The Enthroned Corpse of Charlemagne was
published just several months before the death of its author, Dr. John F.
Moffitt (1940-2008), Professor Emeritus of Art History at New Mexico State
University. Not only a researcher but also a professor, member of prestigious
academic organizations, and artist, Moffitt had a prolific career, writing
on a wide number of topics including Caravaggio, Bernini, our Lady of Guadaloupe, Duchamp, and more. Nevertheless he was specially
known for his contributions on Hispanic art and culture (Goya, Velázquez,
king Felipe IV, etc.), some of which were quite controversial, such as his
hypothesis about the Iberian sculpture of Dama de
Elche, traditionally dated in the 5th century and re-dated
by Moffitt to the end of 19th century.
Since he was interested in a diverse range of topics, he
proposed links between works of art from different styles and historical
periods, making a personal and courageous interpretation of art history.
This ability has been clearly developed in The Enthroned Corpse of Charlemagne where
he was able to compare the 11th century incorruptible body of
Charlemagne and wax effigies of Madame Tussaud made
in the 18th -19th century (see chapter 5).
The main topic of the book is the discovering by the emperor
Otto III of the enthroned incorruptible corpse of Charlemagne in the Palatine
Chapel of Aachen (today in Germany), on Pentecost day in the year 1000,
almost two centuries after Charlemagne’s death (814). To understand
the impact and meaning of that event, Prof. Moffitt studied another work
of art, the sculpture of Sainte Foy at Conques (today
in France), renewed around the year 1000. Both of Charlemange’s cadaver
and the Sainte Foy sculpture share the notion of Maiestas Domini, or
Lord-in-Majesty.
Although it is in chapter 5 where he better explains how
the preservation of an incorruptible corpse in Early Middle Ages was possible,
each chapter contributes to a complete knowledge of the cultural atmosphere
surrounding the discovering. The “Introduction: Charlemagne’s
Legacy and Rethel’s Karlsfresken” is
a general explanation about the key role played by Charlemagne in history:
the cultural renaissance of this period, the connection with Roman Empire,
or the creation of the European Christian unity. It is also a description
of the impact of the historical texts referring to Charlemagne’s corpse
in contemporary art, and more specifically in the canvas Otto III Discovering
the Body of Charlemagne painted by Alfred Rethel (1857)
and preserved in the Museum Art Palace Foundation in Düsseldorf.
In the opening chapter, “The Early Medieval “Lord
in Majesty”: The Example of the Majesté de
Sainte Foy at Conques”, Moffitt pays
attention to the enthroned figure of Sainte Foy (Holy Faith), a golden
reliquary-effigy preserved in the treasury of the Abbey-Church of Conques.
This sculpture seems to have been made at an unspecified date after 882,
originally for commemorating Sancta Fides, a twelve year-old girl who was
martyred in Agen before the 6th century.
Nevertheless, around the year 1000 (also called annus mirabilis)
and under the Ottonian artistic influence, this
sculpture seems to have been renewed. As a result it acquired the aspect
of an adult male and it was associated to the theme of Maiestas Domini or the enthroned triumphal
Lord-in-Majesty. Probably, Moffitt argues, in those days the figure evoked
the imperial figure of Charlemagne, who embodied both the Maiestas Domini and
the Holy Faith.
“Sainte Foy as an Imperial Effigy and as an Apocryphal
Figure” (ch. 2) is a continuation of some ideas
developed in chapter 1. Nonetheless, chapter 2 focuses on Sainte Foy as
a reliquary enclosing the stolen skull of a martyr. Since the Second Council
of Nicaea (787) stated that no church could be consecrated without the
possession of a relic, holy theft of relics (furta sacra)
became a common practice in Middle Ages. Taking into account this historical
framework, it seems that in 882 the monks of Conques organized
a secret theft of the relics of Sainte Foy, which at that time lay in a
church in Agen, 75 miles southwest of Conques. They took the relics, carried them from Agen to Conques, wrote a chronicle
about the furta sacra, and after
some decades commissioned the first Sainte Foy statue to hold them. By
contrast, the renewal or second stage of the sculpture was linked to Abbot Bernardus, who added imperial symbols (a crown and a throne)
around the year 1000, so that Sainte Foy could be identified with the maiestas domini.
“An Imperial Symbiosis: Charlemagne and Constantine” is
an intermediate chapter between the explanation concerning the Sainte
Foy (developed in chapters 1 & 2) and the analysis of the corpse of Charlemagne
(developed in chapters 4 & 5). Here Moffitt introduces a new topic, although
one he alludes to in the previous pages. He explains the cultural and historical
link between two Christian emperors: Constantine the Great (3rd -
4th century) and Charles the Great (9th century). Not
only Charlemagne was considered a New Constantine, but also lots of his cultural
empresses evoked Constanine’s ones. Nevertheless,
it is the notion of maiestas domini¸ shared by both emperors, which deserved
all the attention of Prof. Moffitt in chapter 3, and again, as we will see,
in chapter 4 and 6.
