ROOM II There is a whole series of factors that are associated to the discovery of the remains of the Apostle in that place. On the one ORIGINS OF THE CULT OF SAINT JAMES. hand, although the first evidenceth century of itthe was belief not thatuntil Saint the James had 8 th century,preached when init wasSpain very dates much back in tothe late interest 6 of the emerging CONVEYANCE OF THE APOSTLE’S to stress its links with the Apostle, that it was REMAINS TO SANTIAGO widely circulated. The leap from this belief to the rediscovery of the Apostle’s remains easy enough to take as it was widely believed ORIXES DO CULTO XACOBEO. A TRASLACIÓN DO CORPO DE SANTIAGO that the apostles had been buried where they had preached (as is THE LEGEND OF SAINT JAMES illustrated in the text by the Beatus of Liébana). Furthermore, it should not be forgotten that Iria Flavia –in Roman times a A LENDA XACOBEA flourishing commercial centre- was by the 8 th The Bible and other religious texts provide little information about century one of the Saint James. This has resulted in the appearance of numerousmost influential sees of the kingdom of Asturias. traditions that elaborated on unknown aspects of his life. OneIt such was, therefore, in early 9th century and amidst this political and tradition tells of Saint James preaching in the West and relatesreligious the context that hermit Pelayo, guided by miraculous lights, circumstances of his martyrdom. According to this tradition, madeHerod his remarkable discovery in the place that would come to be had the Apostle beheaded in 44 AD. Denied a burial, his bodycalled was . The hermit informed Bishop retrieved by his disciples and carried to a ship at the port of TeodomiroJaffa. of Iria, who immediately confirmed that the tomb was This was the beginning of a miraculous voyage which, in theseven Apostle’s, and sended word to Alfonso II. days, brought the saint to Iria Flavia, in the Kingdom of Queen Lupa just 18 km from what is now Santiago. Upon disembarking, the disciples presented themselves at Lupa’sSAINT JAMES THE APOSTLE palace – Castro Lupario – to request from the queen a suitableO APÓSTOLO SANTIAGO burial ground for Saint James. Lupa referred them to the RomanSaint James the Greater, the son of Zebedee and Salome, and the Legate, who ordered their imprisonment. The disciples were laterbrother of Saint John the Evangelist, is one of the apostles who is freed by an angel, though. Once again, Lupa tried to trick them.with Jesus Christ in important moments of his mission such as the This time by sending them to a Mount called Monte Ilicino in searchresurrection of the daughter of Jairus, the healing of Simon Peter’s of oxen that would take the remains of the Apostle. However, themother-in-law, the Transfiguration on Mount Tabor or the praying oxen turned out to be wild bulls. Miraculously, they were tamedat the Olive Garden of Gethsemane. Little information is therefore and allowed themselves to be yoked. This led the disciples togiven in the Biblical texts about his life and preaching. consecrate the hill which has been known as Pico Sacro (the Sacred Peak) ever since. As to Queen Lupa, she converted to Christianity,An old tradition has it that years after the resurrection of Christ, and granted the disciples of Saint James the place by the name ofthe apostles got together to assign the areas of the world where Libredón at the foot of a small castro (hill-fort) as burial ground. each would preach the gospel. Santiago was assigned Hispania, where he organised a small number of disciples, created some sort

1 of community and where the Virgin appeared to him in several occasions to encourage him. One of the first sculptural representations of Saint James as an apostle is that by Beato de Girona. He is represented as wearing a tunic and a cloak and holding the Book of Gospels as just any other apostle and no iconographic element identifies him. Since early 14th century, Saint James the Apostle is also represented seated, in majesty or chair wearing a tunic and a cloak, barefooted and holding in one hand a walking stick and in the other a roll of parchment informing of his evangelising mission: Hic est corpus divi Jacobi apostoli et hispanorum patroni .

Saint James the Apostle in the Beatus Facsimileof Liébana. of the “Iacobus. original fromSpania” the archive of the cathedral of Girona Explanatio in Apocalypsin Attributed to the Beatus of Liébana Emeterio (esch.); Eude (ilum.) 970 Manuscript, parchment

BasedSaint onJames the engravings the Apostle by seatedMelchor de Prado on the sculpture of the High Altar of the Cathedral of Santiago de Compostela Anonymous Late 18th century Drawing painted with watercolours on parchment Donated by the Blanco-Cicerón family

