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Husband In Panty Hose And Panty Girdle

kannerezed-noz. 7 The second part

Revenantes

Let us now define, as far as possible, more precisely the underlying condition and the primary aspects of lavandières de nuit Breton examined so far, moving first from the conclusions, which are received by some synthesis scholars.

According Gw. Kerverzhioù-Berthou, these "are" wandering souls "in" purgatory ", who are atoning for their sins, - they are so indifferent or benevolent - or in hell for eternity" - then are generally evil. It is a subset of the whole "Revenants", they do refer here or after death what they did (dovendolo do) or have done evil to be alive. "And also - it says Berthou-Kerverzhioù - according to the The state Souvestre and men, they also include women "who wash the laundry at night mysterious as punishment for their sins. Other times they are not that evil spirits, which are not necessarily "human disembodied spirits." In Scotland, the Hebrides, the laundry at night washing the shroud of those who die within the year ... " [1] .

for GW. The Scouëzec kannerezed the noz- constitute a category comprising of all the 'creatures of the Night "and the dead ( Anaon ), all beings are part of a' middle world 'place among the other world and our [2 ] . This is of particular Anaon women, "whose meeting is almost always fatal to humans', their relatives, which "accidentally" happen to run into them around to wash [3] . Ne Le Guide de la Bretagne , the author recalls the presence of "laundresses of the night" in two places: in the area of \u200b\u200bBrasparts and around an old wash house near Commana. Here is what relates the beliefs concerning the first place:

between sunset and sunrise, the women, young and lean, go to the washrooms of this world to do the laundry of shrouds: It's Anaon, of souls in 'Beyond await their release and have to work for the forgiveness of their sins. The unfortunate that meets recognized among them relatives of the dead: they begged him to help them, even forcing him to squeeze the shrouds. Then we must always turn in their own way, and look good from the laundry twist: otherwise, the blood should be awkward if they ['the maladroit du sang s'en écoulerait'], he would drop dead, his hands broken by the close of iron laundresses. [4]

Paul-Yves Sébillot, it La Bretagne et ses Traditions , put the "lavandières de nuit 'between the' revenants so many clubs in the traditions of Brittany," who "for various reasons, the task of penance on earth. " These depend

four (and probably more) different reasons, not all matching the sins committed in life by "revenantes'

a) the killing of their children ( Ille-et-Vilaine )

b ) damage to the linen of the poor people, rubbing stones instead of soap ( Basse-Bretagne);

c) the use of a shroud not clean for the body of a dead woman, then as Revenant must wash every night (Haute-Bretagne )

d) to have the laundry washed on Sunday, in which case the "lavandières" back to wash at night and sometimes during the day, just in time and place where it was committed this sin, "but then they are invisible to most of the time" ( Ille-et-Vilaine ) [5 ] .

In Présentation catalog drawn up by him, Jean Berthou says that the punishment of Washerwomen 'may be eternal, "obviously depend on the sins committed. Based on these, listed in sequence of increasing severity, Washerwomen he divides into four categories (precisely, the only ones that are certified to me):

to ) slander (many at the wash from time immemorial)

b) how many have washed on Sunday,

c) those (thus saving on soap) have ruined the laundry of others;

d) the infanticide, whose sin is " unforgivable " [6] .

Berthou guess he thought first of all to those in prospect for some Washerwomen punishment "forever." On the other hand, in the catalog, the only text on the folkloric "laundresses" Breton in any way connected with infanticide is to Cadiz, but - as I pointed out [4 ª → and 6 ª parte ] .- is a testament to a mixed picture.

addition Berthou - in the paragraph that precedes the step on the four kinds of guilt - just where, referring to the legends collected by Luzel and Le Braz, has just said is the magical powers (of things) that sort of "inferior god" which are the "washerwoman," is counter-powers - the conjurations - passed down from generation to generation, continue the paragraph noting that the power of Lavandières is not unlimited, "is weak on women in labor [ femmes en couches ] and no effect on the mothers of large families. " If this complete lack of power is exemplified by the story of Jeannic C. of Brennilis (Cadiz), an authority on women in labor I am not weak there is no mention in either A. Le Braz (1990) nor in the texts of the Breton area listed in the catalog itself: from a document Berthou Breton folk will never have taken this belief [7] ?

As in most of the witnesses examined lavandières de nuit behave in a hostile way toward the living, trying, after all, to have them die (or perhaps in some cases causing severe disability), it is likely which is more of a damned soul. Nevertheless, as witnessed by several collectors and scholars of folklore of Brittany, were widespread in Britain of the nineteenth century beliefs concerning the punishment of souls in purgatory - revenants typical - that this world should atone for their crimes, less serious, committed in life ( Consider, for example, the "penitents of laundresses Brennilis" mentioned by Cadiz, and also perhaps to laundresses inviting passers-by to continue on their way) and even the beliefs and legends in which they appear together in a "contradictory" elements specific category of both anime. As rightly pointed out about the Gwenc'hlan The Scouëzec Anaon , "the Catholic distinction between purgatory and hell 'is not always so clear for the Bretons [8] .

There are also a type of Breton tradition "washerwoman's night," other than that which arises between Le Braz les morts malfaisants : a "washerwoman" which simply announce an impending death, as it washes the cloth the dead man's identity and make clear - as they do in the two Souvestre "femmes blanches" faced by Wilherm immediately after Ankou.

This messenger of death, which can then be placed between them and the banshee (irl. bean ) Irish and even better the bean Nigh Highland [9] , I only know the story entitled The intersigne de "l'Étang" , Le Braz narrated by Jean-Pierre Dupont, in the town of Quimper (Finistère) [10] . In it tells of a young girl, Sunday evening, as at other times sent by her mother to the father to seek Penhars inns, and views of the shore of a pond by the roadside a washerwoman who wore a headset and clothing typical of the country, speaks to her after the manner learned, and so you feel the next day to announce the death of his father. In these effects, returning home with her daughter and He sat by the hearth with his bowl of soup, is reached shortly after the death [11] . From the detail of the clothing style of the local washerwoman would suggest that this is a dead, perhaps the most recent of the parish.

In this particular "washing" can approach those of the surroundings of Dinan, quoted by P. Sébillot [→ 5 ª part ], whose "appearance presages a death ', but wash the bones of their children" who have died without Baptism "- and in fact this is probably their fault.

can not therefore fully agree with Léon Marillier about it, in the 'introduction to the first edition "(1892) de La Légende de la Mort , with respect to" dangerous and evil beings, whose encounter is disastrous, "namely" les laveuses de nuit ( kanerez -noz), the crieur de nuit ( ar-hopper noz), le petit enfant de la nuit ( buguel ar-noz ) 'and the same maouez -noz. Marillier for these beings inhabit the night as the "souls of the dead," but "were never of the living," are a different race than the race of men [12] , however, appear to be part of the same world of which Apart from the dead fan. " And again: "It is very difficult to know what exactly are the laundresses of the night, it seems that do not belong to the same race of the living, but nevertheless the appearance of normal women." The author then ventured his guess: "Maybe all these supernatural beings were originally of the dead are just the names and details that they have received or are special features that the popular imagination has attributed to them, that they are primarily separated from the crowd of other souls. The ditch was dug deeper and deeper es'è come to regard them not as souls but as the spirits' [13] .

In conclusion, the "night of the laundresses' typical - just as there are some important documents outlined in folk (especially those Souvestre, Le Men, Cádiz and part Luzel and Le Braz), still belonging to a Christian circles (izzat) or - the details seem to be very similar to revenants night evil spirits, and therefore treated as such, understanding that in other cases - in a narrative folk-less or apparently non-Christians (izzat) or - show or rather are submitted by folklorists as malignant supernatural beings (particularly in the story La nuit de Lavandière collected from Luzel and the text of De Cerny). We can also accept, as a hypothesis, that their origin can be traced back, at least in part, in Celtic mythology.

