Andrej Brence
TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ ISBN 978-961-6438-29-2
TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU
www.muzej-ptuj-ormoz.si
TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ
Andrej Brence
TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ Pokrajinski muzej Ptuj – Ormož © 2013
CIP - Kataložni zapis o publikaciji Narodna in univerzitetna knjižnica, Ljubljana 391.8(497.4Ptuj) 391.8(497.4Ptuj) 394.25(497.4Ptuj) 394.25(497.4Ptuj) BRENCE, Andrej Tradicionalne pustne maske na ptujskem območju = BRENCE, TraditionalAndrej carnival masks in the area of Ptuj / Tradicionalne na ptujskem območju = Andrej Brence ; pustne [prevodmaske Tanja Ostrman Renault ; fotografije Vitomir Belaj ... et al.]. Traditional carnival masks in the area of Ptuj / - Ponatis = Reprint. Andrej Brence ; [prevod Tanja Ostrman Renault ; fotografije Vitomir Belaj ... et al.]. - Ptuj : Pokrajinski muzej Ptuj-Ormož, 2013 Ptuj : Pokrajinski muzej Ptuj-Ormož, 2011 ISBN 978-961-6438-29-2 270865408 ISBN 978-961-6438-29-2 254803968
Naslovnica / Cover page: Korantova kapa, Ptujsko polje, okoli 1950, zbirka pustnih mask. Korant's cap,cap, Ptuj Ptuj Field, around 1950, Collection of carnival masks. masks. The korant's Field, around 1950, the Collection of carnival
Andrej Brence TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU/ TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ Lektoriranje Lektoriranje: / Proof-reading: Franc Vogelnik
Prevod / Translation: Prevod/Translation: Tanja Ostrman Renault
Fotografije / Photographs: Fotografije/Photographs: Vitomir Belaj, Andrej Brence, Majda Čeh, Boris Farič, Aleš Gačnik, Monika Simonič-Roškar, Simonič Roškar, Tončica Urbas, Jože Vrabl
Oblikovanje / Design: Oblikovanje/Design: s.kolibri
Tisk Print: Tisk//Print: Repro studio Lesjak
Naklada / Numberofofcopies: copies: Naklada/Number 500 Ponatis / Reprint
© 2013 Pokrajinski Ptuj - Ormož Pokrajinski muzej Ptuj muzej – Ormož © 2011
Zanj / For the publisher: Zanj/For the publisher: Aleš Arih, direktor / director Aleš Arih, direktor/director
Izdajo publikacije je omogočilo Ministrstvo za kulturo Republike Slovenije. The publication was co-financed by the Ministry of Culture of the Republic of Slovenia.
Vsebina / Content 8 Pokrajinski muzej Ptuj – Ormož / Regional Museum Ptuj – Ormož 10 MASKE IN ŠEMSKA OBDOBJA / MASKS AND MASQUERADING PERIOD 18 PUSTNI ČAS IN TRADICIONALNE MASKE / THE CARNIVAL PERIOD AND TRADITIONAL MASKS 32 PUSTNI ORAČI / CARNIVAL PLOUGHMEN 52 KORANT / THE KORANT 66 HUDIČ / THE DEVIL 67 RUSA / THE RUSA 72 MEDVED / THE BEAR 74 PICEK / THE COCKEREL 76 KURA ALI KOKOTIČ / THE HEN OR COCK 77 VILE / THE FAIRIES 78 BABA NOSI DEDA / THE OLD WOMAN CARRYING THE OLD MAN 80 PLOHARJI IZ CIRKOVEC / THE LOG-HAULERS FROM CIRKOVCE 83 KOPANJA / THE TROUGH 84 PUSTNI PLESAČI / THE CARNIVAL DANCERS 86 DORNAVSKI CIGANI / GYPSIES FROM DORNAVA 88 JÜREK IN RABOLJ / THE JÜREK AND THE RABOLJ 90 KOPJAŠ / THE SPEARMAN
92 KURENTOVANJE 104 Viri in literatura / Source and literature
Tradicionalne Tradicionalne pustne pustne MASKE MASKE na ptujskem na ptujskem območju območju
