Room Iv the Way of Saint James. Routes and Rituals

ROOM IV

THE WAY OF SAINT JAMES. Pilgrims arriving at plaza del Obradoiro ROUTES AND RITUALS Jacobo Remuñán 2003 Colour. Nikon S90X. 35- PEREGRINOS A SANTIAGO. CAMIÑOS E RITOS 70 mm. F2’8 Film: Fuji Superia 100 Donated by the artist

Routes to Santiago in Europa Based on the Map of the Council of Europe LA VIEIRA. EMBLEM OF THE WAY OF SAINT

JAMES A VIEIRA. INSIGNIA XACOBEA Pilgrim scallop shell (Pectem maximus ) Prior to 1120 Santiago de Compostela Sacrarium 2nd third of the 16th century

Carved and polychrome wood Triacastela (Lugo) This” Vieira” (scallop shell) was found in a burial place in a plot that was later occupied by the north central nave of the Romanesque cathedral of Santiago. Therefore, it is prior to 1120. The scallop shell is the symbol of the pilgrimage to Santiago, taken by pilgrims on their way back home to the most remote places in Europe.

The yellow arrow Tiles 16th century. (?) José Antonio Robés Glazed china 2001 Alfares de Triana (Sevilla) W/N and colour. Leica M6 Film Ilford 100 y 400 Donated by the author

1 THE ROUTE AND THE INFRASTRUCTURE Puente la Reina, Ponte Regina in medieval documents –was O CAMIÑO E AS INFRAESTRUCTURAS created by royal decree to facilitate the pilgrimage. Its linear layout, with buildings on both sides of a high street or main street as it is As time went by, the pilgrimage route to Compostela gradually typical of towns along the Way. became fixed. Many a factor contributed to this: political circumstances, the construction of highways and bridges, the Bridge of Puente la Reina (Navarra) establishment of villages and towns, as well as of hospices and inns. This route –the French Route, of Way of Saint James- is first ----- documents in the 12 th century, in Book V of the Liber Sancti Iacobi, One of the chapters of the Guide deals with the name of the regions better known as the “Pilgrim’s Guide”. The first known copy of the through which the Way of Saint James passes, and the Guide is part of the manuscript known as the Codex Calixtinus. The characteristics of the native people. After giving the Basques and the text is an invaluable source of information about the journeys people of Navarre a decidedly bad press, the Guide moves on to undertaken by pilgrims who set out from Tours, Vézelay and Le Puy Castile and Galicia and crossed to the Iberian Peninsula via Roncesvalles (Portus Cisere), or by those who started from Saint Gilles and crossed via the Pass of Somport (Summo Portu); the two routes met in Puente “... once you have passed the Montes de Oca, towards Burgos, you la Reina, and continued as one to Compostela. will come into the land of the Spaniards: Castile and Campos. This land is full of treasures, rich in gold and silver, cloth and strong horses; bread, wine, meat, fish, milk and honey are plentiful. Both Roncesvalles and Somport had major hospices, that of Santa However, it has no trees… Later, having passed through the land of María and Santa Cristina respectively. They offered food, warmth León, and after crossing the mountain passes of Monte Irago and and a place to rest in that most strenuous stage of the pilgrim’s long Monte Cebreiro, you will reach the land of the Galicians. Forests journey, the crossing of the Pyrenees. The Hospice of Santa Cristina abound, and the land is made pleasant by its rivers, meadows and has disappeared completely, though that of Roncesvalles remains to marvellous orchards, its fine fruits and crystal-clear springs; but this day, and still tends to pilgrim’s needs with the same dedication cities, towns and agricultural land are scarce. Wheat and wine are in as it did many centuries ago. short supply, but it is rich in rye and cider, in livestock and horses, The Guide divides the journey in thirteen one-day stages of differing milk and honey and great and little fish of the sea. Abundant too are length; some would be quite impossible even on horseback. It gold and silver, fabrics and furs and other riches, particularly speaks, too, of the names of towns, of the great hospices, of the Saracen treasures”. land, the people and their customs; in short, it is a practically oriented travel guide, full of down-to-earth advice designed to help pilgrims and make their journey easier. The two routes of the Pyrenees run separately until reaching the Entering Galicia from Cebreiro area of Óbanos-Puente-la Reina where they meet. The road out of the village is across a fine Romanesque bridge over the River Arga. -----