---

[1] Gw. Kerverzhioù-Berthou (1950): 124. According to reports

G. Dottin, 'the laundress in the night "Hebridean washes the clothes of those who drown this year. However, it is a warning of approaching death, to prevent his evil action, you must see before being seen by her [A. Le Braz (1990): t. II, p. 239 (note 2)].

[2] Gw. The Scouëzec (1986b): 125-7.

[3] Gw. The Scouëzec (1989): 14.

[4] Gw. The Scouëzec (1989): 126, 180.

The term 'the maladroit s'en écoulerait du sang, "The Scouëzec refers to a real or bleeding to death (very rare in the stories Breton) or a death in similar effects (life that fails, you off little by little), which would also maintain the analogy with the linen squeezed gradually losing much of which is soaked in water. Instead the story

Les lavandières de la nuit, set between Beauvais, the Valley without Return and Tréhorenteuc (Upper Britain), the victim of "laundresses of the night" does not die "squeezed", crushed, crushed, beaten, or broken limbs (or especially "choking", as claimed by J. Berthou - see below), but because the sheet sticks to the skin. On that day a legend named Menou torches on the wrong side (left) a shroud that some people harbor the night of the laundresses, and these - they are not defined ghosts, revenantes but 'toutes des femmes blanches, des Fées here lavaient leurs draps "- disappear after Menou and finds himself stuck with the sheet the skin. Found half-dead the next morning was taken to hospital but died three days after [Trécélien Carrefour de (2000): 167-9]. Unlike

still the method by which the laundresses kill their victims in P.-Y. Sébillot [(1998): 183]: when the victim is found with his hands trapped in the sheet, the other hitting the washerwoman of sheets squeezed to death. According

J. Berthou (personal communication - letter, 5.1.1994), the narrators do not dwell on how the victims die, "meurent étouffées elles, c'est tout, pas question de sang verse, de souffrance.

[5] P.-Y. Sébillot (1998): 181.

[6] J. Berthou (1993): 12.

[7] Jean Cooper reported that Breton was an ancient custom of calling in a delivery (accouchement ) fairies [J. Cooper (1993): 65]. It would appear they are supernatural beings benefits, as opposed to "laundresses of the night."

[8] Gw. The Scouëzec (1989): 14. See also A. Le Braz (1990): t. I, p. LI. For

F. Morvan the lavandières de nuit can not be considered of "do water," but (as are the Dames Blanches ) 'instead of revenantes sentenced to wash and detect "the laundry" for different reasons. " In some places the water you are gone, supplanted by the 'washerwoman' Thus, for example, The Men in the Finistère has not tracked down that "laundresses" sentenced "to an eternal punishment for having spared the soap" [F. Morvan (1999): 120]. However, that penance should be to their eternal Le Men do not know.

[9] See , among other works available (and dictionaries mentioned so far), D. Kervella, E. Seure-Le Bihan (2001): s. vv. Yes Bean, Bean nigheadaireachd .

[10] See P. Sébillot (1968): 428.

[11] A. Le Braz (1990): t. I, pp. 59-62. In the index, under the heading lavandières de nuit is also marked the p. 60 of Volume I, which showed that the laundress' s intersigne pond is considered one lavandières de nuit les .

[12] such a case, according to Paul Sébillot, it is unlikely that any factual from the documentation that you have [P. Sébillot (1968): 425].

[13] A. Le Braz (1990): t. II, pp. 434-6.

Out Of Office For Wedding

kannerezed-noz. 6 The second part



nature and characteristics of the "night of the laundresses' Breton

In the six main folkloric evidence, and most of those mentioned only by P. Sébillot (species of Lower Britain), the "laundresses night" - which in Breton, as we have seen [→ part 2], have three different names [1] - appear as hostile spirits, who wash the laundry at night, also made in The Men of sheets, shrouds in Souvestre only (and that of their victim) [2] ; Luzel on the other hand, if the first story (The Lavandière de nuit) we see the "washing" of the wire and do not wash the laundry, it is only because the heroine-victim narrated the episode is devoted to spinning. Moreover, unlike that in The Men, in other stories or beliefs, there is no reference at odd hours of the night [3] .

It is, in Souvestre, of "white women" - "femmes blanches' - and Mostly, at least in appearance or in the beginning, young and beautiful, "mes petites colombes", "les belles lavandières' calls Wilherm Postik. Whether Souvestre [4] in The Men are revenants ("femmes-Spectres," as he calls J. Berthou) to travelers who may encounter, in Cadiz can appear suddenly when you're washing. In

Souvestre Wilherm that it meets the fundamental task of the two groups of actions: extend the sheets ("we dried 'and the' we sew" seems to refer to the stitching of the shroud on the corpse of those who will die shortly afterwards) and herald the death ; wash their shrouds and present them for twisting. The

kannerezed sing in the washroom: "If a Christian does not come to save us / we will have to clean up the Judgement 'is said to consist in the rescue, nor indeed Wilherm has the characteristics of a" Christian savior " [5] . Maybe to "save" is meant to replace the sentence by another soul [6] ?

What is explicitly stated at the beginning of the text of Souvestre, is that the living can "redeem" the souls of "those who burn in purgatory" [7] . But the relatives of Wilherm (and all other washerwomen around him), crying, "A thousand misfortunes, who leaves her burn in hell!", suggest that this is referring rather to their own cry condition [8] : then are those "laundresses" damned souls or narrator (more that same Souvestre) confounds the two unearthly places? It would be more "logical" answer all kannerezed are souls in Purgatory, a condition which coincide with the discussion about the dead from the beginning, in the first paragraph of the introductory part of the legend:

The Bretons are the children of sin, like the others, but they love their dead have mercy on those who burn in purgatory and seek to redeem them from the fire test. [9]

In this case kannerezed would be "souls in Purgatory" and at the same time ad-distribution spectra of death, more "identified" and "personal" 's Ankou .

should be pointed out here that is missing in Souvestre information about the specific crimes committed by kannerezed (or groups from each of them): according to J. Berthou because "the interest has shifted from the [...] Washerwomen toward the victim," that is not what it should do at least on the night of the Dead, or pray for their dead [10] . However, it is clearly described in the sentence: wash your shroud (to Judgement), in the washroom, beating him with a white spoon.

question is not, as is in The Men of a certain penalty at all for the type of sins, according to the principle of retaliation ; for errors of different nature [11] I think there is but one form of penance: the generic kannerezed not wash laundry, but only his own mortuary sheet and to predict which one to death. How could it have so many revenants of negligent and greedy laundresses - craft - each wash, even on the eve of November 2 (when the night the souls of the dead agree to the places frequented in life)? Can you explain what type of punishment simply by the fact that all those women who died (perhaps only the common people) to live did the laundry at the wash attending as kannerezed-noz [12] .

not however be excluded that the story has some inconsistencies or component at issue as a product of a (re) development completed - perhaps by the informant or by a narrator before - using different narrative patterns and content: the Toussaint (All Saints) and November 2, the Anaon (the dead), the 'lavandières de nuit', the dissolute life and death of such a Wilherm Postik.

In The Men, which does not mention nor beauty nor youth, "laundresses" are moved by the spirit of revenge and its purpose is "to break the arms' of the unfortunate, if this is not the same as killing them clear, but it is likely, in part because Le Men speak of "torture," nor would I think be reconciled with the obligation of Christian penance imposed by God, which is more suited to the souls of the damned souls in Purgatory, which look as though these spectra vindictive.

