzburg im 17. und 18. Jahrhundert, in: Österreichische Zeitschrift für Volkskunde, Band 69, Wien 1966) Irene Thirring-Waisbecker reported from Sopron (Ödenburg, Odinburch anno 859) in 1896: "On December 6, the children are often frightened by a hooded Santa Claus, who rarely brings them anything; instead, the Lutzelfrau or Pudelfrau 'poodles' (Ed.: rolls in) all kinds of sweets or fruit at the door on December 13 (Lucia)." Of course, one has to say that there was hardly any customary research and no well-developed literature in the population. Therefore, evidence is difficult to find. While the first mention of Perchta appears around 1200, the word "Perchten" is not used until centuries later. A reference to their entourage appears in 1468, but the members are not called Perchten, nor do they explicitly resemble Perchten as we consider them today. Frau Perchta in in different representations But the originals were always – and still are – wandering in the epicenter of the Budelmuada, Joglland! Children from Wenigzell disguised as Budelmuada *https://www.servusmarktplatz.com/p/Murtaler-R%C3%A4ucherpfanne-IHS/SM121003/?gclid=Cj0KCQiA5NSdBhDfARIsALzs2EDJmSNvB_rS0gjRglr-i9XY-6fN6y7krJ42_sHJkzaSB9Y5AtCHjEoaAnPwEALw_wcB Further Sources: https://villach.at/stadt-erleben/news/der-traditionelle-dreikoenigsmarkt-findet-wieder-s https://archive.org/stream/niederdeutsches_jahrbuch_1918bis1920/niederdeutsches_jahrbuch_1918bis1920_djvu.txt https://www.meinbezirk.at/hartberg-fuerstenfeld/c-lokales/heute-kommt-die-pudelmutter_a1973695 https://www.koeblergerhard.de/wikiling/?query=witan&f=got&mod=0 Leopold Kretzenbacher (1951): Lutzelfrau und Pudelmutter, Ein Beitrag zur Sagenkunde des Burgenlandes, Burgenländische Heimatblätter, Graz. Leopold Schmidt (1951): Berchtengestalten im Burgenland (Mit einer Verbreitungskarte), Burgenländische Heimatblätter, Wien. Leopold Schmidt (1952): Zu den Berchtengestalten des Burgenlandes Materialnachlese, Motivbeziehungen, Problemvorschau, Burgenländische Heimatblätter, 1. Teil, Wien. Leopold Schmidt (1952): Zu den Berchtengestalten des Burgenlandes Materialnachlese, Motivbeziehungen, Problemvorschau, Burgenländische Heimatblätter, 2. Teil, Wien.

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-. # Lemma Languages part of speech Meaning 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: https://ausseerlond.com/brauchtum-im-ausseerlond/berigln-im-ausseerland/ http://www.boari.de/woerterbuch/sunntafurta.htm https://ausseerlond.com/brauchtum-im-ausseerlond/gloeckuen/ https://www.arf.at/2022/01/05/ausseerland-der-5-jaenner-gehoert-den-gloecklern-und-berigeln/ https://www.salzi.at/2014/01/gloeckler-und-berigln-vertreiben-unglueck-krankheit-und-missernte/ https://de.wikipedia.org/wiki/Werg https://www.facebook.com/ausseerland/posts/10156576274102007 https://www.servus.com/r/ebenseer-gloecklerkrapfenhttps://www.facebook.com/photo/?fbid=3602631346490016&set=a.361785977241252) https://www.salzi.at/2014/01/gloeckler-und-berigln-vertreiben-unglueck-krankheit-und-missernte/) https://www.ennstalwiki.at/wiki/index.php/Salzkammergut-Gl%C3%B6ckler#Die_Gl.C3.B6ckler_im_Steirischen_Salzkammergut 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 https://de.wikipedia.org/wiki/Percht https://de.wikipedia.org/wiki/Datei:Pelzpercht_Altaussee.jpeg https://www.koeblergerhard.de/wikiling/?f=an

The blessing of St. John's wine on December 27 has a long tradition, and the St. John's Minne (wine) has been documented since the 10th century. Especially in Eastern Styria, this custom is still maintained today. But also, in the Styrian Salzkammergut, for example in Altaussee, the Johannesminne is drunk when a family member says goodbye to the household, in case of illness and at weddings. Blessing of St. John's Wine in Frauenberg 2021 December 27th has always been a very special day in our family: St. John's Day ("Hanstag")! After this day was the name day both my father Johann and my grandmother Johanna, it was held particularly in honour. For many people, the custom of celebrating the memorial day of their own patron saint has been forgotten. Especially in recent decades, it has receded more and more into the background in favor of the birthday, even though the name day has been of great importance for centuries – the birthday, on the other hand, had little to no meaning. In the afternoon of this day of midwinter, we visited my father's parents' farm and celebrated their special day together in the old tradition, and also remembered our