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interview with John Casaletto Mayor Michael Sonnessa

The episode of Politic yesterday on Radiological seen as a special guest of the Mayor Rapolla Michele Sonnessa , Who was interviewed for over an hour from the conductors of the transmission Joseph Larotonda and Cesare Borgia . After the introduction entrusted to the fascinating discourse on the Constitution Piero Calamandrei held at the University of Milan in 1955, the Mayor Sonnessa responded to questions put by the Secretaries PD and GD. The mayor then explained how he approached for the first time in politics, just 14 years, adhering to the Left youth: from the outset the intention is to innovate the local political scene, trying to engage the enthusiasm and participation that young people bring with them. He joined the City Council in 1998, then Trade and Environment Councillor, Deputy Mayor in 2002, Sonnessa becomes mayor of Rapolla in 2007 driving a center-left coalition. During the episode has also highlighted the results achieved by the administration in recent years to revive the town from the point of view of tourism, economic and social development.
The full interview on http://www.spreaker.com/show/radiologica

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"They called him Impunity" Borgia and guests Scarpaleggia

They called impunity is the bet of Radiology now recorded and available on http://www.spreaker.com/show/radiologica . Drivers are exceptional Cesare Borgia , secretary of the Young Democrats of Rapolla, and treasurer Gianluca Scarpaleggia . The title is a book by Marco Travaglio and Peter Gomez dedicated to the controversial relationship between Prime Minister Silvio Berlusconi and judiciary. And 'in fact the theme of this episode: explain to the court proceedings that years involved see the premier. Cesare Borgia in particular, stresses the importance of ad personam laws with which the various governments led by Berlusconi made by the premier shield in the various processes, such as the Lodo Schifani of 2003 (re-dressed in almost identical five years later by the Minister of Justice Alfano), the law or that such failure on the false accounting. Gianluca Scarpaleggia instead explains that, contrary to what the supporters of Berlusconi, the prosecution of the Knight started well first of his "descent into the field " of 1994 (an initial investigation dates back to 1979) and that the premier has not always been met.
Tomorrow, February 27, still a place to be on the frequency of Radiology: it will broadcast a special episode with guest Mayor Michael Rapolla Sonnessa (along with the secretaries and PD and GD Borgia Larotonda ) in which we will discuss national and local politics.

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Larotonda of Radiology and Radiological Borgia: "It 's time of political renewal" to Rapolla

special episode that aired yesterday on the frequencies of Radiology: guests were in fact Giuseppe Larotonda and Cesare Borgia , secretaries respectively of the PD and GD Rapolla. Many topics covered: Borgia initially emphasized the discussions and issues accompanying the 150 years anniversary of the Unification of Italy, while focused on Larotonda comes policy that our country is going through now years. The Secretary of the Democratic Party has also denounced the growing greed of chairs of many of our representatives, including local policy calling for greater attention to the real problems of citizens, such as insecurity and youth unemployment (the latter at highest in Basilicata). Finally, the Secretary
youth complained about the difficulties of succeed in the labor also because of the difficulty in valuing people worthy.
You can of course listen to the full episode on the site http://www.spreaker.com/user/radiologica

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kannerezed-noz. 13 The second part



Lavandières de nuit and revenants in Britain

As I pointed out and argued at length in " 6 ª " and " 7 ª parte " in "lavandières de nuit" of relevant documents of the oral tradition Breton [Cambry, Le Men, Souvestre (part), Le Braz ( Celle qui lavait la nuit), Luzel, Cadiz, de Cerny, Erwan Berthou, Jules Gros, girls as young Commana; the stories of the woman and the epileptic Landéda annegatasi while washing], it should rather see a group of revenants similar more sections night malevolent spirits, revenants of almost certainly be damned, because of their hostile attitude towards the living, especially of people to blame for failure to comply (occasional sometimes) for some common standards and practices, and lack of prudence, rather than for serious sins to God or neighbor.

It is (almost) always also be feminine, which would could easily be explained by the fact that to do the laundry at the wash were women. The only case of 'bleacher' known to me [→ 4 ª and 6 ª parte ] is that of 'homme qui lavait "Poul-er-Pont, Trinité-sur-Mer (in Cadiz ), ie Paotr Poul-er-pont , a spontailh ('bogey'), a being that night likes to scare and make jokes. In fact it can be considered a revenant [1] .

But there is a category of "returnees" male, hommes-Spectres in some way comparable to that of femmes-Spectres consist of the noz- kannerezed ? According

Georges Dottin, Yann Brekilien, Gwenc'hlan the Scouëzec are not revenants nor the various Paotred ('Garcons') in the area of \u200b\u200bKarnak, or the "crieur de nuit" ( Hoper -noz) or the 'petit enfant / berger de nuit "( Bügel -noz), all" Beings of the Night' different from the people of the deceased, the anaon . Perhaps it is an ancient revenant "Petit Jean de la grève ( Yannig an aod ) that for some is actually the sailors Ankou [2] .

constitute a particular species krierien ('crieurs), screaming souls of drowned (' claim that a tomb ") in the valley dell'Aulne it is believed that those who respond to their cry three times, strangled and be achieved or drowned - they are so similar in behavior to an aod Yannig (see reported in the ' 11 th Part ). This is because being male on the island of Sein and Cap Sizun are described as sailors donning waxed and northwest (oilcloth hat). Their collective appearance - for seven in a row - announced a death or a shipwreck [3] .

absent in this summary atonement, punishment, which is precisely that element in The Men and Cadiz, but also in Souvestre characterizes a Christian content on the traditional folk kannerezed . But if you look reported by Le Braz on the category of Noyes - no one can doubt that the krierien are the "drowned" -, we find that reason: in the dead sea "are to do penance at the place where they were swallowed up, until it happens to others to drown in the same place. Only then they are free " [4] .

Le Braz also places among the drowned Iannic -ann-or, indeed reported that all the "screaming drowned" are called by that name [5] . Counts, however, between the "evil dead" the noz-Hoper, registering an account in which case similar to the noz- Bügel ; in 'Introduction then, consider both of these figures as "Fantasy characters" who, "originally created by the fear of darkness", the popular belief has turned into dead, revenants [6] .

I think, however, that here and elsewhere, Braz does not differentiate the "returnees" from the "ghosts", as if the two words designate roughly the same class of people. It is therefore appropriate to examine some of the chapters de La Légende de la mort in order to define which types and souls of the dead, and with what names are present in the documents collected by the folk therein Braz.

• They are "returnees," he murdered : for they "" Return "[" reviennent "] as long as their murderess has not" paid tribute "'the hanged " are doomed to remain between heaven and hell, for eternity' [7] .

• L ' Anaon (collective name [8] ) is formed by the "people of great souls in torment." And numerous other conditions (often in the form of animals), do penance on earth: "font sur leur Purgatoire lands." L ' Anaon is also by all the souls of the dead [cf. Gouel an Anaon = 'Day of the Dead' (2 November)]: do not mourn too much, otherwise you will disturb the blessed souls, it delays the salvation of those in purgatory, it doubles the torment of the damned [9] .

• Les revenants . All deaths must 'Reven' three times (but not when it is said). The souls have to do penance at the place and the time allocated to them by God (the votes shorten the length of sentence). "After death, the soul appears to the tribunal of God to undergo the jugement particulier. [Then] returns to the body (not in), and stayed there for the duration of the funeral until after the burial. "Then he goes to the place in which to accomplish his penance [10] .

I revenants So here seem repentant souls. This condition is confirmed by a story in which a woman who receives a visit from her daughter drowned, said: "As you return, you mean you're not doomed ' [11] .

