(Original Text in Big Issue Taiwan No.143, Feb 2022)
前言 Introduction
在基督教尚未抵達歐洲的時代，泛靈和多神信仰曾漫布這座古老大陸。北歐的薩米人認為萬物皆有靈，人們通過薩滿儀式可以和風雪、月亮和太陽對話，「熊」作為和大自然溝通的信使備受崇拜；信奉德魯伊教的凱爾特人相信樹木具魔力，祭司主持儀式時，會使用橡樹或柳木製成的魔杖為民祈福；古日耳曼人的祭典則殘忍得多，他們認為死亡是新生的基礎，要使人類及其賴以為生的莊稼生生不息繁衍，必須以生命換生命，利用活人獻祭來順服自然、取悅神靈。
In ancient times, prior to the arrival of Christianity in Europe, there were various forms of spiritual and polytheistic beliefs throughout the continent. The Sami people in northern Europe believed in animism, where all things had a spirit, and they communicated with the wind, snow, moon, and sun through shamanic rituals. The bear was revered as a messenger to connect with nature. The Celtic Druids believed that trees possessed magical powers, and during their ceremonies, priests used wands made from oak or willow to bless their people. The festivals of the ancient Germanic people were much more brutal, as they believed that death was the foundation of new life. In order for humans and crops to thrive and multiply, sacrifices of living beings were made to appease the gods and the forces of nature.
消失於歐洲泛的靈信仰 Lost of spiritual beliefs in Europe
基督教傳入歐洲後，那些被視為未開化、野蠻的泛靈信仰遭羅馬文明和教會壓抑，崇拜精靈者被指為異端、聖經@取代了口耳相傳的神話，人們和自然緊密相連的精神世界及祭祀儀式相繼消失於基督教及世俗化的歐洲，僅有少數統治集團和教會難以抵達的鄉野，能藉由民俗祭典保留遠古的信仰文化。於是現今在遙遠的北歐極地、杳無人跡的阿爾卑斯山區、遺世獨立的地中海小島上，仍能看見當地居民在特定的日子裡扮作古老神祇、野獸和邪靈，年復一年地演繹著先祖們一代一代流傳下來的故事。
After the introduction of Christianity to Europe, the pan-ethnic beliefs that were once considered uncivilised and barbaric were suppressed by the Roman civilization and the Church. Worshipers of spirits were considered heretics, and the myths passed down orally were replaced with the Bible, causing the spiritual and ritualistic connections between humans and nature to disappear from Christianised and secularised Europe. Only a few rural areas remained out of reach of the ruling groups and churches, who could preserve ancient faith and culture through folk festivals. Even today, in remote parts of the North Pole, in the deserted Alps and on isolated Mediterranean islands, local residents still dress up as ancient deities, beasts and spirits on specific days, year after year, to perform stories passed down from their ancestors for generations.
當代歐洲民俗祭典中的鬼怪 ghosts and mythical creatures
- 北歐極地山羊人 Nuuttipukki
流傳於斯堪的納維亞半島的神話中，雷神索爾會將他的坐騎山羊作為宴請客人的美食，且只要將吃剩的羊骨聚集再用雷神之鎚擊打，就能再度將羊復活。因此北歐原住民在尤爾節（Julfest）之時會宰殺山羊向雷神祈願，傳說陷入死生往復的山羊在獻祭之夜將帶著惡意向村民討債。隨著半島基督教化，尤爾節民俗逐漸與聖誕節重合，當代芬蘭年輕人在聖誕節時會身著羊皮、頭戴長長的羊角，披掛滿身薩滿飾物向家家戶戶討要節慶期間吃剩的食物和飲料，要是屋主給不出山羊人（Nuuttipukki）索要的東西，他們便會開始大肆作亂搗蛋。
In Scandinavian mythology, it is said that the god of thunder, Thor, used to serve his guests with his pet goat as a delicacy. Furthermore, it is believed that by gathering and striking the bones of the goat with Thor’s magical hammer, the animal could be resurrected. This is why on the Julfest, the Native Scandinavians used to sacrifice a goat to pray to the god of thunder. It is rumored that on the night of the sacrifice, the goat would haunt the villagers and demand repayment of debts. With the advent of Christianity in the region, the customs of Julfest gradually merged with the celebrations of Christmas. Nowadays, young people in Finland dress up in sheepskin and long horned hats adorned with shamanic ornaments during Christmas. They go door to door demanding leftover food and beverages from households. Unfortunately, if the Nuuttipukki is not given what they want, they start to make a ruckus and disturb the peace.
