Legends & Romances of Brittany Part 40

This dressing for the part and the occasion is interwoven with the Breton's existence as unalterably as sacred and profane elements are into the occasions of his religious festivals. A feast day well and piously begun is interspersed and concluded with a gaiety and abandon which by contrast strikes a note of profanity. Yet Brittany is quite the most devotedly religious of all the French provinces, and one may see the great cathedrals filled to their uttermost with congregations including as many men as women. Nowhere else, perhaps, will one find such great ma.s.ses of people so completely lost in religious fervour during the usual Church services and the grander and more impressive festivals so solemnly observed. This reverence is attributed by some to the power of superst.i.tion, by others to the Celtic temperament of the wors.h.i.+ppers; but from whatever cause it arises no one who has lived among the Bretons can doubt the sincerity and childlike faith which lies at the base of it all, a faith of which a medieval simplicity and credence are the keynotes.

_The Pardons_

This pious punctiliousness is not confined to Church services and ceremonies alone, for rarely are wayside crosses or shrines unattended by some simple peasant or peasants telling beads or unfolding griefs to a G.o.d Who, they have been taught, takes the deepest interest in and compa.s.sionates all the troubles and trials which may befall them. Between May and October the religious ardour of the Breton may be witnessed at its strongest, for during these months the five great 'Pardons' or religious pilgrimage festivals are solemnized in the following sequence: the Pardon of the Poor, at Saint-Yves; the Pardon of the Singers, at Rumengol; the Pardon of the Fire, at Saint-Jean-du-Doigt; the Pardon of the Mountain, at Tromenie-de-Saint-Renan; the Pardon of the Sea, at Sainte-Anne-la-Palud.

The Pardon of the Poor, the Pardon of the Singers, and the Pardon of the Sea are especially rigorous and exacting, but the less celebrated Pardon of Notre Dame de la Clarte, in Morbihan, has an earthly as much as a celestial object, for while the pilgrimage does homage to the Virgin it is at the same time believed to facilitate marriage. Here, once the sacred side of the festival has been duly observed, the young man in search of a wife circles about the church, closely scrutinizing all the eligible demoiselles who come within range of his vision. As soon as he decides which maiden most appeals to him, he asks her politely if she will accept a gift from him, and at the same time presents a large round cake, with which he has armed himself for that occasion. "Will mademoiselle break the cake with me?" is the customary form of address, and in the adoption or rejection of this suggestion lies the young peasant's yea or nay.

The Pardon of Saint-Jean-du-Doigt takes place on the 22nd of June, and is, perhaps, the most solemn of these festivals. During its celebration the relic of the Saint, the little finger of his right hand, is held before the high altar of the church by an _abbe_ clad in his surplice. The finger is wrapped in the finest of linen, and one by one the congregation files past the _abbe_ for the purpose of touching for one brief moment the relic he holds. At the same time another cleric stands near the choir, holding the skull of St Meriadec, and before this the pilgrims also promenade, reverently bowing their heads as they go. The devotees then repair to a side wall near which there is a fountain, the waters of which have been previously sanctified by bathing in them the finger of St Jean suspended from a gold chain, and into this the pilgrims plunge their palms and vigorously rub their eyes with them, as a protection against blindness. This concludes the religious side of the Pardon, and immediately after its less edifying ceremonies begin.

The Pardon of the Mountain is held on Trinity Sunday at Tromenie.

Every sixth year there is the 'Grand Tromenie,' an event which draws an immense concourse of people from all parts. The princ.i.p.al feature of this great day from the spectator's point of view is the afternoon procession. It is of the most imposing description, and all who have come to take part in the Pardon join it, as with banners flying and much hymn-singing it takes its way out of the town to wind round a mountain in the vicinity.

_Barking Women_

In the old days of religious enthusiasm a remarkable phenomenon often attended these festivals, when excitement began to run high, as it was certain to do among a Celtic people. This was the barking of certain highly strung hysterical women. In time it became quite a usual feature, but now, happily, it is a part of the ceremony which has almost entirely disappeared. There is a legend in connexion with this custom that the Virgin appeared before some women disguised as a beggar, and asked for a draught of water, and, when they refused it, caused them and their posterity to be afflicted with the mania.

_The Sacring Bell_

Another custom of earlier times was that of ringing the sacring bell.