• Les morts malfaisants : these are both "malicious returnees' is the 'ghosts' evil. In Leon is believed to have originated from the great gusts of wind swirling angry souls of the damned who seek to harm the living, who does not immediately throws himself face-to-earth, is wrapped up, stunned and dragged to hell. Are placed between the "dead malicious' - You have seen (see also " 4th part ") - is the noz-Hoper both maouezed -noz. Whether it's the damned souls tend also follows from another story, which tells of three sentenced to death a penance that is called eternal, but is done nell'Argoat [12] , in a hut the end of history will disappear with the three women [13] . • The dead

conjured are generally people who have stolen and must return the ill-gotten gains, who "led a life of unrest" (rich, noble and bourgeois). "Their souls are condemned to wander until they have done wrong has been repaired in some way. They are hateful and evil. "I think they're more like damned souls [14] .

• Hell. "The damned are lost forever. You hear them speak. "The dead never return from hell ' [15] .

Based on these beliefs should say that the revenants can not be lost souls, but souls explants their faults.

Nell ' Introduction (dated May 19, 1902) Le Braz note that the majority of deaths in cases continue to "do what they did in the other world in this. [...] The transition does not change the human condition. The dead man is a "party", but the life he leads in his new home is identical to the existence of a time. [...] These beings beyond the grave are described by a collective name: ann Anaon , Souls. But these souls do not seem quite separate from their bodies. The dead material retains its shape, its physical appearance, all his features. "And so are the feelings, tastes, concerns and interests. "He came to her home almost as much in the past. Back to sit at home, to monitor [...] the movement of persons and of things. "Come back, I said? The term is a misnomer. I am not of the returnees , since, to be precise, they have not strayed at all, or so little! [...] If death is a journey, the return, however, follows very closely the start. [...] The vast majority of the dead [or those of other species that do not reach the underworld that is the Yeun Elez ( vast marshes at Brasparts) or the marine, the first of the rocky islet of Tévennec (at off the Pointe du Raz), where there are respectively 'the restless souls, dangerous "and those whose body was swallowed by the sea] it seems that entering the tomb, entering at the same time in another life. They returned, therefore, ultimately, to the same premises in which they have always lived. The abode of the dead is indistinguishable from that of the living " [16] .

Ten years earlier, in the introduction (dated June 1892) to the first edition of The Legend , Léon Marillier had found that in many beliefs and funeral customs of ancient Britons still occur, "the whole concept material 'for the souls of the dead (just think - to name just a few of the habits mentioned by Marillier same - Removed from the tripod to prevent fire deaths, sedendovisi above, or burn the meal prepared for them the evening of All Saints) [17] . A scholar that we also have a useful "classification" for the deceased [18] :

- "the wandering souls, the souls who go to houses and lands, and with which they entertain the living, are all or nearly all the suffering souls who have not finished the penance assigned for their sins;

- 'the lost are lost forever, and once locked up in hell with devils, you do not hear more about them ";

- 'returnees bad as they may be, are not usually of the damned souls are in torment;

- in some "moral and edifying legends', are damned in hell of returnees (to stop the prayers that cause an increase of suffering, to blame his mother, whose "blind indulgence" has been the cause of perdition), but these are exceptional cases;

- in other legends, "real people's home," the damned, "despite condemnation God, did not have all fallen into hell and have remained on the land of the living in the homes of men. " By means of exorcism and spells are forced "To go to the living room that was assigned to them by God";

- the 'elected' from paradise rarely leave [19] ;

- "are almost always poor souls still waiting for the goodness of God open their finally the gates of heaven, "the dead" charities "which," as protectors of the hearth of the genes, "living in the homes of their loved ones.

In the final analysis, Anaon we must first understand the many penitents and wandering souls that blend the living. The revenants are mostly tormented souls, including those who are violent or accidental death of deceased (murdered, drowned ...); some semantic uncertainty stems from the fact that in French revenant, whose primary meaning is "soul coming back from the other world in the physical appearance," is synonymous with 'ghost' (' appearance of a dead man '). The damned are almost all locked up in hell: just some "return" to visit the living, land and other places frequently kick prove hostile to the living: they are the "evil dead" and those to avoid.

If we can place between the "bad guys returnees '' the laundresses of the night," is because - according to The Men - are condemned to return to the earth (and back, it seems, every night) to wash at the wash. This also applies to the kannerezed de nuit de Les Lavandières (Souvestre), reminiscent of singing as their penance should last "until the Judgement" and therefore appear more than explants of souls damned, despite causing the death of Wilherm [20] - as if any future possibility of repentance, repentance was unthinkable for him, who already had several times refused to see and listen to the warnings divine and human.

Among the drowned, however, as we have seen, must the krierien , which are so often in anime penalty, without peace, forced to wander, we also find in these figures - this is a further analogy with the "lavandières de nuit" - the somewhat ambiguous terms of attitudes towards the living beings that often characterizes the "Middle World" legends of Brittany, and sometimes more apparent when we compare with each other the different local traditions: we can always assess precisely whether the "revenants" or "nocturnal spirits" of "souls in torment" or "dead malicious "/" damned, "and" wandering souls "for a specified period or for eternity?

In fact, even the folklore of Brittany manifest as differences between the Catholic conception of the three places of the afterlife and the popular beliefs about the souls of the dead, even in eternal wandering, ancient beliefs and certified in the Middle Ages, as Lecouteux Marcq and have so well pointed [21] .

course, to want to be more precise, one should distinguish between revenants and fantômes : the first maintain the look they had before they die, are "body" (albeit a less solid consistency), making noise , are like "living corpses" can also appear during the day, the latter are "incorporeal" and quiet, look only at night, and so on. And yet, you should separate the "souls in torment" (returnees from purgatory) in the 'lost souls (souls' border', wandering, sometimes in the form of animal), or you could identify and keep separate two types of souls in penalty: the "beneficial" (aware of their future redemption) and the "evil" (aware of their damnation) [22] .

But, as already mentioned, it is vain to search for documents in folk logic, a trend or classificatory distinctions: it usually dominates some "confusion" or "indeterminate" [23] .

All in all, for kannerezed -noz a "ghost" is certainly preferred the term "spectrum" for the corporeal substance, both the sounds and words (often) attributed to them, both for the great fear (though unintended) that produce victims in several of the stories examined [24] .

---

[1] See A. Le Braz (1990): t. II, p. 239; Gw. The Scouëzec (1989): 167-8 and (1986b): 126.

[2] Yann Brekilien defines "Genes of nights' all those supernatural beings night - including an aod Yannig - different from the souls of the dead ( anaon ), among which also asks the noz- kannerezed [Y. Brekilien (1994): 228-32]. It

The folk-lore de France , P. Sébillot considers the ' Hoper-noz a kind of "lutin" [P. Sébillot (1968a) and 158 (1968): 347-8, 422-3]; places Yannig an aod first among the drowned (according to Le Braz: cf. infra note 5), then between the 'Hoppers "But with the name of an Ian Od (referring, apparently, in The Men) [P. Sébillot (1968): 138, 347-8].

[3] See Gw. The Scouëzec (1986b): 126, Gw. The Scouëzec (1989): 598-600, P.-Y. Sébillot (1997): 277. Of krierien already refers Cambry in his Voyage dans le Finistère [Le Braz (1990): t. I, p. 398 (note 1), J. Cambry (1993): 39, 290, 346].

