The Stations of the Sun: A History of the Ritual Year in Britain

«The result was a huge, though very far from complete, amount of raw material for a history of the ritual year in Britain, presented in individual entries according to source and almost devoid of comment or analysis. Today, over half a century later, they still represent the staple work on the subject.» — Hutton describe el estado de la materia: las colecciones de Wright y sus equivalentes escoceses dejaron un volumen enorme de material bruto, ordenado por fuente y casi sin comentario, y medio siglo después siguen siendo la obra de referencia.

«It was during the 1970s that my own interest in folklore caused me to project a study of the British ritual year which challenged the attitudes encapsulated by Professor Hooke on every count.» — declara el origen y el propósito de su proyecto: discutir en todos sus puntos las actitudes que resume la frase de Hooke.

«It seemed clear that, far from being definitively rural, many seasonal pastimes had flourished in or around industrial towns.» — primera objeción de Hutton al retrato rural: muchos pasatiempos estacionales florecieron en las ciudades industriales o a su alrededor.

«It was equally plain that some had altered their form and content during the time over which they had been recorded, in response to changing social needs.» — segunda objeción: las costumbres cambiaron de forma y de contenido dentro del periodo en que están registradas, respondiendo a necesidades sociales nuevas.

«Their purpose at particular moments was therefore all-important, and their practitioners had often been extremely articulate in explaining this.» — tercera objeción: contra lo *inarticulate*, Hutton sostiene que quienes las practicaban solían explicar muy bien para qué servían en cada momento.

«The relationship between Merry England and the present work is umbilical, and it is assumed that scholars will use the two together.» — Hutton declara la dependencia de este libro respecto de *The Rise and Fall of Merry England* y pide que se usen juntos.

«No original research has been undertaken into the eighteenth, nineteenth, and twentieth centuries because the body of material already assembled by the collectors is so enormous.» — declara el límite de su investigación: para los siglos XVIII a XX trabaja sobre lo ya reunido por los coleccionistas, sin investigación original.

«Although it gives detailed treatment to the whole island of Britain, and also to the Isles of Scilly and Man, the Hebrides, the Orkneys, and the Shetlands, it deals with Irish customs only when they shed light upon those in Britain.» — declara el alcance geográfico: toda Gran Bretaña más Scilly, Man, las Hébridas, Orcadas y Shetland, y lo irlandés solo cuando alumbra lo británico.

«The simplicity, flexibility, and familiarity of this framework made it the most attractive one, but it also has the obvious disadvantage of dividing as much as relating the material gathered for it.» — Hutton enuncia el costo de su propio marco: el *Book of Days* separa tanto como relaciona el material.

«It tackled the question of the pagan origins of folk rites from the opposite end, by assessing what can be known of the pre-Christian religions of these islands.» — Hutton describe cómo su libro de 1991, *The Pagan Religions of the Ancient British Isles*, atacó la cuestión de los orígenes paganos por el otro extremo: qué se sabe de las religiones precristianas de las islas.

«In several of the chapters of Stations of the Sun, material from Merry England is reproduced wholesale in the text.» — declara que varios capítulos reproducen material de *Merry England* íntegro, y por qué decidió no suprimirlo.

«Such a task is arguably undertaken with some advantage by a historian whose centre of gravity lies in the early modern period, permitting perspectives both forward and backward.» — Hutton declara desde dónde escribe: un historiador con centro de gravedad en la época moderna temprana, que permite mirar hacia atrás y hacia adelante.

«NO modern Biblical scholars would rate the Nativity stories very highly among sources for the life of the historical Jesus. It now seems to be generally accepted that they are an extreme case in the Christian gospels of inventions by the authors to place Christ in traditional Jewish salvation history.» — Hutton abre el libro con el estado de la cuestión bíblica: los relatos del Nacimiento son, para los estudiosos actuales, invención de los autores para inscribir a Cristo en la historia de salvación judía.

«Furthermore it is patently clear that the New Testament provides not the slightest indication of the date at which Christ was born.» — y señala que el Nuevo Testamento no da indicación alguna de la fecha del nacimiento; la tradición cristiana temprana no conservó ninguna y los primeros escritores conjeturaron, casi todos, fechas de primavera.

«The first absolutely certain record which places it upon 25 December is the calendar of Philocalus, produced in 354 and apparently at Rome.» — fija el primer registro cierto del 25 de diciembre en el calendario de Filócalo, de 354, y sigue su difusión a Constantinopla, Antioquía y Belén.

