Stained glass windows of Chartres Cathedral
The stained glass windows of Chartres Cathedral are held to be one of the best-preserved and most complete set of medieval stained glass, notably celebrated for their colours, especially their cobalt blue. They cover 2600 square metres in total and consist of 167 windows illustrating biblical scenes, the lives of the saints and scenes from the life of trade guilds of the period.
Some windows survive from an earlier Chartres Cathedral, such as the three lancets on the west front and the lancet south of the choir known as 'Notre-Dame de la Belle Verrière', famed for its Chartres blue. However, most of the windows were probably made between 1205 and 1240 for the present church, taking in the Fourth Crusade and the Albigensian Crusade, as well as the reigns of Philip II Augustus and Louis VIII, with the building's consecration finally occurring in 1260 under Louis IX.
Some of the windows were made later, such as those in the Vendôme Chapel and some in the transepts, whilst some damaged 13th-century windows were restored from the 15th century onwards. The destruction of Reims Cathedral and its stained glass in 1914 caused shock across France and led to all Chartres' windows being taken out and stored throughout both world wars. Conservation and removal of pollution has been ongoing since 1972. Preliminary studies were carried out by the.
Windows
Since the late 10th century all churches across Europe had been built in a common Romanesque style, with thick walls supported by massive external buttresses and often with barrel vaulted naves. This limited the number of windows, leading to a play of light and shade which builders compensated for by adding internal frescoes in bright colours. In northern France buildings in this style would still be quite dark, with semi-circular arches not allowing large windows. The lateral forces on the walls were very important and higher vaults inevitably meant a thicker wall to support and reinforce them. By contrast, lancet windows and ogive crossings allowed the forces to be spread across multiple points, meaning the walls no longer had to support the structures' whole weight and could have far more openings for windows. Thus far more light was allowed into the structure for the glass-painters and their colours to work with, though nothing could now be seen of the exterior from the interior.This architectural advance ran in parallel with theological developments in the 12th century, dominated by the clergy. Genesis 1.1-5 evoked darkness and light, as elaborated by Abbot Suger alongside his reasons for rebuilding the choir of the church at Saint-Denis Abbey. When his contemporaries assisting in the choir's consecration in 1144, they were astonished by the amount of light entering the building. In his "On the Construction of the Church of St Denis", Suger justified the bright side chapels "thanks to which the whole church shines with wondrous light, uninterrupted by sparkling windows which radiate their beauty into the interior". This new art spread from the Kingdom of France right across Europe. To quote Louis Grodecki, it was in the Abbey Church of St Denis "that Gothic architecture first emerges as a consistent way of building, fruitful in its solutions of independent ogives, arcus singulariter voluti as the abbot called them. The works at St Denis also included the first-ever rose window in its west façade.
In around 827 Louis the Pious had given St Denis Abbey a Greek manuscript of the works of Pseudo-Dionysius the Areopagite, which he had himself received from Michael II, Emperor of Byzantium. This manuscript and John Scotus Eriugena's interpretation of it was the origin for the whole mystical Free Spirit current in medieval theology, which strongly influenced Suger, an exact contemporary of Hugues de Saint-Victor, the most notable master in Paris at the time. He was comforted by his vision of the world, written in 1125 in his commentaries on Pseudo-Denis' Celestial Hierarchies. Georges Duby wrote "Hugues de Saint-Denis proclaimed that each sensed image is a sign or "sacrament" of invisible things, those things which the soul will discover when it is freed from its bodily envelope". He laid out three stages in this progression from the visible to the invisible:Cogito: exploring the perceivable world by studying abstract thoughtMeditatio: the soul looking upon itself introspectivelyContemplatio: intuition of truth
The first affirmation Suger made is work was "God is light", quoting from the First Epistle of John 1,5. He backed up this identification of God with light with other texts from the Old and New Testaments and argued that such a truth had to be made manifest in a cathedral, since in such a church a bishop taught his Christian flock, a foretaste of the heavenly Jerusalem described in Revelations 21, 11-14. Entering by the cathedral's west door and moving towards the choir and high altar to receive communion, the faithful had to be able to go through the different stages described by Hugues de Saint-Victor.