P.-Y. Sébillot also raises the krierien between "The fantastic creatures of the night," on which notes: "No one knows if the spirit or the pixies, the penitents of God or of the acolytes of Hell. It is not known even by those who have their protean power sometimes, they are independent of [P.-Y. Sébillot (1997): 273, 276-7, 279].

[4] A. Le Braz (1990): t. I, p. 402 (see also below).

See "saved" by a Christian in refrain sung by the 'washerwoman' in Souvestre [→ part 3].

P. Sébillot puts drowned and krierien between the "souls in torment" [P. Sébillot (1968): 12, 138-9]. See also P.-Y. Sébillot (1998): 169, 195-6.

[5] A. Le Braz (1990): t. I, p. 404.

[6] A. Le Braz (1990): t. II, pp. 222-4, t. I, pp. LIII-LIV.

[7] A. Le Braz (1990): t. II, ch. XII, pp. 7-8. See P.-Y. Sébillot (1998): 193-4, 206.

[8] Anaon (average br. anauon , in 1499, and anaffon in the sixteenth century.) Is a plural noun, translated as '(souls of) the dead' is derived from a celt. * anamones 'souls', whereas the CIMR. annwfn 'Other World, the realm of the dead' dates back to a compound * ande-dubnos 'underworld' [A. Deshayes (2003), sv Anaon , X. Delamarre (2008), s. vv. anata , antumnos ].

[9] A. Le Braz (1990): t. II, cap. XIII, pp. 21, 25 sec.; Course. XVI, pp. 101-2. Cf. P.-Y. Sebillot (1998): 167-9, Y. Brekilien (1994): 236-37, M.Luzel F. (2007): 21.

[10] A. Le Braz (1990): t. II, cap. XVII, pp. 113, 121, 146, 149; course. VI, pp. 211, 225, 235-6. Cf. P.-Y. Sebillot (1968a): 145 sec., P.-Y. Sebillot (1998): 167-9, 181 sec., 197 sec., Y. Brekilien (1994): 239, M.Luzel F. (2007): 20-1.

[11] A. Le Braz (1990): t. II, cap. X, p. 393.

[12] The inner part of Britain, as opposed to ' Arvor, the maritime.

[13] A. Le Braz (1990): t. II, ch. XIX, pp. 203-6, 222-4, 234-8, 240-5. Of 'eternal penance "to be performed on earth, P.-Y. Sébillot are some pages de La Bretagne et ses Traditions [P.-Y. Sébillot (1998): 203-6].

[14] A. Le Braz (1990): t. II, ch. XX, pp. 251-2, 256. See what was said by Marillier, p. 448 's Appendix [A. Le Braz (1990): t. II], also P.-Y. Sébillot (1998): 175-6 and F-M.Luzel (2007): 21.

[15] A. Le Braz (1990): t. II, ch. XXI, p. 315. See Y. Brekilien (1994): 237-8.

[16] A. Le Braz (1990): t. I Introduction, pp. LIV-LVII. See: Y. Brekilien (1994): 241-2.

[17] A. Le Braz (1990): t. II, Appendix , p. 423.

[18] A. Le Braz (1990): t. II, Appendix , pp. 439-40.

[19] According P.-Y. Sébillot are the dead who have merited heaven that "if donnent rendez-vous" on Christmas Eve and evenings S. John and All Saints [P.-Y. Sébillot (1998): 168].

[20] In fact, "Washerwomen," the night (and not just on the eve of the November 2), frequent visitor at the laundry who was found dead Wilherm, so much so that these come the crossroads, to return to the village chose the shortest route from the dead, although she knew who had attended [Gw. The Scouëzec (1986): 35]. The element on the eve of the Feast of the Dead is therefore more than anything else, to emphasize the faults of Wilherm Postik and popular places in the story of countless dead.

[21] Cl. Lecouteux, Ph. Marcq (1990): 99, 116.

Pierre-Antoine Bernheim and Guy Stavrides in their Paradise Paradise, a report by the passage Manuel de folklore français contemporain (Paris 1946, I, 2, p. 791) of A. Van Gennep, in which the author affirms that "the belief that the dead can return to the place where he had lived in France [...] was very strong in almost all walks of life, and that has not diminished a hundred ' years, very slowly among the peasantry, more rapidly in towns and workers' [P.-A. Bernheim, G. Stavrides (1994): 67].

[22] C. Lapucci (1991): 47, Cl. Lecouteux, Ph. Marcq (1990): 95, 97, 99, 151, 167-70, 191.

[23] See Cl. Lecouteux, Ph. Marcq (1990): 9-10 and C. Lapucci (1991): 231.

Alfonso M. Di Nola, about the "principles of the Dead" bends "," speaks of "instability and indeterminacy." However, he distinguished ghosts, ghosts, spirits, "living corpses" [Nolan AM (1993): 68-70].

[24] See the previous note, cf. also C. Lapucci (1991): 125. On European folk beliefs

on the return of the dead and their body aspects (thirst, hunger, cold ...):

P. Sébillot (1990): 121-7.

the dead, ghosts, the 'double' in the Middle Ages and the folklore M. Vovelle (1986): 22-30 and other ff., Passim ; on the souls and the ghosts in the Middle Ages, especially in reference to the views of the Church and "literate" J.-Cl. Schmitt (1988): 182-205 and J. Le Goff (1982).

In Breton folklore, I know vampires are completely absent, or that is revived these "undead" that attack the living in the chest, but the bite does not always suck their blood. On the other hand in A. Le Braz (1990): t. I, p. 327 (note), it is noted that in Britain the 'revenants Sanguinaires "are rare, and frequently s'incontran Irish legends, one of which is said even a woman who returns to devour her husband (another story reported by Curtin - that the dead man carried on his shoulders - I said in "10 ª parte).

are still very present it La Légende de la Mort , those specific deaths in the popular traditions of other countries are considered dangerous and potentially vampire, namely those without burial and / or prematurely dead: murdered, hanged, drowned (suicides less well represented). And in cases of murder and drowning shows a typical element of the beliefs about vampires, blood still leaking fluid from the body [A. Le Braz (1990): t. I, pp. 354, 396, t. II, p. 2, P. Barber (1994): 68, 168, 216].

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kannerezed-noz. 12 The second part



Insights: the setting

In the stories examined were found that link with the site that features the legends [1] . The characters act or suffer the actions of their opponents at specific locations, known or detectable by the recipients of the stories, places just mentioned or briefly described, or embellished with a wealth of detail, depending on the extraction and the ability of the narrator, which in some cases, the collector-translator overlaps with his style and his inclinations literature.

Indeed, with regard to the geography of Britain, in the six stories reported in the Catalogue Jean Berthou [ Les Lavandières de nuit (Souvestre) Celle qui lavait la nuit (Le Braz), The Lavandière de Nuit (Luzel), Les Lavandières de Nuit (Cadiz), Les Lavandières de Nuit and The Lavandière des Noes Gourdais (P. Sébillot)], and the other three crops, respectively, from Le Braz and Luzel - The intersigne de "l'Étang" ; The Lavandière de nuit (et Soëzic ar Floc'h ) Lavandière de La nuit du douet de Plougonven -, we find that:

- in four of the places they occur, the (part of) the facts are explicitly mentioned by the narrator or the collector (Cadiz : Brennilis, P. Sébillot: Noes Gourdais; The intersigne de "l'Étang" : Kergogn; Luzel: Plougonven)

- in one, but perhaps in two others, are not mentioned but you can guess by deducting from information about the narrator or the place of registration (Souvestre: Guissény; Le Braz: Plougastel-Daoulas?; La Nuit de Lavandière (Luzel): Plouaret?)