In The Braz in the story is not told in explicitly that it is a ghost, because it is clear from the context in which history is entered by the collector: Chapter XIX, dedicated to Les morts malfaisants , namely malicious revenants (lost souls) [ 13] . The

maouès-noz is neither particularly beautiful nor young, is surely evil, but it is said - the peasants of Brittany but knew for sure - what would combine once entered the house of the victim.

In contrast, in Luzel is the same as "washerwoman" to reveal what purpose would Marianna, where - as Fanta of Celle qui la nuit lavait - had not had a lot wiser about her husband: it would be boiled in the pot with his son (we would say rather: in the boiler) of lye.

are obvious similarities with the story of Le Braz: not only the intervention of her husband more aware, but also the same type of remedy and the powers of "laundresses", while changing objects, as a result of different circumstances: there the tripod, the broom, the water of the feet, the spinning wheel and the distaff side, the pot and water, the coals. Similar yet the good will and sense of economy of the two brides.

may surprise you - in front of the nature of revenants of "laundresses of the night," Breton considered here - whether the activity (rather) of spinner is the typical "evil", a witch, the first 'washerwoman' in Luzel: old age noted abnormal only later, eyes like glowing coals, the pot for cooking and Marianna (actually, a) son, the same conviction of the husband of the woman that Mario was "on the part of the devil" [14] and the fact that last part, the narrator states: 'it was also a witch, "and continues to nominate only the name of' witch ' [15] .

Perhaps this tale includes elements (motifs, figures) originally belonged more properly to different types narrative than the legend of lavandières de nuit (considered also in its variants), which is found at the base instead of the other witnesses reported from the same Luzel : The Lavandière de nuit. Soezic , Lavandière de La nuit du douet de Plougonven , Les lavandiéres de nuit de Pont-ar-Goazcan . I think just a few stories of witches, rather than non-spinners of the Other World [16] , and those stories of the other Celtic countries in which the fairies or the dead command objects [17] . It is certain that the story was "altered" - and nobody can be surprised - and somewhat "dated" by the detail of the 'speed of a steam engine. "

in Cadiz - we have seen [→ 4th part ] - we talk about three categories of "laundresses'

to ) those who are condemned to beat with the spoon and twist the their clothes because they worked in life - perhaps to be understood in a general sense - the Lord's Day;

b) the "laundresses Brennilis penitents' singing on the banks dell'Ellez, demonstrating a certain gaiety to accept the punishment inflicted on them (perhaps to a fault lighter);

c) the real-noz kannerezed , which lives have been ruined or gossips of the laundry that poor people had given them to wash (see The Men).

In fact, the story reported then to Cadiz - almost as an illustration - that has the three characters kannerezed Jeannic and C. of Brennilis, differs a lot from the framework outlined above by that bin (using Le Men and Cambry). Not only do the first kannerez is described as being extremely frightening, gigantic, very thin and with huge teeth, but also because of the blood drip from their hands and have no power over Jeannic as mother of many children, all three seem rather to have stained infanticide (think of "les objets menus" from the first wash) than of malice and greed [18] .

The Legend collection from Cadiz to Brennilis obviously, and perhaps no longer has any direct reference to infanticide mothers, was then inserted in a context which is only suitable for some stretches, the more so because, among beliefs similar to Breton and legends which I am aware, is the only to contain the reason for the blood coming out of the hands or clothes washed / drained [19] . In fact, the example given by Paul Sébillot, taken from a letter Luzel, differs in some elements: Kannerez-Noz have their laundry to passers-by found the baby wrapped in this shouting and as' cola blood ", then the laundresses appear more explicitly as (mothers) infanticide.

Another unique aspect of the document folkloric Cadiz nell'accenno is concerned with the 'man who washed "by Poul-er-Pont (Trinité-sur-Mer), to be identified in Pautr Poul-er-Pont , which tells Zacharie Le Rouzic in Carnac, Legends, Traditions, coutumes et contes du pays , Nantes, 1909, 1912, p. 105 [20] . Pautr Poul-er-Pont belongs to the category of Paotred , 'boys',' beings of the night, "many a time in the area of \u200b\u200bCarnac and devoted mostly to scare or make jokes [21] . This, I believe, the only case of "bleacher of the night" - in the broadest sense - in Lower Britain, while it should be, for the high Britain, Lavous de nuit, a fantastic being that is configured as their male counterparts of "laundresses at night" more malicious, because they get to break the arms to those who help (the teurdous , as malicious, it is instead a "twister") [→ 5 ª part ].

If you find then, in the pages reported by Le Roux - Guyonvarc'h in Cadiz (but less in the first account registered Luzel), a folk felt the same theme of mythical origin, beliefs and legends, however, does not always correspond each element or explicitly in a clear and comprehensive because it belongs to that particular tradition. Sometimes, as we have seen, fluctuations appear even within the same testimony.

---

[1] Francesco Benozzo hath been busy of "laundresses Night 'Britons in a recent article, entitled The laundresses night in European folklore: a prehistoric stratigraphy [F. Benozzo (2009): 2, 9]. Attributed to them:

to ) three distinct names Breton kannérez-noz , considered 'specific' (in fact the only one of three), " ankou (specific)", " groac'h (generic);

b) three different images: "old women and frightening", "young and attractive female figures," 'White ladies'

c) a series of five "characteristics of the legend," including three substantially correct (the activities, a knock on the laundry and singing the chorus) and two not at all, "invite to squeeze through wet clothing, if those who accept clothing twists in the opposite direction to that of laundress falls from grace and may even die "(in fact, usually is killed)," are often regarded as the spirits of women dying in childbirth "(Actually, there is no death in childbirth among the" laundresses night).

Benozzo addition, remembering that Ankou is also "the name of the personification Death in the Breton tradition, "he says: 'the fact is Ankou Armorican described in legends as an old white-haired, dressed in black, who takes away the souls of the dead, and that appears near the rivers." L ' Ankoù [perhaps from Insular Celtic * n -ku ' dead ', cf. X. Delamarre (2008), sv Nepo-], however, is a male character who moves with his cart through the ancient streets of Britain and shows where someone is going to pass away, and can not be confused with any kind of "laundry" [cf. D. Kervella, E. Seure-Le Bihan (2001), sv Ankoù , and A. Le Braz (1990): t. I, pp. 111-6].

This also applies to the gwrac'h or groac'h , '(old woman or fairy-witch)' [from * urakkā ], which is often a mermaid or a fairy evil [cf. A. Deshayes (2003): 316; A. Le Braz (1990): t. II, p. 143; Gw. The Scouëzec (1986): 273; D. Kervella, E. Seure-Le Bihan (2001), sv Gwrac'h ].

In fact, as sources Benozzo has almost exclusively used the collection mysterious legends of Britain and, for the characteristic of "women died in childbirth," A. Croix, Les Bretons, death de Dieu et à nos jours 1600, Paris, Temps actuels, 1984, p. 69, then does not mention the work which would take the news relating to ' Ankoù .

[2] See P.-Y. Sébillot (1998): 182.

[3] In A. Le Braz (1990): t. I, p. 301, relates that if you just need to go to a cemetery at night to prevent damage must be done in odd hours.

[4] Souvestre defines the note-noz kannérez "lavandières-fantômes [É. Souvestre (2000): 102].

[5] In the text Breton registered Souvestre is used precisely the expression kristen salver, 'Christian savior' [É. Souvestre (2000): 107 (note); Gw. The Scouëzec (1986): 271].

[6] P.-Y. Sébillot [(1998): 182] notes that in several stories not being told what a "Christian savior" must do to leave the laundresses, 'except that this result has not been doing to die. "

J. Berthou (personal communication - letter dated 02/13/1994) believes that 'nous Sauver "means to procure relief, alleviation of punishment ("soulagement du châtiment) - inflicted on the laundresses, in which Possoni recognize the" souls in torment. "

[7] É. Souvestre (2000): 102.

