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HARVARD COLLEGE
LIBRARY

GIFT OF THE

HISPANIC SOCIETY
OF AMERICA

}

PENINSULAR SERIES

OF AMERICA

HISPANIC

NOTES & MONOGRAPHS

ESSAYS, STUDIES, AND BRIEF
BIOGRAPHIES ISSUED BY THE
HISPANIC SOCIETY OF AMERICA

PENINSULAR SERIES
1

SANTIAGO MATAMOROS

(From an Illuminated MS. in the Hispanic

Society of America)

THE WAY OF
SAINT JAMES

By
GEORGIANA GODDARD RING, M. A.

Professor of the History of Art, Bryn Mawr

College; Member the Hispanic Society

of America

In Three Volumes

Volume III
Illustrated

G. P. PUTNAM'S SONS

NEW YORK AND LONDON

1920

* •& HARVARD COLLEGE LIBRARY

GIFT OF THE ♦

HISPANIC SOCIETY OF AMERICA *

MAY 25, 1927

Zbc fmfcfeerbocfter press, Hew gporfe

CONTENTS

■ • •

BOOK THREE: THE BOURNE

CHAPTER

PAGE

I. ANO SANTO .

II. THE CHURCH OF THE APOSTLE

i 34

III. DIEGO GELMfREZ

IV. COMPOSTELLA .

• 139

The Church of a Dream

163

As Pilgrims Pass .

• 173

Castle and Church

. 181

Los Muertos Mandan

196

V. THE WORLD'S END

202

VI. THE PARADISE OF SOULS .

221

The Long Way

• 245

The Singing Souls .

• 253

The Bridge of Dread

• 259

VII. THE ASIAN GOD

. 278

The Constant Worship

. 285

The Star-led Wizards

• 3M

HISPANIC NO

TES

WAY OF S.JAMES

CHAPTER

PAGE

The Mortal Twin .

334

The High God

347

Along the Eastern Road .

365

BOOK FOUR: HOMEWARD

I. SUMMING UP

373

The Chantier

379

Excursus on Some Twelfth Cen-

tury Sculpture

386

Workmen of S. James

396

Sorting .....

407

II. MA CALEBASSE, C EST MA COM-

•

PAGNE . . . .

417

III. THE TWO ROADS

428

Roncevaux ....

449

Envoy .....

453

NOTES .....

457

APPENDIX ....

497

Notes on S. James Major, S.

Mary Virgin, and the Pillar

at Saragossa

497

Miracles of S. James (AA. SS.) .

508

HISP AN I C NOTES

CONTENTS

PAGB

Miracles of Our Lady of Villa-

Sirga ....

520

The Great Hymn of S. James

• 530

The Little Hymn of S. James

533

La Grande Chanson des PHerin,

de S. Jacques

536

Thurkul's Vision .

543

Apocalypse of S. Paul

553

Frau Holde .

558

A Lyke-Wake Dirge

560

El Alma en Pena

563

Gallegan Romance .

566

Purchas his Pilgrim

568

Itineraries

576

BIBLIOGRAPHY .

621

INDEX

664

AND MONOGRA

WAY OF S. JAMES

HISPANIC NOTES

ILLUSTRATIONS

••

ILLUSTRATIONS

SA NTIA GO MA TA MOROS Frontispiece

PAGB

THE NORTH AISLE AND AMBULATORY,

SANTIAGO CATHEDRAL 1 3

THE FOUNTAIN AT SANTIAGO

Photogravure facing page ... 54

BLUB HYDRANGEAS • • 77

A BEGGAR BY THE PUERTA SANTA IO9

PUERTA DE LAS PLATERIAS . I45

THE GREAT STAIR AT LE PUY 205

MASTER MATTHEW'S PORCH

Photogravure facing page . 262

CHRIST AS PILGRIM — FROM SILOS 305

AND MONOGRAPHS

Vlll

WAY OP S. JAMES

COINS

PAGE

353

pilgrims' cross at mellId

FINISTERRE IN THE MIST .

- 399

439

HISPANIC NOTES

S ;

Ma!

\
I

1»:

BOOK T HREE

BOOK THREE

THE BOURNE

AND MONOGRAPHS

WAY OF S.JAMES

Et sustulit me in spiritu in montem
magnum et altutn, et ostendit mihi
civitatem sanctum Jerusalem descen-
dentem de coelo a Deo, kabentem
claritatem Dei: et lumen ejus simile,
lapidi pretioso tanquam lapidi jas~
ptdis sicut crystallum. Et ambulabunt
gentes in lumine ejus: et reges terrae
afferent gloriam suam et honorem in
illam. Et portae ejus non claudentur
Per diam, nox enim non erit illic. Et
afferent gloriam et honorem gentium
in illam.

HISPANIC NOTES

THE BOURNE

ANO SANTO

Droit a S. Jaqucs, le hair-
on Galisois. — Anseis of
Carthage.

One night, I remember, as I travelled, the
C amino de Santiago hung straight across the
sky, frothy white as the surf on a night in
August, and I knew that under it lay the
grand church. The star-dust spun in puffs
and whorls: Sagittarius drove full into it:
Aquila hung poised on the green splendour
of Alt air: Vega waited, calm and blue, for
the long-attended coming of Bootes: stars
that I did not know were there, stars that I
had never seen, swarming like bees, various
not in three or seven or ten but in fifty
magnitudes, every one differing from
another in glory. A shooting-star struck

AND MONOGRAPHS

Stars

Todos
somos
peregrinos

WAY OF S. JAMES

Todos
somos
caminantes

down for token that another soul was re-
leased upon its far journey. The star-
swarms reeled and danced, like fire-flies
tangled in silver braid : I sped the wandering
soul with the ancient blessing: "Dios-te
guia y la Magdalena." . . .

" Are all these people going to S. James?"

At the junction the men had got down
to walk upon the platform, smoking cigar-
ettes and chatting under the white arc-
lights, and as the long train began to get
up speed the end carriage door was
snatched open and a man belated, leaped
tin. There in the third-class carriage, dim,
close, dingy, full of sleeping children
stretched out on the seats, and tired men
who stood in the aisle to let them sleep,
dropped down a member of the Spanish
nobility and looked as surprised as I . Reck-
oning that in half an hour we should reach
Palencia and he would go back to his first-
class seat, I opened conversation in French :

"Are all these people going to Compos-
tella, to the Apostle? "

"I dare say," he answered, "I am. I
always go."

HISPANIC NOTES

THE BOURNE

So we talked, mighty civilly, till the
glare of the station broke in at the windows
and the shuffle of feet and hum of voices on
the platform recommenced. At last I said:
"Aren't you going to your own carriage?,,
and he, — "Aren't you?"

"This is mine. I am making the pil-
grimage." It was evidently unintelligible.
Then the member of the Spanish nobility
took off his hat and went to his own place.
A child lay opposite asleep: under the
mounting fatigue ot the long hours, his face
turned to the colour of old ivory, and all
the form of the little skull showed up. The
dawn waked him, and he shrank into the
corner by the window, looking out silent,
rather apprehensive.

That little thing, five years old, had all
the responsibility of a large and growing
family. His mother would never have any.
Hers was the maternal function and no
more: she was nursing a bouncing girl with
four teeth and gold earrings. But he took
life as it came, gravely; when commanded
to accept a piece of chocolate, pocketed it
without blinking, and later handed it to a

AND MONOGRAPHS

Todos
somos
stmej antes

Splendour
in the
grass

WAY OF S. JAMES

little sister, intermediate, who woke up
crying. She sucked it disgustingly, and he
looked out the window: presently announc-
ing, without preparation: "Here comes a
train going back to Madrid." Mark how
the reasoning faculty operates at live years
old. Nobody talked to him, he looked after
the others. That was all.

At the first tunnel he jumped and shrank,
looked across the car to make sure it was
on that side also, decided to treat it as a
joke, and laughed bravely. At the second
and third he was ready to laugh: then as
the train dashed out of the dark into a
mountain dell, he found means to raise a
sudden small shout, to the echoing rocks.
It was Wordsworthian, the human child's
response to a sublime material pleasure.

All the care of the world was inarticulate
in him; but he had a quaint goblin mirth.
Attuned to emotion, he showed himself of
the very same clay as the Virgen de las
Angus tias, with her tin swords and glass
tears. The youngest baby was cross-eyed.
The succession showed a steady decline
into animalism. The children were all

HISPANIC NOTES

THE BOURNE

long-headed; while the drovers who sat
about me, and might have come out of the
prints of Randolph Caldecott, in spite of a
great length of skull fore and aft, had a low
cephalic index. The lad alongside, asleep
all night, was like a beautiful woman, but
during the day his chin sprouted.

It is well to travel with plain human
nature, dependent on natural kindness.
You feel how little you have yourself, and
how many are the virtues of those about:
patience, long-suffering, good cheer in dis-
comfort. Men stood all night long, in the
car, to let the children sleep at full length.
A great deal of this is indifference, of course,
but indifference of the right stoical sort,
not through preoccupation with something
bigger, but through proud disdain and
personal dignity. What may lie back of
this, one is always wondering.

In view of the multitude on the train
travelling and at every station, all bent
toward the Apostle, it seemed wise to
stay by the train until Corunna. There,
I bespoke a seat twenty-four hours ahead,
not by any of the regular lines which were

AND MONOGRAPHS

Plain

human

nature

La bander a
peregrin a

WAY OF S. JAMES

booked up solid three days in advance,
but by a sort of freelance enterprise, which
was also rounding up all the Boy Scouts
in Galicia for a review and the blessing of a
banner; and then found comfortable quar-
ters and did a vast deal of business, there in
the capital of the Province which was also
a seaport town: and made pleasant and
profitable acquaintance which will last my
life out: and made an excursion by rail to
visit a church, in returning from which I
forgot the dates on which the rdpido runs
and there being no train on Thursdays,
had to walk five miles to get a country cart
to drive into town: and after all this sub-
mitted perforce to let an old woman carry
my luggage to the starting place and sat
down upon it while the crowd sorted itself.
To me then came a gentleman and said:

"Madam, I see that you have a ticket
for the top: now I have a seat inside, and I
shall be very glad to exchange if you care
to."

This was exceeding kindness, for his
place cost much more, and with real grati-
tude I explained that I preferred the outside

HISPANIC NOTES

THE BOURNE

place for air and view and he withdrew a
little mortified. He was quite right in his
thought that up there was no place for a
lady, and that I should hate it before we
were five miles out. I did.

A load of Boy Scouts kept just ahead:
a company of Guardia Civil trotting the
same way separated along the roadsides
and closed up again, and private motors,
one uniform pale grey with plastered dust,
were all converging from bye-roads and
speeding toward one goal. The road was
perfect, rising and falling just enough for
pleasure, winding just enough for changing
winds and shifting lights. Between green-
ish lands, now moor with outcropping gran-
ite, now pasture with hedgerow leafage, we
topped a slope, and saw a dust cloud ahead,
and overtook it on a down grade, and
turned to another rise crowned by a trotting
figure against the grey-blue sky. The scent
of rosemary and lavender that perfume the
memory of Castile, is not present in this
thick Atlantic air, but instead, whiffs from
wet brook-sides struck across the brown-
ish-tasting dust. In the milky blue sailed

AND MONOGRAPHS

Company
on the
road

An old-
fashioned
inn

WAY OF S. JAMES

heaps of white clouds, that veiled the sun-
light for a moment and were left behind.
The machine rattled out its own click and
clatter, the rhythm of machinery, but the
sleek horses which we passed singly or in
pairs or troops, played a pretty tune on
the well-metalled causeway.

At the hangar in Compostella hotel men
were in waiting chiefly to warn off travel-
lers, but I had telegraphed a week ahead
and my friend of long standing, the head
waiter of the Hotel Suizo, admitted when I
decended, sole out of the hotel omnibus,
that I could not be left in the street.
"Every room has been bespoke for more
than a month, but because we know you,"
quoth he, "and because you come every
year, we shall have to find you something."

I confess I like going every year to the
Hotel Suizo: a good, old-fashioned inn
where the front door is encumbered with
orderlies, and the stair-landing blocked
with valets brushing their masters' clothes
and cleaning their boots; where the maids
cannot answer the bell for gossiping with
the men, and the house keeps a stock of

HISPANIC NOTES

THE BOURNE

cots to set up in your room for your servant.
Among the ladies' maids they found me a
room in the roof, where a glazed trap-door
was the window, but I could stand on the
table to lean out and watch the white
Camino francos running in, swiftly the
last stage of it, where I had often come
before. One night it rained and I lay warm
and close, and listened to the splash and
drip, the pattering on the slates and drop-
ping on the floor, and forgot in snug content
the peasants who had walked twenty miles
or forty, chiefly for the fireworks, and would
be sleeping, such of them as did sleep, in
doorways and church porches, only to be
disappointed of the fireworks after all. It
was July weather, full of thunder-storms,
and the great set-piece which should have
kindled all the face of Santiago with living
fire and uplifted a multitude of mounting
stars and falling sparks, never came off at
all. The review of the Boy Scouts, too,
was deferred sine die, and their Mass and
banner blessing hurried over between
showers, too early for half of them to get
there. As, however, the little church of S.

AND MONOGRAPHS

Rain in the
night

Crowds in
the town

WAY OF S. JAMES

Susanna, for which this function was ap-
pointed, would not have held a quarter of
them, that mattered the less. Their broad
hats and ponchos, their well-set-up figures,
like young men done in little, gave a brown-
ish tinge to streets and squares, blending
well with the rusty jackets and white
stockings of country-men, the priests' sleek
soutanes, and the vast black apron and
coloured shawl and handkerchief of the
solid, uncomely women.

Misled by a popular rumour that the
King himself was expected, I waited long
one night to see him befor* the Episcopal
Palace. A young guardsman on duty
there, more for show than service, corrected
me scrupulously when I spoke briefly of
the master of that house, and explained
with boyish care that he was the Cardinal
Archbishop of Santiago. He is a terribly
tiny old man whose ring I kissed once long
ago, when he was doing me a kindness:
and as we waited, carriages came, with
livery, and flowing manes and tails, with
cockades and varnish adorning the equip-
age and, inside, Bishops and Cardinals

HISPANIC NOTES

THE BOURNE

and Monsignores and their secretaries and
valets, with purple and scarlet stockings
and green pipings and tassels and more
costume in their quiet dignity than I could
fathom, beside the intense, black respecta-
bility of valet and secretary. Near me
stood a sweet-faced country-man who had
walked in, twenty miles, and would not go
to bed, I suspected, till he walked home
again: he had served in the Cuban War and
bore no grudge to my country. We talked
about all sorts of things: I remember, he
told me he had never seen a bull-fight. He
was not rare in that, many men have said
the same to me, or else: " I saw one once
but," in extenuation, "I was very young,"
in short, I knew no better then. On the
other hand, it is notorious that English and
Americans in the consular service, in com-
merce, even in diplomacy, may never miss
a fight during the season. It is said, popu-
larly, that the King dislikes going, and he
and the Queen evade all that they can: that
the Queen Mother appreciates the sport
and as for the Infanta, the King's aunt, the
one who is so pious, she is quite mad about

HISPANIC NOTES

Anent the
Bull-Fight

The grace
of quietude

Pilgrimages

WAY OF S. JAMES

it. A very beautiful Provencal lady, going
home on a visit, with whom I travelled for
some hours on the way between Paris and
Nlmes, told me how she loved it, but it was
not right, all the same. She said, " Ca fait
de la ftevre."

In this crowd, waiting for belated royalty
at the end of a long day, what one felt most,
as in the train, were the virtues of patience
and submission. Nobody fretted, nobody
joked, or fidgeted: we talked, and waited,
or we waited in silence. There were few
women, but I had no reason to regret that
I was there, as I had on the omnibus with
persons more well-to-do. We stood, not
pushing or crowding, in simple humanity,
like herded ponies, or docile goats. If no
one was rude, neither was anyone curious;
neither helpful, nor unkind; the not un-
friendly indifference made an ambience
temperate and pleasurable.

For the big pilgrimages I was too late.
Those come earlier, when work can be left,
between haying and harvest, or between
the labours of the spring months, with
plough and pruning-knife, and the sharp-

HISPANIC NOTES

THE BOURNE

ening of scythe and sickle. The pilgrims
come iiiy a few hundred strong, by parishes,
and wander about the town for a few hours :
for them the western doors are opened and
the complicated staircase is thick with
figures ascending and descending without
molestation, as in Jacob's Dream. Some
have come on foot, but most by train, for
the railway is a matter of course in Spain
and serves even for the periodic movement
of vast flocks of sheep from one region to
another as conditions of pasturage demand.
I have often passed long trains of double-
decked cars, moving slowly, warm-smelling
with the soft huddled creatures.

Though it is the bourne, the end of
heart's desire, there is nothing strange in
Compostella. The pilgrims can find there
little round-arched churches like their own
at home among the mountains of Leon, or
plateresque and baroque, more grandiose,
but not unlike such others as they have
seen in cities of men. It is the gift of San-
tiago to seem, for each man, the place
where he would be. The low streets, ar-
caded, with low-browed houses and a low

AND MONOGRAPHS

and mestas

The end of

heart's

desire

The place
of a dream

WAY OF S.JAMES

hanging sky, are like places to which you
come in a dream and remember that you
have known them long ago.

It is grey, being built of granite, as melan-
choly as the rock-moulded hills that draw
close about it, and as natural. The single
commercial street, filled with the rustle of
feet after dark, and with the double file of
coming and going figures, is warm and famil-
iar; homely, the shop that hardly flares and
the shop that barely glimmers. Out from it
lead dark archways, and darker descending
streets: in it, the sparse little crowd sees
itself, coming and going, up the street and
down again: girls, old women, soldiers,
priests, country-men, women in black veils,
women in straw hats.

Santiago is triste, mortally. It is grey of
granite: greenish, tawny, blackened or
lichened; but sombre and austere even in
its heaviest pomp. The Puerto de las
Platerias is gilded by weathering, but that
opposite is stained with sea fog and greyed
with mountain mist.

Santiago is a dead city. The town is full
of the crying of bells, for bells are voices of

HISPANIC NOTES

THE BOURNE

the dead, warning, impelling, urging, arrest-
ing; calling to recollection, signalling to
prayer, sounding for the passage of time,
marking the years of one dead, clamouring
at sunrise like sea-birds, clanging in the
green clear twilight of early moonset,
making the devotion appointed. La Ora-
cidn, they call the Angelus in Spain, and
riding toward a mountain city in the still
pale light after the sun has dropped, you
may hear them break out into a loud crying
of their own: one after another takes it up,
and rocking in their open arcades, echoing
in the windless air, ringing against the red
wall of the city and the blue wall of the
mountain, they call and they compel.

The dead that once lived are gone, and
their place knows them no more, and the
memory of them is a little pain, or a vague
wraith, or a name and no more, or, at the
last, nothingness, but the bells live yet,
and cry and call. They call out of the past,
they call to the times to come, and most of
all they call out of the void to the heart of
man to pause for a breath and brood upon
the abyss.

AND MONOGRAPHS

The crying
of bells

Son tantos
los muertos

In the
hollow hill

WAY OP S. JAMES

Three places there be, sweet with the
music of bells: Siena, and Oxford, and
Compost ella; Siena ringed with rose-red
walls, Oxford with her dreaming spires,
Compostella in the hollow hill. As of Ox-
ford, so of Compostella, it is hard to think
of a life rooted there, of the saecular honour
of old families, of a town habit of its own,
apart from those who come and go, or those
who come and stay. Whether English Don
or Spanish Canon, when such have once
come, they stay. But there are, back of this
and beyond, ancient and noble families
established there: and a stirring history of
the townsmen's struggle for their liberties.
The representative of one of these families
who was long Mayor of the city, has a mar-
vellous place at Puente de Ulla where, as
in a memory of the Italian lakes, tall cy-
press, and leafy pergola and the noble
stone-pine, relieve the eternal sequence of
chestnut and eucalyptus; and rose and
jasmine, sweet as flowers of home, supplant
the blue hydrangea, luxuriant and scentless.

In Compostella, as in other Gallegan
towns, sons are married and grandchildren

HISPANIC NOTES

THE BOURNE

are reared: Sefior Murguia has a vast store
of the folk tales and customs amid which he
grew up there. " In the very city in which
we write," he says, "in the very house in
which we were reared, on Christmas Night
our father bade lay two places more at the
table as though these empty chairs should
be filled, invisibly, by those who gave him
life." Curiously, it is only the ancestors to
whom the rite is due, he adds; for when a
brother died, they laid no third cover.

That testifies to a life deep-rooted; not
to be overrun by the passing of pilgrims, or
crowded and disarranged by the students
of the university. The townsfolk have
their share in the Afio Santo, not wholly a
commercial share, and the Municipality
made that year just such provision as in an
American town, for competitions and prizes,
band-concerts and fireworks, races and re-
views : for exhibitions of cows and cabbages;
for the promotion of orderly amusements
and the suppression of the professional
criminal. Two things were remarkable:
the entire sobriety from the first day
to the last of inhabitants and visitors: and

AND MONOGRAPHS

Ancestral
ghosts

Rain-
maker and
Son of
Thunder

WAY OF S. JAMES

the literary nature of some of the competi-
tions. There was a prize poem and a public
award, a good deal of Gallegan verse and
oratory, and along with the giants and
their pipe and tabor, there was before all,
the Gallegan bagpipe. The half -forgotten
Scotch ancestry woke and stirred in my
veins, and with the children I followed the
piper.

After the July thunder-storms were past,
we settled down to grey Atlantic weather,
that ranged from a fine drizzle to a fine
downpour; the clouds dragging on the hills,
or sitting, half-way down, in a curtain of
heavy fog. The stones are patched and
stained with lichen, like scabs and scars;
unvenerable and rather leprous. But
townsfolk took it with a practised patience.
In the inevitable competition between
Municipality and Chapter, the latter enjoys
an unfair advantage in controlling the skyey
influence, the power that makes la pluie et
le bon temps. On Saturday when the Boy
Scouts arranged for a Mass and review in
the Park, it poured, and everyone who
could, took refuge in the cathedral and

HISPANIC NOTES

THE BOURNE

swelled the congregation for the great Mass
of the Vigil. The downpour sounded in
pauses of the organ: they stood close, cheek
by jowl: motor-folk and labourers, mendi-
cants and parsons on a holiday, professional
pilgrims and substantial farmers. The
beggars, tricked out in calico capes sewn
over with scallop shells, and staffs on which
the gourd is reduced to a symbolic knob,
or in coats like Joseph's for patches, are as
consciously unreal as the Roman soldiers
in a play, embarrassed at showing their
knees. Like the beadles in brocade gown
and horsehair wig, they are dressed up for
the occasion, and much less at home in
their finery.

One pilgrim I found, with an ecstatic
face, who looked a little like S. Francis.
His head was the same shape, and his
brown frock helped the illusion. For a
long time I watched him praying, and when
he got up and went out I ran after and
asked leave to photograph, readily yielded:
then he asked an alms. Why not? Give
and take is fair.

Through all these days I saw gravity,

AND MONOGRAPHS

See Vol. II.
page 483

Making
Magic

WAY OF S. JAMES

but on the whole little devotion, except
sometimes in the case of women: young
women, who are afraid of life and take pre-
cautions: or elder ones who have suffered
in life, and look for anodyne. At the shrine
you see men kneeling a little awe-struck,
at the gold, or at the age? You find a group
of women saying litanies. But S. James
means nothing to them, he is only the
means of making magic. You say a rosary
or a litany because, presumably, Something
wants it; or you get indulgences or you help
some souls in purgatory, for there is some-
thing you want. Give and take is fair.
These are the appointed means, quite ir-
relevant in nature, to some desired end.
Not all who come are either peasant or
tourist, not all who live there are mild-
faced, ox-eyed Gallegans. In the street a
woman passed of Aubrey Beardsley's, in
black jacket and lace veil: the same curled
lips and narrowed eyes and insolent bust,
the same heavily waved hair in flat masses
and crockets, and out of her dark eyes,
between her level dark lashes, she looked
cantharides. Others I have known, gentle

HISPANIC NOTES

THE BOURNE

creatures, with the bearing of the saints,
into whose hand you could put yours to go
to the end of the world, in whom submission
seems not a necessity but an instinct, a
renouncement, an action of the will to
negation.

Only from Friday until Tuesday or Wed-
nesday, was the town much altered: then
squares were crowded with moving, staring
folk, friends were meeting and exchanging
the news of a year. You would see a priest
who talked business of some sort half an
hour with a country-man, and settled it,
and took up something else with a woman
that sought him out, all in the middle of
the square.

Masses were rich with sweet-stringed
music and breathing horns, with glowing
vestments, with processions of relics, with
the solemn radiance of innumerable tapers.
At Mass on the Apostle's day, pontifical
and regal, and again at Vespers on Tues-
day, Botafumeiro, the five-foot silver
censer, came out in a little cart of his own,
and was wheeled through the cloven crowd,
attached by ropes to the machinery under

AND MONOGRAPHS

Flammis

mobilibus

atria

Bota
fumeiro

WAY OF S. JAMES

the central dome and then at the moment
of incense was hoisted a few feet, and swung
by four strong men. The mechanism,
somewhat like that which swings bells,
gave not a creak: slowly the great, smoking
creature began to move, rising higher at
every return, cutting a wake through the
transept crowd, mounting as a swing
mounts by the life that grows in it, till vast,
fragrant, dimly shining, it sped, it hung, it
flew, it lay close under the vault at the
north, at the south; and then the swinging
slowly dwindled and died. There was a
kind of exultation in the mass and power
of it, as there is in great bells when they
are rung, which redeemed the vulgarity
and the riclame of the sacristan showing it
every day. By the way, the renowned
silver censer was melted down by the
French a hundred years ago, and this one
is only Britannia-metal. Botafumeiro, it
must be admitted, divides the interest with
S. James in the public programme and the
visiting crowd: indeed, in the competition,
Botafumeiro usually led.
Already at nine o'clock in the morning

HISPANIC NOTES

THE BOURNE

the church smelt warm and human in the
dark aisles, which is rare, for on these grey
stones the incense does not cling, and in
these granite piers the fleas find cold har-
bourage. If you remember the reek of a.
great day at S. Gervais or S. Etienne du
Mont, you need not fear it here, for Span-
iards are much in the open air : the peasants
are never unpleasant at your elbow, even
the bourgeois are never quite unventilated.
By the commencement of the choir office,
we were standing each immovable on his
own scrap of pavement, and kneeling in our
tracks. Piety was a matter quite private
and personal. Nobody venerated the relics
as they passed in procession, but stared
instead; nobody knelt for them; and for the
Archbishop, who made, indeed, slight ges-
tures of benediction with his scarlet glove
and diamond cluster, nobody bent. I have
seen in France the whole church swayed as
by a great wind when the Bishop passed,
swayed by the passing of the Spirit. This
blessing was like water at the aspersion:
none of it could hit anybody.
They manage crowds strangely, in Spain,

AND MONOGRAPHS

The Office

The wind
that
bloweth. .

que es el
del roquete
bianco

WAY OF S. JAMES

though successfully. When the choir office
began, the north transept, like all the rest of
the church, was entirely filled with people.
A few sacristans gently swept a clean path
from the door to the crossing, not shoving
or scolding, but preparing a way and
making a path straight, as Scripture or-
dains. Two stayed there. The square

outside the door was also full, I doubt not.
But at the appointed moment, vested,
mitred, jewelled, from the Archbishops
palace came out into the air and sun and
multitude, a group of the cathedral clergy,
the Cardinal Archbishop himself, five other
Cardinals, of whom three were Archbishops,
eleven Bishops, the Italian Nuncio, dark
and alien in that blaze, moving like a figure
in a Chronicle-play, and others of the Chap-
ter with silver wands and brocaded copes.
The music went on, and the office; their
wake stayed there, slowly shrinking, till, in
came a dozen or twenty uniforms, infor-
mally as the sacristans, swept a neat path
again, without so much as a silken cord,
and stood, attentively, where they hap-
pened to be when Royalty passed. Just a

HISPANIC NOTES

THE BOURNE

few uniforms more were discoverable, and
thin Spanish faces, accompanied by the civil
power, white-gloved and white-breasted in
the civic full dress which long since ceased
to strike me strangely, which so sets off
an order or a fine head. Escorting these,
plump young comely canons in white man-
tles with a red cross, the Order of Santi-
ago: if they had been sleek horses or silky
hounds, they might have been nobler.
This is the end of /Santiago y cierra Espanal
There we^e seats for all of these, hung
with venerable and glorious brocades, in
the Choir, and I think, the Royal Box,
gilded and glazed and hung like an opera
box in the triforium, was occupied by
ladies, and there was a ceremonial presen-
tation on the part of the Chapter of nose-
gays of flowers, and a ceremonial offering
in a silver-gilt basin, of gold on the part of
Royalty. My neighbours on one side were
ladies in the long black veil gathered tight
at throat and waist and about the skirt,
which is Spanish mourning and which
becomes beauty as nothing else, meseems,
could so adorn: in the long intervals we

AND MONOGRAPHS

Tho

Knights of
S. James

caballero

enlre

cdballeros

WAY OF S. JAMES

held much discourse, and here at the Offer-
ing I asked whether, if it were the King
himself instead of his cousin, he would
come through the crowd so confidently, so
democratically. The answer was immedi-
ate: that there would be no difference. It
is commonly said the King believes en-
tirely that some day bomb or pistol or knife
will make an end of him, and since pre-
cautions are vain, they are unworthy. It
is ki the ancient Spanish tradition, not the
Hapsburg or the Bourbon, tp live thus,
caballero with cabaUeros. An engineer of
my acquaintance who was living in Anda-
lusia describes watching the King, expected
to lunch at the Manager's house, as he
drove his own motor up the steep street
with one dirty boy standing on the running
board, and two more hanging on behind.
A noble man among noblemen: that made
once the court of Spain, in the days of
Alfonso II el Batallador and Fernando III
el Santo.

As the Mass wore on, good old ladies
settled down on their knees to say prayers,
and I saw three well-dressed girls kneeling

HISPANIC NOTES

THE BOURNE

for the Office, but the crowd came and went,
laughed and talked, and fanned. In the
transept, whence the altar is hidden, you
could not keep track of the Mass, by the
familiar music, because it was so elaborate,
with long interpolations, of which the royal
offering was only one: and feet and voices
drowned Antin and Or emus and In saecula
saeculorutn. There was half an hour be-
tween the Epistle and the Gospel. The
crowd which had come for Botafumiero
and was fairly stable till after this perfor-
mance, then broke up and walked and
rustled. At the sound of the bell outside
which announced the Consecration, there
was silence but not a hush; the crowd knelt
the least possible time.

Regaining my footing I watched the faces
again. What Spaniards have and Ameri-
cans lack is beauty of the bony structure:
the more that shows, the finer they are.
The men look finer than the women, and
gentler. The handsome, elderly, middle-
class sefioras would judge and execute their
neighbours with a rare grace. The men
of their class, indeed, also are more brutal.

AND MONOGRAPHS

Lucida
belleux

To un-
praise
women
it were a
shame

THE BOURNE

A class below, the difference shows up. At
the departure, the women (not ladies)
rushed the steps up to the square, shoving
and trampling like school-boys. Certainly
something should be done about women:
they are not tame housed creatures now:
and the only hope seems to give them a
few civic virtues. Here, in peasant and
bourgeois alike I suspect the woman rules.
Their husbands trail after, humorous and
silent, and in the lower class their faces
have the beauty of self-control and longa-
nimity.

The expedition of el Apostol, for these,
shares a little the nature of the old-fash-
ioned American camp-meeting. They are
here partly for pleasure, but partly on busi-
ness, to lay in some indulgences, to do some
good to las dnimas, as well as to lay in
thread and find out the price of wool. Give
and take is fair: all things are arranged
according to reason; you acquire merit by
ordained observances and then you have it,
ready, against need.

Later in the summer, when everything
was over, I used to kneel in the quiet church

AND MONOGRAPHS

THE BOURNE

before the great brass reja, blinking at the
Apostle, and making it all out. S. James
in his dim shrine, above the high altar,
wears an enormous silver-gilt halo like a
hatbrim, and a gigantic collar of the same
that stretches nearly to his waist. His face
of painted enamel over marble, is tawny
and bearded and a little foolish : behind him
hangs a rich darkness; before him, count-
less constellated tapers; and the reflections
about the silver shrine glimmer like the
sunstreaks on water. With the multitudin-
ous Salomonic columns, the heavy fruit
garlands of the pilasters in between, the
massy cornices, the piers and architraves,
all of gold embrowned, the effect of the
entire sanctuary is as of one of the lac-
quered shrines for Buddha, and the imper-
turbable, within, abiding there.

AND MONOGRAPHS

A shrine
and a
Buddha

unper-
turbed

WAY OF S. JAMES

THE CHURCH OF THE APOSTLE

And I John saw the holy
city, new Jerusalem, com-
ing down from God out of
heaven , prepared as a bride
adorned for her husband,
and I heard a great voice
out of the heaven, saying:
Behold, the tabernacle of
God is with men and he
will dwell with them.

The Reverend F. Fita says explicitly,
and he here presents the best tradition of
Spanish ecclesiastical scholarship, that the
disciples of S. James landed with his pre-
cious body at Iria (which is Padron) and
started off, and some four leagues north-
ward on the Roman road that ran from Iria
to Betanzos they came to a place called
Liberodunum, x which means, "The Way-

HISPANIC NOTES

THE BOURNE

side Tower." It is significant to find the
Way figuring, thus, before sepulchre there
was.

The place was to be known, later, as
Compostella: there they found, perhaps,
a Roman tomb, and there they laid the
Apostle. The MS. called Tumbo A, writ-
ten in 1 129 and belonging therefore to the
Santiago that we know, shows Theodo-
mir discovering the three sepulchres in a
barrel-vaulted crypt, in a church in the
midst of a city: that church has towers at
the west end, and eastward of the transepts,
I should say. The MS. possibly preserves
for us the disposition of the sacred crypt.
A similar painting of the thirteenth century
in the Historic Composteilana is no less
explicit: the crypt consists of two aisles
with a lamp swinging from the central
capital on which descend cusped and
pointed arches. Outside, the building is
battlemented, the west front gabled, a
transept steep-roofed, a circular staircase
tower built at the west. Now, it is one
of the peculiarities of the little crypt of
Santiago Abajo, S. James Undercroft,

AND MONOGRAPHS

Miniature
pictures

S. James
Undercroft

Area
marmorea

WAY OF S. JAMES

constructed under Master Matthew's por-
tico, and the great staircase which leads
to it, that this has two aisles and a central
row of shafts to carry the superincumbent
weight. The crypt of the sepulchre lay
eastward of this.

In 1 139 the crypt was already a legend:
the Gallegan translation of the Codex writes
"In this very church lies buried under the
high altar the body of the very honoured
and blessed apostle S. James, and as men
say, he lies laid in an ark of marble in a
very fair sepulchre. " 2 So also it is written
in the Libro de los Caballeros Cambeadorest
the Gentlemen Moneychangers, in the
fourteenth century, " O corpo de Santiago
estava escondido una cova labrada con
deus arcos de pedra debaixo da terra, num
moymento de marmor."3 Morales in his
journey of 1572 could not descend into the
crypt because all access had been cut off
since unremembered time, but he knows
that the body lay in a cavern or vault under
the high altar.

Alfonso the Chaste is credited with
building a church immediately upon the

HISPANIC NOTES

THE BOURNE

discovery of the relics by the hermit
Pelayo, with the idea of recommending
himself and Spain to the guardianship of
the Son of Thunder: this was some sort of
a sanctuary or chapel over the sepulchre,
dedicated to S. James.4 The claim was
made not a century later, that in or over
against this he installed twelve Benedictine
monks and their Abbot Ildefredo, and in
829 the land for three miles round about was
annexed, for the cult of the Blessed James
and the maintenance of the monks. 5 The
date of Ramiro's Voto which tells how
S. James appeared and Clavijo was won
to the cry of Adjuva nos Deus is 844, and
thereafter Calahorra was taken. 6 In 853
Ordoflo I doubled the radius. 7

Alfonso III further dowered the church
in 899, removed the rude stone and brick
work of his grandfather and gave to it
precious marbles, frieze and columns,
fetched by captive Moors from the shores
of Douro and Tamega, to raise a superb
temple. He intended as he told S. James, 8
Aulam tui tumuli instaurare et ampliare
. . Aedificare et domum restaurare tem-

AND MONOGRAPHS

FUius
Tonitrui

Antique
marbles

from Ro-
man ruins

WAY OP S.JAMES

plum ad tumulum sepulchri Apostoli
quod antiquitus construxerat divae me-
moriae Dominus Adefonsus Magnus ex
petra et Domini luto opere parvo." This
appears to mean that he built a fine«new
church where his grandfather's had stood:
he built a House of God and raised a temple
on the Apostle's grave-mound. Apart
from the shrine, there was already a crypt —
as will appear : if any one wants to make this
a Mithraeum, nothing is wanting but an
inscription by way of evidence. Only
grave-stones have been found so far, dedi-
cations to the Gods of the Dead. The King
goes on to say that he fetched marbles from
Aquae Flaviae where his ancestors the
Visigothic kings had brought them from
oversea and built palaces, that the Moors
destroyed. This looks like an account of
Roman remains, and if he was any judge,
they were of oriental workmanship. Other
marbles came by sea from Oporto. I do
not take it that the carved lintel which he
peculiarly prized, came from the little old
church; rather from the ruins of Civitas
Eabeca.9

HISPANIC NOTES

THE BOURNE

Prom this we may discover that the
ninth century church was basilican or
cruciform, like the little churches of the
Asturias whence the Bishop Sisnandus had
come, with a nave of six bays, probably
timber-roofed, that it had apparently a
raised vaulted sanctuary and apse, like
S. Maria de Naranco and S. Cristina de
Lena, and an open portico, corresponding
in form, at the western end, through which
to enter, with some sort of tribune above.
His carven columns have disappeared
and left no trace, l ° for the exquisite marble
shafts, wrought like wands of ivory, which
grace the south portal and the central-west-
ern, are contemporary and continuous
with the fabric in which they are embedded,
and the carvings in S. James Undercroft
seem to be by the same hand as the great
hall in the archbishop's palace, and cer-
tainly of the same date, the end of the
twelfth century.

It was dedicated in 869, in the presence
of seventeen bishops: the relics were de-
posited in the altars and sealed up, enclosed
in caskets of imperishable wood — that

AND MONOGRAPHS

Pre-

Roman-
esque
of the
Asturias

Mith-
raeum ?

WAY OF S.JAMES

would mean cypress. There is no indica-
tion whence the relics came, or if any indeed
were new. Something is said about golden
reliquaries, rather vaguely, and there is a
great deal of balm and incense, breathing
fragrance about the sepulchres. The cen-
tral altar was dedicated to S. James and
S. Saviour like the church: there is some
evidence that the first dedication was to
S. Saviour alone and, in a hymn from the
Book of S. James, the First Person of the
Trinity is addressed as "Sother, theos
athanatos. " x x This contained thrice seven
relics of the Lord, of S. James, of the far-
travelling Apostles, and of certain Spanish
saints, including Vincent of Saragossa,
Eulalia of Merida, Marina, Julian and
Basilisa. The right hand altar was dedi-
cated to S. Peter, the left to S. John Evan-
gelist, the other son of Zebidee. Besides
this there was another altar at the north
side, apparently in a crypt; "In tumulo
Altaris S. Joannis quod est sub tectu et
constructu "... there is a flaw in the
manuscript, but the relics are enumerated.
The altar above S. James's body was not

HISPANIC NOTES

THE BOURNE

touched: as their fathers had made it, so
they left it, "nor none of us would be so
hardy as to lift the stone." So the King
ends with a prayer: "Poste Dominum te
Patrone oro cum conjuge vel prole, ut
digneris me habere famulum, et cum agnis
vellere induar, nee . . . c . . . sancte sub-
tractus cum edis nocens inveniar." It
ends like the memory of a hymn.

The foundations of the iconastasis and
the steps were discovered in 1878. x 2 Under
the tr ascot 0 in 1895 a meter and a half
below the present pavement, was found the
floor of the porch. It was only five meters
wide, and from it two steps went up into
the church. A plan of this church is pub-
lished by L6pez Ferreiro13 but he does not
give, his source. It is not plausible. The
late good canon of Santiago was sounder
in theology than in judgement, and what he
prints cannot be accepted until verified.
A good rule warns never to trust the word
of a pious man or the bed of a pious woman.

The dedication took place under Bishop
Sisnandus, first of the name.14 The name of
his predecessor Ataulf is involved in strange

Tbe

sacred

pillar

Piety vs.
respon-
sibility

AND MONOGRAPHS

The Wolfs
Den

WAY OF S. JAMES

matters, an accusation of sodomy and the
killing of a bull. He retired to die in Asturi-
as, and Sisnandus ruled for a while as Pres-
byter. His case has some points of likeness
with that of the predecessor of another
king's favourite and great builder, the
Metropolitan Gelmirez. He was eloquent
and wise; Alfonso III, who was born and
grew up in Santiago, loved him as a father;
he built a palace, founded a new monastery
called Sub Lobio, * s and alongside, a night
refuge and the first hospice for pilgrims.
He came from Li6bana and on February
14, in 869, the King gave him the church
and monastery of S. Martin de Li6bana:
on the same day of the year in 874, he gave
to the Apostle, S. Maria de Lie*bana. That
church stands yet, being possibly of .the
Visigothic age, and affords a perfect model
for the church that King and cleric were
then building at Compostella. 1 6

The second of the name was driven from
his See and S. Rosendo installed in his place :
on the news of the king's death, the dis-
possessed Bishop reappeared in Santiago
and drew back S. Rosendo's bed-curtains

HISPANIC NOTES

THE BOURNE

with the left hand holding a naked sword
in the right : to this the words of S. Rosendo
were, " He that draws the sword shall perish
by the sword" : then he dressed himself and
returned to Celanova. In truth, Bishop
Sisnando II was killed under the walls, by
Norman pirates. He had lived more like a
mundane prince than like a shepherd of

souls.17

The Asturian buildings, then, were
copied at Santiago about a century later.
There was nearly a century in which to
finish and adorn this sanctuary, and then
it came to an end.

Almanzor reached Santiago twice, in
988 and in 907. The shrine was known
to the Moors from the beginning as a place
of pilgrimage: I have already cited the
visit of Al-Ghazal. The account of Edrisi,
which I shall quote later, deals with the
twelfth century. Spanish historians re-
late that Almanzor respected the shrine
and set a guard about it, while he burned
the city.18 "In 1002 Almanzor died and
was buried in hell," and rebuilding was
taken in hand.

AND MONOGRAPHS

Normans

Almanzor
testifies

44-

King
Veremund

WAY OF S. JAMES

S. Pedro Mozoncio, 986-1000, was then
Bishop of Iria, for the translation of the See
to Compostella was effected only at the
Council of Clermont, by Urban II. He
was rich, noble, and influential, and pro-
ceeded to the rebuilding of the church,
bettering it. * ° The Silense says that King
Veremund with God's help "coepit res-
taurare ipsum locum Jacobi in melius."20
A successor, Bishop Cresconio, 1048-1066,
built two western towers, dedicated to SS.
Benedict and Antolin: the Compostellana
says for fortifying. 2 x The towers belonged
to the original plan of the Benedictine
Romanesque edifice. If this seems a rash
word, the argument lies in the life of Bishop
Peter, whose father was well-born and
wealthy, from the Asturias, of a family long
since famed for foundation and munificent
endowment of churches, and whose mother
was a princess's foster-sister. He grew up in
the palace, was the infanta7 s chaplain, en-
tered into religion at Mozoncio near So-
brado, and was abbot of Antealtares at
the time of his election to the See. While in
the tenth century Benedictine did not mean

HISPANIC NOTES

THE BOURNE

Burgundian quite as it did in the twelfth,
yet there is a presumpti&n. Veremund was
educated at Santiago and crowned there 2 2;
whatever Spain could command would be
used for the rebuilding. Cluny had, in 981,
built a church with parallel apses and west-
ern towers.23 The work at Santiago by
1066 had only reached the western end.
But before the century closed it was seen
that a much larger church was needed and
the money for it was coming in steadily.

To D. Diego Pelaez with his advisors
belongs the project. His architect, Master
Bernard the Marvellous, is more than
likely to have been French by nation, for
the intercourse with France was incessant
already, and Bernard is a French and not
a Spanish name; moreover, Bernard the
Elder, Dominus Bernardus senex mirabilis
magister,2* enjoys no patronymic of the
Spanish sort, though Bernard the Younger,
who was a canon in 11 20, is called Bernard
Gutierrez. It was more irritating than
amusing when M. Anthyme-St. Paul, who
had lived long enough to know better, told
the Archaeological Congress of Toulouse, in

AND MONOGRAPHS

Cluny in
the tenth
century

M agister
Mirabilis

Plan
French

WAY OF S. JAMES

1899, that "the first architect of S. Sernfn,
having drawn up the plan of the whole
church and begun the choir, was called to
S. James of Compostella and went, leaving
in the chantiers a pupil initiated in his pro-
jects and apt to replace him in his ab-
sences."25 The only thing to match this
assumption is M. Enlart's assertion that
Petrus Petri, who made the plan of Toledo,
was a Frenchman. In both cases the archi-
tect may, indeed, have been French, I
believe that he was, but the state^emains
belief based on inductive reasoning, and
not assertion based on knowledge of fact.
The plan of Santiago is French unques-
tionably. It belongs, along with S. Faith at
Conques and S. Sernin at Toulouse, to the
same great school as S. Martial at Limoges,
built also under monks of Cluny, conse-
crated by Urban II in 1095, but burned in
part 1 167. S. Sernin was consecrated also
by Urban II in 1096, again by Calixtus II
in 1 1 19. S. Faith is the eldest of the group,
built under Abbot Odalric, 1030-1065.26
The earliest consecration at Santiago was
said in 1899 to have taken place in 1082.

*Ji

HISPANIC NOTES

THE BOURNE

I can only conjecture that M. Anthyme-
St Paul took that date from the opening
of Book III of the ComposteUana, which
refers to the commencement of works.
The earliest consecration that I know is
1 102, when Diego Geknirez consecrated
the altar of the Saviour and all the rest of
the minor ap6es.a7 Normally the capUla
mayor would be consecrated first, but here,
the high altar was so sacred it needed
nothing, as will appear later.

The chantier was formed largely of
French elements, as the succeeding analysis
will show: to these Sr. Lamperez adds'*
rather cautiously but, as I believe, with
truth, "The cathedral of Santiago shows
in some of its elements a nationalization of
the style, produced by direct foreign in-
fluences, e. g. Syro-Byzantine elements, and
by national, that is Mahommedan ele-
ments. " He does not however specify
these in his great History of Architecture,
and as his opusculi are deplorably hard to
come by, we must take his word.

The date of commencement is in dispute.
The Book of S. James says29 that it was

AND MONOGRAPHS

Chantier
French

Syro-
Byzantine
and

Moham-
medan

Dates

Pre-
sumptions

WAY OF S.JAMES

begun in 1078, fifty-nine years before the
death of Alfonso I of Aragon (1134 — 59 =
1075), sixty-two before that of Henry I of
England (1135 — 62 = 1073) and sixty-
three before that of Louis the Fat of France
(1137 — 63 = 1074). These dates are all
inconsistent each with the other: but it
seems likely that in Compostella, where the
authors got all the material for this part
of the text, the date of commencement
would be preserved, though deaths of
foreign kings might be misknown. In
Part II of the Codex, the Book of Miracles,
occurs another blunder about the death
of the king of France.

There is no record of work or of prepara-
tion before. It were not amiss to point out
that Diego Pelaez became bishop only in
1070, and that his predecessor Gudesteo,
who was related to the high Gallegan
nobility, both quarrelled and fought with
them, and was finally hacked to bits in his
own bed over a question of the land between
Ulla and Tambre. 3° The chances are
against his beginning the preparations for a
great building; and D. Diego could not

HISPANIC NOTES

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possibly have collected men and material,
settled legal claims, and made all sure
financially, within something less than a
year and a half. The issue is further con-
fused by a passage in the His tor ia Com-
postellana to the effect that at the date of
the opening of Book III, viz. a.d. 1128,
forty-six years had elapsed since the begin-
ning of the works, "ab inchoatione novae
ecclesiae B. Jacobi." 3 x That would set the
date at 1082 for digging of foundations and
actual erection of walls.

At any rate, in 1077 a concord was
signed between Pagildo, the abbot of the
convent of Antealtares, and the bishop
Diego Pelaez.32 The plan of the great
church, on which work was beginning,
forced them to sacrifice the church of the
monastery and a part of the cloister. In
a case like this the high altar stands over
the original crypt, the confessio; and far
beyond the probable three parallel apses
of the eleventh century church, stretched
the new ambulatory with its crown of five
radiating chapels. The room for these had
to be secured at once, and terms made with

AND MONOGRAPHS

Con-
tradictions

Concord
signed

5°

A hard
winter

Com-
mencement
in 1078

WAY OF S. J AME S

the monks who still called themselves the
Guardians of the Shrine. Another incident
will have contributed to delay the com-
mencement. 1077 was a hard winter, from
Michaelmas to Quadragesima Sunday the
bitter cold endured, memorable throughout
Spain. a 3 While no building could be begun,
D. Diego attended to the law business,
awaiting the hour.

In the capitals of the two columns at the
entrance to the chapel of the Saviour,
you may read:

Regnante Principe Adefonso constructum opus
tempore presulis Didaci inceptum opus fuit.

The date of 1078, on the door-jamb of
the south transept, is good evidence that
the work of the church was begun in that
year. At Val-de-Dios, in Asturias, the
lintel-stone of the south transept records
the date of commencement, in a curious
form; and undamnitum, it says, and yet
the portal is untampered with, and the
word after the architect's name is construxit,
which marks some sort of completion.

HISPANIC NOTES

THE BOURNE

Finally, the inscription must be read from
bottom to top34:

TERIO. Q.l BASIZ.IKAM. ISTAM. CONSTKVXXT.

RTVS. POSITVM. BST. HOC. FVNDAMBNTVM. PRA3SRNTB.

MAGISTRO. GAL-

RPCANTKM OVKTBKSIS. IOHANNSS. ABBAS. VALLIS. DI.

IOHAK. QVA- _

*{* XV. KXBS. IVJfll. BRA. M.CCLVI. REGNANTB. DNO. ALPH.

IN. LBGIONE.

The statement that work was begun on
the first of May, 1218, and that the archi-
tect's name was Walter, is made as ob-
scurely as possible: but the position of
the inscription corresponds precisely to
that at Santiago.