- a place is mentioned in two short-distance [ The intersigne de "l'Étang" : Kergogn; The Lavandière de nuit (et Soëzic ar Floc'h ): The farm Loguellou (Botsorhel)];

- is mentioned in three cases, a center (more or less) near the most important ( La Nuit de Lavandière (Luzel): Morlaix, P. Sébillot: Dinan; The intersigne de 'l' étang ': Penhars)

- two stories, however, you know at least the "traditional province" [2] membership and / or birthplace of a character - in one case, however, secondary - (Souvestre: Leon, Henvik, Le Braz: Cornouaille, Saint-Tremeur).

In ten other evidence, sufficiently detailed in terms of space and time and relate to local beliefs Breton [The Men Luzel ( Pont-ar-Goazcan ), Cadiz (3), de Cerny, E. Berthou (2), and Plourin Commana (recent memories)], there is a greater uniformity and certainty in the particulars:

- appearing in nine towns / precise geographic locations where they thought there were some "laundresses" (de Cerny: Dinan, Cadiz: Plouharnel, Vréguézel, Brennilis; Berthou E.: Pleubian, Lanmodez; Plourin, Commana; Luzel: Pont-ar-Goazcan )

- in a nomination is only the "traditional province" of maximum spread (Le Men: Léon).

not in all nine stories then, the sites of action are outlined with a wealth of descriptive elements. Les Lavandières de nuit (Souvestre) is the richest, for the presence of data from both the ball to the auditory or visual: the way the crosses, the brooms, the dark of night without moon or stars, dead leaves, the trembling of the bushes, the castle in ruins, the stones of the stream, the oak dead, singing, resounding hoof [3] on the cobbles, the wind, the sources, the vane, the waterfall, the chimes of midnight ... items that are already too many places without those for the d ' meeting with the ' Ankou and the noz- kannerezed (the douez , that the wash, and its immediate vicinity). In

Celle qui lavait la nuit (Le Braz), in the first part is the predominant component of hearing (the silence of night broken by the noise of the laundry and the talks of the two laundresses) compared to the essentiality of visual aspects (the moonlight, the river, linen); in the second part the scenery is more detailed: the bed (bank- tossel ), kitchen with stove and utensils, the threshold, the door. It

The intersigne de "l'Étang" (Le Braz) rather than to the auditory component roughly reduced to the dialogue between Jósika and washing, by far outweigh the visual elements: the pool, the moonlight makes the surface shine, the road, the cave, the cap and costume laundress, its wooden box, which expands the sheet to cover the whole pond, a fireplace, a bowl of soup, the stool, the light of the candle. It

Lavandière de La Nuit (Luzel) the environment is the house (with the spinning wheel, a clock, a fireplace, the bed, the door, the floor [of clay] and all the things used by "sorcière"), the back ( the courtyard with a closet), the wash-house, the fountain, with a predominance of the visual (there is even a moonlight) sulI'uditivo, limited to the items and noises made by women. It

The Lavandière de nuit (et Soëzic ar Floc'h), are mentioned only the main elements of the setting (the meadow, grove, the pond, the brook, the house along the way) and three violent blows on the stones of the laundry washing, while it Lavandière de La nuit du douet de Plougonven , overall we have a greater presence of descriptive details: moonlight, the stream, the wooden bridge, the pond , the meadow, the road, the bluff, the large ladle of the laundress, chaumière , hooves and hat, stone washing, the strong blows of the ladle, the ladle thrown against the door that goes to pieces.

in Cadiz is only mentioned the river (which turns red for the blood of the first kannerez -noz), in P. Sébillot the wash, with the surrounding lawn. Even in

other witnesses - except those mentioned, briefly, by Paul and Paul-Yves Sébillot it The folk-lore de France and La Bretagne et ses Traditions , and even Les lavandiéres de nuit de Pont-ar-Goazcan - are present for the most essential elements: rivers, basins, roads ... A few more especially in Cadiz, the trees swaying (Poul-er-Pont), and especially in de Cerny: ponds, streams, canals and towpaths, walls and towers of Dinan, the water of Rance "fluorescent" (and places frequented by cats).

In fact, even in these legends there is an exact description, objective structured into its parts, the place of action, but rather the hint of some components of a framework (one could speak of environmental suggestion, rather than reconstruction) that we find in real places who knows how many of Britain, if not knew that the events related by the narrators in places (usually) geographically determined. If then there is certainty in spatial structures, is mainly because the various elements - concrete, yes, but in itself common, topographically general - as a whole are attributed to certain places, almost always called by their name.

Consider, for example, just De nuit les Lavandières collected by Souvestre. Two hundred years ago, maybe more people on the basis of the descriptions included in the story, they could recognize in the representation of the sites (next to Guissény?) Where there is the story of Wilherm Postik, something familiar, namely the special geographical environmental-equal or similar to those in places of their existence, past or present. The narrator, however - an inhabitant of Guissény - allegedly to enrich the history of functional details to the story itself, even in order to enhance the feeling of his audience. And it coincides, in the act of registration, with the collector, the narrator was able to describe the location indicating where the main character, real or plausible as they are, but any place names [4] , except for Henvik (current Henvic), the country of Fantik ar Fur.

Something similar must have happened in the case of other witnesses, when they do not contain any microtoponimo.

also references to time, stories Breton concerned, are typical of those legends. They have the concreteness of lived experience, of personal and collective.

However, it should again distinguish between witness and testimony. But there is primarily one thing in common: all The events take place after sunset or at night (it Lavandière de La nuit du douet de Plougonven end but in the day), which would - as we well know - depends on the fact that the 'washerwoman' are creatures of night is the special behavior of the protagonists of the stories, which do not comply with the general rule (and the advice of the old or those with more experience and common sense) you do not go around at night or work (especially outside) when should be in bed [5] .

The stories are different but in terms of hours, duration, special days and months or seasons. All nine stories, except the Souvestre and The Lavandière de nuit du douet de Plougonven , definitely or probably take place during the summer. Only one ( Celle qui la nuit lavait ) explicitly refers to the summer (the month of August), while it The Lavandière de nuit (et Soëzic ar Floc'h ) shows the month of April, in the absence of other details of the cold, storms, with heavy clothing, and the fact that the protagonists are brought out - and especially to go and wash - in the evening or at night, also suggest a framework for summer (or spring: it The intersigne de "l'Étang" Jósika wears the mantle to exit).

Different situation is in Souvestre however, since - as we have seen [→ 3rd and 8th part ] - Wilherm of the drama takes place on the eve of the November 2, namely in the evening All Saints, when the dead return among the living and enter into homes Ioro a time to warm up and eat "meal of the dead, once the Britons were preparing for their loved ones at bedtime. Moreover, if different from almost all the legends (with the exception of that of C. Jeannic Brennilis) the "laundresses in the night" it Les Lavandières de nuit are more than one - indeed, are many and in every washroom in the valley, along each fence, on top of each wilderness - it is because the hero-victim goes around does not in any one night (or the beautiful the bad season), but at that of All Saints, the Christian holiday that anteposition addition to the Day of the Dead, has taken the place of the pagan, presumably similar to the feast of Samain (Early November) of the Irish texts [ 6] .

History Wilherm - not for nothing that the most complex structures - and indeed those with the most accurate and detailed references to time, and also by the longer duration (about 14 hours): The protagonist goes to another place in the evening, it remains up to about 23, meets' Ankou just after midnight and kannerezed-noz later, and finally was found Fantik corpse by dawn ar Fur.

