(1582), and the green marble altar of the English, dedicated by them in 1420, when Chartres was in their hands. You will also notice a medal, which was struck to commemorate the outbreak of cholera in 1832 and the part played by the _Sainte Chemise_ at that time. For not once only, or only in the mediæval days, has the veil of the Virgin played a part in the history of Chartres. It was taken at the height of the plague, in obedience to the clamour of the people, in solemn procession through the streets, and from that moment, it is said, the plague was stayed, and all who were ill, save two, who had mocked at this act of piety, recovered. Nor should it be forgotten that it was the possession of this veil which, when Fulbert’s Cathedral had been burnt down in 1194, stimulated the desire and provided the means to build a still larger and more beautiful cathedral, worthy to contain it, and to be, in the words of the chroniclers, ‘the very couch and chamber of Our Lady.’[32] A few months after his defeat before Chartres, Rollo the Ganger married the daughter of Charles-le-Simple and embraced the Christian faith. Neustria was ceded to the Normans. Their depredations ceased for a while, but, under the young Duke Richard of Normandy, fifteen years later, there was a heathen reaction in Pirates’ land. Their fleets once more swarmed up the Seine, and Chartres was the central point of their attack. United in its defence, loud and frequent rang the cry of the House of France, ‘Montjoie!’ mingled with that of the Counts of Chartres and Vendôme, ‘Chartres et Passavant!’ ‘Frachois crie Mont-joye et Normans Dez-aie, Flamans crie Afras et Angevin ralie, Et li cuens Thiebaut Chartre et Passavant crie.’ WACE--_Roman de Rou._ But soon these visitations ceased. Gradually heathen Norman pirates became French Christians, their descendants feudal nobles, and Pirates’ land the most loyal of the fiefs of France. Christianity was embraced by all, from duke to peasant. By the people it was welcomed with an almost passionate fanaticism. Every road was crowded with pilgrims. Monasteries rose in every forest glade, cathedrals in every town. The Abbeys of S. Père, S. Chéron and S. Martin, and the Churches of S. Lubin and S. Laumer in the neighbouring vineyards, were re-established and restored. The Church of Bishop Wulphard was built, and this restoration of religious centres meant, in a brutal age, the assertion of the rights of humanity, in an age of ignorance the encouragement of learning, of science and art, in an age of devastation the promotion, by means of pilgrimages, of industry and commerce. The growing number of windmills, wine-presses and tanneries on the monastic properties is the index of the civilising influence of the monks. The fragments of their castles remain as the sign of the more picturesque but less admirable occupation of the knights of chivalry. CHAPTER III _Theobald-the-Trickster and Fulbert the Bishop_