Earlier in the same chapter that pre-
serves the dates, Aymery had said :

"Of the master-builders who in the
beginning built the church of Santiago,
one was named Master Bernard the elder,
and he was a very marvellous master, and
Robert, with about fifty other masters.
They worked on it steadily ": every day,
says the Gallegan version. The original
Commission of Administration consisted
of the Abbot Gundesind, the treasurer

AND MONOGRAPHS

Master-
builders

The old
church

WAY OF S. JAMES

Sigered, and one Wicart who was probably
a canon, too.35

The Historia Cotnpostellana says, under
the year of 1078, that the new building
was so undertaken as not to involve the
destruction of the old church, which was
left in the new. In 11 12 the old -church,
grown ruinous, was taken down, and the
western towers before 1120.36 What that
signifies is that the Bishop and Canons
could not afford to give up their sanctuary
and place of pilgrimage through all the
years the building might go on. The Chap-
ter of Salamanca, in 151 2, had voted for
the sake of comfort to retain the old Church
while the new went up alongside, and the
Chapter of Segovia had probably the same
intention. Here more was involved than
merely comfort: not money only but the
business, which had a money value, like a
physician's practice or the good-will of a
shop. They wisely kept on with business
as usual, and the high altar was never
moved from its place above the tomb, till,
the new building being entirely fit for ser-
vice, the old was dismantled and carried

HISPANIC NOTES

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piecemeal out the three great doors. In
the ninth Miracle we read that Bishop
Stephen lived in the church in a straw hut
over against the altar: intus in B. Apostoli
basilica.

About the origin of the little church of
S. James Undercroft a suggestion seems
plausible to offer modestly: it occurred
because, like the pilgrims, I have known
the great shrines of France, and climbed not
only the hill of the Magdalen at Vezelay
but also the steep stairs to Notre- Dame-du
Puy. Of this chapel, Sr. Villa-amil, after
disposing of the thick walls, narrow vesti-
bule, and strait passage, added, some in the
time of Archbishop Alfonso de Fonseca, and
some in the seventeenth century, says37
that in the beginning the little nave had no
doors, probably for the sake of light, but
that doors were put further in; and that
there were, moreover, doors which led to
the church above, that opened in the rec-
tangular niches just eastward of the cross-
ing, and took one up, by inclined planes as I
understand, to emerge in the nave of the
cathedral. He admits that Master Mat-

AND MONOGRAPHS

The Origi-
nal Stairs

Lc Puy

WAY OF S. JAMES

thew rebuilt the whole more or less; it is
safe to put stress upon the more, remember-
ing that Master Matthew with his Portico,
was more than doubling the weight those
three central piers sustained. But descend-
ing alongside by the street that runs under
the Palace, or feeling the steep pitch of the
ground approaching from westward .and
measuring the strong ascent that begins in
the gully at the foot of the town and ends
far above the great church, I have seen in
a flash the great front at Le Puy, where
the steep winding street debouches into a
yawning arch and continues up a flight of
steps that once emerged in front of the high
altar, and was only afterward turned to
come out into the transepts. That west
front, of which Diego Pel&ez approved the
plan, and Diego Gelmirez saw the conclu-
sion, carved with the great scene of the
Transfiguration, was, it seems more than
likely, comparable to Le Puy. About this
of Le Puy, M. Enlart has a significant word,
that would exactly describe what I conceive
it was: he says "& la fois un porche, un
perron couvert, et une crypte."38

HISPANIC NOTES

The Fountain at Santiago

THE BOURNE

This is confirmed by the passage in
ThurkilTs Vision where souls standing in
the grass outside the Basilica, look up the
great staircase and see the altar.

Inceptum opus: with the easternmost por-
tion and the new-fangled possession-path
and with them the building began. The
consecration in 1102 indicates probably
that the work had just passed the transepts,
which originally had each two small apses
eastward, and was starting on the nave. In
1 1 16 and 1 1 1 7, popular risings did no small
damage to the fabric, and when the towns-
folk tried to smoke out the Archbishop and
Queen they burned out entirely one of the
western towers, and brought down the
bells. These injuries to the fortifications
would be repaired before anything else.
Under the date a.d. 1128, the Historic Com-
posteUana39 relates that the church had
yet no cloister, nor proper offices, nor was
it adorned with edifices or decorated, like
other churches less held in honour, and
pilgrims, priests, and laymen, went about
asking where were the cloisters and offices.
Indeed, they wandered about and looked

HISPANIC NOTES

Appendix
VII

(

THE BOURNE

mean something like the cloister of the Sar.
In 1 134, on the occasion of the consecra-
tion of a Bishop of Avila, an effort was
made to start up the work again, which
"aliis causis impedientibus neglectum et
intermissum fuerat," and the Archbishop
again gave generously.41 In 1138, when
King Alfonso tried to attach the alms-
boxes and probably the great "ark " and
had to remove his seals again, some of the
money went to masters and workmen
working on the cloisters. 4a Aymery when
enumerating the doors of the church, calls 4 3
the two in the south flank "de Petraria,"
which must mean, "of the chanticr "; it is
possible that the cloister was going up in
the midst of that.

The next date of importance is that of
the grants of Ferdinand II, in 1168, not
only that for the works of the cathedral,
for such had been given in 1107, n 29, and
1 13 1, but that to Master Matthew, already
in charge of the works: they exist in much
the same form as Alfonso's to Peter the
Pilgrim. He gets 100 maravedis a year. 44
In the reign of this Ferdinand, Master

AND MONOGRAPHS

and
chanticr

Master

Matthew

Like Apo-
lonius of
Tyana

WAY OP S. JAMES

Matthew's porch was raised in the time
of Bishop Peter the Third, who preceded
Bishop Peter Mufioz the Necromancer,
poet and theologian, great scholar and great
teacher. He it was who being in Rome
came back by wizardy on Christmas night,
in order to sing the last lesson of Matins,
which had to be performed by a dignitary
of S. James's in Rome.45

From Aymery,46 who came there not
later than 1 138, you would think the church
was finished. It was, however, consecrated
by Archbishop Peter Munoz, in 121 1: the
record exists in a set of Annals preserved
in the MS. that is called the Tumbo Negro
and adorned with miniatures. This is the
date of the consecration crosses in the
walls.

The Poitevin saw in place, at any rate,
the three great portals, the altars in use,
the triforia accessible. There are to be
nine towers,47 he says; some are built,
some are building. He does not mention
the cloister, or the chapel under the stair-
case, of Santiago Abajo, which is strong
testimony to the theory earlier indicated,

HISPANIC NOTES

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that in his day that was the staircase.
For him, the crypt has become fabulous:
there lies S. James in a marble ark, in a
fair vaulted sepulchre, wonderful for size
and workmanship; it is lighted heavenly-
wise with carbuncles like the gems of the
New Jerusalem, and the air is kept sweet
with divine odours; waxen tapers with
heavenly radiance light it and angelic
service cares for it.

Otherwise, his account is accurate to the
last degree: on a plan of the church you
may name the chapels, trace the doors
he enumerates and place the towers: two
over the south transept [two over the
north] two over the west front; two stair-
case turrets, and a glorious lantern over
the crossing. The stone is strong and
living, hard and brown, like marble [for
polish] painted within, in divers ways:
covered without with tile and lead. And
he is scrupulous to add that the towers
are not yet finished.

In his dayvthe transepts had each two
apses eastward, as you may discover from
the dedications of the altars t to S. Nicholas

AND MONOGRAPHS

The

heavenly

radiance

S. Maria de
la Corticela

Doors

WAY OF S. JAMES

and Holy Cross, on the north: to S. Martin
and the Baptist, on the south. Another
behind the high altar, dedicated to S. Mary
Magdalen, served for the early pilgrims,
mass. The little church of the Corticela,
was then as now connected with the church :
the passage now has been cut through the
chapel of S. Nicholas, but a glance at the
plan will show how that church has a
south door which leads by a winding pass-
age into the square, and the other end of
that passage once came into the transept
between the two apses where now is the
crooked little chapel of the Holy Ghost.
The northern chapel of the corona or
charolle is now dedicated to S. Bartholo-
mew but once to S. Faith, and to its dedi-
cation came the Bishop of Pampeluna
who had been a monk of Conques. « 8 That
corresponding to it on the south, was S.
Andrew's.

So with the doors: the first one named,
that of the north transept, is called S.
Mary's, for it led to the Corticela; the
next, the Via Sacray is still opened for
A tics Santos. The third now goes through

HISPANIC NOTES

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what was once the southernmost transept
apse: formerly, it must have led out be-
tween the two little apses and was named of
S. Pelayo. The fourth is called "de Can-
onica"; it opens yet on the Sacristy where
canons go to smoke a cigarette in between
psalms. The fifth and sixth still exist in
the south flank of the church, and opened
then on the chantier; the seventh, in the
north flank, was the grammar-school door
and gave access to the Archbishop's palace.
The usual entry, however, for the episcopal
family seems to have been by an upper
door into the triforium and Aymery's word
for that is usually Palacio. The triforium
had forty-three windows. The windows
were glazed: the central chapel had three,
the clerestory of the apse, five. This is
entirely French.

Although the transepts, like the nave,
have aisles, the great portals have two
doorways and not three: Aymery notes
this with surprise.49 It was not, however,
uncommon in the south-west of France, and
was the western arrangement at S. Faith
of Conques and S. Sernin of Toulouse; also

AND MONOGRAPHS

La Aza-
bacheria

North
facade

WAY OF S. JAMES

the cathedral of Bordeaux, though later,
preserves the regional trait.

The north door, named now from the
Azabacheria, the market for pilgrim's
trumpery and in especial the jet tokens for
which Compostella was famous, was then
called Porta Francigena. Twelve col-
umns filled the door-jambs, reliefs the
tympana; and by an adaptation of the
Poitevin style, as it appears variously modi-
fied in Notre Dame la Grande and in the
Cathedral of Angouleme, the face of the
wall above the doorway carried the most
important sculpture. Here, in pariete, ap-
peared a great Apocalyptic Christ, blessing
with the book, enthroned within a mandorla
that the four evangelists hold up, as the
angels in the tympanum at Cahors and
Autun. Eastward, on His right, the reliefs
show Adam and Eve created and enjoined;
on His left, dismissed from Paradise. And
everywhere around, in a bewildering multi-
tude that will recall the portals of Leyre
and Sanguesa, and those of Notre Dame la
Grande and Conques as well, are figures
of saints, and beasts, men and angels,

HISPANIC NOTES

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women and flowers, and what not, past
telling. This suggests a whole scheme of
Genesis it 1-26. In the tympanum of the
eastern door, under a tabernacle, you have
the Angelic Salutation of the second Eve:
the angel Gabriel speaks to her :

"Che non sembiava imagine che tace,
Giurato si saria chei'dicesse: Avel"so

In the tympanum of the western are the
signs of the zodiac and other lovely matters
which we may guess to be the labours of
the months: some of these, and parts of
the Creation, and King David who must
be counted among the cloud of witnesses on
the face of the wall, still exist, built into
the south side. Finally, the good Poitevin
notes the odd little figures high up on the
face of the jamb proper, four little apostles,
blessing those who pass through: SS.
Peter and Paul, John and James. Each
stands on a bull's head, like the saints at
Leon: and lions flank the doorway, watch-
ing the doors, much as in Lombardy.

AND MONOGRAPHS

Genesis i
1-26

Labours
of the
months

South
facade

wayfaring
theme

WAY OF S. JAMES

Here, however, they lean over and look
down from the top of the doors.

The northern fagade commemorated the
Creation; the southern, the Judgement;
the western, the Transfiguration. At the
south transept, which still exists, the east-
ern tympanum shows the Betrayal, the
Scourging, and Pilate sitting as one in
judgement: above that, S. Mary, God's
Mother, with her son in Bethlehem, and
the three Kings who bring offerings, and
the star, and the Angel warning them.
On the other tympanum is all the story
of the temptation, "the evil angels like
larves, and the candid angels which are
the good," and what each offers: and
others ministering with censers. The four
apostles guard the jambs, as before [I
think that he is wrong in one case and that
there was, even then, the sign of the Lion]
and four lions as well, two below, and two
more again, above the central pier, back to
back. Eleven columns are here, carved
with all manner of images, flowers, birds,
and the like, and these are of marble ; either
those are gone and replaced by others filled

HISPANIC NOTES

THE BOURNE

with kings and saints, or he has confused
them with the western in recollection.
In the tympanum appears, thus early, that
sign of the Ram that M. Bertaux identified
so cleverly, s i and the legend of the adulter-
ous wife is told of it already, how her hus-
band surprised her lover, and cut off his
head, and compelled her to fondle and kiss
it twice a day, while it corrupted in her
hands. It was a bitter and sensual ven-
geance but, after all, she might have been
such a great lover as that in the story of
William of Cabestang.

Above, on the face of the wall, four
angels trumpet to announce the Judgement
Day, and Christ stands erect with S. Peter
on His left, bearing the keys, and S.
James on His right between two cypress
trees, and his brother S. John alongside,
and the other apostles spread out to left
and right, and beyond them, and above and
below, flowers, men, beasts, birds, fish, and
other works.

The west door surpasses far the others:
it too has only two doorways, with many
steps outside, and columns of divers

AND MONOGRAPHS

verger s
tale

The Doom

The

Mount of
Tabor

WAY OF S.JAMES

marbles, decorated in many ways: [here
follows the same enumeration of all created
things]. Above, is marvellously carved
the Transfiguration upon Mount Tabor:
the Lord in a white cloud [somewhat,
perhaps, like the crimped clouds of Moissac]
His face shining like the sun, His vesture
gleaming as snow; and the Father above
speaking to Him, and Moses and Elias
who appeared with Him, talking of the
sacrifice which was to be accomplished in
Jerusalem. Here also are SS. James and
Peter and John to whom before all the
others the Lord revealed His transfigura-
tion. Two things are to notice here: that
there are no tympana, and that the descrip-
tion has changed from exact observation
into something literary. Aymery could not,
stand close, and stare, and take notes, here:
and the only explanation is that already
urged, that if this first facade resembled
structurally that at Le Puy, the steps were
a very long way below the huge relief. «2

Recapitulation may serve, at this
point. It is probable that:

HISPANIC NOTES

THE BOURNE

i. Alfonso the Chaste built a little
brick church, a local shrine.

2. Alfonso III the Magnanimous
built at the end of the ninth century a
basilica of the Asturian type with marble
columns. Almanzor burned this.

3. The church of the eleventh cen-
tury was Benedictine Romanesque, with
three parallel apses, probably transepts,
and western towers: the style of Cluny.

4. The church of the twelfth century
belonged to another French type of which
the greatest examples were S. Martial of
Limoges, S. Sernin of Toulouse and S.
Faith of Conques. It kept however the
towers, which were in France to be
handed on to pure Gothic: it possibly
borrowed a west end from Le Puy, and
took over decoration from Poitou. All
these regions are traversed by the Pilgrim
Way. Something Syrian and Byzantine
and something Mohammedan, were
added on Spanish soil.

5. At the end of that century Master
Matthew rebuilt the west end, with a
porch or narthex that shows acquaint-
ance with the Burgundian and with
Chartres.

AND MONOGRAPHS

Recapitu-
lation

Master of
the works

and sons
succeeding

WAY OF S. JAMES

Wherever men work with level and
square, the name of Master Matthew
is revered, with those of Robert de Coucy
and Pierre de Chelles. He was Master
at the works before he began the Gloria in
1 1 68: he had been living in Galicia at
least since 1161 when he was at work on
the Puente Cesures, the bridge below
Padron. In 11 88 he set the lintel and
the inscription underneath it:

•fc Anno: Ab Incarnatione: Dni:

m.° c.° lxxxviii.vo: Era IA ccxxHvIA:
Die K-L, Aprilis: super: liniharia:
Principalium: portalium.
Ecclesiae: Beati: Iacobi: sunt collocata:
Per: Magistrum: Matheum: qui: a
Fundamentis: ipsorum: portalium:
Eressit: magisterium.

He was secular, married, with various
sons, one of whom was booked to succeed
him in the work, as at Burgos worked the
generations of Colonia and at Toledo those
of Egas. The Compostellan School was
recognized as an organization from the end

HISPANIC NOTES

THE BOURNE

of the eleventh century: in 1135 Alfonso
VII enriched and protected it with various
privileges and exemptions: Matthew's post
was director and master of all the workmen
of this. In 1 168 Ferdinand II, because he
held in his charge the direction and magis-
tracy of the works of the Apostle, granted
him 100 maravedis a year "to be used for
his own person and for the same work so
that he might see the completion of his
art." His name occurs as a witness in
documents of 11 89 and 1192; in 1217 he is
still working and is called Dominus: and in
1352 and 1435 the houses in which he had
lived in the Plaza de la Azabacheria were
still called Master Matthew's houses.53
The kneeling figure beneath the portal, if
it is indeed his portrait, in its strong so-
briety, its inalienable youth, is a worthier
monument than Peter Vischer's or Adam
Kraft's quaint effigies in Nuremberg.

The PMico de la Gloria is a narthex
of the Burgundian type, taken off the
lowest story of the nave. Above, the
triforium gallery is continued over it,
and opened by western arches into the

AND MONOGRAPHS

and name
surviving

Narthex

Bur-
gundian

and open

WAY OF S. JAMES

great nave, precisely as it is carried around
the transept ends. In this it differs from
those of Wzelay and Autun, but conforms
to the same tradition as S. Pere-sous-
V6zelay, the churches of S. Benigne and
Notre Dame in Dijon, he Burgundian
church of S. Sepulchre at Barletta. The
cathedral at Chartres which was burned in
1 1 94 approached possibly to this type, the
three carved portals of the lower story
standing back in line with the eastern
wall of the towers, kept therefore in very
low projection; the affect being something
like that of S. Vincent of Avila. Like S.
Vincent, probably, also, and like Autun,
which was certainly known to the first
builders of Avila, almost as certainly to
those of Compostella, the portico at
Santiago opened westward without tym-
panum or door, by three lofty arches,
adorned with statues on the four piers
which enframed these. Roland, we know,
in the fifteenth century, stood among them,
and so probably did Charlemagne; and
almost certainly such effigies of Solomon
and David as are built in at Orense.

HISPANIC NOTES

THE BOURNE

From Santiago was copied the portico
at Orense called El Paraiso, with such
scrupulous exactitude that its evidence
may not be impeached on points where
destruction or misinterpretation, at Santi-
ago, must be supplied or corrected. Only
a single bay in depth, and three across, the
porch of Santiago is ribbed quadripartite
vaulting very richly moulded, the ribs and
arches adorned with flowers and leaves.
In the four corners, four angels trumpet to
Judgement. On the jambs, and the western
piers, stand twelve Apostles, and the two
Evangelists who were not of the twelve;
prophets; Moses, Esther, and the Queen of
the South; the hermit Pelayo; two sera-
phim, high in the outer wall; and two
angels with scrolls. Over the doors into
the aisles the round arch in two orders is
filled with sculpture; the central door is
divided and the head of it filled by a
sculptured tympanum: on the trumeau
sits S. James facing westward, above a
marble shaft carved with the Trinity and
the Tree of Jesse; and on the eastern face,
at the foot a figure kneels, which im-

AN D MONOGRAPHS

Western
piers

Theophany

WAY OF S. JAMES

memorial tradition identifies with Master
Matthew himself. It is indeed of the right
age, with its smooth-shaven cheek and
heavy curls: for this work, like the first
doors of Ghiberti in Florence, belongs to
the youth of a long-lived man.

The theme of the whole is not the Last
Judgement, though that enters in, nor even
the terrible Four Last Things: rather, it is
a theophany. On the tympanum, a gigantic
Christ, seated, shows His. wounds, but the
wide gesture has more of blessing in it than
of terror. Shoulder and chest bare, He
has neither book nor crown. Beside Him
sit the four evangelists, S. Matthew writing,
the other three fondling their symbolic
beasts, like the jeune hotntne caressant sa
chimbre. Seven angels display the instru-
ments of the Passion, and -in the extreme
corner on the Gospel side a kneeling
figure testifies and intercedes: this is not
the Blessed Virgin. It stands for S. John,
the brother of James, the disciple whom
Jesus loved, and the witness of the Revel-
ation: "and I John saw these things and
heard them." By the introduction of this,

HISPANIC NOTES

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the whole scene comes to bear to the Trans-
figuration, which it supplanted, the same
relation as the Gospel bears to the Old
Testament: the Transfiguration was of
earth, transitory, and a type: this is eternal
in the heavens.

In the upper part of the tympanum, on
either side, are crowded tiny figures, the
multitude whom no man could number, in
their washed robes, who shall see His face,
and His name shall be on their foreheads.
Above the piers, on either hand, angels
gather up little naked souls, "who are just
born, being dead "; they shelter them in
the folds of their garments, carry them in
their bosoms, bringing them to swell the
number. 54 Across the archivolt, on the
radius of the arch, are seated the four-
and-twenty elders, making music on
divers instruments. Beneath the feet of
Christ, which rest on the springing foli-
age of the Tree of Life," the capital of
the trumeau depicts on its four faces the
scenes of the Temptation, the intention
of which turns on Hebrews i, 3, ii, 18,
iv, 14-15, this being one called of God

AND MONOGRAPHS

White
souls

The great
and famous
statue

WAY OF S. JAMES

a high priest after the order of Mel-
chisedec.

The grand figure of S. James seated
here with Tau-staff and scroll from which
the writing was erased long since — "Misit
me Dominus" it read — is perhaps the most
magnificent single figure of the Roman-
esque age: his throne rests on the backs of
lions, but his bare feet on cool green leaf-
age. s6 The capital of the carved shafts
which fills the remainder of this space, is
dedicated to the Trinity: the Dove hover-
ing above the Ancient of Days who holds
the Son enthroned upon his lap as in a
Sedes Majestatis. Angels adore with in-
cense and offerings. This motive is very
rare: I recall it however at Soria, on the
church of S. Thomas.

The rest of the shaft is carved most
marvellously with the Tree of Jesse, that
culminates in an exquisite young prin-
cess, crowned, with long plaited tresses
like the Virgin of Solsona, but without
the Holy Child. This is not Mary Vir-
gin, the lily-flower on the rod of Jesse; it
is Mary Salome, the mother of Dominus

HISPANIC NOTES

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Jacobus, whom a hymn calls preclarafilia
Jesse.57

In hardly any other church the Mother
of God gets so little attention: the high
altar is occupied by S. James, the place of
the Lady chapel by the altar of S. Saviour,
in the chapel which celebrates the Feast of
the Transfiguration; the statues that flank
the transepts on the Gospel and Epistle
side are James Minor and Mary Salome
the Mother; the place in the porch, among
descendants of David, is usurped by the
younger sister. In each of the transept
portals she figured once, in a symbolic
capacity: on the north, as the second Eve,
on the south, as present when the Kings of
Earth brought their riches for an offering.
Now-a-days, as in many Spanish churches,
the altar of the trascoro is dedicated to her
of Soledad; her widow's veil and heavy
weeds draw crowds there to the morning
Mass.

The door of the south aisle represents
the Judgement, in a form which, like all
the imagery at Santiago, presupposes a
good knowledge of Scripture but also some

AND MONOGRAPHS

Stirpes
Davidical
digna pro-
pago

But the
weighing
is all past

WAY OF S. JAMES

acquaintance with apocryphal and tradi-
tional lore. At the centre of the outer
archivolt, a bust of Christ with the cross-
marked nimbus and the hair white like
wool, bearded, not very young, in the aspect
of the Eternal Word, delivers the sentences
upon two scrolls (the words are still painted
on those at Orense), the Come, ye blessed of
my Father y and, Depart from me! In the
order below appears the Angel Michael, he
who weighs souls, in adolescent beauty,
with other scrolls; and on the Lord's right
hand, angels gather and cherish little souls,
and the elect abide in Abraham's bosom;
on His left, correspondingly, four devils
champ and mangle a multitude of the
wretched reprobate. In the outer rim,
which is carved at the north door with
leaves and in the central with flowers,
another row of figures finds place here, that
represents the Wise and Foolish Virgins;
the former five, in wedding garments, some
just waking from sleep, some holding up
their lamps; the other five tormented
horribly for their sins. The sins here are
explicit: gluttony reaches for grapes, pride

HISPANIC NOTES

Blue Hydrangeas

THE BOURNE

has a beast tearing at the brain, envy a
crocodile biting her tongue, luxuria is past
describing, wrath is figured as that woman
"wearing at breast a suckling snake " who
reappears at Sanguesa and at Moissac and
V&elay.

The north door is more recondite: some
have sought to see in the ten little figures
and their Master, book in hand, all sitting
in amid stiff luxuriant leafage, the ten
Beatitudes, and others in those ten who
lean over the great torus moulding of the
outer order, with scrolls, the souls of those
yet held in the bonds of death but found
acceptable, with the works they did in
statu vitae. Plastically the composition is
easy to account for by a reference to the
figures similarly held inside a chain, over
the main portal of S. Croix at Bordeaux.
The motive occurs, also, at Toro, on the
north door. Symbolically, the learned
Benedictine Dom Roulin58 interprets the
leafage as the locus pascuae of the twenty-
third psalm, which in the Alexandrian
liturgy is "virentia et amoena loca para-
disi."

HISPANIC NOTES

Perhaps
Coptic

Paradise of

the West

Also for
S. Agnese
in Via
Nomentana

WAY OF S. JAMES

Yes, these little figures all embowered
are the souls expectant which await the
resurrection of the body, in the Paradise
of God. TundalTs Vision makes that
plain. Here there seem to be fusion or
confusion of the Paradise of the West
which figures in classical and Celtic legend,
where the deathless enjoy green trees and
bird-songs, as well as tall grass and sea-
cold springs, with the Earthly Paradise
situate in Asia somewhere, there where
Shelley lays the loveliest scene of his
Prometheus, where the Phoenix goes to
renew his ageless immortality, where Our
Lady tends the unborn souls who live in
the trees and sing perpetually. Thus
Lazzaro Bastiani painted them on the
organ-doors of S. Anne's in Venice. An
unknown Roman painted them also in the
Catacombs for the cemetery of SS. Peter
and Marcellinus where on one side stands
the Gentle Shepherd, a lamb over His
shoulders and two springing up to lick
his hands: on the other, the Good Lady,
beguiling two birds which flit about in the
branches of the Tree of Life. The Par-

HISPAN IC NOTES

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adise of Souls is recalled again, for a
moment, in Spain two centuries later,
where on the western portal at Toro and
Ciudad Rodrigo, in forms derived from
France, the Doom figures, and S. Peter
admits the redeemed through a gate into
a fair garden full of trees and greenery, and
the little souls walk under the shade, and
look out from openings in the bowers.59

The bases of the clustered shafts rest
on crouching monsters, splendid and not
ignoble, grotesque yet terrible, that stand
for sins: griffin-beaked, some, or lion-
headed, with claw and hoof, with wing
and tail, strong and deadly. One figure
is wrath, one lust, and avarice and envy
may be guessed at, but of the meaner sins,
of sloth and gluttony, one can hardly
make sure, and the wrinkled lips and sneer
of cold command, proper to pride, appear
repeatedly. The trumeau rests on a
prostrate man hugging two Kons, whose
intention once was indicated by the scroll
he bears, now blank.

The figures who stand close upon the
jambs are not easy to make sure of: the

AND MONOGRAPHS

The

Garden of
Paradise

The

Deadly

Sins

L6pez

Perreiro

disputed

WAY OF S. JAMES

words have faded from their scrolls. Sr.
Lopez Ferreiro's identification of them
does not correspond with the figures at
Orense, where, in all other respects, the
imitation was close, nor yet does it agree
with what is known of the iconography of
the Apostles in Eastern and Spanish art.
Certainly the figures on the north and
left-hand side, counting from the tru-
meau, are taken from the Old Testament,
although that is the right hand of Christ,
and those on the south are Apostles. They
are as follows:

North aisle: Left, Obadiah and Joel;
right, Amos and Moses; this last is im-
possible, perhaps Habbakkuk.

Centre: Left, Jeremiah (the scroll is
said to have been lately decipherable),
Daniel, Isaiah, Moses with the tables:
right, SS. Peter of the keys, Andrew
the Greek bishop (though possibly Paul),
Philip, and James Minor.

South aisle: Left, SS. Thomas and
Bartholomew; right, SS. Simon and Jude.
The inner figure here, the next to the
last, is plainly out of place. He is by

HISPANIC NOTES

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rights a prophet and should be inter-
changed with that in the same place
on the north door; then both will look
toward the central Christ.. Of the re-
maining three apostles, two are Evan-
gelists and the third has the place of
. honour.

These figures, with the central seated
S. James, constitute the noblest figure-
sculpture between the Roman age and the
Gothic, between the arch of Trajan and the
sculptures of Chartres. If M. de Lasteyrie
is right,60 they are earlier than even the
kings and queens of the western portal
there. Now that Paris is restored and
Rheums- is ruined, the Gloria, as a whole,
is the most superb monument of the
Middle Age that we possess. Chartres is
more beautiful, this is more virile.

Apart from that single figure, it is* hard
to say what is earlier or later, master's
work or pupil's: the whole is the fruit of a
single brain, like Phidias's. The Christ is
archaic of course, even at Amiens He is that,
and the arrangement of angels in the lower

AND MONOGRAPHS

Between
Roman
and Gothic

un-
matched

The
Witnesses

WAY OF S.JAMES

row and the crowding multitude in white
raiment, and all that is not in one scale, is
an admission of hesitation, but other ten-
tatives there are none. The kings, the
apostles and prophets, the side archivolts
and angels, have an achieved perfection.
I fancy the right door earlier than the left,
and I judge from two statues in the Mu-
seum of S. Clemente that after the portal
came the angels and the witnesses that face
east, Solomon and Saba the Precursor, and
Judith in the Spanish widow's garb, a long
veil over all. Last came the outer figures,
now gone. This conclusion comes on
studying the drapery and faces, which
grow a little freer: without so much of
difference as between the north and south
porches of Chartres, but somewhat like
that in kind. In the ends are four angels
trumpeting; two with scrolls on the east
face of the central piers, two wing-folded
seraphs like knights with long shields, and
the central figures all adoring toward the
Christ.

Here, in this portal, appear all stages
of the statuary's art, from unmitigated

HISPANIC NOTES

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dogma in the central tympanum to pure
arabesque in the lateral carved shafts.
Much of the leafage, well curled over, is a
very beautiful variant of the acanthus, free,
soft, sappy, and rather strong, which does
a little suggest the Gallegan cabbage of the
field, and the name is convenient. In
another form, the leaf curls little but is
twisted on the bell of the capital. This,
Spanish architects call Santiaguese. The
figures in cast of feature are quite Gallegan,
but the style is referable in certain respects
to Chartres, in others to the great school of
Toulouse. It is precisely in the turning
of one to another, the placing and move-
ment of the bodies, that these Apostles
recall those of S. Etienne, but the chantier
that had existed for a hundred years when
these came to be made, has a tang of the
soil: they are racy, regional, and varonil.
It is hard to remember, looking at the San-
tiago, that this is of the twelfth century:
not France nor Italy can show anything so
final. It was the last thing in place, pro-
bably, and is ripe with the wisdom of a
whole laborious life, and triumphant with

AND MONOGRAPHS

Racy,
regional,
and varonil

The

pilgrim's

hour

The

Brother of
the Lord

WAY OF S. JAM ES

the approved strength of an immense
genius.

About the end of July, toward six o'clock
in the evening, when the sun lies pale on
archivolt and capital, and the church is
empty and echoing, they are like all the
sacred company of heaven. Fixed in
their changeless smile, they hold eternal
colloquy; with unalterable gesture, in a
sort of immutable life, they abide in per-
manency.

The Christ himself is not the Victor of
the Psalmist for whom gates lift up their
heads and the everlasting doors are lifted
up, but the apparition of the Apocalyptic
Vision: not the King of Glory, but the
terrible Victim, gigantic, with hair white
like wool, mouth passionless, and ageless
eyes. But James the brother of the Lord
has the likeness of His humanity, worn
and very beautiful, graver than mild, and
deeper than serene. His chair is set on
lions for indomitable strength, but his feet
are planted firmly and the staff is set be-
tween his knees — those bare feet of the
tireless journey, that staff of the uncounted

HISPANIC NOTES

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miles, going to and fro upon the earth and
finding no place wherein to abide. His
eyes look further than he has ever gone
but he sits quietly at last.

«7'

The
Wanderer

AND MONOGRAPHS

Bishop

Diego

PeUez

WAY OF S. J AMES

III

DIEGO GELMIREZ

He was a great man,
good at many things, and
now he has attained this
also, to be at rest,'*

In 1077 Bishop Diego Pelaez signed an im-
portant document which refers to the com-
mencement of the works: in 1087 or 1088
he was deposed and in prison, accused of
conspiring with Normans and English to
invade the city and kingdom. Peter II,
whilom Abbot of Cardena, was elected to
succeed him; that is to say a Castilian,
-eckoned by Royalty a safe friend. After
him came Bishop Dalmatius, formerly of
Cluny, to whom Urban II gave great con-
cessions. He went on a visit to Cluny and
died there in 1095; at the news of his death

HISPANIC NOTES

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Diego went to Rome and tried to be re-
instated.

The Bishop of Santiago was a great
temporal lord. A proverb says: "Obispo
de Santiago, bacula y ballesta," which
means being interpreted that the Bishop
can wield cross and cross-bow. He was
lord of the city, all citizens being subject
to him and to his courts, with all law suits
civil and criminal; and also of a wide dis-
trict in which he raised troops and led them
himself. He had an organized body of
knights to receive his orders and come at
his summons. Diego Pelaez, with his an-
cient Spanish name, had a part in the great
losing fight to keep Spain for Spaniards,
against the usurpation of Rome and the
ascendancy of Cluny. A Spanish writer
has said that in this struggle Cluny played
the part of the trained elephant which
beguiles and coerces the wild1: Gallician
liberty being lost, the great abbey came in
to help reduce the Spanish Church. If old
Diego turned for help where he could, to
the overflowing strength of Normandy, and
the English who were Normans in 1087, he

AND MONO GR A PHS

BAcula y
ballesta

fCierra

Espafla !

Norman
alliance

WAY OF S. JAMES

showed wisdom, for the Normans and their
establishments for a hundred years more
were not particularly subservient to the
chair of Peter, in England or in Sicily. The
alliance with England was tried a dozen
times, not the last being that of Philip II
and Mary Tudor, out of which came the
expedition of the Armada. The trend of
things, however, was too strong for the old
Bishop, and the other party, that sent him
packing, put in men with a thousand
French connections. They were to find, in
the end, that their own creature, raised
from a simple clerk to the pallium and the
primacy, dreamed in his Spanish heart of
setting on high his Apostolic seat, to be
with Jerusalem and Rome equal and co-
ordinate, a Tertium Quid in Christendom.
When after some hard fighting Diego
Pelaez drops out of sight, his epitaph in
F16rez is that he was a man of a great spirit,
but not lucky.

Raymond and Urraca, the count and
countess of Galicia, in 1090 had for chan-
cellor a clerk named Diego Gelmirez. He
was by 1094 administrator of the diocese,
— — ^ — — , — --

HISPANIC NOTES

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and with Bishop Dalmatius went to the
Council of Clermont. He founded, or
perhaps restored, the old hospice of San-
tiago opposite the north door, he pushed
on the cathedral building also, and in noo
he received subdeacon's orders in Rome.
Then he was elected Bishop. He made sure
of the strong help of Bernard of Toledo,
himself a Frenchman and a monk of Cluny,
and he was going to Rome for consecration,
but Diego Pelaez, in alliance with Peter I
of Aragon, held all the roads into France.
Therefore the Bishop of Maguelonne conse-
crated him, noi, in conjunction with those
of Lugo, Tuy, and Mondonedo, the point
being apparently that while Braga was the
Metropolitan, the Pope was the proper and
immediate lord, and nothing was wanted
from Toledo. An understanding of this
sort was, of course, equally good for popes
and bishops. In 1 102 he began a palace to
entertain visiting bishops, such men as that
of Pampeluna who had just consecrated
an altar to S. Faith. It is pleasant to
remember that intercourse went on, be-
tween S. Faith of Conques and the greater

AND MONOGRAPHS

The clerk

Diego

Gelmlres

The

Canon's
lodging
and the
fountain

Montjoy

WAY OF S. JAMES

church. The palace is described as having
three vaulted rooms above the ground
floor, and a high and spacious tower. The
Candnica he also rebuilt. He planned a
cloister, but only got as far as the fountain
basin in which fifteen men could bathe, this
was used later for the Par also on the north
side. There was trouble in the Chapter
about rebuilding the High Altar : the canons
wanting to keep the old one. He gave it,
finally, to the Monastery of Antealtares,
whither the precious altar and column of
S. James had already proceeded in 1077
when Abbot Fagildo had to move. But
inside the new altar was enclosed still the
oldest of all; so the chronicle. The silver
frontal was finished in 1105, the baldachin
by 1 1 12.

In these years Gelmirez pulled down
three churches and rebuilt them; first that
of S. Cruz on the height called Montjoy,
or Manxoi, a hillock covered with pines to
the right of the Lugo road, very popular
in the twelfth and thirteenth centuries,
abandoned in the seventeenth. Today you
can hardly see its foundations. It was

HISPANIC NOTES

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called also Capilla del Cuerpo Santo, from
one of the Miracles of S. James, in the
matter of a Lorrain who stayed with a sick
friend in Gascony, 1080. Then he rebuilt
that of S. Sepulcro, called thereafter,
from the relics he had secured in Portugal,
S. Susanna, which stands on a hilltop in the
midst of cattle-market: thirdly, that of the
Sar, for nuns, whom he installed 11 29.
There is a tradition that this church was
founded by a French lady, called Rusinda,
whose lover Alberic had died on the jour-
ney. There she buried him and there she
stayed. The Bishop planted for his nuns
orchards of apple, cherry, and other fruits,
and started fish-pools in the Sar. He did
also much work abroad, for instance at
S. Martin de Tiobre, and at Cacabelos, as
elsewhere mentioned.

In his day the church had seventy-two
canons, of whom two became bishops of
Leon, orie of Oporto, one of Mondofiedo,
and two cardinals, and one an Archbishop;
all these three being bishops at one time

S. Giraldo, Archbishop of Braga, Diego,

Miracle IV

Bishop of Orense, Alfonso, Bishop of Tuy.

AND MONOGRAPHS

A great
lover

Pilgrim 8
as Couriers

Customs
of Cluny

WAY OF S. JAMES

They, like the rest, had to take their week
of service when it came in rotation, and
when the Cardinal of Rome, Deusdedit,
was canon later, he writes to Gelmirez
(mi) to send him the date of his week by
the first pilgrims setting out for Rome.
They had a common table and a common
dormitory, but some had also their own
houses, whence apparently they sent to the
kitchen for their meals. Only seven seem
to have been priests, or cardinals, the rest
were in deacon's orders. The offerings of
the week were counted on Sunday, and the
canon of the week got a third; of the re-
maining portion one third went to the
fabric, one third to the Prelate, one third
for a meal in the canonical refectory. Of
the offerings at the altar of S. Cross and
that of the Magdalen, half was for the
hospital of pilgrims.

He found the canons living more like
soldiers than clerks: he introduced the rites
and style of the churches of France. I am
not sure whether this means that the Moz-
arabic use had persisted until then. It does
mean, amongst other things, that the

HISPANIC NOTES

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canons must come shaven, in surplice and
cope, they having been used to come
spurred and cloaked and apparently with
three days' beard. He improved the
school, that taught oratory and logic, and
fetched a doctor, Robert, from the school
of Salerno to teach. He continually sent
canons who showed promise, to France,
probably to Paris, for study, besides send-
ing frequent embassies to Rome, Cluny
and other great later centres of culture.
His Maestrescuela, he sought in Pistoja,
Ramiro, a skilled musician who had studied
in Quintonia a city of England: is this S.
Mary Winton? One of the authors of the
Historia is a Frenchman called Hugh, who
was to become Bishop of Oporto.

The canons had to swear (this was in
1 102) to be always and in all things faithful
and obedient, to defend his life and person
and exalt his dignity. They hated him

quite wonderfully. They had, however,
plenty of dignity of their own: they call
themselves cardinals and dress in scarlet,
remarks Sobieski.2 Finally he commis-
sioned the canon Munio Alfonso and the

AND MONOGRAPHS

Prom
Salerno

to Win-
chester

Advice

WAY OF S. JAMES

French clerk Hugh to write the Historic
Compostellana.

In 1 104 he went to Rome, visiting on
the way the possessions of Compostella in
Gascony, in the dioceses of Bayonne, Agen,
Auch, Toulouse and Aix: he stayed at
Moissac, Cahors, Uzerches, Limoges, and
thence came to Cluny visiting Abbot
Hugh. The community came out in pro-
cession to meet him and the old abbot
gave him counsel, to the effect that the
Court of Rome was, as we say, down on
Santiago. The Council of Rheims, 1049,
had excommunicated Bishop Cresconico
for using the title "Bishop of the Apo-
stolic See."

Only forty years earlier, as I pause to
note, some Milanese clergy had denied the
jurisdiction of Rome over the Ambrosian
church, and it was not until two hundred
years later (in 1303) that Spanish bishops
began to call themselves such by the Grace
of God and of the Church of Rome. 3 The
fisherman's successors were fighting hard
for dominance. The great Pope Gregory
once called his own instrument maldito,

HISPANIC NOTES

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and wrote Abbot Hugh to fetch him home
again4; and Pons of Cluny, the friend and
councillor of Gelmirez later, for prodigality,
luxury and ambition was excommunicated
by Pope Honorius with all his particular
adherents — the word is his "push." s

S. Hugh, who possibly had visited San-
tiago in 1090, reminded the Bishop that his
predecessor Dalmatius at the Council of
Clermont, though habit-brother of Urban
II, and though supported by many great
prelates in his application for the Pall, did
not get it. "This may be due," concluded
the old monk, "to the way one earlier
prelate treated a Roman legate: 'Go,' said
he to his clergy, 'meet this cardinal and
treat him as he treated you in Rome.'
That was a mistake. Go on to Rome, but
don't ask for the Pall yourself." However,
Gelmirez got it. He went by S. Jean de
Maurienne and Susa, by the old road of
travellers before the railway; and he was
the first bishop of Santiago of whom there
was a memory, to visit Rome; and he pro-
tested his entire submission to Roman
pontiffs.

AND MONOGRAPHS

and
anecdote

So went
Street

Alfonso of

Castile

Queen's
gifts

WAY OF S.JAMES

He kept somewhat out of politics in the
years noo to mi; then he seems to have
led the organized revolt against Alfonso of
Aragon, in the name of Urraca and the child
Alfonso, Raymond's son. September 27,
mi, he anointed the child of seven and
put sword and sceptre in his hands, crown
on his head, and set him on the pontifical
throne. The coronation banquet he held
in the Episcopal palace, with all the great
Gallegan nobles enacting their titular r61es,
bearing bason and cup, undressing the
King, and putting him to bed.

They started with him for Leon: Lugo
opened her gates at the summons: they
spent a night at Viadangos on the old
Roman road, and there they were caught
by the cavalry of Aragon. D. Fernando,
Count of Traba, was killed, Pedro Ansurez
taken prisoner, but D. Diego got away with
the boy and found a refuge in Astorga.
Thence with the queen and young king he
went home.

The Queen called a Corks in Compostella
for Easter, then wandered about Galicia,
apparently looking for things to give to

HISPANIC NOTES

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Santiago, odd granges and villages and
little stray churches. She got up an army
to invade Castile, and from Triacastela
sent D. Diego back. Alfonso of Aragon,
meanwhile, had taken what he could get,
especially in the churches; for instance, at
Sahagun a Lignum Cruris, on Palm Sunday
of 1 1 12. He had fetched from Aragon
three hundred knights and slingers {lorica-
dos), was defeated, and had to shut himself
up in Carri6n. The nobility and clergy
were for Urraca, the burghers for Alfonso,
those of Najera, Burgos, Carri6n, Palencia,
Sahagun, and Leon. She, while she be-
sieged, was considering the jewellery of
Saragossa, presents from the Moorish
king; meanwhile Galicia rebelled, and was
sacked by an English pirate fleet on the
way to Palestine. Possibly these ships
came from the Orkneys, under Jarl Hakon
Paalsson. 6

On May 30, 11 13, the Gallegan army
left Santiago by the pilgrim's road to come
to her assistance. They kept meeting
pilgrims with sorry tales. Urraca was
angry because it was slow in coming. She

AND MONOGRAPHS

Alfonso of
Aragon

IOO

D. Diego
in Castile

A Lom-
bard hat

WAY OF S.JAMES

was now in Carri6n and Alfonso was march-
ing on Burgos, which hastened the re-
conciliation between the soldiers and the
Queen and together they gained the hills
above Burgos, where D. Diego celebrated
Mass and preached, on Midsummer Day.
Thence they struck over to Atapuerca.
Nothing seems to have happened, except a
general meeting in the cloister of S. Mary
of Burgos, at which D. Diego denounced
any reunion of the King and Queen. They
had been separated on the usual ground of
consanguinity, though, as old Briz Martinez
says, they were no more near of kin than
when they married and the Pope and
bishops had known everything then. It
must be remembered however that Alfonso
had supported Diego Pelaez, which may
have influenced the Bishop. The crowd
was ill-pleased with him, and he did no
good. He was mobbed in Carrion, and got
away in a red cloak and a Lombard hat;
he reached home in August.

Then D. Pedro Froilaz "came in," as the
Scots put it, with royal gifts and all his
family, the matter being the recognition of

HISPANIC NOTES

THE B OURNE

the young king. He was Count of Traba.
Alfonso was busy conquering Saragossa:
he had kept Castrojeriz, Carrion, and the
other towns, but did little there. Urraca,
who was really a terrible woman, went
into Galicia: she planned to imprison D.
Diego and the Count, but failed: then she
came back, insisting on an interview with
him.

After three days he met her, behind the
quire of the cathedral, surrounded with
armed men. The negotiations were long,
and she had to leave hostages, twenty
knights, in pledge, ten Gallegans and ten
others. She 'collected in Galicia the ten,
but no more.

In 1115 Ali ben Mamon the Admiral of
the Almoravide king, raided the coast, as
well as Catalonia, France, Sicily, Italy and
Constantinople, and thereafter Syria. 7 D.
Diego sent to Genoa, Pisa, and Aries for
shipbuilders; a Genoese called Engerio or
Angerio came, and built in Iria two galleys
which sacked, burned, and ruined. Where
they landed, they burned houses and
grain fields, cut down trees and vines, de-

AND MONOGRAPHS

101

Arms to
meet the
Queen

Galleys

102

Raids into
Moreira

Democracy

WAY OF S.JAMES

stroyed and sacked mosques — the reader
pauses here to remember the Spanish testi-
mony to Almanzor's conduct in Santiago —
after committing all sorts of outrages in
them, cut the throats of women and child-
ren, or loaded with chains those that
seemed likeliest for slaves. When the
galleys were crammed they came back and
in the partition gave one fifth to the Prelate
including gold and silver, besides his share
as lord of the two galleys. In return,
Seville and Lisbon blockaded the ports of
Galicia for five years with twenty ships,
then D. Diego broke the blockade and did
the same again.

At the end of 1116, the young Alfonso,
who had been learning war under the Count
of Traba, sent to claim his rights, and came
with his party to enforce them. Met by
D. Diego at Padr6n, in the cathedral of
Santiago he took possession of his kingdom.
Dona Urraca stayed in Mellid and gathered
her forces. The people of Compostella rose,
for "without the right to rise, and without
changing masters at every step, they can-
not conceive liberty," says the Composld-

HISPANIC NOTES

THE BOURNE

lana; and a conspiracy in the palace was
directed to the same end, toward the Queen.
Gelmirez had to fortify himself in the
church towers, while the populace and sol-
diery sacked and pillaged below, and he
had to accept the Queen's conditions. Hie
townsfolk formed an Hermandad or confra-
ternity of which the Queen was Lady or
Abbess. There are traces, even in the
ecclesiastic's story, of such trouble between
church and town as at Sahagun. They
wanted to annul the authority of the Bishop
in the city at least, and reduce him to the
estate of a simple though decorative chap-
lain. " Renovant leges et plebiscita" : they
reorganized the city government. D. Diego
had to sell his plate and rich stuffs to buy
food. At last he went to the Queen, who
was very kind, and gave him the head of S.
James Alphaeus, that the Archbishop of
Braga had brought from Jerusalem. On
his return, at Ferreiros, he sent word ahead
of his treasure. The procession came in
barefoot, he laid the head on the altar, said
Ma&, and assisted at the Solemn Office that
day.

AND MONOGRAPHS

103

Town and
Gown

John of
Wurtzburg
testifies,
P. 330

104

The Siege

The

Cathedral
beset

WAY OF S. JAMES

Peace for a while was kept. The Queen
made peace with her son and helped D.
Diego to punish the rebels in Compostella.
She asked for those who had taken refuge
in the cathedral and pointed out that arms
ill befitted the state of sanctuary. Appar-
ently within a few hours the Bishop's men
were the besieged.

She went up into the tribunes and all of a
sudden the civil strife was alight again. In
the attack men set a fire to burn them out:
some of the roof was burned. Some of
the Bishop's and the Queen's men were in
the belfry; that burned out inside and the
bells fell. The affair was desperate. Every
one confessed himself, the Bishop confess-
ing to the Abbot of S. Martin. Then said
the Queen: "Get out, Father; get out of
this fire and I can go with you." " None of
that," came up the answer from below.
The Bishop thought they wanted him par-
ticularly, and the besiegers shouted up
that the Queen could come. In the tribunes
the crowd jostled her, they tore her clothes
half off and knocked her down, and one old
woman slapped her face. Some men forced

HISPANIC NOTES

THE BOURNE

a way out through the swords and spears
and D. Diego, wrapped in an old cloak, got
away unnoticed to the little church of the
Corticela, which is built in at the north-east
corner of the cathedral. There he com-
municated and waited. Presently came
Dona Urraca, but for greater safety they
stayed apart. She got away to the convent
of S. Martin, he, over roofs and under walls,
crept in by the window to the house of a
certain Maurinus, a draper. Two French-
men stood by him, and thence he moved to
a cellar. While the Frenchmen went off to
find horses on which he could escape after
night-fall, through the garden of S. Martin,
a committee of Peter the Prior, the Abbot
of S. Pelayo Antealtares, and Pelayo Diaz
a monk of the same monastery, waited on
D. Diego and called him out. They hid
him in the treasury of Antealtares.

The Compostellans decided to depose the
Bishop and make peace with the Queen,
but D. Diego got away to Iria. Then the
young king besieged Compostella and D.
Diego joined him with vassals of the Tierra
de Santiago, and the townsfolk had to

AND MONOGRAPHS

105

The escape

io6

Etapes du
chemin

WAY OF S. JAMES

surrender and the Queen had to be ap-
peased. The citizens lost everything, were
fined 1 50 marks of silver, many were exiled.

The Metropolitan question was still the
main one. Gelasius II needed money. The
Bishop and his party melted down secretly
the old altar frontal, which came to 120
ounces of gold, and sent off Peter the Prior
(D. Diego's nephew) and the Cardinal of S.
Felix to Rome with it. They were caught
at Castrojeriz and the King of Aragon got
the money, gold and silver, stuffs, horses,
and the rest. He kept the Prior in chains
in the castle there, but shortly set the Car-
dinal free.

The exiles were strung along the pilgrim
way at all the stages: — Castrojeriz, Villa-
franca de Montes de Oca, Najera, Logrono,
Estella, PuentelaReyna, Pampeluna, and
Jaca. Another pair of messengers started
from Gelmirez and were held up at Saha-
gun : they could get no further. The Queen
warned and finally herself fetched the Prior
of S. Zoyl of Carrion, who got Prior Peter
out of durance for 70 marks of silver, but
the messengers had to give up their papers,

HISPANIC NOTES

THE BOURNE

50 marks of gold and the messenger Ger-
ard's mule.

