Cervical Mucus And Pregnancy

CURRENCY, rubbish, MODEL, monitoring

Moneta, Rubbish, Model, monitor . What is the logical thread that unites these terms?

will explain the first leg of our journey , a path, as described in the opening post of the blog, within ideas and memes strategies for addressing the crisis, with a focus on people and less on things.

begin by CURRENCY . That is not there. Especially in cases of the Italian State strangled by a public debt, which, according to data from the Bank of Italy, in October 2010 reached a new record (1867398000000 euro, against 1.844 billion in September), and a devastating crisis that shows no sign decrease. The same President Giorgio Napolitano (last Wednesday, January 26) launched an appeal in this sense: it is necessary to "force growth, because now we can not hide the fact that the recovery was less marked than in other countries." According to the weather, remember the Head of State at the end of 2012, GDP has recovered about half of the seven-point loss suffered during the recession. In short, the crisis is not over, but rather to explain the effects will continue in the coming years (according to us with a perspective of further development over the next 5-10 years). We hope that states and governments resist the temptation to beat other currency, "and instead" fly other routes, perhaps even more unpopular, but perhaps a more just and more suited to straighten the course of events.

And we do that? We continue to produce garbage . That is to consume. Buying, enjoying, fast, and then mess: after all in the language of marketing we are "consumers". We would like to use another term perhaps more appropriate to distinguish, perhaps better "users" or "users" . The term consumers put more emphasis on one aspect that is becoming increasingly negative values \u200b\u200bCOLLECTIVE: that of consumption, in fact. Energy consumption, land consumption, consumption of natural elements, consumption of factors of production, consumption environment and consumption of screw machined ...

The call echoed so far was that you had to buy (and eat) so that someone could produce, and in turn consume inputs. The mark made by leading members of our ruling class is: "To increase productivity!". In our opinion low, this may not be the main way to get out and exclusive Crisis. In an era where economic events have challenged even capitalism itself (or rather the declination of it represented by the turbo) the productivity can not be the key . Because the lock no longer 'CONSUMERS.

Rather we believe the solution is to search for items that are located elsewhere appease deep relation to the consumer. Among these, the one that seems most suitable is the KNOW. THINK needs to regain the lost positions on PRODUCE . Why through creative thinking and innovation can create new development simply improve what is already there and discover alternatives to GDP How? Innovating with Creativity and Sharing.

And so then that is no longer convenient to postpone the solution to problems, become established practice for decades, not only in Italy. The younger generation, but also the less young people are tired of eating lifestyle presentations, of ways of being, to appear and to communicate that appear as MODEL fashion, which must conform to one of the most poorly understood because of tribal identity. Many are really questioning whether this model represents a social value or is - as opposed to a perfect non-value-COLLECTIVE. Young people are paying a high price before the altar for the consecration of the wrong model, incense as the most popular, and spread by testimonials that are becoming increasingly unlikely in the orientation of the collective consciousness.

And to be protagonists of the recent riots erupted in the East, in the Maghreb countries, but with possible further consequences, are mostly young , who pay the price higher social . Rising unemployment, social injustice and insecurity continued terms are now taken into their lives, as cornerstones of existence with which they deal every day. But to confuse and even the lack of a true MODEL, indeed of models: the virtues and values \u200b\u200bas a people can identify and pass on. Of course these values, in Italy, are not represented by the policy, which has long abdicated its role of leadership in society (but it is increasingly mirrored in the sense derogatory, but merely to look like cows). The points of reference, the model precisely, are often conveyed by a television increasingly aimed at the futile, the chatter, the reality, where the sudden fame that comes in the life of a stranger / a seems to be the turning point of life and wrong is a "culmination of a dream to most, compared to years of constant application and sacrifices for the study and spent for a worthy work that represents the natural evolution.

The tronista or competitor of Big Brother, the tissue or busty young partygoers and worldly living (We will not say more ...) So: these are the new generation model?

Before the proliferation of misleading models, the highest institutions of the country did raise a loud voice MONITORING : change the way how you behave and think, because otherwise you risk disintegration of the country. Even our highest religious authority, the Pope appealed to that effect, associating the warning admonition Religious Lay.

The admonition therefore has the flavor of reprimand and purpose to give up from continuing on a road no longer deemed viable. The world production is in line with the warning. The President of Confindustria Emma Marcegaglia has recently said: "Italy needs to be governed and to make choices. The whole country needs to meet and to act to end the crisis. "

On the other hand, a country without a sustainable development model for the younger generation, a country that is not a castle listen to the warning, a loud voice that is raised by authoritative representatives of the civil and religious life, a country that observes the disturbing lack of COIN and liquidity, especially among families, it will become - no appreciable discontinuity - a country in the throes of total rubbish, physical and spiritual.

Gian Marco and Claudia Boccanera Nuzzarello.

Wemon Playing With Themselves

kannerezed-noz. 10 The second part



Insights: The defenses and remedies

from all the beliefs and stories suggest that it is necessary first of all - here is the "moral" - to be rooted in the culture, know their land and traditions, listen to the elders and follow the teachings and advice: only foreigners, that is, as appropriate, who is not the place or not Breton (or at least it's possible areas of Britain where there is the belief Washerwomen in the night) or who does not follow traditions and warnings, is so easily fooled.

In Britain, to guard against the tormented souls (the ' Anaon ) who frequent the streets at night, you must first not to leave the house after dark, especially among the twenty-two and the two ("inconvenient hours), and if it is necessary - to" seek a priest, a doctor or a midwife "- you must be two (and more).

Also - and we understand that if there are two of us rely on luck - to render harmless the dead bad guys need to go away in three, and all three baptized, or brings with it its own machine ("the working tools are sacred"), perhaps the effective carsprenn ( karzhprenn ), "small wooden fork to clean the ploughshare plow" [1] .

As is well known, in Souvestre the protagonist, who got into the street alone, you need to escape the crushing (albeit briefly) of expedience of twisting in the same direction, known to him expedient and knowledge of which, according to the allegations in the passage above Le Men [→ part 2], is expected to be widespread in Britain a little 'everywhere together with beliefs about "laundresses of the night" [2] .

Only two other witnesses, he mentions that (relatively) effective remedy: it Les lavandiéres de nuit de Pont-ar-Goazcan (Luzel [→ part 2 ]), and beliefs collected in La Roche-Derrien (P. Sébillot, N. Quellien [→ 5 ª part ]), in one case instead - or, as we have seen [→ 8 ª parte] in the text of the "Lavandières 'stretch dalI'opera Elvira de Cerny - promises for those who want to try to escape the narrow of "laundresses" turning the sheet in the same direction, a death by hiding under the blows of the ladle, as in the example taken from Boucher de Perthes [→ 5 ª part ], is the laundress who travels the same sheet way to cut up his victim's hands.