The Códice Calixtino already mentions the two possibleaccess routes in the Iberian Peninsula through the Pyrenees: Portus 2 Cisere or Port de Cize which connects with Roncesvalles in Navarre Bull of Pope Gregory XIII whereby and Summo Portu, or Somport in Aragón. Two important hospitals plenary indulgence was granted in are found in these towns: Santa María’s hospital and Santa articulo mortis to the infirm, the pilgrims Cristina’s. They offered hospitality to pilgrims providing the and the remaining members of the Hospital del Rey de Burgos founded by necessary rest and care after such a hard effort as it was to cross Alfonso VIII the Pyrenees. Nowadays, there is no trace of the hospital of Santa Cristina but the one in Roncesvalles continues to provide assistance Roma, 1574, february, 13 Original with lead seal hanging to travellers with the same devotion as in former times. Parchment, manuscript

Pass of Somport in the Pyrenees (Huesca) The Way of Saint James brought about the establishmentvillages of throughout it with a typical lineal arrangement. The Calle Real or ----- Calle Mayor (high or main street) of so many towns and villages is nothing but the old Road around which the village grew. But along with these more or less spontaneous villages, there were villages One thing the pilgrim badly needed was drinking water; caution inthat came into being as a result of royal decisions motivated by their this regard was very important as poor health conditions madeconnection to the Way of Saint James. As maps demonstrate, the indiscriminate consumption of water something extremelypilgrim’s route has left an important imprint on toponymy. dangerous. In fact, the Códice Calixtino devotes a whole chapter to listing the good and the bad rivers along the Route. Amongst the latter, we find the River Salado, in Navarre, of which we readBridges take on an extraordinary importance from the 11th century “refrain from drinking here both you and your horse for this river onwardsis as essential elements in the infrastructure of the Way of deadly”. Good for drinking, in contrast, were the Pisuerga, theSaint James. Pilgrims were exempted from paying bridge tolls, Carrión, the Esla, the Valcarce, the Sil, the Miño, and the Sar. although many a time greed and cunning turned this privilege into nothing. In the history of pilgrimages some “puenteadores” (bridge builders) have made themselves a name such as Petrus Peregrini, santo Domingo de la Calzada, san Juan de Ortega and even Master Bridge over Río Salado in the vicinity of Lorca (Navarre)Mateo. The Guide comes to an end with a detailed description of the city of Santiago and the Saint James’ Catedral. The city’s gates and its Castrillo de los Polvazares (León) churches are listed, and the Cathedral is described in a wealth of Roman Bridge of Leboreiro (A Coruña) detail: its dimensions, the date when work commenced and the lamps, and the stonemasons who participated in its construction. This is an extraordinarily important source of information about the ----- Cathedral and its surroundings, and most notably about those aspects of the Cathedral which have disappeared or changed sinceWooden or stone crosses (cruceiros in Galician) are part and that time. parcel of the Way of Saint James. They were originally symbols of piety, of fulfilment of holy vows, of supplication of grace. In time, Mazarelos’ gate (Santiago de Compostela) 3 they became important landmarks along the Way of Saint James and resting places at that.