[8] In cry if you could have a reference, universal, and the damned souls, especially Wilherm's father, died "without having received absolution [Gw. The Scouëzec (1986): 34]. Anyway, this "leaves her burn in hell" is in disagreement with "burn in purgatory."

[9] É. Souvestre (2000): 102. According

J. Berthou (personal communication cited above) "hell" could be the result of a 'romantic exaggeration "of Souvestre or a mistake, because it is more likely that the' lavandières' revenants are Purgatory.

[10] J. Berthou (1993): 10. Berthou stresses Wilherm has prayed for the souls of dead relatives in the previous year, ie it is outside the duty to "help souls of the dead in torment."

[11] regard to the faults of "laundresses" in Souvestre, Berthou (personal communication cited above) sees them as "countless," starting with the main infanticide. The severity of this, however, in my opinion would put the same kannerezed-noz infanticide among the damned souls of Hell, which would seem to me quite a contrast to the view from espressami Berthou, reported in notes 6 and 8.

[12] P.-Y. Sébillot [(1998): 182], about the "family of women's evil" (the relatives of Wilherm Postik), observes: "if they were laundresses by profession, is difficult to accept that all lives were washed by the laundry at times prohibited. "

[13] Revenants from which one can defend if you are three, all baptized, or if you left a business tool, considered "sacred" [A. Le Braz (1990): t. II, pp. 203-5].

D. Kervella effectively defines Maouez -noz a 'type of female ghost at night and picks a fight with dangerous women who are working at night. It seeks to enter the houses "and" is sometimes confused with the noz-Kannerez [D. Kervella, E. Seure-Le Bihan (2001): 108].

[14] Because A. Le Braz (1990): t. II, pp. 203-4, about morts malfaisants states that "to defend against the evil ghost of a 'need to shout at him (not forgetting to address him)," - If you come from God, express your desire. If you come from the devil, go your way, and I to mine! "Could be founded with the view that all the dead evil - including the" witch "of the story of Marianna Kerbernès -" I come from the devil 'and then be damned revenants.

Also in The Braz in story called L'Histoire de Marie-Job Kerguénou , the protagonist, one night during his weekly Grande-Ile return trip from the market of Lannion, fermatasi his cart for the horse inexplicably does not go further, drawing a cross in the air with his whip use a similar formula invisible against the entity that you think is hindering his journey: "I order the thing or person that is here and I can not wait to declare if it is from God or the devil" [t. II (Chapter XVII: Les revenants ), p. 130]. In fact, it is also in this case a revenant , but no damage but a dead man with the help of Marie-Job will finally "pay off a debt."

Note two facts: the gesture and the words of Marie-Job count as exorcism against evil beings, too, apparently, than the dead ("I order the thing or person '), while not having to do with a dead evil, in this and other cases who came into contact with a recurring dies shortly after - then here is the same dead to predict the imminent death.

[15] Jean Berthou simply attaches to the word 'sorcière' the meaning of "to be malicious, evil" ("être malveillant 'or' malfaisant), which applies both to the history of Fanta for both to Marianna (personal communication - letter dated 13/02/1994). In these stories the laundresses, as' sorcières, "expresses a" bad free ", while in other reports, while showing" vindictive, "do not seem to take pleasure in killing their victims (letter to J. Berthou of 5.1. 1994).

[16] On folkloric theme of "spin", cf. J. Cooper (1993): 76-8 and 112.

[17] See A. Le Braz (1990): t. I, pp. XXX-XXXI.

[18] this view also Berthou [J. Berthou (1993): 12].

[19] D. Kervella recalls that kannerez -noz "wash their sheets or towels - sometimes dripping blood - those who must soon die" [D. Kervella, E. Seure-Le Bihan (2001): 79]. Indeed, I find, as discussed above, that here "sometimes dripping" is excessive, in addition reported by Kervella burial cloth of a person about to die, and not underwear infants or children killed by their mothers (or even to bare of people like Cúchulainn).

[20] Quoted in A. Le Braz (1990): t. , P. 239.

[21] Gw. The Scouëzec (1986b): 126; Gw. The Scouëzec (1989): 167-8; D. Kervella, E. Seure-Le Bihan (2001): 122-3.

Hallway Paint Ideas 2010

kannerezed-noz. 5 The second part

Sébillot Paul, Paul-Yves Sébillot

The ethnologist Paul Sébillot (1843-1918) dedicated to the 'personnages surnaturels "or" revenants "doing the laundry day and especially at night - hence the "lavandières" Brittany - a few pages of Volume II of his The folk-lore de France (first edition 1905), in the paragraphs entitled Les lessives merveilleuses [1] and Habitants et des Rivières hantises [2] .

Concerning beliefs and legends of Brittany, Sébillot recalls and summarizes several examples folk, who gathered in the Upper and Lower Britain, which mention briefly below.

Les lessives merveilleuses

• The fairies of Upper Brittany washed and stretched on the grass of white linen, who was able to reach it without blinking, he could take it away. Some washed from midnight onwards to reach the laundry washed by human laundresses, who found themselves in the morning perfectly clean ["Paul Sébillot. Trad de la Haute-Bretagne , t. I, p. 92. 124 '].

• There are "laundresses in the night" evil "that are not content to wait for the people at the laundry, but that penetrate into homes," as narrated in the history Celle qui la nuit lavait , which in summary proposes Sébillot ['A. Le Braz. Légende de la Mort , t. II, p. 259-263 "], and in a story reported by similar F.-M. Luzel ['in Société archéologique du Finistère , t. XXI, p. 461 '].

• The laundry at night, for most cases, the death penalty imposed on women who "atone for a crime or a grave sin committed in the course of their lives. " In the department of Ille-et-Vilaine it comes to infanticide mothers "to look in vain to get rid of the traces of their crimes" ["Paul Sébillot. Traditions de la Haute-Bretagne , t. I, p. 229 '].

• "The linen that Kannerez-Noz Low Britain have to passers-by sometimes contains a baby crying and cola in the blood" ["Paul Sébillot. Oral Littérature de la Haute-Bretagne , p. 203. D'après une lettre de FM Luzel '].

• Around Dinan night some laundresses wash "the bones of children who die without baptism; their appearance presages a death "[" Lucie de V.-H., in Rev. des Trad pop. , t. XV, p. 620 ']. • High

In Britain, women who have washed on Sunday must atone for the guilt to wash, at the same hour, day or night, "in which they have violated the Sunday rest 'for most of the time are invisible [ "Paul Sébillot. Trad de la Haute-Bretagne , t. I, p. 248 '].

• The 'night' laundry 'of Lower Brittany ("bretonnant du pays") are rubbed with the laundry too much energy for the poor "to save the soap," as reported by Le Men, for penance must wash in odd hours of the night and carry stones, but no sign Sébillot use of the stone rubbing cloths [3] ["The Men in Revue Celtique, t. I, p. 421 ']. • A

Chantepie (Ille-et-Vilaine), the wash every night a widow washes the sheets, dirty laundry, in which avarice had buried her husband ['A. Orain. Promenade d'automne aux environs de Rennes . Rennes, 1884, p. 12. It is said that her husband left the tomb and handed the cloth that she was alive, he had to try to clean up]. In some villages of Britain is believed instead to return every night to wash is a dead which was wrapped in a dirty sheet ["Paul Sébillot. Notes sur les Traditions , p. 6 '].