In other stories the temporal structures are mostly limited to spending a few hours of evening or night. In

Celle qui lavait la nuit (Le Braz) and Cadiz (the episode of Jeannic C. Brennilis) facts are held in the evening: begin after sunset and ending respectively after about 3-4 ( by midnight) and 1-2 hours. It The intersigne de "l'Étang" (Le Braz), the story begins and ends at dinner the night (time not specified), so The Lavandière de nuit et Soëzic ar Floc'h (Luzel) opened at nine o'clock or so, an estimated duration for 1-2 hours. It La Nuit de Lavandière (Luzel) the real events taking place at night, after 23 and before sunrise (maybe 4-5 hours total), so Lavandière de La nuit du douet de Plougonven instead The adventure takes place between 2-3 at night and full day (perhaps for a total period of 6-7 hours). In P. Sébillot there is a difference between story ( Les Lavandières de Nuit - The Mere Paillasse ) and the other ( The Lavandière Gourdais des Noes - une femme de journée ): in the first place the facts in the evening and at night around 2 ( I assume a period of 5-6 hours), the second from before sunrise on, for a period, I believe, about two hours.

In other testimony, namely that contain more than ten other beliefs, about the time references is roughly the same essential points highlighted in the data space. In fact it does not usually go beyond the hint in the evening or at night, or alI'imbrunire maximum (in E. Berthou and testimony gathered in Plourin). The Men is reported only in the particular item of laundry done only during odd hours. It should be mentioned here again [→ 6 ª parte ] that La Légende de la mort shows the conviction probably widespread throughout Britain, in order to avoid damage, if you must go through a cemetery, do well only in odd hours [7] . Unfortunately, neither Le Braz, nor, in a footnote, Dottin provide us with more details on this precaution [8] .

As for time references chronologically determined, absolutes, there is to say that overall the number of documents Breton considered per se do not. Beliefs and stories in fact belong in all respects to the historical period during which they were written down - most between 1830 and 1900 - so much so that in one case, Luzel [→ 4 ª and 6 ª parte ], the sign at the speed of steam engines confirms the membership of the narrator in 1800, or at least could allow a "backdating" the first story containing that particular, a few decades year of registration, 1890. The fact is that this sign is, if I am not mistaken, the only allusion to the Revolution industriaIe present in the texts of testimonies on the collectors 'washerwoman' Breton considered [9] , under the aspect of "material culture" , economics, and agricultural technology, the world they live in the characters of the stories (but this seems true for the informants), it should not be dissimilar to what I believe they lived the Bretons of 1700: a rural society, in which it is possible for women save on costs or increase the family income through the activities the laundress or the domestic spinning (not the texture, which was done by weavers by trade) [10] .

Even where one would expect better accuracy for the years or at least the decades - the recent memories of some ladies and Plourin Commana - we do not have data out chronologically, and you were forced to speak, above [→ 8 ª parte ], beliefs and attitudes date back approximately 50-70 years ago. Less inaccurate, however, are historical references contained in the memories of Erwan Berthou, dating roughly to the period 1865-1910, but this is precisely another re-enactment (in this case, less recent) behavior and feelings.

As I mentioned from time to time, in most stories you see the reason for the moonlight : in Le Braz ( Celle qui la nuit lavait , The intersigne de "l'Étang" ) , Luzel ( The Lavandière de nuit, La Lavandière de nuit du douet de Plougonven [11] , and also the testimony of Laouic Mihiac [12] ), P. Sébillot ( the Paillasse mère). All in all I think it is a functional description of the environment: first, because Souvestre is in the opposite situation: "The night was moonless and starless."

not in Britain were of little or no importance to the presence, influence, the phases of the moon, so much so that Anatole Le Braz relates the belief that a child born in the night with the moon or blanket close around widely by clouds, it would be hanged or drowned [13] . But I am not any particular connection between the folk "laundresses" Breton and the moon, beyond that which tells of the night creatures encountered by travelers is expected to be found or laundresses of the moon to illuminate the places and human activities carried out just at night, and which - according to a report in É. Mozzani - in Britain believed that laundry washed with the new moon, it would narrow, worn and torn [14] .

Moreover, beliefs about the influences of the moon, which form part of astrology popular (not just country) like a bit 'all over Europe, and have come down to us from ancient pre-Christian Middle Ages through the Modern EVA have always belonged to that particular folk know that, as has been opposed by the Church as a superstition with the cults of pagan origin, has managed to retain, at least in part, to this day in the lunar and Proverbs of the peasants.

---

[1] See GL Beccaria (1987): 17-8; T. Gatto Chanu (1989): 20.

[2] In Breton bro = French pays.

[3] In translating the "sockets" ( galoches ) of Wilherm are now "boots", the "sources" (sources ) "streams" [cf. Gw. The Scouëzec (1986): 35].

[4] Compare, as an example, the wash of this story called simply "the lavoir," "the douéz ," with the Doué des Noes Gourdais of two stories reported by P. Sébillot.

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

[6] In current Irish Samhain is the month of 'November'. Samain Samonios is comparable with the Gallic name of the first month of the calendar of Coligny [X. Delamarre (2008): 265-6].

[7] A. Le Braz (1990): t. I, p. 301, P. Sébillot (1968c): 134.

P. Sébillot also reports that in the Gironde and in the Beauce was assumed that the odd hours of the night were the most dangerous, and in Lower Britain were those in which the elves could "exercer leur malice" [P. Sébillot (1968a): 145, cf. It is also. Mozzani (1995): 1226, 1240].

[8] The need to use in certain activities, special things odd, cf. P. Sébillot (1968b): 193 (birds), 230 (eggs), 241 ( evil amoureux ; hour), 387 (shepherd's stick) and P. Sébillot (1968c): 77 ( necklaces talismans).

É. Mozzani points out that, for the most part, the odd numbers are considered lucky ones [É. Mozzani (1995): 1225-6].

[9] It mentions "the rapid ronflement et des machines à vapeur" in a comparison that is in another legend told in Brittany, in Luzel by François Thépaut (February 17, 1890): La dame blanche [F.-M. Luzel (1995): 164].

[10] In the story The linceul de Marie-Jeanne, it is said that this was spinning flax, but he did it by weaving "tisserand du bourg [A. Le Braz (1990): t. I, p. 336]. See also-M.Luzel F. (2007): 187.

[11] F. -M.Luzel (2007): 215.

[12] F. -M.Luzel (2007): 225.

[13] A. Le Braz (1990): t. l, p. 391. At

pp. 249-50 of Volume II, tells of a dead woman who returns every night until you see the new moon.

P. Sébillot refers to beliefs about punishment Breton girls and pregnant women who do not hide the look of the moon "when they meet a natural need," and cases of veneration of the moon - Lord's Prayer recited at the moon new - certificates in Britain for the years around 1620 [P. Sébillot (1968a): 41-2, P. Sébillot (1990): 178-9, cf. also Gw. The Scouëzec (1986b): 174, É. Mozzani (1995): 1030-2, P.-Y. Sébillot (1998): 288].

On the importance of the moon in the culture of the ancient Celtic peoples and folklore of the Celtic countries: P. Sébillot (1968a): 41-7, P. Sébillot (1968c): 58; J. de Vries (1982): 167-9; J. Chevalier, A. Gheerbrant (1986): sv Moon (pp. 46-7); F. Le Roux, Ch.-J. Guyonvarc'h (1986): 135-6, 138-9, 141, 260, P. Sébillot (1990): 178-80; Green MJ (1992): 153-4; JC Davies (1992): 219-21; P.-Y. Sébillot (1998): 288-9; Ph. Jouet (2007): 80, 244, 399 (footnote 17).