Humiliatorios or milladoiroswere piles of small stones on the Ponte da Lima being the main junction of roads and the port cities of wayside. Following an ancient custom, pilgrims would toss a pebble Viana and Porto due to the importance of the maritime route that onto the pile as they walked by. Originally, this was a pagan rite, originated in Lisbon. aimed at invoking the favours of the deities who protected travellers. Very few of the humiliatorios along the Way of Saint James have Evidence of the importance of this maritime route is the story that survived: one at Foncebadón, some tells of a miracle that occurred when, while a young lord of the area vegetation-covered remains on the was celebrating his wedding in Bouças, the ship taking to Galicia the Monte do Gozo, and the toponym of Milladoiro, near Santiago. remains of the Apostle sailed by the coast of Portucale. Unexpectedly, a runaway horse rode into the sea with the horseman Lameiros’ cross (Lugo) and when everyone had lost all hope of ever seeing him alive, the man and the mount came out of the sea covered in scallop shells ----- whichDrawing ever since of haveP.M. beenBaldi, the of symbol the journey of Saint James.of Cosme de Médici, Coimbra The Religious buildings along the Route were of course of great Drawing of P.M. Baldi, of the journey of Cosme de importance and assistance to the pilgrim. At the end of a day’s Médici, Lisbon and Porto journey, the pilgrim needed a place to rest, and at the same time to restore his spiritual motivation. In addition, pilgrims would often make side-trips to visit other sites with sacred relics or to witness ----- religious events. Indeed, a number of secondary cults arose in association with the Way of Saint James, notably those of the VirginSeveral factors determine the choice of aroute : geographic factors of the Way, the Pilgrim Virgin, Saint Roque, Saint Michael, and whenthe in order to skirt a mountain pass or a river an easier route is Virgin of Rocamadour. The latter was widely revered among Frenchchosen even though it means making a detour; political factors, such pilgrims. as internal problems or clashes between countries that cut off the flow of pilgrims in certain areas; religious factors such as making a stop on the way to visit a church. The density of hospices and the Saint Michael church. Corullón (León) legal and physical protection offered to the traveller also increased the importance of certain routes. However, the route per excellence ----- is the so-called “Camino Francés” (French Route). Its tradition was never lost as we can see in the journeys dated more recently that The origins of the worship to Saint James in Portugal go back maintainto the same stages as those first indicated in the Liber Sancti before the foundation of the nation in 1143. Since an early dateIacobi . pilgrims flocked to Santiago. The network of roads used consisted of at least seven routes, a dense network of middle roads that heading ----- north and south led to the border with Galicia. Pilgrims were particularly numerous in the regions of Entre-Douro and Minho,

4 Establishmentsproviding lodging and other services to pilgrims were obviously key elements of the infrastructure of the Way of Saint James. Monasteries provided such services from a very early time; as the Way of Saint James grew in importance, hospices were 14th and 15th centuries: Gracedieu from Bristol, Trinitate from established by ecclesiastical or lay institutions, or by individuals. Falmouth. We also have information about the main ports of The first embarkment and their destination. hospices were established in places where passage was English pilgrims could go directly by taking advantage of the particularly difficult, such as mountain passes, notably Somport, proximity of the port of La Coruña and other seaside towns in Galicia Roncesvalles, and O Cebreiro. As time passed, the network of and the Bay of Biscay or they may cross the English Channel to accommodation and services expanded, until the route was well Bordeaux. The latter must have been the commonest route up to provided with hospices, lodging houses and eating places. late 14th century when political issues made crossing France Carrack taking pilgrims from northern Europe. (Hans The protection of pilgrims from highwaymen was another important impossible. task. In addition to legal measures, the castles, towers and forts Burkmair. 1511) dotted along the Way of Saint James made a valuable contribution, as did ‘military orders’ such as the Caballeros de Santiago (the TRAVELLERS AND THEIRS ACCOUNTS Knights of Saint James). VIAXEIROS E AS SUAS CRÓNICAS

NOPAR, LORD OFC AUMONT Hospital de la Reina, Villafranca de Montes de Oca (Burgos) Nopar, Lord of Caumont, made the pilgrimage to Santiago in 1417. Puerta del Patio de los Romeros. Hospital del Rey His account is simply a record of his route, though he stops to describe the ‘Miracle of the hanged man’, said to have taken place in (Burgos) Santo Domingo de la Calzada. Leaving his domains in France, he follows the Liber Sancti Iacobi to ----- the letter, citing numerous villages along the way, and the distance in leagues between them. Interestingly, he describes the MARITIME ROUTES continuation of his journey to Fisterra, listing a number of the places RUTAS MARÍTIMAS he passes through. Many pilgrims continued their journey to the coast, with the aim of seeing some of the other villages mentioned in As frequent as the land routes were the maritime routes for thosethe legends around Saint James, the Apostle. pilgrims coming from Northern Europe, Holland and the British Islands who travelled to Santiago. British pilgrimages are the best documented and thanks to them we know of the circumstances and View of Cabo Fisterra (A Coruña) the events of the journey. We have information on transportation Guild tombstome with scallop shell and scissors. permits, the ships, the collective safe-conducts that were issued to Graveyard of Santa María de Noya (A Coruña) the name of the shipowner, the names and status of the pilgrims on Road and church of Santa María (León) board and also the names of some of the ships that voyaged in the Wall of Mansilla de las Mulas (León)