Gelmirez got a safe conduct through the
Prior of Najera and the Bishop of Jaca, to
go to the council of Clermont in 11 19, but
Alfonso swore he should not set foot in
Aragon. He moved as far as Palencia and
Burgos, and waited. Pope Gelasius died,
and Guy, the Archbishop of Vienne, the
brother of Raymond of Burgundy, was
elected and took the name of Calixtus II.
D. Diego met at Burgos a French knight, a
relative of Calixtus, called Robert Francois,
with a letter, telling the news and holding
out great hopes. He sent off Gerard dis-
guised as a pilgrim, with two more clerks:
the presents were to be sent by Bernard,
Sacrist of S. Zoyl, and another monk of
Cluny called Stephen. They had a hard
journey, but the Pope was cheering: then
the presents went through for love of
Cluny. There was, however, trouble some-
where; the presents did not please as they
should, and Bernard of Toledo and Alfonso
VII wrote quite a shocking attack on
Gelmirez. The letter was shown. The

AND MONOGRAPHS

107

Episodes

from

Romances

io8

Diego
Metro-
politan

Bishop
Hugh's
journey

WAY OF S. J AMES

Bishop of Oporto, Hugh, offered to go to the
Council of Rheims, disguised, again, as a
pilgrim, and he travelled fast enough for
the King of Aragon's men to come to his
lodging only the next day. By this time
the Pope was reconciled with Abbot Pons.

Finally, it was granted. The Metropoli-
tan See of Merida was translated to San-
tiago, and further, Hugh asked for the
Apostolic Legacy over Menda and Braga.
It cost much plate from the sacristy, how-
ever, Spanish silver and Saracen gold, and
Ordono's golden chasuble and crown. The
Archbishop sent all this by a Norman ship.

The investiture at the hands of Hugh
took place late in 1 1 19. He had come back
by 01or6n, where for a while he lay sick of a
fever, and was warned that the King and
the Bishop of Jaca were waiting for him,
so he went back to Auch and thence around
by Bayonne, the mountains of Santander,
and along the coast, till he got somehow to
Carri6n. A railway runs now down the
river valley he followed, past Moarbes.
There were no good roads, the heights were
steep, the woods thick, and the inns bad.

HISPANIC NOTES

A Beggar by the Puerto Santa

THE BOURNE

He was met in solemn procession by the
Bishop and Chapter, the bulls were laid on
the altar, and the cross that he was now to
cany was raised ahead of them.

The Palace had been burned in the rising
of 1 1 17: the Archbishop rebuilt it as a fit
lodging for kings and the great, ecclesiastic
or secular, and in one corner dug a deep
well, to which water was drawn by an ad-
mirable artifice. This is when the earlier
towers were taken down . He built a chapel
over the north door of the church, which
communicated with the Palace, and conse-
crated therein altars to S. Paul, S. Gregory
the Great, S. Benedict, and S. Nicholas:
in n 22 he built over the south portal a
chapel, in which the altars were dedicated
to SS. Benedict, Paul, Antoninus, and
Nicholas. There was also an altar to S.
Michael in the gallery of the apse, but I do
not know the date of its foundation.

In 1 1 20 Dona Urraca came back to Gali-
cia to claim all for herself: she bargained
with Gelmirez, but he got her signature to
boundaries of Church land between the
Ulla and the Tambre, which had been

HISPANIC NOTES

Dofla
Urraca 's
concessions

112

Conspiracy

WAY OF S. J AMES

given in 1112 but never confirmed. In
return he gave only a silver service, en-
tremesa. A knight of hers conspired with a
knight of his household, who betrayed
everything in the end. She forced the issue,
denied all, and the two knights met the
ordeal of battle: hers lost the wager and by
her order lost his eyes. At this time Henry,
abbot of S. Jean d'Angely, and Stephen,
chamberlain of Cluny, were in Compos-
tella, whom she used as intermediaries, and
she made D. Diego governor of Galicia
before she left. This was clever of her, for
the Magnates, the great nobles, laid it
against him and moreover she could thereby
reduce the power of the Count of Traba.
Others of the nobles were in rebellion
against herself. D. Diego went campaign-
ing and took the castle of Grallarfa on the
Iso, and his men step by step, killed the
garrison and destroyed the castle.

The Count of Traba was Pedro Froilaz,
and he was the guardian of the young king.
His son, Fernando Perez, was the husband
of Teresa of Portugal. D. Diego went with
Dona Urraca to fight her sister Queen

HISPANIC NOTES

THE BOURNE

Teresa of Portugal, at Tuy, and took it:
then he pointed out that neither his sacred
character nor the fueros of the Compostel-
lans, which did not allow them to be in
fonsado more than one day, would permit
of more war. The Queen urged that the
success of the whole depended on him, the
Compostellans could go home according to
law but in that case the enemy would retake
everything. She beguiled him : he dismissed
the Compostellans and stayed on with his
mercenaries and others who were obliged to
serve. There was no opposition as far as
the Douro: Gelmirez took the occasion to
recover the lands and churches which be-
longed to the Compostellan Mitre in the
suburbs of Braga.

Dona Teresa sent him a word of warning,
offering him any castle for refuge or any
ships for return: he disbelieved her. The
expedition started back by Celanova and
Castrelo, where the Mifio was to be crossed.
At night they encamped, according to the
orders of the Queen at encamping the
night before. She gave orders now that
Gelmirez's troops should cross early, she

AND MONOGRA PHS

Annexation
of property
and relics

114

Cira

always a
menace to
the Mitre

William of
Aquitaine

and
Clemence
of Flanders

WAY OF S. JAMES

intending to come later with Alfonso and
the Archbishop. This done, she arrested
him, with his three brothers and Count
Vermudo Suarez, and all his servants and
familiars, who had much to bear from the
insolence and rapacity of the soldiers. The
Archbishop of Braga and the Bishop of
Orense fled. He was moved about a little,
from castle to castle, and finally shut up at
Cira, near Puente Ulla. At Compostella
the clergy and town inquired the Queen's
intentions: they were indefinite. She came
herself for the twenty-fifth of July : the can-
ons kept the feast in black copes. She said
she would free him if he (1) cleared himself
of charges or (2) answered with his own
and the Chapter's oath to take no revenge.
He was accused of raising troops in
France to put the prince on the throne of
Leon and Castile, and in evidence letters
have been quoted which he wrote to Count
William of Aquitaine and Clemence the
Countess of Flanders. They consist of
civil nothings, that may or may not mean
something. Certainly William of Aqui-
taine had urged that the boy should be kept

HISPANIC NOTES

THE BOURNE

in Gelmirez's guardianship or else sent to
him by sea. So the case stands.

The Pope urged, and his legates threat-
ened: the King escaped from his mother
and joined the Count of Traba. On the
point of sending D. Diego to S. Maria de
Oteres, in Valcarcel, the Queen burst into
tears, said that she had not been able to
help herself; the Castellan, turning up to
take charge of his prisoner, was roughly
hustled and the Archbishop was sent back,
to be welcomed by a joyous crowd. The
castles taken, however, were not given up.
Battle was actually arranged on Pico Sagro,
when a pause was called, and a committee
of ten arranged a treaty between the Queen,
the Archbishop, the Count, and the King.

In 1122-24 he did much building, both
in Compostella and abroad. Sr. Lopez
Ferreiro puts here the commencement of
the cloister. At this time he rebuilt S.
Miguel, S. Felix, and S. Benito. He and
Bernard the treasurer built a pool and
fountain, repairing Sisnando's old aque-
duct, and fetched water into the convent of
S. Martin, by wooden conduits reinforced

115

AND MONOGRAPHS

Ii6

The
Paradise

and
fountain

WAY OF S. JAMES

by iron clamps and lead plates. The in-
scription is Bernard's, dated April n, 1122,
Aymery Picaud says of these8:

We French pilgrims go into the
church from the north side: before you
get there, a hospital for poor pilgrims
stands close to the street, and then as
you go along further you come upon a
certain Paradise, that lies down nine
steps. At the bottom of the steps there
is a marvellous fountain, whose like
could not be found in all the world. On
three steps of stone stands a vast stone
basin, round and deep in which fifteen
men could easily bathe at once: a bronze
column rises out of this crowned by four
spouting lions, and the water, which
falls into the basin, is conveyed away
by underground conduits, invisibly. It
is wholesome water, clear and sweet,
cool in summer and warm in winter.
Under the lions' feet an inscription, in
two lines runs as follows:

— I Bernardo, treasurer of S. James,
brought this water hither and made the
present work for the cure of my soul
and my parents*. Mt& MCLX, tertio
idus Aprilis."

HISPANIC NOTES

THE BOURNE

The Paradise, in Aymery's day, had
nothing of a garden but the name. It was
paved with stone. There were sold little
crosses, and cockle-shells, fishes, and other
tokens that pilgrims want, and also wine-
flasks, shoes, horn mulls, pouches, shoe-
strings, belts; all manner of medicinal
herbs, spices, and everything else. These
booths are set up now in the square behind
the eastern doors of the church, and pretty
much restricted to articles of religion.

He built also a palace in Padr6n, where
the church of S. James had been rebuilt
about 1106 under Bishop Pelaez, because
the servants would not stay in what had
been the Bishop's palace at Iria, but left
him alone and in danger there. In Torres
de Oeste near Puente Cesures he built a
new chapel and a new big palace to hold
the archbishop, his clergy, their servants
and escort, with the idea of having a sure
refuge if he should need it.

The Queen had been away in Castile,
where someone had made a disturbance on
the ground that Count Pedro Gomez de
Lara had with Dona Urraca thore f amil-

AND MONOGRAPHS

117

Pilgrims'
tokens
of jet

Adorned

with

asulejos

The Queen

returns

Bernard of
Toledo
died i i 24

WAY OF S. JAMES

iarity than was right. She came back in
the spring of 11 23 and beguiled the young
prince and got hold of the Count and
Countess of Traba and put them and their
children in prison. Galicia revolted and
she made a treaty with the Archbishop.
Pedro Garcia, who had been in his service
and been disgraced, came to her with a
plot to waylay him going from Iria to
Honesto (Torres del Oeste) or else to assas-
sinate him at night in his bed-chamber at
Iria. She told of it and turned over the
conspirators to Gelmirez: he locked them
up for a year and fined them heavily.

At Pentecost, May 25, 11 24, Alfonso
VII was knighted at Santiago. Gelmirez
blessed the arms and Alfonso took them off
the Apostle's altar, giving, to redeem them,
a great gift of land.

There was, of course, from time to time,
trouble with Bernard of Toledo over Sala-
manca. Each archbishop in turn conse-
crated a bishop, and the other complained.
Also, Braga and Coimbra stayed away
from a Metropolitan Council: La Fuente
says that there were six hundred years of

HISPANIC NOTES

THE BOURNE

struggle. Gelmirez wanted the Primacy
and the Patriarchate, and he worked in-
cessantly for that end; when Bernard of
Toledo died, in 1124, Alfonso and Urraca
had to write to him to stop perturbing the
honour and jurisdiction of the Church of
Toledo. His answer is a marvel of clever-
ness:

As the discord, which up to now, for
our sins, reigned between you occa-
sioned the destruction of the poor and all
the churches, so the concord which by
God's favour you have made at last will
be the substance of holy peace and sup-
port of religion. . . .

He thanks God and the Blessed S. James
who inclined them to it, so that it has come
at last and sees it with joy, rejoicing, and
congratulation:

In respect of the humiliation of the
church of Toledo, that we too are far
from wishing, of which you speak in
your letter, God knows well that in no
wise I wanted nor now do want, to abase

119

The matter
of the
Primacy

AND MONOGRAPHS

120

Dignities
of Rome

WAY OF S.JAMES

the proper honour of that church or of
any other.

He repudiates the slanders of the envious,
he is willing to face such and disprove:

Note, however, that among the other
things that your royal Prudence said to
us, you promised, namely to do nothing
in any wise to abate our Church and
always to defend it, exalt and augment,
supported by our help and counsel. If
we, by God's grace, do receive and shall,
something of the dignities of the Church
of Rome, that we have always done and
shall do, always reckoning on your help
and counsel.

And he sends his Mayordomo, Suero Froi-
laz, to say what can't be written; they may
tell him what they think and want. He
ends by praying: "God omnipotent, by
love and intercession of his most blessed
Apostle S. James, keep your person and
your kingdom and bring you into Eternal
Life. Amen."
At the Council which opened January

HISPANIC NOTES

THE BOURNE

1 8, 1 1 2 s, he reached apogee. He published
a bull for a crusade in Spain, "to open a
short way to the Holy Tomb," in which he
absolves from all sins those who will take
part, and excommunicates those who will
not, "with the authority of God, Father
Omnipotent, Son, and Holy Ghost, and the
Blessed Apostles Peter, Paul, and James."
The only mention of the Pope is that the
Council is called by his authority.

On the 13th of December, 1 1 24, Calixtus
had died. The first messenger to Honorius*
II, with gifts, was robbed in church by some
knights of Salamanca. The new Pope
sends word that he is to tell the Bishop
to punish them; it was a sorry hold-up.
Meanwhile Gelmlrez must send fresh gifts.
Anon the Pope sends a short letter, being
very busy and new to the work, enforcing
humility and meekness; he cannot at the
moment answer the Archbishop's letter.
It ends: "Procure the discreet prudence
of your Fraternity to use, and not abuse,
the dignity of the Pall, a sign of humility,
that has been conceded to you by the
clemency of your holy Mother the Church

AND MONOGRAPHS

121

Apogee
X125

Death of
Calixtus II

122

Queen
Urraca dies

Juan Diaz
and Cira

WAY OF S. JAMES

of Rome": given at the Lateran, Janu-
ary 10, 1 1 26. A letter pf July 11 is short
again. He has heard tales which may not
be true, he wishes to love him with real
charity and not lend facile consent to what
a detractor may say. "Do you, for your
part, act humbly and devotedly, that with
greater ease you may in all things keep
the favour of the blessed Peter" and Ours;
"given in Lateran." Aymeric, Cardinal
Deacon and Legate, writes to his "dearest
friend" that he has worked and will work
for the desired end.

Dona Urraca died at Saldafia on the
eighth of March, n 26, and Alfonso was
consecrated at Toledo. He was twenty-
one; he combined force, power and ability.
Gelmirez was called to Leon to assist at
the coronation: Diego of Leon did the
crowning, however, and he was passed
over again at Zamora. There was humili-
ation, also, about the castle of Cira. He
had written to the King about the castle
and had the promise of it, but one Juan
Diaz came to court and got it and was con-
firmed in it. This Juan Diaz, by the way,

HISPANIC NOTES

THE BOURNE

once held the Archbishop in that same
castle of Ara. Now the King had confirmed
him, but Gelmirez gave to the Mayor domo
and a principal councillor each ten marks
of silver and to the King himself fifty, who
then said that if there were any way to
oblige, saving his dignity, he would. So
the matter was laid before the court: they
pronounced for the Archbishop, but Juan
Diaz got, in compensation, 1500 sueldos
jaqueses. In the time of settling and
securing the King in his inheritance, D.
Diego helped to reduce Galicia to order, by
argument or fight; for instance, he reduced
the castle of Arias Perez with the help of a
novel machine called a cat. He went on
the Portuguese campaign.

He was hated in the city, by the burghers,
the nobles, and some of his own Chapter.
Somebody suggested to the King to squeeze
him; who deprecated bodily violence but
went on a visit of state to Santiago in-
continent, and the third day, in the Treas-
ury, made known his needs. Gelmirez
offered three hundred marks of silver,
that is to say, 165 pounds. The King was

AND M ON OGRA PHS

123

The king
hardly
saves his
dignity

124

Yet Justus
ut palma. . ,

WAY OF S. JAMES

silent. At last he said he should like to
deliberate with his councillors, and while
they deliberated Gelmirez waited in the
choir. The King asked, finally, six hundred
marks and leave to get as much more from
persons in the town. Gelmirez wanted
names. They would be the treasurer
Bernard, his son Peter Estevez, his nephew
Gonzalo Pelaez. Then the old prelate
spoke nobly: "I should not give leave,"
he said, "to take from the meanest rustic
in the Tierra de Santiago, how much the
less from persons' so worthy and so dear
to me!" The councillors carried back
what he said, and Alfonso sent word that
he must find another thousand marks or
lose the lordship of the Land of Santiago,
of which, however, a little should be left
to him on which he might live decorously.
He called the Chapter, repeated the King's
word, and bade them elect a new shepherd,
for he would lay off all his honours before
he would pay so huge a sum, that he knew
not where to get. " t will be content for
the remainder of my life to serve God Al-
mighty in my Order and dignity that not

HISPANIC NOTES

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the King nor f any other can take away."
They offered to make up the sum, the
King's messengers coming in to hurry them,
and D. Diego consented to pay, but got a
pledge that no one else should have to pay,
neither in the city, nor in the Land of
Santiago.

The King was lodging in a citizen's house,
and mischief-makers, clerks among them,
said that he had made a bad bargain, and
themselves would give three thousand
marks if he would give them the lordship
of the City and Land of Santiago. The
King consulted with a certain Count Jeru-
salemito, so called because he had been
twice to Jerusalem. I think he must have
been Fernando Pe>ez de Traba. At any
rate, he was husband of Teresa of Portugal,
and on her death tried to take the king-
dom, was defeated by Alfonso and retired
to Galicia and to works of piety. He was a
great friend of S. Bernard's and helped to
found Sobrado, Osera, and Montero. In
this crisis he told the King plainly that
such action would do no good and would
disgrace him forever.

AND MONOGRAPHS

125

Count

Jerusalem*

ito

126

Sepulture
of the
great

WAY OF S.JAMES

The King was a little ashamed and in
compensation promised to Santiago his
sepulchre, and a castle of Rodrigo Perez de
Traba's, when the count should die, to be
given to the Chapter. His sister Dofla
Sancha likewise promised to be buried
there, and to bequeath to them S. Miguel
de Escalada. Her promises, like her
brother's, were sheer civility: D. Alfonso
was buried in Toledo, Dona Sancha in S.
Isidro of Leon. Gelmirez at this time was
eagerly collecting promises of sepulture.
He had them amongst others from the
Count and Countess of Traba, who are
really buried there.

Though once disappointed and once de-
spoiled, he was still a very superb man,
unimaginably strong and powerful, hated
by all the rapacious, the cowardly wrong-
doers and those who had done him wrong.
There is a kind of parallel to his position
in that of the archbishops of York, but
with a vast difference in magnitude. He
kept amazing state. Pascal II gave him
the right to wear tunic and stole even in
his familiar conversation. The accusation

HISPANIC NOTES

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was made that in his vestings and manner
of receiving the offerings of pilgrims, he
acted like a Pope, "Apostolico more uti
imprudent ier. " Honorius questioned the
prelates of Braga and Toledo, his accusers,
and sent a Legate secretly; Gelmirez
learned of it: his next move was to send
the Pope money. Unluckily that was
wasted, for at this point Honorius died, in
1 130, and two Popes were elected, both
bidding for Gelmirez. He recognized
Innocent II.

On May 25, 11 28, Alfonso signed a di-
ploma by virtue of which, in case of vacancy
the church and all the Land of Santiago
should be untroubled, at the free disposi-
tion of the Chapter, till a- new archbishop
was named. Bernard, now chancellor by
Gelmirez's recommendation and nomina-
tion, had vowed a pilgrimage to Jerusalem;
Gelmirez dissuaded him. Alfonso sent a
goblet to sell, valued at seven hundred gold
maravedis, Bernard bought it for one
hundred marks of silver (about four
hundred pesetas) and in addition went on
with the works of the church. He begged

AND MONOGRAPHS

127

Recog-
nition
bought by
authen-
tication.
Vol. I,
p. 68

A golden
cup

128

Cathedra]
work
recom-
menced

WAY OF S. JAM ES

a rock-crystal vase from Raymond of
Toledo, by the king as intermediary, and
sent it home with another smaller but no
less precious, and a chalice. On December
1 8, 1 131, Alfonso gives privileges and
exemptions in the same form as when the
work of the cathedral began: releases the
Chapter from fonsodo, etc. The work
takes, in short, a fresh start.

It took great revenues to meet the de-
mands upon the Archbishop; for the up-
keep of his palace, the pay of his knights,
the incessant levy of papacy and kingdom
like the two daughters of the horse-leech,
gifts to the great, support for the cathedral.
For revenue he had, first, what the Land
of Santiago and the city of Compostella
yielded, in some instances to the See, in
others to the bishop; second, donations,
endowments and gifts, of various sorts;
we have seen how many of these were
melted down; lastly, his private fortune.
His ventures by sea were important, as
business. Between Norman pirates, Moor-
ish raiders, and the Archbishop's galleys,
the difference will have been small, but

HISPANIC NOTES

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they served their end. In 1122 or there-
abouts, for a young Pisan pilot named
Fuxion, he built a new galley, which de-
fended the Gallegan coasts and ravaged
the others. Prom one expedition the Arch-
bishop netted thirteen marks of silver,
and some valuable objects: from another
twenty-five marks of silver and a powerful
Moor who promised great ransom.

While the Archbishop in his wars by land
was thus working to secure public peace
among citizens, says Sr. Lopez Ferreiro
with a serenity which outranks the best
irony of the eighteenth century, he showed
no less force against public enemies. His
galleys attacked the Moorish pirates again
and surprised four ships in Vigo harbour.
One-fifth came to Gelmirez as lord of the
land, and furthermore, a share as owner of
the galleys. But the magnanimous gener-
osity of Gelmirez passed the frontiers and
the sea, and was felt in the farthest regions.
The patriarch of Jerusalem, Veremund
or Warmund, wrote that he had heard of
him, his goodness and prudence, from
Brother R — who had just come from Com-

AND MONOGRAPHS

129

To seek

peace and
ensue it

130

Jerusalem
and Cluny

WAY OF S. JAMES

postella, he thanks him for kindness to
messengers, gifts and favours, and begs
him to keep up help with his prayers, his
alms, and the material means of defence
against Saracens.9 The Archbishop also
sends gifts to Cluny for the church then
building, entrusting letter and gifts to a
knight named Hugh who is making the
pilgrimage and who will bring back again
any communication.

There was trouble in the Chapter. In
1 133 it came to a head with Dean Peter
Elias and Treasurer Bernard. Bernard the
treasurer was figuring in full court with
fifteen canons; and he had made out that
he was a more important person than he
had supposed, till the Archbishop con-
vinced him that he was mistaken. Alfonso
as usual lent himself to the trouble.
Bernard had to yield and take his title of
Chancellor, not merely his nomination,
from the Archbishop; then the King wrote
to D. Diego to confiscate all the goods,
real and personal of Bernard and his
brother Pedro Ansurez as disaffected per-
sons. The Archbishop replied that such

HISPANIC NOTES

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conduct would ill become him. The King
insisted. The messenger was ordered back
to the Archbishop by five successive cour-
riers, and the unlucky pair, caught be-
tween two millstones, were ~ imprisoned.
Not unnaturally, Bernard was an enemy
after that.

In 1 133 the Archbishop published a tariff
of prices lawful in the town: this was, of
course, to protect the pilgrims. So much
was fixed, and no more could be exacted:
it touched the bakers, money-changers,
bankers, fishers, old clothes men (revendi-
dores), huxters, tavernors, shoemakers,
smiths, etc. In 1136 he consecrated S.
Maria del Sar, which had so rich a Chapter
that various canons exchanged the cathe-
dral for it. Any canon who wished to live
the regular life in S. Maria could keep his
week and his ration in the canonry and his
part in the distributions, and when he came
up on Sunday and holidays to the mother
church could have his seat in choir and
refectory with the other canons.

The strong old frame of soldier and
monk, began to break. D. Diego never was

131

Comisidn
de Turismo

AND MONOGRAPH S

132

The

hierarch
and the
god

WAY OF S.JAMES

well after 1129, and the canons, possessing
the diploma he had wrested from Alfonso,
got impatient for him to die. If he would
not die, then he ought to go, and give
others a chance. They offered the king
three thousand marks of silver and wrote
to the Pope. His Legate came, but re-
fused to depose without authority. The
city was up again: on August 10, 1136, a
mob broke into the church and battered
the palace; the clerks fled. The Arch-
bishop got out of bed and went into the
church, they stoned him, but the canons
got him into the capilla mayor and fas-
tened the locks of the gratings there. But
from the town came up the women, who
loved him as Spanish women have always
loved priests, with a more than human
devotion, and they brought their hus-
bands, and the mob had to go. D. Diego
rested and got ready for the Council of
Burgos.

The first day of the Council a canon of
Santiago told the story of the attack and
denounced Guillermo Seguin. He sat still
until he was removed. The Council ex-

HISPANIC NOTES

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communicated the actors in the matter
and the King (now called the Emperor)
ordered the rigour of the civil law to be
applied.

Even allowing for the bias of the chron-
iclers, it is hard to understand Alfonso the
Emperor, in his relations with Galicia.
Elsewhere he fills a grave rdle not unworth-
ily. There, in the light of his recorded
acts, he seems like that peculiarly offensive
type called the mean-minded man, which
is both weak and cheeky, which can do
anything except blush. This will shortly
appear plainlier than ever.

On the second day, comes the Prior of
Cluny with a letter from his abbot to the
Emperor and the Cardinal Legate, urging
them to treat the Archbishop of Santiago
with the respect and consideration he de-
serves, otherwise the Pope shall be in-
formed. Hard upon this comes the Clerk
Boson with the long-desired letters from
Rome: the petitioners are not to molest the
Archbishop but listen respectfully to his
admonitions in council and any other time.
It appears that a citizen of Pisa who had

133

The Mean-
minded
man

AND MONOGRAPHS

134

En su
noble, en su
robusta
mono . . .

WAY OF S. JAMES

been on pilgrimage, had seen the stoning
and known the motives, and the Papal
court being then at Pisa he presented him-
self and told everything.

Alfonso sent a messenger to the old man.
He answered that they needed no third
party but would talk face to face. Alfonso
told of the offer of three thousand marks,
said he had refused it, but begged for
money. The Archbishop offered him four
thousand marks: there you have again the
grand gesture.

On the last day of the Council the rebels
appeared: there was a general outcry.
The Archbishop calmed it. Some of the
canons of Compostella asked the Cardinal
to intercede with him. He pardoned them
the canonical offences. The King re-
frained from punishing the legal.

Next year, the Archbishop helped the
Emperor with men and two thousand suel-
dos and the Emperor visited the Arch-
bishop in triumph at Compostella after the
Portuguese war and kept state there for
twelve days. The Archbishop spent five
marks of silver a day in entertaining him,

HISPANIC NOTES

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without counting the cost of the five pre-
lates and the counts and grandees who
accompanied him. On a Sunday in Chap-
ter, Alfonso said that he would follow his
advice in all matters in Galicia thence-
forth, and that his annual tribute was a
shame, the money he had been forced to
give from year to year, that he should do
so no more, and in confirmation of this
promise he took a hat from one of his
knights, bent his head, and kissed the
Archbishop's hand. On this visit he did
punish the stoning, and gave to the church
all the goods of one of the ring-leaders,
called Juan Lombardo.

Shortly after, a new campaign against
Gelmirez commenced. Alfonso listened:
the plotters bid two thousand marks and
he sent officers to seal up the alms-boxes.
Gelmirez convoked the Chapter. The
King was said to be coming, but in a short
time came, instead, some of the conspira-
tors escorting a royal delegate, a friend of
the Archbishop's, with a faculty to open
the alms-boxes again and ask something
for the Royal Treasury, leaving the rest

AND MONOGRAPHS

135

la cruz,
el celro y
el blazdn
tenia . .

136

Death

WAY OF S.JAMES

for the masters and officials who were
working in the cloister, and at the disposi-
tion of the prelate. He offered five thou-
sand marks of silver.

Here the chronicle runs out and is lost
in the sand. We know D. Diego received
the Papal summons to the second Lateran
Council, for April 2, 1139. Guy, Bishop
of Liscar, his friend, brought it. He also
witnessed for Gelmirez a document on
October 9, 1 138. Alfonso came to Santiago
but we have no records aside from some
documents he signed, that are dated there
and countersigned by Diego, Archbishop.
Later, he witnesses one dated at Sahagun,
April 17, 1 130, a donation tor Tuy, and
another, lastly, for the monastery of Hoya,
on June 24, n39. His anniversary &
January 15th. He died in n4o and was
buried in the cloister. F16rez calls him
for an epitaph, Exemplar of heroic church-
tften.

His ambition was as high as his courage
but it was for Santiago. His personality
was too great ever to be concerned for itselL
He was a good soldier, a great ruler, a

HISPANIC NOTES

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magnificent prince. Dona Urraca once
outwitted him, but she was a woman of the
rarest and subtlest charm, who had be-
guiled everything in the four Spanish
kingdoms. He stood, for a moment, fairly
co-equal with the Pope of Rome, and then
it was Calixtus' death, and no miscalcula-
tion, which lost him that ascendancy. As
years oppressed, and his fighting strength
ebbed, his spirit burned more splendid.
He is a more admirable figure at the
Council of Burgos than at the Council of
Compostella, and the scorn with which he
bids against his canons to Alfonso, does not
belittle the Archbishop, but the Emperor.
He had, it seems, one unpleasant surprise:
when Calixtus said, to his emissary,
"Read that letter!" as Bernard of Toledo
and the prince, his ward, tried to denounce
him. All he needed to learn, he got from
that lesson. His figure, against the ruddy
twilight sky of his distant century, stands
always superb; picturesque where he meets
the fair glozing queen with his back against
the choir, ringed round with fighting men,
or where the Emperor, borrowing a hat

137

AND MONOGRAPHS

Una llama
fuerte y
beUa . . .

138

WAY OF S.JAMES

that he may uncover and hold it in his
hand, and stooping in conscious pride,
kisses the carven gem on the strong old
wrinkled hand.

HISPANIC NOTES

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COMPOSTELLA

Campanas de Bastabales
Quando vos oyo tocar
Morrome de soledades.

The bells of Santiago are not to be
named along with the carillons of the
North, that had a prayer for every hour,
and a song for every half and quarter, and
a delicate warning like a recollection for
the seven-and-a-half minutes in between.
We that have heard them, say, in Ghent,
or in Bruges most magical, or in Antwerp
most musical, shall never hear the like
again. So felt perhaps these townsfolk
when Almanzor carried off the bells, on
his great raid, and turned them upside
down to burn sweet oils in the forest of
pillars at Cordova : but for them a day was

AND MON OGRA PHS

139

Carillons

140

Bell-
founder

WAY OF S. JAMES

to come when, on the shoulders of captive
Moors, S. Ferdinand should send them
home, to swing in the familiar place and to
echo abroad through the ancient airs. In
the course of his rebuilding, meanwhile,
as the bells had melted when the tower
burned in 1117, D. Diego Gelmirez had
fetched a bell-founder from across the
Pyrenees: he made four bells, two -greater
and two less, proportionate to the size of the
church, and he got a fixed wage and his
meals. In 1134 a master bell-founder
was settled in Santiago: as witness to a
document, he signs Aeimar campararius.1
Martillon, making the pilgrimage by proxy
for a dead king, in 1484, brought with
him founders to make goodly bells. 2 They
rang a carillon in those days: Manier
reports "Ton y sonne a la francaise."3

Under the year 11 22 the Historia4 enu-
merates the articles which were added
to the treasury in the way of vestments,
books and other ornaments, in the Arch-
bishop's earlier time. The list includes:
four citharas5 adorned with Greek work:
four pontifical copes, and twelve others

HISPANIC NOTES

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of silken stuff: two dalmatics: a black
planeta: four complete sets of ornaments
to celebrate pontifically, Hugh, the chron-
icler and bishop, formerly archdeacon of
Santiago, giving one, Muiio of Mon-
dofiedo, formerly treasurer, another, Ge-
rard the bishop of Salamanca a third.
Then there is a purple gospel, which may
be written on tinted vellum, and two silver
ones, where the word may refer to the
covers, as also in the case of a gold one,
badly damaged, that the Archbishop
restored and completed; a silver Missal
and a silver Epistolary. Of vessels, there
is a syan, or ewer of silver, a girdle of gold;
two silver coffers, one with the head of S.
James the Less; one of ivory; one of gilt
metal enamelled and repouss6, with ad-
mirable artifice; another of gold, that cost
him three thousand sueldos and that he
gave later to Pope Calixt; a Lignum Cruris
that Dona Urraca had given; a gold cross
that he gave later to Cardinal Bos6n — a
good friend, one is glad that he got it; three
silver chalices and one of gold that he
gave to the Pope; a golden censer that had

AND MONOGRAPHS

141

Inventory

of
treasures

142

Quant nox
cum lacero
vieta fugit
Peplo

WAY OF S.JAMES

to be made useful to the church, i. e.y
melted down, and that he replaced by
another out of his own money, which in
F16rez's text goes also to the Pope, but in
the Cathedral MS. stays where it should.
After three silver cruets, the plainer books
are enumerated: an Antiphonary, an Office-
book, and a Missal, three Breviaries, a
Quadragesimal, two Benedictionals, S.
Gregory's Pastoral Care, a book of Bishops'
Lives, a collection of Canons and another
of Divers Sentences, another on Faith in
the Holy Trinity, another of Sentences,
and a great volume with the Office for the
year round.

These are only the major accessions.
The minor came constantly, not seldom
offered in kind. In 1130 D. Diego peti-
tioned the king, that since in the winter
the number of pilgrims diminished and
there was not wax enough to light the
church properly, some place might be
allowed him that would supply sufficient
oil. The king gave him a property near
to Talavera, on the river,6 and he de-
spatched the canons Pedro EsteVez and

HISPANIC NOTES

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Fernando Perez with orders to take pos-
session of the estate and if anyone tried to
collect oil to arrest him and send him up
to Santiago. The consumption must have
been enormous, for it will be remembered
that until 1529 the doors were open day
and night. Laborde in 1808 says that a
thousand candles burned about the altar
every night and about a thousand faithful
were prostrate day and night before it:
"Imagine if you can," he breaks out, "the
fairy spectacle with the reflexion of all
these lights on these masses of gold and
silver wrought in all fashions and covered
with diamonds, precious stones, and
pearls !"7 There is nothing else quite so
sparkling and splendid as this, not even
the account of Edrisi:

This great church frequented by travel-
lers and sought by pilgrims from all
the corners of Christendom, yields in
size only to that of Jerusalem, and rivals
S. Sepulchre in beauty of buildings,
amplitude of distribution, and growth of
wealth and donations. It has, between

143

O how that
glittering
taketh
me! . . .

AND MONOGRAPHS

144

Tabula
retro altaris

WAY OF S.JAMES

large and small, three hundred crosses
wrought of gold and silver, incrusted with
jacinths, emeralds and other stones of
divers colours, and about two hundred
images of these same precious metals. A
hundred priests attend to the cult, with-
out counting acolytes and other servitors.
The temple is of stone and mortar, and
the houses of the priests, monks, deacons,
clerks and psalmists, surround it. In the
city are markets much frequented, from
near as well as far, and around it are
large and populous villages with active

commerce.

»s

Among the jewels of the Sanctuary he
also mentions retables, i. e., plaques of
gold or silver gilt, with enamels, like the
Paliotto of Milan and the Pala d'oro of
Venice. Santiago had, however, a true
tabula retro altaris,9 of precious substance
and workmanship, adorned with antique
gems and cameos perhaps, like the statue
of S. Faith at Conques. The text says,
"antiquitatibus laboratam." It was al-
ready in place at some time before 1135,
for in that year Bishop Berenguer of Sala-

HISPANIC NOTES

Puerto de Las Platerias

THE BOURNE

manca swore upon the altar, and the
chroniclers pause thereupon to describe it:
there it stayed until the end of the seven-
teenth century. A number of years before
its destruction the Candnigo FabriqueroVega
y Verdugo sketched it. The design shows
the Saviour in a mandorla that reaches
from top to bottom, six-lobed, the like of
which I know nowhere, but the Byzantine
treatment of two intersecting glories might
be thus misinterpreted, or such a quatre-
foil as fills the tympanum at Estella, with
four apostles on either hand under arcades
below, and above, in a sort of pediment,
the other two and an angel on each side, in
diminishing half-lengths. The magnificent
golden retable of Rhenish work in the
Cluny Museum can help the imagination
in restoring this.

The frontal was already finished in 1105.
Morales, who saw it five hundred years
later, describes it as "like that of Sahagun
but more massive, and not closed." It
folded back in some way, to let pilgrims
look upon the little original altar, placed
inside the later. "The figures are in half-

HISPANIC NOTES

147

The Pillar

still

revered
in the
twelfth
century

148

Parallels
in Castile
and
Navarre

WAY OF S.JAMES

relief: God the Father with the four
Evangelists around him, and the twelve
Apostles, and the four and twenty Senores
of the Apocalypse, with other things, and
the whole with much majesty, l ° likewise
an inscription in six lines running around
the whole. It is not hard to call up: a
little like the enamel frontal from Silos,
or that still in the hill-top sanctuary of
S. Miguel in Excelsis, but even more like
in disposition and general effect, to the
painted frontals in the Museums at Vich
and Barcelona." Aymery Picaud, 1 1 being
contemporary, is more correct in his de-
scription, and more explicit; "a seat of
Majesty, four evangelists as if sustaining
it." The twelve apostles stand, on either
hand, three above and three below, under
arcades, and the four and twenty elders sit
around about with golden harps and per-
fume-vials in their hands. Flowers also
are on the edge. "Of gold and silver,"
says Aymery, from which the work may be
presumed repousse* and not enamelled.

Over this altar stood the baldachin,12
that must have been finished before 1112.

HISPANIC NOTES

THE BOURNE

The account of it we can interpret partly
by that of Gerona, partly by other Catalan
structures of painted wood. Of a truth
those poor little churches of the eastern
Pyrenees that faithfully copied with their
modest means, century after century, the
splendours once divined of a rich and
far-away world, have kept for us of today
the ordinance of mosaics, the design of
enamels, the pattern of ornaments and
furniture, unimaginable without them.
The Museums of Vich and Barcelona can
interpret the description of the Poitevin
traveller, helped by the recollection of the
sort of mosaics that went in domes and
vaults, for the scheme seems very Byzan-
tine. The spandrels inside had "eight
virtues figured as women, according to S.
Paul, and above them angels standing with
their arms upraised, holding a throne on
which stands the Agnus Dei. Outside in
the spandrels are four angels trumpeting
the Resurrection, at front and back; and
on the sides four prophets with scrolls:
Moses and Abraham on the left, Isaac and
Jacob on the right. Above, the twelve

AND MONOGRAPHS

149

Cataldn
copies

of the

gorgeous

east

150

Italian
Ciboria

WAY OF S.JAMES

apostles sit around, S. James in the middle
with a book, blessing: on his right hand is
one of the Apostles and on his left another,
in due order."13 This I think makes
a sort of cornice, above the arches and
below the roof. On the cover four angels
sit as guardians of the altar, but in the
four corners are the four Evangelists.
The three persons of the Trinity appear in a
sort of upper stage that recalls those upon
the marble tabernacles of Rome and south-
eastern Italy, the Father looking west, the
Son south-east, the Holy Ghost north-east.
This is crowned by a silver globe sur-
mounted by a precious cross. As the inside
of the tabernacle is depictus but the out-
side scttlptus et depictus, it is possible to
conceive of the Evangelists sitting on the
corners like antefixae and the angels also
free statues, above them, but it is also
possible that the angels were modelled
in high relief, with the Evangelical beasts
under their feet, and laid along the steep
slope of the dome or pyramid, somewhat
as figures appear in the pendentives of
Romanesque buildings at Irache and Ar-

HISPANIC NOTES

THE BOURNE

mentia, for instance. The Book in saying
that it is adorned without and within
marvellously picturis et debuxationis specie-
busque diversis, suggests enamels and some
sort of anticipation of niello, or possibly the
engraved copper ground used often at Li-
moges, and all the bossy splendours of gems,
cameos, crystals and agates, that S. Faith of
Conques still wears. It was of gold and
silver, says the Compostellana. * 4

Three lamps burned before this, the
central the biggest and made in the likeness
of a great mortar with seven lights, in which
burned seven flames for the seven gifts of
the Holy Ghost, "and these have nothing
within but oil of balsam or myrrh or
ambergris or olive." The central light
here is the largest and on the others* are
carved two apostles apiece. "May the
soul of King Alfonso el Batallador who
gave this, it is said, rest in sempiternal
peace !" A marginal note on the ca-
thedral MS. adds that in 1399 there were
nineteen silver lamps before the altar.15
In 1577 the Pelegrino curioso says, forty-
four.

AND MONOGRAPHS

151

Lamps

152

Todos se
visten de
verde . .

WAY OF S.JAMES

There is a description, dating from the
twelfth century, of a procession in the ca-
thedral, that glows and shivers with splen-
dours through the incense-heavy air. It
was the Feast of the Translation16 of the
Apostle, on the last day of the year, and
the King was there with his knights, and
the Archbishop with those other bishops
who were canons of the cathedral Chapter
and virtually suffragan to Santiago. The
account was written by one who had been
there :

In the procession that day the King
walked vested in royal robe and crown,
surrounded by the multitude of his
knights, escorted by the divers orders of
hie counts and commanders, bearing in
his right hand a silver sceptre adorned
with flowers of gold and other rich work
and set all over with many sorts of
precious stones. The diadem with which ,
for the Apostle's greater glory, he girt
his brow, was of chiselled gold, decked
with enamels and niellosy precious stones
and shining images of birds and quad-
rupeds. Before the King was borne a

HISPANIC NOTES

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two-edged sword, adorned with golden
flowers and glittering letters, with pom-
mel of gold and hilt of silver. Before
the King and at the head of the clergy,
walked with the other bishops the Arch-
bishop, pontifically vested, covered with
a white mitre, shod with gilded sandals,
and in his right hand, that wore a
white glove and golden ring, grasping an
ivory crozier. Of the two and seventy
Compostellan Canons, some were vested
in silken copes adorned with the loveli-
ness of precious stones, silver morses,
gold-flowered, and magnificent fringes
hanging all around about. Others wore
dalmatics of silk, and the apparels thereof
from top to bottom were gold-embroid-
ered. Others again walked there be-
decked with golden collars sewn with
precious stones, bands laced with gold,
the richest mitres, fair shoon, golden
girdles, stoles also broidered with gold
and maniples set with pearls. What
more? As many sorts as be of precious
stones, as much as may be told of wealth
of gold and silver, that the choir-clerks
of Santiago displayed, some carrying
silver candlesticks, others censers of the

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153

el obispo
azul y
bianco

154

innumera
rabies luces
adorn-

ados . . .

WAY OF S.JAMES

same, others crosses of silver-gilt; evan-
gelaries they bore with golden covers
set with precious stones, or coffers with
relics of Saints, or phylacteries; others,
finally, sceptres of gold or of ivory tipped
with bosses of onyx, beryl, sapphire,
carbuncle, emerald or some other like
precious stone. On silver cars were
carried two tables of silver-gilt, that held
the tapers offered by the faithful. After
the King's party came the devout folk,
to wit; the knights, the governors, the
Magnates, the nobles, the counts, some
of this land, some outlanders, all habited
in rich feast-day dress. Lastly came the
choirs of honourable women, shod with
gilded sandals, habited in furs of martin,
of fallow-deer, of ermine, or of fox-skin,
in silken petticoat, in dress of gris and
mantle of fine scarlet cloth lined with
vair; adorned with rich crescents of gold,
and collars, combs, bracelets, ear-rings,
girdles, chains, rings, owches, mirrors,
golden baldrics, shawls of silk, with
lacets and ribbons and veils of lawn, and
other luxuries and jewels in attire; and
in the tiring their hair was tressed with
filaments of gold.

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Of the Great Office composed for the
Apostle's feast, as it was believed, by Ful-
bert of Chartres, I have said something
already. All the hymns of S. James have
splendid passages, and among the anti-
phons preserved at Compostella are two
pieces, one very pretty and lyrical, where
the waves dance about the God-led boat,
and the golden stars hang low : the other a
set of long sonorous triplets, in which the
solemn chorus will have rung and rolled
magnificently under the brooding vault.
But I know of nothing to match this
Farse, from the opening call of the Can-
tors, while the celebrant is vesting, after
the procession, in his chasuble stiffened
with more than Byzantine pomp of gems
and gold,

"Ecce, adest nunc Jacobus — "

to the closing doxology after the Benedic-
tion,

"Quia sedes aethereas
Ascendid, Deo gratlas. "

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155

One of

Pulbert's

Masses

156

WAY OF S.JAMES

The Introit is astounding, in its applica-
tions of Scripture and its implications of
adoration, and as these bull-voiced Boaner-
ges, these hierophants of the Son of Thun-
der, bellowed out, in antiphonal roaring
that would rise and fall in the crowded
darkness like the sound of great winds
and mighty waters, the testimony which
heavens declare and the firmament showeth,
the multitude would hear the very Voice
which thundered out of a terrible cloud
on the Mount of Tabor, proclaiming
that this was His beloved son. They had
been summoned by the echoing and re-
echoing choirs, Kings of the earth and all
peoples, princes and all judges of the earth,
young men and maidens, old men and
children, to praise the name of their Lord,
and to hear the word, how Jesus called
James the son of Zebedee, and John the
brother of James (for, repeated softly-
breathing and soaring voices, it is good —
how good it is! for brethren to dwell to-
gether in unity), and He called them Sons
of Thunder. Then came the voice out of
the Cloud, that acknowledged the sonship,

HISPANIC NOTES

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and there followed, like the breaking of a
sea in storm " Quod est filii tonitrui." And
when the heavens have declared, and the
sea, and all creeping things, the calling
comes again, and the sending to preach the
Kingdom of God, and the thunder comes
back, and a mighty voice from heaven "In
the beginning was the Word," and once
more the word is the same, "Quod est filii
tonitrui.,, So the Gloria rolls through the
aisles and farthest chapels, dying away
in the long rumble, in saecula saeculorum,
amen. But the rapture bursts out once
more: "O all ye people clap your hands,
and praise ye God with a voice of exulta-
tion, for the high Lord is terrible, a great
king": and the answer takes it up, the
calling, and the brothers' names, and
Boanerges, and the Sons of Thunder.

The Kyrie, however, depends on the
music, on the wailing that rises and falls
and never quite dies away, and it will have
been very beautiful . Rex immense, it begins,

Rex immense, pater pie,
eleison,

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157

Coelum
resultA
laudibus

I5»

WAY OF S.JAMES

Kyrie eleison,
Palmo cuncta qui concludis,
eleison,

Kyrie, eleison,
Sother, theos athanatos,
eleison,

Kyrie, eleison.

Christe fili patris summi. . . .

so it goes on, " qui de coelis descendisti . . .
tuum plasma redemisti." The Paraclete is
called:

Consolator, dulcis amor . . .

Qui Jacobum illustrasti . . .
Cujus prece nobis parce,
eleison,

Kyrie, eleison. I7

Cult-
epithet

There is nothing surprising here, except
the application of the cult-epithet Saviour
(SwcT^p, Soter, Salvador) to the first per-
son of the Trinity; it is all tender, ex-
quisite, delicately impassioned. The long
passage which is headed Epistola, and in-
cludes what takes the place of the Gos-

HISPANIC NOTES

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pel, is partly narrative, partly lyrical, but
all antiphonal. The hymn after the Sanc-
tus is a wild rejoicing, broken upon by
thunderous Amens, and the Agnus, as it
says itself, pius ac mitis es, clemens aique
suavis. But enough has been given to show
the power and beauty of the composition,
and the strange devotion, the concentrated
and exclusive emotion, which was the
worship of the Son of Thunder. To this
day, that name is the favourite with Span-
iards, such modern scholars for instance
as the late Menendez Pelayo and Fr. Fidel
Fita of the Academy.

What this grand Office would have been
like, I despair of conveying to the reader:
but let him, if he will, take his part in a
reading of an itinerant poet until, lifted
up and borne on by the great wave of
common feeling, he finds himself carried
beyond what is of every day and of the
single self, and new senses opening in him'
to new emotions. That offers the nearest
parallel that I know to the complex of rit-
ual worship at a far-sought shrine, and the
unguessed exaltation of the soul as though

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159

O Adonai
el dux . .

i6o

WAY OF S.JAMES

it should take the wings of the morning,

and the incredible loss of the personality

Monies

as under the silent procession of the stars.

et colles

The words matter little, so long as they

canta-
bunt . . .

are good words. What did you see in

Palestine? will serve very well, or this:

King Solomon he had four hundred

oxen

We were the oxen.

You shall feel goads no more,

Walk dreadful roads no more,

Free from your loads

For ten thousand years. . . .

and the Congregation rises and joins the

song:

". . . . Glory, Glory,

*et omnia

We were his people."

ligna

silvarum

So is the mystic ecstasy attained.

plaudent
manibus

A document that L6pez Ferreiro pub-

lished, 1 8 in which Dona Elvira, the daugh-

ter of Ferdinand the Great, gives to the

Apostle the monastery of Pilono along

with many other properties, opens in the

HISPANIC NOTES

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same sort of oriental rapture, and calls
him by strange-sounding classical cult
epithets, invictissimus and triumphatar.
It goes somewhat as follows:

In nomine genitalis ac unigeniti,
patris et filii et Spiritus Sane t us. Ego
indigna geloira Fredinandi principis filia.
Timens et pauens oram extremitatis mee
dum fatali casu deducere me volueris
ante dignissimum conspectum tuum
preuidens meo intellectu et memoria ut
ex quo a te accepi iterum tibi concederem.
Sicus dicit propheta. Cuncta que in celo
et que in terra sunt, tua sunt domine.
Tuum regnum, tue divitie, tue virtus et
potent ia. Tu dominaris in omnibus et
per omnia. Peregrinienimsumus coram
te. Presta domine hec voluntas cordis
mei ut maneat perheniter in tue venera-
tionis auxilio. Ego jam predicta Geloira
vobis domino meo invictissimo ale trium-
phatori glorioso apostolo iacobo patrono
meo, cuiis corpus manet reconditum
manet arciuo loco, et ecclesia dignos-
citur esse fundata et tuo sco. nomini
dedicata in terra Galecie et finibus
amaee. . . .

AND MONOGRAPHS

161

1 62

Salus,
honor virtus
Quoque . . .

WAY OF.S. JAMES

Amaya, these early donations call the field
where the lights were seen, which seems to
have been a town. I have copied the exact
words here upon the page of the text, feel-
ing that without them no reader would
admit that it was possible for a Christian
and a Queen, in the close of the eleventh
century, to call a mortal man, however
well-canonized, by the titles of God Al-
mighty, to come before his countenance in
fear and trembling, and say, "All things
that are in heaven and earth are thine, O
Lord ; Thine is the kingdom, Thine the riches
and strength and power ['For Thine is
the Kingdom and the power and the glory,'
she had said often enough] ; Thou shalt rule
in all and through all. " And in the close she
looks to him that by his intercession her
sins may be remitted, and she may attain
eternal life, . . . and he shall cleanse her
soul and those of her father and mother
from the universal contagion, that they
may enter the gates to everlasting life.

