“La dite image des Druides est de couleur mauresque, comme presque toutes les aultres de l’Eglise de Chartres. Ce que l’on estime avoir été fait par les Druides et aultres à leur suitte, sur la présomptive couleur du peuple oriental, exposé plus que nous aux ardeurs du soleil, cause que l’Espouse du Cantique des Cantiques dit que le soleil l’a découlourée, et que pour être brune, elle ne laisse d’être belle. Néantmoins Nicephore qui avait vue plusieurs tableaux de cette Vierge faicte par Saint Luc après le naturel, dit que la couleur de son visage estoit sitochroë, ou de couleur de froument. Si ce n’est qu’on veuille dire que le froument estant meur tire sur le brun ou couleur de chastaigne.”[209]
The remainder of the description is so charming that we cannot refrain from finishing the portrait:
“La Vierge estoit de stature médiocre.... Ses cheveux tiraient sur l’or; ses yeux estoient acres et estincellans, aiant les prunelles jaunastres et de couleur d’olive, ses sourcils cambrez en forme d’arcade, et d’une couleur noire leur avenant fort bien. Son nez estoit longuet, ses lèvres vives et flories, sa face non ronde ni aiguë, mais un peu longuette, les mains et les doigts pareillement longuets. Elle estoit en toutes choses honneste et grave, parlant peu à peu et à propos; facile à escouter toutes personnes, affable des plus et faisant honneur à chascun, selon sa qualité. Elle usoit d’une honneste liberté de parler, sans rire, sans se troubler, sans se mettre en cholère. Elle estoit exempte de tout fast, sans se déguiser le maintien, sans user de délicatesse, et en toutes ses actions monstrant une grande humilité.”[210]
In presence of the numerous and invariable testimonies of tradition, not only the great antiquity, but also the Druidic origin of the pilgrimage of Notre Dame de Chartres appear incontestable, and this belief is further confirmed by many historical documents, such as, for instance, the letters-patent which in the year 1432 were granted at Loches to the Chartrians by Charles VII., and which contain the following declaration:
“L’Eglise de Chartres est la plus ancienne de notre roïaume, fondée par prophétie en l’honneur de la glorieuse Vierge-Mère, avant l’incarnation de Notre Seigneur Jhésus Christ et en laquelle icelle glorieuse Vierge fut adorée en son vivant.”[211]
Without allowing the same degree of credence to the miracles which, according to the archives of this church, signalized the future power of Mary in times anterior to the Christian era, we will mention one only of those among them which appear to be worthy of belief. This was represented in the rich mediæval glass of the “Window of Miracles,” destroyed at the Revolution, where also could be read the name of Geoffrey [Gaufridus].
This Geoffrey, in the time of the Druids, was King of Montlhéry. There were in those days kings in profusion, and this one was vassal to Priscus, King of Chartres. Geoffrey had an only son, his chief joy, who accidentally fell into the deep well of the castle, and was taken out dead. The king was distracted with grief, but, having heard of sundry miracles which had been wrought by the Virgin of Chartres (to the amazement of the Druids, who had known nothing of the kind in their false religion), he forthwith prayed to her with many tears, entreating that she would restore his son to life. Little by little the youth began to breathe, and soon was completely recovered. The father, full of gratitude, went with large offerings to the grotto to return thanks for the life of his son. Priscus showed himself no less devout. He caused a statue to be made after the pattern of the one at Chartres, and placed it at Longpont, where arose later a celebrated abbey, and whither pilgrimages have ever since continued to be made. Having no child, he bequeathed all his rights and possessions to the Virgin of Chartres. Of these the Druids enjoyed the benefit, and the French chroniclers observe that the bishops who have succeeded them are thus, in fact, the temporal princes also of the city, and that the Holy Virgin is by legal right Lady of Chartres.
It is, however, on entirely different and sufficient grounds for belief that the facts must be placed which relate to the arrival of the illustrious saints, Savinian and Potentian, two of those heroic missioners who were called bishops of the nations, whom Christian Rome, more eager to make the conquest of the world than pagan Rome had ever been, sent to evangelize heathendom.
When these first preachers of Christianity appeared among the Carnutes, they found them subjugated, indeed, by the Roman arms, but exceptionally rebellious against all endeavors that were used to induce their adoption of the Roman gods; still submissive to the Druids, whom the conquerors persecuted as representing the party of national resistance.
Potentian had associated with him in his labors two faithful disciples, S. Edoald and S. Altinus. Led by the Spirit of God, and knowing the religious belief of the Druids, he repaired at once to the renowned grotto, where he found them assembled, together with a numerous concourse of people; and, adapting to the occasion the words of S. Paul at Athens, he said to them: “This Virgin whom you honor without knowing I am come to make known unto you”; and soon the darkness giving place to light in minds that were predisposed to receive it, a large number of those present begged forthwith for baptism. They were baptized in the water of the well, the Druidic image received Christian benediction, the altar was consecrated to Mary, and the whole sanctuary dedicated to the true God.