Befana - WikiHQ

thumb|A wooden puppet depicting the Befana

In Italian folklore and folk customs, the Befana () is a witch-like old woman who delivers gifts to children throughout Italy on Epiphany Eve (the night of January 5) in a similar way to Santa Claus or the Three Magi. The Befana is a widespread tradition among Italians and thus has many names. She is a part of both popular national culture and traditional folk culture and is akin to other figures who roam about sometime during the Twelve Days and reward the good, punish the bad, and receive offerings. The Befana is a mysterious, contradictory figure of unclear origins. This character is enhanced by the fact that she is overall neglected by scholars but is the subject of much speculation by the ones who do mention her. Pre-Christian, Christian, and syncretism of the two have all been postulated as explanations of her origins. In some parts of Italy, especially Central Italy, mumming takes place on Epiphany Eve. Dolls are made of her and effigies are burnt and bonfires are often lit. She brings gifts to good children, typically sweets, candies or toys, but coal to bad children. She is usually portrayed as a hag riding a broomstick through the air while wearing a black shawl. She is covered in soot because she enters the children's houses through the chimney. She is often smiling and carries a bag or hamper filled with candy, gifts, or both. She is not only loved but also feared and mocked, particularly by children.

Names and etymology

A popular belief is that her name derives from the Feast of Epiphany (). Many people believe that the name Befana is derived from the Italian version of the Greek word epifania or epiphaneia (Greek, επιφάνεια = appearance, surface; English: epiphany) and this is the most popular theory. Others posit, however, that the name is a derivative of bastrina, the gifts associated with the goddess Strina. In the book Domestic Life in Palestine, by Mary E. Rogers (Poe & Hitchcock, 1865) the author notes:

The Befana is known by several other names throughout Italy as demonstrated by , some of them dialectal variants of the Standard Italian "old woman" (vecchia) or "witch" (strega):

Italian folklorist Giuseppe Pitrè also calls her Carcavecchia and the old woman of Christmas, the latter of which is Sicilian. The associated mumming custom also goes by different names in different regions of Italy. In Tuscany it is called the Befanata. It is called the Pasquella in Umbria, Lazio, Marche, Emilia-Romagna, and Abruzzo. It is also known as the Pasquarella in Abruzzo. Both of these latter names are derived from the Italian word for Easter Pasqua borrowed straight from the Hebrew Pesach.

Origin

thumb|La Befana by [[Bartolomeo Pinelli (1821)]]

Written records of the Befana and Befanata date to the Middle Ages. Her origins are the subject of speculation by scholars who have variously proposed they lie in paganism, Christianity, or a mix of the two. John B. Smith said she, like her High German counterpart Perchta, is nothing more than the personification of Epiphany invented by medieval Christians who had a tendency to personify feast and fast days while Jacob Grimm found it not credible that two separate cultures would personify a feast day as a supernatural figure ("a name in the calendar had caused the invention of a supernatural being") and concluded it was far more likely that the Befana and Perchta were pre-Christian in origin and that they blended with the Christian holiday name. It has been pointed out that there was "a clear attempt to Christianize the disturbing female character by transforming her into the female personification of the feast." Grimm described her as a misshapen fairy.

Christian legend

Christian legend had it that the Befana was approached by the Biblical Magi, also known as the Three Wise Men or the Three Kings, a few days before the birth of the Baby Jesus. They asked for directions to where the Son of God was, as they had seen his star in the sky, but she did not know. She provided them with shelter for a night as she was considered the best housekeeper in the village with the most pleasant home. The Magi invited her to join them on the journey to find the Baby Jesus, but she declined, stating she was too busy with her housework. Later, the Befana had a change of heart and tried to search out the Magi and Jesus. That night she was not able to find them, so to this day the Befana is still searching for the Baby Jesus. She leaves all the good children toys and candy (caramelle) or fruit while the bad children get coal or dark candy (carbone). In this telling, Befana spent her days cleaning and sweeping. One day the Magi came to her door in search of the Baby Jesus. However, she turned them away because she was too busy cleaning. Feeling guilty, she eventually decides to find Jesus on her own by following a bright light, also known as the big star in the sky which she believes points the way. She brings along a bag filled with baked goods and gifts for Jesus and a broom to help the new mother clean. Unfortunately despite her best efforts she never finds him. According to this telling, the Befana is still searching after all these centuries for the newborn Messiah. On the eve of the Epiphany, the Befana comes to every house where there is a child and leaves a gift. Although she has been unsuccessful in her search, she still leaves gifts for children everywhere because the Christ Child can be found in all children.

Associated figures

In folk tradition, various figures are related to her, comprising a family, and are present in the befanotti, though the exact characters involved vary in time and place. Always present is her husband and male counterpart, the Befano, though in some places Saint Anthony the Abbot is said to be her husband. paralleled in real life by the befanotti doing the same. One song specifies their number at one hundred. Grimm noted that "some say, she is Herod’s daughter". from house to house collecting food, both for themselves and the Befana in exchange for performing a song, "The Befana" ("La Befana"), and sometimes skits and other entertainment like dancing and quips for the houses’ inhabitants. The men who participate in these activities are called befanotti. While scholars have traditionally called this a "begging custom", Steve Siporin disagrees and argues it is an equal exchange (food for entertainment) designed to preserve the dignity of the befanotti precisely so they are not reduced to begging. The befanotti themselves view it as an exchange The songs often, implicitly or explicitly, encourage the people being visited to give generously, typically because if they do not something bad will happen, either to the household (including people, animals, and objects, such as the house itself) or to the Befana, who is effectively held hostage. Alternatively, these threats were not to be taken seriously, akin to teasing and pranks that are part of the fun and festivities of the Befanata rather than actual intimidation. Fitting this atmosphere, the skits performed by the befanotti are suggestive and carnivalesque Sometimes the song requests specific foods from the households, of which meat, especially pork, and eggs are paramount. In Tuscany, the song is the main performance and is always present. Italian folklorists have collected a large number of Befana songs from all over the country which demonstrate great lyrical variety and are very local, though mention of local landmarks is rare. There may be versions of songs sung only to specific people, such as those who are stingy to convince them to be more generous. This is because the practical function of the befanotti was to provide those who had little to no food with fat and protein rich foods over the winter to, at least temporarily, ward off hunger and death via starvation, which was ever present in Italy until only the 20th century, in some areas even into the latter half of said century. Neither this restriction nor the sense that this custom is only for the poor exists nowadays. thus negating the need for the Befanata and other, similar begging or exchange rituals.

In the 20th century, Pitrè noted a custom in which "We carry around the old witch . . . and we chase her".