Pokrajinski Pokrajinskimuzej muzejPtuj Ptuj––Ormož Ormož Pokrajinski muzej Ptuj – Ormož je splošni muzej z zbirkami in oddelki za arheologijo, zgodovino, kulturno zgodovino, etnologijo, restavratorskimi delavnicami in drugimi Pokrajinski Pokrajinski muzej muzej PtujPtuj – Ormož – Ormož je splošni je splošni muzej muzej z zbirkami z zbirkami in oddelki in oddelki za arheologijo, za arheologijo, zgo-zgoslužbami. Njegov nastanek sega v leto 1893, ko so na Ptuju ustanovili Muzejsko društvo dovino, dovino, kulturno kulturno zgodovino, zgodovino, etnologijo, etnologijo, restavratorskimi restavratorskimi delavnicami delavnicami in drugimi in drugimi službami. službami. in razstavili arheološke najdbe tedanji gimnaziji. Leta 1895 sodruštvo zbirko dopolnili Njegov Njegov nastanek nastanek sega sega v leto v leto 1893, 1893, kov so ko na so Ptuju nanižji Ptuju ustanovili ustanovili Muzejsko Muzejsko društvo in razstavili in razstavilis številnimi podarjenimi muzealijami različnih zvrsti. Po donatorju prof. Francu Ferku so arheološke arheološke najdbe najdbe v tedanji v tedanji nižjinižji gimnaziji. gimnaziji. LetaLeta 1895 1895 so zbirko so zbirko dopolnili dopolnili s številnimi s številnimi podarpodarmuzej imenovali Mestni Ferkov muzej. Z leti jeprof. postalo razstavišče zato mu je jenimi jenimi muzealijami muzealijami različnih različnih zvrsti. zvrsti. Po donatorju Po donatorju prof. Francu Francu Ferku Ferku sopretesno, muzej so muzej imenovali imenovali mestna občina dodelila del nekdanjega dominikanskega samostana, kamor se je preselil Mestni Mestni Ferkov Ferkov muzej. muzej. Z leti Z leti je postalo je postalo razstavišče razstavišče pretesno, pretesno, zatozato mu mu je mestna je mestna občina občina dodelila dodelila leta 1928. Po letu 1945 je dobil v upravljanje še grajski kompleks in tako pridobil večino del del nekdanjega nekdanjega dominikanskega dominikanskega samostana, samostana, kamor kamor se jesepreselil je preselil letaleta 1928. 1928. Po letu Po letu 1945 1945 je je sedanjih stavb. Sočasno je tudi širil območje svojega delovanja in dobil leta 1963 naziv dobil dobil v upravljanje v upravljanje še grajski še grajski kompleks kompleks in tako in tako pridobil pridobil večino večino sedanjih sedanjih stavb. stavb. Sočasno Sočasno je je Pokrajinski muzej Ptuj. Sedaj deluje na širšem območju Ptuja in Ormoža, ki slovi po bogatih tuditudi širilširil območje območje svojega svojega delovanja delovanja in dobil in dobil letaleta 1963 1963 naziv naziv Pokrajinski Pokrajinski muzej muzej Ptuj. Ptuj. Sedaj Sedaj prazgodovinskih in antičnih (rimska Petoviona), obdobju preseljevanja ljudstev, deluje deluje na širšem na širšem območju območju Ptuja Ptuja innajdiščih Ormoža, in Ormoža, ki slovi ki slovi po bogatih po bogatih prazgodovinskih prazgodovinskih in antičnih in antičnih srednjeveških in novoveških pričevanjih o kulturnem in gospodarskem pomenu Ptuja in najdiščih najdiščih (rimska (rimska Petoviona), Petoviona), obdobju obdobju preseljevanja preseljevanja ljudstev, ljudstev, srednjeveških srednjeveških in novoveških in novoveških zaledja ter slikovitem ljudskem izročilu. Pri slednjem je potrebno posebej omeniti pustne pričevanjih pričevanjih o kulturnem o kulturnem in gospodarskem in gospodarskem pomenu pomenu Ptuja Ptuja in zaledja in zaledja ter slikovitem ter slikovitem ljudskem ljudskem šege in ki so v skromnejšem obsegu prvič razstavljene v etnološki leta izročilu. izročilu. Primaske, Pri slednjem slednjem je bile potrebno je potrebno posebej posebej omeniti omeniti pustne pustne šege šege in maske, in maske, ki so ki bile so zbirki bile prvič prvič 1956. Vsi tradicionalni pustni liki in maske z našega območja so bili prvič na ogled leta razstavljene razstavljene v etnološki v etnološki zbirki zbirki letaleta 1956. 1956. Sedaj Sedaj so vse so vse tradicionalne tradicionalne pustne pustne maske maske z našega z našega 1998 na stalni razstavi v ptujskem gradu, ki se je maja 2012 preselila v obnovljeno stavbo območja območja na ogled na ogled v zbirki, v zbirki, ki jekibila je bila odprta odprta v ptujskem v ptujskem gradu gradu letaleta 1998. 1998. nekdanje konjušnice na spodnji grajski ploščadi.
