Читать книгу The Story of Chartres - Cecil Headlam - Страница 10

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which probably marks the site of the chief extra-mural cemetery of the Chartres of those days. This asylum of the dead was more than once profaned by the ravages of the Northmen and the excesses committed during the civil and religious wars. The nave and aisles were seriously damaged in the fourteenth century by the bands of English soldiers and marauders who overran the country at that time. The Huguenots, also, under Condé (1568) utterly devastated the church crypt, violating the tombs of the bishops and wantonly burning the building. The tomb of S. Lubin, indeed, was flung out of the church and was long used for domestic purposes, until at last it was cracked by the frost. Even then it was not safe from the utilitarian spirit of the day. It was turned to account when the foundations of the cemetery wall were being constructed.

The Church of S. Martin-au-Val was restored in 1659. It now serves as a chapel for the Hospice S. Brice, where between three and four hundred inmates are provided for.

It is not without reason that I have spoken of this chapel here, for it is the most important illustration of the Merovingian period at Chartres. Leave the Place Michel and go down the Rue S. Brice till you come to the Rue Vangeon, which is the first street to your left. The simple front of the church with its three little turrets is now before you.[21] Go to the chief entrance of the Hospital and say that you wish to see the crypt. It lies beneath the raised pavement of the choir, and it is evident that the greater part of it, like the nave, choir and choir aisles, is tenth-century work. You will have noted in this connection the bold abaci of the piers of the nave and the peculiar elongated, round-headed arches of the choir arcade. But here in the crypt, besides the interesting capitals of the detached piers which support the vaulting, are two capitals of extraordinary interest. They are of grey marble in the western hall, on either side of the tablet to Bishop Lescot. Sixth century; Merovingian; crude and barbaric as the age which begot them, there is yet a vigour and directness about these carvings which make them not merely curious or grotesque. Nor are they meaningless. They represent, in the symbolic fashion of old days, the principle of life and death, of good and evil. They were intended, even then, as a warning to the faithful who approached the sanctuary, as a reminder of the fact that ‘the stones shall cry out.’ On the one capital, then, we have a scene of peace and love: two doves supporting the crown of peace, two others kissing. The other capital presents us with a scene of terror. An enormous, savage beast is seen emerging from a forest and seizing a man whose arm it has already half devoured. His friend, meanwhile, has gone to summon aid and is now returning, bringing to succour him a man with a lance. …

There is one other matter to mention with regard to this church. That S. Aignan, of whom we have already spoken, and who, some think, was Bishop of Chartres in the third century, was found here, it is said, at the moment of his nomination, lost in prayer. The brethren had to drag him hence by force and carry him on their shoulders to be consecrated in the Church of Notre-Dame. Ever since then the Bishops-elect of Chartres pass the night preceding the day of their solemn entry into the town in pious retreat at S. Martin-au-Val.

Under Clotaire II. the French monarchy was re-established and united. The Chartrain territory was joined to Neustria and thus passed under the government of Pépin d’Heristal, Charles Martel and Pépin-le-Bref[22] successively. And Charles, before becoming King and Emperor under the name of Charlemagne, also ruled Neustria. Pépin, his father, who with the aid of the Pope Zachary, had added to the authority of Charles Martel the crown of Clovis, proved by many gifts to the Church that the gratitude of the Carlovingians could be adequate to its obligations. Among his gifts it is recorded that he assigned to Notre-Dame de Chartres part of the forest of Yveline. Ten years before Pépin was established on the Merovingian throne Chartres had suffered from one among many bitter experiences of the violence of the times.

The annals of Metz record that Hunald, son of Eudes, Count of Aquitane, revolting against Pépin and Carloman, threw himself upon Chartres in 745, sacked and burnt it, and ‘did not spare the church consecrated to the Mother of God.’ This incident was but a fore-taste of the long and ruinous struggle which the Chartrains were destined to maintain against the invasions of those men of the North, whose appearance on the shores of the Baltic had drawn prophetic tears, it was said, from the eyes of the invincible and enlightened Charlemagne.

The church damaged by Hunald was doubtless the one which had been built in the fourth century. The wooden roof and supports were probably consumed by the flames on this occasion, but the thick Roman walls of the ancient basilica—such as you see in the martyrium—would survive many a burning. The church therefore was easily and quickly restored by Bishop Godessald, and was ere long the scene of a memorable event.

Charles, son of Pépin, King of Aquitaine, had been made prisoner in the kingdom of his uncle, Charles-le-Chauve. He was taken before the meeting of the Estates held at Chartres (849), and there he made a declaration aloud from the ambo of the church to the effect that if he turned ecclesiastic it was of his own free will and for the love of God. He was blessed by the bishops and shorn, clad in the garb of a monk and sent to the Monastery of Corbie. Such was one of the ways in which one got rid of a dangerous rival in those days.

It was during the reign of this grandson of his, Charles-le-Fauve, that the storm foreseen by Charlemagne broke over France in a series of thunderbursts, destroying the fruits of his firm administration and wise encouragement of learning.

Warned by the troublous experiences of the times, the Chartrains were not ill-prepared for defence. But their fortifications were of no avail. We will tell the story as it is told by the monk Paul in his Latin Cartulaire de Saint Père de Chartres, which was written between 1066 and 1088:—

‘Chartres at that time’ (858) ‘had a large population and was the richest of the cities of Neustria. It was very famous by reason of the magnitude of its walls, the beauty of its buildings and its cultivation of the fine arts.[23] But there burst upon Neustria a Pagan race from across the seas, who came in their huge beaked boats, and baring the sword of their iniquity cruelly laid waste almost the whole country. They destroyed many seats of the holy and gave them over to the devouring flames: towns, when they took them, they razed to the ground, and the Christians they either slew or led into captivity and sold into everlasting bondage. So furious was the rage of the heathen that they rowed up the Seine ravaging the land on every side, and at length coming to the city of Chartres strove to take it, whilst they laid waste the surrounding territory and rendered it uninhabitable. The city thus cut off from support, and reduced by the loss of many citizens and the enfeeblement of others, was surprised by a night attack and taken. All the Christians were slaughtered like sheep. And the city, which had formerly endured unshaken a ten years’ siege by Julius Cæsar and had repelled the Roman and Argolic armies, for it was built of huge squared stones and strengthened by lofty towers, and was indeed on that account named The City of Stones, and it rejoiced in an abundance of aqueducts and subterranean ways by which it could be supplied with all provisions, was now permitted by Heaven to be burnt and utterly razed to the ground by a nation that knew not God. But the patience of God, which thus corrects the worldliness of His people in order that they may not perish hereafter, did not permit the cruelty of those barbarians to pass unavenged. For the Franks gathered from all sides and hastened to the spot where the enemy had left their boats upon the River Diva. There, meeting them as they returned laden with spoil, they fell upon them with so violent an onslaught that the Northmen went down before them as in autumn the leaves of the forest fall before the blasts of the north wind.’

So the good monk, with an indignant energy that is almost eloquent. The discerning reader will be able to separate in this story the wheat from the chaff. But the fact is certain that Hastings it was who took Chartres upon this occasion. He burnt the town and put to the sword the good Bishop Frotbold, with many of his followers who had sought refuge in Notre-Dame. The church itself, and the Abbeys of S. Père and S. Chéron, he gave to the flames.