DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.74283#0148
13°
THE GROTESQUES
Scheuche"), appear in the guise of devils, that is, in costumes of
black sheepskin and horned masks.167 At any rate we have here an
example of a sheepskin dress to represent a frightening demon.
Not all the Perchten are dressed in skins; instead the hairy
costume is often simulated by a rough garment of linen,168 or by
ragged clothes.169 A costume of tatters also appears in the Huttler-
laujen in the Tyrol; indeed, the name of this festival seems to be
derived from the costume: the Huttler or Hudler are dressed in
Hudeln, rags.170 A further variation of the rough costume is worn
in the Huttlerlaufen by a group of maskers called Zottler, whose
shaggy ("zottig") appearance is produced by a dress of long,
colored fringe.171 A similar costume is that of the "Hansele" in
the Vberlingen carnival: he capers about in a suit of pendant
strips, from which hang little bells.172 In these costumes we have
parallels for the rugged guise of some of our Schembart maskers:
all those which are unsmooth may be considered refined versions
of the tattered garb of spirit maskers. The rough effect may be
obtained in highly ingenious ways; aside from the costumes of
chestnuts, velvet fringe, and strips of silk, some with pendant
ornaments, there are the more grandiose designs of playing cards
and dice, silver pennies, wooden dolls, and peacock feathers. Even
the costume of letters of indulgence may be included in this group
of civic refinements of the primitive demon's skin.
Among the folk maskers of today are some whose costumes
represent a complete sublimation of the shaggy coat in the form of
167 Cf. Andree-Eysn, op. cit., p. i62f., Fig. 129 (Teufelspercht von Gastein);
Waschnitius, op. cit., p. 160; K. Adrian und L. Schmidt, Geistliches Volksschauspiel
im Lande Salzburg (Salzburg: A. Pustet, 1936), ill. opp. p. 32: Nikolaus und Klau-
bauf (Perchten) in Hofgastein.
168 Cf. Andree-Eysn, op. cit., p. 173.
189 Cf. Dorrer, p. 13 (Perchtenlauf, 1834). Waschnitius, op. cit., p. 151, considers
the ragged costume a representation of the wretched appearance of the returning
souls; cf. also Meuli, 1781 ("die Verfallserscheinungen des Leichnams”).
"° Cf. Dorrer, p. 39.
171 Ibid., ill. opp. p. 16. Cf. also W. Hein, "Das Huttlerlaufen," Zeitschrift fur
Volkskunde, IX, 1899, Abb. 1.
172 Cf. Spamer (Volkskunde), II, 92, Fig. 1 (Karbatschender Hansele der Uber-
linger Fastnacht). English mummers dressed in costumes of shreds and patches of
cloth, or strips of paper, are described by Chambers (Folk Play), pp. 84, 90. These
ribbon and shred-covered costumes have been interpreted by folklorists to be rep-
resentations of armor, foliage, and sheepskins, cf. ibid., pp. 84-5; Chambers' impres-
sion was that they resemble the latter.
THE GROTESQUES
Scheuche"), appear in the guise of devils, that is, in costumes of
black sheepskin and horned masks.167 At any rate we have here an
example of a sheepskin dress to represent a frightening demon.
Not all the Perchten are dressed in skins; instead the hairy
costume is often simulated by a rough garment of linen,168 or by
ragged clothes.169 A costume of tatters also appears in the Huttler-
laujen in the Tyrol; indeed, the name of this festival seems to be
derived from the costume: the Huttler or Hudler are dressed in
Hudeln, rags.170 A further variation of the rough costume is worn
in the Huttlerlaufen by a group of maskers called Zottler, whose
shaggy ("zottig") appearance is produced by a dress of long,
colored fringe.171 A similar costume is that of the "Hansele" in
the Vberlingen carnival: he capers about in a suit of pendant
strips, from which hang little bells.172 In these costumes we have
parallels for the rugged guise of some of our Schembart maskers:
all those which are unsmooth may be considered refined versions
of the tattered garb of spirit maskers. The rough effect may be
obtained in highly ingenious ways; aside from the costumes of
chestnuts, velvet fringe, and strips of silk, some with pendant
ornaments, there are the more grandiose designs of playing cards
and dice, silver pennies, wooden dolls, and peacock feathers. Even
the costume of letters of indulgence may be included in this group
of civic refinements of the primitive demon's skin.
Among the folk maskers of today are some whose costumes
represent a complete sublimation of the shaggy coat in the form of
167 Cf. Andree-Eysn, op. cit., p. i62f., Fig. 129 (Teufelspercht von Gastein);
Waschnitius, op. cit., p. 160; K. Adrian und L. Schmidt, Geistliches Volksschauspiel
im Lande Salzburg (Salzburg: A. Pustet, 1936), ill. opp. p. 32: Nikolaus und Klau-
bauf (Perchten) in Hofgastein.
168 Cf. Andree-Eysn, op. cit., p. 173.
189 Cf. Dorrer, p. 13 (Perchtenlauf, 1834). Waschnitius, op. cit., p. 151, considers
the ragged costume a representation of the wretched appearance of the returning
souls; cf. also Meuli, 1781 ("die Verfallserscheinungen des Leichnams”).
"° Cf. Dorrer, p. 39.
171 Ibid., ill. opp. p. 16. Cf. also W. Hein, "Das Huttlerlaufen," Zeitschrift fur
Volkskunde, IX, 1899, Abb. 1.
172 Cf. Spamer (Volkskunde), II, 92, Fig. 1 (Karbatschender Hansele der Uber-
linger Fastnacht). English mummers dressed in costumes of shreds and patches of
cloth, or strips of paper, are described by Chambers (Folk Play), pp. 84, 90. These
ribbon and shred-covered costumes have been interpreted by folklorists to be rep-
resentations of armor, foliage, and sheepskins, cf. ibid., pp. 84-5; Chambers' impres-
sion was that they resemble the latter.