5 HERMANK ÜNIG VONV ACH In the late 15th century a monk from the Strasbourg region, Herman Künig von Vach, wrote a guide to the Way of Saint James for German pilgrims. It was written in verse, and –judging from the giving rise to the so-called “chivalrous pilgrimage”, in which the real numerous editions printed- it was a great success. purpose was not to reach the Apostle’s shrine, but rather the undertaking of the journey itself: a sort of religious tourism. In He followed different routes on his way to and back. On his way to journeys of this type –such as that of Cosimo III, Grand-Duke of Santiago, the Obere Strasse, starts out from the Swiss sanctuary of Tuscany- there was no longer a need to follow the traditional route. Einseindeln, then crosses the Alps and continues to the Iberian Peninsula by the Toulouse Route, crossing the Pyrenees at Driven by both personal motivations and deep religious feeling, this Roncesvalles. From this point onwards the author follows the Liber Italian ruler commenced his long journey from Florence towards the Sancti Iacobi with scant additional comments. He describes, though, end of 1668. Having first toured much of the Iberian Peninsula, he a number of variants such as a detour through Lugo to avoid the rise came to Santiago, only to continue to La Coruña, where he boarded to Cebreiro. He does the same to reach Ponferrada over the a ship bound for the British Isles. He was accompanied by a court of Manzanal Pass, thus avoiding another stiff climb up to Foncebadón. 40 people, including Lorenzo Megalotti, who was entrusted with the In León, the text indicates the route leading to San Salvador de task of writing the official account of it and Pier María Baldi, who Oviedo. painted water-colour illustrations. On the way back, the Nieder Strasse, retraces the outward route as Cosimo’s account helps us to reconstruct the customs, culture and far as Burgos, then takes a more norther detour. The Nieder Strasse art of 17th century Spain, sharply portrayed by the fearlessly critical continues through western France and the Netherlands, and Megalotti, who describes Santiago in great detail (not forgetting the eventually reaches Aquisgrán, where the account comes to an end. Darwingrain!). by P.M. Baldi, of the journey of Cosme de Médici. Pontevedra. Padrón. Throughout, the practical intent of the text is evident: the author Drawing by P.M. Baldi, of the journey of Cosme de does not waste time with description or narrations, but limits himself to distances, currencies, hospices and hostels, and other information Médici. Port of A Coruña. of practical interest to the traveller. DOMENICOL AFFI Though a contemporary of Cosimo III, priest Domenico Laffi made his pilgrimage to Santiago with very different purposes and means. He left Chapel of Santiago, Roncesvalles (Navarre) Bologna, his city of birth, in 1670, on foot and wearing pilgrim’s attire General view from the top at la Laguna de Castilla, La with the devout intention of visiting the Apostle’s shrine. He followed Faba (León) the traditional route of Italian pilgrims, which linked up with the French Route. Having reached Santiago, he continued to Fisterra, though some of the place-names he cites during this part of the journey are difficult OSIMO DI ÉDICI C III M to identify with certainty. As the Middle Ages drew to a close, the mentality and the way of lifeLaffi’s account reveals that many of the difficulties and dangers of faced also changed and this had a reflection in how the pilgrimage wasby pilgrims had changed little since the Middle Ages: poor lodging, poor approached. The search for knowledge acquired greater importance, 6 food, illness, highwaymen and and rivers to cross. What is more, it is clear that the pilgrimage was in severe decline by this time: he states that pilgrims were scarce, and viewed with admiration.

