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WELD Charles Richard - A Vacation in Brittany

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-nnn+Charles Richard Weld (1813–1869), écrivain historien de la Royal Society, a écrit une série de récits de ses voyages de touriste-vacancier au Canada, Irlande, et de plusieurs régions françaises dont celui-ci « <i>A Vacation in Brittany</i> » ("un séjour de vacance en Bretagne").
Autres lectures : {{Tpg|BROUSMICHE Jean-François - Voyage dans le Finistère en 1829-1831}}{{Tpg|CAMBRY Jacques - Voyage dans le Finistère en 1794-95}} Autres lectures : {{Tpg|BROUSMICHE Jean-François - Voyage dans le Finistère en 1829-1831}}{{Tpg|CAMBRY Jacques - Voyage dans le Finistère en 1794-95}}
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<spoiler id="991" text="Next ~ But the interior of the church ..."> <spoiler id="991" text="Next ~ But the interior of the church ...">
-But the interior of the church was not the only holy place in the eyes of the peasants. "Without, numerous groups, the men bareheaded, paced slowly round the building, saying prayers and telling their beads as they went; while others, for the most part women, circumperambulated the church by the slower and more laborious process of progressing on their knees,—humiliation of course not without reward. The Calvary too had devotees, though I am bound to say that a tobacco-stall propped against it came in for a large share of patronage. Indeed nothing was more curious in this motley scene than the strange mixture of apparent godliness and positive worldliness. Prayers being over, drinking began, and, though the day was not far spent, many men were already in a hopeless state of horizontal insobriety. One peasant in this condition was espied by a set of young fellows evidently on the look-out for fun; a heap of stones near him suggested mischief. Quick as thought were his bragous filled with these; then rousing the drunken boor, they bade him with fierce shouts get up. Vain, most vain were his attempts! for no sooner was he on his legs than, ballasted as he was, he came to the ground with a run, and, after numerous attempts with no better result, it was ludicrous in the extreme to see him, when made aware of the weighty cause of his downfall, emptying his capacious <i>bragous</i> of their stony contents.+But the interior of the church was not the only holy place in the eyes of the peasants. Without, numerous groups, the men bareheaded, paced slowly round the building, saying prayers and telling their beads as they went; while others, for the most part women, circumperambulated the church by the slower and more laborious process of progressing on their knees,—humiliation of course not without reward. The Calvary too had devotees, though I am bound to say that a tobacco-stall propped against it came in for a large share of patronage. Indeed nothing was more curious in this motley scene than the strange mixture of apparent godliness and positive worldliness. Prayers being over, drinking began, and, though the day was not far spent, many men were already in a hopeless state of horizontal insobriety. One peasant in this condition was espied by a set of young fellows evidently on the look-out for fun; a heap of stones near him suggested mischief. Quick as thought were his bragous filled with these; then rousing the drunken boor, they bade him with fierce shouts get up. Vain, most vain were his attempts! for no sooner was he on his legs than, ballasted as he was, he came to the ground with a run, and, after numerous attempts with no better result, it was ludicrous in the extreme to see him, when made aware of the weighty cause of his downfall, emptying his capacious <i>bragous</i> of their stony contents.
A little before three o'clock a general move took place in the direction of the church, which in a few minutes became full to suffocation. This was preparatory to the great event of the day, the procession of the relics. Psalms, more loud than harmonious, were sung by the excited peasants within, and repeated by those without the church. The order of march was then arranged, and precisely at three o'clock the procession left the church. This was headed by a dozen bareheaded priests, wearing their robes and carrying breviaries, from which they sang scraps of Latin prayers: they were followed by about two hundred peasants, also bareheaded, bearing flags and banners, those representing St. Kerdevot and his miraculous deeds preceding the rest; then came six girls, arrayed in white robes, lace, and flowers, supporting a kind of frame covered with satin: in the centre of this, on a cushion, lay the relics of the Saint and an image of the ubiquitous Virgin. The procession was closed by troops of peasants carrying lighted candles. Thrice, singing loudly, they wound round the church, passing between serried ranks of spectators, who fell upon their knees when the relics were in sight, and then the procession passed round the meadow outside the line of tents. It was curious to mark the effect which the display of the holy relics had on the peasants, who were, to use Jack's phrase, "half-seas-over:" a moment before they might be seen surging through the crowd, but as the pious chant fell upon the ear and the procession drew nearer, religious awe seemed to obtain mastery over them; their steps became steadier, and, doffing their huge hats, they stared with a half-crazed expression at the show, but, when the relics had passed, resumed their boisterous merriment. A little before three o'clock a general move took place in the direction of the church, which in a few minutes became full to suffocation. This was preparatory to the great event of the day, the procession of the relics. Psalms, more loud than harmonious, were sung by the excited peasants within, and repeated by those without the church. The order of march was then arranged, and precisely at three o'clock the procession left the church. This was headed by a dozen bareheaded priests, wearing their robes and carrying breviaries, from which they sang scraps of Latin prayers: they were followed by about two hundred peasants, also bareheaded, bearing flags and banners, those representing St. Kerdevot and his miraculous deeds preceding the rest; then came six girls, arrayed in white robes, lace, and flowers, supporting a kind of frame covered with satin: in the centre of this, on a cushion, lay the relics of the Saint and an image of the ubiquitous Virgin. The procession was closed by troops of peasants carrying lighted candles. Thrice, singing loudly, they wound round the church, passing between serried ranks of spectators, who fell upon their knees when the relics were in sight, and then the procession passed round the meadow outside the line of tents. It was curious to mark the effect which the display of the holy relics had on the peasants, who were, to use Jack's phrase, "half-seas-over:" a moment before they might be seen surging through the crowd, but as the pious chant fell upon the ear and the procession drew nearer, religious awe seemed to obtain mastery over them; their steps became steadier, and, doffing their huge hats, they stared with a half-crazed expression at the show, but, when the relics had passed, resumed their boisterous merriment.
