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The PD with Italy that wants to change: the triumph of the square to get

of GIANLUCA Scarpaleggia


It has proved a highly successful event held today in Rome Democratic Party ahead of no-confidence motion to be held on Tuesday 14 in the House. Hundreds of thousands of protesters, divided into two processions marched through the streets of Rome to represent "Italy wants to change that," such as reciting the slogan for the event. And to feed the representation Luke could not miss the Democrats of Rapolla accompanied by musical band who had the honor to open and lead the procession from Piazzale Partisans, in Ostiense area. The second procession, however, which saw among others, the delegations of Puglia, Piedmont and Lombardy, has started from Piazza della Repubblica and was joint first in the Piazza San Giovanni for the long-awaited speech by the Secretary Pier Luigi Bersani . But first, performances by Roy Paci, Nina Zilli, Sleeping and Neff, author of the latter will change, almost an anthem for the Democrats. They came on stage also ordinary citizens who have read some articles of the Italian Constitution.

Bersani, in his speech that lasted about an hour, showed the budget "disastrous" for sixteen years of Berlusconi, asking the Premier to "go home" and attacking the government for the management of the economic crisis. He reassured the square for the vote of 14 ("not a vote 'product sold' to change the situation," he said) called for the establishment of a new generation to take over the PD. intervention really liked that the demonstrators in the square and to other members of the party.

"From this square, a message arrives for a clean agenda," said Assistant Secretary read to reporters, while Rosy Bindi, chairman of the Democratic Party, "that now is a yellow card for this government . Tuesday will show the red card. "

The protesters in the Piazza San Giovanni during the operation of Pier Luigi Bersani

The delegation near the Piramide Cestia Luke in Ostiense area

The band of Rapolla here in front of the Colosseum via Labicana, he led one of the two parades

Protesters in Piazza San Giovanni

How Many Strawhats Are There Gonna Be

kannerezed-noz. Part 2 The

Cambry, Le Men

It Les Lavandières de nuit (The Souvestre and Scouëzec [1929-2008]), the Breton name of the "night of the laundresses' is the singular kannérez-noz [1] , namely 'Blanchisseuse de nuit' ('Laundry at night'). It is composed of the certificate already in 1779, it Le Voyage dans le Finistère Jacques Cambry [2] . In the other two documents

folk considered by Le Roux - Guyonvarc'h the "laundresses of the night" are called: •

couerezou , cowerezou 'washerwoman' (The Men) •

maouès- noz ( maouez noz-) 'woman of the night' (Le Braz).

Kannerez (pl. kannerezed ) comes from kann [kɑn] 'white' (a. br. cann 'brilliant white' \u0026lt;celt. * Kando- ) +-er- (suff. Agent) +-es (suff. the feminine) forms kouez (i) er , fem. kouez (i) erez (s kouerez ) koveour , kovezer , kovezour depend kouez , kovez 'lye, wash' (\u0026lt;a. fr. Coweta ' tub '); maouez ' woman, wife 'and' fairy '(medium br. maoues , moues ' young woman '), to be compared with corn. mowes 'servant' (* magu̯issā ) maw 'servant', the br. maw, mao 'vigorous' (\u0026lt;'jeune garçon'; a. br. mauu 'young, gay,' 'Young Man servant') and the gall. magus 'boy, servant, apprentice' [3] .

Jacques Cambry briefly mentioned the noz- kannerezed , their behavior in one of the pages dedicated to the District of Morlaix, which states, in the edition of 1835 curate da Souvestre (a p. 20) [4] :

"washers, ar Cannes-noz (night of the singers), who invite you to wring their clothes, which you break your arms if you help in bad grace, who drowned if you refuse, you are in love, etc.. etc.. "

nell'edizione e del 1836, da curate Mr. Knight Fréminville [5] :

" washers ar canner our (singers nights) that invite you to twist their towels, which you break your arm if you help in bad grace, who drowned if you refuse, you wear to charity , Etc. etc '. [6] .

the form cannerez , female (also used as a plural) of Canner, attested already in the medium of Breton Catholicon (1499) [7] , Cambry attributed the meaning of 'chanteuse' , perhaps confusing it with the voice canerez , female caner, br. Current Kaner 'chanteur'. Caner, with one n fact, already documented in the medium Breton (1632) and continues to. and medium-br. can 'sing' (in Catholicon ) br. Current kan [kɑ ː n] - with a long vowel -, items dating back to a theme celt. * canonical [8] .