«It was a custom of the pagans to celebrate on the same 25 December the birthday of the Sun, at which they kindled lights in token of festivity.» — [SCRIPTOR SYRUS] el testimonio de fines del siglo IV que Hutton cita como la explicación más franca de la elección de la fecha: los paganos celebraban el 25 de diciembre el nacimiento del Sol encendiendo luces.

«The pagan feast which Christmas replaced was not, however, itself much older. It had apparently been decreed only in 274, by the emperor Aurelian, as a major holy day of a new and syncretic state cult with the sun as its official chief deity.» — Hutton fecha la fiesta pagana desplazada: decretada apenas en 274 por Aureliano, como día mayor de un culto de estado nuevo y sincrético con el sol por deidad oficial.

«Curiously, the ‘doctors of the Church’ (whoever they were) did not impose the feast of the Nativity upon the principal one of Aurelian’s state cult.» — la objeción que se pone a sí mismo: la Natividad no cayó sobre la fiesta principal del culto de Aureliano, que era de fines de verano y de mediados de octubre.

«It is even possible that, being (by definition) a Syrian, he was guessing at what had happened in Rome and that there had in fact been no pre-Christian celebration upon that date.» — el límite que Hutton deja abierto: cabe que el Scriptor Syrus conjeturara sobre Roma y que no hubiera celebración precristiana ninguna en esa fecha.

«Augustine of Hippo and Pope Leo the Great, the most famous Fathers of the fifth-century western Church, both felt compelled to remind people that Christ, and not the sun, was being worshipped then.» — [AGUSTÍN, LEÓN MAGNO] Hutton consigna que los dos Padres más célebres del siglo V tuvieron que recordar a la gente que lo adorado entonces era Cristo y no el sol.

«The uncertainty was perfectly natural, for at midwinter and midsummer the solar orb does appear to rise and set in the same places for a few days; the very term, solstice, is taken from the Latin for ‘the sun stands still.’» — Hutton explica la incertidumbre por el fenómeno mismo: en los solsticios el orbe sale y se pone en el mismo sitio varios días, y de ahí el término.

«The traditional pagan Roman calendar had left this period as a quiet and mysterious one, and flanked it instead with a festival of preparation and one of completion: the former was the feast of Saturn, the Saturnalia, in the days after 17 December, the latter the New Year feast, the Kalendae, from 1 to 3 January.» — sostiene que el calendario romano pagano dejaba vacío el solsticio y lo flanqueaba con dos fiestas: las Saturnales desde el 17 de diciembre y las Kalendas del 1 al 3 de enero.

«The religious rites were confined to 17 December, but the revelry continued for a minimum of two and a maximum of seven days afterwards. Shops, schools, and lawcourts were closed, gambling in public was allowed, and there was general noisy rejoicing.» — describe la forma de las Saturnales: el rito en un solo día y la fiesta hasta siete más, con tiendas, escuelas y tribunales cerrados y juego permitido en público.

«Sociable men who shared a common age-group would throw lots to choose one of them as a ‘king’, who would organize party pranks.» — el rey de burlas romano sale por sorteo entre iguales de edad, y su oficio es organizar las bromas.

«The Romans were not, indeed, absolutely sure of which was the shortest day and longest night: Pliny, in the first century, put them at 26 December, while Columella, writing around the same time,» — [PLINIO, COLUMELA] el desacuerdo romano sobre cuál era el día más corto: Plinio, en el siglo I, lo pone el 26 de diciembre; la frase sigue en la plana 21, donde la conjetura de Columela queda en el 23 y el calendario oficial de Julio César lo marca el 25.

«guessed at the 23rd.8 The official calendar of Julius Caesar marked them at the 25th.» — continuación del pasaje anterior, ya en la plana siguiente: el 23 de Columela y el 25 del calendario juliano; el *8* que va pegado al punto es la llamada de nota que el troceo cose al cuerpo.

«Presents—especially candles, symbols of light—were exchanged between friends, and masters or mistresses waited at mealtimes upon their servants.» — la inversión saturnal en su forma romana: regalos de velas entre amigos y amos sirviendo la mesa a sus criados.