HISPANIC NOTES

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The Church of a Dream.

The mind shall build the
fabric and shall keep

Its nurslings in the room of
dreams unsolved.

Where lies their grim un-
meaning horoscope.

At the same time that he made the
frontal and the baldachin, D. Diego made
all fair in the confessio, to which steps went
down from under the tabernacle.1 This
must not be conceived as an open crypt
like those at Modena and Verona, under
the Romanesque raised choir of parallel
apses, nor even quite like the Confessio at S.
Peter's, though that would fit the descrip-
tion of the Compostellana, and agree with
S. Eulalia's shrine at Barcelona, but a true
subterranean chamber, to which the new
stairs went down from between two columns
of the baldachin and were lost in darkness,
though the crypt was blazing carbunculis
paradisiacis divinis, below. Over the tomb
is an altar, and right above that the high
altar stands: Aymery is clear as usual
about that, and the measurements of that
and the high altar, and the proper size if

AND MONOGRAPHS

163

confessio

Carbun-
culis para-
disiacis
divinis

1 64

Three
churches

Constan-
tinople and
at Assisi

WAY OF S. JAMES

anyone wanted to make pall or altar-cloth
foi a gift. But I think he had never been
inside that fairy place, with all its candles
and all its perfumes.

The notion of a secret and subterranean
church, arid even of three churches, one
above the other, is like a bit out of a fairy
tale, that haunts the imagination. This was
believed of S. Sophia at Constantinople:
in the fifteenth century Bertrandon de la
Brocquiere wrote that "it is of a circular
shape . . . and formed of three different
parts, one subterraneous, another above the
ground, and a third over that." 2 The same
story was told of Assisi, how S. Francis
stood, hands crossed, head upturned, whole
and uncorrupt, in an underground hidden
church far surpassing in grandeur and
beauty the Lower Church with Simone's
frescoes and the Upper Church with Giot-
to's. When Vasari writes soberly, "The
tomb containing the body of the glorious
saint is in the lowest church, where no one
enters, and whose doors are walled up,"
he is simply rationalizing, after his kind,
the local legend, and when the tomb was

HISPANIC NOTES

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violated in 1818, and the monstrous erec-
tion of dark and heavy marbles was edified
in the kindly earth, that every tourist
might gape and chatter at his ease there as
in his inn, the then Pope was only fulfilling,
with a touching grossness of literality,
this vision of the splendours of an " invisible
church," a house not made with hands.
In the Collis Parodist Amoenitas, published
at Montefalconi in 1704, figures a plan and
a picture of it, in which it corresponds
roughly to the church above. "The
vaulted roof is supported by slender
columns with chiselled capitals, and the
walls and floor are ornamented with marbles
and mosaics of different colours," writes
one who has examined the book of the
Padre Angeli. Now the Pelegrino curioso,
visiting Santiago in 1577, relates that the
crypt was as big as the church above.
This was entirely from hearsay, for Morales,
five years before, armed with full authority
from the King of Spain, could not penetrate,
and wrote, in the Viaje Santo (1572), that
it was Archbishop Gelmirez himself who
closed up the entrance to the crypt where

AND MONOGRAPHS

165

Francesco

1 66

Santiago

The wind
from a
wide-
mouthed
grave . .

WAY OF S.JAMES

the apostle lay, that none might penetrate. 3
In the Historia del Glorioso Aposiol Santiago
the Fr. Hernando de Ojea affirmed (1615)
that "D. Diego Gelmirez had closed with
strong ashlar and mortar the doors of the
chapel where the sacred body lies; so that
not only the body but even the tomb and
the chapel in which it lies, might not be
seen thenceforward." Even when in 1589
Drake came to Corunna, this remained
intact. With the idea of removing these
relics with the rest to Orense, the Arch-
bishop D. Juan de S. Clemente commenced
works, but a great wind and a great light
came out of the sepulchre and he gave over
the attempt. We know that wind, it has
blown out of a thousand caves, on a thou-
sand adventurers in magic places. Said the
Archbishop, "Let us leave the Apostle,
he will take care of himself and take care
of us." In 1665 the Canon Vega y Ver-
dugo, the same who sketched the retable,
was officially enquiring "<£Por que nos dejan
tapadas las escalerillas que bajaban al
cripto del Santo Apostol?" It must be
remembered, here, that the wide tribunes

HISPANIC NOTES

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at Santiago, turning as they did around
the apse and spanning the western porch,
actually constituted a sort of Upper Church
and were thus used. The great Archbishop
consecrated three altars in three chapels
there; he entered habitually by this way
from the palace: at times, for instance
in the rising when they were besieged in
one of the towers, he and Dona Urraca
have the air of living there most of the
time. Aymery calls them always Palacio.
So, like Constantinople and Assisi, Com-
postella counts three churches one above
another. Certain pilgrims, arriving after
nightfall and miraculously admitted saw
the whole church blazing with light. 4

In 1480 Erich Lassota of Steblova, an
honest man and a loyal soldier, but heavy-
witted, set down in his diary that there
were two "b6vedas" or churches one
above the other, i. e., an Upper and a Lower
Church, crypt and nave, with a gallery
above. s That was all he could take in.

These churches underground, ablaze
with lamps, breathless with perfume, filled
with the rustle of awed movement and the

167

AND MONOGRAPHS

Sed Deus
dum luce

fulva

as Erich

Lassota

knew

1 68

Constan-
tinople,
Assisi, and
Santiago

WAY OF S. JAMES

sound of sobbing, historically go back,
probably, to the Holy Sepulchre and the
other pilgrimage places about Jerusalem.
An Italian traveller in 1306, Torsello
Sanuto,6 notes that the scene also of the
Annunciation, of the Nativity, of the
Marriage at Cana, lie all in caves, and
churches are built above. And the legend
has attached itself to the three churches in
Christendom which have drawn men from
far, have haunted their hearts and stirred
them with a greater love, with a stranger
longing, with a more exotic allurement,
than any others. The name of Rome is
like no other name, but there is not one
sole Roman church like S. Sophia, or the
shrine of Santiago or S. Francesco. And
these two saints are those who have come
nearest, in all Christianity, to supplanting
the Founder himself. S. Francesco for a
moment was a warmer, nearer rival of
Jesus, and Santiago for centuries was more
potent than the pale Christ who walked
among the Golden Candlesticks. On the
baldachin, as already described, S. James
usurps the seat, the function, the very

HISPANIC NOTES

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gesture and attribute of his Master, and
if Fr. Fita is right, then above his statue
on the portal the nimbus is cross-marked,
and if Fr. Dreves is right, then the pil-
grims' song invokes Got Sanctiagu.

The best description I know of the stairs
that go down into sacred darkness, and the
lights, and the devotion, is given by a
French traveller:

. . . Dans les echoppes . . . des ob-
jets d'obscure ptete* chr£tienne: chapelets
par milliers, croix, lampes religieuses,
images. . . . Et la foule est plus serree,
et d'autres pelerins . . . stationnent pour
acheter d'humbles petits rosaires en
bois, d'humbles petits crucifix de deux
sous, qu'ils emporteront d'ici comme des
reliques a jamais sacrees. . . . Cette
place est encombree de pauvres et de
pauvresses, qui mendient en chantant;
de p&lerins qui prient; de vendeurs de
croix et de chapelets, qui ont leurs petits
6talages a terre, sur les vieilles dalles
usees et venerables. ... La facade
... a deux enormes portes du XIIe
siecle, encadrees d'ornements d'un arch-

AN D MONOGRAPHS

169

Pilgrim s*
tokens

170

Les

petites
flammes

WAY OF S; J AMES

aisme Strange; Tune est muree; l'autre,
grande ouverte, laisse voir, dans Pob-
scurite* interieure, des milliers de petites
flammes. Des chants, des cris, des
lamentations discordantes, lugubres a
entendre, s'en echappent avec des
senteurs d'encens. . . .

La porte franchie, on est dans Pom-
bre seculaire d'une sorte de vestibule,
decouvrant des profondeurs magnifiques
ou brulent d,innombrables lampes. . . .
Oh! Tinattendue et inoubliable impres-
sion, pen&rer la pour la premiere fois!
. . . De sanctuaires sombres ... les
uns, sureleves, comme de hautes tribunes
ou Ton apercoit, dans des reculs imprecis,
des groupes de femmes en longs voiles;
les autres, souterrains, ou Ton coudoie
des ombres, entre des parois de rocher
demeurees intactes, suintantes et noires.
Tout cela, dans une demi-nuit, a part
quelques grandes tombees de rayons qui
accentuent encore les obscurites voisines;
tout cela 6toi\6 a l'infini par les petites
flammes des lampes d'argent et d'or qui
descendent par milliers des vcutes. Et
partout des foules, circulant confondues
comme dans une Babel, ou bien station-

HISPANIC NOTES

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nant a peu pres groupies par nation
autour des tabernacles d'or ou Ton
officie. . . . Sous les hautes colonnes,
dans les galeries ten£breuses, mille petites
flammes se suivent ou se croisent. Des
hommes prient a haute voix, pleurent
a sanglots, courant d'une chapelle a
Pautre. . . ,7

The eight piers and arches of the chevet
were open and unencumbered, as they are
today in the great Norman churches, for
the Compostellana says expressly that the
precious altar and the lofty baldachin over
it, drew the eye from every side. The
painted statue of S. James that is now en-
throned there, belongs to the thirteenth
century, like that above the place of offer-
ings, on the north-east pier, and that of his
mother which corresponds on the south-
east, Mary Salome. Above the statue, as
pilgrims tell, and a document confirms,8
hung a crown by a chain, and it was the
pilgrims' custom to put that crown on their
own heads. Erich Lassota thought9 he
remembered two crowns, one. at Iria and

AND MONOGRAPHS

171

Chevet

The Crown

172

Pilerinage
deVAme

WAY OF S.JAMES

one at Compostella: the Pelegrino curioso
thought the crown was upon the seated
statue, and pilgrims took it off and put it
on their own heads. That hanging crown,
however, was a bit of Byzantine imperial
splendour, deliberately copied here in the
West. Benjamin of Tudela in describing
the throne room at Blachernes, wrote in
1161, "the throne in this palace is of gold,
and ornamented with precious stones; a
golden crown hangs over it, suspended on a
chain of the same material, the length of
which exactly admits the emperor to sit
under it."10 This crown, moreover, is a
part of the panoply of heaven; in Adam-
nan's Vision it is placed above the Throne
of God": in the Pblerinage de VAme the
Virgin alone, exalted above all other
creatures, like the Spouse in Canticles, has
constant access to her Son in the God-
head and, like Esther before Ahasuerus,
goes in under the crown.12 Finally, in
the Chymical Marriage of Christian Rosen-
creutz, it is still hanging above the King
and Queen. 1 3 In the time of Manier the
crown was gone, and pilgrims scrambled

HISPANIC NOTES

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up some steps behind the altar, such as
acolytes use, to kiss the image, and put
their tippets on his shoulders, their hats
on his head. * 4

As Pilgrims Pass

Mas; j^ue fanalismo,
locura mlstica, vertigo dele
. . ./ Y como la mds bella
cosa del mundo, me des-
criba las escenas espantosas
de la gran orgia mistica.
— Gomez Carrillo.

In the great years, and at the height
of the season, this church must have been
— God forgive me! — rather like Coney
Island. Not that there were habitually,
what the Knight of Rozmital once beheld,
cows and horses stabled therein, people
cooking, dressing and sleeping, z but simply
that immense crowds kept arriving, and
tramping through, like a dozen Cook's
parties in a day, and everything had to be
shown to them, and everything explained
so that those on the outskirts could hear,

AND MONOGRAPHS

173

A dozen

parties

daily

174

One Lord,
one Faith,
one Sac-
rifice

•*

WAY OF S. JAMES

and offerings had to be accepted and if
necessary stimulated, and the sacraments
of penance and the Mass somehow put
through, with the perpetual lisping rustle
at confessionals and the perpetual tinkle
of sacring bells at minor altars. At the
high altar only once a day is offered the
one Sacrifice. The pilgrims pushed about
stupidly, in the dark, and asked each other
where one went for the certificate of con-
fession, and Where one went for the certifi-
cate of communion, and how much money
to have ready for each, in the exact
change, because of the crowding. Like
Erich Lassota,2 Manier3 copies out the
formulae and sets down the prices of his
day.

Alms were given as well as accepted: the
archbishop's almoner gave a cuarto to each
of his party, and he found in the town a
perpetual free lunch system. Here is the
record of one day: Mass at nine, in the
cathedral, then to dinner at S. Francisco
at eleven precisely, on bread, soup, and
meat. At twelve, soup at S. Martin, with
stock-fish and meat and excellent bread.

HISPANIC NOTES

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At one o'clock, to S. Teresa, for bread and
meat: at two to the Jesuits for bread; at
four to S. Domingo, outside the town, for
soup, which does for supper. Then to the
Hospital and to sleep in excellent beds;
this was in November, when night falls
soon. One day, when Manier was at S.
Martin, he saw a Scotchman who was black
as the chimney-back, and astonished the
party; the reader may remember that Kip-
ling, being equally astonished with the
same anomaly, has preserved it in the
coloured cook who spoke in Gaelic, of
Captains Courageous. Travellers' tales, we
say!

Out of the Constituciones of the Holy
Apostolic and Metropolitan Church Sr.
Lopez Ferreiro has extracted a sort of order
of the day for vergers and others, drawn up
in the middle of the thirteenth century.
"Haec sunt consuetudines quas custodes
arche opens Bti. Jacobi consueverunt
observare cum custodibus altaris."

From the time the bell sounds for
early mass, a clerk, with the verger in

AND MONOGRAPHS

175

His tes-
timony is
confirmed

1 76

Instruc-
tions as
Beadles

WAY OP S. JAMES

charge of the ark, the chest which re-
ceived offerings for the works, is to
station himself, and the verger, with his
wand, to touch pilgrims on back and
arms, and keep them moving: they
must not stop long enough for any
writing, nor for any discussion and dis-
turbance. The clerk is to be vested and
to stand upon the ark, which is the most
important thing in the church, and
phrases are provided by which foreigners
shall understand this. To the French
he will say: Zee larcha de lobra monsefior
Samanin; zee lobra de la gresa [C'est
Parche de Tceuvre de Monseigneur Saint
James; c'est Pceuvre de l'eglise]. To
Lombards and Tuscans he shall say 0
Micer Lombardo, queste larcha de la
lavoree de Micer Sajocotne. Questo vay
a la gage fayre. And to peasants he shall
say: Et vos de Campos et del extremo, acd
venide d la archa de la obra de Senor Sant-
iago, las comendas que trahedes de mortos,
et de vivos para la obra de sefwr Santiago
acd las echade et non en outra parte. The
last sentence seems meant for English:
Betom a atrom Sang yama, a atrom de
labro. There he stands, calling and cry-

H I S PANIC NOTES

T'H E BOURNE

ing, all day long, and no man can get his
pardon before giving up his money,
except that while the indulgence is read
out he and all the vergers must keep
silence; but if any man wants to lay an
offering on the altar, he is bound to point
out to that man where the altar is,
though he is permitted to show also
where the ark stands. So, the order
is prescribed in which the marvels are to
be shown, first the altar, then the crown,
then the cross-steps that go up thither,
and the chain, and then the ark. Simi-
larly, if someone wishes to carry some-
thing to the treasury, the verger is to
ask if the gift is made to S. James or
to the works: if the former, he may put it
himself on the altar, if the latter, put it
himself in the chest. When necessary
the clerk can unvest himself and help to
carry offerings, but he must see that a
verger remains in charge of the ark, or
that some man sitting on the steps, with-
out a wand, is watching the linen, wax,
etc., without touching the pilgrims. But
if at such a time any pilgrim asks where
the ark is, he must show him well and
truly.

AND MONOGRAPHS

177

Crown,
cross, and
chain

178

Old rags
hung up

Shown at

Jerusalem,

also

WAY OF S. JAMES

To the Cruz de los Harapos on the roof,
the pilgrims climbed, and thereon hung, not
their travel-worn garments, exchanging these
for new as some have held, but any rag or
scrap of clothing, with magical intent, by a
use most accident and primitive.

The staff which S. James had used in his
long wanderings was shown also and so is,
indeed, unto this day, if anyone cares to
ask for it. The Canon L6pez Ferreiro, who
had as stout a stomach for marvels as
the next, published a drawing thereof, 4 a
column of cast bronze enclosing the re-
mains of the pilgrim's staff, — borddn in
Spanish and in French bourdon. It is
adorned with a band of decoration wound
spirally around, like the ornament of the
marble shafts at the west : the whole topped
with a capital leafy as the head of a date-
palm. Lassota, who saw here Roland's
horn, also took notice of this, s and Nicholas
of Poppelau, 6 and the Secretary of Rozmi-
tal: Tetzel,7 naming the chain with which
S. James was bound, adds that whosoever
seeking sanctuary could reach that chain
and wrap it about his body, was safe.

HISPANIC NOTES

THE BOURNE

They saw just such a banner as hung at
I^eon, of the saint in a white cloak on a
white horse, killing Moors. In this con-
nection I should perhaps declare, touching
the matter of the rather coarse relief built
into a recess up in the south transept, that
it is in its own way as fabulous as any of the
rest. It is not "of great historical im-
portance, " for it is Romanesque work of the
twelfth century like the rest: if any com-
mittee of Spanish architects recognized
it as belonging to the church of Alfonso
III they spoke unwisely. 8

But the sacristan must have something
to say, and of S. James Matamoros he has
indeed but little, for that aspect of the
cult of the Apostle belongs more properly
to the Ebro basin and the region of the
Iberian horseman, as you see him, Castor
or another, on early coins.9 Here at the
world's end, the Apostle rules as Lord of
the dead, as Far-traveller. He came weary
and found rest, springs welled up to refresh
him, and about the hillside where men
saw the little lights, were leafy groves of
fruit-trees10; and to pilgrims it was told

AND MONOGRAPHS

179

Springs,
fruits

i8o

harvests

So to
this day

WAY OF S.JAMES

how when S. James first sent his disciples
through Spain, he -gave them good seed to
sow, and how after he was buried there at
the last, the nettles and tares that had
sprung up, died down, and harvests were
bountiful. x x

The average pilgrim, however, muddle-
headed or tired or foolish, conformed to the
practices of the place, and was protected
against extortion or outrage. In 1478 the
Archbishop and Chapter were sending a
special messenger to the king about the
harm done to Romeyros and pilgrims who
came to S. James. x 2 On the other hand, a
reasonable provision was made to receive
offerings in kind: of the oil I have spoken
already, and the Constitutions already cited
rule that the verger in charge may not re-
ceive the image of a man or a horse, nor
any other form, nor incense, nor any stuffs:
nor anywhere in the church are iron staves
received, nor iron nor leaden crosses, yet
at the altar a good sword may be taken,
or a good bell.13 It is all astonishingly
efficient.

Sebastian Ilsung, who was there in 1448,

HISPANIC NOTES

feels something more. "In olden days it
was a great pagan temple," he says amaz-
ingly, "... there was much to tell if there
were time. Every day great miracles
were done."14 But he finds time to tell
how he could not dine with the Archbishop
because he 'was leaving, and so the Arch-
bishop sent six pairs of pheasants and as
many of capons to his lodging. Nicholas
of Poppelau, forty years later, doubtless
thought it all very magnificent, but cares
more to relate what gift he accepted from
the King of Portugal, viz. a brace of

THE BOURNE

niggers.

Castle and Church.

Pensamiento mio
no me dels tal guerra
pues sots en la tierra
de quien solofio.
— Diego Hurtado de Mendoza.

In between these two comes the visit
of the noble Bohemian, Lev de Rozmital de
Blatna, of whose journey through Spain and
Portugal the two accounts, written one in

AND MONOGRAPHS

181

A great
pagan
temple .

The

Knight of
Rozmital

1 82

The ivy
Tod

WAY OF S. JA MES

Latin, and the other in some barbarous
German by his secretaries, preserve strange
matters, and amongst others a bit of
Spanish history which his editors have
thought was not elsewhere recounted.
Schaschek, in the former, describes1 the
approach to the city from Padron, by a
hilly road and the first view of it:

"The city of Santiago is situated among
high mountains, is very spacious, and is
girt with a single wall, the battlements of
which on one side are full of yellow violets
that you can see far off, and on another
the ivy is so thick that it seems a wood.
A broad ditch goes around, and above rise
square towers of an ancient kind, nowhere
far apart." They arrived in August, to
find the townsfolk had risen and held
the city, the Archbishop, and twenty-three
priests: they were besieging the cathedral,
but the Prelate's mother and brother had
barricaded the doors and were making a good
resistance. Consequently Galicia lay under
an interdict, the babes were not baptized,
the dead were not buried. Nevertheless,
the whole land sided with their lord,

HISPANIC NOTES

THE BOURNE

Bernard Yafiez de Moscoso who was be-
sieging the city. The Lord Lev himself
visited the Baron and courteously asked
his leave to visit the Cathedral in precisely
the terms we ail have ready at the tongue's
tip: he had visited many courts and jour-
neyed through many lands, even heathen-
esse, to come to the place where lay S.
James's bones, and these with him had a
very earnest desire to see these famous
places: and the Baron replied civilly,
but doubted whether, if he should let the
gentleman go in, the other party would let
him get out again. His opinion of the
Archbishop's mother was like what some
have held of Dona Urraca. However,
they tried it. The lady then pointed out,
to begin, that they were all in a state of
excommunication because they had had
dealings with the besiegers, and they went
through ceremonial purifications quite
such as would be exacted if the besiegers
had small-pox: they were taken into a
tower where was a tank, but that was dry,
for the besiegers had cut off the water; and
all unshod and set on their knees. Then

AND MONOGRAPHS

183

Ceremon-
ial puri-
fications

1 84

Los de
aquel siglo
pasado • . .

WAY OF S.JAMES

from the church issued the Legate with the
choir of priests and clerks, a black cross
going before, and in Master Matthew's
porch, the Gloria, they stopped and intoned
the requisite prayers, and the Legate came
down the stairs and touched them all,
from the Lord to the least, with his stole.
Then they got up and went into church
barefoot: the priest showed them every-
thing, including the axe of S. James's mar-
tyrdom, and they left a trophy of arms,
apparently as an offering, and not with-
out a dash of vanity. In a chapel where
hung the armour of the Lords and Com-
manders now long dead, "the Lord and
his suite likewise left theirs," says Tetzel.2
Another traveller says: "So I took leave,
hanging up my arms in the cathedral
church where there were many. I had done
the like already in the chapel at Finis-
terre . ' ' 3 The Great Captain is said to have
made the same offering when he came in
pilgrimage to Santiago after taking Naples,
and gave other rich ornaments and jewels,
and a rich lamp which he endowed magni-
ficently that it should burn night and day.4

HISPANIC NOTES

THE BOURNE

Tetzel makes a longer story of the
adventure, feeling quorum pars fui: he had
been sent ahead with one Frodner, who
found that the Baron besieging had just
been wounded with an arrow in the throat,
and who made a plaster to draw the arrow
out. Notwithstanding, when the party
came back from Finisterre to Padr6n, they
heard that the Baron had died and the
enraged mob had dragged the Archbishop
before the church and cut his head off there.
This, however, was inexact, for Archbishop
Fonseca died in his bed, later.

Sr. Fabie', who has edited a good bit of
these travels for a pleasant volume of the
Libros de Antano, confirms the rest of the
story in a discreet footnote. At the end of
the Historic Compostellana, published by Fr.
F16rez, and taken from the last appendix
of the MS. of Salamanca, he has read this,
which is the closing paragraph:

"Item, Dominus Alfonso de Fonseca
ejus con sobrinus de Ecclesia Hispalensi
ad Compostellam translatus, in 1° anno
captus juit per Bernardum Joannis in
Villa Doncia, anno Dni. 1465"*

AND MONO GRAPHS

185

Tet«el' s
story

Libros de
AntaHo

Bernard
Yafiez de
Moscoso

1 86

Time-
honoured
Lancaster

WAY OF S.JAMES

The Gallegans knew the story however:
Ruy Vasquez told it in his Historia Iriense
and it serves Vasco de Aponte for another
of the hazanas, the exploits, of his Ancient
Houses of Galicia. 6

The siege of 1117, and that of 1465, are
not, belike, the only ones the old church
has stood. When the Duke of Lancaster
came, the town had no mind to sacrifices,
the citizens made peace cannily,as Froissart
relates7:

And when the duke of Lancastre had
sojourned at Coulongne [Corunna] the
space of a month and more, then he was
counsayled to dislodge themseife, and to
draw towardes saynt James in Galyce,
where was a better countrey and a more
plentyfull for men and horses; so he
departed and rode in three batayles;
first, the marshal with CCC. speres
and vi. C. archers; then the duke, with
CCCC. speres, and all the ladyes and
damoyselles in his company; and in the
arrere garde, the constable syr John
Hollande, with a CCCC. speres and vii.
C. archers. Thus they rode fayre and

HISPANIC NOTES

THE BOURNE

easely in iii. batayles, and were rydynge
three dayes bytwene Coulongne and
saynt James. . . . The marshaU with
his vawarde came to Compostella, where
the body of saynt James lieth, and the
town was closed against him; howbeit,
there were no men of warre there in
garyson, but men of the towne that kept
it, for there were no Frensshmen wolde
undertake to keep it to the utteraunce, for
it was not stronge ynoughe to be kept
against such men of warre as the duke
had brought thyder. The marshal! of
the host sent thyder an herauld of armes,
to know their ententes what they wolde
do : the herauld came to the barryers, and
there founde the capytayn of that warde,
called Alphons of Sene. Then the her-
auld sayde, Syr capytayn, here a lytel
besyde is the duke of Lancastre's marshal,
who hath sent me hyder, and he wolde
gladly speak with you. Wei, said the
capytayne, it pleaseth me well; let him
come hyder, and we shal speak with him.
The herauld returned, and shewed the
marshall as they said. Then the mar-
shall, with xx. speres with hym, wente
thyder, and found at the barryers the

AND MONOGRA PHS

187

An herauld
of armes

1 88

The King
Dampeter

that died
at Montiel

WAY OF S. JAMES

capytayn and certayn of the chefe heads
of the towne; then the marshal lighted
on fote, and iii. with hym, and the lorde
Basset and syr Wyllyam Ferinyton. . . .
Syr, sayd the capytayn, we wyl not use
us but by reson: we wolde gladly acquyte
us to them that we belong; we know
ryght well that my lady Constaunce of
Lancastre was doughter to kyng Dam-
peter of Castel, so that if kynge Dam-
peter had abyden peasybly still kyng,
she had ben then ryghtfull enherytoure
of Castell. But the matter chaunged
otherwyse, for al the royalme of Castel
abode peasybly to kynge Henry his
brother, by reason of the batayle that
was at Nantuel, so that we al of the coun-
trey sware to holde kyng Henry for our
kyng: and he kepte it as long as he
lyved; and also we have sworn to hold
kyng John his sone for our kyng. But,
syr, shewe us what have they of Cou-
longne done or sayd to you, for it maye be
so, syth ye have lien there more than a
month, that they have made some
maner of treaty with you. Syr, sayd
the capytayne, gyve us lytell leysure
that we may speke togyder ....

HISPANIC N OTES

THE BOURNE

The narrative is as leisurely as the
proceedings; anon it continues:

■

Within ii. lytell Frensshe myles of
saynt James in Galyce, there came in
processyon all the clergy of the town,
with crosses and relykes, and men,
women and chyldren, to mete with the
duke and the duches. And the men of
the town brought the keys with them,
whiche they presented to the duke and
to the duches, with their good wylles by
all semblaunt; I can not say if they dyd it
with theyr good hartes or no: there
they kneled down, and receyved theyr
lorde and lady, and they entred into the
town of saynt James. And the fyrst
voyage they made, they wente to the
chyrche and all theyr chyldren, and
made theyr prayers and offrynge with
grete giftes, and it was shewed me that
the duke and the duches and theyr ii.
doughters, Phylyp and Katheryn, were
lodged in an abbaye, and there kept
theyr house; and that other lordes, as
syr John Holande and syr Thomas Mo-
reaux and theyr wyves lodged in the
town, and al other barons and knightes

AND MONOGRAPHS

189

Clergy and

townsfolk

together

igo

the fevers

white
mules

WAY OF S. JAMES

lodged abrode in the felde, in houses, and
bowres of bowes, for there were ynowe
in the countrey. They founde there
flesshe and strong wyne ynough, wherof
the Englysshe archers dranke so moche
that they were ofte tymes dronken,
wherby they had the fevers, or elles in
the mornyng theyr hedes were so evyl,
that they coulde not helpe themselfe all
the day after.

While the princely pair stayed in San-
tiago, the King of Portugal sent them a
gift of white mules which was greatly
prized, and they sent back to him in return
two falcons, the fairest ever seen, and six
English greyhounds. 8

A traveller in the sixteenth century says
oddly: "Cette eglise m&ropolitaine est
archiepiscopal, tres forte, tres naturelle,
en forme d'un gros donjon ou chastiau."9
The castle-church was a recognized type
through southern France and Spain, and
the hastiest recollection of incidents in the*
history of Albigensian persecutions, will
explain how it came into being. Froissart
expounds the matter clearly:

HISPANIC NOTES

THE BOURNE

Well, said the king, what thing were
best for me to do? Sir, said the knight,
we shall show you: cause ye your towns
and castles on the f ronter of Galyce to be
well kept, such as be of strength: and
such as be of no strength, cause them to
be beaten down: it is showed us how
men ot the country do fortify minsters,
churches and steeples, and bring into
them all their goods. Sir, surely this
shall be the loss and confusion of your
royalme; for when the Englishmen ride
abroad, these small holds, churches and
steeples shall hold no while against them,
but they shall be refreshed and nourished
with such provision as they shall find in
them, which shall help to further them
to win all the residue. ,0

Tuy, close to the grey Atlantic, Elne in
view of the Gulf of the Lion, are other in-
stances familiar. Ujue* in Navarre evokes
the memory of Mont-Saint-Michel: but the
lonely sanctuary stands not in Peril of
the Sea; her foundations are upon the holy
hills. Of the towers of Santiago, which
Sir John Berners calls steeples, some-

AN D MONOGRAPHS

191

Castillo.
igUsia

192

Thunder-
bolt and
S. James

A warrior's
grave-
mound
whence he
will rise

WAY OF S.JAMES

thing was said earlier. Travellers were
never weary of counting them, and they
were landmarks to the country-side. A
curious refrdn associates them with the
thunderbolt:

"OS. Bastian corramos
a cima d'e Pico-Sagro,
para ver cal raya o sol
n-as torres de Santiago." xx

Remember, says Sr. ' Murguia, that the
shrine of Santiago is founded upon a tomb
and a castle: the hill was a castrum, the
church was a fortress, in the tomb a
warrior lies. Like Barbarossa he wakens
sometimes, as Luke of Tuy testifies.11
Ferdinand the Great invaded Portugal,
and fought the Saracens all over the
north-west, and last besieged Coimbra.
He went on a pilgrimage to Santiago and
kept a triduum in the church, devoutly
praying the Apostle to restore Coimbra to
Christian worship, and gave much money;
then went back to camp. "The Lord,"
says Luke, and Dominus Jacobus must be
the one intended:

HISPANIC NOTES

THE BOURNE

. . . heard King Ferdinand's prayers, and
while he fought at Coimbra with the
sword, the Apostle fought for him in
heaven interceding with Christ. That
the city was taken by the merits of the
blessed Apostle, is manifestly known.
For there had come from Jerusalem an
insignificant Greek pilgrim, who abode in
the porch of the church of S. James, in-
sistent with vigil and prayer. When
people entering sang, praising S. James
as a soldier, he contradicted them, saying
S. James was no soldier but a fisherman.
While he watched the night in prayer,
being suddenly rapt in ecstasy, S. James
appeared to him, and holding some keys
in his hand, with lively countenance
spoke to him: " Look you here, you have
mocked my men and said I was not a
soldier." Then appeared a shining horse
before the entrance to the church,
and the glory about him lighted all the
church, through the open doors. The
Apostle mounted, and gave the pilgrim to
understand that with these keys he was
going to open the city of Coimbra and
give it to King Ferdinand at about the
third hour of the day: which said, he

AND MONOGRAPHS

193

Graeculus
quidam

. . . et
illuminabit
abscondita
tenebrarum

194

Buonafede

WAY OF S.JAMES

disappeared. The Greek told it to the
clergy, and when the news came, the day
and hour agreed.12

That blaze of light which pilgrims some-
times saw, filling all the church in mirk
mid-night, is the same that burns above
a warrior's grave-mound, on wintry head-
lands of the northern seas.

Yet brothers of S. John Gualberto have
knelt on these same stones. What gifts
they sought, the pilgrims brought: at
times, pardon, and the grace to forgive;
peace, and the gift of tears. The Bolognese
Friar Gian Lorenzo Buonafede, almost
contemporary with Manier, after long
desire, made the journey: entering, he
found the church crowded, and as, kneeling
before the altar, he wept, he was not the
only one. From day to day he went back
and kissed the statue with sobs; tears came
freely. He arranged to celebrate his daily
Mass in the cathedral, and again we are
reminded of Lourdes; the first one, he
said for the intention of his father and
mother. They put him up very kindly

HISPANIC NOTES

THE BOURNE

at the Friar's convent, and he came back
to the shrine: "After vespers," he says,
"I sat there a long time with tears in my
eyes. "

Santiago still enjoys the great advantage
of being open early and late, and is best
of all at nightfall. One may kneel so long
at the reja before the dim-glimmering
sanctuary, that all sense of hands or feet,
of brain or breathing, is lost. No other
shrine except Chartres can so stir, can so
draw back, but in Chartres the light
all comes from the east, even at twilight,
and here from the west. The transept
doors stand open, pale patches in the
luminous warm dark, and there are long
lights down the aisles of the nave, and the
cold green sky looks in at openings of the
Gloria.

AND MONOGRAPHS

195

The grace
of tears

196

WAY OF S. JAMES

Los Muertos Mandan.

Content thee, not the an-
nulling light

Of any pitiless dawn is
here;

Thou art alone with ancient
night,

And all the stars are clear.

It is a dead town, monumental and
triste; with gigantic edifices of churches
and convents that were too rich for their
own good. Here and there flowers a happy
bit of Renaissance, as in the arcade Tras
de Salome*, and one day we came suddenly
upon a Gothic house, with the pointed
arches of the lower story built up but the
window still in use, and the corbels with
bag-piper and tumbler still holding up the
cornice. But most of the streets are
oppressed with the heavy pomp of the
seventeenth century, square doors and
shallow mouldings.

Santiago has, indeed, a University still in
operation, but since when are University
towns the less dead? Bologna with the
monstrous horrors of the Spanish armouries

HISPANIC NOTES

THE BOURNE

plastered against its fading brick; Padua
with the thousand heraldries of students
early dead painted upon its cloister vaults;
Salamanca, choked up with convent
churches; Alcald tawdry and dirty in the
power of the Padres Escolapios; Oxford
even, with the worn stone of its colleges
that front along the High Street perpetually
replaced and perpetually gnawed away by
the insatiable tooth of time: — these towns
are like ancient sepulchres where from
time to time the living return to banquet,
with tapers and baked meats, in memory
of the else-forgotten. One day knows
light and movement and mingling voices,
then again closes down the darkness, the
flowers drop their faded leaves, dry, and
turn to dust, the wine thickens and then
hardens in the golden cups, silence and
sleep come home, brooded under the wings
of night.

The living cannot touch that life of the
dead which the University enshrines: dead
theories, dead ideals, dead dreams of earth
and sky, of God and humanity. An instant
long loud voices trouble it, then the old

AND MONOGRAPHS

197

university
town

198

"Los
muertos
maudan "

WAY OF S. JAMES

ways resume. The Copernican system, the
Mosaic cosmogony, the Tridentine dogmas,
are there inurned: though the older are
for long undisturbed and are at last for-
gotten, you may lift a lid and stir the fine
dust, or you may burn incense and evoke
the pale wraith.

Yes, the dead command us still, all the
dead of the most ancient earth, not those
of two millenniums alone. The children
are crying in the market place, but though
they pipe we may not dance, though they
mourn we may not weep, for we hear other
voices, our fathers' and our fathers'
fathers'. The smug religion of pulpit
and pew and parish house, which finds
yet no room for the unemployed to sit
down, and no supper for the striker to eat,
that already is a thing of yesterday, and
it shall not know tomorrow. The sweet
religion of indulgence and confession, of
drowsy rosaries counted through fragrant
dim-lit hours, has fallen to women and
children, and they are outgrowing it.
The religion of the ancestral dead, which
was before Confucius and before Buddha,

HISPANIC NOTES

THE BOURNE

reclaims the heart. Make an inward

silence and listen, at last you shall hear
the word. Though nationality be a fatal
mirage and races mingled inextricably,
the line in ascendance is real, and the
heritage awaits inheritors. The accumu-
lated illusions of the centuries fall down,
the blood-built battlements, at the trump-
etting from afar.

They are everywhere, these dead, and
most of all you meet them in the Mass.
In the clouds of incense they throng and
whisper, theirs is the commemoration,
theirs the sacrifice. As day followed day
and year came after year, they passed
from the visible to the invisible, from the
militant to the triumphant, but because
they once were there, there are they still.
In the mingled cup, in the broken wafer,
the priest presents again the pain of all the
world; the broken heart that yet could
constantly endure; the intolerable wrongs,
and griefs, that yet were borne. This
anguish of the indomitable can fortify,
this grief of the long-past can console.
Not for nothing does the Italian hill-

AN D MONOGRAPHS

199

Euchar-
istic

commemo-
ration

200

The pain
of all the
world

WAY OF S. JAMES

peasant, in his procession of Good Friday
night, dress the Childless Mother like any
other widow, with veil of crape and hand-
kerchief of lawn; so, other mothers, who,
too, have lost their sons, steep their grief
for anodyne in another's wide as the world.
In the pale Host uplifted you recognize
the supreme renouncement: the perfect
becoming subject to imperfection, the im-
maculate submitting to contamination, the
supreme sharing the brotherhood of oppres-
sion and ignorance and shame.

In the strength of our forefathers we go,
not in their tracks. Their stars we follow,
not their dead campfires, their virtues not
their acts, under cruel penalties. Those
dear dead of all the world who come back
when they can to direct or to console, for
whom the Romans, not unmindful, brought
fresh flowers to an image and poured wine
above an urn, for whom the Tuscan family
still spreads wreaths before a sepulchre and
lights lamps upon a grave, in a loving
service never quite intermitted, these dead,
it would seem, in their own despite are
at times a distress, a menace, a hideous

HISPANIC NOTES

THE BOURNE

instrument of destruction. If the cup of
saki be really set only to send the poor
little ghost, hunger-appeased, back to bed,
and the Lanterne des Marts kindled only to
guide strayed souls back into the kindly
covering earth, a little sadly; yet there are
stories more terrible than these, troubled
observances world-wide as they, of larves
and lemurs, revenants, ghouls, vampires,
women dead in child-birt}i, who seduce
night-travellers in the jungle; and, with the
hell-hounds of northern wintry forests,
not the hunted alone, but dead souls
hunters of souls. That the dead can betray
and can destroy, primitive use and tale
record for us in their wise, and our own
life shows us in the lives about: it is a part
of piety to set the perturbed spirits at
rest where they can do no wrong. We
are not better than our fathers, nor worse.
There must be no sound of chanting in our
ears, if we would hear the most ancient
word. Let the dead bury their dead.
He dicho.

AND MONOGRAPHS

20 1

Dead souls

202

"A great
and famous
idol."
Page 350

WAY OF S.JAMES

THE WORLD'S END

Only the mists — only the weeping clouds:

Dimness, and airy shrouds.

Beneath, what angels are at work, what powers

Prepare the secret of the fatal hours?

See, the mists tremble and the clouds are stirred.

"S. Yakob is the capital of Jalikijah,
and is the greatest and most holy sanctu-
ary which the Christians have. It is to
them the same as our shrine is to us.
Their Kabah is a colossal idol, which
they have in the centre of the largest
church. They swear by it, and repair
to it in pilgrimages from the most distant
parts, from Rome and from lands that
are yet further, pretending that the
tomb which is to be seen within the
church is of Yakob one of the twelve
Apostles and the most beloved of Isa,

HISPANIC NOTES

THE BOURNE

may the blessing of God and salutation
be on him and on our prophet." l

Abn-Edhari of Morocco, the author of
the Bayen-el Mogrib, writing under the
year 996, tells how Almanzor came to
the Gulf of Iria "which is one of the
sanctuaries of the same Santiago whose
is the sepulchre. That sanctuary is second
in importance only, the Christians feel, to
the said sepulchre, and to it come the
devout from the remotest lands; from the
land of the Copts, from Nubia, and others."
Abn-Edhari says again:

Yakoub in their tongue is Jahcob,
who was Bishop in Jerusalem and began
to run over all lands preaching to the
dwellers therein, and with that intent
came to Spain where he attained the
bound. Afterwards he went back to the
land of Syria, and died there, when he
had reached the age of one hundred and
twenty solar years. His disciples fetched
his body and gave it sepulture in this
church, the furthest of those which re-
ceived his influence.

AND MONOGRAPHS

203

A Holy
Sepulchre

204

As at the
Temple of
the Sun
and Thur-
kill's Vision

WAY OF S. JAMES

Thus appears the Far-traveller again, very
old, and destined to return

"beyond the sunset, and the baths
Of all the western stars."

When the disciples were in Padr6n, which
is Iria Flavia, being oppressed with weari-
ness and pursuit, they laid the precious
body upon a stone, which softened under
the touch and received it. Tetzel and the
Latin secretary and all the party of the
noble Slav, saw this stone, and their
testimony 2 is true: all the pilgrims mention
it, but because the enthusiasm of the
throngs was chipping it to bits, it had
been sunk in a pool of deep water. Steps
led down to the pool, and the water was
very clear so that it was well seen. The
stone was probably genuine, i.e., not manu-
factured to match the legend, for it was
probably just such a stone coffin hollowed
out to fit the head and shoulders, as was
built up in the church wall at Mellid. It
was shown to Erich Lassota, in 1581,

HISPANIC NOTES

From Cm*«f«ii '• Spain. The Century Co.

The Great Stair at Le Puy

THE BOURNE

as S. James's bed. The Pelegrino curioso
apparently saw such another at La Barca
on the Ria de Camarinas, of which he tells
that it had been sunk, in the same way, for
the same reason: he says also that S. James
sailed over sea in it. For parallel to this we
need not look so far as the Isle of Penguins,
for there is the journey of S. Cuthbert
down the river to Durham.

Erich Lassota confirms him3 (1580); he
calls it the Barca de S. Yago, and says that
Nuestra Senorafs bark is at the bottom of
the sea, though her statue is at Manxia
(Mountjoy). On the road to Finisterre
the Bohemians saw this, beside the way a
ship with cables, hull and other tackle, all
of stone, and were told that this ship
transported God and his Mother, who dis-
embarked there, and climbed the hill, and
founded a chapel for the Virgin.4 The
compiler of the Cancionero popular gallego5
has a store of pretty songs about this Virgin
that came from over sea:

Ai! mifia Virxe d'a Barca,
ai, mifia Virxe, valeime

HISPANIC NOTES

207

The

sea-faring

adventure

208

worshipped

stone

WAY OF S. JAMES

qui estou n-o medio d'o mar
sin ter barqueiro que reme.

They are good to chant gaily all together,
sorting and packing fish, or hauling nets;
they are better to sing softly while the
shuttle flies in the brown net, and the last
line trails off in a long crying:

Veno d'a Virxe d'a Barca
veno d'abana-la pedra
tamdn veno de vos ver
Santo Cristo de Finisterra !

So, it appears, the rocking stone is still
frequented. But the daintiest belongs on
the beach with the mussel-fishers.

Nosa Seflora d'a Barca
ala va po-la ribiera
collendo conchinas d'ouro
metend'-as n-a faltriqueira. —

According to Nicholas of Popplau, who
was there just a hundred years before
Lassota, in 1484, Nuestra Seflora de la

HISPANIC NOTES

THE BOURNE

Barca herself was the rocking stone:
"We could move it with one hand," he
says.6

The most curious thing, however, in all
this trumpery, is Lassota's Shield of S. James
at Padron, so-called because when the in-
fidels pursued him he hid behind it, and you
can see still how the stone yielded ' 'to receive
his head and his right arm so he could hide
in it " — I translate exactly the confused
account. This recalls with uncommon em-
phasis the sculptures of Mithras emerging
from the rock, and it happens that among
the few Spanish inscriptions which M.
Cumont publishes, is one from Padron.7

Sebastian Ilsung, who had made the
journey in 1446, records: "The cape of
Pinisterre is two miles high, surrounded
and beaten upon by the sea; there are the
footmarks of our Lord S.* James and a well
that he made himself with his own hands
[there is one in the hillside above Padron,
and one just before you get to Santiago,
besides]; also a sort of chair in which sat
S. Peter and S. James and S. John." He
was a shrewd man, with a sound estima-

AND MONOGRAPHS

209

Mithras
emergent

Footsteps
of Buddha
in Ceylon

2IO

The Cape

WAY OF S.JAMES

tion of political and social matters, not
uncourtly, and though he could bolt mar-
vels as a dog bolts sandwiches, he had
the sense of awe. Of all the travellers
whom I have read, he alone feels in San-
tiago how venerable, how immemorial is
the sanctuary, and here, again, he shrivels
under the brow of the towering cape:

The cape of Finisterre is two days'
journey from Santiago [he goes on
hurriedly], on horseback, on the worst
road that I remember in my life. My
servant fell sick, and I had to leave him
behind. The second day I lost the road
and went above and below by the coast,
without knowing where I was, till God
and S. James came to my help and I got
to a village where I was very hungry
because there was nothing to eat. There
they told me the road to Finisterre. . . .
I had a letter from the Archbishop to the
Prior, who took me in. Otherwise I
must have slept in the street.8

In a different temper the Friar Buonaf ede
de Vanli went to Nuestra Senora and

HISPANIC NOTES

THE BOURNE

copied out, with authenticating licenses,
and the like, all of her miracles. He also
visited Finisterre, and between the two
places, S. Julian de Moraime. "On the
twentieth, by a hard road, up a hill, ac-
companied by the said Giuseppe Martinez
in whose house I slept, I came to S. Julian
de Moraime, which belongs to the Padri
Cassinensi [i. e. Benedictines]. It is a
place of no rarity. I drank the chocolate
the Prior gave me. "

Bartolome' ViUalbay, the Pelegrino cwri-
oso, gleamed and fluttered all about like
a heath-butterfly. He went to the Monas-
tery of Noya, and picked up there two
pilgrims with whom he shared sausages,
cheese, and fruit; the place where they sat
was full of mountain-pinks. They held
witty talk, and they talked also of places
that they hoped, or that they could not
hope, to see: "the insigne city of Orense,"
Celanova, and S. Esteban de Ribas de Sil.
In Santiago he called on the Abbess of S.
Clare's, a very great lady, and he wrote
some pious poetry for her; and called on
other nuns, and had a monstrous fine time.

AND MONOGRAPHS

211

Ya has en-
contra do
elcamino

212

Compare
Lucian and
Macrobius

WAY OF S. JAMES

The hospital he praised as well furnished
and administered — this is the great founda-
tion of Ferdinand and Isabel, — and found
the wards all whitewashed.

Everyone inspected the hospital. Sobi-
eski said that it could rival the finest in
Christendom, and his description of the
court is worth pausing on, but Buonafede's,
just a hundred years later, is even more
curious. On the eve of the Festival of the
Portiuncula, the richest, in the way of
profit, of all Franciscan teasts, he wrote:
"At the Hospital Royal to see a procession.
First came men masked, dancing and
singing spiritual songs with castanets, then
priests vested with the cotta, in midst of
whom they carried the silver statue of
S. James9: then the Sacrament with many
torches and various instruments, to the
sound of which the whole people sang a
verse of Pange Lingua" To hear this
would have been worth living through
even the spiritual songs to the castanets.
"There was a curious thing: in the first
cloister near the fountain, were three
boxes, like opera boxes, one above the

HISPANIC NOTES

THE BOURNE

other; in the lowest, a statue in black of
S. Ignatius or S. Francis Xavier; in the
middle, the Punch and Judy show; and in
the top one was represented a Priest cele-
brating with Deacon and Sub-Deacon, the
priest kneeling on the steps of the altar."
This is only the beginning of things: but
Buonafede is too good to snip out in bits.

That most of this, however, is pretty
poor stuff, this running and gaping over
the countryside you must blame poor
human nature. Mexican ladies, I am told,
who are capable of swooning on Sunday
morning with the ecstasy of the Sacrament,
are capable of dancing all Sunday afternoon.
One is not content, quite, to take Padr6n
and Noya, Moraime and Corcubion, as
simply as Fromista and Carri6n, yet they
are much simpler places. I propose not to
take them at all. As coastwise Gallegan
they are interesting, and they shall be con-
sidered later, in another book, along with
hill-top Gallegan. But their connexion
with Santiago is chiefly geographical.

Noya still uses the old hospital, carved
on the huge arch stones with shell and

AND MONOGRAPHS

213

Coastwise
Gallegan

214

Noya

WAY OP S.JAMES

bourdon and Noah's ark. The portal of
S. Martin is imitated from Santiago, bar-
barously: the interior has nothing to do
with it. Up in the facade a beautiful wheel
window dazzles like a wheel of stars: in the
archivolt the crowded figures have a sort
of massy beauty: the bestial heads at the
bottom of the door-jambs are exceedingly
like these of Master Matthew. By an
unhappy device that Bamberg had antici-
pated, the statues stand on top of each
other, that they may all be seen, three
and three in either jamb. Sea winds have
worn the granite only to coarsen, and the
work at newest was local, inexpert. The
date is 1434.

There is a sailors' song, that rings across
the brimming tide in the ria, and is an-
swered from under the grey, delicate eu-
calyptus around the grey weatherworn
church of S. Mary:

— Os marneiros de Noya
Cantan y poden cantar,
T&ien os remos n-a lancha
para poder traballer.

HISPANIC NOTES

THE BOURNE

— Ouh, campadre, a lancha e* mina:

c'os remos atrevasados

temos d'ir a romeria

c'os nosos cestos colgados. I0

Padr6n was a place of obligation, because
the original landing of S. James was there,
by tradition; aad historically, the shrine
can be traced back as far as Santiago.
Says a refrdn, enforcing the duty:

Quien va A Santiago e* non va al Padr6n
O faz romeria 6 non!

So, wishing the pilgrimage to count, I
went. From Master Matthew's bridge, just
helow, the walking is easy, various enough:
the approach, where hills rise on the left
and roads fork at a double cross, is pictur-
esque. Iria lies beyond the town qa the
other side, and keeps nothing ancient but a
few stones and a pointed doorway, in the
tympanum an Epiphany entirely Gallegan.
Where one meets lovely kindness, it seems
ingratitude to say there is no beauty.
Walking back into the town, I met a woman
going home from work, and we talked as

AND MONOGRAPHS

215

Padrin

216

The mov-
ing waters
at their
priest-like
task

Moraime

WAY OF S. JAMES

we tramped through the dust, she ques-
tioning, I trying to convey some image of
the journey that took doce dlas en el mar.
At last she asked, with no intent to blame
or to mortify: "Hadn't you even a servant
that you could bring with you?"