- 阿爾卑斯山區的魔鬼 Krampus、 Tschäggättä、 Schnappviecher
終年積雪的阿爾卑斯山區保有不少傳統祭典，也是許多鬼怪的發源地，其中最著名的，是每年聖尼古拉斯節出沒的魔鬼坎普斯（Krampus）。傳說中他是專吃兒童、半人半獸的偶蹄類怪物，後來天主教進入日耳曼地區，坎普斯變成聖徒尼古拉斯的隨從，節慶期間，聖尼古拉斯會分發禮物及糖果給乖孩子，隨從坎普斯則負責懲罰不聽話的孩子。時至今日，坎普斯仍是德奧地區父母最常拿來威嚇調皮孩童的鬼怪。
察格塔（Tschäggättä）則是棲息於瑞士Lötschental山谷的怪獸，起源於異教習俗。古時當地原住民會裝扮成察格塔在祭典中跳舞以驅趕冬日邪靈。十六世紀當地人起義反抗外來統治者時為隱藏身份，戴上用動物牙齒和毛髮做成的察格塔面具禦敵，察格塔自此有了山谷守護者的形象。每年二月懺悔節，山谷中的居民都會戴上猙獰的察格塔木雕面具嚇唬外地遊客，而祖輩傳承下來的木雕技藝，也為小鎮帶來了豐厚的觀光收入。
義大利Tramin的傳統祭典則是一場每兩年一次、為木偶「Egetmann Hansl先生」舉辦的婚禮。婚禮當天Hansl先生會和當地議員為他挑選的新娘一同遊行，居民扮作洗衣婦、富有的吉普賽人等中世紀常見的人物在阿爾卑斯山間迎接禮車。Cosplay中最引人注目的是三公尺高的怪獸 「追捕人」Schnappviecher，他有著像龍一樣的頭，頭上覆蓋牛或羊的毛髮，圓柱狀的金屬牙齒和活動下巴，讓他在追捕參與婚禮的觀眾時不停發出「嘎！嘎！嘎！」的聲響，是祭典中比主角 Hansl新郎更受歡迎的角色。
The Alpine region, with its year-round snow, celebrates many traditional festivals and is also the birthplace of several mythical creatures. Among these, the most famous is Krampus, who appears each year during the Saint Nicholas Festival. Legend has it that he is a half-beast, half-monster creature that devours children. Later, as the Catholic Church entered Germanic areas, Krampus became a follower of Saint Nicholas. During the festival, Saint Nicholas distributes gifts and candy to well-behaved children, while Krampus punishes those who misbehave. Today, Krampus is still the most common mythical creature used by German and Austrian parents to scare naughty children.
Tschäggättä is a monster that inhabits the Lötschental valley in Switzerland, originating from pagan customs. In ancient times, the indigenous people dressed up as Tschäggättä and danced during festivals to drive away winter evil spirits. During the 16th century, the locals rebelled against foreign rulers and wore Tschäggättä masks made of animal teeth and hair to conceal their identity and fight against enemies. Tschäggättä has since become an image of the valley’s protector. Every February during the repentance festival, residents of the valley wear frightening wooden masks of Tschäggättä to frighten tourists, and the inherited carving skills have brought rich tourism income to the town.
The traditional festival in Tramin, Italy, is a biennial wedding ceremony for a puppet named “Egetmann Hansl.” On the wedding day, Hansl and the groom’s chosen bride parade with local officials, and residents dress up as medieval characters such as washerwomen and wealthy gypsies, welcoming the bridal car in the Alps. The most eye-catching cosplay character is the 3-meter-high monster “Schnappviecher” with a dragon-like head, covered in cow or sheep hair, and cylinder-shaped metal teeth with a movable jaw, making a “clack! clack! clack!” sound as he chases after wedding guests. He is more popular than the groom, Hansl, and is an essential character in the festival.