Zbirka Zbirka pustnih pustnih maskmask / The/ Collection The Collection of carnival of carnival masks masks
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Traditional carnival MASKS in the area of Ptuj
Regional Museum Ptuj – Ormož Regional Museum Ptuj – Ormož is a general museum with collections and sections for archaeology, history, cultural workshops and services. The Regional museum Ptuj –history, Ormož ethnology, is a general restoration museum with collections andother sections for archabeginnings of the museum go back to 1893 when the Ptuj Museum society was established eology, history, cultural history, ethnology, restoration workshops and other services. The and archaeological findingsgo were exhibited in thethe then lower grammar school. 1893 the beginnings of the museum back to 1893 when Ptuj Museum society was By established collection had been completed with numerous artefacts of various types donated to the and archaeological findings were exhibited in the then lower grammar school. By 1893 the museum. The museum was named Ferk’s Municipal Museum after the most important donor collection had been completed with numerous artefacts of various types donated to the of the museum, professor The exhibition hall soon small for the museum. The museum was Franc namedFerk. Ferk’s Municipal Museum after became the mosttoo important donor expanded collection, therefore theFerk. Municipality allocated the former Dominican monastery of the museum, professor Franc The exhibition hall soon became too small for the to the Museum where it moved in 1928. After 1945, the castle complex was placed under expanded collection, therefore the Municipality allocated the former Dominican monastery the Museum’s which has thus acquired thecastle majority of itswas present facilities. to the Museumstewardship, where it moved in 1928. After 1945, the complex placed under At the same time the Museum expanded its field of action and in 1963 acquired the title the Museum’s stewardship, which has thus acquired the majority of its present facilities. of Museum Ptuj. Nowadays, museum operates wider geographical At the the Regional same time the Museum expanded the its field of action and in inthe 1963 acquired the title area of Ptuj and Ormož, both famous for rich remains from the prehistory and antiquity of the regional museum Ptuj. Nowadays, the museum operates in the wider geographical (Roman Poetovio), from the period of migrations of peoples, medieval timesand andantiquity modern area of Ptuj and Ormož, both famous for rich remains from the prehistory age, bearing witness to the cultural and economic importance of Ptuj and its surround(Roman Poetovio), from the period of migrations of peoples, medieval times and modern ings as well as to the to rich heritage. latter is in particular worth mentioning for its age, bearing witness thefolk cultural and The economic importance of Ptuj and its surroundings numerous carnival customs and masks first exhibited as part of a bigger ethnological colas well as to the rich folk heritage. In particular should be mentioned numerous carnival lection 1956. The which collection with allof traditional masks and permanently customsinand masks werewas firstcompleted exhibited as part a bigger ethnological collection in exhibited in 1998; in May 2012 it was moved to the newly refurbished former 1956. The present collection, located at the castle of Ptuj, was opened inbuilding 1998 andofdisplays horse stables on the lower castle inner all traditional carnival masks typical ofyard. the region.