Using the language of colour and changing harmonies according to the time of day, the stained glass windows formed a doxological liturgy, a canticle whose words were the images, a metaphor first used by Pope Honorius III in his 1219 letter to Stephen Langton - "That the happy church at Canterbury may thus sing a new song to the Lord". Stained glass windows were also linked with theological questions about baptism and the eucharist, two sacraments violently affected by heresies but firmly doctrinally defended by Eudes de Sully and the Fourth Lateran Council. Augustine of Hippo's City of God had already written that heretics would escape eternal damnation if they had received baptism and communion. Sacraments were often at the centre of stained glass windows, such as the windows on the lives of St Martin, St Paul and St Sylvester at Chartres, the third of these showing that saint's baptism of Constantine the Great. The Chartres windows on the lives of the Apostles also showed them baptising new disciples. However, such windows could only obliquely refer to the fierce debates about the problem of real presence and the moment of transubstantiation - the central medallions of the Chartres windows on the life of St Lubin show the stages in the wine's transformation into the blood of Christ. Other windows referred to other rites under debate in the late 12th century - confession, the hierarchy of church power, marriage, extreme unction, finding relics and translating relics.
Some windows referred to political theology such as the status of princes and kings and the balance of temporal and spiritual power. At a time when the kings of France were defending their hereditary right to rule, Chartres' windows of the Tree of Jesse showed the continuous line from the Kings of Judah to Christ via the Virgin Mary, whilst the windows on the life of Thomas Becket showed the recent clash in England between temporal and spiritual power. The windows on the life of St Sylvester were placed symmetrically with those on the life of Charlemagne - the former show Constantine as a bloodthirsty tyrant who later summoned St Sylvester to hear his repentance and heal him of leprosy, hearing his preaching and submitting to him after baptism, whilst those of Charlemagne show a royal figure that the Church could support. These windows were probably chosen by Reginald of Bar, Bishop of Chartres and cousin of Philip II Augustus, who portrayed himself as the new Charlemagne, taking up the theme Suger had chosen for Saint-Denis to flatter Louis VI of France.
Schemes
Understanding and interpreting the windows can be difficult in an era out of contact with medieval theology, teachings and sermons commenting on the Gothic cathedrals' stained glass windows. However, the presence of the famous 12th-century School of Chartres suggests that the precise placing of the windows had meaning for their designers. As taken up in the design of other Gothic churches, Suger's arguments showed how all four senses of scripture were present:- Literal
- Allegorical or typological
- Tropological or Moral
- Anagogic
Another is reading from east to west and north to south, two readings which can be combined across the cruciform plan of the cathedral. A rose window of the Last Judgement is placed above the main west door, whilst the north one centred on the Madonna and Child recalls the Incarnation leading to Redemption and the south one of Christ Triumphant surrounded by the 24 Elders of the Apocalypse announces Christ's second coming and the Kingdom of God.
Another interpretation divides the windows by their location in the nave, transepts and choir, with each of the three linked to a period in the history of revelation. This is more difficult to do at Chartres than in other churches. However, at this period Chartres Cathedral had hundreds of relics, not only the Virgin Mary's veil but also relics of Saints, Peter, Thomas, Catherine, Margaret and others - as it was impossible to show them all to the public the windows became a reminder of the diocese's relic collection for the faithful and pilgrims.
Technique and workshops
Window glass had been made in France since the 5th century, with the oldest surviving figured glass from the country being the Wissembourg Christ. Recent restoration of the windows at Chartres has questioned Louis Grodecki's assertions that they were produced by two main workshops, one making the Good Samaritan window and the other making the Life of St Lubin window.Stylistic analysis has revealed up to five different glass-painters who worked on the Good Samaritan window, including secondary glass-painters and a principal glass-painter, though it has also shown that a secondary glass-painter on one window might be a master glass-painter on another. This emphasis on individuals not workshops can be seen more clearly in 14th century stained glass and was probably to increase the speed of production.
Analysis of the glasses has shown they were originally the same colour and corroded identically, meaning that all the glass-painters used the same glass. The one exception is the Life of Saint Eustace window, whose glass has a different colour and has corroded differently, giving credence to Grodecki's conclusion that it was produced by an outside artist commissioned by the cathedral and bringing his own stock of glass with him.
The monk Theophilus Presbyter described glass-production in minute detail early in the 12th century in his treatise Schedula diversum artium - the glass-painter was to trace the composition of a window on a panel of bleached wood, before cutting the glass sections on it and finally painting and assembling them.
