Tuesday, February 22, 2011

Fomosas Mexicanas Follando

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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