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Tradicionalne pustne MASKE na ptujskem območju
MASKE in šemska obdobja
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Traditional carnival MASKS in the area of Ptuj
MASKS and masquerading period
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Tradicionalne pustne MASKE na ptujskem območju
Traditional carnival MASKS in the area of Ptuj
In general, the idea prevails that masks are exclusively carnival requisites behind which people hide and become different, which allows them to behave in a weird way, play fools, amuse themselves, and much more. But this is far from reality, for in the whole history of the mankind, including the modern times, masks have always enjoyed special concern being so widely spread, and can therefore be ranged among the most interesting cultural and historical items. Thousands of years ago, people tried to establish contacts with the outer world, in order order to to understand and demons and ancestors’ spirits, spirit, in influence the natural phenomena and tribal communities. Masked persons generally came out during unfavourable climatic conditions and especially during the period between winter and summer when nature was subjected to changes and threatening evil forces. The notion of time used to be a bit different than today, for people distinguished between winter and summer, while spring and autumn were practically unknown. In the early Stone Age, members of hunting communities used to put on animal masks not only to be able to approach their prey unnoticed but also to perform a magic act, for they felt strongly biologically connected to animals. The oldest image of such a masked person is more than 20,000 years old and has been preserved on the wall in the Trois frères (Three brothers) cave in the French Pyrenees. The late Stone Age is known for agriculture and domestication of animals. In order to survive people no longer depended exclusively on hunting but also on seasons, on weather, fertile land and its acquisition, and the like. They believed that every living and nonliving thing was inhabited by ghosts, and that dead ancestors’ spirits were capable of influencing their lives dramatically. In order to communicate with them they put on the already existing masks and produced new ones, in particular human-like masks, which on the other hand often presented spirits of the dead. Newly created masks never entirely suppressed the ancient ones from the hunting period, but on the contrary assumed some of their characteristics. Through reciprocal influence and endless combinations, a few basic types of masks have formed large groups: animal or zoomorphic, human or anthropomorphic, plant or phytomorphic, and fantasy masks. Under the mask a man is different; it changes his personality into the one presented by the mask. As most often masks represented spirits of ancestors, the people wearing them behaved accordingly. Their jumping and running around symbolically presented ancestors flying through the air. As ghosts are mute, maskers kept quiet or uttered words with a changed voice accompanied by terrible noise, cracking and the like. They were good and bad at the same time. After the performance they asked for or helped themselves to presents, they punished their hosts by sprinkling ashes or water over them, or by covering
Splošno mnenje je, da so maske zgolj pustni rekviziti, s katerimi se ljudje zakrijejo in postanejo nekaj drugega, kar jim omogoča, da se lahko neobičajno vedejo, zganjajo norčije in se zabavajo. Vendar je to daleč od resnice, kajti v vsej zgodovini človeštva in tudi dandanes zavzemajo maske glede na svojo razširjenost pomembno mesto in jih prištevamo med najzanimivejše kulturnozgodovinske predmete. Že pred tisočletji so poskušali ljudje z maskami in magičnimi dejanji vzpostaviti stik z onstranstvom, demoni in duhovi prednikov z željo, da bi razumeli in vplivali na dogajanje v naravi in plemenski skupnosti. Maskiranci so v glavnem nastopali v kriznih podnebnih obdobjih, zlasti v dneh med zimo in poletjem, ko so se v naravi dogajale spremembe in grozile zle sile. Časovna zavest je bila včasih drugačna, ločili so le med zimo in poletjem in niso poznali prehodnih obdobij, kot sta pomlad in jesen. V stari kameni dobi so se pripadniki lovskih kultur maskirali v živali, pri čemer maska ni rabila zgolj za to, da so se neopazno približali svojemu plenu, temveč je bila tudi del magičnega dejanja, kajti čutili so tudi biološko povezanost z živaljo. Najstarejša podoba takšnega maskiranca, ki je stara 20 000 ali celo več let, je ohranjena na skalni steni jame Trois Frères (Trije bratje) v francoskih Pirenejih. V mlajši kameni dobi so se ljudje že ukvarjali s poljedelstvom in živinorejo. Njihovo preživetje ni bilo več odvisno samo od lova, temveč od letnih časov, vremena, pridobivanja plodne zemlje itd. Verovali so, da v vsaki neživi in živi stvari prebivajo duhovi, zlasti močno pa je bilo verovanje v duhove umrlih prednikov, ki lahko usodno vplivajo na njihovo življenje. Da so lahko komunicirali z njimi, so se maskirali in ustvarjali nove, zlasti človeku podobne maske, ki so pogosto predstavljale duhove prednikov. Nove maske niso v celoti izpodrinile starejših lovskih, temveč so tudi prevzele nekatere njihove značilnosti. Tako so z mešanjem in medsebojnim vplivanjem v glavnem nastali tipi mask, ki jih poznamo danes: živalske – zoomorfne, človeške – antropomorfne, rastlinske – fitomorfne in fantazijske maske. Ko si je človek nadel masko, je spremenil svojo osebnost, spremenil se je v tisto, katero je upodabljala maska. Največkrat so prikazovali duhove prednikov in so se temu primerno tudi vedli. S poskakovanjem in tekanjem so posnemali njihovo letenje po zraku. Ker so duhovi nemi, so molčali ali govorili s spremenjenim glasom, spremljal jih je trušč in pokanje. Hkrati so bili hudobni in dobri. Pri nastopanju so od domačih zahtevali ali si vzeli darove, jih kaznovali tako, da so jih posipali s pepelom, mazali s sajami, polivali z vodo itd. Po drugi strani pa so podeljevali blagoslov za prihajajoče leto, s poskakovanjem in topotanjem ob tla so skušali prebuditi rast in priklicati dobro letino. Vsa ta dejanja še sedaj
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MASKE in šemska obdobja
MASKS and masquerading period
zasledimo pri naših tradicionalnih pustnih maskah, vendar pa sta se vsebina in resnost njihovega početja izgubili.