For the most part are suggested to the already known prevention measures: do not wash after sunset (Cadiz, witnessing a Plourin), stay away from places frequented by "laundresses" (Cadiz, Le Men, de Cerny, witnessing a Plourin and Commana), or in their presence, some precautions: Do not disturb or cause (de Cerny, E. Berthou), do not run away (Allowing to work: de Cerny), stand in silence (Cadiz, Berthou E.).

are then added in cases where the "lavandières de nuit" potential victims go away without any damage (P. Sébillot [→ 5 ª and 8 ª parte ]) - and these should apply As a minimum, universal precautions. And even that, reportedly from Cadiz, of Jeannic C., on which, because the mother of many children, nothing can the "washerwoman." That fact - not a remedy traditional nature somehow magical, but an advantage object of superstitious belief Christian - which seems to ignore Jeannic on the other hand, certainly does not allow us to suppose that after sunset in the Morbihan, and some married women with many children could go to, if necessary, in the washroom without fear of trouble from kannerezed precisely because they are aware of their condition. In fact, even for these mothers had wisely notes in this regard as the same Cadiz, that is not good coming to the waters frequented by the 'washerwoman' nor should we forget that other texts do not appear quell'annullamento of power in the face of large family or to a reality which is negative in the suppression of unwanted children, crime of which they are likely to have spotted the note in a previous version of the legend - as we have already noted [→ 6 ª parte ] -, the particular "laundresses" bloody hands appeared to Jeannic.

still regard the expedient of twisting in the same direction, beyond the evidence - it is obvious that to make a twisting compartment is to be run in the same direction of those who held the other end - the warning may perhaps be compared to various measures to cope with or prevent ^' action or an event through its negative action magic or ritual (and equal) to the contrary, that is performed backwards, backward, or that puts something in the opposite direction than normal. See, for example, between hearing about the birth reported by Paul Sébillot in pre-Christian rites in European folklore, the use of socks and put the skirt inside out by midwives in the area of \u200b\u200b Liege, to repel evil spirits who want to prevent them from reaching a woman in labor. Or, on the same occasion, the custom of the Bavarian broom and fork crossed behind the door with the handles toward the floor in order to ward off witches. And yet, in Britain, the clothes upside down to defend against the goblins ( Lutins ) that can be found outside, and Wales, to ward off evil spirits and the witches, the expedient of putting underwear inside out, reported by Jonathan Ceredig Davies Folk-Lore of West and Mid-Wales [3] .

And just between the husband is the traditional precautions to take to prevent the Fanta maouès noz-entering their home, there is to overthrow the broom, but this should not be put behind the door, but simply placed in a corner of the house.

Since the three remedies suggested by her husband are common in the folklore of the Celtic countries, and others in Europe, should be below dwell on them, analyze them and compare them with at least a part - that of which I am aware - of other traditions, still lives mostly in the nineteenth century.

Firstly it should be noted that the triple is characteristic of many traditional tales [4] , and legend concerns precisely the reason of folk three magical objects that receive orders from a fairy to be, one dead , a witch or wizard.

A. tidy the fireplace, hang the tripod.

The tripod hung on its nail, and not only removed from the hearth, but also properly arranged, and at the same time immovable, can be found, to my knowledge, only in the narrative tradition in Brittany. 'The Tripod' - in fact - "has an important place in the legends of Brittany, is a tool that has in some ways a value or a magical power" [5] . That power could come from his metal, iron (an element from the ambiguous symbolism), excellent protection against fairies and ghosts in Ireland, Wales and in Britain itself. But perhaps even more from being part of the fireplace, the "sacred place" of the house [6] .

when no longer needed, the tripod had to be removed from the fire Pa chomm treb war ann ann tan / Ann Anaon paour to you and poan ("When the tripod is on fire, / the poor souls are in pain '). You should know that the dead guard, by placing on a glowing ember, which senton always cold because they have the habit of sitting by the fire to warm up.

in Morbihan, however, was used to remove the tripod, because if you were sitting on a dead man, he had a family bereavement this year [7] . (Remember that the story Celle qui la nuit lavait was recorded in Finistère.)

Clean and tidy the fireplace is also part of best practices appreciated by other supernatural beings, which I will discuss in the next few paragraphs.

B. sweep the house, put a broom upside down.

First of all, starting with Britain, it must be remembered testimony reported by Le Braz, that of a curate Ploumilliau (Côtes-du-Nord), according to which it is not good to sweep the house after sunset, as this may sweep away the dust with the souls who are allowed to return to their old home. As a result, you would be awakened with a start any time from the souls of the dead.

Pure P. Sébillot recalls that in Low Britain avoid sweeping the house after dark, not to hurt or push out the dust with the souls of the dead. Also in Spa had to be avoided during the period of the return of the dead, to sweep the floor and wash rooms and kitchen to not drive away the souls return to earth cha [8] .

The house, therefore, had to clean before sunset, as was done in Ireland, in view of the visit of the dead the night of All Saints, when - reports Curtin - is sweeping the houses, they made a good fire, and said prayers [9] .

Today in Ireland there are those who think we should leave the kitchen clean, hot and cold water available, as a house in a mess and dirty night attracts not only dead but fairies are ready to procure trouble. This extension to 'Otherworld , is attested in the same England in 1600, where it was believed that fairies like homes swept, food, water and towels [10] .

Such beliefs are very old and were living in different parts of Europe in the fourteenth century, both in Northern nell'Ariège which stated that the dead like the houses clean [11] .

It is in these cases of gestures of respect, good reception, against dead spirits or fairies, but also, more than apotropaic measures to ward off malevolent spirits per se, attitudes likely to gain the favor or at least to avoid any damage caused by ill-disposed souls and spirits by sloth, neglect , especially housewives. In the sweep of Fanta I would rather see the elimination of dust which could hide dangerous forces, evil souls or supernatural beings, perhaps already in, or run for cover by those who, very late - the house must be cleaned during the day - , needs to have everything in order as they should, even in order to be able to finally put the broom and then proceed to act defensive following: flip (in this case, the very purpose).

This, we find it most obviously, the more so because repeated for various items placed / used in the kitchen in the story The Scottish oatmeal muffin ( oatcake ), which I summarize below.

Morag, the laziest woman on the island of Skye, attracted the fairies with a bowl of porridge and cream to get help with the housework. Entered the house, those beings are given a lot of trouble but in return demand that they continue to cook in their oatmeal scones. Morag, desperately wants to get rid of, so how do you tell the woman near the old village: he had to shout, opening the door: "Run, run! Your house is burning, 'and then bolt the door and turn over any object used by the elves. The woman follows these suggestions completely, and then the fairies, returned soon after, vainly trying to be open by the broom from the wheel (used by some) from each of the kitchen. Only a muffin - evidently still standing - alI'ingiunzione obeys, but Morag can crumble before reaching the door. Soon after her husband comes and goblins flee "with a noise similar to the wind in the chimney" [12] . We

this story to overturn the policy of the objects, reversing the order, creating a "functional disorder", fixing them in a state of complete uselessness, as to render them incapable of obeying the wishes of elves. The same effect is achieved - but this time against a "washing de nuit" which, as we have seen, is like a demon as to be called 'witch' [→ 4 th and 6 th Part ] - by Marianna Kerbernès (in Luzel), reversing or changing the place of everything touched / used by the host evil: first for the rock el'arcolaio - that we find in the history of Morag and (see below ) also in other stories in which supernatural beings spin - because that witch is first and foremost a prodigious spinner, and immediately after the pot of laundry, which water, upside down, off almost the embers on the hearth, it is not, therefore, to put it in order not to cover the coals, but to extinguish the fire with water so that wet embers are unable to open the door. It is also noted that in this story is not the remedy triplicity - Items which are in fact the witch turns five - was replaced by the principle of totality [13] : The five things are all that the guest has touched and used, although in reality there are other, Starting with the wire.

back to the broom, it must be said that as a remedy for the supernatural was already used in low Latin, in order to take away the larvae as Bronzini refers to John the Baptist, who, however, this custom does not add up any other information. Perhaps even then it was believed that some evil beings, having a broom in front, could be encouraged to count branches and sorghum, especially losing the account several times, you marvel at the crack of dawn. This is actually on the belief that a witch was once living in different regions of Italy: in Piedmont, Veneto (broom through the door), Rome (broom upside down in front of the door), in the South [14] . While in Connaught - see next paragraph - with a broom behind the door is kept away the fairies.

