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PDF Van Tekst Biekorf. Jaargang 65 bron Biekorf. Jaargang 65. G. Barbiaux, Brugge 1964 Zie voor verantwoording: http://www.dbnl.org/tekst/_bie001196401_01/colofon.php © 2014 dbnl i.s.m. 1 [Nummer 1] Macht van 't geestelijk Tegenkomsten in 't ronde van Westvleteren Toverij in 't peerdestal 't Is te fète honderd jaar geleên. Petrus Maes, mijn grootvader langs moederszijde, woonde op een klein doeningske, op een boogschote van Westvleterenkerke, in 't midden van de broeken. Rondom in 't water lijk op een eiland binst de winter en in de zomer in een zee van groenigheid, zoverre als jen ogen dragen. Z'hadden het niet breed, je ziet den dienen van hier, op èn pupegalenest met tien kinders en nog al even kleine. Om de eindjes aan mekaar te knopen ging moeders vader dan maar gaan dienen; hij moest niet verre gaan, in 't gebuurte, juist over d'Heebeke, te Stavele bij boer Schoonaerts hadden ze een karton van doen. Vader Pééj had een peerd in z'n buik en ‘dat makt’, zouden ze te Bambeke zeggen, dat hij hem daar vastmiek als karton, aan zovele te weke, kost en slapinge. Te dien tijde was het nog overal de gewoonte in 't peerdestal te slapen en zo kwam het dat hij op zekeren nacht verraads wakker schoot van 't geruchte in 't stal, van 't klare stampen en klauwieren van de peerden. In één wrong was hij uit z'n polk en bij zijn peerden maar geen middel om ze te kalmeren, en tenden raad ging hij den boer opkloppen. Biekorf. Jaargang 65 2 Is 't weeral te doene, zei de boer en hij sprong toch rechte en ging mee gaan kijken. 't Spektakel was nog niet gedaan, 't ging er schuw, ze rabbelden de muren open, 't zweet leekte gedurig in pezen van de beesten hun lijf nerewaarts in 't stro op de grond. Boer, je zei daar juiste is 't weeral te doene...: is dat nog gebeurd misschien... vroeg grootvader. Weeral ja 't, zei Schoonaert, 't is alleszins d'eerste keer niet meer, de peerdemeester heb ik al tweemaal bijgehaald, maar hij vond er niets kontrarie aan. De paters kunnen dat verhelpen, zeggen ze, zei grootvader, en ware 't van mij, ik zou 't niet lang uitstellen van te gaan naar Sintjèks. Dezelfde nuchtend met de klaren trokken ze huns getween naar de paters en deden hun gevarenissen uiteen aan Vader Abt en 'k zal u een pater zenden, zei hij, 't zal allemale wel zijn en gaat nu in vrede. Een van de paters kreeg order en vertrok naar Schoonaerts maar nog maar wel buiten 't convent hij gerocht lijk niet meer voort, 't was lijk een lammigheid in zijn benen en van armoe moest hij gaan neerzitten langs de weg. Een boer die naar de molen ging met zijn bakte laadde hem op en voerde hem weer naar 't klooster. 's Anderendaags was 't een andere pater die op weg ging en maar niet op Schoonaerts kon belanden. Ze waren verlegen met d'enden en om in hun preuven niet te blijven zonden ze, derde keer goe' keer, een andere pater...: maar nu te rikke op hun tweedienstepeerd, èn elfrebbe met èn asem lijk èn ‘pursang’. Hij gerochte te Schoonaerts maar met veel moeite, wel tien keren moest hij van zijn peerd en hele einden te voete gaan, maar te goên of te kwaân hij gaf het niet op en we gaan niet verletten, zei hij op 't hof, en allemale mee naar 't peerdstal om te lezen, zo komandeerde de pater. Hij ging aan 't lezen uit een dikken boek en in 't latijn dat z'n lippen daverden; binst de wijle las het volk, boer en boerinne, poester en knecht, meessen en karton, den enen onzevader achter den anderen. De pater zweette lijk 'n das, de druppels rolden lijk knikkers van z'n gezichte, je zag dat Biekorf. Jaargang 65 3 het lastig was en dat hij moest al doen wat hij kon om het niet op te geven. Ten langenlaatste miek hij een groot kruis en 't ergste is voorbij, zei hij, 'k zal het meester kunnen... En wat zagen ze?... Een gedaante van een puppe die van de peerden rolde en in 't stro ging verdwijnen, 't ging zo allemensen rap, zei vader Pééj, dat we keken en zochten waar we wilden, niets meer te vinden. En sichtend dien, wist vader Pééj te zeggen, is er nooit iets meer van zulke dingen voorgevallen te Schoonaerts. Boterkeern onttoverd Pééj Maes had een schoonbroeder, Warden Houvenaghel, die in Pollinkhove boerde. Keer voor keer dat ze keernden, met geen middels boter te krijgen, niets anders dan schuim. Warden vertelde zijn gevaarnissen aan Pééj die hem wist te zeggen: 't droef volk houdt hem daarmee bezig en de die gaan omme met den duivel, je kun niet beter doen dan naar de paters gaan van Sintjèks, en bovenaldien 'k ga meegaan. Ze lieten 't niet koud gaan en met den vroegen trokken ze het op. Ze waren nog lange niet halfwege als Warden begon te sukkelen, hij kwam in een klef zweet en moest rusten, maar 't beterde daarmee niet vele en laat ons werekeren, zei hij. Jamaar niet te doene, zei Pééj, voortgaan en al doen wat ge kunt, we zijn er bijkans. Ze zijn eindelijk bij de paters gerocht, maar ik kan nu niet meer zeggen wat ze daar gedaan of gevraagd hebben, ik kom er niet meer op. Maar 'k weet nog één dingen en 't is dat Warden entwat meekreeg om onder al de deuren te leggen. En sichtend dien geen de minste ruzie meer om te keernen en z'hadden boter in abondantie. Klaarte in de kerk Moeder was toen zeven of acht jaar oud. 