deceased relatives. My grandmother held the wine bottle in her hands full of promise for a while before the special moment of opening came. There was an unspoken solemnity inherent in it, which I still remember well. After that, it got fun! While the adults celebrated in the living room, as a child I walked through the house, where the cowhides of the cattle that were particularly dear to my grandparents hung on the walls. I stroked the fur, while my uncle told me the names of the cows and bulls and stories about them when they were still alive. He talked about their characters and my imagination really bloomed... I myself took over the custom from my grandparents and also go every year with the children to the St. John's wine blessing. The blessed bottles are marked with a rubber ring (too many bottles have festive bows on them at Christmas time, so there would be a risk of confusion)! I always give away a bottle to my over 90-year-old grandparents, the rest is drunk with dear friends or family on special occasions. From the History Bible Vorauer Volksbibel 1467 (Vorau Cod. 273, Vorau Abbey [current owner], digital facsimile)* John the Evangelist December 27 is the feast day of the Apostle John, son of Zebedee, who, according to the testimony of the New Testament, was a disciple of Jesus Christ. John is one of Jesus' favorite disciples, he sat next to him at the Last Supper and was the only Apostle under the cross. According to early church tradition, John is considered the author of the fourth Gospel, three letters and the Secret Revelation. Aguila de S. Juan Iglesia de San Manuel y San Benito (Madrid) His evangelist symbol is the eagle. St. John the Evangelist is the patron saint against poisoning, for good harvest and friendship, the sculptor, printer, painter, writer, theologian and winemaker. On his feast day, St. John's wine blessings traditionally take place in many churches in Styria. St. John's Wine, so-called "Hanswein" According to the 13th-century Legenda Aurea, a priest at the Temple of Artemis in Ephesus served the apostle with poisoned wine on the pretext that he would become a Christian if John drank the wine safely. John made a cross over the vessel, whereupon the poison escaped in the form of a snake. This is why this saint in the church depictions carries a chalice from which a little snake is tongued out, and the acolyte said at the Benediction of the wine: “We call upon you, before whose name the snake flees, the dragon flees, the viper sleeps and the poisonous toad dies in her anger." El Greco: John the Evangelist, around 1600, in the National Museum del Prado in Madrid In old times, the father of the house that day drained some wine from every barrel in the cellar, brought it to the altar, sprinkled it with holy water, and poured it back into his barrels at home; then for the whole of the following year he would not stand out, and from each he could serve his departing guest St. John's wine. Before that, the wanderer, wherever he stopped, had to feast on a good drink, which gave him strength for the journey. If the guest had already bid farewell on all sides and left the inn, the landlord came to meet him again outside with the fare-well drink; he poured from two bottles of red and white wine simultaneously into the bass glass which his daughter held out to him; only when the guest had emptied this drink to the end, the wish of a happy journey could come true. In the country churches, the priest handed out some jugs after Mass, everyone present should have a good drink. The Johannesminne (St. John's wine) has been documented since the 10th century, and drinking Minne (wine) was an old and widespread custom. On the days of the saints of Minne such as John the Evangelist, wine was blessed and drunk in honor of the saints (sant Johans minne). People hoped that the drink would help them in difficult life situations and that they would have a good death, so it was given to the dying and those sentenced to death. The mine was supposed to protect against sorcery, poisoning, drowning and lightning, make men strong and women beautiful. It was medicine, a farewell drink, a bridal blessing, a means of protection for wine and agriculture. In addition to the Evangelist John, other Saints of Minne were the archmartyr Stephen as well as Gertrud, Martin, Michael, Sebastian, Ulrich and Urban. In the High Middle Ages, they were among the most popular patron saints. The Stephansminne has been verified since Carolingian times, the 26th