Souvestre should be noted that this does not seem to notice any exchange of words, because nothing says about it in a footnote. And Paul Sébillot then, as we shall see [→ 5 ª part ] translates always kannerez-noz with "chanteuses de nuit."

Notwithstanding that a swing-n- / -nn- is always possible in the spelling of past centuries, but here a n geminate (-nn- outcome of Nd-of- * kand-) denotes a different semantic value, something which, on the basis of the findings in Early and Middle Breton, it seems that the Britons were aware in the past. Also in the description of the noz- kannerezed inserted by Cambry in his Voyage , there is no suggestion in the "singers" or "Canterine night," perhaps (not only) because the author wanted to limit it to four elements, not to dwell too much on that particular "rêve de l'imagination" Breton - in fact the paragraph closes with a "etc. etc... "

For The Men , it is "Laundresses who during their lives, have, through negligence or greed, ruined linen or clothing of poor people who just had that dress, those clothes by rubbing with stones to save the soap. As punishment for this sin, God returns to earth after death, which requires them to constantly penance to wash the laundry during odd hours of the night, washing in rivers and in whom he works in life, and moved into their apron stones taken in places where they took a time. In retaliation of this forced labor, they call in the evening the travelers, or meeting and lend themselves to be the end of a wet sheet, which held the other end, orders to help to wring out the cloth. If they are so little noticed by really wring this towel twisting, washerwomen eventually break their arms. To escape this punishment, simply turn the sheet in the same direction as the washerwoman. This ends up tired, seeing that his work does not proceed, and let go of his victim. This legend is widespread in Britain, where the fear of laundresses night is one of the strongest. We therefore carefully avoided in the evening the vicinity of where the laundry is washed regularly. It is well enough to feel away from the frightening noise of the spoon. "

The Men As he adds in a note at the bottom of this legend is the belief, as prevalent in his day, an obligation to "repair, to be performed on the land after the death of the errors committed during the life [9] .

---

[1] Kannerez -noz (pl. kannerezed -noz) in graphite "unified" (1941) and 'university' (1953), kanneres-nos ( pl. kanneresed -nos) in the spelling "interdialettale" [cf. F. Favereau (1997): VI-VII].

[2] É. Souvestre (2000): 102 (note); Gw. The Scouëzec (1986): 269 (note); J. Berthou (1993): 9. For

J. Berthou kannerez -noz "is the term most ancient and most often used," though often used in the shape of the singular include the plural (correctly: kannerezed -noz), from the same Cambry.

Some notions of syntax: Breton, noun + noun compounds, has given the order-determining (corresponding generally to the Basic Order VSO [Subject-Verb-Object]), as in kannerez-noz and tour-tan 'lighthouse' (literally 'tower-of-focus'). This is in contrast to the ancient Breton in cui di norma he decisive precedeva it determinato : mor-bran 'Cormorano' (mor 'mare' + bran 'Corvo'). [L. Fleuriot (1989): 365-6.]

[3] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 87:

- couerezou , cowerezou at Le Men, archaic notation for kouerez 'washerwoman' (from kouez 'laundry');

- Kanner ' laundress' in Souvestre;

- maouès -noz ( maouez -noz) 'femme de nuit' chez Le Braz.

Useful information in lexical J. Berthou (1993): 9; and etymological in A. Deshayes (2003), s. vv. kann , kovez , maw, Fleuriot Léon (1985), s. vv. cann , mauu , and X. Delamarre (2008), sv magus.

[4] See http://books.google.it/books?id=Rm32310wpkIC .

[5] J. Cambry (1993): 40.

[6] The passage cited by J. Berthou [(1993): 9] shows some minor differences: "les Laveuses, Cannerez ar-noz (sic), here invitent vous à leur linge tordre, the bras are here Cassenti vous vous les aidez de mauvaise grâce, here is noient vous the refusez vous, vous portent à la Charité. 'Charity' may apply 'altruism', 'love of neighbor' (or similar), and also "Donnez et on vous donner" (meaning suggeritomi by J. Berthou in its letter dated 13/02/1994).

[7] mediobretone-French-Latin Dictionary (Latin kind of manual for the clergy of Brittany) Lagadeuc Jehan, the second half of the fifteenth century. (Manuscript of 1464, the first printed edition, by Jehan Calvez, 1499).

[8] A. Deshayes (2003), sv kan ; Fleuriot Léon (1985), sv can , F. Favereau (1997): 370-1.