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<spoiler id="992" text="Suite ~ Mais l'intérieur de l'église ..."> <spoiler id="992" text="Suite ~ Mais l'intérieur de l'église ...">
-<u>Mais l'intérieur de l'église ... </u>was not the only holy place in the eyes of the peasants. "Without, numerous groups, the men bareheaded, paced slowly round the building, saying prayers and telling their beads as they went; while others, for the most part women, circumperambulated the church church by the slower and more laborious process of progressing on their knees,—humiliation of course not without reward. The Calvary too had devotees, though I am bound to say that a tobacco-stall propped against it came in for a large share of patronage. Indeed nothing was more curious in this motley scene than the strange mixture of apparent godliness and positive worldliness. Prayers being over, drinking began, and, though the day was not far spent, many men were already in a hopeless state of horizontal insobriety. One peasant in this condition was espied by a set of young fellows evidently on the look-out for fun; a heap of stones near him suggested mischief. Quick as thought were his bragous filled with these; then rousing the drunken boor, they bade him with fierce shouts get up. Vain, most vain were his attempts! for no sooner was he on his legs than, ballasted as he was, he came to the ground with a run, and, after numerous attempts with no better result, it was ludicrous in the extreme to see him, when made aware of the weighty cause of his downfall, emptying his capacious <i>bragous</i> of their stony contents.+<u>Mais l'intérieur de l'église n'était pas le seul lieu sacré du point de vue des paysans. A l'extérieur, de nombreux groupes, les hommes la tête nue, processionnaient lentement autour de l'édifice, disant des prières et leurs chapelets tout an marchant ;</u> ... while others, for the most part women, circumperambulated the church by the slower and more laborious process of progressing on their knees,—humiliation of course not without reward. The Calvary too had devotees, though I am bound to say that a tobacco-stall propped against it came in for a large share of patronage. Indeed nothing was more curious in this motley scene than the strange mixture of apparent godliness and positive worldliness. Prayers being over, drinking began, and, though the day was not far spent, many men were already in a hopeless state of horizontal insobriety. One peasant in this condition was espied by a set of young fellows evidently on the look-out for fun; a heap of stones near him suggested mischief. Quick as thought were his bragous filled with these; then rousing the drunken boor, they bade him with fierce shouts get up. Vain, most vain were his attempts! for no sooner was he on his legs than, ballasted as he was, he came to the ground with a run, and, after numerous attempts with no better result, it was ludicrous in the extreme to see him, when made aware of the weighty cause of his downfall, emptying his capacious <i>bragous</i> of their stony contents.
A little before three o'clock a general move took place in the direction of the church, which in a few minutes became full to suffocation. This was preparatory to the great event of the day, the procession of the relics. Psalms, more loud than harmonious, were sung by the excited peasants within, and repeated by those without the church. The order of march was then arranged, and precisely at three o'clock the procession left the church. This was headed by a dozen bareheaded priests, wearing their robes and carrying breviaries, from which they sang scraps of Latin prayers: they were followed by about two hundred peasants, also bareheaded, bearing flags and banners, those representing St. Kerdevot and his miraculous deeds preceding the rest; then came six girls, arrayed in white robes, lace, and flowers, supporting a kind of frame covered with satin: in the centre of this, on a cushion, lay the relics of the Saint and an image of the ubiquitous Virgin. The procession was closed by troops of peasants carrying lighted candles. Thrice, singing loudly, they wound round the church, passing between serried ranks of spectators, who fell upon their knees when the relics were in sight, and then the procession passed round the meadow outside the line of tents. It was curious to mark the effect which the display of the holy relics had on the peasants, who were, to use Jack's phrase, "half-seas-over:" a moment before they might be seen surging through the crowd, but as the pious chant fell upon the ear and the procession drew nearer, religious awe seemed to obtain mastery over them; their steps became steadier, and, doffing their huge hats, they stared with a half-crazed expression at the show, but, when the relics had passed, resumed their boisterous merriment. A little before three o'clock a general move took place in the direction of the church, which in a few minutes became full to suffocation. This was preparatory to the great event of the day, the procession of the relics. Psalms, more loud than harmonious, were sung by the excited peasants within, and repeated by those without the church. The order of march was then arranged, and precisely at three o'clock the procession left the church. This was headed by a dozen bareheaded priests, wearing their robes and carrying breviaries, from which they sang scraps of Latin prayers: they were followed by about two hundred peasants, also bareheaded, bearing flags and banners, those representing St. Kerdevot and his miraculous deeds preceding the rest; then came six girls, arrayed in white robes, lace, and flowers, supporting a kind of frame covered with satin: in the centre of this, on a cushion, lay the relics of the Saint and an image of the ubiquitous Virgin. The procession was closed by troops of peasants carrying lighted candles. Thrice, singing loudly, they wound round the church, passing between serried ranks of spectators, who fell upon their knees when the relics were in sight, and then the procession passed round the meadow outside the line of tents. It was curious to mark the effect which the display of the holy relics had on the peasants, who were, to use Jack's phrase, "half-seas-over:" a moment before they might be seen surging through the crowd, but as the pious chant fell upon the ear and the procession drew nearer, religious awe seemed to obtain mastery over them; their steps became steadier, and, doffing their huge hats, they stared with a half-crazed expression at the show, but, when the relics had passed, resumed their boisterous merriment.