«Lucian wrote of the fun of becoming ‘sole king of all with a win at the knuckle-bones, so that you not only escape silly orders but can give them yourself, telling one man to shout out something disgraceful about himself, another to dance naked, pick up the flute-girl, and carry her three times around the room’.» — [LUCIANO] el testimonio con que Hutton ilustra en qué consistía el poder de ese rey de una noche.

«The Kalendae, sacred to Janus, were marked by more feasting and merrymaking, but distinctively by the exchange of gifts to bring luck during the coming year, traditionally of figs, honey, and pastry, but more often (by the time of the empire) of coins.» — lo distintivo de las Kalendas frente a las Saturnales: los regalos son para traer suerte al año que entra, de higos, miel y pasta, y ya bajo el imperio de monedas.

«The new Christian feast of the Nativity extinguished or absorbed both of them, and a string of other holy days sprang up in its wake.» — la tesis de absorción: la fiesta cristiana extingue o absorbe Saturnales y Kalendas, y a su estela brota una ristra de días santos.

«In the original gospel story (of St Matthew), they are described only as an unspecified number of wise men from the east, bringing gold, frankincense, and myrrh.» — [MATEO] lo que el evangelio dice de los magos: un número no especificado de sabios de oriente con oro, incienso y mirra.

«By the sixth century, however, they had been combined with the figures of the three kings whom the Book of Psalms had predicted would come to honour the Messiah.» — y cómo hacia el siglo VI esos sabios quedaron fundidos con los tres reyes que los Salmos anunciaban.

«In 567 the council of Tours declared that the whole period of twelve days between the Nativity and the Epiphany formed one festal cycle.» — la institución del ciclo: el concilio de Tours declara en 567 que los doce días entre la Natividad y la Epifanía forman una sola fiesta.

«The old festive tradition of the New Year, however, gradually reasserted itself, and by the eighth century the western Church had honourably surrendered by declaring 1 January to be the feast of Christ’s Circumcision.» — la reinvención en su forma más nítida: la Iglesia se rinde ante la fiesta vieja del Año Nuevo y declara el 1 de enero fiesta de la Circuncisión.

«In the eastern Christian lands, and across much of the Mediterranean, Easter remained the principal annual festival. In most of northern and central Europe, where the cold and darkness of midwinter were much greater, it was the cycle of merry-making anchored by the Nativity which was emerging as the more considerable.» — el reparto geográfico que Hutton traza: la Pascua sigue siendo la fiesta principal en el oriente y el Mediterráneo, y el ciclo navideño se impone en el norte y el centro de Europa.

«In the Boyne valley of Ireland the enormous passage grave of Newgrange was given a special aperture above the entrance, through which the rising sun at midwinter could shine down the passage to the chamber even when the entrance was blocked up.» — [ARQUEOLOGÍA] Newgrange, con su abertura sobre la entrada por la que el sol naciente del solsticio de invierno alcanza la cámara.

«One of the common features is that the midwinter sun shone into the chamber through a gap left above the blocking stone at the passage’s entrance; the difference being that the moment was that of sunset and not of sunrise.» — Maes Howe como equivalente británico de Newgrange, con la diferencia de que el momento alineado es el ocaso y no el orto.

«The resounding exception to this rule is a monument even more utterly atypical of stone circles than Newgrange and Maes Howe are of megalithic tombs: Stonehenge itself. Around 2100 BCE this was reconstructed to provide the famous alignment upon the midsummer sunrise, through its only entrance and between two sighting stones.» — la excepción que Hutton concede: Stonehenge, reconstruido hacia el 2100 a. e. c. para alinear su única entrada con el orto del solsticio de verano.

«To sum up, it is clear that at particular times and places in British and Irish prehistory the cardinal points of the sun, and particularly the winter solstice, had considerable ritual importance. None the less, the vast majority of prehistoric monuments in these islands do not relate to any of them, so that no overall or enduring pattern of cult can be detected.» — el balance arqueológico: los puntos cardinales del sol importaron ritualmente en momentos y sitios concretos, pero la mayoría de los monumentos no se alinea con ninguno y no se detecta patrón de culto.

«Furthermore, a considerable gulf separates all these monuments from the pre-Roman British Iron Age, not one of the temples of which has yet been found to have possessed a significant solar alignment.» — y añade el corte: ninguno de los templos de la Edad del Hierro prerromana británica tiene alineación solar significativa.