These bells are very tiny, and are attached at regular intervals to the outer rim of a wooden wheel, wrongly styled by some 'the Wheel of Fortune,' from which dangles a long string. In most places the sacring bell is kept as a curiosity, though in the church of St Bridget at Berhet the _Sant-e-roa_, or Holy Wheel, is still rung by pilgrims during Ma.s.s. The bells are set pealing through the medium of a long string by the impatient suppliant, to remind the saint to whom the _Sant-e-roa_ may be dedicated of the prayerful requests with which he or she has been a.s.sailed.

There are in many of the churches of Brittany wide, old-fas.h.i.+oned fireplaces, a fact which testifies to a very sensible practice which prevailed in the latter half of the sixteenth century--that of warming the baptismal water before applying it to the defenceless head of the lately born. The most famous of these old fireplaces belong to the churches of St Bridget in Perguet, Le Moustoir-le-Juch, St Non at Penmarch, and Brevelenz. In the church at the latter place one of the pinnacles of the porch forms the chimney to its historic hearth.

_The Venus of Quinipily_

Childless people often pay a visit to some standing stone in their neighbourhood in the hope that they may thereby be blessed with offspring. Famous in this respect is the 'Venus,' or _Groabgoard_, of Quinipily, a rough-hewn stone in the likeness of a G.o.ddess. The letters ...LIT... still remain on it--part of a Latin inscription which has been thought to have originally read ILITHVIA, "a name in keeping with the rites still in use before the image," says MacCulloch.[61]

_Holy Wells_

The holy well is another inst.i.tution dating from early days, and there is hardly a church in Brittany which does not boast one or more of these shrines, which are in most cases dedicated to the saint in whose honour the church has been raised. So numerous are these wells that to name them and dwell at any length on the curative powers claimed for their waters would fill a large volume. Worthy of mention, however, is the Holy Well of St Bieuzy, as typical of most of such sacred springs.

It is close to the church of the same name in Bieuzy, and flows from a granite wall. Its waters are said to relieve and cure the mentally deranged. Some of the wells are large enough to permit the afflicted to bathe in their waters, and of these the well near the church of Goezenou is a good example. It is situated in an enclosure surrounded by stone seats for the convenience of the devotees who may desire to immerse themselves bodily in it. Several of these shrines bear dates, but whether they are genuine is a matter for conjecture.

_Reliquaries_

Every Breton churchyard worthy of the name has its reliquary or bone-house. There may be seen rows of small boxes like dog-kennels with heart-shaped openings. Round these openings, names, dates, and pious e.j.a.c.u.l.a.t.i.o.ns are written. Looking through the aperture, a glimpse of a skull may startle one, for it is a gruesome custom of the country to dig up the bones of the dead and preserve the skulls in this way. The name upon the box is that once borne by the deceased, the date that of his death, and the charitable prayer is for the repose of his soul. Occasionally these boxes are set in conspicuous places in the church, but generally they remain in the reliquary. In the porch of the church of St Tremeur, the son of the notorious Breton Bluebeard, Comorre, there is one of the largest collections of these receptacles in Brittany. Rich people who may have endowed or founded sacred edifices are buried in an arched recess of the abbey or church they have benefited.

_Feeding the Dead_

In some parts of Brittany hollows are found in tombstones above graves, and these are annually filled with holy water or libations of milk. It would seem as if this custom linked prehistoric with modern practice and that the cup-hollows frequently met with on the top of dolmens may have been intended as receptacles for the food of the dead. The basins scooped in the soil of a barrow may have served the same purpose. On the night of All Souls' Day, when this libation is made, the supper is left spread on the table of each cottage and the fire burns brightly, so that the dead may return to refresh and warm themselves after the dolours of the grave.

_The Pa.s.sage de l'Enfer_

How hard custom dies in Brittany is ill.u.s.trated by the fact that it is still usual at Treguier to convey the dead to the churchyard in a boat over a part of the river called the 'Pa.s.sage de l'Enfer,' instead of taking the shorter way by land. This custom is reminiscent of what Procopius, a historian of the sixth century, says regarding Breton Celtic custom in his _De Bello Gothico_. Speaking of the island of Brittia, by which he means Britain, he states that it is divided by a wall. Thither fishermen from the Breton coast are compelled to ferry over at darkest night the shades of the dead, unseen by them, but marshalled by a mysterious leader. The fishermen who are to row the dead across to the British coast must go to bed early, for at midnight they are aroused by a tapping at the door, and they are called in a low voice. They rise and go down to the sh.o.r.e, attracted by some force which they cannot explain. Here they find their boats, apparently empty, yet the water rises to the bulwarks, as if they were crowded.

