L'Aur'gnais est mort - n'y'a pus pèrsonne en Aur'gny tchi pâle chutte vielle langue Nouormande.
Né v'chîn un p'tit vocabulaithe compathé tchi mouontre un mio d'chutte langue.
| Aur'gnais | Jèrriais | Angliais |
| andûlle | andgulle d'ieau douoche | eel |
| Aoeur'gny | Aur'gny | Alderney |
| arvénun | èrv'nîn | to return |
| au c't haeu | ach'teu | now |
| bi | bein | very |
| caoumpongne | campangne | countryside |
| chont | chent | hundred |
| couseïn | couôsîn | cousin |
| craîgnouns | avièrs | children |
| daouns | dans | in |
| du harendget | un êprot | sprat |
| du longnez | d'l'orfi | garfish |
| dyîre | dithe | say |
| eine | eune | a |
| enco | acouo | still |
| graound-maïre | grand'méthe | grandmother |
| graound-païre | grand-péthe | grandfather |
| jaeur | jour | day |
| la dgeurre | la dgèrre | war |
| laoungue | langue | language |
| maire | méthe | mother |
| mounde | monde | world, people |
| oupreû | auprès | after |
| païre | péthe | father |
| perchoux | pièrcheux | lazybones |
| pouortchié | pouortchi | why |
| prêchyi | pâler | to speak |
| ri | rein | nothing |
| taïrre | tèrre | land |
| tcheuque | tchique | some |
| tcheurainte | quarante | forty |
| terjou | tréjous | always |
| turbet | un turbot | turbot |
| une molle | un solé | sunfish |
| vialle | vielle | old |
| viar | vièr | old |
| vreu | vrai | true |
R'ssources:
The Language of Auregny F. Le Maistre 1982
Vocabulaithe des paîssons Le Maistre & Le Sueur (dotchûment)
Né v'chîn tchiques buts d'la langue Aur'gnaise tch'ont 'té trouvé dans des rapports d'Aur'gny tch'appathûtent dans la gâzette Dgèrnésiaise Le Bailliage. D'vièrs la fîn d's années 1880, i' fut êcrit qu'les mousses d'Aur'gny né pâlaient pus l'Aur'gniais entr'ieux.
Ch'fut l'Otchupâtion tchi tuit la langue.
Here are some fragments of the Alderney language culled from reports from Alderney that appeared in the Guernsey newspaper Le Bailliage. The newspaper noted at the end of the 1880's that children in Alderney no longer spoke the Alderney language amongst themselves.
The final death of the language was a result of the upheavals of the Occupation.
On donne ici quelques bribes en langue normande d'Aurigny qui ont été citées dans le cadre de nouvelles de cette île publiées dans le journal guernesiais Le Baillage. Le journal a noté, vers la fin des années 1880 que les enfants d'Aurigny ne parlaient plus la langue indigène entre eux
Le coup mortel à la langue a été l'évacuation de la population pendant la Deuxième Guerre Mondiale.
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“Allaïz, chinq chents en d'sus; allaïz, chinq chents en d'sous, et nous les airons tous” Le Bailliage 17/3/1888 “Tention! allons, mes garçons, alignaïz-vou!” ...b-g-e de queux, tiens-té dret!” Le Bailliage 24/3/1888 joueurs à la plot “Margot, vé-t-en vé?” “ma cotte est tro graunde” les grauns royes petite royes Le Bailliage 7/4/1888 “N'y créie ren, ce sont des gams de ce fichu Y. Z.” Le Bailliage 19/5/1888 “Joe! les plus gros, à dret.” “Eh ben? Lucky, ce shont de famow gars, le Barton-là les drille ben” “Quai! mais il a la put voice in Bad'goule french ben crakie! Pour un vré soudard donn-mé notre buon vier juge, avec sa put voice de tonnerre.” Le Bailliage 26/5/1888 Cette fé, je m'en vais t'avé... car la hêche est frumaï. Le Bailliage 2/6/1888 la gâche à corinthe, et la houichepotte de St. Jean la bouanne Betsy, et la galaunte Marie fouar serclleux d'pânais “Mon dou'! mon doue! Margot! quaï bénin sen de bouan brûlin! Djantr', qu'est donc qui fait chunna?” “Ma fé, mon vaïsin Joe, ch'est kitez-uns ki brule sa gâche à corinthe. A bétôt, à sé sé!!” Mussieu Joe Le Bailliage 30/6/1888 Quaï