C. Discard the water from the doorway.

This is an important reason, apparently of ancient origin - as we shall see below - Characteristic of many beliefs and traditional narrative of the Celtic countries (although, at present, I know of no evidence from Wales).

In Ireland it was believed that after sunset, the 'Otherworld - ie the fairies - that is outside, could enter the house if he had not thrown away the dirty water (= disorder); But in a sign of respect, before throwing it necessary to warn them off. In both cases, and thus could be avoided trouble that happen. These rules applied also against the "poor souls" of the dead. In the story

Water feet ( The Feet Water [15] ), which tells a story that happened in County Limerick 'A Long Time Ago, "a widow and her daughter went to bed without throwing out the water. Someone knocked on the door and asked that he be open before the key - in vain, because he was "tied to the foot of the bed of the widow" - and then alI'acqua. This, that broke the vessel, began to flow to the kitchen, and so the door opened, they entered three men and three women, they settled and began to spin. After two hours she left the house with the fake order to go to draw water from the well to provide Ioro tea. He went instead to a wise woman that taught what he had to do to get rid of the intruders. Then filled the bucket, the girl shouted from the gate, "Help! Sliabh na mBan is on fire! "The six then fled towards the mountain. She threw out the container broke and bolted the door. So those who were not of this world, returned after a while ', asked in vain for the new key to open the door and water [16] . In Le Braz

are mentioned, and accompanied by comparative observations, some Irish tales in which it appears the ground water of the feet:

- in a story collected by J. Curtin a revenant can not do damage in homes where there is clean water, but enters into a dirty water where it was not thrown out, the revenants seems to be like you, who have a horror of disorder and dirt;

- in another story , collected by Patrick Kennedy, is a similar episode, in which appear the water of the feet, the rope dell'arcolaio, the broom, coal, peat. You may make a comparison here with the way in Connaught fairies stay away: you put the broom behind the door, cover the fire, the water flows into the dunghill of the feet (J. Cooke) [17] .

This remedy, for its "triple" is what has the greatest correspondence with the analogue of the Breton legend of Fanta. To detect the broom placed behind the door.

quadruple the trick instead put in place, this time against the witches, in a tale told by Yeats, Women horned (according to the narrator narrated the fact dates back five hundred years earlier). Here's a summary.

A rich lady lingers carding wool, while his family are sleeping. Twelve horned witches, one after another, exercising their power are open, and placed around the fire at carding, spinning, reeling and weaving the yarn. A witch order to prepare them a cake, because he can not find any vessel to bring the necessary water from the well, the lady at the invitation of the witches, it takes the sieve. The Spirit of the shaft suggests lined with moss and clay and shout three times to the north side of the house: "The mountain of women [Sliabh-na-mBan] of the Fenian and the sky above it are on fire." Without this, and fled witches, always following the guidelines of the Spirit, the lady spreads on the threshold of the water feet of the child, puts a piece of cake, mixed by witches with the blood of his family, into the mouth of each of these, places the cloth woven by witches half in a chest with lock, and finally bar the door with a large beam put across. So the witches can not be open water, or the door or from focaccia [18] . The

quadruplicities eventually resolved in the triplicity: the witches turn it to three things: water, port, and the cake. This brings to mind the legend The Scottish oatmeal muffin : a small cake in crumbs or broken, goblins and witches have no power.

In a third story (taken from the collection of Curtin) mentioned in Le Braz, are the reasons of human blood mixed with flour (in this case but not by a witch from the dead), the dead carried on shoulders, lack of clean water or blessed - that is equivalent to the presence of dirty water. Let's look at the plot.

A girl, entered the night in a cemetery, is forced to bring a dead man on his back in a house without clean water or blessed. Here the three boys died slaughters and prepares a paste with their blood and oatmeal. The girl, forced to eat, unable to avoid him and hide his hand in a handkerchief. Brought back the dead to the grave, back into the house and does raise the three young Ioro putting jelly in your mouth put it away [19] .

also belongs to the motif of Breton folklore "brought dead on their shoulders" in a legend, a girl carries his brother from a cemetery, where he had been laid against his will, to that required, in the Morbihan there was a belief on a type of revenants who are carrying or load on their shoulders of the living [20] .

It should be noted further that in these Celtic traditions there are three categories of supernatural beings who are opposed to the dangerous men dead returnees, fairies and witches. However, by far outweigh the first two.

The most important reasons - in the light of what I say immediately after - are those most ancient testimonies: the dirty water of the feet and the dead load on his shoulders.

Already in the Imperial Otia (III, 86) of Gervase of Tilbury associated the ghosts will show the first night, ghost nocturna: a mother finds your baby, infant, in the muddy puddle of water washing of the feet, "ipsum [infantem] in uolutabro Aque que de ablution pedum serotina poured fuerat reperit " [21] .

But the two reasons are in the "Adventures of Nera" (Black Echtra ), Irish tale of which we have a copy dating from the fourteenth century, but that should be much older (perhaps the eighth century, in every way of pre-Christian origin, according to Alwyn and Brinley Rees) [22] .

The story begins with a proposal of Ailill, king of Connaught and husband of Medb, made at his suite in the fortress of Cruachan, a night of Samain: those who had managed to put a tourniquet on one leg or the other ( Necht ) prisoners hanged the day before, he would receive a reward of his choice.

All tried but only the Black showed courage in that horrible night in which demons appear. Black tried three times to tie a hangman's foot wicker, but without success, then the dead was to suggest how to do the same, but the attempt was successful port, claims to be transported on the shoulders up the nearest house to quench that thirst that tormented him because of his torture.

reached the first house, they saw her surrounded by a lake of fire, the dead would not go in saying that there was no water nor fire sought "sans Provision" - translates as Françoise Le Roux - or 'well covered' - according to Rees (and "couvert" Le Braz).

therefore continues until the second house, which was instead surrounded by a lake of water, even that was okay because it lacks a tub to wash or do the bathroom and a bucket of dirty water.

In the third house the prisoner found what was desired: containers for washing and bathing that contains water to drink and a bucket of dirty water. He drank from both containers and threw the last sip in the face to the inhabitants of the house, causing death. It is not good '- that is the end of the episode - "after the fact to have receptacles for bathing and washing, without provisions or fire, or a bucket of dirty water in a home after falling asleep."

Black reported the hanging to the execution and returned to Cruachan. The fort, however, appeared to fire by the enemy, the inhabitants of sid, which entered into relationships with up to marry a woman with whom he had a son. The events follow each other - they missed a good party - and by the end Black returned from his people, finally had the reward: a sword with the hilt by the knob of gold. But he remained in sid , which will return on Judgement Day.