of December, the day of the holy martyr Stephen, was celebrated with an ecclesiastical wine donation, whereby the priest of the Mass was prescribed to offer the wine goblet to the assembled with the words: "Bibe fortitudinem St. Stephani". It was regarded by the dying as food for the way, which is known, among other things, from the mother of Albrecht Dürer (1471-1528). After the blessing of St. John's wine on December 27, the priest served the wine at the agape with the words "Drink the love of St. John". Gertrudenminne (sant Gêrtrûde minne) was drunk as a farewell and reconciliation. A ballad from the 14th century tells that Gertrude – herself a minstrel saint – saved a knight who had dedicated his soul to the devil by handing him St. John's Minne. St. John's wine is said to have special powers. It should not only make the fine wines even better, but also protect the house and farm of the winegrowers from all sorts of dangers and calamities. The blessed wine used to be taken as medicine for weakness attacks and illnesses. This festive day was also something special for children. It was the only day of the year when they were allowed to drink wine. In many parishes it is still customary today to bring one or more bottles of wine to the parish church and have it blessed. Today, however, the wine is more likely to be opened on special occasions, such as family celebrations, and no longer taken as medicine. In some parishes, the wine is also served directly after the service during an agape. Minne The term Minne still ties in with the original meaning of Minne in the sense of 'memory', 'keepsake' (Minne and Law). In the Middle Ages and the early modern period, this was understood to mean the custom of mutual drinking (drinking & toasting to someone or something) in honor of a saint, with an older cultic connection (ancestor and death cult or joint celebration of the living with the dead or gods) being assumed. In Norse mythology, a special power and protective effect is ascribed to drinking Minne. According to Pierer's Univeral-Lexkikon (4th edition 1857–1865) Minne is "originally so v.w. memory, keepsake; With the old Germans it was the custom at sacrifices and feasts to commemorate the gods or deceased comrades with a cup, which was called drinking Minne. After the acceptance of Christianity, instead of Wuotan, Donar, etc., the M. Christi, Maria and the saints, but especially the M. of the Apostle John or St. Gertrude were drunk.” Today's conception of medieval, courtly love: a pair of lovers on p. 249v of the Heidelberger Manesse Drinking Minne as a memory drink If wine was indispensable in the church for the sake of the Lord's Supper, it played a role there for other reasons. As can be read in the Real Encyclopedia for the Educated Estates of 1846, the German heathen had honored his gods and popular heroes by drinking, but the newly converted German Christian drank on that Holy Remembrance, which won him admiration by tests of spiritual or physical strength; and the Church, in her tolerance, included this so-called ministry drinking in her rituals, after centuries of trying in vain to suppress it. No sooner did the bishops succeed in limiting the number of saints whose memory or minne one drank. For a long time in the Netherlands the St. Gaerteminne or Gertrudsminne was preserved, in the north the Kanuts or Eriksminne, elsewhere the Ulriksminne, the Martins-, Stephans-, Michaelis- and Nikolaustrunk, and up to our days the Johannisminne exists. Double-headed cup for Minne Special drinking cups were made for drinking minne, so-called "double(s) pecher". These are containers on which a smaller, similarly shaped one was placed, which formed a "double head" from the "head". A bulbous goblet with a twisted handle on the side rises above one foot, the second goblet placed over it as a lid has a similarly designed foot, which also serves as a handle for the lid. The burlwood vessels are of considerable size, and the very hard and dense material was obtained from the intergrowths or rootstocks of various deciduous trees. Double-headed beakers only occur in German-speaking countries, especially in southern Germany. They appear in the 13th century and have remained the same in their core form for over four hundred years. Members of all classes, from emperors to commoners, used them for celebrations or boisterous celebrations. Bridal couples and their guests drank from the double head. The background to their use is the ancient custom of drinking