- 東歐山區的鬼怪與樹人 Babugeri & Survakari
東歐民間祭典大都混雜希臘、斯拉夫和東正教傳統，譬如從新年到大齋節期間，Bankso等保加利亞山城會舉行《Kukeri》祭典，祭典中男性裝扮為全身毛茸茸、頭部呈生殖器狀的毛怪巴布格里（Babugeri），和婦女一同舞蹈祈求新生命到來；在第二大城Pernik的新年祭典《Surva》上，能看到頭頂巨大山茱萸樹、樹枝上裝飾各種鳥類羽毛的樹人Survakari，他們一邊遊行一邊搖響腰部的牛鈴為鄰里驅趕厄運，此時孩子們正拿著掛滿彩帶的山茱萸樹枝拍打大人，祝福長輩新的一年一切安好。而這些豐富多樣的新年習俗，經研究是沿襲自古代色雷斯人祭祀酒神戴歐尼修斯的儀式。
In Eastern Europe, folk festivals are a blending of Greek, Slavic, and Eastern Orthodox traditions. For example, during the period from New Year to Lent, Bankso and other Bulgarian mountain towns hold the “Kukeri” festival, where men dress up as furry Babugeri monsters with reproductive-looking heads and dance with women to pray for new life. During the “Surva” New Year festival in the second-largest city, Pernik, you can see the “Survakari” tree people with huge juniper trees on their heads and various bird feathers decorating their branches. They parade while shaking cowbells around their waist to drive away bad luck from the neighborhood. Meanwhile, children hit adults with juniper tree branches decorated with colorful ribbons to wish them a safe and prosperous New Year. These rich and diverse New Year’s customs are derived from ancient ancient Thracian rituals dedicated to Dionysus, the god of wine, according to research.
靈性的失落與復興 The Loss and Revival of Spirituality
法國社會學家涂爾幹（Émile Durkheim）在1912年出版的著作《宗教生活的基本形式》中提及信仰對原始人類社會構成的作用：「起初是一種社會黏合劑，讓原始社會的成員凝聚向心力和彼此團結。從演化的角度而言，我們的遠古祖先藉著整合出一組共同的符號，並參與一種共同的儀式體驗，提升集體生存的能力，在競爭激烈的蠻荒世界中增加活下來的機會。」Nuuttipukki、Tschäggättä、Babugeri這些歐洲民間祭典中由動物、植物幻化成的鬼怪，即是我們遠古與自然緊密依存的先祖們共同刻畫下的符號。這些符號承載了人類共同的記憶，千百年來透過祭典被不斷重新提起，縱使對生活在後工業時代、早已習慣獨立生存，也擁有多元方式能夠找到歸屬感的現代人來說，祭典儀式不再是一個社會的必需品，但這些誕生自傳說與神秘的鬼怪，仍能提醒居住在城市、被機械與數位生活圍繞的人們：「我們依然有能力與自然共鳴、也仍舊是充滿靈性著的存在。」
French sociologist Émile Durkheim’s 1912 book “The Elementary Forms of Religious Life” discusses the role of beliefs in the construction of primitive human societies. Initially serving as a social adhesive, beliefs allowed members of primitive societies to coalesce, exhibit centripetal force, and unite. From an evolutionary standpoint, our ancestors integrated by sharing common symbols and participating in common ritual experiences to enhance collective survival, and increase opportunities for survival in a fiercely competitive world. Nuuttipukki, Tschäggättä, and Babugeri, the monsters that transform from animals and plants during European folk festivals, are symbols that our ancestors jointly depicted, tightly dependent on nature. These symbols carry the collective memory of humans and have been repeatedly revived through festivals for thousands of years. While festival rituals are no longer a necessity for modern people living in the post-industrial age, who have already become accustomed to independent survival and have many ways to find a sense of belonging, the monsters that originate from legends and mysteries can still remind people living in cities, surrounded by mechanical and digital life, that we are still able to resonate with nature and remain spiritual beings.
(Original Text in Big Issue Taiwan No.143, Feb 2022)
