With the bells, of such varied forms, and the vessels for holy water, we will conclude.
These bells are of every style—of the Renaissance, the Roche-Maurice-les-Landerneau, of Landivisiau, of Ploaré, of Pontcroix, and of Roscoff. Many are hung with smaller and lighter bells and ornamented with two-story balustrades, like the minarets of the East; then the coverings, spires as they are called, are like that of Tréguier, open, that the winds of the sea may pass through them, and adorned with crosses, roses, little windows, cross-bars, and stars like the cap of a magician.
The vessels for holy water also express the character of the age. At Dinan, in a church of the twelfth century, an enormous massive tub is supported by the large iron gauntlets of four chevaliers; the old crusader dress, armed cap-a-pie in the service of Christ. In a church of the fifteenth century, at Quimper, is one of an entirely opposite character—a small column, around which a vine is entwined, and above an angel, who, with wings extended, appears as if it had descended from heaven to alight upon the consecrated cup. Again, and as if inspired by a still more Christian sentiment, we find the exterior vessels for holy water, so common everywhere in Brittany, of which the most remarkable are at Landivisiau, at Morlaix, and Quimperlé. The interior ones seem only accessories; the exterior, isolated before the door, have a more precise signification: they solicit the first impulse of the soul; the Christian, in stretching out his hand toward the blessed vase, pauses, and prepares his heart for the coming devotion.
How well these Breton architects have understood religion! These exterior vases are living monuments, little pulpits, with their emblems, symbols, and heads of angels enveloped in their wings. Their canopies, prominent, sculptured, and under them, standing and always smiling, our blessed Mother, who seems to invite the faithful to enter the house of prayer. And prayer, as some one has said, is the fortress of life. The Breton people believe and pray: a hidden power is theirs—religion; its effectiveness attesting not only its existence, but its life.
Sayings Of The Fathers Of The Desert.
Abbot Pastor said: He who teacheth something and doth it not himself, is like unto a well which filleth and cleanseth all who come to it, but is unable to cleanse itself of filth and impurities.
A brother asked Abbot Pastor the meaning of the words: He who is angry with his brother without cause. He answered: If in all cases where thy brother wisheth to put thee down thou art angry with him, even though thou pluck out thy right eye and cast it from thee, thy anger is without cause. If however, any one desireth to separate thee from God, then mayest thou be angry.
Abbot Pastor said: Malice never driveth away malice; but, if anyone shall have done thee an injury, heap benefits upon him, so that by thy good works thou destroy his malice.