détresse! Quaï disgrace! Douzainiers; régardaï s'y! Quaï honte! Quaï misair! Le Bailliage 7/7/1888 poukes queriots ecknons pie de derrière Le Bailliage 21/7/1888 It is related of a certain way-loving Jersiais, that, standing at different corners of the St. Héliers streets, on market days, he would cry aloud: Ph'lippe! Med Ph'lippe! In a very short time he would soon be surrounded by a very host of country Med'Ph'lippes. So in St. Anne's, were any one to cry aloud: Hérivé, ou fi d'Hérivé! he would soon collect an astonished crowd. Le Bailliage 28/7/1888 Qui touke mon chen, mé touke. Le Bailliage 21/7/1888 L'accusé alors explique que sa vaïsine a dit des ment'ries, et l'a insulté par un tas d'nioilin, qu'elle l'a appelé: “voleux”, “ivrouoign,” “kérouoign,” “salope” et “pouillieux” (à ce mot, grande sensation dans la salle d'audience) qu'il a répondu tais ta goule, vieille -----, que le jour après, le mari l'a menacé de le tou-ïilot, en lui approchant le poing au visage, coum chu-chin. Ici, maître Joe fait la pantomime, et approche son poing au ras du visage du voisin. Celui-ci, fortement courroucé, s'écrie: “N'm'touke pas, n'm'touke pas, et lève son bras à angle droit comme pour abattre l'audacieux Joe. La paix rétablie, l'accusé continue que la vaïsine lui a dounaï iune forte quiamuse sur l'bé, et qu'il en été tou grimaï, et, palfrandingue, vère dia qu'il en senté l'ma aquaire (hilarité continue). Le Bailliage 28/7/1888 les gran' royes les p'tits royes quériots Le Bailliage 4/8/1888 vier chimtiaire Le Bailliage 25/8/1888 “Quech-chinna?” “Regardaï l'houm!” Le Bailliage 8/9/1888 tous les frais quéron su té Le Bailliage 29/9/1888 houichepote soupaï Le Bailliage 10/11/1888 buan vier tem Le Bailliage 22/12/1888 traire ses vaques, paraïr ses cottes, brouettaïr ses campôs et quierchir ses càmps dé chèdent Le Bailliage 16/2/1889 Mafé Le Bailliage 25/5/1889 colimaçons (snails) Ch'est le vent (It's the winds!!!) bousette (cow-dung) Le Bailliage 29/10/1892 |
R'chèrches dans la Bibliothèque Priaulx en Dgèrnésy par Geraint Jennings 2003
From Dr. Frank Le Maistre.
Your recent article re the Alderney dialect (parler is the right term) was of course of great interest to me. Though good, the whole is not quite as given by, presumably, Monsr. Kenneth Wilson.
The pedigree of the Romance Languages, as stated, is somewhat different to what was published. I am far too involved in, and busy with, so many things to be able to elaborate, but, for the record, though substantially true, the parler of Auregny (L'Auregnais) is not “as dead as its famous cow”. There is just one left with a knowledge of it, and that is yours truly.
I made a study of L'Auregnais pre-war, on many visits to the northern Isle and knew well such stalwarts as the late Greffier C. Batiste, old man Jurat François David Le Cocq (pronounced Fra-oun-cheû-ue, etc.. which cannot he given here phonetically), the late Messieurs Hérivel, Parmentier, Duplain, Tourgis, Simon (still pronounced there “Sumon"), Audoire, Houguez, Mesny, another Le Cocq and several more. Where are these true island names now? Fortunately a short treatise on the parler does exist, by one Emanuelli of the last century.
Needless to say, perhaps, I have a fair knowledge of the four island parlers, as also of many in La Normandie. The only language I do know perfectly is, bien sûr, my own native Jèrriais. Even English is still foreign to me to this day, and let it be said that does not apply to me only. Now, the term “dialect” applies to le Sercquiais solely, this one being descended from Jèrriais, actually from le St. Ouonnais which is one of the “îlots linguistiques” here, of over 400 years ago.
