Book Review<strong>The</strong> Virgin of Chartres: Making Historythrough Liturgy and the Arts. By MargotE. Fassler. New Haven and London,Yale University Press, 2010. 612 pp.ISBN 9780300110883. $55.00.Reviewed by Stephen MurrayEach great cathedral gathers arounditself a group of amateurs—lovers,really—who take upon themselvesthe task of interpreting and creating themeanings of the great multi-media work:an architectural envelope that leads usto the sublime; luminous multi-coloredimages that hang, suspended in thedarkness; three-dimensional life-likesculptured figures—originally brightlypainted—that provided the “virtualreality” of the twelfth and thirteenthcenturies, and, most important, theliving, human, per<strong>for</strong>mative dimensions:song, procession, pilgrimage, liturgicalper<strong>for</strong>mance. In the Middle Ages suchliturgical per<strong>for</strong>mances provided theinterface between the resident body ofclergy (bishop and seventy-two canons,plus ancillary personnel at Chartres) anddifferent kinds of lay participant: patron;pilgrim; bourgeois; rusticus. MargotFassler opens her magnificent new book,<strong>The</strong> Virgin of Chartres, by locating herselfand her work within the context of suchChartrephiles (if I may coin the term), pastand present; in the pages that follow, sheallows us to excavate layer upon layer ofstories that have been told about this, themost-beloved cathedral of all. This is theconstruction of history.Ecclesiastical institutions in theMiddle Ages competed with each otherto establish apostolic roots: the cult ofsaints and the liturgical arts, as wellas the writing of chronicles providedthe means by which such “histories”might be constructed. <strong>The</strong> story-tellersof Chartres took the narrative evenfurther back in time with the myth ofa pre-Christian female deity served bya community of priests, a Virgin aboutto bear (paritura). <strong>The</strong> cult with its pilgrimagewas served by a sacred site:a miracle-working well, identified byeighteenth-century antiquarians as thewell in the crypt of Chartres Cathedral.Margot Fassler strips away this layer ofstory-telling, documenting the relativelylate origins of the myth in the fourteenth-centuryVieille chronique, and itsdramatic post-medieval embellishment.<strong>The</strong> Throne of Wisdom<strong>The</strong> Marian dedication of ChartresCathedral can be documented as earlyas the eighth century. During theepiscopacy of Bishop Giselbert (858-879/85) the cathedral received fromEmperor Charles the Bald (reg. 840-877) the gift of the great relic—the Virgin’stunic—that would provide theessential mechanism <strong>for</strong> so much subsequenthistory-making. <strong>The</strong> authorpasses over this momentous acquisitionwith very few words: it is certainlytrue that the full implication of theevent was only realized later throughsubsequent stories about miracles. <strong>The</strong>most famous early miracle came in 911when a Viking band, led by Rollo, attemptedto capture Chartres: “Whensuddenly Bishop Walter charged out ofthe city, robed as if to celebrate Mass,and bearing the cross and the tunic ofthe Holy Virgin Mary in his hands…”(17). Rollo, discom<strong>for</strong>ted, withdrewand soon afterwards was baptized—Mary of Chartres had engineered histrans<strong>for</strong>mation. Fassler provides thereader with a fascinating account ofthe way this story was told and retoldin subsequent writings; similarly, howthe myth of the miracle-working wellwas fabricated and the story of the ignominiousdeath of Bishop Frotbaldduring a Viking attack was turned intoa glorious victory. Such stories werecreated and recreated in the tenth andeleventh centuries largely through theliturgy: they certainly helped establishthe reputation of this city and bolsterthe status of counts and bishops at atime (the tenth century) of great instabilityand struggles between thefamily of the counts of Champagne/Blois (who controlled Chartres) andthe Angevins, Capetians, and Anglo-Normans.Bishop Odo (967-1003) appears tohave been the first to systematicallypromote the Marian cult with the sanctacamisa as its focal point—a major incentivewas the need to raise money <strong>for</strong> thereconstruction of the cathedral, whichhad burned in 962. And it is from thetenth century that we first begin to hearof the sumptuous châsse that containedthe chemise and of custom-designedchants like the Hac clara die sequenceadded to solemnize the cult of theVirgin.<strong>The</strong> principal liturgical developmentof the tenth-to-eleventh centurieswas the assembly of a coherent liturgicalbook on Advent. Advent is aboutarrival: adventus. Originating in theceremony <strong>for</strong> the reception of a rulerinto his kingdom, a key text was foundin Psalm 23: “Lift up your gates, O yeprinces and be ye lifted up, O eternalgates: and the King of Glory shall enterin. Who is this King of Glory? <strong>The</strong> Lordwho is strong and mighty: the Lord,mighty in battle.” <strong>The</strong> Church trans<strong>for</strong>medthe idea and the ceremonyto mark the period of the year (fourweeks) when the darkest days turnedto light announcing the arrival of theMessiah. Margot Fassler repeatedlyfinds the sources of inspiration <strong>for</strong> theextraordinary sculptural program ofthe western portals in the same modesof thought and in ceremonial practicesthat lay behind the adventus ritual asthe column figures that populate theportals line up in a ceremony of greeting.A devastating fire destroyed most ofthe cathedral on September 7, 1020, thevigil of Mary’s Nativity. <strong>The</strong> massivework of reconstruction and the continuingdevelopment and propagationof the cult of the Virgin went hand inhand during the episcopacy of BishopFulbert (1006-1028). New tropes andsequences were added and sermonspreached to develop the theme ofMary’s lineage (prophetic and royal)and the story of her life. Bishop Fulbert’spreaching did much to propagatethe metaphor of the stirps Jesse—the Tree of Jesse—an image that was toenjoy a fabulous later life in Gothic art,while the “Book of the Cult,” attributedto Fulbert, provided a narrative <strong>for</strong>30 <strong>Sacred</strong> <strong>Architecture</strong> <strong>Issue</strong> 21 2012
