{"id":119410,"date":"2026-02-08T08:34:21","date_gmt":"2026-02-08T07:34:21","guid":{"rendered":"http:\/\/zakrasnejsivimperk.cz\/?p=119410"},"modified":"2026-02-17T10:47:44","modified_gmt":"2026-02-17T09:47:44","slug":"zive-tradice-zajimave-jsou-detaily-masopustnich-obchuzek-dochovaly-se-jako-zlomky-prastarych-magickych-praktik","status":"publish","type":"post","link":"https:\/\/zakrasnejsivimperk.cz\/?p=119410","title":{"rendered":"\u017dIV\u00c9 TRADICE: Masopustn\u00ed oslavy na\u0161ich p\u0159edk\u016f nebyly \u017e\u00e1dn\u00e9 odpoledn\u00ed \u010daje"},"content":{"rendered":"

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Masopust v Roztok\u00e1ch, foto Jan Faukner, 2016<\/em><\/p>\n

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Masopustn\u00ed obch\u016fzky jsou jednou z tradic, kter\u00e1 v na\u0161\u00ed zemi z\u016fst\u00e1v\u00e1 i nad\u00e1le velmi siln\u00e1. Ka\u017edoro\u010dn\u011b se konaj\u00ed ve stovk\u00e1ch m\u011bst a obc\u00ed a jejich podoba se neust\u00e1le m\u011bn\u00ed. Do lidov\u00e9ho masopustu pronikaj\u00ed prvky z m\u011bstsk\u00fdch karneval\u016f a d\u00edky velk\u00fdm folkl\u00f3rn\u00edm festival\u016fm se tak\u00e9 jednotliv\u00e9 prvky a masky p\u0159en\u00e1\u0161ej\u00ed do nov\u00fdch oblast\u00ed, kde by je d\u0159\u00edve nikdo ne\u010dekal.<\/h6>\n
A\u0165 u\u017e se chyst\u00e1te oslavit konec masopustu na tradi\u010dn\u00ed vesnick\u00e9 veselici, nebo na m\u011bstsk\u00e9m b\u00e1le \u010di \u0161ib\u0159ink\u00e1ch, v dne\u0161n\u00edm \u010dl\u00e1nku si m\u016f\u017eete p\u0159e\u010d\u00edst o jeho historii, v\u00fdvoji a zvl\u00e1\u0161tnostech.<\/h6>\n

V \u0161ir\u0161\u00edm pojet\u00ed ozna\u010duje masopust obdob\u00ed od T\u0159\u00ed kr\u00e1l\u016f do Popele\u010dn\u00ed st\u0159edy, v u\u017e\u0161\u00edm konec tohoto obdob\u00ed, kter\u00e9mu se tak\u00e9 \u0159\u00edk\u00e1\u00a0fa\u0161ank,\u00a0ostatky,\u00a0kon\u010diny,\u00a0ma\u0161kara, nebo\u00a0vora\u010dky. Celkov\u00e1 d\u00e9lka tohoto obdob\u00ed z\u00e1vis\u00ed na datu Velikonoc. Konec masopustu je tedy pohybliv\u00fd a spad\u00e1 do rozmez\u00ed od poloviny \u00fanora do po\u010d\u00e1tku b\u0159ezna, podle \u010deho\u017e je ozna\u010dov\u00e1n tak\u00e9 jako\u00a0kr\u00e1tk\u00fd\u00a0nebo\u00a0dlouh\u00fd masopust.<\/p>\n