Bay numbering
The bays' numbers were set in the Corpus vitrearum, running from 0 to 99 on the lower level, starting at the chevet and going as far as the nave facade. 0 is the bay on the axis of the apse or the axis of the chapel. The odd numbers are bays on the north side and the even numbers the bays on the south side. The upper level windows run from 100 to 199 on the same principals - bay 100 is the bay on the axis of the choir.The best view of the lower windows' details is from the aisle and ambulatory. Starting at the centre of the nave in front of the west rose window, the windows are described in an anti-clockwise circuit, running through the south side of the nave, the south transept, the ambulatory, the north transept and finally the north side of the nave.
The upper windows are best seen from the opposite side of the aisle to the window viewed, but as they are taller than the lower windows they are harder to view. The circuit is clockwise, from the north side of the nave, the south transept, the choir, the apse, the north transept and finally the south side of the nave. Those in the nave and transepts are made up of two lancets and an eight-lobe rose window, whilst those in the choir are made up of two facing lancets below a rose and those in the apse are made up of single lancets. One has to cross the choir to see the windows behind the high altar.
Rose windows
West
This consists of three lancets below a large rose-window, the latter formed of a 12-lobe eye and 12 sections each made up of 2 medallions, along with twelve smaller circles separated by quatrefoils. Together they form a large Christological canvas devoted to the Incarnation of the Logos as Jesus Christ, running from his Old Testament human roots, through his incarnation and sacrifice, ending with redemption for those who have faith in him.The three lancets date to the mid 12th century, making them the oldest stained-glass in the cathedral. This section of the cathedral was built after a fire in 1135 and is the only part to survive the 1195 fire. The central lancet shows Christ's nativity and life and is flanked by two slightly smaller lancets of his Passion and his human and Davidic roots with a Tree of Jesse, the earliest surviving representation of this motif in stained glass, dating to 1145. It post-dates Suger's Stirps Jessein the stained glass of the chevet of Saint-Denis, named after the first words of the responsorial hymn by Fulbert of Chartres for the Feast of the Virgin Mary., but the latter has been heavily restored.
The rose window was made sixty years later, in 1215, after the 1195 fire, with the new cathedral's nave higher. Its centre shows Christ the Judge showing his windows, angels and the four beasts from the Book of Revelation. Above are Abraham and the Elect, whilst below are souls being weighed and the twelve apostles.
South (bay 122)
Offered by the Dreux Bretagne family, which included Pierre Mauclerc, it was made between 1221 and 1230. It is made up of five lancets below a large rose window formed of a twelve-lobe eye, then twelve sections made up of medallions, then twelve circles, then twelve quatrefoils and finally twelve semi-circles bearing medallions| Bay number | Name | Donors | Dates | Base Palissy | Wikimedia Commons |
| 122 | Dreux Bretagne Family Window | Pierre Mauclerc, Alix de Thouars | 1221-1230 |
Lancets
The central lancet shows the Madonna holding the Christ Child in her arms, flanked symmetrically by the four evangelists sitting on the shoulders of the major Old Testament prophets, recalling a famous image by Bernard of Chartres, master and chancellor of the School of Chartres, handed down by John of Salisbury in colophon 400 of his Metalogicon - "Bernard of Chartres said that we are like dwarves perched on the shoulders of giants, and we can see better and further than them not because our sight is more piercing or our size is larger, but because we are raised into the air and carried up into the air thanks to their gigantic height".Below the Virgin Mary are figures of Pierre of Dreux or Pierre Mauclerc and Alix of Thouars, along with the coats of arms of the counts of Dreux on the left and representations their daughter Yolande of Brittany and their eldest son Jean le Roux.
