This project was inspired by ethnographic collections and geological observations. I read and studied the legends collected by folklorist Paul Sébillot (1943-1918) in the early 20th century. This ethnologist collected numerous mythical tales from the north coast of Brittany and Normandy. They tell of the "Fairies des Houles", semi-divine creatures who populate the coastline, particularly the sea caves.  Cap Fréhel is home to numerous sea caves, and according to these tales, the Fées des Houles inhabited these excavations. 

Collected stories testify that locals heard the voices of the swell fairies in the village basements, illustrating the impressive depth of these faults in the rock.  

Finally, numerous myths attest to apparition phenomena, with fairies distilling balms to be applied to the eyes of humans, revealing new aspects of the world. They can also blind villagers when their anger is unleashed or they are disappointed.   I've visited several of these caves: they're huge and go deep into the cliffs. Some of the cracks in the rock are glowing red. Other apparition myths that touch on sight are perceptible in local history and legend. 

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I represented the cliffs of Cap Fréhel on a metal plate.I wanted to rework this mythical material, that of the myths of appearance.I created variations in the rust on the metal plate, obtained by chemical reaction with an acid. The cliffs are often red because they contain ferric oxide; the sandstone used for Cap Fréhel is red. Finally, I printed a fabric negative on the rust to create a purple landscape print. Appearance myths are those that most often accompany tales of witches or fairies, legendary female creatures.  

In artistic semiology, using a process of revelation or apparition, such as a cyanotype or a photograph (signifier) would be an artistic evocation of this aspect of the concept represented, in this case the fairy (referent).  For my part, I prefer to work with the concept of imprint. I use the imprint theme because it interests me for its roots in liturgical and Catholic culture: the holy shroud perpetuates Christ, while the collective rites of the Eucharist and the concept of the holy spirit anchor his presence and reproduce a spiritual presence. 

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I'm not a believer. But I find it interesting to draw parallels between various societal beliefs and observe how they are reproduced through culture.   Levy Strauss theorizes the symbolic function of myths, and of myths as forms derived from myths that are thus perpetuated, as well as their social functions.I agree with this theory.