them with soot, and the like. On the other hand, they would also give their blessing to the forthcoming year, while the jumping and stamping their feet to the ground would stir up the soil and call for abundant crops. All these actions are still performed by traditional carnival masks; however, the essential meaning and force of such efforts have been lost.
V Sloveniji razločujemo med sredozimskim in pustnim šemskim obdobjem. Poleg tega lahko srečamo našemljence tudi ob raznih kmečkih opravilih, ženitovanju in še drugod, vendar je to v zadnjem času prešlo skorajda v pozabo. Prvotni šemski čas je sredozimski čas okoli zimskega solsticija, 22. decembra, ko so dnevi najkrajši in noči najdaljše, tako da so jih ponekod poimenovali dvanajst volčjih noči. Takrat, ko je čas dnevne svetlobe umiral in se ponovno rojeval, so bile dejavne različne zle sile in duhovi rajnih, ki so kot našemljenci prihajali v svet živih, jih kaznovali in prinašali blagoslov za ponovno rojstvo. Tega časa, od božiča, 25. decembra, do 6. januarja, se je krščanska cerkev polastila že v 6. stoletju in ga proglasila za sveto dvanajsterodnevje, ki ga preveva misel na odrešenika, ki bo pregnal zle sile. Z zgodovinskim razvojem in spremembami se je stari sredozimski čas razcepil na nekaj terminov, od septembra do začetka februarja, ko so predvsem svetniški godovi prevzeli nase staro izročilo.
In Slovenia there is a clear distinction between mid-winter and carnival masquerading periods. Besides these two events, maskers can also accompany other farm chores, marriages and special social events. Lately, however, these old practices have almost entirely disappeared. Primarily the masquerading period was in the mid-winter, that is during the period of the longest nights and shortest days, around the winter solstice 22nd December, and was sometimes referred to as »twelve nights of the wolf«. The time when the daily light was fading away to reappear again at a later stage was the time when various evil forces and masked ancestors’ spirits were actively intruding into the world of the living in order to punish and bless the living wishing them to be reborn. Already in the
Našemljenci na svatbi, Pavlovci pri Ormožu, 1977. / Maskers at the wedding, Pavlovci near Ormož, 1977.
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Tradicionalne pustne MASKE na ptujskem območju
Traditional carnival MASKS in the area of Ptuj
Našemljenci na svatbi, Pavlovci pri Ormožu, 1977. / Maskers at the wedding, Pavlovci near Ormož, 1977.
6th century, the Christian church took an absolute control over the mentioned period, extending from Christmas 25th December to 6th January, calling it Twelve Holy Days which were dedicated to the musing over the saviour who would deliver people from evil forces. The historical development and changes resulting from it caused the ancient mid-winter period to divide into several dates, namely from September to the beginning of February when mostly saints and their name-days assumed the ancient tradition. The abhorrence of the Church regarding the masquerading caused the midwinter period to gradually die out after the 10th century in Western Europe, while it has managed to survive in Eastern and partly also in Central Europe. In Slovenia used to exist numerous mid-winter masks, but now there are only the so-called otepovci (masked young men making their rounds in days preceding New Year’s Eve and wishing people a Happy New Year) in the Upper Bohinj valley (26th and 31st December), Pehtra baba (Pehtra the hag) (5th January) and Lucije (13th December).