«Ronald Hutton is Professor in History at the University of Bristol. He is the author of Charles II, King of England, Scotland, and Ireland (1989), The Restoration, A Political and Religious History of England and Wales 1658-1667 (1993), The Rise and Fall of Merry England: The Ritual Year 1400-1700 (1994), and The Triumph of the Moon: A History of Modern Pagan Witchcraft (1999).» — la solapa de autor de la reimpresión de 2001 sitúa a Hutton en Bristol y enumera sus libros previos; entre ellos *The Triumph of the Moon*, de 1999, posterior a esta obra, que por tanto no puede estar citada en el cuerpo.

«THERE is a peculiar charm to be found in the reading of a book such as this. It is redolent of the English countryside, its inarticulate love of ancient things, its immemorial speech, its stubborn resistance to the encroachments of changing Time.’» — [HOOKE] el elogio de 1936 del presidente de la Folk-Lore Society, S. H. Hooke, que Hutton toma como resumen de las actitudes que discute.

«All of these notions enjoyed some academic respectability at the beginning of the twentieth century, having been propounded in England most prominently by Sir Edward Tylor, Sir Laurence Gomme, and Sir James Frazer.» — [TYLOR, GOMME, FRAZER] Hutton adjudica a esos tres la formulación más prominente en Inglaterra de las cuatro nociones —rural, inmemorial, inarticulada, antigua—.

«Instead, they abandoned the whole subject to enthusiasts from other disciplines (or none), who continued to interpret calendar customs in the old terms, and who dominated the discussion of folk rites and practices, and the public perception of them, until the 1970s.» — Hutton traza el vacío: historiadores y antropólogos dejaron el folclore a entusiastas de otras disciplinas, que siguieron interpretándolo en los términos viejos hasta los años setenta.

«In that decade the very popular series of books on county folklore edited by Venetia Newall, for Batsford, treated seasonal customs as survivals from an almost wholly amorphous past, with virtually no sense of chronological perspective.» — [NEWALL] señala que la serie de folclore de condado que ella editó para Batsford trató las costumbres estacionales como supervivencias de un pasado amorfo.

«Other works from these years, such as Ralph Whitlock’s In Search of Lost Gods, played up the theme of pagan origins without any further attempt to investigate it; the ‘search’ consisted of no more than a portrayal of surviving customs.» — [WHITLOCK] sobre *In Search of Lost Gods*: la búsqueda del título no pasó de un retrato de costumbres que sobreviven.

«First, such activities were ‘of the countryside’, part of an agricultural society much older than, and being destroyed by the expansion of, urban and industrial culture.» — [FOLCLORISTAS] primera de las cuatro nociones que Hutton atribuye a la tradición de Hooke: las costumbres son del campo y las destruye la ciudad industrial.

«Secondly, they were ‘immemorial’, preserved unchanging over the centuries.» — [FOLCLORISTAS] segunda noción: inmemoriales, conservadas sin cambio a lo largo de los siglos.

«Thirdly, they were ‘inarticulate’, the people who performed them often being incapable of explaining their true significance, so that this task had to be undertaken by scholars.» — [FOLCLORISTAS] tercera noción: quienes las practican no saben explicarlas, así que la tarea recae en los eruditos.

«Fourthly, they were ‘ancient’, a term which was most often taken by folklorists to mean that they were survivals of pre-Christian religious practices, which could in large part be reconstructed by a study of them.» — [FOLCLORISTAS] cuarta noción, la que sostiene la tesis de la supervivencia: *ancient* quiere decir supervivencias de prácticas religiosas precristianas, reconstruibles estudiándolas.

«Even before my research commenced, social historians of different periods were coming to treat folk customs as an important part of their subject; the pioneering efforts of E. P. Thompson, Sir Keith Thomas, and Robert Malcolmson were followed up by Robert Storch, Bob Bushaway, David Underdown, David Cressy, and others» — [THOMPSON, THOMAS, MALCOLMSON] Hutton nombra a los historiadores sociales que empezaron a tratar las costumbres populares como parte de su materia, y a quienes los siguieron.

«More directly relevant was a development during the 1980s, whereby folklorists turned decisively against the attitude towards popular customs which had prevailed in their field and criticized it for precisely the faults stated earlier.» — Hutton fecha en los años ochenta el giro de los propios folcloristas contra la actitud dominante en su campo.

«Roy Judge, E. C. Cawte, Venetia Newall, Georgina Boyes, Craig Fees, and Theresa Buckland were among the most prominent of those who did so, and they and others provided some superb studies of the recent history of popular customs.» — [JUDGE, CAWTE, NEWALL, BOYES, FEES, BUCKLAND] los nombra como los más prominentes de ese giro y les adjudica estudios excelentes sobre la historia reciente de las costumbres.