minne. On certain holidays, consecrated wine was served to drink in honor of the respective saint. The miraculous effect of Minne was enhanced when the wood came from olive trees in the Holy Land. Although drinking Minne was hardly promoted by the church, as it often degenerated into coarse drinking celebrations, it was one of the most popular and common German customs in the 15th and 16th centuries. However, the Ambraser vessels made of burl wood show no traces of use and were probably standing never in practical use. Double head (currently on display: Schloss Ambras Innsbruck Unterschloss, Kunstkammer; 1st half of the 16th century; Measurements: H. 33.3 cm, dia. Lip 12.4 cm or H. 19.8 cm, dia. lip 14.3 cm) Etymology of the term 'Minne' Minne as an old German word denoted what we call love, while this word, opposed to suffering, was usually used in its original sense of joy and lust. As the Real Encyclopaedia for the educated classes of 1846 also shows, according to the "reverence that women have enjoyed among the German peoples from the earliest times, love was also understood by the Germans in a nobler, more spiritual sense than This was the case with Greeks and Romans with love of the sexes in general, and through the influence of chivalry this conception increased even more to the point of enthusiasm." In Old Norse, the word minni existed in a different meaning, namely as "memory", "souvenir". Even in today's Icelandic language, minni means "memory". This meaning belongs to the Indo-European root *men- "to think", which is still contained in the verb warn in German. Also in Middle High German minne stands for "friendly commemoration, remembrance". In the meaning "Minne drink" it is still known today as a memory or farewell drink. Feat-scene from the TV series "Vikings" Therefore, the drink that was made according to Germanic custom in memory of an absent or deceased at a festive meal, or in honor of a god at the sacrifice, was itself called Minne. * The Vorauer Volksbibel from 1467 belongs to the literary genre of the German-language historical Bibles of the late Middle Ages and contains the texts of the Christian Bible in Bavarian-Austrian dialect, illustrated with 559 colored pen drawings and supplemented by the description of historical events. Historical Bibles were used in the late Middle Ages to convey the spiritual foundations of Christianity and to bring them closer to the people. The Bible texts were freely edited in the language of the people and supplemented by contemporary historical events. It is part of the DOCUMENTARY HERITAGE "Memory of the World"/"Memory of Mankind". Source: https://www.unesco.at/kommunikation/dokumentenerbe/memory-of-austria/verzeichnis/detail/article/vorauer-volksbibel Other Sources: https://austria-forum.org/af/Wissenssammlungen/ABC_zur_Volkskunde_%C3%96sterreichs/Johannes_Evangelist%2C_hl. https://austria-forum.org/af/Wissenssammlungen/ABC_zur_Volkskunde_%C3%96sterreichs/Minneheilige https://www.hrgdigital.de/id/minnetrinken/stichwort.html https://www.khm.at/objektdb/detail/90952/ https://www.katholische-kirche-steiermark.at/pfarre/6276/gallery/gallery/7409.html http://www.lexikus.de/bibliothek/Geschichte-des-Weins-und-der-Trinkgelage/03-Das-Minnetrinken Real Encyklopädie für die gebildeten Stände von 1846 Grenzboten 1864. Nr. 52

St. Nicholas leads off the round of winter customs. He appears almost exclusively accompanied – in some areas with St. Lucia and St. Barbara, but mostly in the company of a rough fellow, the Krampus. The historical model of Nicholas is Saint Nicholas of Myra, a bishop who lived in the 3rd/4th century AD lived in Asia Minor. He is one of the most popular saints in Styria. In some areas, St. Nicholas goes from house to house on December 5, accompanied by figures of light such as St. Barbara or St. Lucia, to reward the good children with gingerbread, apples, tangerines, and nuts. Sometimes the girls wear crowns of lights on their heads – similar to St. Lucy in Scandinavia, while elsewhere St. Nicholas appears with both St. Lucy and St. Barbara as companions. From House to House Most of the time, however, Krampuses are the wild companions of St. Nicholas. This 'going-from-house-to-house-custom' has its origins in the 16th century. It usually starts at dusk: Santa Claus and his entourage set out to reward 'good' children and to reprimand 'bad' ones. Either children get a Santa Claus bag filled with sweets or a few knockers with the Krampurs' birch rod. In the past, it used