Rose window
This illustrates the first vision in the Book of Revelation of a figure with a face of jaspar and sardonyx sitting on throne in heaven, surrounded by a rainbow like emerald, twenty-four elders in white robes and golden crowns and four living creatures, with seven lamps before the throne. At the window's centre is Christ in Majesty, whilst running clockwise from bottom left the first circle shows the four living creatures of a lion, a bull, a man and an eagle, also seen as symbols of the Four Evangelists. The other windows show censing angels. The next two circles show the twenty-four elders, with quatrefoils with the Dreux family coat of arms between these two circles.North (Bay 121)
It is also known as the "House of France Window", since it was funded by Louis IX of France and his mother Blanche of Castile in 1230. It is made up of five lancets below a large rose window, whose lower corners are framed on each side by four small lancets. The rose is made up of a twelve-lobe central eye, then twelve medallion sections, then twelve square, then twelve quatrefoils and finally twelve semi-circular medallions.| Bay Number | Name | Donors | Dates | Base Palissy | Wikimedia Commons |
| 121 | House of France Window | Saint Louis and Blanche of Castile | 1230 |
Lancets
The leftmost lancet shows the king-priest Melchizedek above Nebuchadnezzar, the latter adoring an idol. The next lancet shows King David holding a harp above Saul throwing himself on his own sword, the latter symbolising the sin of anger, whilst the following lancet shows the Virgin Mary in the arms of Saint Anne, with the French royal coat of arms below. The fourth lancet shows King Solomon above Jeroboam, the latter adoring a golden calf, whilst the final lancet shows the high priest Aaron above Pharaoh and his army drowning in the Red Sea.Rose
At the centre is a Madonna and Child, surrounded by concentric circles. The inner one shows four doves, censing angels, candle-bearing angels and cherubim. The second circle is made of lozenges showing the lineage of the Kings of Judah from the Gospel of Matthew. The third and final circle shows the twelve minor prophets of the Old Testament. Between the second and third circles are quatrefoils with the coat of arms of the kingdom of France.Lower windows
There are 52 lower windows. At the north and south ends of the ambulatory, six of them are made up of two lancets each under a rose window, bringing the total number of windows up to 64.Story windows
Unlike the upper windows showing large full-length images of major figures, the lower windows are meant to be seen close-up. Made up of successive panels, generally reading bottom to top and left to right, they show narratives from the Bible, the apocrypha and lives of the saints, many also appearing in the Golden Legend, written fifty years after the windows were made. They are sometimes known as "legendaries", meaning "things which must be read". They formed a true visual catechism and preachers would instruct pilgrims to look at these illustrations.South of the nave
; 48 - Life of St John the EvangelistDraws on the 2nd century traditional legends on the saint's miracles and death, later compiled into Jacobus de Voragine's Golden Legend.
Armourers guild, 1205–1215.
; 46 - Life of St Mary Magdalene
Combines tales of Mary Magdalene's preaching, the evangelisation of Provence and the legend of her death.
Water-carriers guild, 1205–1215.
; 44 - Parable of the Good Samaritan
Placed in parallel with the Fall from the Book of Genesis.
Shoemakers guild, 1205–1215.
; 42 - Death and Assumption of the Virgin
Shows the apostles at the Death, the miracles associated with his burial and her Assumption.
Shoemakers guild, 1205–1215.
; 40 - Vendôme Family
In the 15th century Flamboyant Gothic style in contrast to the 13th-century Primitive Gothic of the rest of the nave, the bay shows the donor, his sister, their father and the donor's brother, kneeling with their spouses. The tympanum is a Last Judgement scene.
Donor Louis, Count of Vendôme, 1417.
; 38 - Miracles of Our Lady
Shows pilgrimage to Chartres, the cathedral's construction and some of the miracles of Our Lady of Chartres. The lower circle underlines the appeal to the pilgrims' generosity to fund the project.
Butchers guild, 1205–1215.
South transept
The south transept is made up of three bays, each consisting of a lancet. Two face west and one east due to the presence of the double ambulatory.Funded by American architects, bay 32 dates to 1954, whilst bay 34 is made up of late 15th and early 16th century fragments and bay 36 is 12th–13th century but is not in its original position.
| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 36 | Life of Saint Apollinarius | Thierry, a canon | 1205-1215 1328 panels added to base, heavily restored by Gaudin in 1908, then by others in 1909 | ||
| 34 | Fragments of a Resurrection of Lazarus Grisaille with a border of crowns and fleurs de lys | "Donated around 1840 by Monsieur Dugué , a landowner at Mainvilliers who had acquired the window in Paris" (translation of an inscription on the window | Late 15th or early 16th century 1924 grisaille by C. Lorin | ||
| 32 | Life of Saint Fulbert | American architects | 1954, designed by F. Lorin |
Ambulatory
South ambulatory (30-26)
Chartres' windows are celebrated for their cobalt blue, known as "Chartres blue" or "Romanesque blue", which first emerged in the workshops at Saint-Denis Basilica in the 1140s and was also used at Le Mans Cathedral. With a sodium base coloured with cobalt, it is the more resistant than reds and greens of the same era."Notre-Dame de la Belle-Verrière", one of 75 representations of the Virgin Mary in Chartres Cathedral, owes its fame to this exceptional cobalt blue. It was almost lost in the 1194 fire, with only its central panel of the Madonna and Child and the three windows over the main door surviving.