Po\u010d\u00e1tky t\u011bchto venkovsk\u00fdch slavnost\u00ed m\u016f\u017eeme vysledovat a\u017e do hluboce p\u0159edk\u0159es\u0165ansk\u00fdch dob. Vych\u00e1z\u00ed z lidov\u00fdch oby\u010dej\u016f, kter\u00e9 maj\u00ed v r\u00e1mci cel\u00e9 Evropy spole\u010dn\u00fd z\u00e1klad. V j\u00e1dru se jedn\u00e1 o typick\u00fd ritu\u00e1l p\u0159echodu, prov\u00e1zej\u00edc\u00ed konec zimy a za\u010d\u00e1tek jara. Jeho ob\u0159ady jsou tvo\u0159eny souborem magick\u00fdch plodonosn\u00fdch a ochrann\u00fdch ritu\u00e1l\u016f (masky medv\u011bda, kon\u011b, kozla, b\u00fdka) a vztahuj\u00ed se p\u0159edev\u0161\u00edm k zem\u011bd\u011blsk\u00fdm pracem a v ur\u010dit\u00e9m vztahu i ke kultu mrtv\u00fdch p\u0159edk\u016f (postavy d\u017eiad\u016f, starc\u016f – \u017eid\u016f).<\/p>\n

Sv\u00fdm pozd\u011bj\u0161\u00edm charakterem masopustn\u00ed oslavy vzd\u00e1len\u011b navazuj\u00ed tak\u00e9 na antick\u00e9 slavnosti na po\u010dest boha v\u00edna a nev\u00e1zan\u00e9ho vesel\u00ed Bakcha (bakchan\u00e1lie, dion\u00fdzie, saturn\u00e1lie, luperk\u00e1lie), jejich\u017e sou\u010d\u00e1st\u00ed byly inicia\u010dn\u00ed ob\u0159ady. Nejstar\u0161\u00ed z\u00e1znamy o masopustn\u00edch oslav\u00e1ch najdeme v pramenech ze 13. stolet\u00ed. Tehdy se jednalo o studentskou z\u00e1bavu a koledu, kter\u00e1 byla p\u0159ev\u00e1\u017en\u011b m\u011bstskou z\u00e1le\u017eitost\u00ed. Hlavn\u00ed sou\u010d\u00e1st\u00ed t\u011bchto obch\u016fzek byly masopustn\u00ed hry. Jejich \u00fast\u0159edn\u00ed postava – Masopust – se chlubil svou po\u017eiva\u010dnost\u00ed a veselou a svobodnou mysl\u00ed a sv\u00e1d\u011bl ostatn\u00ed k nest\u0159\u00eddmosti a nez\u0159\u00edzen\u00fdm radov\u00e1nk\u00e1m (Trag\u00e9die Masopusta od Mikul\u00e1\u0161e Da\u010dick\u00e9ho z Heslova, H\u00e1dka Masopusta s postem, Sali\u010dka apod.). Tato postava b\u00fdv\u00e1 n\u011bkdy naz\u00fdv\u00e1na tak\u00e9 Bakchus \u010di Bachus, co\u017e je v\u0161ak sp\u00ed\u0161e projevem renesan\u010dn\u00ed vzd\u011blanosti student\u016f, ne\u017e d\u016fsledkem n\u00e1vaznosti na starov\u011bk\u00e9 bakchan\u00e1lie.<\/p>\n

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Masopustn\u00ed lidov\u00e9 ma\u0161kary v pr\u016fvodu pra\u017esk\u00fdch \u017did\u016f r. 1741\u00a0na po\u010dest narozen\u00ed c\u00edsa\u0159e Josefa II.<\/em><\/p>\n

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Od 15. stolet\u00ed u\u017e m\u00e1 masopust podobu sv\u011btsk\u00fdch lidov\u00fdch oslav. V r\u00e1mci liturgick\u00e9ho roku, spadaj\u00ed tyto dny mezi dv\u011bma nejv\u00fdznamn\u011bj\u0161\u00edmi k\u0159es\u0165ansk\u00fdmi sv\u00e1tky do tzv. 1. mezidob\u00ed., kter\u00e9 v r\u00e1mci k\u0159es\u0165ansk\u00e9ho ritu neukl\u00e1d\u00e1 v\u011b\u0159\u00edc\u00edm \u017e\u00e1dn\u00e9 zvl\u00e1\u0161tn\u00ed \u00fakony. Tohoto voln\u00e9ho prostoru ve spole\u010densk\u00e9m i duchovn\u00edm \u017eivot\u011b vesnick\u00e9ho lidu se tak uj\u00edm\u00e1 sv\u011btsk\u00e1 kultura a zapl\u0148uje ho svatbami, tancova\u010dkami, hostinami a masopustn\u00edm vesel\u00edm. C\u00edrkev v\u011bt\u0161inu t\u011bchto radov\u00e1nek nep\u0159ijala a masopust, na rozd\u00edl od jin\u00fdch p\u016fvodn\u011b sv\u011btsk\u00fdch sv\u00e1tk\u016f, nikdy nezahrnula do liturgick\u00e9ho roku. I p\u0159es to v\u0161ak byly tyto ka\u017edoro\u010dn\u00ed v\u00fdst\u0159elky obvykle tolerov\u00e1ny, pokud ov\u0161em nep\u0159ekro\u010dily \u00fanosnou mez.<\/p>\n