In reality this is not a story fully understandable. Even the episode carried on the shoulders of the dead escapes us a lot, mainly due to the two prisoners were hanged.

Françoise Le Roux and Christian-J. Guyonvarc'h believe we should think about hanging a ceremonial ritual in a bloodless sacrifice (without bloodshed and senz'uso weapons) and then priest, in which the victim was devoted to Ogmios , god of the fact ties. In the episode, therefore, would still contained traces of a pre-Christian ritual, a kind of human sacrifice carried out at a major annual festival ( Samain ).

On the other hand - note the authors in their works - are rare in Celtic stories appear in the hanging, possibly due to the Christianization of the literature that has wiped out much of the traditional elements. Furthermore, the same term used for hanging is Irish crocad , an obvious borrowing from the Latin: crux are derived from the Celtic languages \u200b\u200bin terms referring to both the 'crucifixion' is the'impiccagione ' [23] .

Le Braz, in Introduction , note that in the story of the Black there is some confusion among the dead and fairies, that since these are generally in Irish folklore show dirt and ruthless enemy who does not throw into via the bathwater [24] .

Alwyn and Brinley Rees also speak of a ritual on a big annual festival, to Hallowe'en, when men enter into relationship with the 'Otherworld . The authors pose in relation to the "Adventures of Nera," with a kind of modern Irish story that you knew about seventy years ago to 39 variants, all examined by Professor J. H. Delargy. In these, the protagonist, a young man sent to take a lost object in a certain place, he meets the Devil, will accompany him to a house and then another, in which he can not enter if you are surrounded by a lake formed dalI'acqua of foot, or if it is inside, or if the fire was dampened and a protective wall of fire around the house, if there is holy water, etc.. In the third house the devil can enter because there is a couple who quarrels or without children or newly married.

precautions to keep out the supernatural, for Rees appear to contrast with the habit of preparing for the return home of the deceased on the night of Hallowe'en, when sweeping, you leave the fire burning and food and water for guests. The thing is explained by the fact that such precautionary measures take away all the supernatural beings, so Hallowe'en is necessary to take risks if you want to maintain contact with the dead benevolent [25] .

---

[1] A. Le Braz (1990): t. II, pp. 24, 203-5 (and 426, note 1), P.-Y. Sébillot (1998): 213; Y. Brekilien (1994): 227; J. Chevalier, A. Gheerbrant (1988), s. v. spettro ; D. Kervella, E. Seure-Le Bihan (2001): s. v. Karzhprenn .

Sul karzhprenn (o bazh an arar , bac’h an arér ) come potente talismano o spauracchio contro i korrigans , cfr. P. Sébillot (1968a): 162-3, P.-Y. Sébillot (1998): 270, e il racconto Les korils de Plaudren (i korils sono korrigans delle lande) [É. Souvestre (2000): 223-5].

Come si legge in Le Braz e P. Sébillot [→ 5ª parte], anche portare a child in church for the baptism nullify the powers of "laundresses of the night" [A. Le Braz (1990): t. I, p. 333 (note 1), P. Sébillot (1968): 429].

In Wales there is defended by ghosts and witches with a stick, a twig in the shape of "V" or a branch of prEN cerdinen (mountain ash) [on rowan: É. Mozzani (1995): 1661-2; on Rowan (rowan pickup pattern): K. Briggs (1985): 222, 229]. In Carmarthenshire, on the eve of May 1, the witches were held away from the houses put on the door of the branches [JC Davies (1992): 188, 240-2, W. Howells (1991): 178].

[2] Elvire de Cerny also believes that "laundresses of the night" were known throughout Britain [J. Berthou (1993): 55].

[3] P. Sébillot (1990): 21 [and P. Sébillot (1968a): 163] P.-Y. Sébillot (1998): 270; JC Davies (1992): 189. See also H. Hiller (1993) s. vv. Reversal , Broom, Witches , and S. Curletto (1990), especially at pp. 80-89.

"Turn the clothes' - especially the jacket or shirt night - appears to be a good" protection against the fairies, "especially pixies, pigsies (Somerset and Devon), and piskies spriggans (Cornwall) [K. Briggs (1985): 216-7, 221, 253-4, G. Agrati, ML Magini (1995): 169-70].

Paul Barber uses the term Widdershins ('counterclockwise') to indicate that "the phenomenon common folk" consisting of the "practice of reversing the direction of something to gain access to the world of spirits", also called the reversal ritual ", in relation to dangerous dead placed in the prone position, to twins of different sex and born on Saturday that putting 'knickers and shirts inside out" can be seen vampires, and reading as opposed to the Black Mass [P. Barber (1994): 84, 109, 264].

[4] "The law is typical of the tripling of the European fairy tale" [GL Beccaria (1987): 35-6].

[5] A. Le Braz (1990): t. lI, p. 237 (footnote 1).

[6] On iron : A. Le Braz (1990): t. l, pp. XXXIII, 256; t. II, pp. 205, 237 (note 1), J. Chevalier, A. Gheerbrant (1988): 442-3 [where also the Druids who, to cut the mistletoe should not use a sickle of iron, but gold]; cf. also Nolan AM (1993): 15-8, J. Cooper (1993): 63-4, H. Hiller (1993), sv Iron .

In Wales, is holding a knife to protect themselves from ghosts and spirits, we made use of nails (also to be kept between the floor and the foot), horseshoes and old pieces of junk against witches [JC Davies (1992): 188, 239-40]. In Cornwall, "to ward off witches and goblins" had to cross "poker and soft" or nailing "the door of the house, barn or stable a horse-shoe found on the street" [G. Agrati, ML Magini (1995): 402]. On the hearth

cf. P. Sébillot (1990): 139-40, P. Sébillot (1968d): 70-1, 99 and J. Cooper (1993): 24.

[7] A. Le Braz (1990): t. II, pp. 22, 423, P.-Y. Sébillot (1998): 25, 212.

It was believed, in Ille-et-Vilaine, the tripod left on the hearth, having extinguished the fire before going to bed, did "suffer the souls in Purgatory," while in Britain it was believed that low places them in pain. It also said that Britain High when the tripod is presented upside down, the devil is in the house [P. Sébillot (1968a): 137, 139].

The tripod then (or a pot) was overturned by the lightning protection, in many parts of Europe [P. Sébillot (1990): 187; P. Sébillot (1968a): 105]. See also and. Mozzani (1995): 1738-9.

[8] A. Le Braz (1990): t. The p. 23, P. Sébillot (1968a): 136, P. Sébillot (1990): 125, 142; P.-Y. Sébillot (1998): 212; É. Mozzani (1995): sv balai.

[9] A. Le Braz (1990): t. The p. 75 (footnote 2).

[10] P. Narváez (1991): 32, 318; K. Thomas (1985): 685-7.

In Cornwall, to be friends with piskey must take "the stone of the hearth well swept, and with over a bowl of pure spring water for them to wash their babies' [G. Agrati, ML Magini (1995): 402].

[11] In 1319 nell'Ariège, such Arnaud said Gélis Boutellier, Armier (intermediary between dead and alive) of Pamiers and clerk craft, believed that the dead willingly entered the homes clean [ C. Ginzburg (1989): 78; E. Le Roy Ladurie (1991): 425].