| South Ambulatory | |||||
| 30 | 2 lancets Left: Notre-Dame de la Belle-Verrière Right: Life of Saint Anthony and Saint Paul Oculus: Nursing Virgin | - Les poissonniers | 1180 1215–1220 Restored in the 20th century by Gaudin and Michel Petit | ||
| 28 | 2 lancettes À gauche: Zodiaque et Travaux des mois A droite: Vie de la Vierge Oculus: Christ bénissant, Alpha et Omega | Theobald VI, count of Chartres Les vignerons | 1217–1220 Restored in the 20th century by Gaudin and Jean Mauret | ||
| 26 | Verrière de l'Annonciation: 2 lancettes en grisaille Oculus: le Christ bénissant et trônant | - | 13th century Restored in the 20th century by C. Lorin and Gaudin |
All Saints Chapel (24-20)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| All Saints Chapel | |||||
| 24 | Grisaille | - | 16th century with 13th century elements Heavily restored in 1961 by Lorin | ||
| 22 | Grisaille | - | 16th century with 13th century elements Heavily restored in 1961 by Lorin | ||
| 20 | Life of Saint Martin | Curriers | 1215–1225 |
Confessors' Chapel (18-10)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| Confessors' Chapel | |||||
| 18 | Life of Saint Thomas Becket | Tanners | 1215–1225 Restored by Gaudin in 1921, restored again by Lorin in 1996 | ||
| 16 | Life of Saint Margaret Life of Saint Catherine | - | 1210–1225 | ||
| 14 | Life and Miracles of Saint Nicholas | - | 1215–1225 5 lower panels destroyed in 1791, replaced by Lorin in 1924 | ||
| 12 | Life of Saint Remigius | - | 1210–1225 | ||
| 10 | Grisaille | - | 13th century Restored in 1417 by Jean Périer with addition of Saint Nicholas Resurrecting Three Children |
Entrance to the Saint Piatus Chapel (8-6)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 8 | Life of Saint Sylvester | Masons and stone-cutters | 1210–1225 Restored by Gaudin in 1921, restored again in 1999 | ||
| 6 | Grisaille: saint Piatus | John II of France | 1350–1360 Restored by Gaudin in 1921 |
Chapel of the Apostles (4-3)
| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 4 | Life of Saint Paul | - | 1210–1225 Restored in 1872 by Coffetier, restored again in 1999 | ||
| 2 | Life of Saint Andrew | - | 1210–1225 Restored in 1872 by Coffetier, restored again in 1998–1999 by Petit | ||
| 0 | Histoire des Apôtres | Bakers | 1210–1225 Restored in 1872 by Coffetier, restored again in 1921 by Lorin, restored again in 1994–1995 | ||
| 1 | Lives of Saint Simon and Saint Jude | Henri Noblet, canon | 1220–1225 Restored in 1921 by Lorin, restored again in 2000–2001 by Petit | ||
| 3 | Grisaille | - | 13th century Restored in the 20th century by C. Lorin and Gaudin |
The chapel at the east end of most cathedrals is dedicated to the Virgin Mary and thus known as a Lady Chapel, but Chartres Cathedral is itself dedicated to the Virgin Mary and so its east-end chapel is dedicated to the apostles and their evangelisation. It was in this chapel that Pope Innocent III launched the Albigensian Crusade in 1208, mentioning the mission of the apostles and underlining that bishops were their successors.