V zahodni Evropi je po 10. stoletju zaradi zgražanja Cerkve sredozimsko maskiranje postopoma zamrlo, ohranilo pa se je v vzhodni in deloma srednji Evropi. Od številnih sredozimskih našemljencev so se na Slovenskem ohranili le otepovci v Zgornji Bohinjski dolini (26. in 31. december), Pehtra baba (5. januar) in Lucije (13. december).
The mid-winter masquerading customs were moved on to what is today the carnival. Even if Christianity was strongly opposed to the pagan customs, such as chasing the winter away and the awakening of nature, it could never really suppress it. Therefore it accepted the carnival to take place
Lucije iz Lancove vasi na Dravskem polju, 1996. Lucije from Lancova vas, Drava Field, 1996.
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MASKE in šemska obdobja
MASKS and masquerading period
Sredozimsko sese je je premaknilo na sedanji before the beginning ofcustoms the forty-day Easter fast orwhat Lent mid-winter masquerading were moved on to Sredozimskošemsko šemskodogajanje dogajanje premaknilo na sedanjiThejust pust. Krščanstvo, Krščanstvo,ki kijejetem tempoganskim poganskim obhodom odga- is today which started on Ash Wednesday. As such, carnival period the carnival. Even if Christianity wasthe strongly opposed obhodom odganjanja njanja in prebujanja nasprotovalo, šemljenja comprised Monday Carnival when at paganSunday, customs, such asand chasing the Tuesday winter away and zime inzime prebujanja naravenarave nasprotovalo, šemljenja ni mogloto these ni moglo preprečiti. Zato je pusttako, ohranilo tako, da ga je theoffeasting exaggerated eating and drinking awakening nature,and it could never really suppress them. preprečiti. Zato je pust ohranilo da ga je postavilo predthemidnight postavilo pred začetek štiridesetdnevnega ceased ittoaccepted give waythe to the period of fasting. Slovene carnival to take place In justthe before the začetek štiridesetdnevnega velikonočnega velikonočnega posta, njegov prviTherefore posta, prvi dan pa jePravi pepelnična sreda, ko nedeljo, se je beginning language for fast is post fromstarted the word ofthe theword forty-day Easter fastoriginating or Lent which on dan panjegov je pepelnična sreda. pustni čas obsega na pustni torek o polnoči zaključilo in čez- Ashpust which denotes theTuesday meat). The analogy Wednesday; the daymesopust before, on(leave Carnival at midnight ponedeljek in pustni torek, ko se jeveseljačenje o polnoči zaključilo merno uživanje hrane in pijače ter se je začelo obdobje easilyand be drawn with theeating word for carnivalceased which in feasting exaggerated andthe drinking to veseljačenje in čezmerno uživanje hrane in pijače ter se jethecan posta. napoveduje tudi napoveduje sama besedatudi pust, ki izvira pustovanje. way to is the period of fasting. In the Slovene language the začelo Post obdobje posta. Post sama besedagiveSlovene iz besede mesopust – pusti meso. – pusti meso. word for fast is “post” originating from the word pust which pust, ki izvira iz besede mesopust Easter holiday is not a fixed date, for it is calculated by the denotes mesopust (leave the meat); hence the Slovene word Velika noč kiki sese izračuna po po lunarnočjejepremakljiv premakljivpraznik, praznik, izračuna lunar- lunar calendar for each particular year separately. The Church for the “carnival” which is pustovanje. nem koledarju Leta 325 je cerkveni zbor v v council in Nicaea in 325 took a decision to celebrate Easter koledarjuvsako vsakoleto letoznova. znova. Leta 325 je cerkveni zbor Niceji določil, prvo nedeljo popo spomladanski the holiday first Sunday after the spring fullitmoon betweenby22nd is not a fixed date, for is calculated the določil,da daseseobhaja obhaja prvo nedeljo spomladanskiEaster luni marcem in 25. in aprilom. Od velike noči so March and 25th April. On Easter depend many The other dates calendar for each particular year separately. Church polnimed luni22. med 22. marcem 25. aprilom. Od velike nočilunar odvisni datumi nekaterih drugih cerkvenih praznikov in council fixing and also the carnival. Therefore inchurch Nicaeaholidays, in 325 took a decision to celebrate Easter the so odvisni datumi nekaterih drugih cerkvenih praznikov tudi pusta. Pust je zmeraj 46 dni veliko nočjo, kajti kkajtifirstcarnival always days before for22nd to theMarch forty days Sundayisafter the46 spring moon Easter, between and in tudi pusta. Pust je zmeraj 46 pred dni pred veliko nočjo, štiridesetim postnim dnevom je potrebno prišteti še šest ofApril. fast should be added six Easter which, according On Easter depend many Sundays other dates fixing church k štiridesetim postnim dnevom je potrebno prišteti še šest25th »malih velikonočnih soso popo katoliškem izročilu to the and Catholic tradition, areTherefore fast-free days. also the carnival. the carnival is always velikonočnihnedelj«, nedelj«,kiki katoliškem izročiluholidays, posta prosti dnevi. 46 days before Easter, for to the forty days of fast should be added six Easter Sundays which, according to the Catholic tradition, are fast-free days
Lucije iz Lancove vasi na Dravskem polju, 1996. / Lucije from Lancova vas, Drava Field, 1996.