2 THE HOLY KINDRED A SANTA PARENTELA. A DESCENDENCIA APOSTÓLICA DE SANTA ANA Apostle Saint James the Greater- according to tradition and apocrypha, is the grandson of Saint Anna. These writings tell of the legend of the three marriages to which the three Maries are born: Virgin Mary, Mary Cleophas and Mary Salome. Mary Salome, in turn, married Zebedee and had two children: Saint James the Greater and John the Evangelist. This genealogical issue of the Holy kindred of Anna has resulted in iconographic representations where Saint Anna is depicted with her three husbands and all her children. It will be from the 15th century that this representation will become particularly widespread as a consequence of the worship to Saint Anna in Holland and Germany. It disappeared after the Council of Trent as this tradition of the three marriages of the Saint is rejected by the ecclesiastical authority. Saint Anna is represented in this sculptural group as the mother of the Virgin in an iconographic model that is closely associated to the iconography of the Holy kindred of Saint Anna, where the three generations are represented: Saint Anna, the Virgin and Baby Jesus. In the relief of the Visitation, Virgin Mary embraces her cousin Saint Elisabeth – who is expecting a child from John the Baptist – so as to announce to her the good news of the coming birth of Christ. The third feminine figure represented is presumably one of the two sisters of the Virgin: Mary Cleophas or Mary Salome. The latter is the mother of Saint James the Greater.

SAINT ANNA AND HER THREE MARRIAGES. According to tradition and apocrypha

Saint Anna-Joachim Saint Anna-Cleophas Saint Anna-Salomas

Virgin Mary-Joseph Mary Cleophae-Alphaeus Mary Salome-Zebedee

JESUS Saint James the Lesser / Joseph the Saint James the Greater /

Just / Simon / Judas John the Evangelist

3 Saint Anna with the Virgin and the Child Flemish school Second half of the 15th cent.-1st half of th was strengthened on the one hand by Asturian monarchy, who on 16th cent. political-religious grounds establishes a relationship of patronage Polychrome and golden wood and commendation between Saint James the Apostle and the Christian kingdoms of the north of the peninsula. On the other hand, as a consequence of the learned tradition in the Comentarios al Apocalipsis attributed to Beatus of Liébana and which were already completed by 786 in the territory of Asturias. Altarpiece with the Holy kindred The manuscripts that survive of the Comentarios by the Beatus Ca. 1500 have or had a world map illustrating the areas of where each of the Nationalmuseum of Copenhague apostles preached. Although there are different versions, all have one feature in common: the fact that the name of Gallaecia is associated to Saint James the Apostle. Relief with the scene of the Visitation of the Virgen with her cousin Saint World map with the apostolic Elisabeth Facsimilemission of the original from the archive of the Cathedral of Girona Anonimous Explanatio in Apocalypsin 1st half of the 17th century Attributed to Beatus of Liébana Polychrome, gilded and stewed wood Emeterio (esch.); Eude (ilum.) Deposit of the Cathedral of Santiago de 970 Compostela Manuscript, parchment

SAINT JAMES THE APOSTLE AND HIS World map with the apostolic PREACHING IN GALLAECIA mission O APÓSTOLO SANTIAGO E A SUA PREDICACIÓN EN GALLAECIA Facsimile of the original from the The Breviario de los Apóstoles of late 6th century defines the area archive of the Cathedral of Burgo de Osma of preaching and the place of burial for each of the apostles. It is in Explanatio in Apocalypsin this text where for the first time Saint James the Greater a mention Attributed to Beatus of Liébana is made of his preaching in the western areas of Hispania Emeterio (esch.); Eude (ilum.) (“Hispaniae occidentalia loca”) and of his burial in a place by the 1086 name of Arca Marmarica. Manuscript, parchment

This belief is perhaps based on a long standing oral tradition which, as a consequence of this writing, becomes fully disseminated. It

4 THE CONVEYANCE OF THE REMAINS OF THE Coin of Ferdinand II with the APOSTLE ACCORDING TO TRADITION conveyance of the body of Saint James the Apostle A TRASLACIÓN DO CORPO DO APÓSTOLO SANTIAGO NA TRADICIÓN Medio dinero de vellón ( copper The identification of as the burial place of Saint James and silver coins) accounts for the appearance of numerous traditions that satisfy folk Mint: compostela devotion and attempt to explain the conveyance of the remains of 1157-1188 Saint James the Greater from Jerusalem to Gallaecia. Adro Vello Excavations (san Vicente do Grove) Herodes had Saint James beheaded circa 44 A.D. and refused to grant him a burial place. His remains are then brought to Gallaecia by his disciples in a ship. They set sail at the port of Jaffa, and after seven days of Map with the places cited by tradition of miracolous sailing, they arrive at the estuary of the rivers Ulla and the conveyance of the apostle. Sar. Historia del Apóstol de Iesu Christo Santiago Zebedeo, Patrón y Capitán General de las The medieval coin of medio real de vellón with the representation Españas of the conveyance by sea of the apostle and the 17th century Mauro Castellá Ferrer engraving by Castellá Ferrer summarise some of these traditions Diego de Astor, engraver rich in magical elements. Madrid, Alonso Martín de Balboa, printer After taking the remains off the ship, the disciples head for the 1610 Printed on a mould on paper palace of Queen Lupa at Castro Lupario to request a burial place for Saint James. Lupa sends them to the Roman legate in the village of Duio. He has them imprisioned but they are later freed by an angel. Apparition of the Virgin of the Pillar to The queen tries to trick the disciples again by sending them to the Apostle Mount Ilicino to fetch some oxen to carry the remains. The oxen Miraculous foundation of the Capilla Angélica turned out to be wild bulls which are nonetheless miraculously y Apostólica de la madre de Dios del Pilar, y tamed. The disciples also kill a dragon there and consecrate the excellencias de la imperial civdad de Mount which ever since has been known as the Pico Sacro (The Çaragoza Sacred Peak). The queen converts to Christianity and assigns to Fr. Diego Murillo them a small fort by the name of Libredón as burial place. Barcelona, Sebastián Matevad, printer 1616 Printed on paper, charcography leather binding (19th century) with golden iron fittings.