All this Gallegan shore is fair with blue
waters, serene and tidal water-ways em-
braced by the gigantic earth. There is a
cqncidn which says, borrowing perhaps from
an early and lovely Romance:

Camarinas, Camarinas,
o rei te quixo vender;
o que compre a Camarinas
moito dinero ha de ter.11

The church at Moraime is very curious,
set into a hillside above the sea, so that
you go down steps into the porch and
more into the church, and what was a
squat chapel without, is seen a fair and
lofty sanctuary. The walls outside have
the huge arches that appear at Puerto
Marin, and also in two churches near
Orense with which S. Julian has more

HISPANIC NOTES

THE BOURNE

affinity, Aguas Santas and La Junquera.
But, though hidden by accretions and
disguised otherwise at times, they also
appear on the cathedrals of Santiago and
Orense, the French trait being pretty
nearly naturalized, and likely to be second
or third-hand here. If the church is of
the twelfth century, the portal cannot be
earlier than the thirteenth, but that sort
of abortion is ageless, like deep-sea jellies.
The three shafts in the jambs, on each
side, carry each two figures, or once did;
the intention here being not to set figures
in the recesses as at Noya but to put them
on the shaft, as at Villaviciosa in Asturias,
and in some measure on the north door at
Orense. The intention goes back to Char-
tres — to the west door and not the transept
porches. In the archivolts are three rows
of figures, laid over a torus, except the
outmost row, which contains half-lengths
in clouds. It would seem that the carver
could not even count, for the figures run
in fourteens; thirteen and the Saviour
in one row, the others indeterminable.
In the tympanum are six figures and a

AND MONOGRAPHS

217

The Portal

218

A Dove:

for
S. Basilisa?

(or indeed
Cape Cod)

WAY OF S.JAMES

bishop blessing, under arches. On the
eighteenth-century retable, within, S. Ju-
lian figures, with a dove on his shoulder,
in wig and steenkirk, wide skirts and huge
cuffs, like a gentleman out of The Spectator.
The only imitation of Santiago, apart from
the portal, is a bit of arcading attempted
in the north wall of the north aisle, two
pointed arches under a round one, like the
pattern of a triforium. x 2 Both Corcubion
and Finisterre have good churches, of the
square-apse, towered type, but they owe
nothing to Santiago.

On the Cape — the folk there speak of
El Cabo as we of the North Cape and that
of Good Hope — I found grey rock, and
drenched heather, and a choking fog.
"Mas alia no hay mas que las aguas del
mar, cuyo t6rmino nadie mas que Dios
conoce." We could not see the headland
even that we stood upon, nor hear the
call of the Atlantic: the green underfoot
went up into the blinding white; the grey
overside came invisibly out of the creeping
white. At the extreme end of Europe, as
we leaned and strained, we could see one

HISPANIC NOTES

THE BOURNE

wave that lap-lapped on the rocks below,
but not the ones behind, that always urged
it. It was rather like magic to have gone
to the end of the world and found nothing
there: one had always known it, without
admitting. A tag of Gaelic, picked up
somewhere, went lap-lapping in my brain:

Mar a bha as it was

mar a tha as it is

mar a bhitheas as it shall be

gu brath ever more

ri trdg adh with the ebb

*s ri horiath with the flow

The noble Slav found there a history13
that still calls to one out of the mist, like
the sound ot people talking when in the
fog a fishing boat slips by :

It is written in the annals of history,
the tale begins, that a King of Portugal
, had three ships built, provisioned with
all needful, including twelve scriveners
in each with writing material to last them
four years, to the end that they should
sail so far as they might in that time, and
every ship's scriveners were to write all

AND MONOGRAPHS

219

At the end
of the
world,
nothing

220

WAY OF S. JAMES

As Bran
and Bren-
den sailed

the regions they reached and all that
befell them in the sea. After they had
sailed two years they came to a great
mist that took two weeks to cross, and
when they emerged they came to an
island. They went on shore, and found
subterranean houses full of gold and
silver, but they touched nothing. Above
the houses were gardens and vines. They
sailed on, and saw waves mountain high,
that went up to the clouds, and they were
sore afraid, as if the Judgement Day had
come. They discussed, and agreed that
two ships should go on, and the third
one wait a fortnight: this ship waited
sixteen days but none came back. Then
full of terror they turned back toward
Lisbon: when they entered the port the
townsfolk came and asked them who
they were; when they said "We are those
whom the king sent to explore the con-
fines of the sea, that we should write the
marvels we saw," the others answered:
"We know those men, and they were not
such as you, not worn, not hoary, but
youngsters of twenty-six years." Indeed
their own kin did not know them, for
they were white as trees in hoar frost.

HISPANIC NOTES

THE BOURNE

THE PARADISE OF SOULS

The stars are threshed,
and the souls are threshed
from their husks. — Blake.

The Dark Star, a phrase applied more
than once by mediaeval travellers to the
granite land that lies at the End of the
World, it is usual to treat as a mere corrup-
tion of the name of Finisterre, due to the
stupidity of German tourists. But Gabriel
Tetzel, who accompanied the Knight of
Rozmital, is perfectly explicit, they found
the name and did not invent it. "Vor
Sant Jacob," he writes in his barbarous
dialect, "ritt wir an den Finstern Stern,
als es dann die Bauren nennen es heisst aber
Finis terrae."1 Nothing could be more
exact. Nicholas of Poppelau quotes a
phrase rather like Wagner's in Tristan,

AND MONOGRAPHS

221

The Dark
Star

222

Folk-Cus-
toms

WAY OF S.JAMES

that makes it the shadowy land. 2 A son of
the land, the husband of a folk-poetess, Sr.
Murguia, to whose intimate knowledge and
faithful record not this book only but
many another more learned owes so much,
takes the name as familiar and explains it
partly by reference to the land of the dead,
partly "porque brillaba en occidente, ver-
tiendo sus palidos resplandores sobre las
aguas misteriosas en que concluia el mundo,
y de donde las barcas que abandonan las
tenebrosas orillas, jamas tornaban a la
ribera."

There, far in the west, the most ancient
people, the most ancient faiths, retreating
slowly, lingered: and thither came, carried
by the pilgrims, all that the rest of the
world had come to think and feel.

The degree to which, in the centuries
past, the land of Galicia was saturated with
what the eighteenth century classed all
together in one lump as superstition, may
be measured, though inadequately, by the
quantity which has survived. It is not in
Galicia alone that survivals are met: we
found the baskets for bread and candles on

HISPANIC NOTES

THE BOURNE

the church floor, at Monreal, and the
hacker as which these explain, throughout
Leon; we found the Gardens of Adonis
withering at Corull6n. About the Cape of
Pinisterre the souls still flutter and cry like
seabirds.

On the authority of Sr. Murguia, the
Condesa Pardo Bazan, and the Gallegan
Folk-lore Society, we may consider as still
active two or three very ancient elements:
in the first place, the relations still main-
tained with the spirits of vegetation, and
the natural magic intended to control the'
principle of fertility; secondly, some prac-
tices connected with death, the intercourse
with ghosts and revenants and with other
spirits; lastly, such vestiges as may be
traced of very ancient beliefs that touch
the whence and whither; and thereafter
may perceive the part which these ele-
ments had in the cult of the Son of Thunder.

The night of the 29th of April is May-
eve, the "Vispora do mes d'os Mayos."
Then on the hills about Master Matthew's
bridge, above Padron, fires are kindled, and
the peasants run about waving lighted

AND MONOGRAPHS

223

1. Fertility

charm

a. Ghosts

3. The land

of the

dead

224

May-eve

WAY OF S. JAMES

brands, and singing an old spell which
shall make "the ears of the green corn fill " :

Alumea, pay,

Cada grao, seu toledan!

Alumea, fillo,

Cada espiga, seu pan trigo!

Alumea 6 lino

Cada freba, seu cerrino!3

On that same night, at S. Maria de Roo,
near Noya, a great bonfire is built and
kindled in silence, but when it blazes high,
the whole people join hands and dance
around it, all night long, women, children,
men, without an instant of intermission till
dawn whitens. This is their song:

Lume, lume!

Ve* 6 pan

Dios che de*

Moito gran.

Cada gran, com*' un bogallo,

Cada p6, com* un carballo.4

These two, Sr. Murguia published in his
volume EspaOa sus monumentos y artes.
The Spanish Folk-lore Society publishes

HISPANIC NOTES

THE BOURN E

amongst other odd spells, one to secure the
safe delivery by a cow of her first calf: give
her to eat ears of Indian corn with baby
ears around, that is to say, little ears around
the principal one. s What was manifestly
a spell to secure a good crop, the present
writer saw, near Padr6n in 1915, at the
end of July, when corn was in tassel. On
a wayside crucifix hung a yellowed ear of
ripe corn, half husked, not weather-worn
but rich and full. The maize which is, with
tall cabbage, the staple of Galicia, is pre-
served in corncribs on stone legs, well built,
well roofed; and at one gable end rises a
stone cross, at the other, the phallic symbol
in pyramid or console form.

Through the streets of Santiago and
Corunna still goes the figure of May,
dressed in young boughs like a Jack-in-the-
Green, crowned with flowers, surrounded
by young children who dance and beg for
offerings, while May contents himself with
bowing low in time to the cadence :

Cantaran o Mayo
e mais ben cantado.

AND MONOGRAPHS

225

Phallic em-
blem

226

La Se flora

WAY OF S. JAMES

Then the children begin:

Angueles somos,
del cielo venimos
bulsa traemos
dinero pedimos.

Deano-las mayas

Senora Maria;

deano-las mayas

qu'estan bailando n-a criba.6

After this the song breaks into comedy,
rehearsing the streets through which the
procession passes, and enumerating the
gifts of nun and soldier, lady and caballero.
Mila y Fontanals publishes, from the re-
cital of a Gallegan lady, a version which
plainly puts the Virgin in her right place,
not only as the Lady of all good gifts, but
as the Good Lady of Tyrolean folk-lore,
she who keeps the little unborn souls in her
care, playing about her, as when a Tyrolese
peasant saw the Good Lady pass once, with
a flock of unchristened babes, and at Altar,
again, in the valley of the Saal, a ferryman
took the party across. 7

HISPANIC NOTES

THE BOURNE

"Este* 6 o Mayo
Est6 e* o Mayo
O noso Maya,
Da de comer
Velay o Mayo
Velay o Mayo

Angueles sotnos

que Mahino 6>
que anda d'o pe\
anque pequenino,
a Virxen d'o Camiiio,
cargado de rosas.
que las trae mas her-

mosas.
del cielo venimos.
Si nos dais licencia a la Reina le pedi-

mos,
Angueles sotnos dei cielo bajamos.
Si nos dais licencia a la Reina la canta-

mos."8

Coming back to the figure of May, "all
bedashed with herbs, mosses, and flowers,"
the reader will remember that it was thus,
most likely, that Sir Meliagrance disguised
himself and his knight to entrap the Queen
in an ambush, what time when "the Month
of May was come, when every lusty heart
beginneth to blossom," Queen Guenever
rode a-Maying into woods and fields around
Winchester, and was carried off, into the
land whence none returns. 9

S. James himself, it is possible to per-
ceive, was once a vegetation god, or at any

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227

quealumbrd
con estrellas
su camino

228

Vegeta-
tion-spirit

WAY OF S. JAMES

rate has taken over the functions and signs
of one. It is indeed one of the aspects of
Sol Sanctissimus, that he is giver of good
harvests. In a Life and Translation of S.
James Major, that M. Paul Meyer has
published from an unique MS.,10 we have
the prose version of a thirteenth-century
French poem derived, he believes, directly
from The Book of S. James, As was said
already, we know that pilgrims waited in
turn to read that and make extracts, like
Arnaut of Ripoll in 1173, and whatever
in the poem was not in the Book, is likely
to be pilgrims' talk. Well, S. James
preached in Spain and converted "la gent
Sarrasine," the Moors. The folk were so
evil before S. James came thither, when
God had given all the goods that the earth
could yield of sustenance, that over all the
land were nettles and briars, so that nought
good could grow between them. ... To
his seven disciples the saint ordained that
they should go plucking out the nettles
and the sharp thorns and the bad roots of
evil plants from the evil ground, and then
put good seed into the ground that the

HISPANIC NOTES

THE BOURNE

seed should not fail, for tempest nor
thunder, to come to good. x x The poet at
this point feels that there is something odd
about the agricultural interest, and ex-
plains that all this is to be taken as an
allegory, but he resumes later on, after the
sepulchre of S. James is made in Galicia,
and the church consecrated, and the people
baptized: "Now the land was changed in
nature. Where the holy Apostle was
buried, the land became so full of wheat, of
fruit, and of all foods that profit man's
body, that in all the land the people were
filled, that aforetime swelled up and died
of the great famine that was in the land." x a
This is good matter for The Golden
Bough: it is confirmed by the form of the
voto de Santiago y which was certainly at the
outset paid in kind and was calculated on
the basis of tilth, of arable land recovered
from the Moors. Turpin says that when
Charlemagne established it, the dues in-
cluded a measure of wheat and a measure of
wine. It was levied, in the earliest docu-
ment we have, on each yoke of oxen.13
S. James's oxen, which are also the oxen of

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229

The Tribal
Hero

230

Chthonian

WAY OF S. JAMES

5. Isidro Labrador, as has been said, appear
in a Gallegan spell or formula recited
against S. Anthony's fire:

Pico Sagro, Pico Sagro,

Que te consagrou o bendito Santiago

Con setts boys e con seu carro,

Libranos d'este fogo airado;

Por la intercesion de la Virgen Maria,

Un padre nuestro y un Ave Maria!14

At Saragossa, the Apostle took care of
the kindly fruits of the earth. That city
figures chiefly in his legend as what is called
the Happy Other World, where fruit will
not rot, nor wheat must, nor anything
spoil; but this is a part of his character as
a chthonian power. Now the chthonian
deities were likewise powers of fertility, as
every one knows. x s

The Spanish church keeps the feast of S.
James Minor on May-Day: now S. James
Minor, as his name implies, is only a pale
doublet of the Son of Zebedee. We found
the two confused on the north portal at
Leon; and because S. James the Great, as

HISPANIC NOTES

THE BOURNE

inheriting the form and the function ot Sol
Sanctissimus, kept his feasts at midsummer
and midwinter, the other is put in to fill
another place of his, the May-Day feast.
The Slavonian pilgrims, wrote Ojea in
1600, time their arrival for the latter end of
April, and on the third year of pilgrimage
put garlands on their heads, and thus go in
solemn procession about the church x 6: this
too must be a fertility-charm. The feast
of the consecration of the cathedral of San-
tiago, is also kept on May-Day.17 To
the same class of attributes as the oxen
and the garlands belongs the olive tree of
S. Torquato in Guadix, that was always in
trait for the Spring feast,18 and Guadix
was the first site of the legend of S. James's
preaching in Spain. Another curious paral-
lel to the French story, is found in that
half-remembered tale of the Senators at
Rome tearing Romulus to bits and every
one carrying off a bit in his robe to bury in
his "field. So this scrap of folk-tradition,
precariously preserved,19 marks with un-
expected force an aspect we might have
failed to recognize, how the great S. James

AND MONOGRAPHS

231

Excellent
herbs of
Paradise

232

So the Wife
of Usher's
Well

WAY OF S. JAMES

is more than the Tribal Hero giving food
to his people, more than Sol Sanctissimus,
Lord and Life-Giver, though he is still
before all the Lord of the Dead, the Leader
of the wandering souls.

Natural piety wears two aspects; the
hope of new life, the unforgetfulness of
death. Among ancient and long-remember-
ing peoples, the two keep company. In
Asturias and Galicia, the ancestral ghosts
are made welcome year by year. A place
is laid and a chair set on the last night of
the year and, on All Souls' Night in Proaza,
the bed is left for them, the hearth fire
is fed with good logs, the light is left burn-
ing on the table, and before the living with-
draw to sleep, they eat magostos, chestnuts
and new wine, in a kind ot commemorative
banquet.20 So the second Council of
Braga denounced a practice already hoary:
"It is not lawful for Christians to carry
food to graves, and to offer to God sacri-
fices of the dead," and it ruled also that
it was unfitting for ignorant and pre-
sumptuous clergy to carry the Mysteries
[the Eucharist] out ot doors to grave-

HISPANIC NOTES

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stones, and distribute the sacraments there,
but they must do it in the church or
basilica in which were deposited the relics
of the Martyrs {i. e. only those of the dead
officially accredited) and offer there for the
defunct.31 Petitorios, real funeral baked
meats, were forbidden by the synodals of
Mondonedo in the sixteenth century22
notwithstanding the Canon Lopez Ferreiro
publishes extracts "notable for the elegance
and purity of the language" from the will
of Cardinal Gomez Fernandez de Vivere,
a familiar of the Archbishop Alvaro de
Isorna, which provides that his grave shall
be made in the old chapter-room, by the
door of the chapel where Archbishop
Isorno lies, and continues, in choice Galle-
gan: " Item mando que o primeiro dia de
mifia sepoltura leven co o meu corpo ofertas
de cera, pan, vino e carne o pescado segund
uso e costume da cibdade": and this was
in 1484. 2$ A last curious vestige of this
survived in the habit of up-country child-
ren, and not only the poor, who begged
food from door to door, singing, it would
seem, as at Yule and Twelfth Night; then

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233

Custom in

Santiago

Cathedral

234

All-Souls'
Eve

WAY OF S. JAMES

went off by themselves to eat the collec-
tion, in child's play now, and not neces-
sarily in the churchyard. In the eighteenth
century an Ochogavia of Orense directed
in his will: "Item, I bid ... to place
upon my grave four great candles, four
tapers, bread, wine, and baeta, for a year
and a day."24

In Tuscany I have seen the lamps kindled
on every grave and flowers strewn, for All-
Souls' Eve, and the fires lighted on every
threshing-floor on the eve of the eighth of
September. In Mexico they beg : " Un co-
brecito senorito para mi tumbita." In
France I have seen even rich folk, of Paris,
visiting their dead in November, and others
lighting fires on the Savoy shore in August;
and in Galicia I have a faint remembrance,
that I cannot localize, of the fires of S. John.
A stranger in Spain must depend largely on
others1 testimony, for the Spanish peasant
is mistrustful as a cat: I repeat therefore
at second hand. Along with the Beltane
fire, Celtic in practice as in name, should
be recorded the Yule log, which under the
name of Tizdn de Navidad was prohibited

HISPANIC NOTES

THE BOURNE

by the Synodals of Mondofiedo as late
as the middle of the sixteenth century.
Sr. Murguia will have it that the log was
fetched and kept burning for the sake of the
returning ghosts, to welcome and warm
las dnimas: and records that in Tuy just
such a log is still kindled on All-Souls' day.
But not alone in the long nights of Mid-
winter, or in November at the close of the
natural year, are the souls abroad — they are
about, everywhere, all the time. InCorunna
the beggars beg in the name of the souls:

"Para misas y bien de las benditas ani-
mas, quien pudiere por el amor de Dios." a 5
The twilight hour belongs to the family
ghosts, and dim little churches are mur-
murous with the rosaries and musical with
the litanies, of widows and childless mothers
in their close-drawn black veils. In San-
tiago the unco* gude go begging, from shop
to shop, at nightfall, for the same end.26
In return, in the region of Corunna, those
who want to wake at a certain hour have
only to say three Our Fathers to the dnimas
benditas and these will see to the waking. 2 7
Poor souls called blessed, a little as the

AND MONOGRAPHS

235

Yule log

236

A dust-
whirl in the
road

WAY OF S. JAMES

Eumenides were so called! Some lie yet in
purgatorial fire, some go on pilgrimage,
some wander in sad throngs, like flocks of
migrant birds. The spectral Company, or
Estadea, known also in parts of France, is
made up of such souls: of them, as under-
stood in the province of Orense, Sr. Mur-
guia writes:

By night the dead rise from their
graves and meet inside the church: they
start out together from the west door at
the stroke of twelve. A living person
leads the procession, man if the church
is dedicated to a male saint, woman if to
a female. The living carries the cross
and the holy water pail with the aspergil
of hyssop; he cannot turn nor observe
what goes on behind him, he gets his
orders, he knows not how. Each ghost
carries a candle, but is invisible; you
know their passage by the wind of their
going and the smell of burning wax. The
living cannot lay down his charge and
he who goes with the dead, as the phrase
is, may be recognized by pallor, weakness
and sickness: he cannot tell what he has

HISPANIC NOTES

THE B OURNE

seen, nor where he went, indeed; he can-
not give up his equipage until be meets
upon the way another person in whose
hands he places the cross and the pail:
then that one must succeed him. The
only escape would be as the Company
goes by to draw a circle and stand inside
it, or else drop face down on the ground
and let the spirits trample over and on.
The procession goes to announce some-
one's death, a year ahead.28

In other parts, the souls go about other
business, perhaps. A woman spinning late
at her window, saw vagrant lights flitting
about the meadows, drawing together,
proceeding towards her cottage. The
legend as told in Asturias has some grisly
elements, the point of it for us lies in what
her priest told her the next morning: viz.
that what went down the road were souls
in pain, to whom God has appointed this
world as a place of penitence, for not all
such souls are in Purgatory.29

The reader recalls here, realizing how all
the land must be full of wandering ghosts,
that Priscillianism, of which Galicia was

237

AND MONOGRAPHS

Wills o'
the Wisp

238

Bees

WAY OF S.JAMES

the very source and stronghold , is thought
to have been much concerned with the
transmigration of souls; no wonder, since
the adepts must have been cognizant of
them on every side, with every breath; and
recalls as well, wondering if the good
Cura's word was a last reflection of it, the
theory of Origen that the souls of men in
the world are only a rebirth, another
chance, granted to the unhappy angels, —

quel cattivo coro
degli angeli che non furon ribelli
ne fur fideli a Dio, ma per se fero.30

Porphyry has said that souls come down
from the moon to the earth under the form
of bees, and a Gallegan proverb seems to
sustain this:

O que mata un abellon
Ten cen anos de perdon,
O que mata un-ha abella
Ten cen anos de pena.31

One curious Gallegan use connects the
bees with the dead, when the mourners

HISPANIC NOTES

THE B OURNE

circle around the bier with a humming
noise, called el Abellon. When the dead
are carried to the burial, in Vilancosta,33
there must be none asleep in the house,
lest the soul of the sleeper should escape
and accompany the departed.

In Indian symbolism the bee is the soul,
the hive is the body, the honey is sweet life.
In Greek, the bees are associated with
Zeus, and with fertility, much as when
they are born from the buried ox in Virgil;
but they are souls also, and when Hermes
evokes a little dead figure from a burial jar,
the soul hovers above in the form of a
bee. Here, simply, the winged and fragile
creatures are the family souls in some other
than earthly durance. Therefore, in New
England, within the memory of those now
living, the bees must be told of any death
in the family. To the shrine of S. Juan de
Ortega, as already said, went childless
women, to pray not vainly, and the white
bees that lived in the Saint's tomb were
the souls waiting to be born that they
carried home in their bosoms. This is a
better way to manage the process than

AND MONOGRAPHS

239

are souls

240

The

Orchard

Saint

WAY OF S.JAMES

that of drinking down the person who is to
be reborn, like Cuchullain's race.

Dante knew something about these white
bees, though, according to his practice, he
made his own use of old lore, when he de-
scribed, about the Candida rosa, the swarm
of bees, che volando vede e canta :

Le facce tutte avean di fiamma viva,
e Tali d'oro, e Taltro tanto bianco
che nulla neve a quel termine arriva.33

A story which seems to belong here, as
involving a bee, is that of a local saint.
There is an early saint recorded by La
Fuente, who, like a kind of northern and
colder Dionysus, came from eastward and
introduced his people to cider and taught
them to plant orchards.34 Once, when
Christ went about in the world with
S. Peter, he was thirsty and plucking and
opening an apple to eat of it, out came
S. Andres de Teijido. It is possible that
this astonishing adventure may be asso-
ciated, on the other hand, with the fruits
of Paradise, for while the apple was es-

HISPANIC NOTES

THE BOURNE

peciaUy sacred among the Celtic peoples, 3 5
his shrine, in the extreme north near Cape
Ortegal, is much sought in pilgrimage: a
proverb says, "A S. Andres de Teijido o
que non vai de morto vai de vivo," and a
pretty cancidn, one of many, is this:

Fun o Santo San Andres
al6 n'o cabo d'o mundo,
i solo por te ver meu santo
tres dias hai que non durmo!36

The souls go likewise on pilgrimage to
Santiago, in such multitudes that they
lighten all the sky, for in Galicia the star
dust of the Milky Way, that to Shelley was
a swarm of golden bees, is held for the in-
numerable souls that have to make that
journey. Sr. Aribau preserves a notion cur-
rent in Asturias, that S. James was lonely
in his grave, that lay in the far and out
of the way, and God said to him: " Don't
mind, for all men born have to come and
visit you, and those who do not come while
they are alive, will come after death."
In Castile, a shooting star is recognized

241

Surrogate

of
S. James

At the end
of the

world

The elder
version

AND MONOGRAPHS

242

hacker as
are lighted

and candles

in
February

WAY OF S. JAMES

as a departed soul, bound on its long jour-
ney, and lest it go astray the poor wander-
ing soul is sped with a prayer, "Dios te
guia y la Magdalena."37

I have quoted already the Asturian
romance of the Alma en pena. The soul,
it will be remembered, crossed the running
water on rays from such a consecrated taper
as those that send their light to them that
sit in darkness and in the shadow of death.

It seems that the unbaptized babes, and
those that died unborn, see light on Candle-
mas Day. The cigar-makers of Corunna,
on that day, set their lights on a sprig of
rosemary — that's for remembrance — and
all the sacred day the little souls are not
in darkness. In Compostella those that
should have been Godparents,38 strew the
church with fragrant herbs and flowers: the
lights avail only for the hours of Mass time,
when, also, a dove is loosed above the altar,
in allusion nominally to the Feast of the
Purification, but with a further reference,
in the dim backward and abysm of time, to
the souls that live as singing birds in the
tree of life. The Good Lady, Our Lady, is

HISPANIC NOTES

THE BOURNE

one with Venus of the doves, the Mountain
Mother, and she is the mother of the
motherless in Limbo, as indeed of all living.
This is S. Bride, Christ's fostermother,
who passes through the Highland in Feb-
ruary and shepherds hear the crying of
lambs and no bleating of ewes.39 I have
referred already to South-German and
Austrian legends of Frau Holde, 4° and the
baby souls she keeps, like S. Juan de Ortega,
in a great chest, and that flutter before her
and about her as she walks, like those little
beings with angel faces, and wings changing
like pigeon's breasts, that flutter in a crowd
around Mantegna's Mater Dei in the Milan
versions. S. Ursula, who habitually shel-
ters 1 1 ,000 little souls under her cloak, in
Carpaccio's Glorification at Venice stands
in the Tree of Life, and the little souls are
clustered around at the springing of the
leaves, like the fruit of the date palm.

In the end, however, the poor wee babies
shall be delivered from their long night
time, and coming back to this earth after
the Day of Judgement, grow up to the age
of thirty-three years, three months, and

AND MONOGRAPHS

243

S. Bride

S. Ursula

244

The

Western
Isles

WAY OF S. JAMES

five days. There, at the blessed age 'of
Our Lord, they shall stay, content, forever,
and the earth shall be like Paradise before
Adam fell, 4 x till at last, after a greater or a
lesser expectation, they shall come to see
the face of God. This is the end of a story
that was told in Galicia by a very old man,
about forty years ago.

It was in Spain that Sortorius heard of
that land which lay beyond, out in the
strange Hesperian seas, beyond the straits
of Hercules ooer the visionary sea:

... an ancient lawn
Far hidden down the solemn West:
A gracious pleasaunce of calm things. . .
And Captains of the older time,
Touched with mild light, or gently sleep,
Or in the orchard shadows keep
Old friendships of the golden prime . . .42

HISPANIC NOTES

THE BOURNE

The Long Way

Deh, peregrini, che pensosi

andate
forse di cosa che non v'e

presente,
venite voi da si lontana

gente?. . . .

— Dante.

The pilgrims, perhaps from the very first,
had a vague notion how long was the way
to go. In the portico of Santiago, to ex-
plain one sculptural motive, I invoked the
Vision of Tundall. Now the author of that
was one Brother Marcus, an Irish monk
who wrote it in Ratisbon about 1 148. The
date gives time for pilgrims to bring the
book to Santiago, for the Irish convent of
S. James in Ratisbon was a great one
and, as the Schottenkirche, is known to
tourists still, if even we do not suppose
that the story came straight from Ire-
land by the way of commerce. But
Spanish and Irish authorities lay some
stress on the relation between these re-
gions; the Knight of Rozmital believed
that on a fine day, he had seen Ireland
from the coast of Spain. What he did see

AND MONOGRAPHS

245

Tundall's
Vision

246

Beyond
the stormy
Hebrides

WAY OF S. JAMES

was Atlantis, for it lay about where he
looked.

The grey-eyed girls, the dirty, pretty,
saucy children, the pigs that live in inti-
macy with their owners: — a Gallegan
proverb says, "la lady, you a lady, who
will drive the pig outdoors? " — all these
have suggested to casual travellers a
possible kinship, if not colonization, be-
tween the west of Spain and the west of
Ireland. The drift of folk-lore, of tale and
use, however, set elsewhere; on the conti-
nent, towards Armorica, and in the islands
toward the isles of the north. Striking
correspondence may be found, notwith-
standing, between the lore of Asturias and
Galicia, and that of the Hebrides and the
Highlands, between Finisterre and Ultima
Thule. The strangest figures of the so-
called Fiona Macleod, the Sin-Eater, and
the Washers of the Ford, are familiar in
Spain under the protection of Senora Pardo
Bazdn and D. Jose* Menendez Pidal.

"I doubt if any now living," writes the
Gaelic poetess, "either in the Hebrides or
in Ireland has heard even a fragmentary

HISPANIC NOTES

THE B OURNE

legend of the Washer of the Ford. The
name survives, with its atmosphere of a
remote past, its dim ancestral memory of a
shadowy figure of awe haunting a shadowy
stream in a shadowy land." But in the
Biblioteca del Folk-lore among notes taken
down from the talk of a girl of Proaza ir
Asturias, is the following:

In all Asturias there are Xanas,
who are kings' daughters and live en-
chanted in the springs. On Midsummer
night before dawn, they wash their
clothes and spread them in the dew.
Those who get up early enough can see
them lying on the grass. They are thin
as though no hand had touched them,
and white like snow. x

As in dreams one is always coming some-
where and never arrives, one gets to the
next-but-one corner, one hears the voices
and smells the flowers, and then one is out
of reach again, so in following these " clues "
of folk-tale, one is always coming in sight of
the place where Galicia shall be named
roundly as the land of the dead, or the

AND MONOGRAPHS

— n :

247

The

Washers
of the Ford

248

The green
and grassy
track

The pil-
grimage of
the soul

WAY OF S. JAMES

western Paradise, or the Paradise of Souls,
and then, instead, all is away again. The
GaUegan's notion of earth, his earth, be-
come another Eden; Aymery Picaud's
insistence on a fair Paradise, fountain-
watered, beside the bourne, though his own
wits testified to a paved square and sellers
of trinkets and notions; ThurkiU's im-
pression that the resting place of the blessed
dead was upon the Calzada and within the
Basilica; that carving of souls in a green
Paradise, above the north-western door,
all may stand as evidence, fragmentary,
indeed, but indubitable, that the pilgrim-
age of the centuries was the pilgrimage of
the soul. Stella obscura rules the ascendant,
the long journey of the soul is known, and
is prepared for. On the estuaries and
among the Atlantic rocks of the extreme
North-west, the dead is dressed decently for
his journey, all the village if necessary con-
tributing, and the clothes are washed and
ironed and mended, though they must have
neither pins nor hooks to catch and hold
the soul at setting out. 2
That from very early times S. James was

HISPANIC NOTES

THE BOURNE

a chthonian power, there is another bit of
evidence, likewise fragmentary but suffi-
cient. Already Aymery Picaud stated, it
will be remembered, in his guide book for
pilgrims, how on the southern front of the
great church the Apostle stood on the right
hand of Christ between two cypress trees.
Now the cypress belongs to the dead and
appears in an Orphic guide book for the
pilgrimage of the Soul after death. On the
leaves ot gold inscribed with direction to
the Alma peregrine, that have been found
in southern Italy, a white cypress stands
beside the House of the Lord of the Dead :

Thou shalt find to the left of the House

of Hades a Well-spring,
And by the side thereof standing a

white cypress.
To this Well-spring approach not

near.3

And the tablets from Crete tell the same
story:

I am parched with thirst and I perish. —
Nay, drink of Me,

AND MONOGRAPHS

249

Ul cupres-
sus in
tnontem
Sion

250

The

Cypress

Tree

WAY OF S.JAMES

The Well-spring flowing forever on the
right, where the Cypress is.

The cypress trees are wound about with
the vine, by reason of a passage in the
Apocryphal Acts of S. Matthew: — 4

For behold, I shall plant this rod in
this place, and it shall be a sign to your
generations, and it shall become a tree,
great and lofty and flourishing, — and its
fruit beautiful to the view and good to
the sight; and the fragrance of perfumes
shall come forth from it, and there shall
be a vine twining round it, full of clusters,
and from the top of it honey coming
down, and every flying creature shall
find covert in its branches ; and a fountain
of water shall come forth from the roots
of it, having swimming and creeping
things, giving drink to all the country
round about.

This was in the City of the Man-eaters,
where SS. Matthew and Andrew had been
before: but the tree is the Tree of Life,
much as it appears in the Zend Avesta and

HISPANIC NOTES

THE B OURNE

the Edda. To this day in Sicily the cypress
is the tree of immortality, and Pitre* re-
cords,5 that at Salaparyta on All Souls'
Day, children play with cypress cones and
with branches of cypress and rosemary, and
then return home joyfully, and this signifies
the life of the Blessed souls. The tree
was brought back from Syria, probably,
into Spain, by Templars or other Crusaders,
for on a tympanum at Castrelo, above the
Mifio, where Templars built, the Tree and
the Cross alternate.6 At S. Salvador de
Sarria the figure of the Saviour is flanked
by two cypresses on the Mount of Trans-
figuration, but as the present church was
built so late there, this seems likely to be a
back-wash from Compostella with the
symbolism misunderstood, as Aymery in
the twelfth century preserves another mis-
interpretation for our warning. The west-
ern tympanum at Santiago had long been
destroyed, with its scene of the Transfigura-
tion, and the Last Judgement on the south
face was as likely to be misread by a clerk
in the thirteenth century as by a Canon
in the twentieth. The cypresses of the

AND MONOGRAPHS

251

Crusaders
carry

252

Toulouse

copies

Santiago

Replacing
Serapis and
Isis

WAY OF S. JAMES

Puerto, de las Platerias are the attributes of
S. James and so, on the transept portal of
S. Sernin at Toulouse, where the figure is
present, there are the trees.

Nor may it be forgotten that in some
versions of the Legend of S. Viril of Leyre,
he was Abbot of Samos in Galicia (being
sent thither, say the Navarrese chroniclers,
to reform that abbey) and it was there that
he listened to the little brown bird that
sang on a low-hung bough, and heard the
music of Paradise. 7 Samos had many rela-
tions with Santiago, some of very ancient
date, and the figures of SS. Julian and
Basilisa, there revered, are among the
elder lords of the land.

It is, in a way, confirmation of this, to
which indeed all of this study has been
leading up, that about Saragossa, the only
other place in Spain which properly belongs
to the Apostle and was the scene of an
Epiphany, clung also rumours that belong
to the land of the dead. An Arab geogra-
pher of Almeria reports8 that a light shines
over the city always, above a tomb: Mus-
lims say that of one of the Companions of

HISPANIC NOTES

THE BOURNE

the Prophet,— Christians for "the Prophet"
would read "the Lord. " There nothing
wastes nor spoils, neither moth nor rust
doth corrupt. Fruits will not decay, nor
wheat must, as who should say :

There everlasting spring abides and
never-fading flowers.

It is only in Paradise that such things are
found, or in the tales of such strange
travellers as Irish legend loved.

The Singing Souls.

. . Sino yo triste, cuytado,
que vivo en esta prision,
que ni si quando es de dia
ni quando las noches son,
sino por una avecilla

que me cantaba al albor

— Romance.

From Tundall the full text has not yet
been quoted:

Anon he came and saw a tree
That wonderlymickel was and high. . . .
With all kind fruit that savoured well,
Of divers kind and several hue,

AND MONOGRAPHS

253

O happy
harbour .

254

Rather
like bees

WAY OF S.JAMES

Some white, some red, some yellow, some

blue,
And all manner herbs of virtue. . . .
Many fowls of diverse colours
Sat among the fruit and the flowers,
On the branches singing so merrily
And made divers melody,
Ilk of them in his best mannere
That song was joyful for to here.
Tundale listened fast and laughed
And thought that was joy enough.
He saw under that ilk tree,
Wonning in cells, great plenty
Of men and women shining bright
As gold, with all riches dight . . .
Each one had on his head a crown
Of gold that was of seemly fashion . . .
And sceptres in their hand they had,
With gold they were full richly clad
With bright clothes of rich hue,
As they were kings crowned new.
So richly as they were dight
Was never earthly man of might.
"Then spake the angel. . . .
And said: This tree [signifies Holy

Church].1

On the doorway the souls sit up among
the leaves, the saints and prophets stand

HISPANIC NOTES

THE BOURNE

below, against the jambs, and all is blazing
with yellow, red and blue, green and gold.
Nothing else gives quite so sharp a vision
of what such work looked like when it was
still new.

These singing souls appear elsewhere
twice and may here be dealt with: one is
in the fifteenth-century rendering ot S.
Peter Damian's Ad Perennis Vitae Fontem,
but the Elizabethan is responsible for their
manifestation. The hymn begins "Hieru-
salem, my happy home " and is signed
P. B. D., and the passage is this:

Quite through the streets with silver
sound

The flood of life doth flow,
Upon whose banks on every side

The wood of life doth grow.

Those trees forevermore bear fruit

And evermore do spring;
There evermore the angels sit,

And evermore do sing.2

That there can be no question that the
singers in the trees, in spite of Dante and
P. B. D., are souls and not angels, is shown

AND MONOGRAPHS

255

S. Peter
Damian

and
S.Perpetua

256

The

Deathless
Adven-
turer

WAY OF S. JAMES

by a. set of episodes in the famous Irish
Voyages.

In the Vision of Adamnan, which may be
of the ninth century, occurs the following:
"This, then, is the preaching which Elijah
is wont to make to the souls of the righteous
under the Tree of Life in Paradise. Now
when Elijah opens the book for the preach-
ing, then come the souls of the righteous
in the shape of bright white birds, to him
from every point."3 The same birds,
beating their wings till blood-drops fall,
come again in the Voyage of Snegdus,
where in an island was a great tree with
beautiful birds on its branches: melodious
was the music of these birds a-singing
psalms and canticles.4 In the Voyage
of Bran, the birds sing the Hours:

An ancient tree is there with blossoms
On which birds call to the Hours.
'Tis in harmony it is their wont
To call together every Hour.5 ..

In the Voyage of Maelduin it is told: "As
they went from that place they heard in
the north-east a great cry and chaunt, as it

HISPANIC NOTE£

THE BOURNE

were a singing of psalms. That night and
the next day till Nones they were rowing
that they might know that cry or chaunt
they heard. They beheld a high mountain-
ous island, full of birds, black and dim and
speckled, shouting and speaking loudly.
The next island contained many trees and
birds and a man whose clothing was his
hair. He said: "The birds whom thou be-
holdest in the trees are the souls of my
children and my kindred, both men and
women, who are yonder awaiting Dooms-
day. The next island had a golden ram-
part about it . . . there was also a mar-
vellous fountain, which on Wednesdays
and Fridays yields water, on Sundays milk,
but on feast days wine. . . ."6

In the Voyage of S. Brendan, the party
comes to the Paradise of birds and the
leader "flies down, his wings sounding like
bells, and perches on the prow of Brendan's
ship, and tells him they are angels who fell
with Lucifer, but who refused to join with
him in distinct rebellion. ... He re-
joins the other birds, and as the Hours go
by, they chant all the service." 7

AND MONOGRAPHS

257

S. Brendan

258

Cockle-
shells and
cockle-
burrs

The land
whence
none
returns

WAY OF S. JAMES

Now the Voyages of Maelduin and S.
Brendan are reckoned to come somewhere
between the ninth and the twelfth cen-
tury, and Kuno Meyer will have that of
Bran as early as the seventh.8 There was
every chance for pilgrims to have heard
about them, and to tell of them, one to
another, while they waited for mass in the
church, or for food-time at the convent
door, or for sleep in the crowded hospice.
The pilgrim is your great disseminator of
lore, as birds are carriers of seeds. By the
time he gets home and tells the marvels he
has seen, and the marvels he has heard, to
those in his own land, who can tell the one
from the other? There inside the fair wall
of the church, there close beside the mar-
vellous fountain, angelic voices sing the
Hours, and up in the green and gold of the
carved leafage above the entrance door,
sit little souls that sing as well. Critics
are agreed that the Voyages belong some-
how with that last long voyage that lies
before all of us, to the land whence none
returns, to the world of souls, and the voy-
age, and the Western Isle, and the Hollow

HISPANIC NOTES

THE BOURNE

Land, and the road that goes to Hell, are
confused in men's minds as the recollec-
tions of a tired child at nightfall.

The Bridge of Dread.

. . . Ytenla
Un tan estrecho puente,
Que era una linea no mdst
Y ella tan delgada y debit,
Que a mi no me parecio
Que sin quebrantarla, pudiese
pasarla.

— Calder6n.

To explain the singing souls among the
leaves, it was necessary to invoke one of the
most famous instances in mediaeval litera-
ture of those Visions of Heaven and Hell
that beset men's minds. The jocular
friar in the square getting ready to send
around the bag, and the terrible monk in
the darkening church thundering of the
Doom, alike rehearsed them till the stages
of that awful journey were as well known,
the geography of that sad place as fixed,
as the route of the Jerusalem pilgrims, or
of those of Rome or Compostella.

AND MONOGRAPHS

*59

Apoca-
lypses and
P Merino ges

260

Hay

caminos y
destinos

WAY OF S. JAMES

"I knew," so the preacher would intro-
duce the passage, "of a presumptuous
monk who went to purify a church: he
fasted three days, then fell asleep, and his
soul was taken up by angels through the
roof of the church." By the way, the
beginning of the vision was that "he saw
the church in which he was, all alight, and
yet there was still a part of the night " un-
spent: with which may be compared a
similar experience not infrequent in San-
tiago:

. . . Thereupon he is let down north-
ward into a great glen. It seemed
as long to him as if he saw from the
rising of the sun to its setting. He sees a
great pit, as it were the mouth of a cave
between two mountains, which they
entered above. For a long time they
went along the cave, till they came to a
great high black mountain before them
at the mouth of Hell, and a large glen
in the upper part of the mountain. This
was the nature of that glen: it was broad
below, narrow above. That cave was
the door of Hell, and its porch. And he

HISPANIC NOTES

THE BOURNE

saw the folk of the Island, whomsoever
of them were, when in the body, under
the displeasure of God. They were in the
middle of the glen, wailing. . . . There-
upon the man's soul went into Hell itself,
even a sea of fire with an unspeakable
storm and unspeakable waves upon it.
And he saw the souls aflame in that sea,
and their heads all above it, and they
wailing and lamenting, crying woe with-
out ceasing, through the ages. . . . x

That is pretty fine, even read in transla-
tion, and when a grand voice rolled it out
in the bitter November dusk, or through
the howling of March winds outside, it
would not be forgotten, even when Advent
resolutions and Lenten repentances were
mouldered with the dead leaves of youth.
The mountain looms at the end of a road
that begins in fair country, with raspberry
bushes along the way to pick from as you
walk. Suddenly, as when Childe Roland
comes to the dark tower, there is the glen:

From thence a deep dale shalt thou have
Up unto the Mount. . . .

AND MONOGRAPHS

261

de perpetua
maldicidn

262

WAY OF S.JAMES

High hills, and of the Spains see a cry:
The noise is full grievous, pardie!2

Ask the man what that noise is, he looks

foolish. He does not know what he is

talking about.. Ask other pilgrims, then:

The sea
and the
waves roar-
ing . . .

Quand nous fumes au Mont-Etuve

Avions grand froid,
Ressentimes si grand froidure

Quej'entremblais. . . .
Quand nous fumes au Pont-qui-tremble

Bien etonnes
De nous voir entre deux montagnes

Si oppresses,
D'ouir les ondes de la mer

En grande tourmente:
Compagnons, nous faut cheminer

Sails' faire demeuranoe.3

Owain Miles had felt that cold:

Le pais fut orrible et grand, —
le vent fut dur et anguissant;
oncques sa vie n'eut si grand froid,4

He had gone down "par une mult gran
vallee," and there had heard "pleurs et

HISPANIC NOTES

Master Matthew s Porch

THE BOURNE

pleintes crians merci, . . . les pleints et les
piteux cris." There the land was "noir et
obscur," and the wind that blows between
the worlds pierced and tortured him.

Aqui el viento que coma
Penetraba sutilmente
Los miembros, aguda espada
Era el suspiro mas de*bil,s

writes Calderon, in his mannered, courtly
style adapted to destroy conviction even
when a good image is offered: not so the
homely pilgrims :

Quand nous fumes au Mont Etuve
Qui est si f roid et si rude
Et fait plusieurs coeurs dolents. . . .
Quand nous fumes au Pont-qui-tremble
Nous 6tions bien vingt ou trente,
Tant Frangais comme Allemans;
Nous nous disions Tun a l'autre,
Compagne, marche devant.6

The Purgatory of S. Patrick which Sir
Owain thus visited, was well known in
Spain: Alfonso X made a Romance of it,
and Calderon a play, though in truth the

AND MONOGRAPHS

263

. . . Men's
hearts fail-
ing them
for fear

264

Para los
hombres
cabales

todos son

buenos

caminos

WAY OF S. JAMES

play evades the subject until the last
possible moment and then despatches it in
a single set speech.

Owain Miles had to make his fearful
journey because of a sin he had committed,
and he paid for it on the way. He was, in
short, in the same case with those souls in
Galicia whose accomplishment after death
of what they neglected in life, is set for a
sign across the night sky. He crossed the
Bridge of Dread, and he came to Paradise,
in the end, as one comes to a church door:
in the high wall a door opened a little and
a sweet smell blew out, and then came a
procession of ecclesiastics richly vested,
bishops, monks, canons, friars, and after
them the laity. They bore banners and
branches of golden palm trees.7 But in-
side that wall was the garden of Paradise,
and in the midst the Tree of Life. 8

The whole of the Apocrypha seems to
have been especially familiar to Spaniards:
the early church in the west suffered
martyrdom for it. A frequent source, even
if not the first, among these Visions, was
that attributed to S. Paul, in Greek of the

HISPANIC N OTES

THE BOURNE

fourth century. S. Paul after being up-
lifted above the earth, and seeing, as in the
Porch at Moissac and the capitals at Car-
ri6n, the deathbeds of the righteous and
the unjust, looks upon Heaven. Outside
the gate of heaven stands a fruitless tree.
He goes down into Hell, and after that he
visits the Earthly Paradise, "sees the
World tree with the four great rivers of
Paradise gushing from its roots: he sees the
Tree of Knowledge and the Tree of Life."9
Only in a later redaction does the Bridge of
Dread figure.10

About 594, Gregory the Great had given
the first Christian testimony to a bridge,
but the theme was seized upon; Tundall
had had to take two bridges: the second
was spiked, and only a hand-breadth wide,
and monsters waited in the lake to snap up
whosoever should fall:

He saw none that brig might pass
But a priest that a palmer was,
A palm in his hand he had
And in a slavyn he was clad
Right as he on earth had gone.11

AND MONOGRAPHS

265

Apocalypse
of Paul

266

The Bridge
of Dread

WAY OF S. JAMES

Scott quotes, from a MS. in the Advo-
cate's Library, the essay of Sir Owain:

This the Brigg of Paradise

Thereover thou must go. . . .
Owain beheld the brigge swert
The water thereunder black and swert.

And sore him gar to drede. . . .
The brigge was as high as a tour,
And as sharp as a razour,

And narrow it was also,
And the water that there ran under
Brennd o' lightning and of thunder

That thought him mickel woe."

This is the "Brig o' Dread, na braider
than a thread," of the Lyke-Wake Dirge13
preserved by Aubrey in his Remains1* as
he had heard it in Yorkshire in the seven-
teenth century, and as Scott printed it,
substantially the same, in the Minstrelsy. z s
By the same bridge the brother and sister
pass into hell in Andrew Lang's translation
of a French folk-song. It reads :

They danced across the Bridge of Death

Above the black water,
And the marriage bell was tolled in hell

For the souls of him and her.16

HISPANIC NOTES

THE BOURNE

In the former poem, as in Persian and
Arab tale, the bridge, though it must be
crossed, does not lead necessarily to hell.
For S. Bona it led to Santiago. For Sir
Lancelot and Sir Gawain, in the Conte de
la Charette, it leads to the land whence none
returns, where Guenevere must be sought.
It is a bare sword's edge, 1 7 for the one, for
the other, the Pont-qui-trethble of Manier,
more than half submerged. Finally in the
Regtdae Amoris of Andre* le Chapelain, "il
vacillait et etait souvent submerge* par
les flots."18 In this tale a knight who is
seeking Arthur to learn the laws of love,
goes certainly to his realm after death, and
finds him enthroned much like Cormac in
Tundall's vision, but better off. The con-
dition and name of the land that lies be-
yond, let Gaston Paris pronounce, for he
speaks as one having authority, and not as
the scribe.

Lancelot crossed the Bridge of Dread, to
see* Guenevere in the land of the dead.
"The land of the dead played a great r61e
in ancient Celtic beliefs, and the informa-
tion about the Gauls that the writers of

267

AND MONOGRAPHS

Blessed
souls were
at the
Bridge

268

Celts, says
Shelley, for
Jugo-Slavs

WAY OF S. JAMES

antiquity have left, testify no less than the
most authentic documents of Irish poetry."
"The Celts represented the abode of the
dead as an island situated in the west
which was at the same time the abode of
the blessed. There, under a sky always
mild, heroes grew not old.19 . . ." Guene-
vere's Maying, which has dropped out of
the story of Chretien, is a Celtic trait and
recalls the Slavonian pilgrims, who for
May Day, put garlands on their heads.
This provokes on the one hand, a reminis-
cence of Owain Miles who saw the pro-
cession of bishops that came out smelling
of incense and "bearing banners and
branches of golden palm trees." But it
is older than that, for these green branches
grew by the gates of Paradise. When to
the Wife of Usher's Well her three sons
came,

Their hats were of the birk:
It neither grew in syke not ditch

Nor yet in ony sclough;
But at the Gates of Paradise

That birk grew fair eneugh.