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

the same sort of revenants ('turns', ie 'dead bends') is reserved for those who must return to earth to spin flax stolen ashes to eat lots of bread what has been lost or wasted, groped in vain to turn to fire on the hearth on which to farm girl dropped the batter for pancakes, to carry bags full of stones when he lost the wheat miller's assignment. But the married woman that has hampered the growth of its progeny, returns to earth as many piglets sow followed by how many children might have been [pp. 79-80].

Kelly Green And Black Ties

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Tape Up Brooklyn Fade

kannerezed-noz. The part 1

The laundresses night Breton

Among the kinds of fantastic creatures found in some areas one of the most popular European folklore is that of "laundresses 'species' nocturnal "upon whom Breton encountered within some Legends of interest.

Among them is Les Lavandières de nuit, the text of the original is it Le Foyer Breton, Emile Souvestre, Paris 1844 (pp. 69-75), and appearing in Italian translation - The Washerwomen the night - in the collection Legends of Britain mysterious [1] .

Souvestre (1806-1854) had collected Les Lavandières de nuit to Guissény in 1831, in Leon (North-West region of Britain, the department of Finistère). Note that the story, as well as "translation" in French (for which probably Souvestre had done to help) - and its loss of the original Leonese - has been the integration of "personal considerations or adjustments" by the same Souvestre [2] .

this story - along with two other witnesses on lavandières de nuit Breton - is played by Françoise Le Roux and Christian-J. Guyonvarc'h it The warrior Souveraneité de Ireland (1983) [3] , work in which the two authors argue that the Breton legend is the 'survival' [4] of a story mythical Celtic on the goddess of war in Ireland M rr ó í gan Bodb or that - as a young 'washerwoman at the ford' - washing the remains of the hero C ú Chulainn before he faces his last battle [5] .

The other two examples given by F. Le Roux and Ch.-J. Guyonvarc'h contain:

• "the definitive establishment of these female characters as given by François-René Le Men in Traditions et Superstitions de la Basse-Bretagne (in Revue Celtique," I, 1870-1872, p. 421) and a footnote added to the text on [6] ;

• a story - Celle qui lavait la nuit ("The one who washed the night) - collected by Anatole Le Braz-Daoulas Plougastel (Finistère) in October 1890 and published two years later he La légende de la mort chez les Bretons armoricains (the 1945 edition, Volume II, pp. 259-63) [7] .

Even in this second story there was sent the original Breton. Both, however, beyond the changes, preserve the 'intact bottom "of the narrative [8] .

On beliefs about the Breton Washerwomen night, you're legends and other evidence have been more recently reported and commented upon (and accompanied by invaluable information on works and authors) in the catalog compiled by Jean Berthou the exhibition entitled Les precisely Lavandières de la Nuit, held in 1992-1993 at the Musée Yan 'Dargent Saint-Servais (Finistère). Are contained in this publication, in order: •

no reference to "the first written record of the legend," appeared in 1799 it Le Voyage dans le Finistère Cambry Jacques (1749-1807), and "correction" made by Souvestre, when these in 1835 edited the new edition of the work of Cambry [9] ;

• the revision of the highlights of the 'sec canevas' given by the legend R.-F. The Men (folk synthesis of which, notes Berthou, it is not possible to date the drawing) [10] ;

• current traces of the legend and picked Plourin Commana, City of Leon [11] ;

• Les Lavandières de nuit, collected by Souvestre [12] ;

• The Lavandière de Nuit, narrated by François Breton Thépaut February 19, 1890, in Plouaret (Côtes-du-Nord, since 1990 Côtes-d'Armor), translated and published in French in 1894 by folklorist Luzel François-Marie (1821-1895), whose work collector - according to J. Berthou - was characterized by "the most scrupulous attention," [13] ;

• Celle qui la nuit lavait , collected by Anatole Le Braz [14] ;

• Les Lavandières de nuit, text present at pp. Contes et Legends of 23-7 de la Bretagne, de Elvira Cerny (1818-1899), Paris, 1899 [15] ;

• Les Lavandières de Nuit, by Nouveaux Contes Legends et de Bretagne, François Cadiz (1864-1929), Paris 1922, pp. 162-3 (the folk tradition of Morbihan) [16] ;

• belonging to a brief passage Coutumes, mythes et Traditions des provinces françaises Alfred de Nore, Paris, 1846 (p. 211) [17 ] ;