Very sadly, Auregny has little interest for me now. The island is full of English "immigrés", which the old folk mentioned above, like me, would have labelled as foreigners. The real Auregny has indeed gone for ever. Le Sercquiais, and les Sercquiais, will soon follow. Nearly all foreigners also there now, anglicisation in almost every respect having taken over. Sic transit . . .
The great philological and scientific interest being shown since the last war for the minority languages, some 2,000 worldwide, has come too late for such as Auregny, but the wonderful work done and being done by Dr. Patrice Brasseur of the University of Caen, and others, is ample evidence of this. All the above is given, of necessity, en toute vitesse.
La Brecquette.
L'Etacq.
St. Ouen.
September 10. 1981.
JEP 21/9/1981
D'un livret d'eune cassette fait par Frank Le Maistre en 1982:
No m'a d'maoundaeu dé d'piés tcheuque teimps dé dyîre, dé brédaoundgiaeu daeux mots en viar Aoeur'gnaeux pou ercordaeu sus cheu qu' no-s-appeûle dé noû jaeurs eine cassette, piêsqué ch'té vieule laoungue Nourmaounde n' y'eûst pu eintouot. N' y'a doun qu'meu tch'en counnîsse enco tcheuqu'chôse, tcheur j'ai counneu hardi bi aôt'faeux les viars Aoeur'gnaeux, d'vaount la draine dgeurre, cha fait bi pu dé tcheurainte aouns.. . . les vreus viars Aoeur'gnaeux, tels coumme lé bouounhoumme Fraöunchaeux Dâvi L'Có, Juge aôt'faeus, ein cousein a li... Nicolaus L'Cô, Williaûme Sumon, Williaûme Seubyîre, Charles Bâtiste (el Greffieu), et piés bi d'aôt's tchi m'prêchiaeunt d' ché teimps-lo. J'm'en veus préchyi touot douochemont pou qué chu qué j'dyis sait bi coumpreins.
Au c't haeu, en mil neu chonts huiptaounte-daeux, n' y'a pu maïnme qu' eine pouougni d'geins tchi piêssent dyîre y'êt' vreus Aoeur'gnaeux . . . . dé tchi leus païres et maïres y'étaeiunt itout, et leus graound-païres et graound-maïres dévaount iaeux et enco bi les sieuns d'vaount ch'lo, pou des chonts aouns, d'aouve des noums coumme Dupliaïn (ou du Pliaïn), Barbaöunchoun, Parmaöuntchieu, Hériveu, Seubyîre, Aoudouaïre, Mignôt, Mououraount, Sumon, Bô, Gaoudgioun, et taount d'aôt's. Hélô! I' sount touos hors aôu Parâdis, ch'eûst pouortchie! Et doun, quaûsi touot l'mounde en Aoeur'gny au c't haeu sount des "horsaouns" ou des "foreigners" d'Aoungliaeus! N' y'a pu d'rache Aoeur'gnaeuse eintout. Ch'eûst meu tchi vou l'dyis, et piés ch'eûst bi vrai. Oupreû la draîne dgeurre, djé n'paönse paé qué y'ait iaeu persounne tchi sount arvénuns pou pouoveu prêchyi daouns la vialle laoungue. Ah, qué ch'eûst trîste, ma foueu! Maeus, touotes les vialles laoungues s'en vount coumme cha, partouot l'Mounde, vouaiy'-ous... Et, en Aoeur'gny, les drains craîgnouns a prêchyi en Nourmaound d'Aoeur'gny . . . . ch'tait d'vaount la prémyîre dgeurre, vouaiy'-ous bi. Et, ch'eûst les maïres tchi l'ount perdeu...
From “Alderney”, a guidebook published c. 1932-1936 (contains a few words and phrases of Aur'gnais):
Alderney hides Aurigny, and the task before us is no easy one, to picture to our minds the altogether different conditions of life as they existed at Christmas time in the XVI. century. The very location of the town must be changed. Its chief feature of local interest has to be moved.
When Jean Pinel and Charles Barbenson leave the narrow thoroughfare that runs between the one storied straw thatched windowless huts of Le Bourgage and the Marais, and move down the slope towards the shooting butts on the Butes, their eyes, instead of seeing the modern New Street and Victoria Street, roam only over their own sheep rearing fields. If they wish to chat with Etienne Duplain of the Bourgage, or with Blaize Pezet of St. Martin's, they must needs go to Le Huret, which has ever been the chief centre of "rendezvous."