5 Engraving of de Nuestra Señora de la Barca María Salomé asks the Lord a privileged TRUTHFUL ACCOUNT AUTHENTICATED BY place in Paradise for her sons James THE AUTHORITY of Ordinary of the City and and Jonh the Evangelist. the Archbishop of Santiago, the sole Patron Leopoldo di ser Giovanni Saint of . Of the marvels and miracles 1367-1371 that our Lord works and has worked by Pistoia. Cathedral, Santiago altarpiece intercession of Nª.Sª.DE LA BARCA, placed in her chapel that is by the sea and at two musket shot’s distance from the Parish Church of the Village of Mugìa, in the Beheading of James and his disciple , Archbishopric of Josiah Leopoldo di ser Giovanni Santiago that gives birth to a devotee of the 1367-1371 Pistoia. Cathedral, Santiago altarpiece very Queen of Angles, the Mother of God and of Mankind, the Holy Virgin for the consolation of her devotees and the greater veneration of this Sovering Lady Anonimous

José dos Santos Maragato, engraver Conveyance of the remains of James Madrid, Diego Martínez Abad, printer from Jerusalem to Galicia 1719 Leopoldo di ser Giovanni Typographic printing on paper, xylography 1367-1371 Pistoia. Cathedral, Santiago altarpiece

Defense of the coming and evangelic preaching of Saint James PREHISTORICAL GOLDSMITHING Defense of the coming and evangelic preaching of OURIVERÍA CASTREXA Saint James in Spain Diego del Castillo Gold has been the preffered metal in the making of jewelry since Zaragoza, Lorenzo de Robles, printer prehistorical times in the north west of the peninsula.Golsmithing 1608 particularly flourishes here in prerroman times (the so-called Printer on paper, engraved using burin, xylogaphy ‘cultura castreña’), the period to which this gold collection belongs to. Defense of the coming and evangelic preaching of Saint James Of the tesoro del Castro de Recouso (treasure of the fort of History of the Glorious Saint James, the Apostle, Recourso) 16 pendant earrings and four plano-convex ingots of a Patron Saint of Spain: of his coming of Spain and gold+ silver alloy were recovered. But it had more jewelry, which of the greatness of his church and military order. unfortunately was given out and most of it was melted. This Hernando Oxea collection must have been the stash of a goldsmith. Of the Castro Madrid, Luis Sánchez, printer 1615

Parchment, printer on paper, xylography 6 de Bardaos there is record of the finding of three gold torques, ofCASTRO LUPARIO which only two survive today. One of them is kept in this museum. The auriferous richness of the northwestern is one of the reasonsSome of the places referred to in the Jacobean tradition clearly why August decides to conquer this land and annex it to the Romancorrespond to specific locations while others are more difficult to Empire. identify. An example of the latter case is the Castro Lupario, One of the consequences of Romanisation is the settlement of theidentified from the 16th century onwards with the Castro (Hill-fort) first Christian communities. Tradition has it that Saint James dethe Francos (Rois/Brión, A Coruña Province), where the remains of a Apostle preached in the peninsula. Whatever the truth, the factwall is and numerous archaeological artefacts, dating from the Iron that this is the commencement of a slow Christianisation withAge to the medieval period, have been found. stems from the syncretism of indigenous cults and of different More recent theories, however, indicate that the Castro Lupario creeds of Roman origin. may in fact correspond to the Castro de Lobeira, on the shore of the Ría de Arousa, as is suggested by the similarity between the two names. This hill-fort dates back to at least the 10 th century.