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Tradicionalne pustne MASKE na ptujskem območju
PUSTNI ČAS in tradicionalne maske
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Traditional carnival MASKS in the area of Ptuj
The CARNIVAL PERIOD and traditional masks
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E J A J I C A K I K L S J B E Z PU U V M TUJS P A N
J A D O R P A I N N I E V O G R , T U I D K A R G r M u E e 0 0 SK , 2 1
E J A J I C A K I K L S J B E Z PU U V M TUJS P A N
J A D O R P A I N N I E V O G R , T U I D K A R G r M u E e 0 0 SK , 2 1
Tradicionalne pustne MASKE na ptujskem obmoÄ?ju
KURENTOVANJE
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Traditional carnival MASKS in the area of Ptuj
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Viri in literatura / Source and literature BRAZ, Milka: Pustni običaji v ptujski občini, Kurent, Ptuj 1962, 4–6. BRENCE, Andrej: Maske, Ptuj, 1988. BRENCE, Andrej: Pustni orači iz Zgornjega Gruškovja v Halozah, O pustu, maskah in maskiranju, Ljubljana, 2003, 103–112. BRENCE, Andrej: Ruse v Halozah in na Ptujskem polju, O pustu, maskah in maskiranju, Ljubljana, 2003, 81–91. BRENCE, Andrej: Terenski zapisi 1999–2010, Pokrajinski muzej Ptuj – Ormož. BRENCE, Andrej: Tradicionalni pustni liki s ptujskega območja, Kronika: časopis za slovensko krajevno zgodovino, Ljubljana 1992, 181–184. GAČNIK, Aleš in BRENCE; Andrej: Zgodbe o tradicionalnih pustnih maskah, Ptuj, 1998. GAČNIK, Aleš: Tradicionalna pustna kultura v Lancovi vasi in okolici, Dediščina Lancove vasi in okolice, Lancova vas – Ptuj, 63–96. FEGUŠ, Dana: Šel je kurent po svetu, Kurent, Ptuj 1962, 7–8. HASL, Drago: Pomenki o kurentu, Kurent, Ptuj, 1962, 9–10. HUBAD, Franz: Volksleben, Sitten und Sagen der Slovenen,
Die osterreichisch-ungarische Monarchie in Wort und Bild, Steiermark, Wien, 1880, 221–222 .
KREMPL, Anton: Dogodivščine Štajerske zemle. Z posebnim pogledom na Slovence, Graz, 1845. KURET, Niko: Maske slovenskih pokrajin, Ljubljana, 1984. PAJEK, Josip: Črtice iz duševnega žitka štajerskih Slovencev, Ljubljana, 1884, 196–199. PIRC, M.: Kurent v lükovi deželi, Zvonček 15/2, Ljubljana, 1914, 33–35. PUFF, Rudolf Gustav: Feste der Slovenen in Steiermark, Marburger Taschenbuch fur Geschichte, Landes und Sagenkunde der Steiermark, Graz, 1854, 282–288. STRELEC, Janez: Predpustni običaji v ptujski okolici, Popotnik, List za šolo in dom, VIII, Ljubljana, 1887, 42–44.
Orači iz Okiča v Halozah, 2009. Ploughmen from Okič in Haloze, 2009.
Andrej Brence
TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ ISBN 978-961-6438-29-2
TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU
www.muzej-ptuj-ormoz.si
TRADICIONALNE PUSTNE MASKE NA PTUJSKEM OBMOČJU TRADITIONAL CARNIVAL MASKS IN THE AREA OF PTUJ