HISPANIC NOTES

THE BOURNE

Scott quotes, as a gloss on these lines, from
the Maase Book, the case of a returned
ghost, Jewish, who says: "I wear the
garland to the end that the wind of the
world may not have power over me, for it
consists of excellent herbs of Paradise."30
If it is, on the other hand, like all Maying,
a spell to secure fertility for their far-off
fields and gardens, then, like the ceremonies
of Candlemas, it seems to offer more than
a bare vestige of earlier worship than the
Christian of S. James, in the city of the
hollow hill. If indeed Frau Holde was dis-
possessed by the warrior buried there, or
was merged- in the Celtic Proserpine, yet
she has out-lived, everywhere else in Spain,
every other devotion.

This warrior's grave, whence the dead
hero comes out, in time of need, is not a
Celtic element, but Scandinavian; so, the
lights that burn above the barrow, the
wind that rushes out on who would violate
the hero's bed. Of souls that pass across
the sky, moreover, I can recall no certain
instance in Celtic lore, * 1 but there Wotan
leads his warriors and the Wild Huntsman

AND MONOGRAPHS

269

Windo*
the world

as at
Verona

270

Lay of
Helgi

WAY OF S. JAMES

his train, and Helgi returns with his host in
that wild lay that chills the flesh and thrills
the blood:

Is it a mere phantom that . I think I
see, or is the Doom of the Powers come?
Can dead men ride? Ye are pricking
your steeds with the spur! Or have ye
been granted leave to come home?

It is no mere phantom that thou
thinkest thou seest, nor is it the end of
the world, though we prick our steeds
with the spur, but we have been granted
leave to come home. Come out, O
Sigrun from Sevafell, if thou desirest to
see thy lord. The barrow is opened,
Helgi is come. The sword prints are
gory on him. The king bids thee come
to stay the bleeding of his wounds. It is
time for me to ride along the reddening
roads, to let my fallow steed tread the
paths of air. I must be west of Wind-
helm's bridge before chantecler awakes
the mighty host.32

In this aspect, for the only time, San-
tiago is found on the hither side of the

HISPANIC NOTES

THE BOURNE

bridge, where quick and dead must part.
An old rhyme says:

On all Souls' night, on London Bridge,
The quick and dead together walk,
The quick and dead together talk.

This matter of the Bridge of Dread, as I
see it, may be summed up in ten lines, and
affords an instance of the way folk-lore
lives on: (i) The Bridge of Dread enters
formal literature under ecclesiastical sanc-
tion, in such Visions as those of Paul, Tun-
dall, Owain, and Thurkill. The last has
a very special bearing on Santiago. (2)
They owe the circumstance to a body of
legendary and religious doctrine, half-
myth, half-dogma, Persian, Arab, and
Norse, for the most part. (3) It haunts
men's minds, and (a) appears in popular
literature, which is precisely not tnttier de
clergi, like "This ae night," Lang's "Bridge
of Death," and the refrdn about London
Bridge; and also it (b) intrudes in conscious
literature sometimes unaware, sometimes
half aware, sometimes when the only un-

AND MONOGRAPHS

271

Out of the
East

272

Literature,
conscious
and un-
conscious

WAY OF S. JAMES

awareness is that it was not wholly voli-
tional; for instance in Dante, Chrestien de
Troyes, Andre* le Chapelain, and Bojardo.
The loveliest work of d'Annunzio and of
Maeterlinck illustrates what was said
about the intrusion of folk-lore where the
author is under the delusion that he selected
his material.23 (4) The Bridge, finally, is
discovered on the Way of S. James in the
journeys of S. Bona and Manier, and the
Chansons de Pelerins.

When the soul, by a curious variant on
the motive of the Bridge of Dread, passes a
flowing stream on rays from consecrated
tapers,24 with that water a Celtic element
re-enters; for the problem is that which
the souls meet on the Breton coast; by
waking up a fisherman to ferry them over. 2 s
This exactly corresponds to Manier's de-
scription of the Pont-qui-Trenible:

Of a Sunday we came to the little
town so famous as the site of the quaking
bridge (pont-qui-tremble). The city is on
the seashore, one of the places most
perilous and anxious in all the Spains.

HISPANIC NOTES

THE B OURNE

The passage costs two cuartos, that is a
sol. Ittakesahalf-hourtopass. It is at
least half a quarter-league across. There
must be at least fifty persons, and they
go in a great boat built for the purpose,
which is rowed. You see the frightful
waves of the sea dash into the air, one
against the other, that seem to menace
you with ruin, besides the horrible noise
they make. They shake the boat you
are in, they drop the boat down between
two waves as if it were falling down a
precipice, when you think the waves
are swallowing you up. Then another
hastily dashes you up as if on a mountain.
That is what happens through all the
passage, which gives you hideous terrors
so that you think every moment will be
your last. That is why — because of the
danger — that this passage is called the
quaking bridge.26

Procopius tellsthesamestoryof thefisher-
man, and I extract the account, like others
before me, from an admirable version:

I have read, [says Scott's figure,
preluding the passage,] in the volumes
of the learned Procopius, that the people

AND MONOGRAPHS

273

An eight-
eenth
century
euhemerist

274

•■ Going
West"

WAY OF S. JAMES

separately called Normans and Angles
are in truth the same race, and that Nor-
mandy, sometimes so called, is in fact a
part of a district of Gaul. Beyond, and
nearly opposite, but separated by an arm
of the sea, lies a ghastly region, on which
clouds and tempest for ever rest, and
which is well known to its continental
neighbours as the abode to which de-
parted spirits are sent after this life.
On one side of the strait dwell a few
fishermen, men possessed of a strange
charter, and enjoying singular privileges,
in consideration of their being the living
ferrymen who, performing the office of
the heathen Charon, carry the spirits of
the departed to the island which is their
residence after death. At the dead of
night, these fishermen are, in rotation,
summoned to perform the duty by which
they seem to hold the permission to re-
side on this strange coast. A knock is
heard at the door of his cottage who holds
the turn of this singular service, sounded
by no mortal hand. A whispering, as of
a decaying breeze, summons the ferry-
man to his duty. He hastens to his bark
on the seashore, and has no sooner

HISPANIC NOTES

THE B OURNE

launched it than he perceives its hull
sink sensibly into the water, so as to
express the weight of the dead with whom
it is filled. No form is seen, and though
voices are heard, yet the accents are un-
distinguishable, as of one who speaks in
his sleep. Thus he traverses the strait
between the continent and the island,
impressed with the mysterious awe
which affects the living when they are
conscious of the presence of the dead.
They arrive upon the opposite coast,
where the cliffs of white chalk form a
strange contrast with the eternal dark-
ness of the atmosphere. They stop at a
landing-place appointed, but he disem-
barks not, for the land is never trodden by
earthly feet. Here the passage-boat is
gradually lightened of its unearthly in-
mates, who wander forth in the way ap-
pointed to them, while the mariner
slowly returns to his own side of the
strait having performed for the time this
singular service, by which these ferrymen
hold their fishing-huts and their posses-
sions on that strange coast. 27

Sr. Murguia will have it that S. James
himself, Apostolus peregrinus, was involved

*75

AND MONOGRAPHS

Blind as
the fool's
heart . .

276

A House
of Dreams

WAY OF S. JAMES

in an adventure rather like the Voyages of
Bran and Maelduin, and cites in evidence
a relief at Caldas de Reyes, where the bark
of S. James is guided by a figure half -girl,
half-swan.28 Caldas de Reyes is full of
Roman remains and folk-lore; it figures
also in the Miracles of Our Lady collected
by el Key Sabio, 2 9 it was, in short, a seat of
dreams. Furthermore, at Mugia, near
Finisterre, where in 1446 was shown the
bark in which Christ and his Mother came
over-sea, you have the real Irish sea-faring
adventure.

The situation stands, then, thus: that
there was an actual pilgrimage made by
historical figures and plain people, extend-
ing over many centuries, we admit freely.
But notwithstanding, all popular (as dis-
tinguished from courtly or scholarly)
accounts of the journey which have sur-
vived, are made out of well-known elements
of literature and folk-lore: the Bridge of
Dread, the Passage Perilous, the Pit of
Hell, the crowded ferry, the Paradise at
the journey's end, the fresh and perennial
fountain, the singing at the Canonical

HISPAN IC NOTES

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Hours, the souls in trees, the voyage over-
sea. Nay more, the present writer, if the
reader will recall, rode up to the bridge
and could not cross (for it was broken
down) and had to be ferried over, as Lance-
lot very nearly came to be; and thereafter,
the next day, crossed Whinny Moor in that
mist which is the souls of the dead, pressing
close about, as Breton fishers know. 3°

AND MONOGRAPHS

277

Souls in
the fog

278

WAY OF S. JAMES

VII

THE ASIAN GOD

Magni deindeftlii tonitrui,
Adepti fulgent prece matris indytae,
Utrique vitae culminis insignia:
Regens Joannes dextra solus Asiam
Ejusque frater potitus Spaniam.
— Mozarabic Office .

The Romans, who lived always on good
terms with their dead, have left inscrip-
tions that testify to the presence, before
Christianity, of las dnitnas. The Reverend
F. Fita publishes1 a stone of the third cen-
tury which commemorates the apparition
and good counsel of a dead husband; and
Hubner publishes the memorial of a like
apparition among the Lusitanian stones.2
In Roman days as in Catholic, the dead
came back to ask for prayers and sacrifices,

HISPANIC NOTES

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for rosaries and Masses. An altar found at
Cordova only a few years ago is dedicated
to the Gates of Dream, or rather to the
twin gates, 3 and on the sides are carved the
cup and platter consecrated to the Com-
munion of the deified dead. A lady, Cal-
purnia Abana Aeboso, being inspired by a
dream, vows an altar to the nymphs of the
waters and raises it duly, 4 in the western
regions; twenty-eight such dedications are
included in the Corpus and in the same
parts was found the mosaic of Hylas and
the nymphs, who are the Xanas of Astu-
rias, s the Washers of the Fords.

We have seen already what good soil is
this land of S. James for all manner of vague
inherited beliefs, dim awareness of other
than human presence, natural magic in the
employment of spells and charms, religious
ritual employed in precisely the same way.
Warde Fowler remarks that the Romans
associated divinity "with force and activity
which could be brought by due propitiation
into the service of man.'16 To acquire
merit by rosaries and litanies, fastings and
vigils, gifts for las dnimas, is to have that

AND MONOGRAPHS

279

The Gates
of Dream

Hylas and

the
Nymphs

280

Latins
logical
minded

WAY OF S. JAMES

merit afterwards at hand, like electricity
in a storage battery. The logic of this
position is impregnable and is merciless.
It is not in the least Celtic. The most
striking trait common to all Celtic lore is
its indifference to logic and to what we
fondly call the law of causation. In the
Mabinogeon anything might follow as easily
as anything else; in the Voyage of Bran the
various islands are interchangeable; in the
Lais of Marie de France, moral responsibil-
ity has evaporated. The Irish stories of
rebirth will illustrate this: to make a man
his own grandson, except as a comic motive,
would be difficult to a logical-minded
people,7 to a Latin-minded people.

Celtic elements there are in this mass of
Gallegan lore, and other elements which,
if they were not installed earlier on the site
than the Celtic, or imported by Roman
legionaries and officials, are still common to
other European stocks, Germanic or Sla-
vonic : the journey of the soul, the Bridge of
Dread, the passage among the stars— which,
with the weighing, are all Asiatic at one
or two or three removes.8 But it seems

HISPANIC NOTES

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possible that the Romans as Latins count
for more than hitherto was reckoned,
throughout the spiritual and aesthetic his-
tory of the Spanish people. The magnifi-
cent development of the State portrait,
in the sixteenth and seventeenth century,
supplies one example of a legacy, possible
and far, tempering and determining the
spirit through a century and a half of the
Renaissance. Another is that devotion to
the family ghosts which has been shown to
exist and to take visible form, from the
bee-hive in the back garden to the sepul-
tados at Sahagun, from the tomb of the
Scipios to that of the Escorial. Consider
the pantheons of all the kings of all the
Spains, and Veremund carrying with him,
as he fell back before Almanzor, the ashes
of his house, and the altars of his race.
Then recall the similar pantheons that the
great families maintained, Ponseca at
Coca, Gomez at Carrion, Carderera at
Poblet. Consider how apt is a phrase
like the following, to express the Span-
ish temper in the greatest ages: — "Of
these was the worship of the family, which

AN D MONOGRAPHS

281

Portrait
busts of
Rome

The ances-
tral Ghosts

Worship
of the
family

282

Sol In-
victus

WAY OF S.JAMES

continued to express in some degree the
inheritance of a traditional animism, pass-
ing at one or two points into something
near akin to what we call divinity."9
Yet that was written of the Romans of
Rome. Lastly the figure of the thauma-
turge, of Santiago himself, is more than a
little Latin.

The figure of S. James is doubtless to be
identified with that of Sol Sanctissimus,
the Sol Invictus of Roman state worship.
The QueenElvira called him invictissimus. 10
His feast is kept as near as could be man-
aged to the solstitial pause, his authentic
legend is crammed with solar machinery,
from the oxen of the Sun to the wolf who
lent an epithet in Greek to Apollo, \vkiqi , x l
and who stands for the sun in the Galle-
gan legend that God condemned the moon
to wander by night and to be eaten up by the
wolf. 12 He is also the tribal Hero, the great
first Lord, and Luke of Tuy's story is as old
and as spirit-stirring as the Lay of Helgi.
Even in the monkish version the kingly figure
armed at all points like a warrior does more
than announce the victory, he is on his way

HISPANIC NOTES

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southward to win it, he has got up out of his
grave to fight for Spain; as on that other
night in Leon, when likewise the other tribal
heroes awoke and arose, and the Cid and
Fernan Gonzalez came to call the great
Ferdinand for the morrow's battle.

S. James on his huge white horse at the
battle of Clavijo is a figure not unfamiliar,
not unparalleled. So looked the champion
in Paul the Deacon's story how —

Ariulf , after the victory at Camerino,
inquired of his men whom that man
was that he had seen fighting so vigor-
ously in the war he had waged, and
protecting him in every moment of
danger, and said, "Surely I saw another
man there much and in every way better
than I." But no one else had seen him.
Now when they drew near to Spoleto
the Duke asked whose was that spacious
abode he saw, meaning the church of
the blessed martyr S. Savinus, invoked
by those who went to war against their
enemies: and when men told him, he, yet
being a heathen, asked, "How can a dead
man help the living." But he went into

AND MONOGRAPHS

283

The White
Horseman

284

A High
god

WAY OF S.JAMES

the church with the rest and while they
were at prayer he stared about and recog-
nized in the figure of the saint his pro-
tector in the battle, swearing to it with
an oath.13

So looked, likewise, the Twin Brethren
at the battle of the Lake.

The Latin heroes of the Tuscan land
appear and vanish away again, supplanted
by the stable, the hieratic figure of the
Imperator,14 but in the farthest west of
the Iberian land the great Knight lives on
and gathers up into his own being, at need,
all the tribal devotions, all the regional
potencies and powers, and thence goes
forth to confute the outlander, to expel the
alien, to overthrow the invader. /Santiago
y Cierra Espanal is the unforgotten word.
S. James is Spain.

HISPANIC NOTES

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285

The Constant Worship.

Religions change but the
cult remains the same.

— Goblet d'Alviella.

•

So much, every traveller in Spain might
see: but the matter need not be left here.
There is evidence for whoever cares to seek
it out, that the immemorial worship has
never changed in the city of the hollow
hill,1 and that when successive religions
overflowed the land, and ruled therein,
and again after a while they were no more,
yet the same lights burned on unquenched
above the same shrine.

Before entering upon a consideration,
however brief, of cults in Spain that pre-
ceded the Christian, where proof is intended
and evidence is obligatory, a word must be
said about the difficulty of obtaining evi-
dence. The Spaniard, isolated in his
peninsula at the world's end, ringed about
by the waves of the sea and the heights of
the Pyrenees, receiving everything and
giving up nothing,' has been in the eyes of
Europe a figure picturesque but quite

One

devotion

atone

shrine

AND MONOGRAPHS

286

Spain little
known

The

argument
from
silence

WAY OF S. JAMES

strange. He is often reproached with his
aloofness from others: their neglect, it
might be fairer to call it. The single
volume of the Corpus devoted to Spanish
inscriptions makes a poor showing, yet
Hubner kept up his Spanish correspond-
ence, and few scholars so much as he have
reckoned with Spain. Cumont in Les
Religions Orientates, as in the Textes ei
Monuments, shows a pleasant and friendly
enthusiasm in his attitude to Spain, but
little knowledge at command: Toutain,
in Les Cultes Paiens, betrays a sulky deter-
mination to belittle and explain away what-
ever he has encountered. In truth, while
on the one hand he abuses of set purpose
the argument from silence, and for his
own ends prefers to admit no evidence as
to the antique world that is not cut on a
stone and printed in the Corpus, yet on
the other hand his knowledge of other
sources is sadly limited. Gaul he knows,
and the German frontier, because he is a
Frenchman, and Africa because he was
there once, and a little about Lusitanian
cults because the book of Leite de Vascon-

HISPANIC NOTES

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cellos9 somehow fell into his hands alter
Cumont had taken him sharply to task
for his limited resources and restricted
range. But for the rest, he feels still that
what is not in the Corpus he can deny
altogether, and what is found there he can
usually explain away, and the upshot for
the reader, of the three volumes so far
published, is a discouraged sense that
nobody of importance worshipped any-
thing.

Heiss, in Les Monnaies Antiques de
I'Espagne, though he published superb
plates of coins from the east coast and the
south, stopped there, or nearly. Of the
Conventus Asturum he says that Pliny
names 22 peoples with a population of
240,000 free men, and he shows two coins
from Lancia: of the Conventus Lucensis,
though it had 16 peoples and 166,000 free
men, though therein lay Caldas de Reyes,
Iria, Corunna, he has not a coin, yet
there are plenty at Lugo, I am assured,
and Murguia published, to prove one point,
four from these parts. 3 Of the Conventus
BracorensiSj Heiss knew of 24 cities and

AND MONOGRAPHS

287

Heiss's
coins

288

In the
Ebro basin

WAY OF S. JAMES

Fine ex-
amples in
Toledo
Museum

175,000 free men in Pliny's day, yet not a
coin!4 Notwithstanding, there is more to
be learned about Roman Spain from this
book than any other European .work that
I have encountered.

Prom it a few generalizations may be
drawn, premising that other types than those
relevant to the present argument are rarely
enumerated. Throughout the Ebro basin,
we find the horse alone, or with a rider
(sometimes armed, of tener in a light native
jerkin) and ridden with a halter and not
a bit, as Spanish countrymen ride today, —
excepting in the south, where sometimes
a curb-bridle and two reins may be made
out. At Lerida and elsewhere5 a crescent
or a star often hangs over it; at times
the jinete rides with a palm; on other
coins the gaunt wolf appears, or a wolf's
head. At Jelsa,6 near the Roman bridge
of Celsa, are found the horse, the horseman,
the bull, and the ploughman ploughing
with a yoke of oxen, who certainly in this
case is a peasant and not a priest. At
Huesca, 7 the horseman has a lance on both
Celtiberian and Roman coins, at Cala-

HISPANIC NOTES

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horra8 both lance and palm are found, and
superb bulls or bull's heads. At Cascante, 9
on the Celtiberian coins, while the reverse
of four coins shows the horseman or the
horse, on the obverse may be seen, beside
the head, the poor crooked plough. .At
Bilbilis,10 near Calatayud, the horseman
either carries a levelled lance, like one
running a tilt, or, as on a beautiful Augustan
type, raises the weapon to spear a fallen
enemy. On two, thunderbolts appear.
From Belsinum, x * mentioned by Ptolemy,
which is near Borja, comes a set of types in
which the horseman raises his arm to
brandish a short sword, curved in two
instances. Saragossa, z a being the Colony
of Caesar-Augusta, has the ploughman or
priest shaking out his whip over the yoked
oxen, and a very fine winged thunderbolt
as reverse to a Divus Augustus Pater.
Temples are on other Saragossan coins,
and legionary ensigns, and a grand con-
secrated bull. Here, then, at one seat of
the cult of Santiago, and in particular
Santiago Matamoros, all his particular
attributes and cult figures preceded him.

AND MONOGRAPHS

289

The
horseman

thunder-
bolts

the bull

290

S. Isidor
Labrador a
surrogate
of Santiago

WAY OF S. JAMES

Her pi

or
double-axe

I include of course, S. Isidore the Plough-
man, as sufficiently demonstrated, I hope,
in the chapter and section on Doctor
Egregius.

At Corufia del Conde, x 3 in Old Castile,
the- jinete and the bull are found, with a
boar, and from that same region, at Salas
de los Infantes, came the fine relief of the
horseman on a Roman tombstone:14 on
a curious coin of Agreda15 (in the north
of Soria, close to the frontier) the horse-
man bears a sickle, which on three of
Olbega looks more like the herpt of Jupi-
ter Dolichenus; at Sasamon he carries a
trident, at Lancia16 it is more like Sam-
son's jawbone of an ass. In a type at
Arsa again the weapon might be a corrup-
tion of the Minoan double-axe: some-
times, in this region between Castile and
Leon, it is a hammer, again corrupted into
what Heiss calls a missile weapon but which
in all its variants might be still the double-
axe. It must be remembered that Spanish
coin-types of the south are often marked by
Phoenician traits and others yet earlier, in-
disputably Cretan: with Hercules,17 Ca-

HISPANIC NOTES

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bii i, x 8 and the homed altar, z 9 they show a
sphinx,30 the labyrinth, and Europa" on
the bull. a 3 All influences are possible: but
in these parts of Old Castile there are
fewer traces of what we are concerned
with. On coins at Tricio, 3 3 close to Najera,
on the other hand, the horseman levels the
lance. Many of the coins of Acci, which
is Guadix,*4 show magnificent legionary
standards and the eagle perched between,
or two eagles; now Acci was named Julia
Gemella. One regrets the absence of the
type from Legio VII Gemina, for the sake
of comparison. Were the twin-legions, later,
devoted to S. James because he was a twin?
In the Conventus Cartaginensis2$ there are
horsemen with palms, and others with
lances, as well as horses riderless, and it is
at Iliberi,20 near Granada, that we find
the rider in flying cloak and round targe,
and sometimes two horses. The types of
Menda*7 are chiefly trophies of arms, or
the ploughman, or the city gate, a temple,
or an altar with many horns: but nothing
so fine as those in the east. Other coin-
types of the south glory in its fruitfulness,

AND MONOGRAPHS

291

Cretan
elements

Twin
legions

292

The bull
Apis

The «

Iberian

horseman

. . . with
him there
was a

ploughman
was his
brother "

WAY OF S. JAMES

with the wheat-ear, or the plough, or grapes,
or the bull Apis belike, as in the exquisite
figure resting under a setting moon. a8

To these should be added the four
coins published by Murgufa as belonging
to Galicia, two of which show the bull with
a sun, and a third the horseman with a
palm. The lack of other coins from the
north-west makes it difficult to finish out
any conclusive argument: but that is the
case with all Spanish studies.

The horseman, however, is found invari-
ably, though not exclusively, wherever twin
saints are worshipped, at Calahorra and
Sahagun,29 and at Guadix in the south
which is the first place in Spain associated
with the cult of S. James. The superb
bull type imposes itself on the imagination,
but it is not universal: it is found by the
Ebro, in the Conventus Cluniensis, at
Merida, and in the south with a difference.
The ploughman is the sign of a Roman
colony, but at Saragossa and Celsa he is a
peasant, bare-headed, in a short smock.

Spanish scholarship is shy: it keeps as
haughtily aloof as the Castilian in his cloak.

HISPANIC NOTES

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The Spanish scholars have published
mostly in periodicals or in very limited
editions, often inaccessible outside of
Spain: the European scholars often cannot
read Spanish. Salomon Reinach, for in-
stance, knows far less about what lies on
the south side of the Pyrenees than what
lies in the southern hemisphere. Research
into Comparative Religion would be diffi-
cult, doubtless, in Spain; Murguia guards
himself scrupulously with a comical note,
and of the precautions of Father Fita I have
spoken already. Menendez y Pelayo when
he rewrote the Historic de los Heierodoxos
was an old man and rather indifferent. It
is only possible, at this time, to stake out
the line of argument and fix enough solid
evidence to sustain something, I hope,
more solid than a house of cards.

What material exists consists, first, of
legendary matter and folk-lore; secondly, of
passages in early writers; thirdly, of monu-
ments, coins, dedications, inscriptions. With
the first I have dealt, in the last chapter;
the second for our ends are almost negli-
gible; the third will not take long.

AND MONOGRAPHS

293

Com-
parative
religion in
Spain

294

Thesis

WAY OF S. JAMES

Lapidary inscriptions are all Romanizing,
but as they apply they will be mentioned.
Of figured monuments, I know none in
Galicia. I have ventured to reconstruct
hypothetical Mithraic reliefs in two cases
— a table-scene like the one on the Rhine,
at S. Domingo de la Calzada, and Mithras
emerging from the rock, at Padr6n: these
being in the hypothesis cannot be used in
the proof. The conspicuous cock and bull
at Leon, with the Zodiacal snakes there,
may be contributory, but they carry fatal
associations in their names. There remains
the Comparative Method.

S. James is something more than a tribal
Hero and a vegetation-spirit, he is more
even than a faded sun-god: he is a High
God in his own land, and with the mounting
syncretism of the later empire he took up
into himself all the other out-land gods.
This happened everywhere in the time of
the Roman conquests, it was the price of
survival.

Of the primitive Celtiberian religion,
as of that of the north-west, little is known:
Macrobius says however that "the Acci-

HISPANIC NOTES

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tani worship very devoutly an image of
Mars with rays about the head, and call
him Neto,"30 a war-god who is sun-god
also. By reason of the early legend which
associated with S. James the seven Spanish
bishops and the town of Acci (Gaudix)
we are permitted to infer a like cult in
Galicia. At Tuy there is a dedication to
a local Mars,31 and Neto or some rela-
tive of his, it would seem, is named on a
stone at Padron. Now in many ways
Tuy is a kind of lesser doublet of Compos-
tella, and down to the time of the ruin of
Galicia, which is to say until the Catholic
Kings, Tuy and Orense, (Mondonedo and
Lugo also in some degree) were either
virtually or strictly suffragan to Santiago.
It is all the land of Santiago.

Endovelicus was a mountain god in
Portugal, and belongs to a restricted area; 3 2
but traces of the goddess Ataecina, the
Iberian Proserpine, have been found
throughout Lusitania and a part of B£-
tica. "Saint Proserpine" says a stone
that Florez published long and long ago. 33
With her one would like to associate dedi-

AN D MONOGRAPHS

295

Celtiberian
warrior-
and
sun-god

2<)6

S. Proser-
pine •

S. Eulalia

WAY OF S. JAMES

cations to the twilight and the Shrine
of the Morning-Star,34 Lux Dubia, and
Luciferi fanum, found, the former in the
very same parts, and the other on the
Andalusian shore, consecrated both where
the wind falls faint as it blows with the
fume of the flowers of the night:

And the murmur of spirits that sleep
in the shadow of Gods from afar

Grows dim in thine ears and deep as the
deep dim soul of a star.

In the sweet low light of thy face, under
heavens untrod by the sun. . . .

At Menda she was worshipped, and in-
voked by formulae analogous to some found
in Cnidos, at the shrine of Demeter, Perse-
phone, and Hades. 3 5 Her reincarnation in
S. Eulalia, the sweet-spoken lady of the
doves, 3 6 1 cannot stop here to demonstrate,
but I must point out that the cathedral
church was dedicated to the latter at Iria,
where the body of S. James was landed,
where legends of his presence and his preach-
ing abound, and where there are traces,

HISPANIC NOTES

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hardly at all effaced, of an attempt to estab-
lish the cult-centre. AtHierapolistheLady
of the Doves shared her temple with a bull
god: from Padr6n the cult-image set out
in a cart drawn by bulls, to find the wayside
shrine of Liberodunum. Neto the sun-
god who is a war-god, had then probably
for a companion a dove-goddess, Ataecina,
worshipped chiefly in her chthonian aspect.
On Candlemas Day, her doves were loosed
in the sanctuary at Santiago, at the Mass
for the little souls in Limbo. But S.
James, as I have shown, is himself a chthon-
ian power.

With Celtic cults we must take into
account the possibility of some figure in
Galicia like the Gallo-Roman Dis Pater,
the ancestor of the Gauls, who holds a
bowl in one hand and rests the other on a
long-handled mallet, wearing in many cases
a wolf -skin hood.37 The coins of the
Verones, j8 in Old Castile, show a hammer
in the hand of the rider. This identifica-
tion would explain the shrine at Com-
pdstella sub Lobio, the bourdon on which
S. James leans, and his death or that of his

AND MONOGRAPHS

297

the Lady
of the
Doves

The Horse
of the God

Wolf

298

Icono-
graphy and
legend

Aidoneus

Dioscuri

WAY OP S. JAMES

double, S. James the Less, by a fuller's
mallet. It would also explain the Tau-staff
carried by his effigy in the Gloria, on the
church door at Noya, and in a miniature
of 1328, in the manuscript known as
Tumbo By where the Apostle is vested
and seated on his altar, among nine stars,
holding the same hammer-headed star!. 3 9
The wolf -skin belongs also to the Etruscan
Hades, whose aspect in the tomb-paintings
discovered at Orvieto and Corneto, is very
like S. James; it is an attribute of the
underworld, of Aidoneus, a Zeus over-
shadowed and graver.

In the Renaissance a pair of twin columns
was unearthed at Seville,40 and set up
again, with an effect not unlike, I suppose,
to that at Edessa. The cult of the Dios-
curi was established early in Spain: Tou-
tain admits two inscriptions to Pollux in
B£tica,41 and to these must be added the
mention of the two Castors at Caldas de
Vizella.

M61ida affirms that the Iberian horse-
man, the jinete of the Celtiberian coin-
type carried over into Roman times, should

HISPANIC NOTES

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be identified with Castor the horse-tamer,
considered apart from the other of the
Dioscuri, Pollux the boxer. Those speci-
mens struck near Granada, on which a
galloping rider is controlling another horse
besides, should confirm this. Calahorra
worshipped twin saints, or at any rate a
pair of young soldierly brothers, Demetrius
and Celadonius, Sahagun worshipped a
like couple, Facundus and Primitivus; I
have pointed out how the Sign of the
Twins, at Leon, presents just such a
pair holding the ark or casket in which
their relics were revered. Orense, closely
related to Santiago, claimed for herself
Facundus and Primitivus; and Tuy, even
more nearly related, the source of S. Elmo's
fire in the body of S. Gonzalez Telmo,
(ob. 1300). S. Elmo's fire has belonged to
Castor and Pollux ever since the first
Greek mariners observed it. Moreover,
the Twins have a kind of special care for
travellers, and the sea-faring Miracles of
S. James, vu, vm, xi and x, are entirely
within their province.
A curious mediaeval relief found at Cal-

299

Castor

AND MONOGRAPHS

S. Elmo's
fire

300

Swans

and white
horsemen

WAY OF S. JAMES

das de Reyes/3 shows the body of the
saint in a boat drawn by a swan-maiden,
something like a siren but winged and
web-footed, very like Lohengrin's. Work
of the fourteenth century, it includes a
monk playing on a harp: this is entirely
plausible and affords a perfect instance
of the adaptation to older motives of the
new grotesque monster-style in Gothic.
Here falls pat an observation of Goblet
d'Alviella about the degree to which certain
pictures have taken such possession of the
eye and the imagination that they become
commonplaces of figured language, and the
artist's hand cannot escape their influence
in the production of new symbols; so also
the copyist approximates a strange model
to some thing known.43 There is no
question that this figure is in some sense a
swan: now, as Reinach points out,44 the
Dioscuri have swan-horses and were once
swans themselves; so, indeed, was Apollo.
To the swan-nature may be attributed the
dazzling whiteness which distinguishes the
apparitions of Santiago Matamoros, for
instance, in the lines of Gonzalo de Berceo

HISPANIC NOTES

THE BOURNE

where the twin saints swoop down from the
upper air like great birds, whiter by far
than recent snow, on horses whiter than
crystal. This is not the principal aspect of
the Compostellan cult, but belongs rather
to the Ebro basin, where at Tricio, close to
N4jera, by the very field of Clavijo, the
coin-type of the jitute was struck. But,
indeed, Apollo was himself a twin, and the
bearded sun-god at Heliopolis, as Mac-
robius saw him, would pass anywhere for
S. James of Compostella.

Of the twin brethren, Pollux only was
immortal and was taken up into heaven.
Castor died and went to the underworld,
and we have seen that S. James corresponds
to Castor. Who was, in his case, the
divine twin, will appear presently. Mean-
while, it should be said that the river Limia,
mentioned in a score or a hundred of dona-
tions to Santiago or to Tuy, was called
flunun oblivionis, and identified with
Lethe.45 To the Romans as to the Celts,
the Tierra de Santiago was the Land of
the Dead. 4 •

This matter of Twins, so important in

AND MONOGRAPHS

301

Apollo at
Heliopolis

The Mortal
Twin

The under,
world

302

Twins

Maiden
saints in
.Galicia

WAY OF S. JAMES

savage Africa as Rendel Harris and his
friends the missionaries have shown, beset
the Spanish imagination as well. S. Zoyl
of Carri6n enshrines some sort of tale of
twins, of which the misadventure and mi-
raculous protection of the Countess Teresa
is only the last-revised version, and Carri6n
claimed for long to possess a head of S.
James. It was S. James Major's so long
as possible, then it was S. James Minor's:
lastly Santiago de Compostella showed
them both; all that matters here is that a
S. James should once have been harboured
in the abbey and on the altar. The
Infants of Lara, in the earliest legend,46
were born seven at one birth, in Old Castile,
and down on the confines of Galicia a like
story exists, of girl-children now, born to a
prostitute and in horror thrown into a
pond or exposed by the side of it: someone
riding by stirred up with the butt-end of
his lance the litter of wretched babies* and
one pluckily closed tiny hands on the wood,
and clung and was saved. Of these, in a
variant, S. Liberata was one, S. Marina
another, others SS. Euphemia, Victoria,

HISPANIC NOTES

THE BOURNE

Eumelia, Germana, Gemma, Ginevera,
Quitera, — nine in all.47 Now Libera is
an epithet of Dea Ataceina, and Marina, as
I noted at Puerto Marin, is only the Syrian
word My Lord, a cult-epithet here of S.
James's though associated in the east with
Jupiter Dolichenus.48 Of S. Marina in
Spain the hagiographers could make noth-
ing: the hymnographers identify her with
Margarita and call her the Sea-Born.
The Golden Legend recites an eastern legend
like that of S. Restituta which may be
encountered in Spanish calendars. 4 9 Hera
Sancta was enthroned beside Jupiter
Dolichenus, and Saint Proserpine, perhaps,
beside Neto once: at any rate Cumont
seems to say50 that sanctus like dyun
implies a Semitic influence, in our case a
Syrian, perhaps. Malakbel, he adds, comes
out as Sol Sanctissimus. The significance
of the nine children, and the nine stars
about S. James in Tumbo B, I do not yet
fully understand.

Another saint who appears unexpectedly
at Compostella is S. Susanna, whose church
D. Diego Gelmirez built on the hill where

AND MONOGRAPHS

303

Libera
with her
lord in
Libero-
dunum

S. Marina

S. Susanna

wsanc

304

Cavern

Orphic
mysteries

WAY OF S. JAMES

the cattle market is held, and carried off
relics of her from Portugal. 5Z The shrine
had previously been a Holy Sepulchre,
say the his torians. The only thing notable
about S. Susanna52 is that she had twin
trees, the place of her martyrdom was ad
duos law os. If the hilltop cavern which
belonged to the chthonian twin, had
struck D. Diego as unseemly, scandalous,
and possibly a seat of Pagan survivals, he
could not have done better in changing
the dedication.

He built and rebuilt also at Cacabelos —
a place oddly named, with nothing Spanish
in the sound. But the cacubelussi em-
ployed in the cult ot Augustus, must have
sounded not "unlike those wheels of bells
that Spaniards love to ring in the Mass-
time, and that Street so fancied and
sketched for his book.

Before coming, however, to the imperial
cults, I should point out that an Orphic
reminiscence tinges the story of Calahorra,
where the heads of the comely young
martyrs were carried

Down the swift Hebrus to the Lesbian shore,

HISPANIC NOTES

Christ as Pilgrim — Prom Silos

THE BOURNE

or more correctly to the Cantabrian,
for they were thrown into the Ebro and
washed about until they turned up at
Bilbao on the Bay of Biscay. The Orphic
Guide for souls has been quoted earlier in
interpretation of S. James's two cypress
trees: it is necessary to add that Mithras
seems to have fallen heir to the cypress
trees along with the mysteries, and on the
relief of Heddernheim54 has enough for a
respectable grove. The cypress in Baby-
lonia was the property of the thunder-god
Adad, before it was that of Atargatis
the Syrian Goddess: Zeus takes it over
on a coin of Ephesus.55 By the law of
syncretism all these instances converge
upon S. James; the tree-and-vine pas-
sage in the Acts of Andrew and Matthias
would only serve as confirmation:56 he
inherits all these claims. To the syn-
cretic mind there are. no rival claims.
There is an apposite phrase which I recall
hearing from a good lady of theosophical
tendency, disposed, like others of her
kind from Julia Domna down, to merge
likeness in identity and ignore unlikeness:

HISPANIC NOTES

307

Atargatis
yielding it
in the Re-
naissance
to Mary

3o8

S. Saviour
Soter

Serapis

WAY OF S. JAMES

"It is all a part of one and the same great
truth!"

For centuries the Spaniards reckoned
time from the Era of Augustus; his head is
set on some of their most beautiful coins,
and his temple at Tarragona was the
scene of a prodigy and the occasion of an
epigram. Long before the imperial religion
was established, the central and universal
worship of Sol Sanctissimus, in Egypt
statues were dedicated to the emperor as
Soter,57 though the epithet belongs pecu-
liarly to Serapis: by one way or the other it
came into Spain, and the earliest churches,
the earliest Christian dedications that
we know, are oftenest the Saviour's; at
Oviedo and Saragossa the cathedral, at
Leon and Santiago the central altar of a
triad. I have quoted already the curious
phrasing from Fulbert's Mass, Sother tkeos
athanqtos, applied nominally to the First
Person of the Trinity.

The worship of Serapis was well estab-
lished in Spain and the cult of Isis was
marked by splendour. Toutain reckons
nine dedications in Spain and the Nar-

HISPANIC NOTES

THE BOURNE

bonnais, which was a part of Spain in
imperial times as it was in the Middle
Age. At Guadix Isis had, as Cumont
says with truth,58 as many jewels as any
Spanish Madonna. There she was wor-
shipped as the protectress of young girls: 5*
it is possible that the beautiful couchant
bull, under a setting moon, on a coin of
Orippo, was dedicated to her; it came from
the town called Las Dos Hermanas.60
Colleges and Confraternities were estab-
lished in her honour at Valencia on the
Mediterranean and at Igabrum in Bltica, 6 1
where the fat Cordovan land swells up
to the hills.

Serapis is Jupiter, Sol, and also Pluto, as
in Julian/ ' Zeus,Hades, Helios, Serapis, three
gods in one god-head,"6j and when the
wave of new devotion sweeping across the
peninsula reached Compostella, the identi-
fication with the local god was, so to speak,
already made. That prayer which Con-
stantine composed for Sunday morning,
which might be recited by worshippers of
Mithras, Serapis, Sol, and Jesus, 6 3 had been
breathed for three centuries at least. Ser-

309

Twin
Sisters.
Compare
Las dos
Casas, Vol.
II.

AND MONOGRAPHS

3io

Lord of the
dead

WAY OF S. JAMES

apis had a temple at Emporiae; a stone in
Portugal is dedicated to Serapis Pantheos, 6 4
and another Greek inscription was found
less than fifty years ago three leagues out
of Astorga, with an inscription Etc Zeuc
Sepaxts, and the semblance of a temple
within which was seen an open hand
pointing upward.65 On the worship of
Mithras and Serapis at Menda, a good deal
had been published by Melida66 just before
the beginning of the war. He was, says
Reville, 6 7 " the god of life in this world and
before all in the world of the dead."

If it is not the cap of the Dioscuri but
the calathos of Serapis in which we must
seek the original of S. James's broad-
brimmed hat turned up in front, with a
shell and with the crossed lines of staves
flanking that, which may be substituted
for the crossed withes of a basket, then the
early appearance and stubborn persistence
of that attribute may be explained. Serapis
fixed the type of the Apostle in personal
traits, the beard, the brow, the quiet eyes,
the grave dignity, the solemn yet recollected
character of the great images.

HISPANIC NOTES

THE BOURNE

For many, he came to be the sole god in
the universe: but that was a process to
which all the surviving gods tended, in the
syncretism of the third century and there-
after.68

They were still distinguished [says
Reville], 69 and yet they were confounded.
Each had his tradition, his history, his
proper origin, his cult, his priests, his
temples; and nevertheless they were so
easily interchanged in the minds of
worshippers that they seemed to be no
more than diverse masks under which
the same single divinity was hidden.
. . . The divers clergy of the oriental
deities being exclusively consecrated
in each case to the service of a particular
god, they took a personal interest.
Each of the particular divinities, Serapis,
Isis, Attis, Mithras, comes to be con-
sidered all-powerful and universal, be-
cause he has absorbed all the divine
functions. The necessary outcome is
confusion and combination among the
gods themselves.

What Reville says of the Roman women
might have been written of the Spanish, with

AND MONOGRAPHS

Simul odor,
antur et
glorifican*
tur

312

Blasco
Ibafiez
testifies

WAY OF S. JAMES

The Syrian
Goddess

all their Virgins, invoked diversely for differ-
ent intentions, or interchanged from petu-
lance or for want of novelty. The solemn
business of changing from la Macarena,
the V it gen dela Esperanza to another, and
the discomfort of poor Dona Carmen in
Madrid when she finds herself with the un-
familiar Virgen de la Paloma, are typical
episodes in Sangre y Arena. In Rome —

When the devout went to the temple
of the Syrian Goddess to take part in
the spring festival, some were paying
homage to Derceto, others were dealing
with Rhea, others again, with Juno.
They were no less united in one same
cult, because they found there the reli-
gious emotion that they sought, and be-
cause they had the vague sentiment that
these diverse goddesses held amongst
themselves the closest possible relation. 7°

Pagan syncretism by the third century
had formed the habit of identifying all the
gods. Christian polity was to be driven
into the same practise, in self-defense.
When Ambrose at a critical moment dis-

HISPANIC NOTES

THE BOURNE

covered the bodies of Gervase and Protase,
he knew that the Milanese were devoted
to the Dioscuri, and he meant to give
them something fit to worship.71 What
Dussaud calls somewhere the exasperated
syncretism of the later empire, is a process
which may be a measure of expediency, or
of edification ; it may ease a conversion, or it
may lift the spirit on a wave of cosmical
emotion. Like the Emperor Julian, Swin-
burne and Alexander Severus both found
in it the appointed means to the religious
experience:

To the likeness of one God their dreams

enthralled thee,
Who wast greater than all Gods that

waned and grew ;
Son of God, the shining son of Time

they called thee,
Who wast older, O our Father, than they

knew.

AND MONOGRAPHS

313

They

perish but
thou shalt
endure

3»4

Nuestra
Madre de
A ngustias,
men say in
Zamora

WAY OF S. JAMES

The Star-led Wizards.

Grefy without the autumn air

But pale candles here prepare, . . .

Let the choir with mourning descant

Cry, In Pace requiescant I

For they loved the things of God.

Now, where solemn feet have trod

Sleep they well, and wait the end.

The oriental religions strictly so-called,
the Asiatic, remain to be considered. The
earliest of these is that of the Phrygian
Goddess, the Great Mother. To Magna
Mater Idaea four Lusitanian inscriptions
are addressed: two at Lisbon, one at
Medelli n, and one at Ventas de Caparra in
the province of Caceres: at Port Mahon in
Minorca there was a temple of Athys.1
For this the Celtic worship of the Mothers
had prepared, to which testify five in-
scriptions, one at Cortina del Conde being
a dedication to the Gallegan Mothers. a

Now it is a curious fact about the wor-
ship at Compostella, that though S. James
has nothing about him in the least like the
wanton languid young Asiatic, the son

HISPANIC NOTES

THE BOURNE

and the leman of the goddess alternately,
whose decentest action is to die, and whose
chief ritual is what Ezekiel saw of women
weeping for Thammuz; yet the only re-
lation you find there is that of mother
and son. In the church, below the high
altar, Mary Salome sits on the north-east
pier, where James Minor occupies the
corresponding place on the other side: and
the Tree of Jesse in the Portico is crowned
with the same figure. S. Mary Salome
has a church of her own, and the street
behind it is called Tras de SalomS, and of
the little church of the Corticela, included
now in the cathedral, behind the north
transept, who shall say to what Mary it
was dedicated once? A mysterious episode
in the early history of the cathedral car-
ries with it some implication of the cult of
Cybele.

Before the time of the Catholic Kings,
perhaps, certainly before the close of the
fourteenth century, Galicia had very little
to do with Roman Christianity, and in
the earlier ages, for long stretches of time,
it had lapses from Christianity altogether.

A N D MO NOGRAPHS

315

Intermit-
tent Chris-
tianity

316

Friends of
God

Benedict
XIII

WAY OF S. JAMES

A Visigothic king set up his capital at Tuy,
and no word is bad enough for him in
the ecclesiastical histories. To the sect of
Priscillian, or, more truly, to his way of
thinking and reform, belonged the whole
north-west in the fifth century. There is
an odd phrase of Mgr. Duchesne's3 which
seems to suggest that on the worship of
S. James and his seven disciples the pas-
sionate devotion to Priscillian and the
seven martyrs of Priscillianism had some
bearing. At the Council of Toledo in 400
the bishop of Astorga never gave him up, 4
the Gallegans went on mostly living in
schism, dissociated from the rest of Christi-
anity, as later they were to be adherents
of Peter of Luna and other Anti-Popes.
Anon came the heathen Suevi, and the
bishops for a while did the best they could,
but the very names of them are lost.
Kings of Leon came in and cleared up the
country; then, when the Moors arrived,
what bishops were left settled in Oviedo,
but the sheep were scattered. Under the
Norman invasions they withdrew, or died,
again: now all these interregna of official

HISPANIC NOTES

THE BOURNE

Christianity gave the chance for lapses
into ancient paganism. At the end of
the ninth century there was a bishop in
Compostella called Ataulf ; I have spoken
of him before. The same ugly charge was
laid against him as commonly against the
priests of Cybele, and his purification had
something to do with the killing of a bull. s
It is possible that Ataulf simply clung to old
ways of the land, and was ruined to vacate
his place for a new-comer and king's favour-
ite, Sisnandus, as later Diego Pelaez the
Spaniard of Spain was ousted by a creature
of Cluny and of Raymond of Burgundy,
Diego Gelmirez. It is possible, however, on
the other hand, that the elder worships were
not utterly forgotten, and that this was a
taurobolium.

Moreover at Iria, where the church,
though once the See, was throughout the
Middle Age only a pale reflex of Santiago,
and thereafter nought, a pine tree grew in
the fore-court, as a popular song says: 6

Nosa Sefiora d'Adina
Ten un pifLeiro no adro

AND MONOGRAPHS

317

Tauro-
bolium

318

The pine
of Cybele

Mithras
in Spain

WAY OF S. JAMES

Vota pinas en octubre
Cereixas no mes de mayo.

There may have been such another at
Compostella, for the chronicle speaks of
"Monasterium quod de ante altaria nun-
cupatur, et Piniarium, ubi monasterium
S. Martini ad honorem Dei constructum
est."7

The Compostellana, describing the ordeal
of Bishop Ataulf, says that he caught
the bull by the* horns, and I have recog-
nized earlier that this may be derived
from a Mithraic relief of the familiar type,
where Mithras slays the bull: as the rock
with S. James's head and shoulders emerg-
ing, seen at Padron in the fifteenth century,
may be another, especially as there was a
Mithraic dedication there. The base of a
statue was found at M£rida long ago, and
in excavating for a new bull-ring more
than twenty statues and fragments were
discovered. Cumont knew only thirteen
Spanish inscriptions that are Mithraic, 8 in
all; Toutain added a little more rather
sullenly;9 Melida has shown that Merida

HISPANIC NOTES

THE BOU RNE

had a community and a sanctuary. x ° The
dedication to Dominus Invictus at Malaga
might be out of Luke of Tuy. I have in-
dicated the possible cult survival at Leon
in the acceptance of oaths taken on the
shrine of S. Isidore as inviolable and legally
unimpeachable, and the strongly zodiacal
character of the sculpture and the first
saints, father, mother and twelve children,
while aware that there were other star-
worshippers than those from Persia.

Mithras, however, was psychopompos,
and along the Camino de Santiago, the
souls were guided. Where once S. Michael
had taken over this office along the Way,
and led the souls and weighed them at
Sanguesa and Estella and at the great
cathedrals, and at Santiago in ThurkilTs
Vision, these £.v James assumed the rdle,
and at ComposteUa it is his toain business.
Helios too in the East is psychopompos,
as Dussaud note^jand is a rider, x x such
another as that , in the. fourth Miracle of
S. James. The Celtic Mercury, the pro-
tector of wayfarers and merchants, as Me-
nendez y Pelayo observes with truth, is

AND MONOGRAPHS

319

Who leads
the souls

320

The Celtic
Mercury

Angelus
Heliopo-
litanus

WAY OF S. JAMES

less often to be found in Spain: he can
only be identified with certainty twice,
both times in the south, on the coins of
Carmona that show the caduceus or a head
with the petasus, z 2 and on an inscription
at Cartagena where fishermen and fish-
mongers consecrate a statue to Mercury.
I think, however, the winged helmet, asso-
ciated with the caduceus on coins of
Sagunto and Valencia, is a sign of the
Celtic Esus-Mercury who comes very close
to Mars, and who carries also a scrip or
wallet as his attribute.13 The petasus,
at any rate, is bound to evoke again the
recollection of S. James's wide-leafed hat
which is, along with the wallet or scrip, his
most conspicuous badge and suggests an
identification, and indeed the high god of
Baalbek is associated with Mercury not
only in his temple but his character, a
text calling him Jupiter Optimus Maximus
Angelus Heliopolitanus. x 4

As Salambo, his mate the Syrian goddess,
was worshipped in Seville, and the story of
SS. Justa and Rufina reads like a Passion-
week with the pasos going through the

HISPANIC NOTES

THE BOURNE

streets.15 The complete correspondence
of the worship of Atargatis with the
Spanish Virgin's, in aspect, in cult-images,
in attitudes, in emotion, would take as
long to show as this other case of S. James;
it must be said however that her only
image at Santiago is that of the Virgen
de las Angustias, which matches pretty
exactly the simulacrum of Mount Lebanon
that Macrobius described. 1 6

For once a vague and convenient term
like that of "the Syrian Baals" must be
allowed for the divers births of godheads
all more or less interchangeable. While
there are parallels certainly between
Santiago Matamoros and Jupiter Doliche-
nus, who supplied the name to Galicia, as
it appears, of Marina, for first his priests
and then after a while a bishop of Doliche
are found bearing the name;17 yet the
main business of this investigation will be
with the high god of Heliopolis. He is
associated at the shrine with Venus and
Mercury; he has himself the eagle and
the caduceus both for attributes, bulls
for his throne, the thunderbolt, the

321

Nuestra
SeMora de
la Paloma

AND MONOGRAPHS

The high
god of
Heliopolu8

322

A Syrian
triad

WAY OF S. JAMES

wheat-ear, and the whip. He is Adad the
bull-god.