• In the vicinity of the castle of the wash-Plessix Pillet - tells a legend of the area around Rennes - is heard at midnight to beat a spoon: it is a midwife who failed to clean his shirt stained with blood assigned to wash, per night based, by the Lord of Change, when he had severed a vein, "to sign a pact with the devil '[' A. Orain. The Sire de Change . Rennes, sd, in-12, p. 14 ']. • According to Paul

Féval, the 'night' laundry 'of Morbihan sing a chorus "whose origin is quite dubious popular" Twist Mop, Torch The shroud of the wives of the dead '"(" Torso [ sic] the guenille, / Tors / The Suaire épouses des des morts) [' Paul Féval. Les Dernières Fées '].

• In the song of "laundresses in the night" in Lower Britain, sometimes called They come Kannerez Noz, "chanteuses de nuit ', there is an explanation of the" nature of their punishment "and" how they will end: " Until he is a Christian savior - we need to wash our sheets, - under the snow and the wind " [4] [item taken from Les Lavandières de nuit in 'E. Souvestre. Le Foyer Breton, t. I, p. 152 '].

• A woman of Dinan, which had risen before dawn to go "au Doué Gourdais des Noes," there is already someone at work, most of her early morning. "When he came walking distance of the laundry, this outstretched arm holding the trowel, as if to mark them not to move forward." Just then the woman saw that the head of the laundry was a skull. This "laundry-skeleton" appeared in the same place several times ["Paul Sébillot. Oral Littérature, p. 202; Traditions, t. I, p. 250 '- thank Erwan Le Bihan Seure for allowing me to play here next to one of its beautiful illustrations].

• In Lower Brittany - Sébillot The intersigne summarizes the legend of "the étang ' by A. Le Braz [(1990): t. I, pp. 59-62] which I will discuss below [→ 7 ª parte ] - at night a girl passed near a pond on the other side and sees a washerwoman dressed à la mode du pays, then speaks to her and the woman says he is washing the sheet in which the next day will seppellito stesso padre della ragazza it ['A. The Braz. Legend of Death , t. I, p. 52 "]. • Nella prima

Menzione scritti relativa alla credenza (probabilmente antica ") German" lavandaie di notte "(Menzione" not very detailed nor very accurate "), alla fine del risalente XVIII secolo - nel Travel in Brittany di J. Camry - if dice: "The Washer, ar cane noz (night singers) invite you to tweak their machine, you break your arms if you help with a bad grace, and drown you if you refuse." It rischio di come affogati, osserva Sebillot, was not reflected in the stories collected since ['Cambry. Voyage dans le Finistère , p. 40 '].

• Boucher de Perthes give notice of a cannerez- Nooz (name, wrongly - Notes Sébillot - translates as' laveuse "instead of" Chanteuse de nuit "), you can meet at some fountains: it presents a sheet from twisting and turning to travelers in the same direction to get their hands severed ["Boucher de Perthes. Chants armoricains , p. 204 '].

• Washerwomen begged a woman Landéda (Finistère), which at night was returning from a christening-feast, to give them a hand. Because it hurt, threatened her with the ladle. Then stepped in what seemed to be their superior, telling the woman: "You're lucky to have brought an innocent man in the church, otherwise so well t'avrei cake disattorta, twisted than ever unravel the skeins would not be able to unravel what I would have done to you '[' LF Sauvé, in Annuaire des Trad pop. , 1888, p. 16-18 '].

• "A garçon" (perhaps to be understood as 'a bachelor') of Leon, who had happily spent the night of All Saints, he stumbled in with a wash- Kannerez noz, "chanteuses de nuit ', it is the legend Les Lavandières de nuit collected by Souvestre, Sébillot proposes that the essential elements in [' E. Souvestre. Le Foyer Breton, t. I, p. 152-154 "].

• 'High In Britain, there is no such tragic stories, but is believed to be dangerous in the wrong direction to twist the sheets at night with the laundresses' [' Paul Sébillot. Trad de la Haute-Bretagne , t. I, p. 248 '].

• A La Roche-Derrien believed to be the other way is to twist the sheet, to avoid swelling and does not drip more water, but you will see a corpse, and "the fée "then turns faster, attract the victim on the shoulder to throw a fold of the napkin and wrap it around ['N. Quellien. Contes et nouvelles du Pays de Tréguier , p. 76 "].

• Around Dinan "a male character whose nature is not clearly determined," the teurdous (twisting), but not washing laundresses offers his help in wringing the laundry, and if they accept, their breaks arms ["Paul Sébillot. Notes sur les trans. de la Haute-Bretagne , ext. de l'archive, p. 5 '].

These testimonies related to Britain alternate, of course, similar to other actors from the regional or departmental level.

The last three paragraphs of the paragraph are dedicated solely to the rational explanation of the origin of "superstition of laundresses in the night" and "geographical distribution" of belief.

The "superstition" - according to some - may have been born in people, upon hearing the verses of the night like a frog or a small frog, just exchanged them for the shots of a laundry scoop. It is also possible that some of the laundresses night are not revenantes , but women living during the day did not have time to wash, or who are ashamed to be seen while doing a job "beneath their condition."

The belief in "laundresses in the night" is particularly widespread in western France, especially in Britain: of the 32 samples collected from Sébillot in Chapter V: Les eaux dormantes (pp. 388-466), 24 are from ' West, 8 from Lower Brittany, 9 by the High Kingdom, are added to these three legends of Brittany revenantes who wash in the rivers (two of Upper Britain, one of Lower Britain).

hantises Habitants et des Rivières [5]

• In and around bridge Kergoet (Morbihan) is a washerwoman Revenant . It is believed to be a seizure, while washing annegatasi, who returns to do his penance if he could touch him into a passer-channel ['F. Marquer, in Rev. des Trad pop. , t. VII, p. 69 ']. • A

Calorguen at Dinan, in the evening of All Saints will hear three shots ladle data from a woman who lost her life washing on the shore of the channel ['Paul Sébillot. Trad de la Haute-Bretagne , t. I, p. 250-251 "].

• In ancient bridges that are near and Bécherel Tinténiac (Ille-et-Vilaine), after the 22 are women who wash, when you get closer, you see "a kind of light" and the laundresses' say: "Follow your own course, I do what I ordered" ["Paul Sébillot. Les Travaux Publics , p. 197 '].

• At the bridge Planche, necessary step along the road between Saint-Malo and Saint-Servan, "Washerwomen's spin with their white hair, they wash the sheets' if a young man who goes beyond midnight meets the their jokes, the laundresses 'forced him to twist them together and break the limbs "[' F. Duine, in Rev. des Trad pop. , t. XV, p. 505 ']. • The banks

rivers and canals on the outskirts of Dinan was often visited by the laundresses night 'rather ill-defined, "but evil, and these stopped the barges and boats all'alaggio were run like tops, as well as to get to the bottom conductors and horses [' Elvire de Cerny. Contes et Legends de Bretagne, p. 25 '].

Sébillot also reported, as the only reported case of 'night' laundry ', the traditional Breton-high on the nuit de Lavous , be very afraid - a special kind of werewolf - which appears , although quite often along streams. It acts as the "washerwoman's night 'breaks the arts who agrees to help wring out the laundry, however, is "without power on the men who carry with them a blessed object, and it also seems compelled to reject them" ["Lucie de V.-H ., in Rev. des Trad pop. , t. XV, p. 620 '] [6] .

On some pages de La Bretagne et ses Traditions [7] Paul-Yves Sébillot deals "laveuses 'or' lavandières de nuit" Breton, who believes "revenants Night "which is imposed as a penance to wash the laundry. Taking

before around some of the examples collected by his father - not without inaccuracies or textual variations -, proposes a few short stories in summary form, lists and explains the beliefs and certain elements of legend, including the following.