Tambre’s bridge (A Coruña) bears witness to the transformation suffered by the pilgrimage with time, that had severely declined by the middle of the 18th century. GUILLAUMEM ANIER Often, the adventurer and the pícaro (crafty men) mix with the true pilgrim. In the 17th century, measures are taken to encourage true pilgrims Nicola Albani, after his stay in the city of the apostle, moves to but, at the same time, these measures make the journey more Lisbon where he works with a wine merchant to later return to difficult, which leads to its decline. By this stage, pilgrims were Santiago for the Holy Year of 1745 and finally go back to Melfi, middle-class people, clerics, craftsmen, etc. and, above all, where he was born. agricultural peasants, drawn to pilgrimage by a combination of piety and thirst for adventure. This is readily apparent from the account of In his two volumes, with make up an interesting account (Verídica Guillaume Manier, a tailor from Carlepont in France who set out for Historia ó sia Viaggio da Napoli a San Giacomo…), he provides a very Compostela in 1726. He was an inquisitive man, relating everything animated version of his deep personal convictions and his he saw and deemed of interest in the course of his journey, adventures among which the fight will had with a bandit in the describing the land through which he passed, the food and the vicinity of Ponte de Lima should be singled out. The manuscript that prices, the beauty of the women and their attire. survives is illustrated with a great number of pictures where the visits he made to the great cities, the Virgin Mary santuraries and Manier made his pilgrimage with three friends, crossing into the the watercolours on his most remarkableNicola Albani adventures in Naple are shown. Peninsula at Irún and, from Santo Domingo de la Calzada onwards, strictly following the French Route. The place-names he cites are Aventure of Nicola Albani in the vecinity of Ponte de often crudely transcribed and difficult to identify, as can be seen Limia from the map. Of the four friends, Manier is the first to sight the Cathedral from San Marcos, and for this reason his companions RITES AND RITUALS appoint him “King”. He describes the city of Santiago and particularly RITUAIS DE PEREGRINACIÓN the free meals offered by various convents. He also tells of his th From the 15 century onwards, pilgrims arriving in Santiago were experiences buying souvenirs and visiting inns. He returns by a more given a Compostela, a certificate of completion of their journey. This northerly route, in order to visit San Salvador de Oviedo. document confirmed that the bearer had reached the Apostle’s shrine and it also guaranteed that the different types of assistance offered along the Way were enjoyed by genuine pilgrims only. Hormazuela’s bridge (Hornillos del Camino, Burgos)Pilgrims who arrived in Santiago in a Holy Year –a year in which Wooden cross of Foncebadón (León)Saint James’ Day falls on a Sunday- additionally received jubileo, a plenary indulgence of all the pilgrim’s sins. NICOLAA LBANI In addition to the remains of Saint James, pilgrims could also venerate the bodies of other saints. An altarpiece with a series of The portrait left by Nicola Albani of his journey from Naple to Santiago around the middle of 1743 and his stay in Lisbon until 1745 7 niches for these different saints was constructed between 1625 andMEMENTOS OF PILGRIMAGE 1630 by architect Bernardo Cabrera and sculptor Gregorio Español;RITUAIS DE PEREGRINACIÓN the Royal Pantheon was converted into Chapel of Relics to house this th In addition to spiritual benefits, Compostela offered its visitors more altarpiece, which was destroyed by a fire at the beginning of the 20 tangible reminders of their stay: gourds or bells, or medallions and century. badges (often of jet, though less costly materials were also used). The 18 th century engraving shown here is commonly called theThe most frequent images were of Saint James, of his emblem, i.e. Pilgrim’s Procession; in fact, it probably represents one of the majorthe scallop shell, and of pilgrims themselves. Much of this craft-work liturgical celebrations of the church year, possibly that of Saintwas not made in Compostela, but brought in from elsewhere. James’ Day.

“Compostela” Dish with view of Santiago Santiago de Compostela, Melchor de Prado Pickman et al. 1820 2nd half of the 19th century patterned china Paper, chisel-engraved From the original plate

Plate with a view of Santiago Iubileo Plenísimo en la Santa y Real Fábrica de Sargadelos Apostólica iglesia de Santiago de Galicia 1845-1862 1666 Patterned china From the original plate

List of Sacred Relics revered at the Chapel ofSanta Apostólica Metropolitana Saint James, Pilgrim Basílica Mayor de Santiago de 20th century Compostela. jet Santiago, J. Soto