There are traces of an early triad once
installed in the land of Santiago, after the
manner of the Syrian triads. The Gal-
legan Chronicle of Iria says:

Desfizo una eigrejo mui pobrecina, que
estaba ende feita na ribeira de Sar, enda
poseron o corpo de Sanctiago, cando
o deceran da nave; e por honra de tan
grande h6spede con grande uidustria
repar6u e* fize una mui boa eigreje con
tres cabezas e tres alt ares: o medio a
honra de Ap6stol Sanctiago, porque
cando o dec£ron da nave, ende fora
recebudo o suo corpo; un a honra de
sancta Maria Salome; y outro de S. Joan
ap6stol y evangelista. Y a dita eigreja
assi feita, poso nela candieiros e orna-
mentos competentes ao culto ecresiasti-

That is to say, where the disciples had
landed at Padr6n with S. James's body,
there was a little shrine where the image
of the son of Thunder could be seen be-

H I S PANIC NOTES

THE BOU RN E

tween a goddess and a beardless young
god. D. Diego Gelmirez destroyed this,
like a good many other old things: the
Compostellana says:

"Ecclesiolam sancti Jacobi de Patrono
ab uno templi sabulo usque ad summa

tecti f astigia, cum quodam bonae memoriae
Pelagio presbytro aedificando construxit." * 9
It has been shown already how D. Diego
seems to have done away with a chthonian

sanctuary at Compostella and installed a
new saint there: on the whole, considering
the efforts he expended in making a clean
sweep of all the old disreputable vestiges
of heathen cults, I think we are fortunate
to trace so much still.

The emigrant Syrians who worshipped
Adad, found him already in Spain in-
digenous. That the bull was a Spanish
totem, especially among the tribes of the
south, it would be hard not to believe, for
even to this day he is so treated: — adored,
protected, pampered, and then at certain
times ritualry killed. How solemn, or-
dained, fixed, and recognized is the ritual
of the toreador, let others more learned,

AND MONOGRAPHS

323

Paint ves-
tiges of
shadowy
cults

324

The Bull
as Totem

WAY OPS. JAMES

expound, but the fact is matter of common
knowledge. The great house of the Dukes
of Osuna, in whose domain the finest bulls
are bred, claims for mythical ancestor
either a bull, or the herdsman Hercules
when he was tending the flocks of Geryon.
Doubtless that of the bull-ancestor is the
earlier version.20 Of the magnificent
bulls of the coins enough cannot be said;
before them came the bronzes of Costig21
and Cerro de los Santos.22 It should be
observed that the most complete and
rapturous account which we have of a
taurobolium, exists in the poetry of Pruden-
tius, a Spaniard.23 Menendez y Pelayo
affirms that bull-worship may be recog-
nized in Spain from the remotest age.24
So when thunder-gods and bull-gods come
from the east, they find that already the
land belongs to them and is their appointed
rest and their native country and their own
natural home, which they enter unan-
nounced as lords that are certainly ex-
pected and yet there is a silent joy at their
arrival.
The influx of Syrians into the western

HISPANIC NOTES

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world, described by Cumont, has been
resented but not disproved. In a fine
and famous passage, from which I can
quote only bits, he says:

The ever increasing traffic with the
Levant induced merchants to establish
themselves in Italy, in Gaul, in the
Danubian countries and in Spain; in
some cities they formed real colonies.
The Syrian emigrants were especially
numerous. Compliant, quick and dili-
gent, they went wherever they expected
profit, and their colonies, scattered as
far as the north of Gaul, were centres for
the religious propagation of Paganism
just as the Jewish colonies of the Dia-
spora were for Christian preaching. . . .
At the same time the necessities of war
removed officers and men from the Eu-
phrates to the Rhine or to the outskirts
of the Sahara, and everywhere they
remained faithful to the gods of their
native country. The requirements of
the government transferred functionaries
and their clerks, the latter frequently
of servile birth, into the most distant
provinces. Finally, the ease of com-

AN D MONOGRAPHS

325

Dear

pilgrim

coming

from the
East . . .

326

. . one
look

across the
water

WAY OF S. JAMES

munication, due to the good roads, in-
creased the frequency and extent of
travel. Thus the exchange of products,
men and ideas necessarily increased,
and it might be maintained that . . .
the gods of the Orient followed the great
commercial and social currents.25 . . .

Br^hier, taking up the same phenomenon
at a later date, adds more of the same
sort, and the whole passage is of value for
the present argument:

From the fourth to the seventh cen-
tury you can follow the traces of their
establishments ... at Rome, Ravenna,
Treves, Lyons, Bordeaux, Narbonne,
etc. . . . Far from assimilating with
the native population, they exercised
involuntarily upon it a fruitful action.
They introduced new conceptions into
the west and under their influence
religious architecture, the decorative
arts, religious iconography, and also
religious ideas penetrated from the east
into Gaul and Italy. . . .26

Like the rest, he knowfe not Spain, and
so that name is missing from his enumera-

HISP ANIC NOTES

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tions, but Lamperez has insisted on the
signs of the passage of a Syrian architect
in the twelfth century at Irache and at
Zamora. Thus a way is prepared and a
path made straight between the Lords of
the east and the west, the high gods of
Heliopolis and Compostella.

The figure at Santiago was worshipped
as a god of fertility, especially at Saragossa,
as I have shown, and as a god of thunder,
especially at Compostella, as folk-lore still
testifies.37 Arriaga mentioned in the sev-
enteenth century that Spanish children
thought the thunder was the galloping
of Santiago,38 and indeed in the Indian
folk-lore of America it is the thunder-bird
who returns followed by all the ghosts.*9
This seems reliable primitive stuff. Arriaga
says that when the Peruvian Indians were
converted, they called after S. James, one
child of a pair of twins whom they had for-
merly called the Son of the Lightning.30
For He is the Son of Thunder, as the litur-
gies reiterate, quod est, filius tonitrui.

Adad is the elder Babylonian storm-god,
worshipped at Baalbek as Jupiter Optimus

AND MONOGRAPHS

327

to this

twilight

nook

328

Adad

his cypress

and bulls

WAY OF S.JAMES

Maximus: he brandished in his raised
right hand a whip, in his left he car-
ried wheat-ear and thunderbolt. 3 x Certain
coins show a cypress tree in the temple
doorway, where others show the wheat-
ear, and on other types a cypress tree, or
possibly three cypresses, figure in the
field.32 In an ancient Babylonian ritual,
where the purifier puts on dark garments
as for underworld deities, and all the
implements have a symbolic value, the
cypress is associated with Adad.33 The
cult-image of Jupiter Heliopolitanus,
swathed in a long strange strait-waist-
coat, and flanked by a pair of bulls,34
might well give occasion to the effigy — as
iconography misunderstood brings forth
hagiography— of the mummy of S. James
in the ox-cart.

Furthermore, it corresponds exactly, of
course, to the statue of S. Isidore the
Ploughman with his insignificant oxen by
his side, as we saw that at Cacabelos. I
hope I have proved satisfactorily that
S. Isidore the Ploughman is only one
aspect of Doctor Egregius, cut off like a

HISPANIC NOTES

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gardener's slip and set to grow alone;
and that the greater Isidore is still only
a surrogate of S. James.

Just why S. James at Compostella aban-
doned the bulls it is hard to see, unless that
they seemed too pagan and but little
scriptural: the lions that flank his chair
in the Gloria belong by rights to Atargatis
the companion-goddess. There was how-
ever a lion-god, Gennaios, at Heliopolis, a
solar power, the djinn.3S For long he abode
there unforgotten, for Benjamin of Tudela
in the twelfth century repeated what he
heard, that when Solomon built that House,
to move the huge stones he called in the
djinns. 36 It is far from unlikely that the
actual cult-images should have penetrated
into Galicia, and not merely the tale of
them, for at Nimes a cippus and at Avi-
gnon a statue may be seen,37 and the
relation between Provence and Spain was
close and constant.

So indeed was the relation between Europe
and the coast of Palestine. Now a famous
pilgrimage-place, Tortosa, may have had a
shrine dedicated to the Heliopolitan triad,

AND MONOGRAPHS

329

The Djinn

330

Tortosa in
1280

So Bur-
chard of
Mount
Sion

WAY OF S.JAMES

for the pilgrim Burchard of Mount Sion,
who is entirely trustworthy, describes
ruins where he saw the same sort of im-
mense stones as amaze travellers still at
Baalbek, and two beautiful bronze cult-
images of Adad have lately been found
there. 3 8 The old Dominican wrote in 1 280 :

Beneath the Castle of Arachas and
the town of Synochim is a great plain,
exceeding beauteous and fertile, reaching
as far as the Castle of Krach, which
once belonged to the Knights Hospi-
tallers of S. John, and as far as Antara-
dus, now called Tortosa, being about
eleven leagues long and six leagues
broad. . . . Four out of these eleven
sons of Canaan, to wit Sidon his first
born who built Sidon, and Aracheus
who founded Arachas, and Sineus who
founded Synochion, and Aradius who
founded Aradium as aforesaid, — these
four, I say, remained in the land of
Lebanon as hath been told. . . . The
monuments and sepulchres of the first
four are shown at this day one league
before one comes to Antaradus, and
they are exceeding rich and of wondrous

HISPANIC NOTES

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size. I have seen stones therein — for I
measured the stone — four and twenty
feet long, and as wide and deep as the
height of a tall man, so that it is a marvel
to behold them. How they can have
been raised up and used for building,
altogether passes man's understanding.
. . . S. Peter preached for a long time
at Antaradus when he was on his way
to Antioch, as we read in S. Clement's
Itinerary. Here Clement found his
mother. Here also S. Peter built the
first church in honour of the Blessed
Virgin, which church exists at this day.
I have celebrated Mass therein, for I
abode there for six days. 3 9

Now the god between bulls who had
the herpi, whose figure is found every-
where in Palestine, was also at Acre
perhaps, certainly crusaders and pilgrims
had a chance to see the image and identify
it after their manner. The crusaders had
raided Baalbek in 1176.

At Byblus [says Benjamin of Tudela],
when the Genoese took the town, in
1 109, they found the place where was

AND MONOGRAPHS

331

The first
church of
Our Lady

What

pilgrims

saw

332

Heathen
idol in 1 1 09

This.

Saragossa

claims

WAY OF S. JAMES

once the temple of the children of Am-
nion. There also was their abomination,
which is to say their idol, sitting on a
throne made of stone but covered with
gold. There were two seated women,
one at his right hand and one at his left,
and one altar opposite where perfume
was offered.40

The two earliest crusaders' churches in
Palestine, says Phene* Spiers, were Byblus
and Beyrout (n 20-1 130), with which was
contemporary that of Tortosa.41 It was
a famous pilgrimage place. Says Joinville :

Je demande* au roy qu'il me laissast
aller en pelerinage a Notre-Dame de Tor-
touza la ou il avoit moult grant pelerin-
age, pour ce que c'est le premier autel qui
onques fust fait en Tonneur de la Mere-
Dieu sur terre, et y fesoit Nostre-Dame
moult grant miracle.

There is small doubt that the shrine
of Our Lady was older than Mary the
Mother of Jesus. Justinian built a church
to Our Lady in the middle of a cypress grove
at Byzantium, and we can guess Whose the

HISPANIC NOTES

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grove had been before: so possibly here.
The church at Beyrout, by the way it was
built in the twelfth century, is standing yet,
and is of a noble Romanesque architecture.
Furthermore, S. Philip lived here with his
daughters, unless that was at Caesarea,
and there according to the Cite* de Jkcru-
salem they were buried: Burchard says S.
Philip and his two daughters had a man-
sion at Caesarea42; "at Caesarea, in a
church there, was the chapel of S. Cornelius
whom S. Peter baptized, and who was,
after Monseigneur S. Peter, Archbishop;
in this chapel lie the two daughters of
Monseigneur S. Philip."43 But Luke of
Tuy says that S. Philip and his two daugh-
ters are buried in Hierapolis of Asia, 44 and,
indeed, it is the beardless Adad of the Syrian
sanctuaries who fixes the type of S.
Philip in Byzantine and western painting.
Mgr. Duchesne speaks of a double tradi-
tion in the Byzantine Catalogues, which
sometimes bury S. James in Judea, some-
times in Caesarea of Palestine.45 It be-
gins to look as if S. Philip and S. James
were confused.

333

AND MONOGRAPHS

Icono-
graphy of
S. Philip

334

Romances
of the
Apostles

WAY OF S. JAMES

The Mortal Twin.

Meat for my black cock
And meat for my red . . .
— George Peele.

At this point it becomes necessary to
consider those apocryphal Acts of the
Apostles which brought Pricillian to mar-
tyrdom,1 and with them, the general con-
fusion of mind, in the early centuries
of the church, about the name and charac-
ter of certain of the Apostles. There was
a time when these pious romances supplied
reading to the devout. S. Toribio, whom
we have met on the Pass of Rabanal,
as he came back from the Holy Land with
relics some time before 440, 2 was very
active against the Priscillianists and
denounced them as reading the Acts of S.
Thomas, S. Andrew, and S. John, and
with these the Memorials of Apostles,
which are not otherwise known. Yet S.
Silva of Aquitaine, on her journey sixty
years before, 3had read the A cts ofS. Thomas
at Edessa, and elsewhere those of S. Tecla,
as a matter of course and with edification,

HISPANIC NOTES

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precisely like those sentimental travellers
who read Le Jardin de Berenice at Aigues-
Mortes and the Chanson de Roland at
Roncevaux.

About certain of the twelve Apostles,
and disciples, equally, the situation is not
very clear: even the lists in the canonical
Gospels do not agree. Some, like SS.
Peter and Paul, John and Barnabas, are
plain, their names, their burial places:
but again, as Michael the Syrian says4
rather dolefully, there are only three names
for six Apostles, which is hard. Some of
them are brothers, some of them are
commemorated in couples. James was
the brother of the Lord, but which James?
"Thy Mother and Thy brethren are with-
out " — which are brethren? The genealogy
which the Golden Legend offers, it will be
remembered, is this:5

(i) Anna married (a) Joachim, (b) Cleo-
phas, (c) Salomas, and had three daughters
all called Mary: (2) Mary Virgin married
Joseph and Jesus was^her son: (3) Mary
Cleophas married Alphaeus and her chil-
dren were James Minor, Simon, Jude called

AND MONOGRAPHS

335

A Jacobite
Bishop

336

James

called

Justus:

Compos'

tellan

Breviary

WAY OP S. JAMES

Thaddaeus (called also Addai, be it noted),
and Joseph Justus called Barsabas (whom
I know only as a name) : (4) Mary Salome
married Zebedee and her children were
James and John called the Sons of Thunder,
Boanerges. But the situation was not
so clear in earlier centuries nor in the east.
Michael the Syrian (1166-1100) says,6 for
instance, that James Zebedee was per-
secuted at Jerusalem and martyred by a
fuller's mallet: with James Alphaeus he
brackets Simon the Canaanite called
Zelotes and also Nathaniel, who preached
in Syria at Aleppo and Mabog (Bombyce,
which is Hierapolis) and was martyred at
Cyrrhus where his church is. But Theo-
dosius in his treatise On the Topography
of the Holy Land7 says that "Cosmas and
Damian he there at Cyrrhus, not the
famous physicians however." The point is
apparently that twins lie there and Simon
is a twin.

The next Apostle whom Michael the
Syrian names is that Thaddaeus whose
surname was Lebbaeus, who is Jude the
son of James. He was sawn asunder at

HISPANIC NOTES

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Berenice, which is Berytus, says Chabot;
now Berytus, or Beyrut is the sea-port of
Heliopolis. After the list of Apostles he
proceeds with the seventy disciples, of
whom the first is Addai that preached in
Edessa and baptized King Abgar, died ang
was buried there. Fifteenth comes Jude
the brother of James; twenty-sixth Simon
the son of Cleophas; twenty-eighth James
who was killed with his brother; Mark
and Luke figure as forty-third and forty-
fourth; fiftieth, John who was thrown to
beasts in the theatre of Baalbek! The son
of Narses king of Persia who was born
during a flight and was brought up in
Membig which is Hierapolis, was sent to
Edessa on an errand and saw the church
built by Addai.8 Prom this sample the
confusion may be judged.

In Jerusalem the two Apostles called
James were for a long time confounded.
Theodosius (c. 530) who makes Cleophas
one of the pilgrims of Emmaus, says9:

S. James whom the Lord ordained bi-
shop with his own hand, after the Lord's

AND MONOGRAPHS

337

. . . Qui tt
Judas

338

S. James in
Jerusalem

The
Mallet-
God

A good
companion

WAY OP S. JAMES

ascension was cast down from the
pinnacle of the Temple and suffered
no hurt, but a fuller slew him with a
pole on which he used to carry his things
and he was buried on Mount Olivet.
S. James, S. Zacharias, and S. Simeon
m were buried in one tomb which S. James
had built, he buried the others there and
left directions that he should also be laid
therein.

Two things are notable here: one that
the fuller's mallet belongs to S. James as
the instrument of his martyrdom, but it
was already the axe of Adad; and the
other that the sepulchre with three bodies
found at Santiago in the ninth century,
existed at Jerusalem in the sixth.

Antoninus Martyr, who was such another
as Aymery Picaud, writing about 560-570,
mentions the great earthquake at Berytus
in which, the Bishop told him, 30,000
persons perished there; this will be what
shook down the sanctuary at Heliopolis.
He testifies: "On the Mount of Olives
rests James the Son of Zebedee, and
Cleophas and many bodies of saints."10

HISPANIC NOTES

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And he is trustworthy as Aymery, and
like him took his notes on the spot.

John of Wurtzburg (1160-1170) saw
the church of S. James in the hands of
Armenians, as it is still presumably: "He
was beheaded by Herod and his body was
placed by his disciples on board a ship at
Joppa and carried to Galicia but his head
remained in Palestine and is still shown to
pilgrims"11. . . . An anonymous pilgrim
who was in Jerusalem before 1 187 saw "the
Lord's temple where He was presented and
whence He cast out those who bought and
sold and from whence James the Lord's
brother was cast down."12 The Citez de
Jherusalem, composed after that date, says
that there is the church of S. James of
Galicia who was the brother of S. John the
Evangelist; that at Joppa under a castle in
the church of S. Peter is found the cloak
of S. James of Galicia on which he crossed
the sea; that on a mountain above Acre
stands the church of SS. James and John
where they were born. x 3 The buen seyni de
Galise is fairly well-defined by the end of
the twelfth century.

AND MONOGRAPHS

339

■ • • £X

Gallegan
without a
head.. ."

S. James
the Less

340

—enclosed,
but open to
the iky —

WAY OF S. JAMES

Burchard of Mount Sion went thither in
1 232, and saw the place where S. James was
beheaded by Herod Agrippa. x 4 But there-
after he is almost forgotten in the east:
and James the Less usurps his place.
Marino Sanuto (13 21) who borrows freely
from Burchard, has not a word to tell of the
Son of Zebedee, but he relates that near
the Virgin's Tomb is the Sepulchre of
James the Less, for the Christian buried
him here after the Jews had cast him down

from the Temple; and elsewhere, that in
the Chamber of the Last Supper, S. Mat-
thias was elected, the Holy Ghost de-
scended, the seven deacons were chosen
and S. James the Less was ordained Bishop
of Jerusalem. xs Leopold von Suchem,
thirty years later, thought that James
Minor, the Lord's brother, was martyred
by the Jews casting him down from the
Temple.16 After this it seems no more
than compensation, if Luke of Tuy makes
S. James Major the protomartyr.

His confused account of the Apostles
represents the state of Spanish knowledge
in the thirteenth century, which was no

HISPANIC NOTES

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better than the Syrian. It amounts about
to this:

Trajan [he says] built the bridge of
Alcantara and allowed the Christians
to be persecuted, and Simon Cleophas
Bishop of Jerusalem was crucified. S.
John died in Ephesus at ninety-nine,
when Galen of Pergamo the great doctor
flourished. [Then he starts a new
paragraph.]

Peter and Paul are buried at Rome;
Andrew at Patras, a city of Achaia;
James Zebedee in a marble ark and then
carried to the farthest province of
Spain, Galkia; John at Ephesus, Philip
and his daughters at Hierapolis of Asia;
Thomas at Calamia a' city of India;
Matthew in the Parthian mountains;
Martial, a disciple of the Apostles, at
Limoges; Luke in Bithynia and Mark at
Alexandria; James Alphaeus beside the
temple at Jerusalem; Thaddaeus, that
is Jude, in Beyrout of the Edessenes.
Simon Cleophas who is Jude (qui et
Judas) bishop after James, was crucified
at the age of a hundred and twenty
years in Jerusalem and buried there;
Titus in Crete; Crescens the eunuch of

AND MONOGRAPHS

341

S. Luke
of Tuy

But com-
pare Abn-
Bdhari,
page ao3

342

A vegeta-
tion spirit

WAY OF S.JAMES

Candace the queen of Arabia Felix, in
Gaul.17

It is worth noting, perhaps, as an instance
of how these confusions come, that the
Jerusalem pilgrims went to see the place
where Philip baptized the eunuch; now
Mgr. Duchesne says18 that the Latin
texts of the Apostolic Catalogues give
Macedonia to S. Matthew, Gaul to S.
Philip, and Spain to S. James, a few sending
S. Matthew to Ethiopia. Philip having
been placed in Gaul and then withdrawn,
the eunuch becomes his substitute. Two
more notes of Mgr. Duchesne's must be
remembered: the first, that Mozarabic
calendars place the Feast of Santiago
on May-Day19; now Tamayo de Salazar
extracts from the Chronicle of Julian PeYez
the Arch-priest of S. Justa, a statement
that S. James the Less was commissioned
by S. Peter, acting under orders from the
Blessed Virgin, to attend to the interests
of the Church and especially of Spain, and
his feast fixed for May i. The other is,
that he accepts as authentic the Ifymn

HISPANIC NOTES

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attributed to King Mauregato (783-788)
which declares Jacobus Hispaniam: and
adds that there seems to be no distinction
between the two SS. James. 2 °

In the Apocryphal Acts of Andrew and
Matthias in the City of the Man-Eaters,
James and Simon are called the brothers
of Jesus the son of Joseph the carpenter. 2 x
The Acts of Thaddaeus relate how Thad-
daeus was a native of Edessa, and after
Christ had sent his likeness to King Abgar
by Ananias the courier, then, after the
Passion and the Resurrection and Ascen-
sion, Thaddaeus went to Abgar and in-
structed and baptized him, as S. Thomas
did in the Acts which S. Silva of Aquitaine
read there, and ultimately died and was
buried at Berytus, a city of Phoenicia by
the sea.23

Taking for a moment East and West
together, the case may be stated about as
follows:

Thomas was a twin, Didymus; but
Thomas = Jude, and also Thomas-
Thaddaeus (Addai)

Simon -f- Jude are a pair

AND MONOGRAPHS

343

— in what
sense ?

— as Ren-
del Harris
shows —

344

S. Philip
surrogate
of S. James

Avatar of
Dionysus,

WAY OPS. JAMES

James is brother of the Lord; but there

are two Jameses
James Major = James Minor and

Philip ■+■ James are a pair
These all are twins and all are inter-
changeable.
Philip = Adad at Hierapolis, but
Philip + James Minor = James Major
.*. James Major = Adad, especially at
Heliopolis.

It can be further proved. In the Acts
of Philip, S. Philip is called the Son of
Thunder;23 he is subject to fits of rage like
SS. James and John when they would have
called down fire from heaven;34 he directs
the preparation of his mummy in wrappings
that would bring it to the shape of the
cult-image. 2 s But he bears in other ways
more likeness to Dionysus, he is accom-
panied by the leopard and the kid of the
goats,26 and by wild women,27 and where
his blood falls a vine springs up.28 Now
the minor temple at Heliopolis, as we know
today, was dedicated to Dionysus. His
companion and sister is Mariamne, who
is a disciple of S. James in other legends,

HISPANIC NOTES

THE BOURNE

and who, by the way, is herself a twin!'9
Rendel Harris has expounded delight-
fully how S. Thomas is the twin of Christ,
and looks just like him, so that Christ on
coming into a room is taken for S. Thomas
who has just gone out. 3 ° "And the Lord
said to him, I am not Judas who also is
Thomas; I am his brother." In the Acts
of Philip, when S. Philip is in the rdle of
S. James, Christ appears in the luceness
of S. Philip. 3 x Priscillian knew this twin of
Christ's: "Ait Juda apostolus damans ille
didymus domini". 3 2 As one of the Sons of
Thunder, of course S. James was a twin, and
again we have to thank Rendel Harris for
all the instances of the twin-child that is the
Lightning's child:33 S. John was the twin
brother to S. James, but S. John was other-
wise disposed of. He lived to be very old,
his place was Ephesus: S. John in Ephesus,
5. Peter in Rome, S. James in ComposteUa,
was an idea familiar to the twelfth century
in Galicia, and doubtless elsewhere and
earlier: so the world was distributed, east
and west and in Italy. Therefore S. James
must have another twin: and was he not

345

AND MONOGRAPHS

and twin
of Christ

346

One goes
to the
under-
world

Evidence
from
Icono-
graphy

WAY OP S.JAMES

already, in Canonical Scripture, the Brother
of the Lord? The mortal twin, the chthon-
ian power, is S. James: the divine, in
heaven, is Jesus: but on the baldachin at
Compostella S. James ruled.

Eastern Spain was peculiarly liable to
influences from the East, and Syrian saints
abound at Vich, Tarrasa, and thereabouts,
who are often brethren, like SS. Cosmo
and Darnian, SS. Abdon and Senen. But
in Catalan painting of the fourteenth and
fifteenth century, the twins are enforced,
the likeness between S. James Major and
his Master Christ is as marked as in the
Gloria of Maestro Mateo. In the Last
Supper of Solsona S. James in hat and
slaveyn still looks like Christ; in the Serras'
altar piece at S. Cugat the two SS. James
are identical, except for attributes. In
Borassa's retable of the Poor Clares at Vich,
SS. Simon and Jude look precisely like the
Veronica which they are presenting to King
Abgar; so in the predella, only SS. Thomas
and Matthias (= Matthew), so S. James
Minor.

HISPANIC NOTES

THE BOURNE

347

The High God.

I stand at noon upon the peak of Heaven,
Then with unwilling steps I wander down
Into the clouds of the Atlantic even.

This Adad the bull-god, whose emblem
was a hammer, was Hittite, the Lord of
Storms. He was a sky-god and associated
readily with a sun-god. He was Zeus, he
was also Helios. He was lodged at Delos
in the second century before Christ, when
Achaios son of Apollonius dedicated a
temple to Adatis and Atargatis the gods
of his fatherland and served there in 137-
136 B.C. ; two other priests who followed, like
himself came from Hierapolis. At Rome
has been found a dedication to Adad of
Lebanon and Adad of the mountain-top. z
The great Temple of the Sun at Baalbek
at which successive travellers have mar-
velled even into our own century, was
begun by Antoninus Pius (13 8- 161) and
continued down to completion under Cara-
calla (21 1-2 1 7). Macrobius (c. 400) de-
scribes the worship of the sun under the
name of Jupiter Heliopolitanus:2

AND MONOGRAPHS

Lord of
Storms

348

Whip,
thunder-
bolt and
corn

WAY OF S. JAMES

That this divinity is at once Jupiter
and the sun is manifest both from the
nature of its ritual and from its outward
appearance. It is in fact a golden
statue of beardless aspect, standing like a
charioteer with a whip in its raised right
hand, a thunderbolt and corn-ears in its
left — attributes which all indicate the
combined power of Jupiter and the sun.
In the cult attached to this temple
divination is a strong point. . . . ^The
image of the god of Heliopolis is carried
on a litter resembling those used for the
images of the gods in the procession of
the Circus Games. ... To prevent
my argument from ranging through a
whole list of divinities I will explain
what the Assyrians believe concerning
the power of the sun. They have given
the name Adad to the god whom they
venerate as highest and greatest. . . .
Him therefore they adore as a god mighty
above all others. But with him they
associate a goddess called Adargatis.
To these two they ascribe all power over
the universe, understanding them to
be the sun and the earth. They do
not mark the subdivision of their power

HISPANIC NOTES

THE BOURNE

Into this, that and the other sphere by
means of numerous names, but prefer
to show forth the manifold glory of the
double deity by the attributes with
which they are adorned. . . . Beneath
this same image [of Adargatis] are the
forms of lions, showing that it stands
for the earth; just as the Phrygians
represent the Mother of the gods, that
is the earth, carried by lions.

Here the Pagan worship died hard. In
297 occurred the conversion and mar-
tyrdom of S. Gin£s the player,3 revered
at Compostella and at Aries, as Aymery
mentions, by pilgrims to S. James, and
further up the Rhone valley as well,
for I have seen a statue of him in
Burgundy. He saw the same light that
flooded the crypt at Santiago, for when
his companions threw him into the pool,
he cried: " I saw the terrible glory in the
bath, and I am a Christian!"4 Con-
stantine, according to Eusebius,5 de-
stroyed the temple of Venus and abolished
the ancient Babylonian custom of "prosti-
tution" before marriage, which obtained

349

AND MONOGRAPHS

Syncretism

S. Gines
the Player

350

Faiths and

empires

gleam

WAY OF S. JAMES

there. In the rioting which follows, the
outraged populace seems to have seized
the Christian girls and made them go
through it, possibly in expiation of the
affront to the goddess and the old ways;
the story of what happened to Cyril the
Deacon6 sounds like a revival of Di-
onysiac orgies, for they tore him up and got
their teeth into his liver. The great image
lasted at least till nearly the end of the sixth
century. Michael the Syrian says:

In the epoch of Justinian II, 565-578,
there was at Baalbek a city of Phoenicia
between the Lebanon and Sanir, a great
and famous idol, and (it was said) parts
of the great house that Solomon had
built. It was a hundred and fifty cubits
high and seventy-five broad, built with
stones entirely polished. It had huge
columns, and cedars of Lebanon for
timbers, covered with lead [which I take
to mean roofed] with bronze ram's
heads under each of the roof -beams. All
the rest of the work was admirable.
The pagans, seduced by the grandeur
of the edifice, offered sacrifices to the

HISPANIC NOTES

THE BOURNE

demons there, and nobody could destroy
it. God for their confusion struck it by
lightning which devoured it and con-
sumed the wood, the bronze, the lead,
and the idols therein. A great sorrow
fell on all the pagans; Now, they said,
paganism is ruined.1

The thunderbolt was the fit ending for
the thunder-god's shrine, whereof the huge
stones had lent to it the name of TrilUhon,
but through the narrative of the twelfth
century echoed the message of the fifth: —

Tell the king, on earth has fallen the

glorious dwelling
And the water-springs that spake are

quenched and dead.
Not a cell is left the God, no roof, no

cover. . . .

Theodosius the Great built a church in
the ruins, says Malalas.8 "Quid vero
Heliopoli erat, Trilithum vocatum ingens
illud et celeberrimum . . . " and Theo-
dosius was a Spaniard, as he says; a Galle-

AND MONOGRAPHS

351

like wrecks

of a
dissolving
dream

352

The

Temple of
the Sua

WAY OF S. JAMES

gan, apparently. 9 But whether that church
was dedicated to S. James, we have no way
to know. It is not impossible.

Half a century before, Constantine had
established there a bishop with his pres-
byters and deacons; the names of two
other bishops, from the fifth century, are
preserved. Maundrell saw one still legible,
on an inscription, in his day. x ° According
to the Germans who have explored the
site, z z the church had three apses at the
further end, which were all pierced with
doorways at a later time when the orienta-
tion of the church was reversed and a new
apse erected at the east. It was built
between the pools, around and about the
great altar of the temple court, somewhat as
Gelmirez's at Santiago was built over the
tomb. The entrance to the temple was
by a high and noble stair, the same down
which Mar Rabbula was thrown about
400 a.d. z 3 A wide colonnaded propylaeum
between two towers made the background
for this, and opened into the hexagonal
court, arcaded round, with an open cloister
like that of Bunate. Here should have

HISPANIC NOTES

THE BOURNE

stood the cypress tree which is to be seen as
plain and unmistakable on certain coins,
standing in the central intercolumniation
of the propylaeum as, on others, is a wheat
ear.

The court to which this in turn admitted
was square, surrounded with colonnades,
except on the side of the temple. z 3 In the
porticoes were cxedrae, two on each side,
that contained themselves five niches or
absidioles. To this Syrian arrangement,
which reappeared in the south-west of
Prance, at Souillac and Perigeux, reference
was made in the discusssion of S. Pedro la
Rua of Estella. Two pools flanked at
first the central altar and afterwards the
church which enclosed this; a vaulted
crypt or substructure existed below.
From the court steps went up to the
temple. It was encompassed by a broad
ambulatory within a single row of columns,
and the foundation was built of the gigantic
monolithic pieces that impressed the
imagination of every traveller, from John
of Antioch to Bayard Taylor.

A little to the left, with the same

AND MONOGRAPHS

353

The
cypress

The

stepped

pool

354

The great
stone

On the
brink of
the night
and the
morning . .

WAY OF S. JAMES

orientation and a parallel axis, stood the
temple of Dionysus, about which Puchstein
makes the same observation as Lucian
about the shrine of Hierapolis, and Thurkill
about that of Santiago, that those who stood
outside could look up within and through,
even to the sanctuary. That was not true
either of Greek temples or of Christian
basilicas, and where it occurred, it was
remarked. The vine and ivy leaves of the
door-frame are there still, as they caught
on the imagination and flourished in the
legend of the Serpent-worshippers and
Philip the Apostle.

The cult-image in the temple of Jupiter
represented Adad the god of storms and
fertility, sky-god and bull-god, with cala-
thos, whip, wheat-ears and thunder-bolt,
long sheath-like garment which Dussaud
is right in understanding as a cuirass,14
and a pair of bulls. His mate, Atargatis,
Allat or Venus, was not Astarte nor a
moon-goddess, according to MM. Dussaud
and Cumont,15 but the star Venus: the
lion is hers and the group of crescent and
solar disk on coins. The lion-god called Gen-

HISPANIC NOTES

I and 2. The Bull and the Ploughman: From Saragossa.

3. The Iberian Horseman: From Jelsa.

4. Isis'sBull: From "Las dos Hermanas."
Sand 6. Coins of Heliopolis showing the Stair and the

Cypress.

THE BOURNE

naios, lodged in the sanctuary, is figured
on coins of Berytus.16 She was approxi-
mated to Juno and to Isis. The third
member of the trinity was a son, Hermes
or Simios, sometimes a daughter Simia.
About this figure Dr. Frothingham has
made some investigation of great value,17
but it has nothing to do with Santiago.
The western devotion in its patient syn-
cretism took over the single most ancient
figure of the high god, leaving the rest.
Even that early dedication by Alfonso
the Chaste, of altars to S. Saviour, S. Peter
and S. John will not lend itself here
to easy accommodation, though I have
shown the tradition of another triad at Pa-
dr6n which corresponds to the Syrian, and
though I yet believe that the dedication
to S. Saviour with its patronal feast of
the sixth of August, the Transfiguration,
was intended to glorify, with Rome and
Ephesus, Compostella; with the centre of
the world, the east and the west.

For Atargatis and the cult at Hierapolis,
we haveLucian's full account, x 8 quite trust-
worthy as to what he saw, very dubious

HISPANIC NOTES

357

Not of
morning
nor even-
ing is thy
day

at Com-
postella

358

Hierapolis

So, Radix
Jesse qui
stas in
signo
populorum

WAY OF S. JAMES

as to what it meant. She is the Syrian
Hera, she sits, girdled with sceptre and
distaff, enthroned between lions, her mate is
Zeus though they call him by another name,
and he has bulls for lions.

Between the two is a third effigy that the
Syrians call a symbol, it possesses no parti-
cular form of its own but recalls the charac-
teristics of the other gods. A dove broods
above. If this were such a monstrous
pair of entwined serpents as appear upon
the cup of Gudea, it would go far to explain
why in the romance of Philip the townsfolk
are called serpent-worshippers, but Lucian
would have recognized a caduceus as easily
as a phallus: — he saw phalloi, indeed,
where probably there were none, but such
twin pillars as have been dug up at Seville.
He could not have said that the snakes
had no form of their own.

Dr. Garstang desires to elucidate19 the
passage by reference to the Hittites and
their draped pillars, and such pillars are
known to Minoan cults, and the dressed
Virgins of Spain are their daughters. In
this connexion I should like to point out

HISPANIC NOTES

THE BOURNE

that the figure in the Gloria which I have
called S. James Minor and which is usually
interpreted as a reduplication of the Son
of Zebedee, carries as his attribute a Tau-
staff wrapped around with cloths.

At Saragossa there was moreover a very
ancient and long-enduring Pillar-cult,30
existent before the Moorish invasion and
known to all travellers today. The evi-
dence for that will be found in Appendix I;
and the facts in the case, so far as we can
make out the traces of them, are as follows:

Before the Moors a tomb was wor-
shipped, a light shone about the city.
They received and held both beliefs. The
Pillar of carved marble which was visible
outside the mosque, and which determined
the mihr&b, in which it was incorporate,
was a marvel, a wonder, and a Holy Thing.
The White Town was not so called because
the walls were whitened, but conversely;
perhaps because every several gate was one
pearl. It had several characteristics that
we recognize in the Happy Other World.
The Christian church in Saragossa survived
throughout the Moorish domination and

AND MONOGRAPHS

359

The Pillar

at
Saragossa

36o

Santiago

likewise

WAY OF S.JAMES

had every chance to preserve its traditions.
The Moors associated the Tomb there with
one of the Companions of the Lord (no
matter which Lord) and also associated
Saragossa with Tortosa.

After the conquest of the city in 1 1 18 the
sacredness of the church was reaffirmed;
the image may have been brought in then
from the other side of the Pyrenees, but the
Pillar was there. Conversely, there is a
trace of a Pillar-cult at Santiago de Com-
postella, in that shaft which held up the
original altar of S. James, which the Dis-
ciples, it is said, brought from Jerusalem but
whichFather Fita shows they could not have
brought: it was made over to the Monks of
Antealtares as compensation for losing the
Sepulchre. Sir Arthur Evans reports the
existence of Pillar-cults in the Balearic
Isles, and publishes Minoan gems that show
a tree standing in the temenos quite like
the pine at Iria, and a pillar in the shrine
like that of Santiago. 2 x

In 1253 a confraternity of the V it gen del
Pilar was established at the taking of
Seville, that is good testimony for the

HISPANIC NOTES

THE BOURNE

relative antiquity of the cult. In 1456, a
bull of Calixtus III affirmed the tradition,
in 1459 John II of Aragon gave privileges,
in 1504 Ferdinand the Catholic, King of
Aragon, assisted in promoting the devotion.
Pray Lamberto, who represents local tradi-
tion, claims as the earliest bishops the two
Companions of the Apostle S. James, who
may be substituted for the Geographer's
Companions of the Prophet; and they
involved in the beginning the Sepulchre,
that their charge was to guard. He asso-
ciates with Saragossa, Tortosa at the mouth
of the Ebro, and claims for Saragossa in
Spain what Tortosa in Syria claims, the
first church built to Our Lady in all the
world. If the Lady of the Doves was wor-
shipped at Heliopolis, and probably Tortosa,
along with a bull-god and a Pillar, and since
the coins of Saragossa in Roman times show
the bull-god as well as the horseman, then
we have at Saragossa all the conditions of
the same cult.

There are other parallels at Hierapolis
curious to note, like that brightness of the
temple at night which proceeds here from a

AND MONOGRAPHS

36l

A Borja of
Valencia

Adad, Our
Lady and
a Pillar

362

Clinging
perfumes

WAY OF S. JAMES

stone in the goddess's calathos, and the
stepped pool at the shrine described in
Maundrell's Travels 2 2 and in ThorkuTs Vis-
ion. The fragrance, which not only fills the
temple but hangs in your garments, has
been preserved for us also in the Legend of
S. Isidore with the same vivid phrasing, " so
that it hung long in the hair and beard
of those about," as Redempto says or
another. 2 3 Lucian's account throughout has
the tang of actual memory, and it is not
easily forgotten:

The ascent to the temple is built of
wood and is not particularly wide; as you
mount even the great hall exhibits a
wonderful spectacle and it is ornamented
with golden doors. The temple within
is ablaze with gold and the ceiling in its
entirety is golden. There falls upon
you also a divine fragrance such as is
attributed to the region of Arabia, which
breathes on you with refreshing influence
as you mount the long steps, and even
when you have departed this fragrance
clings to you; nay, your very raiment
retains long that sweet odour, and it

HISPANIC NOTES

THE BOURNE

will ever remain in your memory. But
the temple within is not uniform. A
special sacred shrine is reared within it;
the ascent to this likewise is not steep,
nor is it fitted with doors, but is entirely
open as you approach it. The great
temple is open to all. *4

Besides the beardless Zeus, the Goddess,
and the symbol set up under a baldachin
and topped with a dove, Macrobius de-
scribes a bearded Helios, armed, with cala-
thos and spear, women below him some-
how involved with serpents. Hierapolis
was a famous pilgrimage place. Many cir-
cumstances of the feasts, 2 5 — the throngs
of strangers, the ritual, the carrying of the
image, the emotion, — suggest what we
know of Santiago in the crowded centuries,
and Lucian and Sobieski are very com-
parable in what they report, though the
details are more often diverse. Those
sacred songs to the sound of castanets,
those dancing men, like the saises of Seville
where the Syrian goddess once was wor-
shipped with spring processions in the
streets and the annual wailing for her lover,

363

AND MONOGRAPHS

Benjamin
of Tudela
testifies,
page 33a

364

Syrian

sanctuaries

known:

1. From

books

2. From

travel-
lers to
the
Bast

3. From
visitors
to the
West

WAY OF S. JAMES

seem as though they belonged on Asian soil.
The customs came probably unawares, as
men settled and practised their own wor-
ship in their own way, but architectural
likeness would be carried as men travelled.
Macrobius and Lucian were both known
to the whole Middle Age, and well known;
if there were knowledge in bull-worship-
ping Spain of the bull-god of Heliopolis,
and in the City of the Pillar of the
pillar at Hierapolis, and in the land of
Santiago of the statue which expressed
nearly every function and every attribute
of the Tribal Hero, the descriptions would
be scanned and the sanctuary examined.
The early pilgrims all knew Baalbek,
S. Jerome's Paula no less than S. Silva
of Aquitaine,25 Burchard no less in the
thirteenth than Mukaddasi in the tenth.
There was a bishop there who might even
take a journey into Spain, like that other
Syrian bishop whom S. Isidore confuted
and convinced; as doubtless Benjamin of
Tudela was not the only traveller to talk
with men who had looked on idols. Euse-
bius writing on the Theophany records that

HISPANIC NOTES

THE BOURNE

the ancient worship was not yet abated.
In the time of Valens the orgies 2 6 still went
on. Now Theodosius followed Valens, and
may well have had the same impulse as
his contemporary Ambrose at Milan, to
consecrate what he could not extirpate.

Along the Eastern Road.

Nimrod is lost in Orion,
and Osiris in the Dog-Star,
— Sir Thomas Browne.

I have shown in earlier chapters how in
certain aspects the sanctuary of Santiago
resembles Jerusalem, as in the sepulchre
and the chain, or Constantinople, as in
the crown and the notion of three churches
one over the other. These likenesses are
deliberate. Other things included in Thur-
kill's description have not been explained,
as we can explain the weighing of the souls,
and the devil on a great black horse.
Chief of these are the stepped pool and
the stairway through which you look up
to the altar. That stairway was described

AND MONOGRAPHS

365

Objects at
Sion and
Byzance

Scales and

White

Horse

The Great
Stair and
Pool

366

(Pages 205
355)

Our Lady
of the
Peak

WAY OF S. JAMES

by Lucian as he saw it at Hierapolis, and
the great steps with the vista through the
propylaeum and hexagonal court even into
the Basilica of Theodosius, were there at
Heliopolis likewise, and they were figured
on the coins, * and they impressed Puchstein
when he was digging for the German
emperor.2 The coin of Philip and the
drawing of Mr. Pennell, which both adorn
this book, express identical architectural
inventions, and Aymery's description of
the western staircase at Santiago supplies
a third instance. The steps and the vista
are not in the least Greek. There is
nothing like them in any account of Jerusa-
lem, they are found nowhere in Rome. At
one shrine in France they may be seen,
where the doors that close them at the foot
were made by Syrian workmen, and that
is the sanctuary of the Mountain Mother,
Notre Dame du Puy. There were Syrian
architects in Spain as well, along the
Catnino francSs, and Sr. Lamp6rez postu-
lated their share, although reserving his
evidence, in the building of the cathedral
at Compostella. 3

HISPANIC NOTES

THE BOURNE

Let us not have over this, if any one is
ever well-disposed toward the notion, such
unseemly wrangling for precedency as in
the case of Toulouse: let us say that in
both cases the architectural impetus was
Syrian, and the Storm God and the Moun-
tain Mother alike were domiciled in the
west. The consistent syncretism of the
early centuries of our era was capable of
this and more.

The high god of Compostella had taken
up into himself all the worships, all the
devotions that reached his shrine, and they
were many. They were borne in the dust
of marching legions, of wandering peddlars,
of returning pilgrims and crusaders. His
sanctuary was like the Syrian goddess's,
"with something of the traits of all others," 4
Jerusalem, Byzance, and Baalbek.

There is no other account that explains
all the facts. There is no improbability d
priori. The objection that in a Christian
country S. James could not have come so
near to being God, will hardly stand. His
would not be the first devotion that thought
it not robbery to be equal with God. The

AND MONOGRAPHS

367

. . . Y aqud
monie es la
Iglesia

donde os ha
de velar

368

WAY OF S.JAMES

early church when it was struggling for
existence with all the other Syrian cults,
and Egyptian, and Anatolian, and Asiatic
from further east, was willing to identify
Christ with the sun,5 and on a glass the
head of Christ is the rayed bust of Sol
Sanctissimus.6 The Manichaeans identi-
fied Him with the sun: the Armenians then
and still, it is credibly asserted, as Chris-
tians have always worshipped the sun.
S. Bridget in Celtic Ireland was identified
with the Blessed Virgin Mary, 7 the local
divinity with the exotic, she was called
Mary of the Gaels, "the mother of my celes-
tial king," and one verse of a hymn prays
"that she will root out from us the vices
of the flesh, she the budded rod, she the
mother of Jesus." Reville and Cumont
are authorities respectable even to the
orthodox, and the facts about S. Bridget
are given by Don Louis Gougaud in the
Bibliothhque de V enseignement de Vhistoire
eccttsiastique. These parallels have suffi-
cient weight, it is hoped As late as the
twelfth century the most astonishing
implications were used for their emotional

HISPANIC NOTES

THE BOURNE

value at Santiago in Fulbert's Mass, and
still more amazing phrases in Queen
Elvira's donation fifty years earlier. S.
James was still the high god, his was the
worship and the kingdom, his the power
and the glory.

The ultimate fact is the worship:8 reli-
gions come and pass again; that changes
not:

As the soul whence each was born makes

room for each,
God by God goes out, discrowned and

disanointed
But the soul stands fast that gave them

shape and speech.

AND MONOGRAPHS

369

The state
of the case,
page 488

37o

WAY OF S. JAMES

I HISPANIC NOTES

BOOKFOUR 371

BOOK FOUR

HOMEWARD

AND MONOGRAPHS

372

WAY OF S. JAMES

Now I face home again, very pleased and joyous,
But where is what I started for so long ago,
And why is it yet unfound?

— Leaves of Grass.

HISPANIC NOTES

HOMEWARD

SUMMING UP

I love and understand
One thing: with staff and

scrip
To walk a wild west land,
The winds my fellowship.
— Lionel Johnson.

Who goes in pilgrimage to a god must
await his word: or soon or long, he can-
not leave till he has his answer. It is well
to abide in expectation, and make not haste
in time of trouble. I have waited, some-
times, on the great S. James, but I never
went away without the word. And how-
ever much a man had longed to set out
upon the journey when spring came and
he smelt the fresh clods in his own land,
and with whatever delight he had packed
a bag and taken passage in a ship, yet it was

AND MONOGRAPHS

373

"Constant-
ly abide"

374

En Castillo,
cotito antes

regocijo de
estudiantes

WAY OF S. JAMES

never without content, when the time came,
that he turned his face toward home,
"as one that travels toward the darken-
ing east/' this being helped, perhaps, by
a growing bodily weariness. Antonio had
said, once, in our hearing, that you can't go
through life as you go through a fair:
Andar por el mundo como una romcria.
I was going home, now, coming "back to
do my day's work in my day." Like the
pilgrims, who were wont to set out upon the
return journey in the early morning, x I was
ready betimes.

Before leaving Galicia there were ac-
counts to settle. Some Spaniards still
assert, Sr. Casanova, for instance, that
Santiago came down ready made like the
New Jerusalem out of heaven. After read-
ing all that could be secured of what he
wrote and some others, and composing an
exact and careful refutation of it, I have
put that in the fire. The truth about San-
tiago, Street declared, and Lamperez, and
I have shown up perhaps a point or two,
and Santiago can take care of himself.
So I am not careful to denounce the ac-

HISPANIC NOTES

HOMEWARD

complished lady who has written of San-
tiago in the series of the Mediaeval Towns.
She gives herself away on every page, as
one blind-folded whom the blind have led.
As for the symbolism of the sculptures
about the western door, they must be read
in the light of the twelfth century: not
what one thinks of one's self, but what the
Middle Age thought, and read and recited
must explain them.

The Portico of Visions.

Of stones full precious are

thy walls,
thy gates of pearles are tolde,
There is that Alleluia sung

in streetes of beaten gold.
— W. Prid.

I The theme of Master Matthew's porch
is Apocalyptic, but the sources of the
imagery are to be found less precisely in
the twenty-first chapter of the Revelation
of S. John the Divine than in the mediaeval
literature of Visions, the Apocalypse of
Paul, the Vision of Tundall and Thurkill's

AND MONOGRAPHS

375

ddeite de
romeros y
alivio de
caminantes

The Gloria

376

Heaven-
farers from
of old

Apocalypse

WAY OF S. JAMES

Vision in especial. To Paul's Vision may
be attributed three elements, of which the
first is the company of the caressing angels
who receive and defend the soul of the just
man newly dead, and present it before God.
Another passage explains the odd little
figures set high on the door-jambs at the
transept portals, by explaining their pro-
totypes at Cremona. These are Enoch
and Elijah, who receive the soul at the
gates of the Heavenly City. Finally, in
the midst of the city is an altar and there
"David stands with harp in hands as
master of the Quire " precisely as he sits
on the outer wall at Orense, and sat once at
Santiago before the facade was rebuilt.1
The Apocalypse of Paid is as old as the
fourth century in Greek and was known to
the whole western church. The two pass-
ing quotations from a rendering of S. Peter
Damian of which I have made much use, one
about the angels and the trees and the other
about David as choirmaster, may serve to
illustrate its currency in the eleventh cen-
tury.
Tundall's Vision was seen in 1149 and

HISPANIC NOTES

HOM E WAR D

written before 1 1 53 : the striking parallel it
offers to the north aisle door has been al-
ready noted. The punishment of carnal
sinners, 2 is equally close to the imagery of
the south aisle door. Other passages fall
pat to the pilgrims' story:

They passed from that pain
And comen to a great mountain,
That was both great and high
There on he heard a doleful cry:3

and the Pont qui tremble is described:
All quaking that bridge ever was.4

Lastly the insistence not only on the
number but on the variety of musical in-
struments in Paradise, explains the va-
riety here in the archivolt, where at
Moissac, for instance, you have simply
two dozen fiddles.