«A folklorists’ conference upon calendar rites was held in London in 1984 at which papers were presented which were so important and innovative that they effectively opened a new epoch of work in the field; but nine years elapsed before the proceedings could be published.» — Hutton pone cifra a la marginación del campo: nueve años entre el congreso de 1984 y la publicación de sus actas.

«By suggesting that a quest for the origins of folk customs is fruitless, and that it is more important to relate them to the society in which they are best recorded, the new studies have effectively confined consideration of them to the last two hundred years.» — la objeción de Hutton a los nuevos estudios folclóricos: al declarar estéril la búsqueda de orígenes, confinaron la materia a los dos últimos siglos.

«In the Folklore Society’s own review of my Rise and Fall of Merry England, written by Gillian Bennett and published in Folklore in 1995, I was accused of belittling her and her colleagues by failing to make clear that the theory of pagan origins for British folk customs had recently been forcefully challenged by eminent folkorists—an omission which the present book should, as said, fully correct.» — [BENNETT] la reseña de Gillian Bennett en *Folklore* (1995) le imputaba no haber dicho que los folcloristas eminentes ya habían discutido la tesis de los orígenes paganos.

«In the same year, however, the only work devoted to those customs which was cited in the Society’s own list of new books in folklore was Michael Howard’s The Sacred Ring (Capell Ban, 1995). This represented a confident restatement of that very theory, not delivered as a refutation of the recent attacks upon it, but as though those attacks had never been made.» — [HOWARD] Hutton opone a esa reseña que el único libro de costumbres en la lista de novedades de la propia Society ese año reafirmaba la tesis como si nadie la hubiera discutido.

«THE greatest single piece of assistance towards this book was given by my own university, of Bristol, in appointing me to a Research Fellowship for the year 1994-5, which enabled me to complete the writing a year ahead of schedule.» — la nota de agradecimientos consigna que una Research Fellowship de la Universidad de Bristol para 1994-5 permitió terminar el libro un año antes.

«Throughout the text, whenever dates are given they are rendered according to old style; that is, those before 1752 are left as they were before the calendar change of that year. According to the same long-established convention, I have none the less treated the year throughout as beginning on 1 January.» — la nota de convenciones: fechas en estilo antiguo para lo anterior a 1752, pero el año contado desde el 1 de enero.

«The Folk-Lore Society altered its name, and that of its journal, Folk-Lore, to the spelling ‘Folklore’ in 1960, and both versions are used here, according to whether I am referring to its activities, or to publications in the journal, before or after that date.» — la nota explica por qué en el libro conviven *Folk-Lore* y *Folklore*: la sociedad y su revista cambiaron la grafía en 1960.

«Throughout the text I have modernized the language of quotations from early modern or medieval documents written in prose, to make them more accessible to a general readership.» — la nota advierte que las citas en prosa de documentos medievales y modernos tempranos están modernizadas; dato que condiciona cualquier cotejo filológico contra ellas.

«I have, however, left quotations in verse as they were originally recorded, as modernization there would sometimes destroy the rhythm of the work» — y que las citas en verso quedan como se registraron, para no destruir su ritmo.

«1 Range of nineteenth-century midwinter animal heads 2 Range of ‘Carlins’ and ‘Mothering’ 3 Range of Hocktide bindings, ‘heaving’, and ‘lifting’ 4 Range of ‘May singing’ and ‘garlanding’ 5 Range of reports of Robin Hood plays FIGURE» — la lista de mapas declara las cinco distribuciones que el libro cartografía —cabezas de animales de pleno invierno, *Carlins* y *Mothering*, ataduras y alzamientos de Hocktide, canto de mayo y *garlanding*, y obras de Robin Hood—, que son su instrumento para medir el alcance regional de cada costumbre.

«In another matter I have been more innovative, by abandoning the conventional division of time into BC and AD, based upon a Christian world» — Hutton declara su abandono de BC/AD —que llama, en el renglón siguiente, un *world-picture* cristiano, palabra que el troceo parte al fin de renglón— por BCE/CE, anclados en la misma fecha pero llamando *Common Era* a la época.