In 1390, Pierina de 'Bugatis, tried by the Inquisition of Milan as belonging to "society" of Madona Horiente (identified with that of Diana), declared that the goddess was giving his blessing to the houses that night are well swept and tidy Came [C. Ginzburg (1974): 65 and (1989): 69].

[12] L. Carrara (1989): 63-7.

Similar to the muffin oat , for some elements and motifs, is the Scottish tale "The good housewife and toil night ', where the fairies ask in vain to open the door to spinning, spinning wheel, wool cardi , chassis, water fulling (things they used and reversed or taken out of the housewife herself), and finally to a muffin oatmeal, which she manages to stop in time [G. Agrati, ML Magini (1994): 467-71].

A midwife is forced by the fairies to cook a multitude of muffins ( bannocks ) The midwife in the story ( The Midwife ), in K. Briggs (1984): 213 and KM Briggs (1991b): I, pp. 324-5.

[13] The number "five" would symbolize the "totality" in some Celtic traditions [cf. J. Chevalier, A. Gheerbrant (1988), sv five, and C. Sterckx (2009): 49].

[14] Bronzini GB (1992): 64-5. P. Jorio, G. Burzio (1988): 54, "put on a doorstep bunch of twigs in the shape of a cross or a broom, what a spell the witch that has distracted from the stalks of sorghum, surprise dawn and forced to flee. " See also M. Milani (1994): 22, 81-2, and D. Spada (1989): 293.

similar apotropaic function also had the seeds sown behind a coffin, in order to prevent the return of dead among the living, Jean Cooper believes that the measure goes back to an ancient funeral rites, but did not provide details on Iuoghi, ages, how , sources [J. Cooper (1993): 30]. Seeds sown on or behind a coffin in a tomb, to occupy a 'revenant' (= a 'not-dead "), cf. P. Barber (1994): 82-3. A

Sopraselva (Canton Ticino) believed that putting a bowl full of miles on the door handle, it forces the Derscialet ('elf nightmare ") that he has to enter the contents poured on the floor, to get everything back place [D. Spada (1989): 103]. Again, keeps himself busy for a while 'a supernatural being in an activity that is driven by a kind of obsessive impulse to order.

Against poulpicans (another name of Korrigan s), in Lower Brittany "is a part of the house a pot full of millet seeds', so these creatures spend their entire night to count the seeds, and never return. In Ille-et-Vilaine are used instead of the peas [P.-Y. Sébillot (1998): 269].

[15] The account, reproduced in H. Glassie (1988): 174-5 - and translated into Italian in H. Glassie (1987): 189-91 - is taken from Kevin Danaher, folktales of the Irish Countryside , Cork, 1967, Mercier Press (pp. 127-9). In the story

The air is full of them ( The air is full of Them ) does not throw out the water of the feet "is something that brings trouble [ Brings Some harm ] - unless you jets of fire in container that contains water "[H. Glassie (1987): 187-8; H. Glassie (1988): 173-4 (testimony comes from Lady Augusta Gregory, Visions and Beliefs in the West of Ireland , 1970, Oxford University Press, pp. 211-2, 1 st ed. 1920)].

[16] P. Narváez (1991): 201-2. H. Glassie (1987): 187-91 and (1988): 173-5.

See also P. Sébillot (1990): 142 (on the same page Sébillot reports that in Portugal you must notify the souls before throw away the water of the feet, but not in the street, because otherwise some hacker could use it to do evil).

[17] A. Le Braz (1990): t. The p. 238 (footnote 1).

precautionary measures to empty the containers and pour the water in relation to the dead, some data of some interest is present in P. Barber (1994): 116, 260-2. Placed on the broom through the doorway to identify a witch, Dorset, cf. S. Roud (2003): 49-50.

[18] WB Yeats (1981): 197-9.

[19] A. Le Braz (1990): t. l, p. 327.

[20] A. Le Braz (1990): t. lI, pp. 139-40 (Note 2). The legend is comparable with the history of Irish Tadhg O Cathain, forced to carry a corpse from a cemetery next to the planned pit [story published in WB Yeats (1981): 25-37].

[21] Gervase of Tilbury (2009): 148-9; Cl. Lecouteux, Ph. Marcq (1990): 28.

[22] The story could go back to the X-XI century. Bernhard Maier second [B. Maier (1994): 107].

[23] F. Le Roux (1983-1984): 95-109; Chr.-J. Guyonvarc'h (1983-1984): 75-6; F. Le Roux, Chr.-J. Guyonvarc'h (1986): 68, 412; F. Le Roux, Chr.-J. Guyonvarc'h (1995): 73-4; Chr.-J. Guyonvarc'h (2005): 215-22. See also Ph. Jouet (2007): 277-81.

On any archaeological evidence of human sacrifice (person strangled, her throat cut and Garrotta) cf. Green MJ (1993): 28-9, 128, 144-5, and MJ Green (1992): 46-7, 132, 184.

[24] A. Le Braz (1990): t. l, pp. XXX-XXXI.

[25] A. Rees, B. Rees (1990): 298-303; A. Rees, B. Rees (2000): 248-52.

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First, we want to thank all the people who have listened to the first episodes of Radiology: you were really a lot ! Stay tuned, both Spreaker it on our Facebook page!

The success of X-ray was so disruptive that others have decided to put on another radio rapollese on-line, and this can only make us happy: obviously in our country there are many ideas and opinions to be disseminated. Except that on the Facebook page of this new radio (born in the night of Wednesday January 26, that is, three days after radiology) here that displays the word " (the first of us there was no online radio Rapolla If no one looks now we are all born the first) across all ex "and then in a post," raga there are certain drafts radiofonike Miaa with Mom and Kopia kupiass to the radio nn s pass or not. " fly over the appearance grammar, but the message is understandable: Someone has a conception of time decidedly twisted. That in some calendar Jan. 26 is the first of 23? Maybe.

Moreover, once said Roberto Gervasio, "the the plagiarism is an act of homage . Who admires copy ", and then thank the Friends for Live Radio Rapolla tribute to us and wish you a big good luck.

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As we promised earlier this month, we were able to deliver the project to create an online radio fully managed by GD Rapolla. It will be a valuable place to exchange views, to launch proposals, send dedications and listen to lots of music. The first airing will be Sunday January 23 at 17:30 . Here is a link to click to listen the radio on-line: http://www.spreaker.com/user/radiologica

Meanwhile you can follow all the news on the Facebook page of Radiology clicking here .

for proposals, advice, dedications and more please send an email to radiologica@live.it

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kannerezed-noz. 9 The second part

learn more: the pitfalls

In The Men - as we have seen [→ 8 ª parte ] - the laundresses take advantage of the recklessness of some passers-by who stop to help, not told that attract someone with flattery or good looks, enchanting appear resolute instead aim for their purpose, not - as you would expect, and how Cambry states (and with him Cadiz) [1] - inviting, but rather ordering ('en leur ordonnant " [2] ) that help to give them that will prove fatal, as they know how many are held after dark at bay by washing.