the life of the Virgin—and inspiration<strong>for</strong> the famous “capital frieze” that issuch an important feature of the portalprogram of the western frontispiece.<strong>The</strong> vibrancy of Fulbert’s episcopacywas later matched by Bishop Ivo (1090-1115). Ivo was a re<strong>for</strong>ming bishop,whose sermons were intended to propagateChristian mysteries to a wide audience:he focused particularly on thestory of Mary, seeing the Virgin’s tunicas a metaphor <strong>for</strong> the entire Church.Like Bernard of Clairvaux, he found inspirationin the Song of Songs.In 1134 just be<strong>for</strong>e the feast of theNativity of the Virgin Mary when thetown blazed with the light of candles,another fire damaged the cathedral.Margot Fassler links the work of reconstructingthe western frontispiecewith its three portals squeezed tightlytogether between two towers, with theendowment of choral offices and theproduction of stained glass windows:critical to her thesis is the notion thatportals and glass need to be understoodas part of the same program as singingand processions. Particularly importantis the way that the ideas developedin liturgy and preaching from BishopsOdo to Ivo found expression in theportal program, which is a vast speculationupon time, especially focussingupon Advent. <strong>The</strong> passage from Oldto New is marked by the emphatichorizontal line of capitals that bringthe story of the Virgin and the Nativityand Passion of Christ into present time.<strong>The</strong> figures lining the portals: kings,queens, prophets, and priests <strong>for</strong>m partof the Old and belong to the lineageof Mary. <strong>The</strong> three tympana provideglimpses of the New and the yet-tobe.Particularly important is the presenceof the Virgin Mary on the right(southern) tympanum as the Throne ofWisdom: the Wisdom of Solomon hasbeen trans<strong>for</strong>med into a new Logoswith the incarnation of Christ. <strong>The</strong> Virgin’sbody is the new Temple that is theChurch, to be reunited with Christ atthe end of time.<strong>The</strong>re is little not to like about thisbook. It tends at times to be repetitiveand could have been a little shorter.This reviewer, an art historian, wouldhave liked a more systematic descriptionand visual documentation of theportals and windows. We may retainsome skepticism about the extent thatthe non-clerical user of the buildingwould actually be able to “see and understand”all, as the author suggests.But, finally, <strong>The</strong> Virgin of Chartresis, I believe, destined to find its placeamongst the classic works on thegreat cathedrals of the Middle Ages.It appears at a time when much of thework of many of the scholars of a previousgeneration who attempted tounscramble the meanings of the greatchurch has been questioned: I think ofthe writings of Otto von Simson, ErwinPanofsky, and Emile Mâle. Scholarshipof the past three decades has soughtto establish new ways to unlock themeaning of the cathedral. This book,with its sweeping historical overviewcoupled with detailed analysis andtranscriptions of the liturgical sourcesand investigation of the images, sets anew standard of excellence.WStephen Murray, PhD, was educated atOx<strong>for</strong>d and the Courtauld <strong>Institute</strong> of Art,University of London. He has been teachingArt History at Columbia University since1986. His publications include books on thecathedrals of Amiens, Beauvais and Troyes;his current work is on medieval sermons,story-telling in Gothic, and the Romanesquearchitecture of the Bourbonnais.“ <strong>The</strong> quality of the carving your companyhas provided <strong>for</strong> Bishop Sherlock’s Room is,by common consent, simply outstanding.<strong>The</strong> craftsmanship on display is extraordinaryand the appearance of the room is remarkableas a result.”Dr. Scott Cooper, Director, Fulham PalaceAgrell Architectural Carving provides bespoke,high quality architectural woodcarving,consultation and design services.Wood carving: With offices in the UK, New Yorkand San Francisco and a capacity of over 50,000hours of hand carving a year, we proudly standby our reputation <strong>for</strong> producing high qualitywoodcarving on time and within budget, regardlessof project size or location.Consultation and Design: With over 50 yearsexpertise in woodcarving and design, Ian Agrellprovides a unique service that if utilised during theplanning stages can result in significant time andmonetary savings.Contact:New York and SF:(415) 457 4422UK: (01233) 500252www.agrellcarving.com<strong>The</strong> Human TouchBook ReviewPhoto: Wikipedia.org<strong>Sacred</strong> <strong>Architecture</strong> <strong>Issue</strong> 21 201231