Side Chapel (5-7)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| Side Chapel | |||||
| 5 | Life of Saint James the Great | Furriers and drapers | 1210–1225 Restored in 1921 by Lorin, restored again in 1994-1995 by the Avice-France Vitrail workshop | ||
| 7 | Life of Charlemagne | Furriers | 1225 Restored by Lorin in 1921, restored again in 1999 |
Martyrs' Chapel (9-17)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| Martyrs' Chapel | |||||
| 9 | Life of Saint Theodore and Saint Vincent | - | 1210–1225 | ||
| 11 | Life of Saint Pantaleon | Nicolas Li Sesne | 1220–1225 Restored in 1921 by Lorin, restored again in 2000-2001 by Avice-France Vitrail | ||
| 13 | Life of Saint Stephen | Shoemakers | 1220–1225 Restored in the 15th century, restored again in 1922 by Lorin, restored again in 1999-2000 by Avice-France Vitrail | ||
| 15 | Life of Saint Chéron | Stone-cutters and sculptors | 1220–1225 Restored in the 17th century, one panel restored in 1915, whole bay restored in 1922 by Lorin and again in 1998-1999 by Petit | ||
| 17 | Life of Saint Savinian and Saint Potentian | - | 1210–1225 |
Side-chapel (19-23)
| Bay | Location or title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 19 | Grisaille | - | circa 1240 Restored in the 20th century by C.Lorin and Gaudin | ||
| 21 | Life of Saint Julian the Hospitaller | - | 1210-1225 Restored late 19th century-early 20th century by Lorin and Gaudin | ||
| 23 | Life of Saint Thomas the Apostle | - | 1210–1240 Restored late 19th century-early 20th century by Lorin and Gaudin |
North Ambulatory (25-29)
| Bay | Site or name | Donors | Dates | Base Palissy | Wikimedia Commons |
| 25 | 2 grisaille lancets below an oculus of Christ Enthroned Blessing | - | 1230–1250 Restored early in the 20th century by C. Lorin and Gaudin | ||
| 27 | 2 grisaille lancets below an oculus of Christ Enthroned Blessing | - | 1230–1250 Restored early in the 20th century by C. Lorin and Gaudin | ||
| Our Lady of the Pillar Chapel | |||||
| 29 | 2 lancets Left: Life of Saint Germanus of Auxerre Right: Miracles of Saint Nicolas Oculus: Christ Blessing with a tetramorph. | Le chanoine Geoffroy Chardonel Étienne Chardonel, canon | 1225–1235 Both lancets restored in 1919 by Lorin, left lancet restored in 1925, whole bay restored in 1999 by Avice-France Vitrail |
North transept
In the north part of the transepts bay 31 dates from 1971 and bay 33 includes fragments of 12th- and 13th-century panels remounted with modern elements in 1964.| Bay | Name | Donors | Dates | Base Palissy | Wikimedia Commons |
| 31 | Window symbolising reconciliation between God and humanity | Association allemande des Amis de la cathédrale de Chartres | 1971 Lorin workshop | ||
| 33 | Vegetal decoration | - | 12th- and 13th-century fragments incorporated into a new window by F. Lorin in 1964 | ||
| 35 | Parable of the Prodigal Son | - | 1205–1215 Restored by Lorin in 1923, restored again in the 1980s |
North of the nave
Unlike the other windows, those on the Passion and Redemption read top to bottom.| Bay | Name | Donors | Dates | Base Palissy | Wikimedia Commons |
| 37 | Passion and Redemption | Master farriers | 1205–1215 7 panels destroyed in 1816; restored by Lorin in 1876, restored in the 1980s | ||
| 39 | Life and Miracles of Saint Nicolas | Apothecaries | 1220–1225 Restored by Gaudin in 1924, restored again in the 1980s | ||
| 41 | Life of Joseph | Money-changers | 1205–1215 Restored by Gaudin in 1924, restored again in the 1980s | ||
| 43 | Life of Saint Eustache | Drapers and furriers | 1210 Restored by Gaudin in 1924, restored again in the 1980s | ||
| 45 | Life of Saint Lubin | Wine merchants | 1205–1215 Restored by Gaudin in 1924, restored again in the 1980s | ||
| 47 | Life of Noah | Carpenters, wheelwrights and coopers | 1205–1215 Restored by Gaudin in 1924, restored again in the 1980s |
Upper windows
There are 44 upper windows. Except the seven windows of the apse and those in bay 132, all the base of the upper level are made up of 2 lancets below a rose, which brings the number of windows to 68. The small rose windows to the south and north are each counted as a single window due to their specific composition.Nave - south side