Male head from castro Galaico-Roman times 1st-2nd century AD. Granite Excavations at the Castro Lupario/de Francos/del Faramello (Rois and Brión, A Coruña)

Treasure of castro de Recouso IRIA FLAVIA 4th-1st century B.C. Gold, gold and silver alloy Castro de Recouso (san Martiño de Marzoa, Oroso, A Coruña) Iria Flavia – an important enclave of maritime trade where several Fortuitous finding in 1921 while farming the land. land routes converged – had great importance in Roman times. The Deposited by Felipe R. Cordero Carrete town’s name –referring to its foundation during the reign of one of

the Flavian emperors, perhaps Vespasian- is testimony to its importance. Archaeological remains from the Roman period are Torques from castro de Bardaos abundant: terra sigillata, early Christian sacophagi, remains of 4th-1st century B.C. mosaic flooring, and coins from the period between the Republic Cast gold, welding, incision and the Late Empire. Castro de Bardaos (Tordoia, A Coruña) Fortuitous finding in 2004

7 The importance of Iria was confirmed with the establishment of Christianity and its designation as a see. The names of the bishops of Iria Flavia are known from theth century 6 onwards. From theth 8 Glass beads century onwards (that is, after the Moorish invasions), it becomes Roman times one of the most important sees of the Kingdom of Asturias. And Glass Loom weight from the 9 th century onwards, following the discovery of the Roman times Apostle’s tomb in Compostela, the bishops add to their title the Granite words Regent or Guardian of the Apostolic See. This signals the progressive loss of importance of Iria in favour of Santiago which culimimated in the 11th century when Dalmacio began to sign documents as Bishop of Santiago .

Apis Ox REMAINS FROM THE EXCAVATIONS IN THE CHURCH OF SAINT Late Roman epoch(4th-5th SANTA MARÍA DE IRIA FLAVIA AND THE NEIGHBOURING AREA century) (PADRÓN, A CORUÑA). Bronze

Fusayola with interpolated decoration

Roman times Medium imperial bronze Bronze 3rd-4th centuries Fusayola Bronze Roman times Coin from Marco Glass Aurelio’s epoch

Sestertium Rome, 177-178 A.D.. Fragment Bronze

Terra sigillata Roman times romana

Bird-shaped lamp Roman time

Cooked clay Fragment with figured decoration figurada Terra sigillata Época romana

8 PEDRÓN: THE GREAT STONE Beneath the altar of the Church of Saint James in Padrón – just 2 km from Iria Flavia – is the great stone (pedrón in Galician) which gave the town its name. lt is now widely believed to be a Roman seems likely that the mined material were transported down the altar dedicated to Neptune. On the Roman inscription the anagram River Ulla to Iria Flavia. In addition, the discovery of a milestone of Christ –HIS- was engraved over the incomplete original from the year 40 AD in Aixón-Sergude ( Boqueixón- A Coruña) inscription. THE MOUTHindicates thatOF aTHE Roman ULLA: road passedROMAN nearby, RIVER as was PORT also the case Two traditions that refer to two different stays of Saint James in with the Castro de Lobeira. Hispania provide us with two different versions of the origin of thisDuring Roman times, the increase in maritime traffic encouraged great stone. Some versions state that the Apostle came to Hispaniathe development of new routes of communication in Galicia; one seated upon a rock hewn from the coast of Palestine; others, thatconsequence of this was that the mouth of the Ulla became a major the great stone of Padrón is that to which the boat bearing thepoint of entry to the interior. Evidence still remains of the Apostle's body moored on arrival. settlements which sprung up around this port: notably, two archaeological sites, both perhaps related to the Turris Augusti mentioned in ancient texts. The first site is known as the Torres del Oeste, near Catoira, where archaeologists have found the remains PICO SACRO of the walls of a number of modest buildings, and fragments of Roman amphorae. The second site is close to the village of Porto, Traditionally, hills and mountains have been objects of devotion innear Pontecesures, at the confluence of the Rivers Ulla and Sar. Galicia, as is reflected in numerous popular legends. This perhapsThe flow of traffic through the area was enhanced by the proximity explains why the Jacobean tradition recognised the Pico Sacro (Theof the roads joining Bracara, Brigantium and Lucus, thus favouring Sacred Peak) as that Monte Ilicino to which Queen Lupa hadthe establishment of other settlements. treacherously sent the Apostle's disciples in search of oxen. The assimilation of these traditions by the church prompted that at the beginning of the 9 th century, Bishop Sisnando I ordered the building of a monastery dedicated to Saint Sebastian on the north- west slope of the Pico Sacro. All that survives of this monastery today is a hermitage rebuilt in the 16th and 17th centuries. Another hermitage, dedicated to Saint James, was constructed here in the 11 th century. But it was completely demolished in theth, together15 with a tower that rose there, whose foundations and a well can still be seen. There is also evidence of human activity on the Pico Sacro prior to the 9 th century; specifically, fragments of brick and tiles from the Roman period, together with evidence of metal-mining activity. It 9