Le Huret in 1500.
We see the horses, we hear the crowd. We hear them discuss the price of wool, or the catch of conger. These two terms enlighten us as to Aurigny's chief staples. Across the way stands Pierre Herivel's one storied mansion. We call it mansion for is he not the first "juge" of the island. To go across, we pick our way daintily over the large stepping stones. And with cause, the least slip means a tumble into a very quagmire of rich Aurigny "couème" and mud.
No fine facade adorns this house. For do not the same stiff winds, and the same wet south-westerly breeze, ever blow and is not comfort and ease the first thing thought of instead of "L'apparence”. To warm ourselves we enter the corridor through the “viquet" or two-leaved door. Turning to the right we enter the living room, a low mild floored smoky chamber used by all both day and night. In the “atre " are stacked the squares of “Biette " or turf which form excellent fuel under the “trepi " or three-legged fire iron. As the night draws on the "Crasset" is lit, fed with best Burhou conger oil, and by its fitful flicker the evening "Vaillée" or "Longue veille" begins.
It is here we have the "Le vier Aurigny" at its best. In the "coin de l'atre" or ingle nook, sits the old island judge. His shrewd eves twinkle as he thinks of the counters he intends to move against the game of Farmer Lea of the Longis Farm. His gaze often flits to a certain stone near the stack of peat, for here is his bank, behind which one would find the hidden stocking full of Spanish doubloons, and Portuguese moidores, culled through many a close fisted bargain in conger and wool. Opposite sits "La vieille Madam” none too proud to spin and weave her own wool upon the "rouet." Around the sand sprinkled floor are the "vésins" and the “vésines" come to spend the pleasant evening.
These last also have their "ouvrage," and are busily plying the needles "ouvrant" the famous "corsets d'oeuvre" or guernseys, which to-day have acquired among sea-faring men a world wide name. Across the corridor come shouts of laughter from the younger folk, who, mutually attracted, have preferred to pass among the cattle "cette belle sérée." For, primitive fashion, cattle and folk herd together. The cow is stabled under the same roof as its master, the sheep are huddled together in the corner fold. Overhead, on transverse bars, roost the chickens, and thus the whole household appears to be a Noah's Ark.
As Suzon Flerres and Nancy Hougues help to throw the open sheaves under the flails of the Audoire and Mesny servant lads, "battant a'pleine velée " the masters corn, the by play of human nature comes into action. Here matches are made and unmade. Here the old everlasting game "bat son train." No chance in those far back days for moon-struck couples to roam down La Vallée, or over Butes, or even as far as La Roque du Giffoine. Roads are scarce, ghosts and pixies are about, and besides are not the "barrières" of La Breque, La Colimbot, and La Venelle de la petit Rue well barred and locked. St. Anne is thus almost a walled town, and no exit, not even to love sick swains or lasses is allowed. "A défaut" of this, however, love, mighty sorceress, laughs at bars. The barns will do to chat in, the far back corner away from "le Juge's" chair is all sufficient, and the older folk are always blind. They have not forgotten their own young days, and to-night, this Christmas week night of 1550, they are more intent on another matter.
See, around the "atre" how the "vésins" gather. With open mouth and awestruck gaze they take in all that Lucas Le Cocq of La Mare Jean Bott, inveterate spinner of old time yarns, has got to give them, his speech to-night is of the Marais well. It is here that ancient Aurigny draws its water. Around its "douet" the St. Anne "laveuses" wash, not only their own linen, but also with their tongues "le sale linge" of every family.
Well, says Lucas, every Christmas eve at the Marais, occurs a miracle. At turn of twelve, in "puits et douet" the water goes blood red. This is why, he explains, no sane Aurigny man would be seen on Christmas eve night near the Marais. Even "vier Jean Bott" that doughty fisher of the Swinge makes a long "detour" when coming home from La Trigale to Le Coignot. He gives the creeps, does Goulu Lucas, as lie further speaks of the adjoining stable across the corridor. Why do not the old men see to their cows and sheep on Christmas night ? Why does old Lea, Chamberlain's farmer, always litter his cattle in broad day, instead of biding his usual time by the “crasset" light. "Il n'ose pas." For, are not all cattle, that one night, on bended knees, in mute adoration.
