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.
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