Once they commence the voyage their vessels cleave the water speedily, making the pa.s.sage, usually a day and a half's sailing, in an hour.

When the British sh.o.r.e is reached the souls of the dead leave the boats, which at once rise in the sea as if unloaded. Then a loud voice on sh.o.r.e is heard calling out the name and style of those who have disembarked.

Procopius had, of course, heard the old Celtic myth of an oversea Elysium, and had added to it some distorted reminiscence of the old Roman wall which divided Britain. The 's.h.i.+p of souls' is evidently a feature of Celtic as well as of Latin and Greek belief.

_Calvaries_

Calvaries, or representations of the pa.s.sion on the Cross, are most frequently encountered in Brittany, so much so, indeed, that it has been called 'the Land of the Calvaries.' Over the length and breadth of the country they are to be met at almost every turn, some of them no more than rude, simple crosses originating in local workshops, and others truly magnificent in carving and detail. Some of the most famous are those situated at Plougastel, Saint-Thegonnec, and Guimiliau.

The Calvary of Plougastel dates from the early sixteenth century, and consists of an arcade beneath a platform filled with statues. The surrounding frieze has carvings in bas-relief representing incidents in the life of Christ. The Calvary of Saint-Thegonnec represents vividly the phases of the pa.s.sion, being really a 'way of the Cross'

in sculpture. It bears the unmistakable stamp of the sixteenth century. The Calvary of Guimiliau is dated 1580 and 1588. A platform supported by arches bears the three crosses, the four evangelists, and other figures connected with the princ.i.p.al incidents in the life and pa.s.sion of our Lord. The princ.i.p.al figures, that of Christ and those of the attending Blessed Virgin and St John, are most beautifully and sympathetically portrayed. The figures in the representations from the life of Christ, which are from necessity much smaller than those of the Crucifixion, are dressed in the costume of the sixteenth century.

The entire Calvary is sculptured in Kersanton stone.

[Ill.u.s.tration: THE SOULS OF THE DEAD]

Whether these and other similar groups are really works of art is perhaps a matter for discussion, but regarding their impressiveness there cannot be two opinions. By the bulk of the people they are held in great reverence, and rarely are they unattended by tiny congregations of two or three, while on the occasion of important religious festivals people flock to them in hundreds.

_Weddings_

In many of their religious observances the Bretons are p.r.o.ne to confuse the sacred with the profane, and chief among these is the wedding ceremony--the customs attendant on which in some ostensibly Christian countries are yet a disgrace to the intellect as well as the good feeling of man. In rural Brittany, however, the revelry which ensues as soon as the church door closes on the newly wedded pair is more like that a.s.sociated with a children's party than the recreation of older people. Should the marriage be celebrated in the morning, tables laid out with cakes are ranged outside the church door, and when the bridal procession files out of the church the bride and bridegroom each take a cake from the table and leave a coin in its stead for the poor. The guests follow suit, and then the whole party repairs to the nearest meadow, where endless _ronds_ are begun.

The _rond_ is a sort of dance in which the whole a.s.sembly joins hands and revolves slowly with a hop-skip-and-a-jump step to the accompaniment of a most wearisome and unvarying chant, the music for which is provided by the _biniou_, or bagpipe, and the flageolet or hautboy, both being occasionally augmented by the drum. Before the ceremony begins the musicians who are responsible for this primitive harmony are dispatched to summon the guests, who, of course, arrive in the full splendour of the national gala costume. As soon as the _ronds_ are completed to the satisfaction of everybody the custom common to so many countries of stealing the bride away is celebrated. At a given signal she speeds away from the party, hotly pursued by the young gallants present, and when she is overtaken she presents the successful swain with a cup of coffee at a public _cafe_. This interlude is followed by dinner, and after that the _ronds_ are resumed. These festivities, in the case of prosperous people, sometimes last three days, during which time the guests are entertained at their host's expense. If the wedding happens to be held in the evening, dancing is about the only amus.e.m.e.nt indulged in, and this follows an elaborate wedding supper. The _biniou_ and its companions are decidedly _en evidence_, while sometimes the monotony of the _ronds_ is varied by the _grand rond_, a much more graceful and intricate affair, containing many elaborate and difficult steps; but the more ordinary dance is the favourite, probably because of the difficulties attending the other.