All these windows were restored by Coffetier between 1873 and 1883. Bay 132 was walled in to install the main organ.| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 142 | Rose: Abbot saint Left: Saint Lomer Right: Saint Mary of Egypt | - | 1205–1215 | ||
| 140 | Rose: Christ trônant Left: Saint Peter Right: Saint James the Great | Bakers | 1205–1215 | ||
| 138 | Rose: saint Solemnis Left: Saint Faith Right: Noli me tangere, Madonna Lactans | Two female donors | 1205–1215 | ||
| 136 | Rose: saint Jérôme Left: Jeremiah, Saint Philip Right: Saint James the Great | Shoemakers, family of donors | 1205–1215 | ||
| 134 | Rose: saint Augustin Left: Moses, Saint Bartholomew Right: Saint Calétric | Turners, one donor | 1205–1215 | ||
| 132 | Rose: Saint Gregory the Great | - | 1205–1215 | ||
| 130 | Rose: Saint Hilary of Poitiers Left: saint Symphorian Right: Two saints | Two donors | 1205–1215 |
North Transept
| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 115 | Rose: Christ Enthroned Left: Saint Eustace Right: Annunciation, Nativity, Adoration of the Magi | House of Beaumont | 1225–1235 | ||
| 117 | Rose: Priest Left: Saint Philip and Saint Andrew Right: Saint Philip and Saint Jude | Two priests | 1225–1235 | ||
| 119 | Rose: Christ Enthroned Left: Saint Thomas the Apostle and Saint Barnabas Right: Saint Jude and Saint Thomas the Apostle | Two priests | 1225–1235 | ||
| 123 | Grisaille with the coats of arms of the Kingdom of France and the Kingdom of Castille | - | Late 13th century | ||
| 125 | Rose: Left: Annunciation, Visitation Right: Annunciation to Joachim | Wife and daughter of Philippe de Boulogne | 1225–1235 Complered in 1880 | ||
| 127 | Rose: Philip of Boulogne Left: Annunciation to the Shepherds, Presentation in the Temple Right: Death, Assumption and Coronation of the Virgin Mary | Philippe de Boulogne | 1225–1235 |
Choir and apse
South Side of the Choir
The lancets of bays 108 and 112 were destroyed in the 18th century. Before their destruction, Bay 108 showed scenes from the lives of Saint Bartholomew and the Virgin Mary, whilst Bay 112 showed scenes from those of Saint Eustace and Saint George.| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 114 | Left: Saint John the Evangelist and Saint James the Great Right: Nativity, Flight into Egypt Rose: Lord of Beaumont | Bouchard of Marly Colin | 1210–1225 Restored in 1920 and 1921 by Lorin and Gaudin | ||
| 112 | Rose: Seigneur de Courtenay Grisaille | Philippe de Courtenay Guillaume de Tanlay | 1210–1225 Lancets destroyed in 1757, 1773 and 1788 Replaced in 1935–1936 with grisailles by Lorin | ||
| 110 | Rose: Seigneur de Montfort Left: saint Vincent Right: saint Paul | Pierre Baillart Tellers | 1210–1225 Restored in 1920 and 1921 by Lorin and Gaudin | ||
| 108 | Rose: Seigneur de Montfort Grisaille | Guillaume de la Ferté. Étienne de Sancerre | 1210–1225 Lancets destroyed in 1757, 1773 and 1788 Replaced in 1935–1936 with grisailles by Lorin |
Nave - north side
| Bay | Title | Donors | Dates | Base Palissy | Wikimedia Commons |
| 129 | Rose: Madonna and Child Left and right: Life of Saint Martin | Bourgeois of Tours | 1205–1215 | ||
| 131 | Rose: laboureurs Left: Abraham Sacrificing Isaac and Christ Blessing Right: Abraham Sacrificing Isaac | Labourers | 1205–1215 | ||
| 133 | Rose: Saint George Gauche: Martyrdom of Saint George Right: Mass of St Giles | Inhabitants of Nogent | 1205–1215 | ||
| 135 | Rose: Madonna and the Seven Gifts of the Holy Spirit Left: an apostle Right: six apostles | Money-changers | 1205–1215 | ||
| 137 | Rose: Saint Thomas Becket Gauche: saint Nicolas Right: four apostles | Tellers Two donors | 1205–1215 | ||
| 139 | Rose: Saint Lubin Left: Saint Stephen Right: Saint Lawrence | Weavers Two donors | 1205–1215 | ||
| 141 | Rose: bishop saint Left: Jonah, Daniel, Habakkuk Right: Temptations of Christ | Two donors | 1205–1215 |