to be customary for the children to say a prayer to St. Nicholas before the sweets were given. But also the adults were under scrutiny, to see whether they were keeping to good manners! I myself was also on the road as a Nikolo, which was real fun! It wasn't always quite 'dry', that's when I made first acquaintance with schnapps - there isn't time for more between door and hinge... "Bartl, Bartl, Besenstiel...!" The Krampus is also called 'Bartl' especially in rural areas of Styria. Where the word 'Bartl' comes from is not entirely clear. Possibly it is related to the names Berchtold ('Perchtl') or Bartholomew or simply indicates a bearded man. The very brave also recited a little saying to the Krampus, which went like this: "Bartl, Bartl, Besenstiel, beten kann ich eh nicht viel. Was ich beten kann, geht dich gar nichts an!" "Bartl, Bartl, Besenstül, betn kann i e nit vüll. Wos i betn kaun, geht di går nix aun!" (Styrian dialect) "Bartl, Bartl, broomstick, I can't pray much anyway. What I can pray, Is none of your business!" (equivalent translation in English, rhymes in German) Then the one who could run fast was well off! Knecht Ruprecht When I was a little child, there was talk of Knecht Ruprecht, especially my grandfather often spoke of him. I remember that Knecht Ruprecht is not quite as evil as the Krampus and also a little more cultivated than the Krampus. It could even be that he acted as a giver and rewarder, as a kind of fusion of Nicholas and Krampus in one person. But slowly he fell into oblivion. Knecht Ruprecht still appears in some areas of Germany, he can also be the companion of the Christkind. Visually, he differs from the Krampus: He usually carries a brown or black cowl and a beard as well as a rod, but also a sack with gifts. The Krampus The Krampus comes from Austria. From there it has spread to Bavaria and neighbouring regions, such as Bavaria, South Tyrol, northern Italy and northern Slovenia. From where St. St. Nicholas comes, is largely known. But where does the word Krampus come from? According to the Encyclopedia Britannica, the word Krampus derives from the German word 'Krampen' , which also means "claw". More about the origin of the word: *krampō germ F. st. (ō) cramp, clamp cramp (N. ) got. , as. , ahd. s. idg. *grem-, *h₂grem-, V. , Sb. , summarize, lap (M. ) (1), heap, pile, village, Pokorny 383?; idg. *ger- (1), *gere-, *h₂ger-, V. , to summarize, to collect, Pokorny 382got. *krampa, sw. M. (n), bracket, hook (M. ) (M. ); s. as. krampo 7, sw. M. (n), cramp, hook (M. ), cramp; mnd. krampe, F. , Krampe, Haken (M. ); nhd. Krampe, F. , Krampe; s. ahd. krampfo 18, krampho, sw. M. (n), hook (M. ), claw, cramp, gout; nhd. Krampf, M. , Krampf, Haken (M. ), Klammer, DW 11, 2010. In the age of the Inquisition, the Krampus custom was forbidden. At that time, if someone dressed up as a devil, the penalty was death. Nevertheless, the custom continued in secrecy in remote areas until it became widespread again. Attributes that should never be missing from a Krampus are a shaggy fur, often horns and a bute, the rod, a chain, and a bell. With that and with their deep, disguised voices, they make quite a ruckus. Krampus Run While up to the end of the 20th century there were only isolated Krampus runs, these are becoming increasingly popular. The runs are organized among the customs groups, and there are mutual visits to each run. It is often quite hearty, and although the Krampus is the symbol of tamed evil, he just can't help it – he can't shed his true nature. Otherwise it would be boring anyway ! Krampus Postcards In my youth, we liked to send Krampus postcards and even preferred to receive some. Of course, the sender was always anonymous and usually a secret admirer. These cards could also be quite rough and did not skimp on frivolous innuendo. Have you ever received Krampus postcards? This card says: 'Greetings from Nicholas and Krampus!' This one says: 'Krampus is a man who can capture even without chains' and 'Greetings from Krampus'. Krampus in Arts and Crafts The growing popularity of the customs surrounding St. Nicholas and Krampus is also reflected in arts and crafts. Thus, in recent years, some skilled craftsmen enthusiasts have taken up the subject field for themselves. In the process, true works of art have been created that have also received international recognition, such as those of Maskenschmiede Koller, where the masks are artistically made out of wood: 'Kramperl' mask from the Maskenschmiede Koller.

