What Kind Of Haircut Does Jeff Hardy Have

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]

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[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].