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 hammerMiollnir 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 ?
[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 )?
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