[14] É. Mozzani (1995): 970, 1031.

I let the moonlight fulfilled "assez nombreux des gestes' [P. Sébillot (1968a): 144]. An example

Breton magic action for which the full moon was essential: bathing the little finger of his left hand in a fountain in Saint-Samson, near Dinan, at midnight and the full moon, it was believed to get a unique strength [P. Sébillot (1968): 237].

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Egypt protests through social networks

A tweet to overthrow the regime. This is the title we would like to give a "film" that we have seen since January last year in Egypt. A movie not because it "fiction", but because of what happened thanks to the Internet in the North African country, until recently, seemed absurd and unthinkable: a people in revolt, which he uses as a tool to communicate their anger, but above to gather its forces, the web, social networks or better , Will feature in the chronicles of recent times.

blogs and social networks I have conveyed instances of protest, but most of all the information outside the national borders, and acted as reference point for the movement of revolt, and for the organization of the protest eighty-five thousand people joined the Facebook page dedicated to Revolution Day, which is January 25, the day scheduled for the protest of the Egyptians.

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And it was thanks to this system and the stubbornness of those who wanted to get out of hand that have come to the world the news about what was happening and the subsequent updates. And tweet (or even the messages conveyed through other social networks) of those who participated or was involved in this grassroots movement has been "bounced" to us. Even those who were abroad and watched from the spectator understands the huge scale of this phenomenon. Do you think that a student at the University of California, John Scott Railton, decided to collect all the tweets of the protest, creating the account # Jan25 , with reference to the day when it began, and that allowed us allows us to read and therefore know the news and updates from the hands of those who are living this experience.

Share passpartout then is to disrupt and climb over the wall created by people who do not want that information flows or the use, properly filtered, to perpetuate a power no longer justified by the sovereignty and popular support.

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no weapons or violence, but a message, a witness, word, in short, to move and encourage a people: the power of the Internet as a vehicle for astonishing new meme.

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kannerezed-noz. 11 The second part



learn more: the death of the victims

In Voyage dans le Finistère (1799), Jacques Cambry refers to a different tradition on "laundresses of the night [→ part 2 ], in which the kannerezed invite you to squeeze the their shoes, but break arms - = casser 'break the bones' - just in case it helps those who face bad grace, who drowned while rejecting the "Les laveuses, Cannerez ar- noz (les nuit des chanteuses), here invitent vous à leurs tordre linges here Cassenti vous les vous les bras are aidez de mauvaise grâce here vous vous les noyent you refusez, vous portent à la Charité, etc.. etc '. [1] .

From this testimony alone, that Jean Berthou turns out to be "the first written record of the legend," it could be argued therefore, that in the eighteenth century in Finistère is believed that those who had helped "laundresses" with kindness and benevolence, not only would had saved his life, but also would not have suffered any physical harm.

At laundresses pitch Cambry can pull those found near the bridge the bridge, which required twisting and " broken limbs" ("les membres brisent) to young passers at midnight dare to respond to their jokes, and also partially cannerez-Nooz that ends up severed hands ("couper les mains" [2] ) to travelers which has a sheet to wring [→ 5 ª parte ].

of a special "laundry" is spoken in another legend, recounted by François Marquer (in Revue des Traditions populaires , t. VII, p. 69) and is mentioned by A. Le Braz [3] both P. Sébillot [→ 5 ª part ]: the soul of a woman drowned seizure does his penance at the place where she died, the bridge of Saint-Gerand (in the vicinity of the bridge Kergoet, in Morbihan, according to P. Sébillot), where he washes her underwear and could drag in the water of the canal where a passerby was able to touch it.

We have in these two cases of malevolent revenants that although the laundresses, are characterized by a different relationship with water [4] , which come just to drown some of their victims. The "laundry" penitent of the bridge of Saint-Gerand also being drowned can be defined as the de les Noyes in Le Braz deals on pp. 391-427 of Volume I de La Légende de la Mort, and P.-Y. Sébillot states that are to do penance at the place where they have been swallowed up to others drown in their place ' [5] . All this however does not seem to be relevant to the kannerezed Cambry described by [6] .

Souvestre already in effect in 1835 - just thirty-six years after its release - in the new edition of Voyage he himself had edited out, "misstates the superstition of Cambry Cannerez -nos. It says, in the country, these laundresses night to help them force you to twist the linen, but that care must be taken to twist in their same sense, because if it twists in the opposite direction, we break the two arms " [7] . It is clear that here Souvestre, correcting Cambry, first of all denies the possibility that the 'washerwoman' drown their victims, and secondly, that these states are obliged - and uninvited - to twist and therefore suffer in any case, the rupture arms ("les deux bras'), unless they are able (to the end) to turn the laundry in the same sense of" laundresses night. "

In fact, if we compare this picture with that outlined the history of Wilherm Postik ( Les Lavandières de nuit [→ part 3 ]), we notice a difference I do not know how substantive it is true that the 'washerwoman' not invited, but cry out to twist the shrouds, so too is the fact that the close of the sheet turned in the opposite direction due to the Wilherm crushing to death / crushing (the tomb Broy), and then not only the breaking of the arms - this lesion, which in itself is not that entail, in the nineteenth century, the death of the victim. Nor indeed the end of the story Fantik ar Fur, the girl is dead Wilherm, sees blood around or under his body, but do you think should be a drunk who fell asleep under the stars.

analyzing and comparing the different traditions we have seen how, even in the other texts examined, the conclusions of the meetings with the 'washerwoman' are different, sometimes even within a single witness.

are expected to break the arms in The Men ("rompre les bras), for which folklore that uses the term supplicant . Since this has the meanings in French of 'torture', 'capital punishment', 'terrible pain', 'suffering very much alive', it would be reasonable to interpret the damage suffered by victim as a temporary or permanent serious impairment, whereas "break the arms' corresponds more to" break "not to" crush, crush. " But we can not exclude the possibility that "break the arms' is intended to" kill "means that this expression was very similar to" break the neck "(Berthou and Jean, as she had the opportunity to communicate personally [8] , is precisely the view that the 'washerwoman' beliefs reported by Le Men, kill their victims).

in Cadiz, Jeannic C. concerned that the kannerezed can twist as they do the laundry, which suggests rather a death by crushing . This is rather clearly indicated for those in de Cerny, reckless or bully, past the "lavandières' or having tried to escape, are captured and forced to squeeze their sheets: the whole body (" les bras, le corps, les jambes ') is twisted like a rope, and reduced to pulp ( Bouillie ) thrown into the water. Who would then escape the death grip, would not be able to avoid a similar end: in fact in this case, "laundresses" the beat to a pulp with their ladles.

A crushing death is also assumed to Kloarec tank, a victim of Les lavandiéres de nuit de Pont-ar-Goazcan (Luzel), "he tordent elles les bras, puis tout le corps [→ 4th part ].

Even for children of Commana also the much feared "laundresses of the night" they used to crush their victims: "les petites filles étaient à l'idée d'être terrorisées broyées par les femmes-Spectres," as Jean informs us Berthou.

are about five [9] , including Les Lavandières de nuit, the evidence on which the "laundresses" grind / crush victims, that is certainly cause their death, and in some cases (at least in de Cerny) a predictable bleeding [10] .

broyer The verb, which is I'appunto usually translated as 'crush', is used by Le Braz in the chapter on Les morts malfaisants , where (on p. 205 of Volume II) tells of a dead man who, a tailor who with her needle had made the sign of the cross, dying cried: "If you had not had your needle, I would have made you a man (I would have crushed him)," [ 11] .