• The tale of the chorus and Souvestre [8] the "song" sung by the laundresses, which in Lower Britain are called "des kannerien noz (chanteuses de nuit)" and wash the shroud of the dying or your own. • One of

Contes de Bretagne Féval Paul, where it is said that while a laundress twists the shroud [9] along with its victim, and other dance sing a song 'patois en français breton', 'of which [Féval] gives a translation of literary and whose refrain is "Twist the rag! Flashlight / The shroud / Of the spouses [ sic] of the dead '"(" the Tords guenille! Tors / The Suaire / Des Epoux des morts " [10] ).

• A legend in which it is said that the late nineteenth century, in places Coëfferie (Coesmes, Ille et Vilaine), a girl interpellated a washerwoman unknown that could be seen in public wash after midnight and was called "the Bedouin"; asked her if she wanted to put the memorial of candles or in which he received on the face of a bundle of linen, fell backward and lost consciousness. "The Bedouin disappeared and the girl became crazy."

• An item taken from Paul Sébillot as reported by the laundresses of the bridges and at Bécherel Tinténiac: washerwomen night, "said the passerby who sees them or the questions:" Follow your road, I make what I ordered '"- P.-Y. Sébillot but does not mention here, as elsewhere, its source, ie in this case the writings of his father.

• "far more natural explanation 'of the tradition on" laundresses at night': they are women who could not wash clothes day or who had the means to have it washed by others. If disturbed, they could behave like the Bedouin ("which, perhaps, he blackened his face to avoid being recognized), or even insist that those indiscreet to continue on their way, letting them make their" repentance ".

• The explanation given by George Sand about the laundresses of Berry: the noise is thought to be made by laundresses from the ladle, is actually produced by a species of frog.

• The possible spread of the belief by some priest in order to counter infanticide and the work performed on Sundays, and "compel them to bury their dead in a dignified manner."

---

[1] P. Sébillot (1968): 423-31. To do the laundry are mostly female beings: they are "sentenced to death of Atonement," and only in some legends of women that "if rattachent au monde de la féerie" [p. 423].

[2] P. Sébillot (1968): 339-61.

[3] Yann Brekilien [(1994): 242] notes that the common people burst out laughing when he talks about "washed with stones", probably bins legends were 'victims spirit faceto dei della contadini Cornovaglia o del Trégor, perched anche i Poveri, i loro mezzi mancando, non hanno dato da May lavare Biancheria alle loro lavandaie.

[4] "Until he comes a Christian savior - We must clear our shroud - Under the snow and wind" [P. Sebillot (1968): 427].

[5] P. Sebillot (1968): 352-3.

[6] P. Sebillot (1968): 352.

[7] P.-Y. Sebillot (1998): 181-4.

[8] " Ken na Zeu Kristen Salver / Red e goelc'hri liçer / Dindane year earc'h ag aer year! "ritornello tradotto così da P.-Y. Sebillot: "Until the advent of the Christian savior, / We must wash our shroud, / Under the snow and wind" ("Fino all'arrivo cristiano di salvatore, / Bisogni lavare it nostro lenzuolo / Sotto's neve e il vento '[Sebillot P.-Y. (1998): 182].

[9] P.-Y. Sebillot [(1998): 183] the indica anche possibilità di far scomparire the laundresses, inviting you to twist the sheets, making a sign of the cross.

[10] In P. Sébillot [(1968): 427], as we have seen, the refrain was "Tors [ sic] the guenille, / Tors / The Suaire épouses des des morts."

How Old Do I Have To Be For A Brazilian Wax

vows

of GIANLUCA Scarpaleggia

So at 13:42 the President of the Chamber Gianfranco Fini ruled: 311 in favor, 314 against , the House rejected. Ergo, Berlusconi continues to sail the raft. For now. It is surprising that to give a big hand to the Knight are just the "traitors" by FLI, two of them, Catia Polidori and Anna Maria Siliquini , voted against the confidence motion that had advanced a few days ago. In practice, the traitors have betrayed. The night will have taken their advice? Maybe. Not to mention Calearo , Cesario and Scilipoti , December 9 that they hurriedly put on the "Movement for National Responsibility." Responsible so that in five days have changed a little jacket and secured 'by a majority of oxygen until yesterday fiercely opposed. Silvio can be satisfied: the shopping Members of Deputies was a hard, exhausting at one point seemed exorbitant purchases even for someone like him, but eventually the sale is successful. But we know that three votes can not govern for long, the last to prove it was Romano Prodi in 2008, and we even agree with Calderoli that incredible to say, had the lucidity to say that this government, so small, eat the cake but it will not have time to enjoy the dove.

But perhaps the most emblematic image dell'agonizzante Executive is to Berlusconi who, during the operation of Di Pietro, up his heels and fled, followed by his melancholy tone, while the truths that resound in the classroom 314 this morning representatives of the Italian people have pretended to forget.

Does Anyone Know Yiffy Movies

The thrill of the insult

Two days ago one of our old friend on Facebook had the brilliant gimmick publish a post on their wall that heavy attack the figure of the secretary of the GD Rapolla, Cesare Borgia . Among assorted abbreviations ("xkè", "vekki", "SPEKKIO"), incorrect citations (one attributed to Voltaire), and fine lines (note the phrase "nu poc avissva cresc" in perfect condition rapollese), our friend is delights in a series of epithets worthy of the best Vittorio Sgarbi. But above all it reveals unparalleled in terms of consistency : after a series of insults and reviews, check here is that the maxim "offend and judge has failed "(sic).

Since the provocation came from Facebook, we decided to respond with a Demotivational (you can see below), and that is with one of those images accompanied by a satirical joke that so decimated the social network.

What Size Trowel Is Used For Ceramic Wall Tile

kannerezed-noz. The 4th part

Luzel, Cadiz

It The Lavandière de nuit, a story recorded by François-Marie Luzel , the heroine-victim, Kerbernès Marianna, is a a mother who liked to spin it so at least until often up to midnight and at daybreak, getting a fair amount of line on Saturday was going to sell at the market of Morlaix.

One Sunday evening, out in the yard around half past eleven to stock other lint, he met a woman - not known - that in his opinion, having regard to the light in the house, had planned to enter the time to ask. Marianna, evidently without suspicious, her inside and answered questions posed by the woman to learn about its habits and in your home. Then the stranger offered to stay with her to spin up at dawn and Marianna accepted.

left their work and soon realized that Marianna the guest spinning "with the speed of a steam engine." Guardatala carefully, only then noticed that his partner was very old and had a unique aspect for a moment that caused a shudder, but prefer not to say anything and continued his work.

quickly finished the raw material, Marianna thought it well to take advantage of the situation: therefore suggested to proceed with the cleaning and washing of the wire. They went to the washroom when performed so far beating the breath, and thereafter returned into the house, lit a fire over which put a big pot, and then each went out with a jug to fill it with water from the fountain.

Everything bustle came to wake her husband, who saw the unknown at work. The woman approached the bed so [1] and stared at the man with eyes like two burning coals, so that those with fear drove her head under the sheets and stood in silence.

The host then went out again while Marianna was returning, then her husband, having recognized the woman jumped out of bed and turned to his wife these words:

- wretch! So you did not see into the house a laundry night, and that this woman is not from God but from the devil! We close the door first, so that it can not fall, then we change position or inversion of everything he touched.

So they did: they threw the other end of the spinning wheel house and the fortress used by the laundress, overthrew the pot and poured water on the fire.

The woman, found the door locked, knocked and called out a couple of times in Marianna that opened, but the latter, warned by her husband, remained silent.

The washerwoman - that the narrator is also called 'witch', "the reprit sorcière (car elle était aussi sorcière)" - then turned to the things she used before, but none was able to open them: the spinning wheel had been "put down and thrown in the house ', the fortress had undergone the same treatment, the pot had been "turned over and thrown on the floor" [2] , the water had been poured on the fire, and finally the coals, wet from the water, they no longer had that "a surplus of life" that was dying.