They impose

therefore, almost believe now in their power to keep the hapless traveler, even before he has grasped the head of his bed sheet. About the other hand, in Britain, if not a fool with no common sense or a stranger, or a guy at Wilherm Postik, would give a hand to a woman who washes the sheets at night - and not the simple linen shirts, as Fanta Lezoualc'h ago in Le Braz - and asks for help to a stranger, being alone in obvious difficulty, and because it counts - and here lies the essence of cunning - the vanity of others? For as a woman to refuse a favor, especially if you have the opportunity to show their strength and skill? (Actually, by day a man can safely help of laundresses to wring sheets, at least to be polite, even when they see that they can do it alone giving themselves to each other a hand.)

Who then, if not an incompetent (but with best intentions to be helpful) or as a Wilherm Postik - who knows what risk is running, but to act recklessly - would continue to twist the sheet in the same direction as the washerwoman? All others, naive or strangers, after a while would be found with broken arms.

In Souvestre are more laundresses, especially if that young people should get sapersela alone, without asking for help to travelers. As we have already seen [→ 6 ª and 7 ª parte ], the noz- kannerezed are numerous because they belong both to a particular category of revenants and all of the souls of the dead that in the night between the Saints and the Dead fill the streets. Then have to do not with a stranger, but a native of the place, even for some with a relative, that wicked and shameless sinner for a while 'makes fun of them, be sure to avoid crushing by adopting the precautions which he "learned from his old '. In

make kannerezed also do not see any kind of enchantment, of flattery and they do not cause, but for the second time to announce the death Wilherm, which however still does not give importance to signs and voices of warning. Their request for help has nothing misleading, because we know from the story itself that Wilherm is warned (in every sense) is the specific device to bring him a death foretold and a well-deserved damnation.

Quite clearly, on the contrary, in our view, undermines the machine from the noz- maouès against Lezoualc'h Fanta, which, while not ignoring the existence of lavandières de nuit, was persuaded to accept the help of one of them, believing a woman driven by benevolent spirit. Significantly, at the moment let drop the offer of help made by maouez - «[...] are quite willing to help if you agree "- to take it up (and going to the pronoun vous allocutorio ) when fatigue , hunger and conviction of the hardness of their lives become even more unbearable in Fanta:

- Do you have a hard life, Lezoualc'h Fanta?

- You can tell. Especially at this time. Dall'Angelus in the morning until after dark, in the fields. It must go on until the end of August. You see, it is almost ten o'clock, and I have not had dinner.

Luzel In the "washing de nuit ', as we have seen [→ 4th part ], appears as an unknown woman who allegedly made late, and therefore is aimed at those who are not up yet - Marianna Kerbernès - to know what time it is:

Passing at home, I saw the light, and since I do not know what time it is exactly, although I seem to be almost midnight, I wanted to come in, ask for an hour.

As we know, this is an excuse: after entering internal, informatasi (or receipt confirmed) on the unusual habits of Marianna and the presence of her husband and children, the unknown, through action on their fondness and love of his victim, the leads easily to almost compete with her in the row, "and see how Sgobba," it says the host. So, too, later, after the spinning, Marianna, because "the desire to take advantage of the good will of a worker as skilled" (which had proved that extraordinary spinner), leaving further ensnare. In fact, she does not know, do not realize that has to do with a kind of witch can to command all things operate or affected by their own hands, so he does not know that any new activity at home by the guest of attorney to this greater power to use against her and her farmigliari.

---

[1] J. Berthou (1993): 9 (Cambry) and 58 (Cadiz).

Cambry adds: "[les Laveuses] vous portent à la Charite," which translates as 'will lead to altruism'.

[2] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 79.

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Grosse news from GD to the beginning of Rapolla year. In a few days will be distributed the January issue of our newsletter Scintilla: among the topics treated, the 150 anniversary of the unification of Italy, the scandal Wikileaks and more. Like all previous releases, this one will be on our blog for download in pdf format. We anticipate that soon they will also have the GD Rapolla their radio on the Internet! We are working on and hope to start this important project as soon as possible: we will keep you updated.
also remember that as of January 19, the GD will meet every Wednesday at 18:30 in via Melfi to discuss various projects and propose new initiatives. Obviously, these meetings are not reserved only to members but are open to anyone wishing to approach the group or learn more. See you there!

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kannerezed-noz. 8 The first part

Insights: the victims

In The Men [→ part 2 ] victims are individuals just avisés little 'noticed' not suspicious - it seems [1] - the fact that a woman alone and wash your sheets at night, that is unable to twist or wring enough however, in low light and in any case unusual, even for a good drying - for Not to mention the risks they run outside during the night, when you can meet some "being the night ' (At night, among other things, remembers A. Braz, the land belongs to the dead [2] ). The victims did not know then, or do not understand, that the only remedy to save himself from a "washerwoman of the night" is to twist the sheet in the same direction.

It is also clear that prudence means - and not just for a Breton - listen to the advice, the warnings of those who know more, and in this case, look at night, moving as far away from rivers , channels and sinks, "is so carefully avoided in the evening the vicinity of where the laundry is washed regularly." It is true that the laundresses' be their same meeting "to travelers, but it is assumed they do their washing in the vicinity of [3] . The Men

not mention the sex of the victims. But perhaps those Washerwomen tended to turn rather to males alone traveled stretches of road next to the washrooms. This fact must consider two sets of determinants: the situations and motivations of those who were or could afford to turn a night alone in a socio-cultural traditional Breton as that (and more) of the nineteenth century (see the If the same limit Wilherm Postik Souvestre in the details - often similar - circumstances regarding the "victims" of the other stories, and how I will discuss below [→ 9 ª and 10 ª parte ]); the need for a laundress, to ask for help, preferably a male as stronger, especially if alone, as well as the testimony of The Men suggests where the singular is used: the laundress' ends up tired, seeing that his work does not proceed, and let go of his victim. "

Regarding Les Lavandières de nuit, the informant Souvestre focuses largely sull'indole and conduct of Wilherm Postik, contrasting these to the Britons who "do their duty of Christians ", especially in the" black month "November [4] , which brings out the most" moral context " [5] Christian illustrated by the story itself.

Wilherm is not a "true Christian", does not think his loved ones, indeed. The Day of the Dead in fact, instead of letting "the tablecloth on the table and lit the fire," instead of going to church to "pray for the dead" reaches of the country near the inn 'and sailors without religion girls without honor. "

is worthy son of his father, who "had left this world without having received absolution." After the death all in the same year, mother, sister and wife - that the narrator is "warning" sent by God - and after the "public warning" by the priest, instead of changing life ends up completely away from the church and faith .

There is in him no respect or fear for the souls who, on the eve of the dead, at night they fill the streets with a stick hitting the side streets of the shrubs, hedges - attended, as you know, by the spirits - and chooses to go home, just the shortest way, which to avoid. Do not listen to the voices warning that - according to the narrator - was sent to him, with their sounds, the vane the castle, the water of the waterfall, the wind in the branches. Nor is it all breaks down in front of the spectrum - the recognizable - Death. Even with the lingering

laundresses - and behaving as he used to jokingly (maybe) all women - know who has to do, but, fearless and conscious of cunning, makes fun of them, can not be nothing, because he knows the way to avoid being "crushed": just twist the sheet in the same direction. When, however, probably still with "the warm heart of wine ', is seen surrounded by several kannerezed-noz , including his relatives, who yell:" A thousand Woe to those who leave their burn in hell, "and when these echo" many voices ", Wilherm, until shortly before too sure of himself, is seized by terror - what else could happen to a villain, a impudent and wicked man? - And forgets remedy put in place until then.

The situation is different in Le Braz. The victim is a woman who, commendably, does its best to boost the family finances without neglecting the housework. However, despite being aware of the noz- maouezed , nell'insidia Tesal naively falls by one of them, which so benevolent and reassuring words used to win all fear, suspicion and doubt.

release from the danger her husband, much more aware ('plus qu'elle savant "), who knows one spell right.

Again therefore the victim proves misguided, without malice. However, as a partial justification of Fanta, it should be noted that the non-recognized maouès noz looks like another laundry, presumably also overworked, and therefore obliged to draw up the holes in the moonlight: situation, this, probably unique, or at least limited to a few cases (these were born perhaps beliefs on lavandières de nuit?) and precisely to underwear, not a bedroom.

not talking about sheets in fact: they are excluded from this account also the shrouds, and in fact here the circumstances and behavior of "washerwoman of the night" are quite different, as we will specify later [→ 9 ª Part ].

Kerbernès Marianna too, in the story reported by Luzel , is a thrifty housewife: the sale of the wire allows it to increase family income, so, if you show all night, not only because Like spinning. Not not at all want to "take advantage of the good will of a worker as skilled," which demonstrates his guest. But for this

Marianna is even less wise to Fanta and somewhat naive. Do not you realize you have to do with a "laundry lady of the night", although this is an old-looking so singular as to cause a shiver, and wires at the speed of a steam engine. Not the axle any suspicion or earlier, when the unknown - even in the street not long before midnight - with an excuse to look into the house and then to know who is, or after, when the wash could infer intuitively that who washes next to her is, in fact, a "washing de nuit."

Luckily she married a man more aware, thanks to which it manages to escape and prevent the evil of that kind of witch who turns out to be the "laundry" of that story. Marianna learns from that experience - and she should have taught those who have heard his misadventure - that you should stay and work in the evening over a certain time.

In Cadiz the protagonist of the story, Jeannic C. of Brennilis, is another mother of a family forced to wash the laundry on Saturday after sunset, probably because, as Fanta, already occupied during the day in other strenuous activities. The goal is the same: to ensure that your family can wear some decent clothes, clean the next morning - but in fact depicts Jeannic Cadiz while washing "draps et couettes (sheets and blankets).

Jeannic seems to be more aware of Fanta: seriously risked going to the river at night, has apparently committed a serious indiscretion, in the presence of "laundresses" remained silent for fear more than to wisdom (and luckily for him the kannerezed have not addressed any word), but at least he knows that 'the laundresses of the night "- because he recognized, and without much difficulty, since the appearance of the first and their sudden appearance - Must not be disturbed in any way, even getting up, much less running away: the risk of being wrong as clothes.

What then, once committed the imprudence? You can try to remain silent, hoping that sooner or later (before the 'dawn?) Ie kannerezed disappear? Jeannic not make it to resist running away as fast as possible, while knowing that the laundresses Possoni achieve, and without thinking or being aware that his condition puts the mother of many children away from torture inflicted by these creatures.

Who are the victims in the other evidence contained in the catalog compiled by Jean Berthou and pages Paul Sébillot [6] ? It is almost always at least a little wary of people who linger in the evening. In

Elvire de Cerny are men and women who do not avoid the places frequented by lavandières de nuit, the weakened or, worse, the challenges, the cause whistling. Then they have to twist the sheets of "laundresses" (probably the shrouds of these, such as those washed in the 'lavandières "Dinan). But that is not twisting in the same sense, because then the victims end up being beaten to death by the ladles of "laundresses" angry, nor can you escape: those who try is reached, and compelled to twist, is crushed in his whole body like a twisted rope.

can also - reportedly the de Cerny - remaining the victim of "laundresses of the night," even those who bring a barge along the canals: the boats are turned tome all'alaggio spins, the drivers and the horses go to the bottom. In

P. Sébillot the protagonist of the first of two stories reported by J. Berthou ( Les Lavandières de Nuit) is a washerwoman for Dinan, "the Paillasse mère", which comes home around one o'clock at night after visiting a woman in labor. Also shows little wiser since passes, at that time, next to the sink Noes Gourdais , where is aimed at a "washerwoman" and helps to collect the laundry, without suspicious - but in a washerwoman's rule we would expect an adequate knowledge of the beliefs premises and a consequent behavior.

In the second story (The Lavandière des Noes Gourdais ) is a home to meet the same day early morning to wash a "laveuse de l'autre monde," as he calls P. Sébillot. Once again we are dealing with a woman who is forced for lack of time to wash the linen in inconvenient hours - in this case before the dawn.

Both misadventures end, if you can say so, with a happy ending 'the laundress, "who remains silent and turning his head to see is dead, does not chase the two women, it makes them no evil acts, in fact, very different - the difference should be highlighted - 'bad genes, sworn enemies of mankind ", what are the" lavandières de nuit "described by de Cerny, in whose ranks also included the author no doubt that those washed their shroud the walls of Dinan, and then a short distance from the Noes Gourdais [7] . In

Erwan Berthou the victims are those who disturb the kannerezed passing next to them, because they do not remain in perfect silence, because of this should help in the throwing of underwear, and so you end up with arms cakes. The same happens to, in Jules Gros (in Trésor du Breton speaks ), those who help them wring their sheets.

For the present, was the same Jean Leon Berthou to gather in a few traces of the legend of "washerwoman." Some ladies Plourin ("Madame M. .. t ') and Commana (" Mesdames R. .. x') - they're all women remember - recall that when they were children, parents, the prohibition of going to the washroom to play, frightened by the threat of the arrival of "Lavandières de la Nuit" and if so aroused fears of their children, because it was aimed at one purpose: to avoid that happening to their daughters an accident, first of all drowned. The girls

Commana feared, indeed, "were terrified" of being crushed ( broyées ) spectra from those women who apparently - according to Berthou tells us - the locals thought they were the "laundresses of the night." In this case, therefore, if we consider I'imprudenza who does not listen to the advice and the sad consequences, we are facing a "typical" (if any) of the victims kannerezed -noz. What is different however is the age, and this is the situation: it appears that fifty or seventy years ago, at least to Commana, the "laundresses" had now become a kind of bogeyman child, and also how we Berthou says, you may think that their appearance was feared only by girls and even during the day (besides, the substantial risk that, so far as girls, alone, she left home after dark to go play at the wash ?). A

Plourin instead - adds Jean Berthou - tended rather to make fun of women who hurried to the wash at dusk, telling them: "A what goes in the washroom at this time, the Washerwomen of the Night will soon pay a manforte.

What is in fact the meaning of these words? Should we not also be argued here - in this case the intent playful, teasing - that the existence of kannerezed-noz and the risk of being victim to Plourin already at least two generations ago, no one believed that it was not yet child or an old man [8] ?

In the examples recorded by P. Sébillot is found, in essence, four types of "washerwoman."

The first group includes those who do not think they are requested to travelers to harm them (the mothers of infanticide Ille-et-Vilaine, the women who "have violated the Sunday rest", the women who wash a dirty shroud, and the midwife the washing of the castle Plessix-Pillet, the woman in annegatasi Calorguen).

Then there are the "laundresses" whose "appearance presages a death" (mothers who wash the bones of children who die without baptism, near Dinan, in addition to the laundress de intersigne de "l'Étang" ).

The third type is made up of the laundresses' that invite travelers to continue (and those of the bridges at Bécherel Tinténiac, as well as that of the "Noes Doué des Gourdais).

The largest group, instead, includes "laundresses" evil, whose victims are cropping twist the linen and the hands (of the victims cannerez-Nooz ), breaking the limbs (young passers-by around midnight meet their jokes) , wrap around a shroud (evidence on La Roche-Derrien). To these we must add - in addition to the legends of the most important - even, perhaps, the "laundresses" Low Britain whose linen 'contains a baby sometimes, "and of course, is those who have no power over those who took part in a baptism (the woman Landéda), and the laundresses and night along the banks of rivers and canals on the outskirts of Dinan did sink the boat, and the seizure at the bridge Kergoet, whose victim (once again a hole) but is dragged into the water - and also Lavous de nuit, which has no "power on the men who carry with them a blessed object." Finally there are the

do Upper Brittany, sympathetic to humans, which belong to a category of "laundresses" different from the noz- kannerezed themselves. In addition

half the cases (six or seven) recorded by P. Sébillot, which appear in the actual victims - the people whose "laundresses" make or could make a significant impact, not just so much fear - these are mere bystanders or passers (gender not specified, but presumably more men than women), in others they are women and mothers (three cases) and young men (two).

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[1] Actually, you should not expect beliefs and folk tales that control the consistency and coherence, that awareness that characterize the literary works such logic, so many reasons may appear out of place, "splitting hairs in four" may be excessive, unnecessary, even taking account of the operation ("gold plating", adjustments and other changes) of collectors, who do not know if at some point have left or deleted any flaws and contradictions. Only if we had more versions and variations, faithfully transcribed, the same story, we could depend on who turns out to be what for us is an inconsistency or a related element, or what should be attributed to the story itself and how the way of telling the storyteller .

However, report, when there are inconsistencies, gaps or contamination and try to understand I do not deformed in itself the essence of folk tales, that core that makes fascinating reading. After all, our goal is to understand and to reach it is necessary to clarify as much as possible each element of a tradition, is what is "irrational" is what is "reasonable" and specifically refers to daily, visible and tangible.

[2] A. Le Braz (1990): t. II, p. 24.

[3] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 79.

[4] In Brittany miz-du or simply Du 'Black' [Gw. The Scouëzec (1986): 270 (note 2)].

[5] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 80.

[6] As reported by Paul-Yves Sébillot, it should be mentioned here only the victim of "Bedouin": the girl who proves to be charitable toward what he considers a lost soul, but is hit on the face from the bundle of linen, falling, lost consciousness and gets mad.

[7] J. Berthou (1993): 55, 74. Relatively

Dinan, Elvire de Cerny seems confused, or at least associated, the Iavandières de nuit - which does not consider either "reprobe souls" (damned) or "poor spirits who perform a task '- with Dames Blanches .

[8] J. Berthou (1993): 13.

Suitcase-piercing Pic

Online magazine of the GD Rapolla! Issues of language

Spark, the newspaper of the Young Democrats of Rapolla published in March 2010, is finally online ! Between the pages of this blog (right on the homepage) that are dedicated to our newsletter. Click on each title you can download numbers in pdf format directly to your computer.

Verifacedisablewindows 7

At this rate, we'll probably have to open a section of our blog specially dedicated to Demotivational . After that was published following the insults to our Secretary on Facebook youth (see Article The shiver of the insult of December 13 last year), here a few days ago a nice architect rapollese left ' elegant letter to the Board of the City of Rapolla groups (the Democratic Party and the Socialist Party). On the contents of the letter, I leave it to you. With regard to the form , we think we've come, in fact, a Demotivational that you can see below. Also publish the following letter in reply that the Mayor and the Board have sent groups to the writer / architect.

the Council Groups

OPEN LETTER TO THE ARC. ROCCO CARUSO

Dear architect

we read your letter desperate the first version you sent e-mail to all employees of the City , sincerely wanted to read it in a gulp, "but it is difficult to understand and, therefore, we had to read it slowly and with enormous effort we have come to the end.

From reading, we concluded that a politician is absolutely nothing with absolute sadness but we understand that the Minister has reason Gelmini: the university reform is absolutely necessary if the results are those that you embody to perfection!

sense of responsibility towards our fellow citizens, dear readers of your letter, we decided to return the correct version in Italian and uncensored expressions unedifying (pork, itchy ass, out of the potty, mongolino gold), show that, without a shadow of doubt, all your professionalism.

With absolute amazement we had to correct errors (horror) grammar, many for just a two-page letter, which added words of inspiration to compose a dialect incomprehensible mix for which we want to compliment you.

We stressed in the letter, highlighting the expressions of inspired slang, expressions of censure and HORRORS (ERRORS) grammar which we list in the order they were written in the letter:

- ; (phrase) OMISSIS ... .... I'm fine so I hope you (an expression to be found in encyclopedias, perhaps you have inspired William Shakespeare!);

- ; or said (Italian version: I SAID);

- but yet (Italian version : MA is written without the accent and grammar is correct but that the expression and therefore are not used together);

- SLUTTY (a word you use too often but we believe both complaint);

- ALCOHOL (bravo this unintentionally apt also have our dictionary says "alcohol." derives from the Arab voice "alcohol" ... but since h (ACCA) is suppressed in Italian, and 'become' alcohol '... then, since it is a two-syllable word and not trisillabe, "alcohol "- evidently know Arabic well the next letter in Arabic that it is better to write it!);

- OF profiqua (you write well with the EC is not the q, you could also copy from our point!);

- ; SATTRAZIONE (Did you mean to WRITE SUBTRACTION);

- STRUGENTE (Consume you write with two g);

- RICUVUTO (maybe you wanted to write RECEIVED)

- WRAPPED (but what a mess in the first grade teaching to write at times);

- itching ass (in keeping with your talkative but we believe it is by complaint);

- REPERIMETO (perhaps intends to find);

- (phrase) Omission ... .. give joint appointment to the undersigned is the geologist ... (but the "e" in the sentence is to use the "e" and not joining verb! - E (ed) is the conjunction of simpler all, and only indicates the addition of a concept to another in general);

- (phrase) OMISSIS ......... that such research was started ... .. (Italian version: that such research is' ... STARTED!);

- I would, ADVISED (corrected version: I would report - without the comma and informed is singular because you're a person not so many people!)

- Outside potty and mongolino gold (FROM CRITICISM!)

- THERE (look what is written there!).

We were able to correct errors (horror) but as to the content and meaning of the letter can not do anything, we do not have the divine power to create something from nothing!

recommend to your party to promote an Italian course designed for if you go out flyers with their written symbols in this way are likely to reduce significantly their consent at the national level is around the 0.8%!

to you instead suggest drinking a glass of CAMERLENGO before writing it may be that the nectar of the gods convince them to help in the undertaking not to laugh, even the chickens!

Anyway congratulations once again to the the of Italian, you've demonstrated an ability "politics" out of the ordinary.

for 2011 continues write, write, write that the others laugh, laugh, laugh!

Greetings!

Groups Board