_Breton Burials_

An ancient Breton funeral ceremony was replete with symbolic meaning and ritual, which have been carried down through the Middle Ages to the present time. As soon as the head of the family had ceased to breathe, a great fire was lit in the courtyard, and the mattress upon which he had expired was burned. Pitchers of water and milk were emptied, for fear, perhaps, that the soul of the defunct might be athirst. The dead man was then enveloped from head to foot in a great white sheet and placed in a description of funeral pavilion, the hands joined on the breast, the body turned toward the east. At his feet a little stool was placed, and two yellow candles were lit on each side of him. Then the beadle or gravedigger, who was usually a poor man, went round the country-side to carry the news of death, which he usually called out in a high, piping voice, ringing his little bell the while. At the hour of sunset people arrived from all parts for the purpose of viewing the body. Each one carried a branch, which he placed on the feet of the defunct.

The evening prayer was recited by all, then the women sang the canticles. From time to time the widow and children of the deceased raised the corner of the shroud and kissed it solemnly. A repast was served in an adjoining room, where the beggar sat side by side with the wealthy, on the principle that all were equal before death. It is strange that the poor are always a.s.sociated with the griefs as with the pleasures of Breton people; we find them at the feast of death and at the baptism as at the wedding rejoicing.

In the morning the rector of the parish arrived and all retired, with the exception of the parents, if these chanced to be alive, in whose presence the beadle closed the coffin. No other member of the family was permitted to take part in this solemn farewell, which was regarded as a sacred duty. The coffin was then placed on a car drawn by oxen, and the funeral procession set out, preceded by the clergy and followed by the female relations of the deceased, wearing yellow head-dresses and black mantles. The men followed with bared heads. On arriving at the church the coffin was disposed on trestles, and the widow sat close by it throughout the ceremony. As it was lowered into the tomb the last words of the prayer for the dead were repeated by all, and as it touched the soil beneath a loud cry arose from the bereaved.

The Breton funeral ceremony, like those prevalent among other Celtic peoples, is indeed a lugubrious affair, and somewhat recalls the Irish wake in its strange mixture of mourning and feasting; but curiously enough brightness reigns afterward, for the peasant is absolutely a.s.sured that at the moment his friend is placed in the tomb he commences a life of joy without end.

_Tartarus and Paradise_

Two very striking old Breton ballads give us very vivid pictures of the Breton idea of Heaven and its opposite. That dealing with the infernal regions hails from the district of Leon. It is attributed to a priest named Morin, who flourished in the fifteenth century, but others have claimed it for a Jesuit father called Maunoir, who lived and preached some two hundred years later. In any case it bears the ecclesiastical stamp. "Descend, Christians," it begins, "to see what unspeakable tortures the souls of the condemned suffer through the justice of G.o.d, Who has chained them in the midst of flames for having abused their gifts in this world. h.e.l.l is a profound abyss, full of shadow, where not the least gleam of light ever comes. The gates have been closed and bolted by G.o.d, and He will never open them more. The key is lost!

"An oven heated to whiteness is this place, a fire which constantly devours the lost souls. There they will eternally burn, tormented by the intolerable heat. They gnash their teeth like mad dogs; they cannot escape the flames, which are over their heads, under their feet, and on all sides. The son rushes at his father, and the daughter at her mother. They drag them by the hair through the midst of flames, with a thousand maledictions, crying, 'Cursed be ye, lost woman, who brought us into the world! Cursed be ye, heedless man, who wert the cause of our d.a.m.nation!'

"For drink they have only their tears. Their skins are scorched, and bitten by the teeth of serpents and demons, and their flesh and their bones are nothing but fuel to the great fire of h.e.l.l!

"After they have been for some time in this furnace, they are plunged by Satan into a lake of ice, and from this they are thrown once more into the flames, and from the flames into the water, like a bar of iron in a smithy. 'Have pity, my G.o.d, have pity on us!' they call; but they weep in vain, for G.o.d has closed His ears to their plaints.

"The heat is so intense that their marrow burns within their bones.