• Les Lavandières de Nuit and The Lavandière Gourdais des Noes, short stories collected in Britain by Paul High Sébillot (1843-1918) published respectively in Traditions et Superstitions en Haute-Bretagne, Paris , 1882, pp. 248 ff. And Contes Populaires en Haute-Bretagne , Paris, 1880, pp. 202-3 [18] ;

• text Breton Erwan Berthou (1861-1933), translated into French and published in the same Le Breton Clocher , February-March 1910, pp. 1872 and 1890 (the folk tradition of Trégor) [19] ;

• two short oral texts of Trégor Breton, taken from Part Three of Trésor du Breton speaks Jules Gros (1890-1992) [20] .

to complete a survey or, so to speak, a dossier on the night Breton Washerwomen, are also useful (if necessary) The information contained in some other publications, especially in the work The folk-lore de France (1904-1907) and Paul Sébillot La Bretagne et ses Traditions (1968) of his son Paul-Yves (1885 - 1971). But let

hours on the main witnesses Breton, reproduced in the publication of Le Roux - Guyonvarc'h and Berthou and originally present in the work of Cambry, Le Men, Souvestre, Luzel, Le Braz and Cadiz, in which witnesses may recognize the face essential and most common, and sometimes with, particular elements or secondary, of those supernatural beings who are the "night of the laundresses' [→ part 2 ].

---

[1] Gw. The Scouëzec (1986): 33-8 and 269-71 (notes).

Le Foyer Breton was reissued in 1990 by Éditions Terre de Brume (with Préface Dominique Besançon). Les Lavandières de nuit is on pp. 102-9.

[2] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 80; J. Berthou (1993): 9, 16.

[3] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 80-4.

[4] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 87.

[5] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 7-8, 37-9, 105. Cfr. anche: F. Le Roux, Ch.-J. Guyonvarc'h (1990): 35, 136-9; M. J. Green (1992), s. v. Badbh ; J. MacKillop (1998), s. v. washer at the ford ; D. Kervella, E. Seure-Le Bihan (2001): s. v. Badhbh ; J. T. Koch (2006): s. vv. bean sí , Bodb ; Claude Sterckx (2009): 338-9.

Ecco il passo della «lavandaia al guado» tradotto dalla versione francese di Ch.-J. Guyonvarc'h [(1983): 37-8]:

«Non erano andati lontano dalla fort when [Cúchulainn and daughters of kings and princes who followed him] met a beautiful girl from a white body, blonde, in front of the Vigil Ford, in the prairie of Emain. She was sad and troubled and twisted remains of purple, broken to pieces, bloody, and rinsed on the shores of ford.

"Look over there, or Cane," said Cathfad, "the daughter of Bodhbh that is washing your bare and your equipment? [...]».

[6] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 79-80.

[7] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 84-6; J. Berthou (1993): 49-51. In A. Le Braz (1990) Celle qui la nuit lavait is on pp. 234-9 of Volume II.

[8] F. Le Roux, Ch.-J. Guyonvarc'h (1983): 87. In

Préface to La Légende de la mort Georges Dottin Le Braz remembers how to lead his investigations with care and concern for the truth, but not always choosing the best available information. In ' AVERTISSEMENT Le Braz the same claims to have tried to make a scrupulously faithful translation not only the letter but also the spirit, so as to retain at least some' of the 'sour taste' stories. In ' Introduction à la Première Edition , Léon Marillier Le Braz explained that he wrote down the legends told in Brittany, directly in that language, then translated into the French always respecting the form and making only minor changes to the texts, so his translations were "almost verbatim." [A. Le Braz (1990): Préface, pp. 7-8; AVERTISSEMENT , pp. VI, LXVII; Appendix, p. 399.]

[9] J. Berthou (1993): 9, 15, 45; J. Cambry (1993): 40.

[10] J. Berthou (1993): 10-11.

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

[12] J. Berthou (1993): 16-9.

[13] J. Berthou (1993): 46-8.

The story can be found on pp. 167-70 in F.-M.Luzel (1995), under the title The Lavandière de nuit and subtitle The fileuse .

[14] J. Berthou (1993): 49-51.

[15] J. Berthou (1993): 54-5.

[16] J. Berthou (1993): 56-8.

[17] J. Berthou (1993): 73.

[18] J. Berthou (1993): 74.

[19] J. Berthou (1993): 75.

[20] J. Berthou (1993): 76.