Chapter 4, “Contexts and Meaning of Charlemagne’s Karlsgrab”, focuses on
the tomb of Charlemagne (Karlsgrab) where
his enthroned corpse was discovered. Concerning the tomb and the discovering
of the corpse, Prof. Moffitt stresses the similarities between Constantine
and Charlemagne: both of them developed the idea of Maiestas Domini (in fact the emperor’s
corpse followed the iconographic formula of Maiestas Domini),
both of them were linked to Pentecost day (both Constantine’s death
and the discovery of Charlemagne corpse happened on that day), both of them
were buried in an atrium, and both of them were linked to the Holy Sepulchre
in Jerusalem (Constantine embellished this edifice; Charlemagne’s Chapel
in Aachen was inspired in it).
From my point of view Chapter 5, “Cadaver or Artwork?
The Historical Contexts for Charlemagne’s Incorruptible Corpse”, is
the key chapter of the book, and consequently, that one that would deserve
a deeply interest in the present review. Here the author deals with
the scepticism around the historicity of the Emperor’s corpse. Although
some scholars think that the discovering of Charlemagne’s corpse
is a fable, Prof. Moffitt shows just the contrary. In fact, he says that “there
are two principal reasons for such collective scepticism. First, there
is the seeming lack of any precedent for an enthroned burial. Second, […]
such a miraculous state of preservation would seem to be completely at
odds with our modern scientific knowledge of the actual physical processes
of death and decay.” (119) With the aim of contesting the historical
scepticism, the author shows the long tradition of enthroned burials in
Christian European history. Taking into account that the theological fundament
lies in the Bible, where it is said that Christ prepares thrones of honour
in the Paradise for the faithful, the author mentions several evidences
of secular and religious enthroned burial during Middle Ages and early
modern period: the Empress Galla Placidia († 450), the King Louis the Bavarian († 876),
the archbishop Sigmiund I of Halberstadt (†
24), St. Catherine of Bologna († 1463), Elizabeth of York († 1503),
King Henry VII († 1509), Lady Jane Seymour († 1537), and so on.
Having explained that question, Prof. Moffitt concentrates his argument on
the incorruptible corpse, which seems to be linked to the strong tradition
at the time of wax effigies. The tradition of making such effigies can be found
from Roman times to contemporary ones (consider, for example Jeremy Bentham’s
nineteenth-century effigy still on display today at University College, London),
although it was in Middle Ages when it became a proof of sanctity. During Middle
Ages, many saints were said to be “incorruptible” after death,
what makes us think that some indications must be followed to preserved their
bodies in such state. However, since knowledge about post-mortem preservation
was not very accurate, the only way for preserving corpses was making wax effigies,
i.e. eviscerating the corpse and then coating it inside and out with resins.
As Prof. Moffitt suggests, Charlemagne’s incorruptible corpse could have
been also a wax effigy, made with the aim of sanctifying the emperor.
“The Ideology Behind the Carolingian and Ottonian “Lords-in-Majesty” (chapter
6) is a deep analysis of the symbols of the Lord-in-Majesty, or Maiestas Domini,
which is a commonplace between the Sainte Foy at Conques and the enthroned corpse of Charlemagne. Dr. Moffitt
explained the origin of the Maiestas Domini in
the Christian era, and how it was associated to Christ. Then he shows
how “Carolingian and Ottonian rulers were
themselves acknowledged to be Christ-like (Christomimetic)
emperors and were consistently portrayed as the Maiestas Domini.” (163)
In fact, the appearance of Charlemagne corpse in Aachen was a way to express
the Maiestas Domini.
Finally, in Chapter 7, “Conclusion: Charlemagne’s
Afterlife as an Artwork”, the author reinforced the ideas expressed
in the six previous chapters. In addition, he relates the end of the story
of the corpse of Charlemagne: “On December 2, 1165, during a resplendent
ceremony celebrated in Aachen, Charlemagne’s body was removed from
a porphyry sarcophagus, where it had supposedly reposed for over 350 years
(but more likely only 165 years) and it was next placed within a resplendent
golden reliquary, so effecting its translatio.” (185)
Thus, the translatio is the final point
of the book, and maybe the initial step of a future study focused on other
medieval enthroned corpses.
Concerning methodology, Moffitt is extremely accurate and
precise, as we can appreciate in the rigorous quotations system; the complete
bibliography including tittles in German, English, French, Spanish, and Italian,
which takes into account primary documentary sources and prestigious
medieval authors such as Belting, Du Bourget, Didron, Duby,
Forsyth, Grabar, Mâle, Panofsky, or Schapiro; the compendium of black
and white illustrations; the index of topics, places and people; and the
clear introductions to every chapter describing aims, conflicts, and initial
hypothesis.