Majority of contemporary Anglo-American Christmas customs are harmless and joyful: elves create toys for well-behaved children, couples embrace under the mistletoe, and individuals sing carols in the snow. However, it has not always been this way; kids in previous times had much more to dread than just receiving coal as a punishment. They had Krampus, a human-like figure with hooves, horns, and a forked tongue dragging chains and carrying a large bag. The tale of Krampus dates back centuries, originating from the chilling ghost stories told to get through Europe’s long winter nights. During the darkest nights of the year surrounding the winter solstice, when the boundary between the natural and supernatural worlds blurred, stories cautioned mischievous children of grim consequences — being beaten, eaten, or taken away by otherworldly beings. These ancient stories endured after the introduction of Christianity, with Krampus adopting a notably demonic appearance.
Today, Krampus often appears solo, but he initially functioned as the “bad cop” counterpart to St. Nicholas, the gift-giver who inspired Santa Claus and gained popularity in the European Middle Ages. People exchanged gifts on the Feast of St. Nicholas (Dec. 6) or the night before, until the Protestant Reformation and the rejection of saints shifted gift-giving to Christmas. In older traditions, St. Nicholas rewarded well-behaved children with gifts and punished the misbehaved, but this was deemed incompatible with his saintly image, leading to the inclusion of Krampus in the tradition. When St. Nicholas paid a visit, so did Krampus, and the night of Dec. 5 became widely known as Krampusnacht (Krampus Night). The two figures were complete opposites: St. Nicholas arrived with a sack full of toys, whereas Krampus arrived with an empty sack to carry off children.
The traditional customs surrounding Krampus in Central Europe have been gaining popularity in North America. The increased appeal of Krampus is linked to various factors, often as a quest for “new” traditions or a rejection of the commercialism associated with the season. Many cities — such as Orlando, which is hosting a Krampus Fest on Dec. 8 — are witnessing a surge in Krampus runs, which involve parades of individuals dressed as Krampus carrying sticks and switches (sometimes leading to rough situations). Films featuring Krampus, occasionally blending the Christmas atmosphere with the horror genre, are sought after as a contrast to the heartwarming movies dominating TV and cinemas during the season. In fact, Krampus makes an appearance in the new action movie Red One, starring Dwayne Johnson and Chris Evans, with an intriguing plot twist.
While Krampus is tied to Central Europe, other European societies have their own versions of Santa’s (sinister) assistants. In certain French-speaking regions, St. Nicholas is accompanied by Père Fouettard, or Father Whipper, carrying a whip, stick, and a basket on his back. The Netherlands have Zwarte Piet (Black Pete), who listened at chimneys to catch misbehaving children and would take them away in a sack. Similar to Krampus, these traditions are evolving with the times. In the 1800s, Black Pete wore blackface and an afro wig; this offensive portrayal is being replaced by Sooty Pete (Roetveegpiet) with performers using dark streaks to indicate chimney soot.
Santa Claus arrived late in the chimney scene; goblins and witches had been sneaking into homes that way for centuries. Not all tales of yuletide monsters ended up linked to St. Nicholas and Christmas. In Iceland, the Yule Cat, a colossal black cat, peers into windows and consumes lazy children and adults. Meanwhile, the thirteen ogre-like Yule Lads steal, play pranks, leave treats for good kids, and take the naughty ones back to their mother, Grýla, to be cooked.
In North America, Puritanism eliminated the supernatural elements from many practices; the Massachusetts Bay Colony even banned Christmas in 1659. Nevertheless, a lot of what we engage in during the upcoming weeks has roots in older, darker traditions. Charles Dickens’ A Christmas Carol, where the selfish Scrooge is visited by three spirits on Christmas Eve, is an example. The popular Elf-on-a-Shelf, moving at night and sometimes causing mischief, mirrors the supernatural entities sent to spy on children. Mistletoe and holly were hung to ward off malevolent beings. Caroling as we know it emerged after the Reformation; before that, the practice resembled our modern Halloween, sprinkled with a touch of Krampus. Youngsters dressed in furs and eerie masks with horns and went door-to-door asking for food, drink, and playing pranks. If they received nothing, wassail — a warm alcoholic punch or cider — was often given to them. One of the verses in We Wish You a Merry Christmas reflects this practice: “So bring us a figgy pudding, and a cup of good cheer.”
If you pay close attention, you’ll discover that many of our songs and traditions echo a time when Christmas was also a period for spirits and monsters. As we celebrate the holidays this year, take a moment to contemplate the traditions of the past and what they signify for us today.