Wednesday, December 22, 2010

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.

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