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WELD (Charles Richard), A Vacation in Brittany, Chapman and Hall, London, 1856, ISBN N/A
Titre : A Vacation in Brittany
Auteur : WELD Charles Richard Type : Livre/Brochure
Edition : Chapman and Hall Note : -
Impression : London Année : 1856
Pages : p. 212-223 Référence : ISBN N/A

Notice bibliographique

Couverture

Charles Richard Weld (1813–1869), écrivain historien de la Royal Society, a écrit une série de récits de ses voyages de touriste-vacancier au Canada, Irlande, et de plusieurs régions françaises dont celui-ci « A Vacation in Brittany » ("un séjour de vacance en Bretagne").

Autres lectures : « BROUSMICHE Jean-François - Voyage dans le Finistère en 1829-1831 » ¤ « CAMBRY Jacques - Voyage dans le Finistère en 1794-95 » ¤ 

Les pages du pardon de Kerdévot


Transcroption et traduction

Among the many strange customs which mark the Breton peasants, there is none more remarkable than that of wearing the hair ; for while the men cultivate long tresses hanging down to their waists, and of which they are very proud,* the women do not show a single lock, and the girl who might be tempted by the beauty of her chevelure to allow a ringlet to escape from beneath her closely-fitting cap, would not only lose all chance of obtaining a lover, but would be regarded by the young men as a fille perdue, that is, a coquettish girl unworthy of their affections. To this strange custom many London and Paris ladies are indebted for the magnificent hair which adorns their heads, but which was grown in the wilds of Brittany.

Such were the living features which presented themselves to me ; but besides these, tents, booths, and stalls displaying refreshments, principally of an intoxicating nature, were ranged in semicircular lines round the meadow, while the background of the picture was filled by the church, a large handsome structure, with a small chapel contiguous to it, and a rich Calvary representing the death and passion of our Lord. Crowds of peasants were passing in and out of the sacred edifice, attracted by the relics of St. Kerdevot, consisting of fragments of bones, which my limited knowledge of comparative anatomy did not enable me to identify as human.

These relics, which were in a handsome reliquary, were exhibited by a priest to the people, who pressed eagerly forward to kiss the crystal shrine. At a convenient distance stood St. Kerdevot's money-box, into which silver and copper coins rained unceasingly, and the oblation being offered, the high priest gave absolution for past sins.

Seeing these things, who could wonder that the priests lauded the miraculous power of the Saint, to whose crumbling bones such reverence was paid? Truly the Breton, believing as he does in saints innumerable, whom he is taught to believe are perpetually interceding at the gates of heaven for his admission into Paradise, must be happier than the despairing man portrayed by Coleridge,—

"Sad lot, to have no hope! Though lonely kneeling,
He fain would frame a prayer within his breast,—
Would fain entreat for some sweet breath of healing,
That his sick body might have ease and rest."