When the long, dark time begins, we humans feel the need to bring some comfort and life into our living space. In winter, the choice of flowering plants is naturally limited, so before there were overcrowded flower shops, people knew how to help themselves in other ways. Barbara Branches The Barbara branches are traditionally cut on December 4th. Various branches of fruit trees, such as cherry, apple, plum or pear trees, can be used for this, but also birch, hazel, or elder branches. On Christmas Eve, the branches should then bear blossoms – this is not only magical to look at, but also considered a good sign and said to bring good luck in the coming year. In contrast to the Christmas flowers that are common today, these twigs with their delicate flowers have a special charm. They are natural, not imported from afar, and often there a connection to the tree from which they were cut. I like to think back to summer as I prune, to the many good apples that the tree has borne, and I feel grateful for what it gives us. Straw Flowers As already mentioned, there wasn't always such a rich selection of winter flowering plants available as there is today. One thing that I particularly remember are straw flowers. My grandmother planted them in the summer, cut them in the fall and put them in the attic to dry. As a child, her treasure in the attic was very special to me – I often secretly went upstairs and crackled with the blossoms. Some of them probably crumbled, and one shouldn't get caught. In late autumn, these blossoms adorned the Herrgottswinkel, and at Christmas they could be found in the table arrangement, which my mother and her always made in good time before Christmas Eve. The waste was busily crackled again... until it finally crackled to the end in the oven. Christmas Rose In my opinion, the Christmas rose belongs in every garden or bucket, they are an ornament for the entrance or the terrace. It unfolds its splendor despite the cold and snow when all the other bloomers take a break. Since it is becoming increasingly rare in nature, the winter rose or hellebore, as it is also called, should not simply be "taken" from the forest. When it has flowered in spring, the Christmas rose develops a fruit head from which seeds can be obtained. It thrives well year-round in a semi-shaded location and can live up to 30 years if well maintained. Hyacinth There is also something particularly Christmassy about the hyacinth for me, although it is usually sold in the early spring as well. In the old days, women used to put the bulb so that at Christmas the flower would open, and often the windowsills were full of hyacinths, so that the whole room was filled with their fragrance. Even today, many people remember this tradition, planting the bulbs in November and placing them on a cool window sill - in the hope that they will start to bloom and scent exactly at Christmas. Amaryllis Like the hyacinth, the amaryllis bulb needs to be planted in time for it to bloom at Christmas. And it also needs a bright but slightly cooler place in the house. The scent of the amaryllis is also beguiling, and last year I was lucky that my amaryllis bloomed into February. As a cut flower, you can use it to create beautiful festive table arrangements (don't forget the water depot). The amaryllis has a graceful appearance and brings beautiful colours into the room. Poinsettia For many people, the poinsettia is indispensable during the quietest time of the year. It also brings a wonderful dash of colour into the house. Originally from South America, it was imported to the United States in the 19th century. From there it also began its triumphal march to Europe. The poinsettia symbolizes benevolence, love and hope and is therefore an exceptionally beautiful gift. Fir Branches, Mistletoe, Holly and Yew Tree My favourite indoor and outdoor decorations are native plants such as fir boughs, mistletoe, holly and yew, although it should be noted that yew and holly are poisonous. Nevertheless, they can be used as decoration at a safe distance from little children and pets. Yew Tree The evergreen yew was a sacred tree for the Celts and was associated with eternity. Wands and divining rods were made from their wood. Yews can become very old, in the British Isles there are said to be specimens that are 2,000 years old. The yew is characterized by an extremely good regenerative capacity and an excellent wound healing ability, it can even have root suckers, which other conifers not have. Compared to today, yew wood has been of great importance for bow and spear making since the Neolithic and Bronze Ages until the Middle Ages, due to its hardness and simultaneous elasticity, and the English longbow was also made of yew wood. Yew beams were used as swell beams (sleepers) because they are very weather and moisture resistant. Yew needle decoction was used by the Celts to poison the arrowheads. To a small extent, yew leaves were added to cattle feed to prevent disease. Holly Holly is a native and long-established shrub. Its glossy leaves are decorative, and the rich dark green contrasts unobtrusively with the other wintry greens, which I really like. The slow-growing wood of the holly was sparsely available and was once sought after by turners and cabinet makers for valuable inlay work. The hard wood was used to make things like spinning and gear wheels, household items (e.g. spoons), white chess pieces, whip handles and walking sticks. Celts, Germans and Romans admired