The Road to Santiago: Pilgrims of St. James

R. Ford, op. cit., Vol. II, p. 887.

* R. Menéndez Pidal, The Cid and His Spain (London, 1934), p. 76.

* R. Ford, op. cit., Vol. II, p. 668.

* R. Menendez Pidal, op. tit., p. 127.

* The relics at Oviedo had been transported there by the Visigothic nobles and clerics when they fled to the northern mountains after the Moorish invasion in 711. The campaigns of Alfonso I began the movement of the Mozarabic populations towards the free zone. V. de Parga, op. cit., Vol. I, pp. 25-6.

* In a manuscript of Valenciennes a list of the relics in Oviedo written in eleventh-century French script shows that already at the end of that century the pilgrimage to Oviedo was known internationally. Donation de Bruine, “Le plus ancien catalogue des reliques d’Oviedo,” Analista Bollandiena, 1927, XLV.

* R. Menendez Pidal, op. cit., p. 136.

* R. Menendez Pidal, op. cit., p. 144.

* R. Menéndez Pidal, op. tit., p. 150.

* During the eleventh century the pilgrimage to Santiago became a great international event. Such royal personages as William V, Duke of Aquitaine, friend of Sancho, el Mayor of Navarre, and Alfonso V of León, came to Compostella as pilgrims. The earliest English pilgrim was Ansgot, from Burwell in Lincolnshire, who wrote to Robert, Bishop of Lincoln (1093-1122), wishing to found a priory at Burwell.

* A. Castro, op. cit., p. 151.

* A. Castro, op, cit., p. 152.

* The problems are fully discussed by V. de Parga, op. cit., Vol. I, pp. 503 sq.

* J. Bedier, op. cit., Vol. Ill, pp. 98-9.

* Marqués de Lozoya, op. cit., p. 112.

* R.B. Cunninghame Graham, The Conquest of New Granada (London, 1922).

* Marqués de Lozoya, op. cit., p. 128.

* J. S. Stone, op. cit., p. 316.

* A. P. Stanley, Memorials of Canterbury (London, 1854), p. 204.

* A. P. Stanley, op. cit., p. 236.

* J. S. Stone, op. cit., p. 347.

* Cervantes, Don Quixote, Part II, Ch. 58.

* A. Castro, Elpensamiento de Cervantes (Madrid, 1925), p. 284.

* Marqués de Lozoya, op. cit., pp. 151-2.

* Quevedo, ‘Su Espada por Santiago’, in Rivadeneyra, Bib. Aut.Esp.,XLVlll.

* D. Saavedra Fajardo. Idea de un Principe Politico — Cristiano, representada en cien Empresas, XXVI. Quoted by A. Castro, op. cit., p. 628.

* López Ferreiro, Historia de la Santa A.M. Iglesia de Santiago de Compostela (Santiago, 1906), Vol. VI, pp. 305-15.

* Leo XIII, Deus Omnipotens, Papal Bull on the Body of the Apostle St. James, Santiago, Holy Year, 1954.

* Acta Ap. Sedis XL, 1948, pp. 414-7.

* Dante, Vita Nuova, 40, Commentary on Sonnet XXIII:

* Montaigne, Essays (London, 1927).

* Anonymous, Regula Magistri.

* J. S. Stone, op. cit., p. 239.

* Histoire Littéraire de France, 1733-1895, XXI, 290.

* The Rev. J. S. Stone in The Cult of Santiago, pp. 250-2, states that the Empress Matilda visited Compostella in 1125. According to R. Lopez y Lopez, Una Reliquia del Apostol Santiago en Inglaterra (Santiago, 1936), there are no documents proving the actual visit.

* The custom was inherited from the ancient world, for after the Battle of Salamis in 480 b.c. the Greeks carried away in a ship the remains of the heroes of Aegina. In the East, we hear of transferences of relics. A tooth of Buddha, for example, which was preserved at Puri was in a.d . 309 transferred to Ceylon, and may be seen today in Kandy. V. De Parga, op. cit., Vol. I, p. 10.

* The scallop shell, which naturalists call Pecten jacobeus, and is called vieira in Galicia (from the Latin veneria ), abounds in the fjords there. In Spanish it is called also venera, but in ancient times it was consecrated to Venus, for it was considered the emblem of the female sexual organs. The ancient Romans used it as a charm against the ‘Evil Eye’. V. de Parga, op. cit., Vol. I, p. 129.

* Translated by L’Abbé Pardiac in O Nacional do Porto, Quinta Feira, September 27, 1860.

* The most ancient reference to the scallop shells as emblems of the pilgrimage comes from the Codex Calixtinus, Book I, Ch. XVII, in the sermon Veneranda Dies, when it states that the pilgrims returning from Jerusalem carry a palm, and those from Santiago wear shells ( crusillas ), the palm symbolizing triumph and the shell good works.

* J. S. Stone, op. cit., p. 361.

* G. G. King, op. cit., Vol. III, p. 419.

* Chansons de St. Jacques, re-edited by Alexis Socard: Noels et Cantiques Imprimés a Troyes depuis le XVII siècle jusqu’a nos jours.

* Sir John Froissart, Chronicles of France, England and Spain, II, XXXIV. Translated by Lord