To, jak\u00fdm zp\u016fsobem se v t\u00e9 kter\u00e9 dob\u011b slavil konec masopustu, n\u011bkdy tak\u00e9 ozna\u010dovan\u00fd\u00a0sv\u011bt naruby\u00a0(a\u010dkoliv v\u00fdsti\u017en\u011bj\u0161\u00ed by z tohoto pohledu byl mo\u017en\u00e1 term\u00edn\u00a0sv\u011bt jako kyvadlo), n\u00e1m dokonale ilustruje tehdej\u0161\u00ed spole\u010densk\u00e9 klima. V zem\u00edch prvn\u00edho sv\u011bta se dnes existen\u010dn\u00ed i spole\u010densk\u00fd tlak bl\u00ed\u017e\u00ed exponenci\u00e1ln\u011b nule a stejn\u011b um\u00edrn\u011bn\u00fd je i p\u0159evr\u00e1cen\u00fd obraz tohoto sv\u011bta. Sou\u010dasn\u00e9 masopustn\u00ed oslavy jsou a\u017e d\u011btsky nevinn\u00e9, dobromysln\u00e9 a laskav\u00e9 a jejich nejhor\u0161\u00edm n\u00e1sledkem b\u00fdv\u00e1 kocovina a n\u011bkolik rozbit\u00fdch oken. Nahl\u00e9dneme-li v\u0161ak zp\u00e1tky do minulosti, budou se s ub\u00fdvaj\u00edc\u00edmi stolet\u00edmi tyto rozd\u00edly neust\u00e1le zvy\u0161ovat. Z\u00edsk\u00e1me tak extr\u00e9mn\u011b polarizovan\u00fd obraz spole\u010dnosti, kde stoj\u00ed na jedn\u00e9 stran\u011b v\u00e1\u017en\u00fd sv\u011bt pod taktovkou ofici\u00e1ln\u00ed kultury, krut\u00fd sv\u011bt pln\u00fd existenci\u00e1ln\u00edch obav, se\u0161n\u011brovan\u00fd p\u0159\u00edsnou mor\u00e1lkou a zbo\u017enost\u00ed, na druh\u00e9 pak sv\u011bt na ruby, bl\u00e1zniv\u00fd sv\u011bt pln\u00fd pij\u00e1ctv\u00ed a ob\u017eerstv\u00ed, kdy pocit bezpe\u010d\u00ed, pramen\u00edc\u00ed z anonymity pod maskou, davov\u00e1 psych\u00f3za a vz\u00e1jemn\u00e9 hecov\u00e1n\u00ed, bo\u0159\u00ed ve\u0161ker\u00e9 z\u00e1brany a temn\u00e1 z\u00e1kout\u00ed lidsk\u00fdch du\u0161\u00ed, nahromad\u011bn\u00fd spole\u010densk\u00fd tlak a agrese tak z\u00edsk\u00e1vaj\u00ed voln\u00fd pr\u016fchod ve ve\u0159ejn\u00e9m v\u00fdsm\u011bchu, bezohledn\u00e9m poni\u017eov\u00e1n\u00ed, ur\u00e1\u017ek\u00e1ch a n\u00e1sil\u00ed.<\/p>\n

Masopustn\u00ed oslavy na\u0161ich p\u0159edk\u016f nebyly \u017e\u00e1dn\u00e9 odpoledn\u00ed \u010daje a i z tohoto d\u016fvodu bylo nejprve pot\u0159eba z\u00edskat souhlas \u00fa\u0159ad\u016f s jejich kon\u00e1n\u00edm. \u017d\u00e1dost o povolen\u00ed masopustn\u00edho pr\u016fvodu se z \u010dist\u00e9 oficiality postupem \u010dasu zm\u011bnila v ritu\u00e1l a ned\u00edlnou sou\u010d\u00e1st masopustn\u00edch oslav jako takov\u00fdch. V\u011bt\u0161inou o n\u011bj \u017e\u00e1d\u00e1 laufr \u010di tyrol u starosty obce a cel\u00fd akt je spojen s legrac\u00ed a vesel\u00edm. Jakmile pr\u016fvod z\u00edsk\u00e1 starost\u016fv souhlas, m\u016f\u017ee za\u010d\u00edt ma\u0161karn\u00ed rej.<\/p>\n

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Fa\u0161ankov\u00e1 obch\u016fzka, tanec\u00a0\u0161able, Borsk\u00fd Mikul\u00e1\u0161, foto: J. Tome\u0161 1974<\/em><\/p>\n

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Masopustn\u00ed obch\u016fzky proch\u00e1z\u00ed vs\u00ed a p\u0159edv\u00e1d\u00ed r\u016fzn\u00e9 ritu\u00e1ly, kter\u00e1 maj\u00ed v jednotliv\u00fdch oblastech pestrou paletu variant a li\u0161\u00ed se i jejich princip. \u00dast\u0159edn\u00edm motivem m\u016f\u017ee b\u00fdt usmrcov\u00e1n\u00ed zv\u00ed\u0159ete \u010di postavy (kobyla, medv\u011bd, Masopust) a jej\u00ed vzk\u0159\u00ed\u0161en\u00ed, komick\u00e1 svatba, me\u010dov\u00e9, \u0161avlov\u00e9 \u010di kolov\u00e9 tance, chozen\u00ed s kl\u00e1tem (kus d\u0159eva), vyor\u00e1v\u00e1n\u00ed br\u00e1zdy a chozen\u00ed s medv\u011bdem \u010di kobylou. V\u0161echny tyto ob\u0159ady souvisej\u00ed s ritem p\u0159echodu. K dal\u0161\u00edm v\u00fdjev\u016fm pat\u0159\u00ed n\u00e1znaky kopulace (medv\u011bd a kozel, v\u00e1len\u00ed se po zemi, strk\u00e1n\u00ed hole s je\u017e\u010d\u00ed k\u016f\u017e\u00ed a kominick\u00e9 \u0161t\u011btky \u017een\u00e1m pod sukni), plodonosn\u00e9 ritu\u00e1ly (k\u0159\u00ed\u017eov\u00e9 tance turk\u016f, sk\u00e1k\u00e1n\u00ed s medv\u011bdem na konop\u011b a na len) a r\u016fzn\u00e9 sc\u00e9nky paroduj\u00edc\u00ed lidsk\u00e9 vlastnosti i spole\u010densk\u00e9 jevy. Tyto v\u00fdjevy maj\u00ed fragment\u00e1rn\u00ed r\u00e1z a prov\u00e1d\u00ed se opakovan\u011b u ka\u017ed\u00e9 chalupy. V\u0161echny postavy nesou r\u016fzn\u00e9 n\u00e1doby, do kter\u00fdch dost\u00e1vaj\u00ed ve staven\u00edch koledu. Laufr nese ro\u017ee\u0148, na kter\u00fd se napichuje slanina a uzen\u00e9 maso. \u017denu\u0161ka m\u00e1 ko\u0161\u00ed\u010dek, \u017eid pytel a b\u00e1ba n\u016f\u0161i. Bez rekvizit jsou pouze masky zv\u00ed\u0159at. Na n\u00e1vsi se pak m\u016f\u017ee konat souvisl\u00fd program pln\u00fd r\u016fzn\u00fdch sc\u00e9nek, ve kter\u00fdch se snoub\u00ed prvky lidov\u00e9ho divadla, cirkusu a improvizace. Do ve\u0161ker\u00e9ho d\u011bn\u00ed se zapojuj\u00ed nejen ma\u0161kary, ale i obecenstvo.<\/p>\n

Zaj\u00edmav\u00e9 jsou \u00a0detaily masopustn\u00edch obch\u016fzek, kter\u00e9 se dochovaly jako zlomky prastar\u00fdch magick\u00fdch praktik.
\nHospodyn\u011b tan\u010d\u00ed s medv\u011bdem \u010di slam\u011bn\u00fdm a vyskakuje p\u0159i tom na vysok\u00fd len a konop\u00ed. Rolni\u010dky a zvonce na sukn\u00edch slam\u011bn\u00fdch a \u0159et\u011bzy v rukou \u017eid\u016f zah\u00e1n\u011bj\u00ed zl\u00e9 s\u00edly a nemoci. Ze suknic slam\u011bn\u00fdch se trhaj\u00ed st\u00e9bla sl\u00e1my a vkl\u00e1daj\u00ed se hus\u00e1m do hn\u00edzda, aby dob\u0159e sed\u011bly na vejc\u00edch. Na \u010ceskomoravsk\u00e9 vrchovin\u011b nos\u00ed dva dru\u017ebov\u00e9 na tal\u00ed\u0159ku jablko se sn\u00edtkou rozmar\u00fdnu, jako prosperitn\u00ed symbol. V Podles\u00ed maj\u00ed \u017eid\u00e9 na z\u00e1dech panenku, symbol druh\u00e9ho dobr\u00e9ho j\u00e1, kter\u00e9 zat\u00edm \u010dek\u00e1 skromn\u011b ukryto za z\u00e1dy h\u0159\u00ed\u0161n\u00e9 masky. Komin\u00edci na Hlinsku maj\u00ed na z\u00e1dech a kalhot\u00e1ch b\u00edl\u00fd cifern\u00edk, jako symbol b\u011bhu \u010dasu i p\u0159echodu ze zimy do jara.<\/p>\n

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Masopustn\u00ed pr\u016fvod v Ho\u0159ehledech na Plze\u0148sku, obraz J. Hodka 1895<\/em><\/p>\n

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Oslavy konce masopustu za\u010d\u00ednaj\u00ed na tu\u010dn\u00fd \u010dtvrtek, kdy se obvykle konaj\u00ed zabija\u010dky, p\u0159ipravuj\u00ed se tu\u010dn\u00e9 a mastn\u00e9 pokrmy a sma\u017e\u00ed se zlat\u00e9 kobl\u00ed\u017eky, \u0161i\u0161ky a bo\u017e\u00ed milosti. V tento den se m\u011bl ka\u017ed\u00fd co nejv\u00edce naj\u00edst a nap\u00edt, aby byl zdrav\u00fd a cel\u00fd rok p\u0159i s\u00edle. Do\u010dervena vype\u010den\u00e9 kulat\u00e9 kobl\u00ed\u017eky mohly symbolizovat Slunce a tuku, na kter\u00e9m byly sma\u017eeny se p\u0159ipisovala zvl\u00e1\u0161tn\u00ed moc.<\/p>\n

V masopustn\u00edm obdob\u00ed se tak\u00e9 konala v\u011bt\u0161ina svateb, na kter\u00e9 bylo b\u011bhem pauzy v zem\u011bd\u011blsk\u00fdch prac\u00edch dostatek \u010dasu. Do svateb tak pronikalo mnoho masopustn\u00edch prvk\u016f a naopak. Sou\u010d\u00e1st\u00ed tradi\u010dn\u00ed svatby jsou tak r\u016fzn\u00e9 inicia\u010dn\u00ed projevy, kter\u00e9 vyjad\u0159uj\u00ed p\u0159ijet\u00ed nev\u011bsty mezi vdan\u00e9 \u017eeny a z\u00e1rove\u0148 m\u016f\u017eeme naj\u00edt r\u016fzn\u00e9 matrimoni\u00e1ln\u00ed prvky i v masopustn\u00edch ritu\u00e1lech. Masopustu, b\u011bhem kter\u00e9ho se neuskute\u010dnila \u017e\u00e1dn\u00e1 svatba, se \u0159\u00edkalo masopust\u00a0jalov\u00fd. D\u00edvky, kter\u00e9 z\u016fstaly svobodn\u00e9 se staly ter\u010dem r\u016fzn\u00fdch forem posm\u011bchu. V oblasti Ro\u017enova chod\u00edvali takzvan\u00ed kl\u00e1tn\u00edci a sna\u017eili se jim na nohu p\u0159iv\u00e1zat kl\u00e1t (kus d\u0159eva). N\u011bkde se d\u011bv\u010data v\u00fdsm\u011b\u0161n\u011b zap\u0159ahovala do pluhu, kdy tato orba m\u011bla jasnou sexu\u00e1ln\u00ed symboliku.<\/p>\n

D\u016fle\u017eitou sou\u010d\u00e1st\u00ed masopustu byly takzvan\u00e9 vora\u010dky. V n\u011bkter\u00fdch oblastech daly dokonce jm\u00e9no posledn\u00edm t\u0159em dn\u016fm masopustn\u00edho obdob\u00ed. Krom\u011b masopustn\u00edch obch\u016fzek s ma\u0161karami v tuto dobu chodili tak\u00e9 takzvan\u00ed vor\u00e1\u010di (nep\u0159evle\u010den\u00ed, \u010di maskovan\u00ed za komin\u00edky a \u017eidy) s praporem a n\u011bkdy i pluhem a symbolicky vyor\u00e1vali prvn\u00ed br\u00e1zdu nov\u00e9ho roku. Za tento magick\u00fd ritu\u00e1l, kter\u00fd m\u011bl probudit p\u016fdu a zajistit dobrou \u00farodu, dost\u00e1vali od hospod\u00e1\u0159\u016f v\u00fdslu\u017eku. V\u00e1clav Krolmus zaznamenal na Litom\u011b\u0159icku zaj\u00edmav\u011bj\u0161\u00ed a nejsp\u00ed\u0161 i star\u0161\u00ed variantu tohoto ritu\u00e1lu, kdy pluh t\u00e1hly t\u0159i nah\u00e9 \u017eeny.<\/p>\n

K masopustu pat\u0159\u00ed tak\u00e9 r\u016fzn\u00e9 z\u00e1bavy, plesy, hry a tancova\u010dky. \u017deny v tomto obdob\u00ed sehr\u00e1valy aktivn\u00ed \u00falohu, po\u0159\u00e1daly si vlastn\u00ed, tzv. babsk\u00e9 b\u00e1ly, p\u0159i kter\u00fdch p\u0159ij\u00edmaly novoman\u017eelky do spole\u010denstv\u00ed vdan\u00fdch pan\u00ed a na \u0160karedou st\u0159edu dr\u017eely zvl\u00e1\u0161tn\u00ed slavnost, jej\u00ed\u017e sou\u010d\u00e1st\u00ed byly r\u016fzn\u00e9 magick\u00e9 \u00fakony za zmno\u017een\u00ed dom\u00e1c\u00edho zv\u00ed\u0159ectva.
\nVlastn\u00ed masopustn\u00ed z\u00e1bavy m\u011bla t\u00e9\u017e ml\u00e1de\u017e. Byla to p\u0159\u00edle\u017eitost k vz\u00e1jemn\u00e9mu namlouv\u00e1n\u00ed a \u010dasto zde vznikaly z\u00e1rodky nov\u00fdch vztah\u016f, kter\u00e9 byly o n\u00e1sleduj\u00edc\u00edch masopustech zpe\u010det\u011bny svatbou. Na kr\u00e1lov\u00e9hradecku pekly matky dosp\u00edvaj\u00edc\u00edm dcerk\u00e1m pro tuto p\u0159\u00edle\u017eitost\u00a0vrko\u010d\u00a0– v\u011bnec, do kter\u00e9ho jsou zap\u00edchnut\u00e9 \u0161pejle se su\u0161en\u00fdm ovocem a ma\u0161li\u010dkami, kter\u00fd je jinak typick\u00fdm mikul\u00e1\u0161sk\u00fdm a v\u00e1no\u010dn\u00edm d\u00e1rkem. D\u00edvky pak na z\u00e1bav\u011b t\u011bmito v\u011bne\u010dky korunovaly sv\u00e9 vyvolen\u00e9 chlapce. Kdybyste si v\u0161ak mysleli, jak si ho\u0161i na v\u011bne\u010dc\u00edch pochutnali, velmi byste se m\u00fdlili. V\u011bt\u0161ina z nich si sv\u016fj v\u011bnec schovala a opatrovala jej jako drahou pam\u00e1tku.
\nNa st\u0159edn\u00ed Morav\u011b tvo\u0159\u00ed masopustn\u00ed zvyklosti hry a z\u00e1bavy vesnick\u00e9 ml\u00e1de\u017ee cel\u00fd komplex, kter\u00e9mu se \u0159\u00edk\u00e1\u00a0ostatkov\u00e9 pr\u00e1vo. V \u010dele t\u011bchto slavnost\u00ed stoj\u00ed st\u00e1rek. Z\u00edskat v\u00fdznamnou roli st\u00e1rka a nosit\u00a0pr\u00e1vo\u00a0(ozdoben\u00e1 \u0161avle \u010di h\u016fl) byla pro ka\u017ed\u00e9ho mlad\u00edka velk\u00e1 \u010dest.
\nZkr\u00e1tka nep\u0159i\u0161ly ani d\u011bti, kter\u00e9 m\u011bly sv\u016fj mal\u00fd masopust, malou muziku, chodily s kobylou, \u010di po babk\u00e1ch.<\/p>\n

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\"\"<\/p>\n

Vyhazov\u00e1n\u00ed p\u00e1dlem, masopustn\u00ed z\u00e1bava staro\u010desk\u00fdch \u0159ezn\u00edk\u016f rytina z r. 1573<\/em><\/p>\n

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Specifickou podobu m\u011bly oslavy konce masopustu ve m\u011bstech. Typick\u00e9 zde byly masopustn\u00ed obch\u016fzky \u017eactva a cech\u016f, tzv. kassatum, kter\u00e9 slou\u017eily k pobaven\u00ed panstva i cel\u00e9 obce a koledn\u00edk\u016fm p\u0159in\u00e1\u0161ely v\u00fdslu\u017eku i pen\u00edze.
\nOd 19. stolet\u00ed se rozvinuly i dal\u0161\u00ed formy m\u011bstsk\u00fdch masopustn\u00edch z\u00e1bav. P\u0159i n\u00e1rodn\u00edch besed\u00e1ch p\u0159edv\u00e1d\u011bli m\u011b\u0161\u0165an\u00e9 a m\u011b\u0161\u0165anky, oble\u010deni do lidov\u00fdch kroj\u016f, r\u016fzn\u00e9 lidov\u00e9 oby\u010deje. Po\u0159\u00e1daly se b\u00e1ly a plesy, ok\u00e1zalej\u0161\u00ed ne\u017e venkovsk\u00e9 tancova\u010dky, jejich sou\u010d\u00e1st\u00ed v\u017edy byla nezbytn\u00e1 tombola \u010di dra\u017eba. \u017deny si po\u0159\u00e1daly tzv. z\u00e1st\u011brkov\u00e9 b\u00e1ly, kdy byla z\u00e1bava zcela v jejich ruk\u00e1ch a samy si p\u0159i nich braly mu\u017ee k tanci. Velk\u00e9 oblib\u011b se dodnes t\u011b\u0161\u00ed sokolsk\u00e9 masopustn\u00ed \u0161ib\u0159inky – z\u00e1bavy v mask\u00e1ch s t\u00e9matick\u00fdm zam\u011b\u0159en\u00edm.<\/p>\n

Z\u00e1v\u011br masopustu se nese ve znamen\u00ed o\u010disty a p\u0159echodu, zn\u00e1zorn\u011bn\u00fdch symbolick\u00fdm pochov\u00e1v\u00e1n\u00edm masopustu. V z\u00e1vislosti na dan\u00e9 oblasti zde masopust zosob\u0148uje p\u0159\u00edmo postava Bakchuse \u010di Masopusta, jedna ze zoomorfn\u00edch ma\u0161kar (kobyla, medv\u011bd, kozel) \u010di basa, pop\u0159\u00edpad\u011b i jin\u00fd hudebn\u00ed n\u00e1stroj typick\u00fd pro dan\u00fd region. Symbolick\u00e1 poprava se obvykle konala na z\u00e1v\u011br \u00fatern\u00ed tane\u010dn\u00ed z\u00e1bavy, a\u0165 u\u017e p\u0159\u00edmo v hospod\u011b, nebo pod \u0161ir\u00fdm nebem, a m\u011bla podobu dramatick\u00e9 sc\u00e9nky. Postava p\u0159edstavuj\u00edc\u00ed masopust, byla souzena za h\u0159\u00edchy a nepravosti, kter\u00e9 se b\u011bhem oslav nap\u00e1chaly a pot\u00e9 byla odevzd\u00e1na rasovi, \u0159ezn\u00edku \u010di katovi. Podle m\u00edstn\u00edch zvyklost\u00ed mohla b\u00fdt zast\u0159elena, sp\u00e1lena, probodena, s\u0165ata, shozena do potoka \u010di do ka\u0161ny apod. N\u00e1sledoval parodick\u00fd poh\u0159ebn\u00ed ob\u0159ad a po n\u011bm nezbytn\u00e9 zmrtv\u00fdchvst\u00e1n\u00ed.<\/p>\n

Masopust definitivn\u011b kon\u010d\u00ed s \u00fatern\u00ed p\u016flnoc\u00ed. Pot\u00e9 se ji\u017e vl\u00e1dy uj\u00edm\u00e1 Popele\u010dn\u00ed st\u0159eda a s n\u00ed i \u010dty\u0159icetidenn\u00ed p\u016fst, obdob\u00ed klidu a rozj\u00edm\u00e1n\u00ed, kdy se t\u011blo i du\u0161e p\u0159ipravuj\u00ed na p\u0159\u00edchod jara a Velikono\u010dn\u00edch sv\u00e1tk\u016f.<\/p>\n

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Pou\u017eit\u00e1 literatura:<\/strong><\/p>\n

SPOLEK AUTOR\u016e,\u00a0Lidov\u00e1 kultura – n\u00e1rodopisn\u00e1 encyklopedie \u010cech, Moravy a Slezska
\n1. vyd. Praha: Mlad\u00e1 fronta, 2007, 636 str., ISBN 978-80-2041-712-1
\nVE\u010cERKOV\u00c1, Eva\u00a0Oby\u010deje a slavnosti v \u010desk\u00e9 lidov\u00e9 kultu\u0159e
\n1. vyd. Praha: Vy\u0161ehrad, 2015, 512str. ISBN 978-80-7429-627-7
\nSPOLEK AUTOR\u016e,\u00a0Velk\u00e9 d\u011bjiny zem\u00ed Koruny \u010cesk\u00e9 – tematick\u00e1 \u0159ada Lidov\u00e1 kultura
\n1. vyd. Praha: Paseka, 2014, 803 str., ISBN 978-80-7432-442-0
\nZ\u00cdBRT, \u010cen\u011bk\u00a0Vesel\u00e9 chv\u00edle v \u017eivot\u011b lidu \u010desk\u00e9ho – Masopust dr\u017e\u00edme<\/p>\n

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Text a obrazov\u00e9 p\u0159\u00edlohy:\u00a0Eva DOLEJ\u0160OV\u00c1 VALACHOV\u00c1<\/strong><\/p>\n

\n

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Informujeme:<\/h6>\n

\u017dIV\u00c9 TRADICE: Pozn\u00e1te jednotliv\u00e9 masopustn\u00ed ma\u0161kary? N\u011bkter\u00e9 masky maj\u00ed p\u016fvod star\u00fd i tis\u00edce let<\/a><\/h4>\n
\n

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