The words "make you a man" is used by Le Braz in two other stories in Iannic-ann-or (narrated by Alain René - Quimper, 1889) tells the story of a jolly fellow laborer to whom, his having escaped Iannic-ann-or promises that the next time would make him a man (in another page Braz Iannic recalls that "break the neck" who gets to take), so La fille à la robe rouge (narrated by Louise Cosquer - Kerfeunteun) Revenant turned into a black dog is present at a laborer who holds a rope and can not have it escape, "if I could escape your hands, I made you a man" [12] . I assume that "make you a man" expression is ironic, perhaps translation of a saying Breton century or more old, meaning roughly 'to kill (with his own hands, filling the barrel ...)'.

risk of being beaten to death by the ladles of "laundresses" the three young men of the story The Lavandière de nuit du douet de Plougonven (Luzel) [→ 4th part ], and the victims of the laundresses of the testimony the de Cerny, when, forced by them to twist a sheet, turn it in the same direction [→ 8 ª parte ]. It is a way of killing or add a fallback, implemented In the first case of a washerwoman, for the effrontery to charge the three young men fled to their heels in the meantime, he had to grab the spoon and chase them away from the washing.

In two other texts of Catalog Jean Berthou the "laundresses" instead twist the arms «[...] les bras sont eux-memes tordus (Berthou E.); C'hannerezed Ar-noz divrec'h or a wee, "Les Lavandières tordaient leurs bras de nuit" (Gros). Since tordre means 'twist, distort, dislocate', it is clear that here the 'washerwoman' cause quite a trauma, joint, probably quite serious such as to provide that an impairment to their unfortunate victims.

In contrast, in the history of Fanta Lezoualc'h (Le Braz), contained in Légende de la Mort, does not indicate the final outcome as any distortion or broken, or crushing - there is no conclusive fact twisting collective linen - or other specific damage, but it only makes sense "to a bad end for Fanta.

On the other hand, while the "washerwoman of the night" in this tale is called maouès-noz and instead simply Lavandière in the one entitled The intersigne de "l'Étang" - if indeed it has to do with only a messenger of death [→ 7 ª parte ] -, according to Cambry then (and maybe also to what was said by Le Braz himself in his introduction, p. LIV ) it was also used in the name Finistère kannerez-noz , much more widespread in Britain bretonnante to call that particular night to be feminine.

And most importantly, in the introduction to the first edition presents a different Léon Marillier maouez-noz , more similar in behavior to kannerezed noz-typical: it "forces the victim to sharp set" in the activity of wringing the laundry, so " the morning found him lying on the grass is dead or unconscious" [13] .

Even in this case - as in stories in which supernatural dancers exhausted to death their victims - the "laundresses" not crush or break, but cover all the forces of those who must obey them, but not always die - es'è as seen above is not that other victims are killed by the close of "lavandières.

therefore remains open the question of "fine" he could do Fanta nor indeed the answer can be given using the story reported by Luzel ( La Nuit de Lavandière ), where the "sorcière" manifests his will to the couple, now disappointed, the son of Marianna and boil in the cauldron, misdeed, or less (as we mentioned [→ 6 ª parte ]) may be considered peculiar to a witch. In fact, we recognize, albeit with some differences but not least, two criteria of witchcraft (medieval and modern): infanticide, the boiler. These precisely, closely related, are also found in the history of Marianna: The 'witch' would not only boil woman but also her son - in some accounts, is that of the Modern Middle Ages, the witches are to kill and devour children, especially not yet baptized (or suck blood, and also with the fat or some other manufactures ointments) -; would be used to wash the pot - as stated in various documents and writings, including literary texts and folklore (and see some pictures of the XVII-XVIII) to prepare concoctions and potions witches used, as well as melting pots and pans, the boilers, probably the same in which, according to some sources, the tiny bodies of infants were boiled [14] .

Now let's extend a bit ' investigation and comparison, looking for any similarities in other traditions, ancient and contemporary statement. The

crushing or squeezing operated by the 'washerwoman' Breton - assuming that the writers intend broyer as "breaking into pieces (or reduce to a pulp) inside" - can it compare with the crushing of bones threatened by Thor to Loki in Lokasenna str. 61:

silent, or be distorted! If not my hammer

Miollnir will take away the voice:

my right hand to smite you coll'uccisor Hrungnir,

so broke all the bones. [15]

Quite different is instead the crushing caused by nightmares. In this regard, in the same Légende de la Mort , in the chapter on evil dead , I tracked down - in the story The rancune du premier seas - a case of a dead man who behaves like a nightmare : They put astride the chest of a living and shakes her hips, until it became a sort of gasp my breath, but without killing [16] .

In another case not yet mentioned, the dead evil does not remove its victim: a lighthouse keeper (he L'Esprit du phare [17] ), struck with great violence in the chest, lost consciousness, then it is peppered with bullets, and all rinviene pesto ( moulu ) almost reduced to a pulp ( Bouillie , a term that we have already found in de Cerny), so do not Broy. Instead, he recalled later that a revenant averted brought into an animal body, can grab and drag a loop in the ground [18] .

Not many, in fact, evil dead situations that cause death. Some interesting information on the outcome of further meetings with the deceased can be treated - but not more precisely on beliefs Breton on "evil dead" - by some notes of Le Braz: Guémené-sur-Scorff you think the ' Ankawa first of the dead' years, those who die after strangling him, the Isle of Skye, the "laundresses" death in childbirth, if they see them first to the observer, causing loss of use of limbs [19] .

In Irish and Scottish folklore, the bean yes ( banshee) and Nigh bean (a "washerwoman" sometimes called Little-Washer-by-the-Ford ) - Female supernatural beings heralds the death of Gaelic, with similar traits to kannerezed -noz - not cause physical harm or kill, but mourn for those about to die or I wash clothes. But there is a variation in the Highlands of evil nature of the banshee the Sith baobhan . In a story reported by Mackenzie in Scottish Folk-Lore and Folk-Life , four girls appear to many hunters, including three who died bled dancing in tandem with those unfamiliar companions and the fourth, who plays the ' harmonica, saw that the bodies of his friends falls of blood, unable to escape his partner remains one of the horses - shod hoofs - until dawn [20] .

presumably escapes us something important about the bones Breton tradition (important not only because there is much talk in Le Braz, of course, cemeteries and ossuaries) [21] : see how on stories told by Ginzburg folklore, myths and rituals of resurrection of animals (and humans) from the bones, but not always complete and intact [22] . Note in this regard as in some of the texts examined Breton arms are 'broken', and in others vice versa, "cakes", which suggests a further opposed to "broken bones" / "disarticulated bones" (and therefore rates). Some particular

also might suggest links with its most significant magical / religious-ritual recognizable in 'wrap / tie / tie , in strangle (or hang , ie forms of killing bloodless), in ' boil, then immerse (always bloodless killing, as opposed to bloody).

Already in Otia imperial of Gervase of Tilbury, in Chapter LXXXVI - De lamiis et nocturnis laruis - The decision III, talking about people that night, among other actions committed, come to "disrupt [o: disjoint] the bones of men and sometimes reassemble them in a different order": "uidentur [.. .] hominum bone dissolution, dissolutaque nonnunquam ordinis cum turbatione team " [23] .

Lecouteux and Marcq, having found other traces of this belief, I think we should see in it the "simple reminiscence" of the evil character of sorcières that precisely embodies "the disorder, chaos, the overthrow of the current values \u200b\u200band the denial of Christian faith " [24] .