One man, says Lucas . . . . . . . . . but he received his just punishment. Struck blind and speechless, he never more could tell, what, on that Christmas eve, his eyes had seen, his ears had heard. So, does Lucas keep his crowd spellbound, and thus does the " veillée " expire. So Madam gets ready the patting snack. Good white bread, Cherbourg made, which come to Aurigny but once a month, makes tonight quite a delicious change to the coarse black “galette d'orge" of every day fare. "Levoir juge" brings out good rum "de la Jamaique" and the toasts pass round in such a way as shows that there “nos bouans ancetres" are no adherents of the C.E.T.S. And then "addi" and good-night. What if one reels and whirls a little. Is it not "le bouan Noué" and does it not come but once a year?
The author Nicholas Bott was born in Alderney and wrote some poems using his native tongue.
de il y a Soixante ans, quand jetois encore Enfant - il y a 55 ans jetois alors adolescent - J'ai ecrit ceci avec des noms et mots Auregniez Car J'aime encore le patois de mon pays natal
Les filles de la grande rue alloient au douèt dans l'(?????)
Autrement la valaïe s'appeloit les routeurs
Elles étendoient lûs linge sus le côti du và
Et la Croue* etoit ornaïe de brilante couleurs
Les Bott et les Pezets, les Shades et les Vâlézs
Les Gaudions les Dupleins les Caits les Le Cocq David
Et par la v'nelle du Pis venoit Marie Andry
Les Gaudions dit Landins et les Le Cocq du Bourgage
Venoient toutes ès Routeurs pour y faire lûs lavage
Les v'nelles et la p-tite rue la Trigalle et Haute ville
Alloient lavaï lûs linge au grand douèt du marais
Tous les lundis matin nou véyoit v-nin les filles
De la v-nelle ès simons à l'air joyeux et frais
Jusque d'oprés l'Eglise, et les siennes du Huret
Alloient jusqu-au marais, ou ben au p'tit douèt Nouèt
Et les siennes des Gronnets, des Butes d'la route de Braÿe
Alloient lavaï lûs linge au douèt de la valaïe
L'Creux Mousi, Saint Martin, les Mouriaux à Tolvà
Lavaï et Séquer l'linge, au douèt du petit Và
(...........)
* La Croue, nom dun (Clios) piece de terre ou elles étendoient le linge à secher sur l'herbe
Auregny Ce 15 Aout 1866 N. Bott
En Auregny il y avoit deux fraïres
Qui s'entre aimoient coume p'tits moutons
Chèst ma-fé vrai sou voulaït m'craïre
C-h-toit tandis quils etoient p'tits garçons
Quand y furent grand Pierot dit Craimé
R'chard faut qu-chacun ait sen tchi sé
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Pierrot vint riche Dieu sait coument
A forche de faire le p'tit bàri
A fraudaï y gagni d'largent
Vint gros et gras et l'coeu durchi
Quand il-tait buttaï à sen haizait*
Si R'chard venoit y lie criait
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Un vier oncle vint à mouori
Laissant ses herpins à pou-our Dick
Dan ausitot que Pierrot l'oui
Y sen fut trouvaï R'chard ben vite
Mais R-chard le r-garde et dit hé hé
Tu ten vens m-vée parce que j'ai d'qué
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Mais s-fit Pierrot ch'toit m-n'oncle itout
Im vént quic-chose j'devrais craïre
Alons R-chard tan garde pas tout
Car y faut agir en bouan fraïre
Ah ah s-fit R-chard quand jetaois paure
Comme tu disois je l'dit accoére
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Tient tai tchi té, et mé tchi mé
Laffaire en ira mue ma-fé
Mais si tout l'monde en faisoit d'mème
Che s-rait d'qué tristre en veritaïs
Si nou suivait un-taï sistème
Y-n y-éroit pus de sociétaï
Quand à mai jaime allaï vous vée
Et que vous r-venaï me r-vée quic fée
Jirai tchi tai tu vendras tchi mé
L'affaire en ira mue ma fé
Jirai tchi tai tu vendras tchi mé
L'affaire en ira mue ma fé
* haizait en Auregniez est héchot en Jersiais & héchet en Guernesiais petite heche de clios ou de bel (cour) de maison
les deux freres étoient Pierre et Richard Gauvain, et l'Oncle qui mourut étoit Monsr. Robinson. J'etois à son enterrement et j'entendis Richard dire à Pierre Quand jetois paure tu n'venais pas m'vée he ben apresent tient tai tchi té Ce qui me donna l'idée plus tard d'ecrire cette chanson