1898 Lithography Medallion with the image of Saint James “ the Moorslayer” Procession of pilgrims in Compostela Made in the Filipines or Holy Land Les delices de l’Espagne et du Portugal,I Late 18th-early 19th century Juan Álvarez de Colmenar Nacre Leiden, Pierre Boudewyn van der Aa, engraver and editor 1707 Printed

8 Little bell with Saint James the Moorslayer 20th century Bronze to Archbishop Gelmírez and to the Patriarch of Jerusalem, thus symbolically uniting the three great centres of pilgrimage: Rome, Jerusalem and Santiago. Interestingly enough, an additional text bound with the Codex Calixtinus in the 15th century provides the first mention of the Cathedral's great swinging incense-burner, the Santiago botafumeiro. 19th century Sperm whale tooth There is another copy of the Liber Sancti Iacobi at the University of Salamanca; this seems to be a copy of a ‘twin’ of the Codex Calixtinus. It likewise consists of five books, though the musical scores and appendices of the original version are missing. There are also some minor differences. Of the various German texts about the Way of Saint James, the only one that really accords with our modern concept of ‘travel guide’ is Holy year Hermann Künig von Vach’s Die Walfart und Strass zu Sant Jacob;

conmemorative the rest are merely accounts of journeys. The successive reprints of Medallion Künig von Vach’s work differ depending on where they were printed 19th-20th century in accordance with the varying requirements of pilgrims from Silver and bronze different regions. It is clearly a popular work, as reflected by the fact that a number of passages from the text became incorporated into the pilgrim’s ballad Wer das elend bauwen Hill, and as is apparent from the style of theCódice engravings. Calixtino Facsimile of the original in the archive of the TRAVEL BOOKS Cathedral of Santitiago Scriptorium compostelano LIBROS DE VIAXE ca. 1150-1160 th The Codex Calixtinus, a 12 century manuscript kept in the archives Iluminated manuscript, parchment of the Cathedral of Santiago, is the first known copy of the Liber Sancti Iacobi, an anonymous compilation of various texts referring to Thel Códice Calixtino brings together in five books a unique set of the Apostle, organised in five books. It includes liturgical texts, writings on the apostle (liturgical texts, miracles, translatio, deeds of accounts of miracles, the story of the Spanish adventures of Carlomagno, music…). Book V, known as the “Guide to the Pilgrim” Charlemagne, musical scores and - in Book V - the so-called is attributed to Aymerico Picaud de Parthenay and it includes the first "Pilgrim's Guide". As its name makes apparent, the Codex Calixtinus description of the Way of Saint James. Of special interest is the is attributed to the early 12 th century pope Calixtus II. lt is dedicated 9 information on places, peoples, and on the customs and traditions of the places along the Route from France.

“El Camino de Santiago en España the pilgrimage had finished, this clothing might be kept for special realizado en los años 1983-1984. occasions, or donated to a monastery. Some people chose to be 1986” buried in their pilgrim’s garb when they died, thus symbolising their Ikeda Munehiro journey to the next life. Japonese paper, ink, watercolours 1983-1986 When a pilgrim arrived in Santiago, he received a scallop shell which he would then carry home with him. Until the 14th century, pilgrims Japonese artist Munehiro Ikeda from his oriental apporach gives invariably attached the shell to their pouch; subsequently, it became expresión to an interesting viee of the Way of Saint James in the the norm to carry ¡t on the front of your hat or on your cloak. The Spanish stage by writing a surprising and detailed “Pilgrim’s Guide”. scallop shell was visible proof of completion of the Way, and entitled It is one of the latest testimonies of a genre that started in the 12th the bearer to the assistance and privileges offered to true pilgrims. century with the Liber Sancti Iacobi (Códice Calixtino). In the Late Middle Ages, it became a symbol of pilgrimage in general, though at the same time retaining its association with Santiago in particular. CARD A Screen

The WAY OF SAINT JAMES IN SPAIN. 1983-1986 IKEDA MUNEHIRO Instructions You can search places or references, churches, monasteries, nunneries, sculpture, crosses, fountains, … of the Way of Saint James 1.- Click on the initial letter of the place or reference you are looking for on the search panel 2.- Select a term and the page of the book where it is mentioned will be shown 3.- You may read the translations from Japanese by clicking on the texts 4.- If you wish to go back to the home page, click on ‘volver’ If you do not touch the screen in one minute, pages will begin to turn automatically. To go back to search press ‘volver’.