's Avonds late was er altijd licht in de kerke en dat duurde heel de winter. Dat kwam overal te wete en uit heel de streke kwamen ze af om dat te zien, van Oostvleteren, van Ter Eeke en van verre en naar kwamen ze kijken. Een paar uren na de eerste donkerte was geheel de kerke in klaar licht. Dat kan niet Biekorf. Jaargang 65 4 bestaan, zei menere paster, en daarbij we gaan dat 'n keer onderzoeken. Hij haalde de kerkesleutels voor de dag, deed de deur open en... 't was hellesteke donker. Menere paster was nog geen ure thuis of die klaarte was daar were. 't Heeft niet lange meer meegegaan, zei moeder altijd. Menere paster zal wel geweten hebben wat het was, en hij heeft dat in alle stilte doen verdwijnen, ja ja, de paters konden toen meer dan nu, placht moeder te zeggen. - Verteld door Romain Gruwier (69 j.) uit Westvleteren. Opgenomen in 1960 en mij medegedeeld door Jos. Doise. A. BONNEZ Sagenthema's in deze vertellingen. 1. Betoverde of behekste paarden [waarschijnlijk niet door de mare bereden] worden door de macht van een geestelijke onttoverd. Zie hierover: H. Stalpaert, Toverije in 't Brugse Vrije. Brugge 1950, blz. 58 en vlg.; A. De Cock, Vlaamsche Sagen uit den volksmond. A'dam 1921, blz. 90 vlg. Het motief van de ‘puppe’ die bliksemsnel verdwijnt wijst op een (dier-) vermomming van heks of tovenaar. 2. De boterkeern wordt onttoverd door de macht van een gewijd voorwerp door een geestelijke geschonken. Zelfde vergelijkingen als bij nr. 1. ‘Entwat’ om onder de deuren te leggen dat de macht van de toverij breekt, wijst steeds op ‘gewijd’, meermaals Paasnagel of Agnus Dei [H. Stalpaert, o.c., blz. 90]. 3. Verward thema, nauwer verwant aan vertelsels over kwelgeesten dan aan eigenlijke toverij. Hier nochtans een van de vele volksuitspraken over de speciale macht van de ‘paters’ t.o.v. de seculiere geestelijkheid. Rondedans Bij het dansen in een ronde, gezongen door kinderen van Sijsele: Haver maaien boekweit zaaien gerreweit trekken paling stekken smiek smak mandeke ieffrouw keer je mandeke. M. Biekorf. Jaargang 65 5 Vlaamse Jeruzalemvaarders in de Bourgondische eeuw Toen de hertog van Bourgondië op het Fazantenfeest te Rijsel in 1454 zijn kruistochtgelofte aflegde, kwam hij niet alleen tegemoet aan een oproep van de Paus. Ook een emotioneel motief speelde mee in het pralerige ‘engagement’ van de Hertog. Als zoon van Jan zonder Vrees had hij een oude rekening te vereffenen met de Grote Turk. Sultan en Turk waren voor Filips van kindsaf obsederende namen geweest. Was hij niet geboren in het jaar van Nikopolis, dat sombere jaar 1396, toen zijn vader, als jonge graaf van Nevers, aan het hoofd van een bourgondisch-vlaams kruisleger, op de Bulgaarse boorden van de Donau door de Turk verslagen werd en gevangengenomen? Diezelfde Turk had nu Konstantinopel veroverd. De aanneming van het kruis in 1454 was voor de hertog onwillekeurig verbonden met een gedroomde revanche van Nikopolis. Deze zienswijze werd weliswaar niet gedeeld door onze Vlaamse steden, die van Nikopolis en de ‘reyse van Hongheryen’ alleen hadden onthouden hoe diep ze in de kas hadden moeten putten om het ontzaglijke losgeld van de gevangen prins te helpen bijeenbrengen.(1) De nieuwe kruistocht zou dan ook om deze en meer andere redenen steeds weer worden uitgesteld. Na de mislukte expeditie van 1464 zullen geen Vlaamse militiebenden meer in een ‘Turkievaert’ betrokken worden.(2) Geen politieke spanningen, geen militair vertoon konden inmiddels de Venetiaanse galeien stilleggen die de overvaart der bedevaarders uit het Noorden verzekerden. De ‘Jerusalemsche pelegrims’ waren een factor van betekenis in de handelsbalans zowel van Venetië als van de Turken. Uit al de Europese landen trokken regelmatig ridders, welgestelde poorters, priesters en kloosterlingen op bedevaart naar het Heilig Land waar Kruis en Halve Maan, Grieken en Latijnen in een diplomatieke godsvrede naast elkaar leefden.
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