the evergreen foliage because of its rarity. It stood as a symbol of death, rebirth and fidelity and was considered sacred. In addition, the sacred branches, with or without fruit, should protect people and animals from evil spirits, magic and lightning. For this reason you can still see the branches hanging in the roof gables of buildings in some places. Mistletoe Mistletoe fascinates me again and again. Of course, it is a pest for our old fruit trees, and I always look with suspicion at an infested tree. This epithetic plant uses its host for its water and nutrient supply, destroys the cell walls of the infested trees and drives a wedge into the host tissue, which can reach up to half a meter deep into the tree. If you want to stop the infestation, you have to cut the branches 30 to 50 cm into the healthy parts. But where there is shadow, there is also light: mistletoe has always been regarded as a medicinal plant. Mistletoe tea regulates blood pressure, stimulates the metabolism and the body's own defences. In addition, it has a haemostatic effect, relieves menstrual cramps, has a calming effect, and is said to help against restlessness and ringing in the ears. Hardly any other native plant has so many legends and myths. Thus, Celtic druids harvested mistletoe for cultic purposes with a golden sickle. These were not allowed to touch the ground and were collected during the harvest with white sheets so that they retain their magical effect. In Germanic mythology, Odin's son Baldur was killed by an arrow made of mistletoe. As a result, the tears of his grieving mother Frigga are said to have penetrated the white berries of the mistletoe, allowing the goddess to retrieve her son from the dead. Therefore, the branches stand for the victory of life over death. Out of joy Frigga kissed everyone who walked under mistletoe and the mistletoe promised her that it would no longer harm anyone but would beautify the love of couples in love – which is still remembered today in some countries at Christmas with a kiss under a mistletoe. Then it is obvious that mistletoe is also a fertility symbol. Fir Branches For me, they are the epitome of Christmas and were already used by my grandmother to decorate the cross in the Herrgottswinkel and the images of saints. They are indispensable from Advent wreaths, weather protection for potted plants and beds or from festive decorations in winter. Their smell reminds me of our old parlour with tiled stove and Jogltisch and causes a homely feeling. My duster made of sheepskin is prepared with fir oil during the Christmas cleaning of our old sandblasted wooden ceiling from the 17th century, so that the essential oil can penetrate into the wood and over the holidays even enhances the good fir smell of the Christmas tree. Speaking of the Christmas tree... there will soon be a detailed new post about it! Especially beautiful flowers are ice flowers, which are now a rarity due to the very well insulated windows. Which winter flowers and plants do you like the most?

When the the twelve rough nights slowly move into the country, must also be thought of smoking. In stores there is a wide selection of very good incense blends, but there is also a cheaper option. Tree resin, especially conifer pitch, is a real miracle cure. It has great health benefits and increases well-being by stimulating the body and mind. And it brings you the scent of the winter forest into your house! Collecting tree resin If you find tree resin on your winter hike 🌲❄️🌲 or while running through the forest, you can carefully remove it with a branch and wrap it in a leaf. The pitch may only be removed superficially, as in principle it closes the bark damage caused by weather or deer like a scab in a skin injury and supports the tree in its healing. Under no circumstances you should drill into the tree wound. Tree Pitch Salve Resin not only has a healing effect on the tree itself, but also on us humans. It has anti-inflammatory, antiseptic, antibacterial, wound-healing and circulation-enhancing, expectorant, and pain-relieving effects. In the past, pitch salves were made and used as wound healing ointments or to relieve colds. Here is a simple recipe for making the ointment: Ingredients for a small jar of pitch ointment: 50 ml olive oil, almond oil or sunflower oil 2 tbsp spruce resin 4 grams of beeswax Mix the resin with some olive oil and heat it until it is liquid. Squeeze it through a sieve or coarse cloth with a spoon to separate the liquid from impurities. Warm up beeswax 🐝 in a water bath and then stir in the resin oil until it is completely dissolved. Then pour into small containers while still liquid and hot (I use small jars with screw caps, e.g. low pesto jars). But you can also apply the pitch to a wound in its original state. In the case of an insect bite, it has an immediate pain-relieving and itching-relieving effect. Smoking with Tree Resin During the Christmas season, the dried conifer pitch is ideal for incense, bringing the scent of the forest into your home and cleansing the body and mind. You can make your own mixture by mixing small pieces of the dried resin with dried meadow flowers collected in summer and filling them in small bags. If you like, you can also use dried rose petals, dried herbs such as sage, rosemary or similar, as well as teas from the pharmacy (yarrow, chamomile, etc.). An incense burner with a steel sieve is best suited for smoking, which can be cleaned from time to time with a scourer.