Most Popular folklore is in fact the item broken bones. The same Lecouteux and Marcq, but without specifying the source, recall the case of those who came in one evening storm to gather his sheep, could never return home, and may in fact be found dead in the morning, with the bones routes, the work of spirits or returnees [25] .

is questionable at this point such as sudden or violent deaths were associated with "laundresses" and other "evil dead" by the Britons of the nineteenth century. As discussed in the beliefs and stories we speak mostly of bodies crushed / rolled, and secondly beaten to death, should be considered a major incident, which occurred mostly on roads and air: people caught after dusk or dawn with chariots, sometimes drunk lying on the ground, unseen because of the dark, or individuals attacked beaten and taken to [26] . It is certain that in the nineteenth century were very few deaths from falls from horses or wagon [27] (and also fell from windows or other high places, not to mention accidents or suicides), but in all likelihood these were not cases that might raise suspicion that some bodies had been squeezed by the 'washerwoman night. "

With regard instead to the breaking / distortion of the arms, there can be some accidents and violence like, but certainly a minor unless accompanied by death, which would leads me to believe that the victims, especially when caught off guard, sometimes drunk, or assaulted behind abbian could think or do / give the impression to others that he met the "creatures of the night" - some might have chosen an explanation somewhat more "honorable" even in the case of a violent quarrel ended not with a victory, and then we may need to be reported to an assault or criminally caused or suffered an accident at night, if everyone in the country, or almost, to believe kannerezed-noz ?

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[1] Voyage dans le Finistère , par Cambry, Revue et par Émile augment Souvestre, Brest, How et Bonetbeau, 1835, p. 20 [in: http://books.google.it/books?id=Rm32310wpkIC].

edition of Fréminville (1836) differs from the corresponding step Souvestre only for the edition of the singular "the bras." The single was also reported by Le Braz in his quote: "Les laveuses, ar cannerez noz here invitent vous à leurs tordre linges, the bras are here Cassenti vous vous les aidez de mauvaise grâce, here is noient vous vous les refusez [A. Le Braz (1990): t. II, p. 239].

[2] Perhaps in this case it was believed that the victims would have bled to death.

[3] A. Le Braz (1990): t. II, p. 239.

[4] Le Braz assumed that kannerezed-noz might have been the origin of the fairies in water [A. Le Braz (1990): t. I, p. LIV].

[5] P.-Y. Sébillot (1998): 195.

[6] One could imagine however, that the 'washerwoman' of Cambry, that among those presented in the catalog of J. Berthou are the only ones to drown some of their victims, the figures are born out of a possible contamination with some tradition on drowned.

[7] On p. 20 indicated in note 1 above . See also J. Berthou (1993): 9, in which, among other things, the "night of laundresses' pitch Souvestre are mentioned in the form" Cannerez-Noz.

[8] Letter of 13.2.1994.

[9] or six, if we consider what laundresses could have done to the woman Landéda [→ 5 ª part below and footnote 11].

[10] In " 7 ª parte " I quoted the passage from Le Guide de la Bretagne , where Gw. The Scouëzec, referring to the belief on the "Night of the laundresses' circulating in the area Brasparts, remember that those who encounters Anaon should not twist their shrouds, otherwise his blood" s'en écoulerait, "and so would die for the breaking of the hands caused precisely by the 'washerwoman' [Gw. The Scouëzec (1989): 126]. Considering that - in the absence of full evidence and possibly a legend - especially the blood (as we have seen [→ 6 ª parte ], not much in this story Breton examined) could be a ' The addition of the same Scouëzec as well as an unnamed narrator, one can, if nothing else, Brasparts doubt that the people believed that "laundresses" killed forever and only recently noticed a lot of people bleeding by squeezing the shrouds.

However, I think to exclude the copious blood loss for external bleeding, and is not for internal bleeding. In folklore

usually the "bleeding" I think piuttusto a slow phenomenon, caused by such things sucking vampires, nightmares (think Mora Slavs), witches and striges that are deemed responsible for the gradual decline and subsequent death of their victims, conversely, in case of sudden and violent deaths limited the leakage of blood (which, incidentally, in such cases remains or again becomes fluid), usually is not even mentioned. Moreover, the use of terms such as strangulation, suffocation, neck breaking, crushing, drowning, to explain the deaths, which would seem to use quite accurate, I believe lurks in various situations that may have been the real causes of sudden death of people in the beliefs and legends have become the victims of the beings of the night [cf. P. Barber (1994): 21, 168, 216, 219, 269-70].

[11] In A. the Braz (1990): t. I, p. 333, note 1, do you remember the story of "laundresses night" (narrated by L.-F. Sauvé in Annuaire des Traditions populaires , t. III, pp. 16-8) in which one of the "lavandières' tells a woman who is returning from a baptism, which otherwise "would have so much pie, disattorta, twisted than ever, no unraveling of coils would be able to unravel what I would do you "." It tells the story of the woman also mentioned by P. Landéda Sébillot [→ 5 ª part ].

[12] A. the Braz (1990): t. I, pp. 404, 406, t. II, p. 305.

[13] A. the Braz (1990): t. II, p. 434.

[14] See F. Cardini (1984): 159-60, 207-11, 221.

With regard to literary texts and folklore, cf. For example, the cauldron of the witches in Macbeth and the boiler or cauldron witch pedofaga in certain European fairy tales, the most known of which is perhaps Hansel and Gretel .

[15] Mastrelli CA (1982): 89-90.

[16] A. Le Braz (1990): t. II, p. 220.

In Slavic folklore of vampires and Prussian / "ghosts" and Mora not only suck the blood, as well as nightmares, suffocating their victims [P. Barber (1994): 27-8, 265-6, 269-70].

[17] A. Le Braz (1990): t. II, pp. 225-31.

[18] A. Le Braz (1990): t. II, p. 254.

[19] A. Le Braz (1990): t. II, pp. 230-1, 239, 254, t. I, p. 111.

[20] See K. Briggs (1985): 10-2, 14-5.

[21] An example: The coiffe in the history of death (narrated by Pierre Simon - Penvénan, 1889) to a young man at midnight, along with an infant not yet named, reported in a ossuary a skull, bones of the dead cry out that if the baby had not yet been baptized by the bones of both of them were scattered among the other [A. Le Braz (1990): t. I, p. 334].

[22] C. Ginzburg (1989): 137, 190, 225-30.

[23] Gervase of Tilbury (2009): 148-9.

[24] Cl. Lecouteux, Ph. Marcq (1990): 27, 30.

[25] Cl. Lecouteux, Ph. Marcq (1990): 11. It is likely this is a medieval English tradition. Or an episode similar to that contained in the story of the Icelandic Torolf "gambastorta," which tells of a shepherd who, with his flock not returned home, was found dead the next morning at the tomb of Torolf, all black and fractured legs [M. Scovazzo (1973): 59], or the pastor that a revenant Thorgaut broke bones on Christmas Eve, as it is told in the Saga of Grettir [Cl. Lecouteux (1986): 104].

on "respect of the bones (which must not be broken), cf. J. Chevalier, A. Gheerbrant (1988), sv Bones.

[26] See , in A. Le Braz (1990): t. II, pp. 1-7, reportedly died in accidents on and killed.

[27] Falling from a horse or a wagon you can break the neck, such incidents could not have been explained as the result of encounters with supernatural beings of the kind of Yannig an aod ( Iannic -an-od,-od-ann Yannic , Iannic-ann-or )?