«The information seems perfectly straightforward, but conceals difficulties which were thoroughly exposed in 1889 by Alexander Tille.» — [TILLE] Hutton remite a 1889 la exposición de las dificultades que ese testimonio esconde.

«Tille suggested that it was possible that the festival described by Bede had simply been the Christian feast of the Nativity, and that the ‘Mother’ concerned was the Virgin Mary.» — [TILLE] su hipótesis: que la fiesta de Beda fuera la Natividad cristiana y la *Madre* del nombre fuera la Virgen.

«He supported his scepticism by pointing out that the term Modranicht is not found in any other early English or Continental sources.» — [TILLE] y el apoyo de esa duda: el término no aparece en ninguna otra fuente inglesa o continental temprana.

«In 1903 Sir Edmund Chambers could list forty such denunciations.» — [CHAMBERS] el recuento que Hutton hereda: cuarenta denuncias eclesiásticas del jolgorio de Año Nuevo entre los siglos IV y XI.

«It has been cautiously supported also by the historian of early modern hospitality Felicity Heal, partly because it seems logical that the complaints must have been inspired by some genuine development, and partly because she uncovered examples to illustrate them.» — [HEAL] Hutton consigna el apoyo cauto de la historiadora de la hospitalidad y las dos razones en que se apoya.

«On the other hand, Dr Heal herself has detected several cases of a far more liberal hospitality in the early Stuart period. They include gentry such as the Petres, Stanleys, and Mildmays, parsons of country livings, and (above all) prelates.» — [HEAL] y el contrapeso, tomado de la misma autora: casos de hospitalidad mucho más liberal bajo los primeros Estuardo, sobre todo entre prelados.

«Both the inception and the enforcement of the policy have been virtually ignored by historians of the Scottish Reformation, preoccupied as they have been by Kirk government, finance, and organization, by national politics, by theology, and by the social foundations of the changes.» — la deuda historiográfica que Hutton señala: los historiadores de la Reforma escocesa han ignorado casi por completo el origen y la aplicación de esa política.

«The sole exception seems to be Ian B. Cowan, but only to the extent that he accords the matter rather less than two pages of a large and beautifully researched book upon the social history of the reforms.» — [COWAN] la única excepción que reconoce, y la medida exacta de esa excepción: menos de dos páginas.

«Alexander Tille pointed out in 1889 that, whereas there is no record of the custom in Britain before 1600, the earliest one in Germany comes from 1184, and subsequent medieval references to it are found there.» — [TILLE] la objeción cronológica: no hay registro británico antes de 1600 y el alemán más antiguo es de 1184.

«He suggested, plausibly, that it might have been introduced to Britain from Germany after the end of the Middle Ages.» — [TILLE] y su propuesta, que Hutton califica de plausible: introducción desde Alemania después de la Edad Media.

«The Swedish scholar C. W. von Sydow made a direct attack upon the suggestion of Frazer, and of some German writers, that the log represented part of a religion essentially concerned with agricultural fertility and the veneration of vegetation spirits.» — [VON SYDOW] la objeción a Frazer y a los escritores alemanes que hacían del leño parte de una religión de la fertilidad agraria.

«He suggested that the most obvious function of the custom was simply festive; that a big piece of wood was needed to keep the fire burning through the unusually protracted feasting and merry-making of Christmastide, and that households competed against each other to get the biggest—a form of jovial contention certainly well documented in peasant societies.» — [VON SYDOW] y la explicación que pone en su lugar: hacía falta un leño grande para la fiesta larga, y las casas competían por el mayor.

«Peter Robson, observing the remarkable similarity of the rhymes over this large range, has suggested that they spread through printed versions,» — [ROBSON] la explicación que Hutton comparte para la uniformidad de las rimas: se difundieron por impreso.

«indeed, it is possible that some at least of this print may not have been in the form of song-sheets but of popular works on folklore such as John Brand’s Observations, published in 1813.» — y la vuelta de tuerca que añade: parte de ese impreso pudo no ser pliego de canciones sino obras de folclore, como las *Observations* de Brand.

«This is an aspect of Victorian social history which has been very little studied, and not much is at present known about it.» — la deuda de investigación que deja anotada sobre la hospitalidad victoriana.

«Charlotte Burne, who plotted this pattern on the map while they were still active, was at a loss to account for the choice made by communities between one or the other.» — [BURNE] la folclorista que trazó ese mapa cuando las costumbres seguían vivas, y que no halló explicación para la elección de cada pueblo.