Liszka József (szerk.): Az Etnológiai Központ Évkönyve 2005 - Acta Ethnologica Danubiana 7. (Dunaszerdahely-Komárno, 2005)
Tanulmányok - L. Juhász Ilona: A permonyik. A bányaszellem és bányamanó egy gömöri bányásztelepülés, Rudna hiedelemvilágában (Összefoglalás)
kosság körében ez a hiedelemalak. Azt is vizsgálja, hogy egyes korosztályok ismeretanyagában milyen eltérések mutatkoznak. Megállapítja, a helyi bánya bezárása is ( 1979) nagy mértékben hozzájárult ahhoz. hogy a hiedelemtörténetek szinte teljesen kikoptak az emberek emlékezetéből. Míg a 20. század derekán az egyik kutatónak olyan történetet is sikerült feljegyeznie, amelyben az egyik bányász saját, a bányában megtörtént permonyikkal kapcsolatos élményét mesélte cl, ma már a többség csupán gyermekijesztőként hallott róluk. A tanulmány magyarul először a Fórum Társadalomtudományi Szemlében jelent meg (2002/2, 127 142). Jelen fordítás a rudabányai Ere- és Ásványbányászati Mázenni Közleményei I. kötetében, 2004-ben közreadott, tetemesen bővített és átdolgozott változat alapján készült 36-58). The „Permonyík” Mining Ghost and Mining Imp in the Suppositional Life of the People Living in a Mining Settlement in Gemer, Rudná (Summary) In mining areas Europe-wide the character of the mining imp or mining ghost is wellknown. Certain people name it differently and there are a lot of suppositional stories connected with this figure. Generally, it is described as a dwar-like figure, but in some places it is said to be a giant. It holds a miner’s lamp and/or mining tools in its hand and according to the suppositions it represents the ghosts of miners who had a disastrous fate underneath the ground. The folklore literature recognises several types of the imp’s actions and character. It can appear e.g. as a helping or harming ghost: it can help the miners in finding the ore, if can signalise the possible dangers, it can work for them, but it can also cause misfortune, falling in of the mine in case the dwarf is made angry. The study introduces this suppositional figure on the basis of collected materials in Rudna (Slovakia), that is a settlement with Hungarian majority and stretches on the Slovak-Hungarian language border in the former county of Gemer. The Hungarian and Slovak population of the above-mentioned community and the surrounding villages call this mining ghost ‘permonyík’, ‘permonik’ and ‘perpónyik’. The author of the study summarises the results of ethnographical examinations of mining ghosts and then presents her own research results. The ethnographical researches provided up to now confirm that the suppositional figure was brought to the life of the population of the research area and to the historical Hungary by German miners; its name also refers to German origin (Bcrgmandl). The author on the basis of collected materials in 2000-2002 introduces another suppositional legends and stories of the village’s population and shows how known are they in the circle of the population. The author also examines what differences are in certain age groups. She also states that the closing up of the mine (in 1979) contributed to the fact that the suppositional stories almost entirely disappeared from the memories of people. Only a few people of older age - that were asked knew what ‘permonyík’ means; while in the middle of the 20th century a researcher succeeded to record a story in which a miner described his experience with the ‘permonyík’. Today the majority of people know about this figure only from children's playing songs. The author in her study faithfully discloses the suppositional stories recorder by her and by other ethnographers. 93