PILGRIM’S ATTIRE INDUMENTARIA DO PEREGRINO Traditional pilgrim’s clothing comprised a wide-brimmed hat, a cloak, a wooden staff or crook, a leather pouch and a drinking gourd. Once

10 INDULGENCES GRANTED TO THE FRATERNITY OF THE ROYAL HOSPICE OF SAINT JAMES Rule and establishment of the ‘Orden de INDULXENCIAS Á CONFRARIA DO HOSPITAL REAL DE SANTIAGO la Cavallería del Señor Santiago del Espada’ In 1499, Pope Alexander VI issued a bull grating Spain’s Catholic Attributed to Andrés Ruíz de la Vega Monarchs licence to build a hospice to provide lodging for pilgrims León, Pedro de Celada, printer and to house the Fraternity of Saint James the Apostle; the result 1555 was the Royal Hospice of Saint James, now the Hostal de los Reyes Typographic printing, xylography Católicos. The indulgences and spiritual graces conferred upon the Royal One of the most important compilation works on the Order on Saint James, Hospice were administered by the Fraternity. The graces were madewhose aim is to tell the history, rules and the regulations of the Order. known to the faithful by public announcement, and from time to timeFelipe II had it written with a view to compiling there all the spiritual a summary of the associated spiritual benefits was published. ordinances that were not included in previous books, that is to say, the whole of the old and new rules that concerned its friars and knights. Another interesting point is that this book, as many others, is written is Spanish as opposed to Latin so that its contents could be widely understood Indulgence and Brotherhoold of the by all the followers of Saint James and the literate society at large. Hospital de Señor Santiago Valladolid, 1504 Xylography Print from the original plate Testimony of how Don Luís Montilla y Mendoza was knighted and given the emblems of the Order of Saint James Madrid Summary and Compilation of the Graces, 1675 and Indulgencies granted by the Paper, manuscript. Seal of a quarter of 10 different Popes to the House and Royal maravedís Hospice of Santiago of Galicia and to the Members of the Fraternity, having the Bull of the Holy Crusade, of Publishing Manuscript document where a detailed description is given of the ritual to and Preaching and every year knight someone as a member of the Order of Saint James with the awarding of the corresponding emblems. The document also includes a list School of Santiago de Compostela of persons attending the ceremony. 1755, September 1 Print from the original plate

DOCUMENTS AND BOOKS ON THE ORDER OF SAINT JAMES DOCUMENTOS E LIBROS RELATIVOS Á ORDE DE SANTIAGO

11 PILGRIMS SAINTS SANTOS PEREGRINOS Apology in favour of the habit of Saint Dominic and statement in favour of the Of the pilgrim saints, Saint Roch –invoked above all to guard against Order of Saint James by the Saint the plague was greatly revered in Galicia, and particularly in Domingo de Guzmán, patriarch, founder Santiago. After a terrible outbreak of plague in 1517, the City of the Predicadores Council and the Cathedral Chapter constituted the Brotherhood of José López Agurleta Saint Roch, and Saint Roch’s Day was henceforth a public holiday. Alcalá de Henares, Manuel de Moya, printer 1725 The cult of the Pilgrim Virgin originated around the Virgin of the Typographic printing paper, parchment Way, a sanctuary in León, and took root in various points in Germany and France, as well as in La Rioja and León. In Galicia, the Pilgrim Virgin was venerated above all in Pontevedra, and indeed she was adopted by this city as patron saint. This book deals with the relation between the Order of Saint James and the Religious Order of Preachers founded by Santo Domingo de Guzmán.In the Middle Ages, the concept of 'pilgrim' embraced both 'traveller' Apparently, this saint was a member of the Order of Saint James, when heand 'foreigner', which perhaps explains why Christ and the Virgin turned fourteen or fifteen according to the account, as he had some relationwere sometimes represented as pilgrims. One of the earliest images with its first Master (Primer Maestre ). of this type can be seen in a relief in the cloister of the Monastery of Santo Domingo de Silos, in which Christ and the Disciples are represented in pilgrims' garb at Emmaus. Laurea legalis decana salmantina de jure quatuor ordinum militarum Divi Jacobi, Calatravae, Alcantarae et Montesae Bernardino Antonio Franco Valdés Salamanca, Antonio Villarroel y Torres, printer Saint Roch 1740-1744 2nd half 16th century Impreso, chisel-engraved Wood with traces of original polychromy and III vols. re-paintings