At that point the witch cast a horrible cry, before he left he said to Maria:

- You were lucky to find a wiser of you to give advice, because otherwise, at daybreak found t'avrebbero cooked in the pot, along with your son ... From that day

Kerbernès Marianna 'lay down a proper hour, as everyone must do " [3] .

François Thépaut Luzel told in a second story called The Lavandière de nuit, which instead starring a girl Soezic ar Floc'h.

This was coming home one evening in April, around nine, after bringing the milk to the farm Loguellou (Botsorhel in Finistère), when a little 'before you get near a pond used as a wash, it heard himself called a couple of times but saw no one. Therefore hastened the pace, came to the pond and as he was jumping "the brook that flows," he heard three shots ladle on the stones of the wash, so violent as to make it resonate throughout the valley.

Soezic Then he remembered the many stories of villagers who claimed to have seen to that pool of laundresses at night. Beside himself with fear, ran breathlessly up to seek shelter in the first house encountered along the way, but here "fell as if dead, crossing the threshold." The girl fell seriously ill as a result to death [4] .

This can be approached another story Luzel harvest, Lavandière de La nuit du douet de Plougonven [5] , where it is said that three young men, returning home around two or three of a December night, after playing cards for several hours, they saw a "washerwoman in the night" who washed the laundry at the wash of Plougonven. One of them asked her if she wanted to be helped to twist, but the woman did not answer, got up and looked in the direction from which came the question. The three, in panic, they ran away "as if the devil was at their heels" and lost in the mad rush and threw hats and clogs. Achieved chaumière [6] that went along the road, went back inside, while the laundress was about to reach them with the intention of killing them with the spoon. Not being able to enter the house, the woman threw her tool against the door to the violent coup fell apart, "and before leaving they shouted:

" You may feel lucky, because if I had taken, I would have taught her to spend the night playing cards and find the street so late no need '"

The three young were waiting for daylight to go out and retrieve their hooves and hats. These were, however, found, broken and torn, "the stone of the pond where the washerwoman washing her laundry at night, by moonlight."

On seeing the 'lavandières de minuit, "who wash their sheets in the moonlight, also recalls Laouic Mihiac during a night vigil at the manoir of Keramborgne (the birthplace of Luzel), as narrated by Luzel in "Alan Kouri ' [7] .

If an unwary traveler as laundresses to help wring out the cloth turning them in the same direction, they twist the arms first, then the whole body. That's what happened, "the unfortunate Kloarec tank, at Pont-ar-Goazcan, a night that had lingered to drink in the village of Plouaret.

The text entitled Les Lavandières de Nuit, taken from Nouveaux Contes et Legends de Bretagne (1922) by François Cadiz , Contained in J. Berthou (1993): 58, is a witness to the most composite and singular traits, divided into three parts.

The first paragraph speaks briefly of laundresses and sentenced to hard time beating their laundry at night for his work, to live, Sunday, and appoint a couple of resorts in the Morbihan, where it was believed there was one, at least in the years before the publication of the work of Cadiz. Here, then, is mentioned in the presence Poul-er-Pont (Trinité-sur-Mer) of "a man who washed ', that one evening a crew tried in vain to capture the country in vain, as the" fuller "is moved from one stone to another with a speed surprising (and the trees waved as the storm, despite the weather).

In the second part, a few lines, refers to the "penitents of laundresses Brennilis" which "seem quite happily accept their punishment," because they sing sweetly on the banks of the river Ellez.

last part (of four paragraphs), next to a category of "ghosts in the night" considered male by the people - of whom I have spoken Cadiz in the previous paragraph - is placed a kind of female ghosts, the Kannerézed -Noz, and as the family of Hoper and Iannic-an-od [8] , should be considered esprits malfaisants or revenants. These women "who, when alive, were laundresses gossips, working without conscience; wear to the plot" the washing of the poor, rubbing it with stones to save the soap "[" le linge des pauvres, avec des pierres en the frottant économiser savon pour leur "]." Here, as is evident, Cadiz cites Le Men, but then uses J. Cambry, mentioning the key step on kannerezed "" Elles vous invitent tordre à leur linge, Cambry dit, vous les vous Cassenti the bras you aidez, vous vous les refusez noient you. " [9]

is then told the story of Jeannic C. of Brennilis, one Saturday evening after sunset, went to the river to wash clothes because the children were "decent clothes," the next day, Sunday. On the stone suddenly knelt down beside her "a woman of gigantic size, a Kannérez-Noz, huge teeth ed'una scary skinny."

Jeannic While washing sheets and blankets [ couettes 'feather bed', 'quilts, comforters'],' the laundress of the night "washing small things, but - what was even more unusual -" every time the Kannérez -Noz wringing a cloth in his hands, he sprang a gush of blood. Soon the river it was red. "

Jeannic, full of fear, she dared not get up, fearing they would be squeezed in turn. Meanwhile had appeared two laundresses, which put the laundry out to dry. "Their hands will also leave a trail of blood."

Jeannic at that point, no longer able to resist, fled to the village: his fortune for the laundresses not pursued because "the mothers of many children have not no power. "

---

[1] I assume it was a typical lit clos Breton swing that close.

[2] In J. Berthou (1993): 48 [F.-M.Luzel (1995): 170], reads: "- Je ne puis pas, répondit the marble on the renversée et m'a aussi sur l'aire de la Jetée maison. " L 'aire the soil is clay which forms the floor of the house of Maria, as I was explained by Jean Berthou same (in a letter dated 02/13/1994).

[3] J. Berthou (1993): 47-8;-M.Luzel F. (1995): 167-70.

[4] The story, narrated February 20, 1890, can be found on pp. 175-6-M.Luzel F. (1995), with the subtitle Soezic , and pp. 223-4-M.Luzel F. (2007), under the title The Lavandière de nuit et Soëzic ar Floc'h.

[5] It is located in F. -M.Luzel, Contes Inédits II. Texte établi et présent par Françoise Morvan, Rennes, Presses Universitaires de Rennes / Terre de Brume, 1995, and in-M.Luzel F. (2007): 215-7.

[6] Small farm house with a thatched roof.

[7] In Nouvelles Veillées Breton . Texte établi et présent par Françoise Morvan, Rennes, PUR / Terre de Brume, 1995, repeated in-M.Luzel F. (2007): 225, under the title Les lavandiéres de nuit de Pont-ar-Goazcan .

[8] The Hoper or noz-hopper, 'screamer Night' (so named for its cry Ho ho! , which is not the answer), and Iannic or-an-od-od-ann Yannic ('John of the coast', a drowned man screaming, which comes to break the neck of those who are so imprudent as to meet three times) are "malevolent spirits' confused with revenants [cf. A. Le Braz (1990): t. I, pp. LIV, 404 ff., And t II, pp. 222 ff., 239; Gw. The Scouëzec (1986b): 126].

[9] The step Cambry, as it shows J. Berthou [(1993): 9] - as seen [→ part 2] - 's a bit more extended. The term "de mauvaise grâce ', omitted from Cadiz, but this is the 1835 edition is curated by Souvestre [p. 20 cf. http://books.google.it/books?id=Rm32310wpkIC] and in that of 1836 [J. Cambry (1993): 40].

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kannerezed-noz. The 3rd part

Souvestre, Le Braz

It Les Lavandières de nuit collected by Souvestre , it is said that a November 1, in the middle of the night, some Wilherm Postik , an "enfant de l 'ange noir " [1] , having to return to his village after so much time spent at the inn, at a crossroads chose the shortest route, which - as was known - was attended by dead. At midnight, in a valley, met him not climbing the cart of Death, Karr-an-Ankou , before which Wilherm showed no fear, but his usual cockiness, even when the Ankou was informed that he was going to take really him.

resuming our journey, just before the wash, he saw two white women who spread out the laundry on the bushes at the side of the road. Also stopped to talk with them.