"Jetez une boule dans le bourg; où elle s'arrêtera vous trouverez un honnête home." This is reported to have been the answer of a Breton priest to an inquiry respecting the probity of his parishioners. Did he imagine the ball would ever stop at his door? for can that man be called honest who exacts money from his poor neighbours for ecclesiastical purposes by the sale of prayers and the exhibition of rotten bones? How admirably Béranger hits these gentry in his song, beginning —

"Satan dit un jour à ses pairs,
Qu'on veut à nos hordes,
C'est en éclairant l'univers
Qu'on éteint les discordes
Par brevet invention
J'ordonne une mission :
En vendant des prières,
Vite, soufflons, morbleu !
Eteignons les lumières
Et rallumons le feu !"

§ Next ~ But the interior of the church ...


Notes :

  • * The custom among men in Brittany of wearing long hair is very ancient. Lucian represents the Amoricans with flowing hair :— "Quondam per colla decors Crinibus effusis."
 

De toutes les coutumes étranges qui caractérisent les paysans bretons, il n'y en a aucune de plus notable que celle de la chevelure ; depuis longtemps les hommes ont ont l'habitude de les faire tomber dans le dos, et d'en être fier, * les femmes ne portent aucune mèche, et les filles tentées pour montrer la beauté de leur chevelure de laisser s'échapper une bouclette de leur coiffe serrée sur leur tête, perdraient du coup toutes les chances d'avoir un amoureux et seraient regardée par les jeunes gens comme une fille perdue, et donc comme une fille coquette qui ne mérite pas leurs attentions. De nombreuses femmes parisiennes ou londoniennes pratique cette coutume étrange cachant leurs magnifiques cheveux et qui provient de cette Bretagne sauvage.

Ainsi étaient les éléments concrets qui se sont présentés d'eux-mêmes à moi ; mais en plus de tout ça, des tentes, kiosques et stands affichant des rafraîchissements, principalement alcoolisés, étaient disposés en lignes semi-circulaire, sur tout le placître, et l'arrière-plan du paysage est repli par la chapelle, une grande bâtisse élégante, avec une petite sacristie adossée, et un calvaire impressionnant représentant la mort et la passion du Christ. des foules de paysans entraient et sortaient de l'édifice sacré, attirés par les reliques de St Kerdévot, constitués de fragments d'os, que mes connaissances anatomiques limitées ne me permettent de qualifier d'origine humaine.

Ces reliques qui étaient dans un joli reliquaire étaient exhibées par un prêtre aux gens qui se pressaient pour embrasser le coffre funèbre en verre. À une distance pratique était l'urne des offrandes à St Kerdévot dans laquelle ruisselait sans cesse les pièces d'argent et de cuivre, et l'offrande fait le prêtre délivrait son absolution pour tous les pêchés passés.

Voyant ces choses, doit-on s'émerveiller d'entendre le prêtre louer le saint dont les os effrités font l'objet d'une telle dévotion ? Véritablement le Breton, vénérant autant de saints qui, comme on lui enseigne, sont perpétuellement occupés à intercéder aux portes célestes pour son admission au Paradis , serait plus heureux que l'homme en désespérance de Coleridge, —

"C'est triste, de n'avoir aucun espoir ! Bien qu'agenouillé et seul,
Il voulait formuler une prière dans sa poitrine, -
Voudrait implorer un doux souffle de guérison,
Afin que son corps malade récupère et se repose."

"Jetez une boule dans le bourg; où elle s'arrêtera vous trouverez un honnête home." Ceci est considéré comme la réponse d'un prêtre breton à une enquête sur le probité de ses paroissiens. S'imaginait-il que la boule puisse s'arrêter à sa porte ? pour que cet homme qu'on dit honnête et qui soutire de l'argent de nature ecclésiastique à ces prochains contre la vente de ses prières et l'exhibition de ces os putréfiés ? Quelle merveilleuse façon de décrire ces notables dans la chanson de Béranger [1] commençant par —

"Satan dit un jour à ses pairs,
Qu'on veut à nos hordes,
C'est en éclairant l'univers
Qu'on éteint les discordes
Par brevet invention
J'ordonne une mission :
En vendant des prières,
Vite, soufflons, morbleu !
Éteignons les lumières
Et rallumons le feu !"

§ Suite ~ Mais l'intérieur de l'église ...


Notes :

  • * La tradition de porter de longs cheveux en Bretagne est très ancienne. Lucian décrit les Armoricains avec des chevelures abondantes :— "Quondam per colla decors Crinibus effuses."
  • ** * Les Derniers Bretons.

Annotations

  1. Chanson « Les Missionnaires », 1819. [Ref.↑]


Thème de l'article : Fiche bibliographique d'un livre ou article couvrant un aspect du passé d'Ergué-Gabéric

Date de création : mai 2020    Dernière modification : 21.05.2020    Avancement : Image:Bullgreen.gif [Fignolé]