Deposit by the Varela-Villamor family

Momentous book on the right, privileges, exemptions, spiritual jurisdiction and temporal administration of the military orders of Saint James, Calatrava, Alcántara and Montesa. It is a most useful book to discern their privileges and successfully conduct legal cases. Thus, different chapters deal with issues such as the founding and internal organisation of religious Saint Roch orders of a military nature, the powers of Masters and the duties and rights 1st third of 17th century of the different members; the ecclesiastical jurisdiction of orders in their Carved wood towns and churches and those corresponding to friars, priests and the nuns Deposit by J. Varela Villamar of Saint James and Calatrava.

12 “Portrait of the Miraculous Likeness of Saint Roch as revered in the Front piece of the altar with scenes of antique Chapel of the city of the life of Saint Martin Santiago by his illustrious order that Lérida school dedicated it to the honourable Fourth quarter of the 13th century Counts of Rivadavia and Amarantes Tempera on board as truly benefactors of such order. Lérida, santa María de Palau de Rialb

The honourable Friar Sebastián Malbar y Pinto, Archbishop and Lord of the said city grants 80 days of indulgence to every worshipper who Santa Isabel de Portugal devoutedly prays a Lord’s Prayer 1st third of 18th century (?) before this holy likeness for the Polychrome, golden wood. exaltation of the Holy Church, the Inscription: “Sta YSABEL Ra DE PORTUGAL health of our Catholic King, of his ARAGONESA”(Miss Isabel, Queen of Portugal, Royal family and may God grant from Aragon)

prosperity to the State and the Illustrious Bishop of Tanes his assistant 40 days” The Divine Pilgrim, Virgin Mary of the Refuge who is revered at her chapel in the outskirts of the town of Pontevedra, Ángel Antonio Piedra, engraver whose worshippers dedicate it with humble feeling to their most beloved Julio Bernardo del Río, draughtsman 1789 prelate the most honourable Sebastián Donated by the Blanco-Cicerón family Malvar y Pinto, Caballero prelado, Gran Cruz de la R. l distinguida Orn. de Carlos III. Archbishop and Lord of Santiago &.ª Saint Julian, the Hospitable Santiago de Compostela, Luís Fernández 1st half of the 18th century Piedra Water-based painting on glass Antonio Rodríguez, draughtsman 1778 From the original plate

“True likeness of San Vicente Ferrer kept a the monastery of Santo Domingo of this city of Santiago” Pilgrim Jesus 18th century Santiago de Compostela, attributed to Ángel Polychrome canvas embroidered in gold, silve Piedra, engraver (1735-1800) and jet; polychrome wood

13 Portrait of Cosme III de Médici (1642-1723) Flemish school. Anonymous First decade of the 18th century Oil on canvas Donated by de Alberto Bruschi (Antique dealer from Florence)

In the days that followed the birth in Florence of the great duke of Tuscany, Cosme III de Médici, a musical play is being staged in the chambers of his mother Vittoria Della Róvere that will be repeated at each anniversary of the happy date. This play is entitled Il Pellegrino. In time, chance will make that Cosme III is not only the Médici that travelled the most but that he will become a true pilgrim who visited dozen of pilgrimage sites, among them, Santiago de Compostela. During his administration, he was characterised by his interest in reforms, and he strived to improve the local church as well as the legal and financial systems. He was also true to the family tradition of encouraging creativity, collecting and the patronage of arts in the state of Florence. This portrait, probably intented to hang on the walls of one of the many ducal offices of Tuscany is a variation of a linkeness attributed to the famous painter Giuseppe Maria Crespi. In this portrait, Cosme III, a not very handsome man but one endowed with a great dignity, is portrayed in an atmosphere of tenebrous effects with black attire of an undefined style on which there is a red cross of the Order of Saint Sebastian.