- Why have you been up to so late in the lawn, my little doves?

- We wash, we dry it, we sew! said the two women at a voice.

- And what? asked the young man.

- The shroud of the dead speak and walk again.

- A dead man! Wow! I say the his name.

- Wilherm Postik.

The young man laughed louder than before and went down the stony path.

But as advancing more and more distinctly felt the blows of the night on the stones of laundresses douéz [the 'sink'] [2] : and soon saw them beat their shrouds chanting the sad refrain:

If a Christian is not to save

until we wash rating.

the moonlight, in the wind,

under the snow, the white shroud. [3]

When they saw the jolly jolly coming towards them, ran all with great cries, and present to their sheets and saying [shouting ('he criant)] to bring out the torches' water.

[...]

[Wilherm] took the end of a shroud of death presented to him, but in such a twist on the same side of her, because she had learned from his old and that was the only way to not to be crushed [4] .

While turning the sheet, so this is, however, other surrounding Wilherm laundresses, who recognized in them his aunt and his wife, his mother and his sisters. And all cried,

- A thousand misfortunes, who leaves her burn in hell! A thousand misfortunes!

And shook the long hair, raising their paddle in the air [5] white, and in all douéz Valley, all along the towpath, over all lands, countless [6] repeated entries :

- A thousand misfortunes! A thousand misfortunes!

Wilherm, beside himself, he felt the hairs stand up on his head in his agitation he forgot the precautions taken so far and began to twist the sheet on the other side. At the same moment the sheet as the clenched hands a vice, and the young fell flat [7] from the arms of iron washerwoman. [8]

His body was found at dawn by a girl Henvik (Finistère), was subsequently loaded on a cart next to the blessed candles but does not stay on, hence it was understood that he was damned Wilherm . Therefore was not placed in the parish cemetery, but "where they stop the dogs and the unbelievers", under the ' échalier [9] , ie the transition, with steps in the stone wall that bounds the complex Parish Breton ( enclos paroissiaux ).

In Celle qui lavait la nuit, Le Braz legend collected from the victim-protagonist of the story, Fanta Lezoualc'h, Saint-Trémeur, a Saturday night, came home after work laborers , decided to go to the river to wash the shirt of her husband and children, so they were dry for the sung Mass in the morning.

the river, taken from his work, did not notice the arrival of another washerwoman.

This was a woman with a slim figure, slender as a deer, and on his head an enormous bundle of linen so merrily as it had been a bundle of feathers.

- Fanta Lezoualc'h said, you have all day for you, you should not take my place at night.

Fanta jumped in fright, then managed to stammer that he was ready to cede the place. Then the woman replied that she was only joking and that he was indeed willing to help her wash clothes. Fanta agreed, and a bit 'before the ten-noz Maouès convinced her to go home, have dinner and quiet:

- You will not be there again on the third bite I brought the linen, white as it should.

At home, Fanta told her husband what had happened, the man's wife knew at once who had met that evening to the river:

- Unhappy! You accepted the help of a noz- maouès !

The man knew the remedy, however:

- Finish dinner, [...] then carefully store all tools that are on fire. Above hang the tripod in place. Sweep and then the house, so that the surface is clean, put the broom in the corner, head down. This done, wash your feet, throw water on the steps of the threshold, and go to bed. But be Leste.

His wife followed all the instructions suggested by her husband, as soon as it was driven into the bed, you heard a knock at the door was Maouès -noz. This asked in vain for three times that it be open.

Then there was a strong wind rising outside. It was the wrath of the noz- Maouès .

- Because there is no Christian that I open up, shouted a furious voice, tripod, come to the door!

- I can not, I'm hanging on to my nail, "said the tripod.

- Come then, thou broom!

- I can not, they put me upside down.

- Come then, thou water of the feet!

- Alas! Look, there are more than a few sketches on the steps of the threshold.

The great wind died away. Fanta Lezoualc'h heard the angry voice away muttering

- The "bad money"! Can rejoice that he had found a longer essay to instruct her properly! [10]

As stated in Le Roux - Guyonvarc'h, in this second story, unlike Les Lavandières de nuit de , there is no reference to any "Christian morality. The "paganism" of femme de nuit is certainly implied, but does not occur except through the very appearance of evil supernatural creature. "

About to all documents on the Breton folk lavandières de nuit, reported or taken into account in their work, the two authors can eventually draw some basic conclusions:

The mythical story is irretrievably lost and the Christianization has resulted :

- the anonymity of the gods [the Celtic goddess of war] reduced to a function name, rather modest, which has been preserved;

- the transposition of the action in an atmosphere, both Christian and punishment penance, both for fear of the dead turns ['des revenants'], since they are common in the interpretation popular one and the other possibilities.

folklores Celtic

In all, the facts reported in the notes from Le Braz agree. The washerwoman at night Breton is actually a survival, forgotten and dying out, the Celtic goddess of war. [11]

---

[1] A "son of ' dark angel', that is to say, the devil [É. Souvestre (2000): 103; Gw. The Scouëzec (1986): 270 (note)].

[2] Douéz : 'moat'> 'wash'.

[3] É. Souvestre [(2000): 107, note 2] riproduce he noted in the original ritornello:

We changed little Breton.

Quen na zaui kristen salver

Rede goëlc'hi hou liçer

Didan year earc'h year ag aer.

That is to say

Until he comes Christian savior

We must clear our shroud

Under the snow and wind.

[4] Nel testo di Souvestre: brise ('broken, broken') [É. Souvestre (2000): 108].

[5] In the text of Souvestre: battoirs ( flying or palette = 'scoop washerwoman') [É. Souvestre (2000): 108].

[6] In the text of Souvestre: des ('of') [É. Souvestre (2000): 108].

[7] In the text of Souvestre: Broy ('crushed') [É. Souvestre (2000): 108]. Broy is the term used in A. Le Braz (1990): t. II, p. 205, about the end that he would one day a man, a tailor, where he could not "between granting des maléfices" a revenant .

[8] Gw. The Scouëzec (1986): 37-8; É. Souvestre (2000): 107-8.

I usually replaced punctuation marks printed in Gw. The Scouëzec (1986), with those played in the 2000 edition of Le Foyer Breton [É. Souvestre (2000): 102-9].

[9] In Gw. The Scouëzec (1986): 38, the translator makes échalier with 'threshold', which I think, frankly, an understatement. In Gw. The Scouëzec (1989): 20-1, A. believes that the vertical slabs are being used to prevent animals from entering the cemetery (the domestic animals - primarily dogs - once circulated more or less freely in the ' enclos), but to define the sacred area without any interruption of the boundary.

[10] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 84-6; A. Le Braz (1990): t. II, pp. 234-9.

The anger and the wind lifted from the souls of the damned: A. Le Braz (1990): t. II, pp. 205-6.

[11] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 87.

Notes 1 and 2, attached to the story of Fanta Lezoualc'h [A. Le Braz (1990): t. II, pp. 238-9], should be G. Dottin, not Le Braz. We will now refer to beliefs-stories, respectively, of 'revenants' Irish, Scottish and Irish fairies, and "laundresses" of the Hebrides and Banshees. In

J. Berthou (1993): 11-2, one observes that the "very similar versions" of the legend reported by Le Braz Luzel and are "two versions stripped of all religious character which is manifested in the magic power of the Washerwomen. However, it can identify a reference to Christian beliefs in a sentence pronounced by the husband of the heroine-victim's story Luzel [→ 4 ª parte]: "cette femme [a Lavandière de nuit ] he vient pas de la part de Dieu corn de la part du diable ! [J. Berthou (1993): 47].