N Bott
Parmi plaisirs et Palais, nou-za biaux s'pourmenaï
Quic humble que sait sen tchi sé nou voudroit y r'tournaï
Un charme du Ciel semblie nous y attiraï
Et trenchie sen pareil - nulle part vous ne le trouvaï
Oh! men doux tchi mé
y n'est que d'ètre tchi sé
Oh! men doux tchi mé
y n'est que d'ètre tchi sé
Pour l'éxilaï de tchi li, ni-à ni joie ni plaisi
Donnaï me ma Chaumine ma couverture de Gliy
Les moissons qui chantaient, et venoient à m'n appel
Donnaï m'les, et la paix d'lame, chest le bien sans pareil
Oh! men doux tchi mé
y n'est que d'ètre tchi sé
Oh! men doux tchi mé
y n'est que d'ètre tchi sé
Après Chinq Semaines d'absence de tchi li Le rimaillieux Auregnais à écrit & chantaï la parodie ichin d'sis, dans sen patois d'enfance
Huntly Place
Octobre 1868
NB
In the Alderney Society Bulletin Volume XLI (2006) Royston Raymond writes that he found in his mother's papers some scraps of Aur'gnais - albeit written in a Gallicised form. He transcribes them and also provides a parallel phonetic transcription based on his memory of how his mather and grandparents had spoken. He comments: "How bitterly I regret that, as a teenager, I took so little interest in my linguistic heritage when I had the opportunity to save so much more."
A letter from Captain Doll, Land Commissioner, to Royston Raymond's grandfather:
Mon cher ami Daniel Le Cocq tu peux te rappeler peut-etre que je dise souvent que j'aimerais avait qui'que chose pour me rappeler du patois Aurignais dont tu as dit qu'il n'avait pas été écrit mais rencque porloi.
Hacheteur les gaons de l'ile ne sait paw souf teuil et ta fomme qui peu'ent le porloi.
Epouvez à me dounnai ce qui tu t'sauge pour m'aider après que t'est meurt pour li praire ton ami le commissaire dévoué des landes.
A lullaby (version of "Châchons, bul'tons"):
Ton, ton, bell à ton
Ma grain mère a t'op paissons
Elle a dit que j'eurais du gratin,
A ce ceuil et le matin.
Ah, tu bords, tu bords, tu bords, tu bords
Dans le graind mai
Some phrases:
Il y a qu'ly et sa fomme qui peu'ent porlois le patois.
Une going d'hoummes faisaient du camord.
Je me d'maounde.
Quai camord tu fais!
Il s'écippao dans les dégrois.
J'ai montai les dégrois du galtord.
Il fais biau
Il fais caud
Il fais frais
Il ne soinq paw ses vacs.
Ses brais sont soules
V'leti donc du biau temps.
N'porle paw chette ang'ican!
Qui'que tu dis?
As tu maing du kerbon sur l'feuil?
La caudière
F.M. Picot (in Transactions of La Société Guernesiaise 1929):
The old people can only relate happily in the "patois", which dialect is dying with them, the younger generations of Alderney folk have become much more English than any of the Jersiais and Guernesiais, and they will not trouble to learn legends and saws in what is rapidly becoming to them a foreign language...
The custom of fore-gathering at one another's houses in the long winter evenings, of keeping the veillée, had an economic cause, which was the common sharing of light and fuel. Coal was scarce, sometimes being hoarded jealously for as many as seven years, and the group sat round an open hearth before the "trépied," an iron stand stacked with furze, squares of heath-turf, and "buzzets" - cakes of dry cow-dung. Lit by the "crasset" (the crescent-shaped lamp still found in Normandy cottages), the old folk sat on the "lyet-foil," a wooden settle in the chimney-corner, and the young people sat on the floor, on large mats of plaited rushes. as in Jersey and in Guernsey these meetings were the occasions on which the old stories were repeated and preserved...
..."J'irons," said those grouped on the right. "J'irons pas!" cried their opponents on the left...
..."There's a house avec des brauncages à côté," an old farmer was told in his youth...
..."C'est là encaur les Brandons," he was told...
...all that was said about them was, "Ils pouvaient faire de quai."
Viyiz étout: