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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