ThurkilTs Vision, s determined as it was
by the accounts of returning travellers,
supplies the fresh cool green stuff underfoot,
beneath the sitting Christ and S. James,
which, also, I think, is unique at Santiago.

AND MONOGRAPHS

377

. . . Quia
incolaius
mens pro-
longatus est

378

He made
the world

to be a
grassy road

WAY OF S.JAMES

ThurkiU had greatly desired to make
the pilgrimage to Compostella, as appears
where S. Julian speaks of "Thy Lord S.
James to whom thou hast already put it
up in prayer ": he must have talked with
returning pilgrims, and got together un-
commonly detailed information about the
place, which serves at times to complete
our knowledge. In the account of the
vision quoted with but little condensation
from Ward's translation, in Appendix VII,
I have indicated in brackets the bearing
of the several details: — beginning with the
Causeway, which is the camino de Santiago,
and green grass unwithering, which is the
path of redemption of sins, and corresponds
to the scorched track that marked the
way from Eden of Adam and Eve. 6 The
church of Mountjoy is confused, as hearsay
knowledge is usually, with the church of
the Apostle, and the vista up the long steps
and through the open door, even to the
altar, confirms the theory that the first
portal, at the west, was like that of Le
Puy.

If, as there seems a possibility, the idea

HISPANIC NOTES

HOMEWARD

of that stairway and portal was carried to
Santiago from Hierapolis, then Le Puy
will have borrowed it. Indeed, Sr. Lam-
perez has already pointed out that the
doorway of S. Michel de 1' Aiguille, in the
same town, so much resembles the cusping
about the tribunes, outside the apse of
Santiago, and so closely corresponds to
that of what was once the Mihrab at Cor-
dova, that we are justified in the hypo-
thesis of an influence flowing northward
into France, Hispano-Mahomedan in its
nature. 7

The Chantier.

Par Dios, seHores, qui-

temos el veto
que turba y ciega asi

nuestra vista.
F errant Sanchez Talavera.

Again, there is the question of the
chantier. The cathedral works were a
permanent corporation, or very nearly.
Before or about the year iooo, the Spanish
historians say, Spain was not so preoccu-

AND MONOGRAPHS

379

before thy
wandering
feet

38o

A white
robe of
churches

WAY OF S. JAMES

pied with terror of the end of the world, as
were the northern peoples. Spain was occu-
pied with Almanzor. But about the same
time as the rest of Europe put on its white
robe of churches, the Bishop and the King
undertook to restore to S. James his sanctu-
ary in better form. This was certainly
not finished until the middle of the century,
and by the end of the third quarter all
was in train for the great rebuilding. The
builders of Alfonso III were probably all
Spanish or Oriental; the builders of the
eleventh century knew Burgundy, for they
planned for towers, and reared them.
The absence of towers, reasoned Sr. Soler
about Sahagun, is an argument that the
builder was not French. The argument
may count for what it is worth: S. Isidore
has not twin western towers (possibly for
special reasons) but'the building is admitted
as French, and the elder part accepted
for work of Ferdinand's dedication, 1063.
That would make the elder Santiago and
the elder S. Isidore quite contemporary.
The point is, here, that though the great
Santiago was not commenced before 1078,

HISPANIC NOTES

HOMEWARD

the chantier had already those characteris-
tics which we have loosely called Benedic-
tine and Burgundian Romanesque, and
workmen were passing along the Way.
Thus whatever is taken away with one
hand, is restored with the other. The
master-workmen of the twelfth century
were trained in the great French monastic
style that is often called Auvergnat, that
produced S. Faith of Conques, S. Martial
of Limoges, S. Sernin of Toulouse; and such
smaller churches as those of S. Gaudens,
Burlatz, Alet, Marcillac and Figeac; x they
directed men who understood the style,
for these had received from the same
sources a little further up-stream. What-
ever may be the case with the sculptures
at Leon, there is no particular reason to
suppose that the architect Petrus de Deo,
who was buried at Leon in his church
(consecrated 1149) was trained at Com-
postella. Workmen must have passed
along the roads and the better ones being
fetched to Compostella would stay there,
and not go home, so that S. Isidore, for
instance, would get the first chance as

AND MONOGRAPHS

38i

Bur-
gundian

Auvergnat

Petrus de
Deo

382

Structure

and
decoration
not always
alike

WAY OF S.JAMES

they went by. But S. Isidore could
import architects for himself, as we know
that Avila did.

As the workers in stone constituted a
single craft, it is difficult to discuss the
sources of architecture apart from sculpture.
We have to remember, however, that, at
any rate in lesser places, which depended
on the Road for their supply, the structure
and the decoration may be quite unlike.
For instance, the decorative style of
Santiago, in capitals, mouldings, flowers,
cornices, and even figures, was used very
widely: in parish churches that stay,
structurally, as completely within their
proper style as the English, like Noya;
in straight Burgundian monastic, like
Carboeiro; in pure cathedral-building, like
Orense. The most surprising instance of
this law occurred at Santiago, where on
Auvergnat structure was imposed a Poite-
vin scheme, and workmanship of Toulouse;
the most absurd at Sanguesa, where on
one portal the jambs go back to Chartres,
the tympanum to Moissac, and the upper
part to Poitou.

HISPANIC NOTES

HOME WAR D

It has been proposed, unnecessarily as I
think, to consider the portal sculpture at
S. Isidore a back-wash from Santiago. The
capitals go with the building, they are not
Toulousan, but the tympana and figures
about the doors belong, directly or in-
directly, to the school of Toulouse. In
discussing them I accounted for their ap-
pearance in Leon, by a synthesis of what
ivories, the antique, and the style of
Toulouse could give. All over northern
Spain, in the twelfth century, the style of
Toulouse appears, from Soria to Oviedo,
and in every halting-place along the pil-
grim's road. Not all the workmen had
seen Toulouse : the situation may be under-
stood by considering the practice and the
appearance in about 1895, of Impressionist
painters in America who had never seen
France, or in this year of grace, 191 7, of
Futurists who know not Milan. In the
twelfth century the wealth, as in the thir-
teenth century the wretchedness, of Lan-
guedoc, scattered its sons abroad. In the
eleventh and the twelfth century the courts
of the south were sought by everyone who

AND MONOGRAPHS

383

The

School of
Toulouse

384

Trobadors

WAY OF S.JAMES

lived by the arts; and all the courts in turn.
There was a current of trobadors circling
in the great stream of pilgrims like a dance
of motes in a ray of sunlight. Juan
Rodriguez of Padron, Macias o N amor ado,
and that Peter of Palencia who died of
love for a grand-niece of Diego Gelmirez,
will serve for one instance, the complete
understanding of many and various instru-
ments of music by quite provincial carvers,
for another, of this free circulation of
artists. In the end, the designation school
of Toulouse, ceases to stand for locality
and names a style: consider, for instance,
the Christ, published by Senor Moreno,
from 5. Maria de Tera,2 or the pair of
apostles from S. Juan de Rabaneyra, in
Soria; the former is low provincial work,
the latter very noble, both are entirely
Spanish, but the style is Toulousan in the
same sense in which Venetian marbles
and Sicilian mosaics are Byzantine. The
style is positive; easy to distinguish from
that of Aries; not so easy, from that of
Vezelay. At present it cannot be dated
properly.

HISPANIC NOTES

HOMEWARD

Of the sculpture at Santiago we know
nothing certainly earlier than the chantier
of the present church. Of the carved
columns and lintel that Alfonso HI im-
ported, not a fragment has been found.
They would have had elements perhaps
immediately oriental, that are absent
here.

But the carving at the south door is not
by Toulousan workmen. Some of it is
provincial — the shafts, lovely though they
be, conceived as decoration. A great deal of
that which stretches across the face of the
wall above, is affected by the school of
Chartres. Between some of the figures
high in the west corner, and the so-called
King David of the Porte Royale, the
likeness is strong, and when you have once
caught it, then you see it also in the strange
central figures of Christ and S. James.
The placing of these great statues above
the door and not about it, the absurd little
saints fastened up on the jamb face as
Brunehault hung her intending spouses
on the wall, the plastic irrelevancy and
incoherency of the tympana, are all marks

AND MONOGRAPHS

385

The

School of
Chartres

386

Italian
current

WAY OF S. JAMES

of provincialism: the chantier had more
dexterity than imagination. The Cathe-
dral, lying off there at the edge of the
world, was rich as in a fairy tale: it could
buy genius, but it could not buy centrality.

Excursus on Some Twelfth Century Sculp-
ture.

Felix per otnnes Dei plebs ecclesias
Devotee laudis Christo reddat hostias . . .
— William, Patriarch of Jerusalem.

We have seen, from time to time, an-
other current than that of French architec-
ture manifest itself, which is Italian, at S.
Juan de la Pena and S. Cruz, Estella and
Torres, Carrion and Moarbes, Leon, Tuy,
possibly Armentia. At S. Sepulcro of
Torres and S. Sepulcro of Estella there is
positive borrowing, in the former case
from Master Benedetto's tympanum of the
Deposition, in the latter, of the Modena-
Pistoja Last Supper. At S. Cruz and at
Torres, as at Vera Cruz of Segovia, occurs
the same odd device of piercing a window
through two walls, one curved, at the

HISPANIC NOTES

HOMEWARD

tangential point, and the only other cases

of this I know, lie in Ban and the region
round about or in Asia Minor. At S.
Miguel of Estella the portal sculptures are
carved on two wide steles that flank the
jambs, as at S. Zeno of Verona and S.
Biagio of Orvieto.

The latter may be ignored, for it has a
different life-history, the former deserves
consideration. Work was begun in 1130,
upon the church at Verona, and Master
William and Master Nicholas are both
named in inscriptions, the former as author,
the latter as sculptor. They, or another
pair of the same name, had worked at Lan-
franc's Modena, begun 1099, consecrated
1 106; and at Ferrara, 1135. The little fig-
ures set in the mouldings of door-jambs at
Ferrara1 have a strong positive likeness to
the school of S. Juan de la Pena. Though
M. Emtle Male has proved the debt of these
to France, yet no other work there has such
a likeness that I know excepting that at
Cremona, placed in 11 14, from which the
Apostles of S. Miguel de Estella are copied,
and also those of Verona. Elsewhere,

AND MONOGRAPHS

387

Verona

388

WAY OP S. JAMES

A Spaniard

inFerrara

ehantier

Wayfaring
themes

neither the figure sculptures nor the capi-
tals resemble work in Spain. That looks
as though a Spaniard had possibly worked
in the ehantier at Ferrara.

Northern motives came with French
knights and pilgrims into Italy. The
battle of Roncevaux was figured upon the
pavement at Brindisi; northern knights
like those of Modem on a side-door at
Ban, where also are found two labours of
the months. The labours and the knights
are in conjunction at Modena in the
Porta de la Peschiera, and here the knights
are named: Arthur of Britain, Gawain,
Kay, amongst others. Roland and Oliver
stand on the outer door-jambs of Verona
cathedral and at S. Zeno another cycle
appears, where Theodoric as the Wild
Huntsman rides to Hell. Bor jo S. Donnino
is carved with pilgrimage themes: above
the two prophets, angels lead journeying
families, one rich, one poor, and on the
tower is figured a long progress of kings.
What happened in Spain was happening
in Italy as well. Those grand prophets of
S. Donnino, with their high cheekbones,

HISPANIC NOTES

HOMEWARD

389

their curled and waving beards, their
melon cap, who belong at earliest to the
last quarter of the twelfth century, have
nothing to do with the strange figures of
Cremona, one with an Assyrian cap and
beard, all without necks, who are not yet
entirely disengaged from the rectangular
slab. But they have much to do with the
art of S. Denis that culminates at Chart res;
compare them with the elders of the
Apocalypse, the so-called King David.2
At Parma, close by, Master Benedetto
worked long like a good Gothic artist.
The tympanum and lintel of the Doom, the
tympanum of the Epiphany, lead straight
back into France. The Solomon and
Sheba might be matched at Strassbourg
and Pampeluna, but in the Solomon the
features assume already the cast which is
more marked by far in the seated prophets
which make a pendant to the group, and
which are grander if less lovely than the
San Donnino figures. In the Deposition
of the Parma cathedral, the Byzantine as-
serts itself, seizing the opportunity in the
slender figures of the Holy Women, just as

AND MONOGRAPH S

Another
good
Gothic
artist

390

Meanwhile
in France

WAY OF S. JAMES

at Armentla in Spain. All things con-
sidered, I should make a hypothesis that
work went on at the same time, at Parma,
and S. Donnino, that the prophets were
the culmination of that at Parma, and that
those of S. Donnino came afterwards. 3 By
this time the thirteenth century is well
begun.

Meanwhile the west front of Chartres, 4
and the sculptures of Aries and S. Gilles,
were long since finished. The artist who
at S. Domingo de Silos, in the cloister,
adapted the style of Toulouse to the rec-
tangular panels of corners and buttresses
must have known the cloister at Aries.
There in Provence, in the north-west and
the north-east angle, the space between the
statues is filled by one or more scenes in
relief. Lasteyrie cites an epitaph, in the
north gallery, of 1165 s, that puts the
work in the second third of the century.
The reliefs at Armentla I believe were made
with direct knowledge of those at Aries,
for they have the same distribution into
major and minor scenes, a larger and a
lower relief, but there must have been

HISPANIC NOTES

HOMEWARD

knowledge of the work at Silos also: a
capital at S. Maria de Estibalez is identical
with one at Silos. Lastly, it seems likely
that men who had learned at Silos, worked
in Estella, for the capitals of S. Pedro la
Rua are copied after the abbey, and the
portal of S. Miguel is decorated with reliefs
disposed in large rectangles. But the
workmen from Aragon who carved the
figures at S. Miguel may well have known
the arrangement at S. Zeno.

There is, of course, documentary evi-
dence that workmen from Lombardy passed
into Spain. There is that Raymundo
Lombardo whose contract Villanueva pub-
lished,6 who worked in Catalonia from
1 1 75 with four other Lombardos, and as
many masons. There are Lombard towers
in the Valley of Andorra, in Catalonia, at
Segovia, possibly at S. Isidore of Leon,
certainly at Valladolid and Zamora. At
Ripoll in Catalonia, as at S. Abbondio of
Como, there are twin western towers. The
builders seem to have gone where they
were called, but they worked most in the
wide domains of the kings of Aragon, who

AND MONOGRAPHS

391

Master

Raymond

Lombard

392

Roman art
in

triumphal
arches

WAY OF S. JAMES

had intercourse with Italy always. At
Ripoll the architecture was as Lombard as
at the Seo de Urgell, though double aisles
and seven apses made something more
magnificent, in its own way, than the Ital-
ian models. Ripoll, like Silos, was mon-
astic and not cathedral, by the way. The
source of the facade I believe must be
sought not in the arcaded portals of France,
but in Italian memories of the antique.
The one thing that it really looks like, is a
Roman triumphal arch. There are found
the narrative and dramatic reliefs, the
figures grouped in a continuous relation,
the superb frieze across the top. Into this
is set, indeed, a church door instead of the
open archway of the monument: the style,
so far as it can, changes to correspond.
The lions in the lowest range are the lions
of Lombard porches: on the north side, the
little fabulous figures below are found on
the Parma Baptistery and on the south
flank at Verona; the theme of David and

his musicians was used by Master Bene-
detto at Parma, later than this, and I dare
say by mere coincidence. I see no reason

HISPANIC NOTES

H OME WARD

to suppose that he knew Spain — if there
were any reason, then the hypothetical
Spaniard who worked at Ferrara might
have passed through Ripoll first and then
Parma, and in talking things over, have
mentioned this. The labours of the months
at Ripoll belong with the Italian and not
the French series. 7

In the past I have said that this great
frontispiece was like a page of miniature,
but I saw afterwards that it was not. It
is like the Arch of Titus. To that Apo-
calyptic Christ, above whose head the
everlasting doors are lifted up, and his
Apostoladoy we must refer the lost first
relief of the style of Carrion. I am dis-
posed to place it, by hypothesis, in the
porch of S. Zoyl. At Estella, as noted,
the roof is lifted above the figure of Christ,
in a curious imitation. The reliefs at
Carrion and Moarbes are made for some
similar exaltation. The style of those
strange dancing figures, with solemn
curled beards and priestly tiaras, like Asian
hierarchs, is different from the sculpture
of the narrative reliefs of Moissac and

AND MONOGRAPHS

393

A hypo-
thetical
itinerary

Apostolado
at S. Zoyl

394

Adriatic to
Atlantic

WAY OPS. JAMES

Toulouse on the one hand, and is related
on the other to that at Ripoll.

Yet one more note is needed, that carries
the student from Grecian waters to Atlantic :
the arrangement of wall-arcading at S.
Nicholas of Ban is repeated on the north
transept face at Tuy. The same grouping
of arches, though the result is rather
different, appears on the western doorways
at Oloron and Vauvant, and in the Cloture
S. Jean at Angers, with two doors under
one wider circular arch, that leaves for
tympanum a flattened figure bounded by
three curves, one high and two re-entrant.
Here, however, the interest is fixed on the
wall-space; there, on the arching: this is
the converse of that.

Summing up it appears that:

i. A current flowed in from Italy,
that passed by the crusaders, route, from
Brindisi through the Emilia and prob-
ably around the Mediterranean shore:
across the southern slope of the eastern
Pyrenees.

2. There was intercourse with Pistoja

HISPANIC NOTES

HOME WAR D

on account of S. James; with Parma and
Ferrara because these lay on the Road;
possibly with Verona and Modena, for
the circulation was swift and strong in
the north of Italy.

3. Ripoll, and S. Juan de la Pefia,
sent severally influences westward: that
of S. Juan may be traced in the sculp-
tures at Estella, the style in the north
portal, and in parts of the western, at
Leon, and is the source of the style of
Soria and some of Carrion; the influence
of Ripoll, and also of Toulouse via Ripoll,
in S. Sepulcro of Estella and the Carrion
group.

4. The figures above the portal, on
the transept at Santiago, owe something
to Chartres but something to Carrion, in
cast of feature and hair and beard.

5. The figures of Master Benedetto at
Parma and S. Donnino (if indeed the
latter are his) and those of Master Mat-
thew, are curiously alike in some ways,
as is only natural since they both drew
from the same sources.

6. In Santiago, while Toulouse and
Vezelay are strong, Carrion and Chartres
are also present.

AND MONOGRAPHS

395

Recapitu-
lation

396

i. Transept

2. Cloister

3. Porch

WAY OF S.JAMES

Workmen of S. James.

Mifia terra, mifia terra,
mifia terra y-en ciqui,
anxos do cey-o levaime
d terra oud' en nacin.
— Can tar Gall ego.

At the time of the first consecration of
Santiago, 1102, the transept portals were
probably in use, though they need not have
been completely finished. In France, how-
ever, and I think in Spain, though not in
Italy, the stone was usually carved before
it was set. This may be observed at S.
Pedro of Soria. In the time of Aymery
Picaud, all three were completely finished,
for he mentions no work going on. The
carvers were probably, in the middle years
of the century, engaged on the cloister: in
1 168 Master Matthew began work on the
Gloria. The date of 1 102 is important as a
terminus ad quern for Chartres and Toulouse :
these distant French chantiers are responsi-
ble for work finished that year in Galicia.
The style of Master Matthew is very
different; racy, and in his pupils homely.
He knew Vezelay as someone a century

HISPANIC NOTES

HOMEWARD

before him had known Chartres: and Char-
tres perhaps he even knew, for the great
art there has left its mark on his figures.
His genius could bend stone, flush it, warm
it, but time and space were stronger. His
genius, like Dante's, sums up the Middle
Age, but the Gloria of Santiago, like the
Divine Comedy, has not in any real sense
fait tcole.

It was copied, of course, with exactitude
afr Orense, and once was deliberately imi-
tated superbly at Avila. On the south
porch of Avila the statues of a king and
queen are copied from two at Autun that
once adorned the shrine of S. Lazarus1:
this I have already noted. But while the
narthex (I think S. Lamperez has said it
somewhere) is pure Burgundian, and the
tympanum sculptures there are copied,
like the scroll on the archivolt, from
Avallon, and the draperies show a first-
hand knowledge of work at Vezelay, the
statues themselves turn and stand and
hold converse together after the same
wise as the Compostellan, and the Saviour
on the central post (I have said this myself

AND MONOGRAPHS

397

He went
there, says
Bertaux

all the
road and
back again

398

A mingled
style

WAY OF S.JAMES

in an article elsewhere) is fitter for a S.
James. This last work at Avila, again,
was copied for the central capital, above a
plain post, at Leyre.

In the article2 on S. Marta de Tera full
of illumination and suggestion, already
referred to, Sr. G6mez Moreno will have it
that the early sculptures at Santiago were
executed by a supreme master from Con-
stantinople, whose style spread all over
the kingdom and finally reached Toulouse!
There seems no way to meet a statement of
this sort, except by a shorter and a harsher
word which is spelled Bosh. The work at
Compostella presents, a mixture, separable
by analysis, of styles known in their purity;
there appears a normal development, and
imitation elsewhere later, but nothing an-
tecedent; the dates alleged are untenable.
French cathedrals were begun at the east
end, and the Spanish that followed French
models also, and an inscription confirms
the fact here: now the ground on which the
eastern chapel stands was not bought till
1077. Lastly, there is truth in the neglected
scholastic aphorism that a cause must be

HISPANIC NOTES

Pilgrims' Cross at Mellid

HOMEWARD

adequate to its effect: the art of Toulouse
in the rich plain is the flowering of an
exquisite, an exotic, a premature Renais-
sance: not such the art of Santiago, in
the granite hills.

In the Gloria, the motive of the tym-
panum is borrowed from southern France:
from the Gloria the figures in the arch were
in turn copied elsewhere. So little in Spain
is dated with exactitude that I am unable
to say whether this arrangement of the
little figures on radii of a circle struck from
the centre of the lintel, is Master Matthew's
invention. If so, it passed into France up
the road with the pilgrims almost as far as
Anseis' messengers went.3 It is found at
Oloron, on the pilgrims' road, at Soria,
where a king repeopled, at Zamora and Toro
which have an architecture of their own; at
Corunna and Betanzos in northern Galicia,
applied to parish churches; at Carboeiro,
adorning an alien style; at Puerto Marin,
whither the pilgrims carried it; at Moraime
in a hideous, at Noya in a beautiful imita-
tion of the portal. There must be other
instances: in brief, it was copied every-

HISP ANIC N OTES

401

Ei semitas
tuas edoce
me

402

Orense
passed on
to Zamora

Corullon

WAY OF S. JA MES

where. Right in the square before the
porch and the door, in the sixteenth century
it was strangely imitated at S. Jeronimo.
I have said already how the whole Gloria
was reproduced for the Paradise of Orense,
and the nortn and south doors of that
cathedral show later adaptations of the
motives of the northern door, the Paradise
of Santiago, fresh and fragrant and charm-
ing.

The porch at Tuy is not influenced in the
least by Santiago; it does not belong in
that class. It is a Gothic portal, and was
designed like Burgos, Leon, Osma and
Toledo; itself it probably determined the
rich and beautiful side-portal built in the
thirteenth century for S. Seurin of Bor-
deaux.

The capitals of Santiago, like the An-
cients, were copied, and with more success.
Sr. G6mez Moreno thinks he recognizes
the school at Corullon, in the Vierzo, which
was consecrated in 1 186. There were ways
and time enough for the style to get there,
for a parish church, I suppose, may also en-
joy consecration before the last stone is

HISPANIC NOTES

HOMEWARD

polished, and doors may even be built
after a fabric is completed. This of S.
Esteban opens under a western tower,
quite in the manner of the region round
about, and the capitals are, as we say, not
so bad: I had thought them simply Rom-
anesque.

The other cathedrals of Galicia, Mon-
dofledo and Lugo, Tuy and Orense, have
also seemed to me, in their most important
aspect, simply Romanesque, with a greater
debt, or a less, to France, determined in
each case by the history of the see. They
are reserved for another book. But Senor
Lamperez has analyzed so admirably, in a
periodical so nearly inaccessible, the grad-
ual absorption of the French elements and
the production, by a change comparable to
the chemical, of a true style, that it seems
not irrelevant to summarize briefly his work :

In studying the five Gallegan cathedrals,
Santiago, Lugo, Tuy, Orense, and Mon-
donedo, the distinguished architect begins
by recalling the surprising instances of
archaism in Galicia, cloisters like that of
S. Francisco, in Lugo, built in the fifteenth

AND MONOGRAPHS

403

A chymical
marriage

So D.

Vicente

Lamperez

404

Two
currents

WAY OF S. JAMES

century with marked analogies to such
very ancient ones as those of S. Juan de
la Peria and Gerona. At S. Maria del
Azogue, of the fourteenth century, in Be-
tanzos, is a portal absolutely Romanesque;
at S. Martin of Noya, of the fifteenth, the
fagade presents forms and lines proper to
the castUlos-iglesias of the twelfth, and the
portal is inspired from Santiago directly;
the pillars of S. Maria of Pontevedra are
an exact translation into sixteenth century
Plateresque of the bases, brackets and
supports of the twelfth century Roman-
esque. Two currents co-exist in Gallegan
architecture, the Santiaguese and the real
French Gothic; hence certain anachron-
isms. Lugo shows the conflicting currents :
pillars, vault and capitals in the radiating
chapels, are full of reminiscences of the
archaic Gallegan Gothic: the piers of the
sanctuary, with a cylindrical core and
chapiteaux & crochets, show the direct
influence of a purer French style. Tuy
was going to be completely Compostellan,
in aisles, pillars, vaulting, tribunes, and
system of ornament, and so it was up to

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the crossing, but when the builders came
to the eastern and upper part, a current of
exoticism passed over Tuy. The piers grew
complicated, ribbed vaults were built, and
the triforium gallery, which inside is like
Santiago and Lugo, now opens upon the
nave by a fine arcade of the purest French
Gothic. The art of Tuy is transitional in
two senses: as a mingling of elements,
having begun Romanesque and then been
prepared for Gothic, and as a mingling of
schools, beginning Compostellan, and ac-
quiring French traits. The cloister has
Gothic lines and Romanesque details, that,
like a cloister at Orense (now built into a
vestiary), represent the Gothic cloister
tradition over against the Romanesque
of the Franciscan cloisters of the region.
Orense was begun about 1132: the three
apses were demolished in the sixteenth
century to build the present ambulatory
and chapels; girola is the pretty word,
allied to Villars's charolle, for which we
have no English. The form of the plan
and the composition of the piers show
that it should have been Romanesque

AND MONOGRAPHS

405

Tuy

Orense

406

— and
Toledo

Mon-
dofiedo

WAY OF S. JAMES

with aisle vaults groined and the nave a
pointed barrel-vault. It had a wooden
roof at first; in the second third of the
thirteenth century it was roofed with rib-
vaulting, and the diagonal ribs descend
on culs-de-lampe. Without triforium, the
church gets* direct light from the high nave,
and by this belongs to the French transi-
tional (romdnico-ojival) style, and is by so
much the less Compostellan. The lantern
of the crossing, begun in 1499 by Roderick of
Badajoz, unites two systems, the Christian
and the Mohammedan. It has a primary
system of arches interlaced which leaves a
space in the centre, covered in turn by a
secondary system of arches which come
to a keystone. This example of Mude^ar
in Galicia is precious, for instances are
rare; among them, the roofing of the
transept of S. Francisco at Lugo, and the
stairway of the college of S. Jerome in
Santiago. At Mondonedo the vaulting
shows the two systems, Compostellan and
French, combined and not mixed, marking
the complete progression of the style. On
the whole, except for the presence of a

HISPANIC NOTES

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triforium arcade, within which exist tri-
bunes spanned by quadrant arches under
cover, the style is very near to the Cister-
cian, pure and untroubled, 4

A process of this kind, by which an early
influence is received, reacted upon, and
made a part of the living whole thereafter
to appear in contrast with a later influence
from the same source, is reasonable and
common. History and literature are made
out of it. There the case rests.

Sorting.

Santiago de Galicia
Espallo de Portugal
Axudadme d veneer
esta balalla real.

Looking back over the whole long jour-
ney, the churches are recalled in groups
which correspond to their function rather
than geography. Beginning with cathe-
drals, the list reads, Jaca, Pampeluna,
Vitoria, Burgos, Leon, Astorga. Of these
the first is the most isolated and also the
eldest, it is contemporary with the great

AND MONOGRAPHS

407

Sorted by
styles

4o8

So at Car-
boeiro

WAY OF S.JAMES

abbeys: the last is not ot the Middle Age.
The others are French immediately, with
all their rich local tone and difference in
sculptural style. .

Two monastic churches, of unparalleled
power and great wealth, betray French
builders, Las Huelgas, and Villa-Sirga.
With these should be connected two city
churches, S. Pedro in Vitoria, of which the
portal is cathedral (though the interior
approaches the typical Spanish lofty late
Gothic), and S. Maria de Cambre, close to
Corunna, as French as the east end of
Lugo within, but quite strange and in some
ways Gallegan in the fagade.

Eunate and Torres, built for knights of
the Holy Sepulchre, are more like each
other than anything else, though the former
is Romanesque and regional, the latter
ogival and exotic.

The roll of great abbeys is overpower-
ing: S. Juan de la Pefia, Leyre, Irache,
Fromista, S. Zoyl of Carrion, Benevivere,
Sahagun, S. Pedro de las Duenas, S. Isidore,
Samos, with these counting S. Lorenzo de
Carboeiro because it copied Santiago. At

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S. Juan the church was pre-Romanesque,
the cloister of a Romanesque not perfectly
explained but possibly Italian, another
cloister Romanesque of the great French
school that carved S. Eutropius at Saintes,
Fontevrault, Aulnay, and a hundred other
churches. Leyre is Poitevin, with a facade
planned in the Poitevin style but Toulousan
carving. Like S.- Juan, it stands not on
the road, but up among the hills, and Uju6,
on its hilltop crown, visible from half over
Navarre, it almost seems, has the same
Poitevin east end. Irache is transitional
building, with the oddest suggestions of
Cistercian despite the dome and apses that
recall on the one hand the Salamantine
group, on the other the domed churches
of Souillac and Solignac, and with a possible
Syrian strain. Fr6mista is domed in
another way, also oriental, but otherwise
French, eleventh century, with a pair of
little Poitievin bell-turrets at the west. S.
Zoyl of Carrion keeps nothing but the
base of the belfry from the pilgrims' time:
that window belongs with Frdmista: pro-
bably S. Zoyl, which was bigger, was more

AND MONOGRAPHS

409

Abbeys

4io

The richer,
the more
French

WAY OF S.JAMES

nearly transitional; Benevivere also. They
were near together and near to Sahagun;
they were Benedictine, in close relation
with Cluny; they were rich, and it would
seem, though not a law, yet a rough rule,
that the richer the church, the more French.
From Burgos to Leon was the very middle
of the Way, crowded as Charing Cross:
grandly the abbeys builded in Romanesque
fetched from France. Sahagun was Bur-
gundian Romanesque, and so was S. Pedro
de las Duenas, which was to it as moon-
light unto sunlight. Like the great mother
church, these had a central tower. S. Isi-
dore, narthex, apse and nave, is in the
French style of the west, and as I write
these lines the chisels are tinkling, the
hammers are tapping, to free the imprisoned
capitals of the original cloister from plaster
and mortar that held them so long lost. Of
Samos I know nothing but the present
fabric: it was not directly on the feoad, but
I should like to be sure whether tramping
figures like Peter of Corbie and William
the Englishman, did not design and rear
the earlier church of S. Julian. S. Lorenzo

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de Carboeiro, is structurally, of the noblest
Burgundian building that holds in its
grand forms the seed of white Cistercian.

Conventual and Collegiate churches may
be classed together by the conditions of
their organization and their endowment.
S. Cruz de la §er6s, with much likeness to
Jaca, and some noble Spanish traits, yet
points to France by lantern and domical
vaulting; Sanguesa is as curious within as
outside, without counting the beautiful
lantern, worthy to name with those of
Orense and Tarazona; it has parallel apses
and aisles almost as lofty as the nave, but
no transept and no west end: the capitals
at the east are archaic Spanish types, those
in the nave, of a perfected kind that may be
Spanish still. S. Domingo de la Calzada
originally was in the same style as the
minor cathedrals of Siguenza, Osma, and
Tarazona, with girola and without towers;
the origin of that style, nearer or more
remote, is the French of France. Not-
withstanding the importance of the foun-
dation and the splendours of the monastic
building, perhaps the church of Irache

AND MONOGRAPHS

411

Conventu-
al and
Collegiate
churches

412

Right
Spanish

WAY OP S. JAMES

should for architectural reasons have been
considered here. Castrojeriz is, as I under-
stand, of a stubborner fashion, liker to S.
Quirce in the oakwoods south of Burgos,
and S. Juan in the thickets north of
Burgos: like in the quality of building and
the cutting of stone, that is to say, for S.
Quirce has a dome and S. Juan has no
nave, though it was grandly planned ;
and S. Maria has flowered into a glorious
rose. This style, derived originally from
France, as appears the moment structural
elements are examined, has become Castil-
ian of the soil, just as the Compostellan
has become Gallegan of the rock; it is
Spanish by an adoption as fierce and in-
domitable as when warriors gashed their
arms and mingled the blood in one cup to
drink. S. Maria del Camino, of Carrion,
represents an earlier stage in the develop-
ment of this. Here also fall the two
churches near Vitoria, S. Andres de Armen-
tia, with sculpture of Languedoc left from
the old portal, beast-headed Evangelists
in the pendentives, and capitals carved
with the lusty beasts that flourished from

HISPANIC NOTES

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Saintes to Soria. In S. Maria de Estibalez
the single nave and the dome recur, but
the capitals within, while some are oriental,
are some of the archaic school of Clermont-
Ferrand, and the transept-face must be
compared with Aulnay. The little church
of the Sar, in a marsh below Compostella,
with three barrel vaults of equal height,
and a rising lintel, like Conques, finds
parallels' and prototypes in the churches
of the Charente. Though Armentia was
once a cathedral, these three last named
come very near to the grander sort of
parish church: that of Barbadelo, for
instance; and the pilgrims' church of S.
Maria de Mellid should be compared with
these near Vitoria.

In the towns flourished and flowered
every lovely sort of parish church, slender,
lofty, and exquisite. The style is at last
completely Spanish. The earliest examples
of it, e. g., S. Miguel and S. Pedro in
Estella, have, the one, a pure and north-
ern sort of apse under pointed arches, the
other apsidioles that recall Aquitaine; the
loveliest, the three Maries of Najera,

413

AND MONOGRAPHS

Town
styles

414

The con-
clusion of
the whole
matter

WAY OF S. JAMES

Logrono, and Vitoria, pass by sensible
stages into something rare and royal. In
Puente la Reyna, Burgos, Fr6mista, Car-
rion, Roncesvalles, these blossom like a
hawthorn-bush, lift up their heads like
palm trees by the waterside. Leon has its
homely type of parish church, Galicia its
granite chapels. Puerto Marin stands
alone, French building of another sort.

In the twelfth century the great abbeys,
in the thirteenth the cathedrals, imported
their builders. The monastic and collegi-
ate foundations imitated so far as they
could afford, but the Spanish leaven works
more here, and here a very noble Roman-
esque style, in a very real sense Spanish, is
dominant. The burgher churches, mostly
much later in date, are strictly Spanish
and almost Renaissance: but they are
made out of all that had gone before. The
whole entrance of Cistercian, and the
Friars' Gothic of Galicia, though they
contributed to fifteenth-century art, are
apart from the present question, as the
monuments are apart from the camino
francos.

HISPANIC NOTES

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One other question must be considered
briefly: the appearance of certain decora-
tive elements not Latin, nor Byzantine,
nor French, nor Syrian: the braid, the
plait, and the twisted cord or rope, and the
twisted and plaited knot that appears as a
separate or separable ornament like the
rosette and the helix, and has the same
standing as honeysuckle and lotus, guil-
loche and meander. Courajod had in-
vestigated some of these elements shortly
before he died, and he called them Northern
and Scandinavian: had he lived longer, he
might have exchanged the last word for
Siberian. The twist and the knot both,
are claimed for Gallo-Roman and proved
for Frankish, they figure in Merovingian
remains and on fibulae and brooches.1
They are found on pillars at Cravant. They
are on the crowns of Guerrazar; they are
also on the churches of Leyre and Sanguesa.
One such knot is carved on a capital at
Constantinople, as adorning an angers
breast. 2 The marshy head of the Adriatic,
like the mountain shore of the Asturias,
need only be named, Cividale with Oviedo.

AND MONOGRAPHS

415

The knot
and the
twist

416

From

Colchis'

Strand

WAY OF S. JAMES

If they are found in Gothland, and in the
lands of -Ostrogoths and Visigoths, where
did they take their rise? I was at some
pains to disengage the Scandinavian ele-
ment in Gallegan lore, precisely, because,
by whatever road that came, these too
might travel. If we could know for sure
that it came after a thousand years, as
some will have it, whence came the Golden
Fleece, what good would that do?3 The
art would still be one alien to all that we
mean by Gothic, which is an art purged,
refined like silver thrice; and to all that we
mean by Romanesque, grand with antique
strength, precious with strange gifts from
the East. It has no part in the glory of
religion and of Spain: — Burgos massy and
mighty, Leon all on flame, high-lying
Orense, Tuy that the brimming Mino
bathes, broad-girted Lugo, Santiago varonil.

HISPANIC NOTES

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MA CALEBASSE, C'EST MA
COMPAGNE

Pry thee tell me, how does
the good Man S. James do?
and what was he doing?

— Why, truly, not so well
by far as he used to be.

— What's the Matter, is
he grown old?

— Erasmus' Familiar Colloquies.

When Charlemagne came back from
Spain, says Turpin's Chronicle, he dis-
tributed the treasures he had taken among
certain churches. At S. Romain de Blaye
there are masses that he founded (it was
said) for all those who should receive mar-
tyrdom in Spain, and S. Denis promised
eternal glory to those who had died or
should die in the Saracen wars of Spain.1
These masses and vigils, these solemn feasts

AND MONOGRAPHS

417

418

Ask

Siegfried
Sassoon

WAY OF S. JAMES

with long-drawn neuvaine and triduum lead-
ing up to them, were there the peculiar
advantage of the good knights who crossed
the mountains in the eleventh and the
twelfth century. Knights of the Temple
and the Hospital, Crusaders of Ferdinand
the Great, and Alfonso VI, companions of
My Cid Ruy Diaz, and of the Lord of
Battles, Alfonso of Aragon, could count on
them in some sort to neutralize things that
happened at the taking of Toledo and
Valencia, for instance, which they would
not have liked to remember, which might
not have let them sleep o* nights. In the
heat of blood they did the best they could,
and the outcome they could "throw on
God, He loves the burthen." The Free
Companions who took Peter's money to
fight Henry, or Henry's pledges to fight
Peter, were probably just as sure of drawing
steadily from this same safe investment.
The Black Prince, in Froissart, regularly
opens battle with a prayer.

The very poor, who went on the pilgrim-
age to keep a vow made in mortal danger, or
in youth because the fever of wandering

HISPANIC NOTES

HOME WAR D

was in the blood, or in age because there
was no place else to go, the house having
been burnt or sold, the earning capacity
dropped below zero, the friends or child-
ren's children tired of supporting a useless
mouth, these probably expected little but
what each day brought. But the bourgeoi-
sie got infinite satisfaction out of the re-
collection, and a kind of social status, such
as membership in the Stone Church, or the
First Presbyterian or the Old Swedes, in a
class of American towns, affords. France
was full of confraternities of the returned,
which may have been mutual benefit
societies but certainly were occasions of
pleasure, and celebrated, besides, the
monthly Mass and the annual banquet,
and in some cases an evening meeting once
a month, like the Royal Arcanum, or the
Scottish Rite.

The Confrerie des Pelerins de S. Jacques, 2
in Paris, was founded some time before
1298, but up to July, 1313, it was a mod-
est confraternity of returned travellers
with one annual mass at S. Jacques-la-
Boucherie: then the king gave them the

AND MON OGRAPHS

419

. . . Mas es

preciso
tetter buen
lino

para andar
eslajornada

>**aivw«n-if«

420

Confririe

WAY OP S. JAMES

right to assemble and deliberate their
affairs. This was Louis le Rutin, short-
lived, who left the throne to brothers deeply
concerned with Spanish relations. Queen
Jehane, the wife of Philip the Long, was
much interested, but indeed king and
princes and great lords together, found it
expedient to enroll, for the confraternity
grew to power and wealth. At the outset,
however, royalty had a personal interest.
Small wonder that Kings of Navarre pro-
moted the travel; it meant more to the
mountain kingdom than the Union Pacific
to the States half a century ago. Under the
date of 1324 exists a list of persons pledged
to give in order to found, in the chapel, four
places of chaplains; there were also be-
quests, and some odd gifts in kind, e.g.,
thirty days of a mason and his assistant
for building. The first large meeting was
held on December 15, 1318, in the meeting
place of the Butchers, the chapter-room
of S. Jacques-la-Boucherie. Candles were
provided, a good fire, and a sentier and a
half of wine, the first items in accounts
kept for four and a half centuries.

HISPANIC NOTES

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In that year they had acquired the land
near the Porte S. Denis, and the first stone
was laid February 18, 1319, by the Queen.
Robert de Lannoy began at once on the
twelve apostles, and painted and gilded a
great S. James: as the work was finished it
was brought on a boat to the Louvre, and
thence carried through the streets, child-
ren singing before it. The church had three
aisles, of five bays, a window above each
pointed arch, chapels around the ambula-
tory, a timber roof, and statues everywhere.
It was not demolished till 1808, and five
of the statues are still at the Cluny. The
foundation included a cloister, the lodging
for the canons or chaplains, a hospital, and
a cemetery. The great banquet fell on the
first Sunday after S. James's Day: a shed
was put up for the tables, but then awnings
had to be stretched on every side beyond.
In 1338, 900 sat down, in 1340, 1080, in
1341, 1273. The scraps went to the poor
and, besides, a collection was taken up.
Every beggar that day got something; in
1324 there were 300 beggars. The estab-
lishment, quite naturally, was down on

AND MONOGRAPHS

421

City
banquets

422

Compi&gne

WAY OF S. JAMES

the banquet, which fell into discredit and
then disuse. In the year 1368 it had
harboured 16,690 pilgrims. Finally, like
other vested interests, the Revolution
cleared it away. What became of the
trtsor, rich both in relics and jewels, I do
not know. Probably the establishment
knew something.

At Compiegne the confraternity acted a
mystery play every year: it figures fre-
quently in the town accounts from 1466
to 1539. The members acted "la vie et
mistere Saint James en personnages selon
la legende," and these plusieurs jeunes
compaignons de ceste ville were not paid,
but their expenses were reimbursed, for
scaffoldings, costumes, clothes, which may
mean stage hangings, wax, torches, light
and minstrels. It was a good deed; "pour
Thonneur de Dieu et de Monseigneur S.
Jacques et pour la recreation du populaire
de la ville et des villaiges k Pentree d'icelle
ville et ainsi qu'il est de coustume ancienne
et par chascun an." This confraternity
lapsed in the eighteenth century and was
refounded in the church of S. James by one

HISPANIC NOTES

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Jean Raux, who possibly had made the
journey in 1692. 3

In 161 5 certain citizens of Moissac, who
had made this pilgrimage, established a
confraternity in honour of Monseigneur
S. Jacques. The members, who had to be
townsfolk in good standing, had all made
the journey: they were bound to assist (in
the French sense) at offices and funerals in
a broad-brimmed hat, enfarolado, turned up
after the familiar fashion. Even as late as
1830 the figure of a pilgrim in cloak and
hat, with staff and scrip, led the procession
of the parish of S. James, on the day of
Corpus Christi. 4 At Bordeaux the society
existed before 1493, and at the begin-
ning of the nineteenth century there were
still more than eighty members. It
met in a chapel of S. Michael's church,
dedicated originally to S. Apollonia but
long since abandoned to the Apostle, and
altered and reconsecrated April 29, 161 2.
The society was dissolved at the Revolu-
tion of 1830: Bordeaux museum possesses
several of the jet tokens more prized
by collectors now than once by pilgrims,

AND MONOGRAPHS

423

Moissac

Helper and
Wayfarer

424

WAY OF S. JAMES

Hunc
ignem
Populus .

suetus sub
dominis
vivere bar-
baris

and among them a lovely figure of the
saint.5

But even in the sixteenth century the
pilgrimage had fallen off. In 1557 a pam-
phleteer demands that the pilgrims' hos-
pices in Paris shall be put to other use,
"seeing that at the present time there be
no more pilgrims going the said voyages
and that the founders1 intent was not that
they should stand thus useless while the
real poor are robbed of their revenues." 6
In 1671 and 1678 Louis XIV, as noted
earlier, forbade any pilgrim to set out with-
out a permit signed and countersigned,
royal and episcopal sanction. In 1738,
dating from August 1, pilgrims are for-
bidden, armed or otherwise, to go to S.
James or elsewhere, or leave the kingdom,
without express leave from king and bishop.
In 17 77 five pilgrims of Monblanc (near
Montpellier) were arrested, stripped, and
sent to the workhouse at Pau. M. de
Tray wrote, reporting the incident, on this
occasion, "I make it a rule to take from
these people everything I find, their goods,
papers, gourds, leather capes, etc., and I

HISPANIC NOTES

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never give them back but tear them up and
burn them, to make them understand they
are getting off easily, since the king's orders
about the pilgrimages, renewed by Mgr.
d'Aine your predecessor, condemn pilgrims
to the galleys for life. They get off cheap
with the workhouse."6 The Declaration
of Independence had been signed already.
The Revolution was only fifteen years off.
Sr. L6pez Ferreiro has enumerated,
unfortunately without dates, the numerous
churches that in various countries were
dedicated to S. James. In Italy he finds
thirty-one, in Prance forty-two, in Belgium
fifty-two, in Germany about fifty. The
diocese of Liege alone had, counting chapels
also, forty-five; the diocese of Breslau the
surprising number of seventy-three; that
of Prague forty. In England there are at
present forty-four. 7 This sort of enumera-
tion is unprofitable: it may end with a
quaint bit of history: in the middle of the
eleventh century the Consuls of Bremen
offered to send every year a delegate to
Santiago to represent them. The Pil-
grimage was to the Middle Age, amongst

425

AND MONOGRAPHS

jam liber
sequitur
longa par-
via

426

Wayfarers
talk

WAY OF S. JAMES

other things, a perpetual Centennial and
Columbian Exposition, with the same
business opportunities. But the Spaniard
cannot seize them, for he cannot get himself
liked. The score of early travellers whom
I have read, did all most wonderfully hate
Spain.8 The road, George of Einghen
found in 1457 sumamente penoso: the Span-
iards themselves have a proverb about the
fare encountered along it, Catnino francis,
venden gato por res. English travellers are
the loudest in their complaints, the most
outrageous-mannered: Purchas's Pilgrim is
chiefly concerned about getting the right
change, and cannot call any of the foreign
names right. Queen Mary Tudor's phy-
sician is as splenetic in the sixteenth century
as Dr. Tobias Smollett in the eighteenth,
though the last, unluckily for readers,
escaped Spain. Notwithstanding, it was
an Englishman, the delightful Howell, who
wrote in a temper of praise and honest
liking that we ourselves might well emulate:

But let the French glory never so
much of their country as being the

HISPANIC NOTES

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richest embroidery of Nature upon earth,
yet the Spaniard drinks better wine,
eats better fruits, wears finer cloth, hath
a better sword by his side, goes better
shod, and is better mounted than he.9

Par ende digamos en oraqion

pater nosier et abe Maria et

Credo in Deum

amen.

AND MONOGRAPHS

427

So Howell

428

WAY OF S. JAMES

III

THE TWO ROADS

The green road and the
grey road, they show no
track. — Fiona Macleod.

A learned German once thought that
he saw the tombs, at Blaye, where Ro-
land was buried alongside of Holyfernes;
the occasion of the misunderstanding being
Roland's horn Olifauni. Jehane, knowing
that it was formerly shown at S. Seurin of
Bordeaux, would have the lad exhibit it
who took us about, being called for the
purpose from sweeping up the church. He
was a very quiet and care-worn Ion, who
knew his Gallo-Roman treasures in the
crypt, and his Merovingian, and to her
question replied with discretion that others
had enquired, but he did not know where it

HISPANIC NOTES

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was, and indeed had never talked with any
who remembered seeing it. That horn was
sounding in our ears, day after day, among
the steep defiles, the dark green cork trees,
of Childe Harold's Spain, at Pancorbo and
Villafranca, past Hernani where another
French clarion caught up the falling echo,
along the strands and shores, ringed in by
blue and. vaporous mountains, where the
grey sea chafes on every headland, and
sleeps in every bay, from Fuentarabia to
Bayonne.

I was not careful to follow the confused
trails along this road: James Cayley is no
company for me, and that man of parts and
of humour, Charles Marriott, was bent for
Bilbao and not for Santiago. But Vitoria
I sought out because the cathedral was
said to be copied after Leon, and I had my
reward, though not at the cathedral, which
is a poor thing.

The town itself is delightful, with that
bright cool northern quality, so commonly
and so pleasantly encountered in travelling
about a country, which should teach us that
such things as north and south, though one

AN D MONOGRAPHS

429

Hernani

Vitoria

430

Servus,
gracioso
and mozo,
all one

WAY OF S.JAMES

may think them geography, are really only
politics. The streets were so broad, the
houses were so neat, the parks were so
verdant, everything was so clean! A mozo
in corduroy from the diligence began by
carrying the little bag for me to a hotel
large and fair and furnished, like a French
provincial inn, and thereafter turned up on
the sidewalk, in every nick of time, like the
servant in classical comedy, till he had
called for the same little bag on the third
day and bestowed the owner thereof in
safety on top of the yellow motor-omnibus
again. He was conversational, he was well-
informed, he desired to please: now those
are not traits of the Castilian, nor the men
of Aragon, nor the GaUegans. Certainly it
seemed these first days Vitoria was not
Spain but somewhere else, with a complete
upper town, of trees that hung over high
walls and grass-grown streets, Gothic
oriels and Renaissance portals, safely set
away, high up. The mozo could conduct,
by divers ways, past every proud and pre-
cious remnant of an idolized past, for beside
the pride of the three Provincias vasconga-

HISPANIC NOTES

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das, the very top and front of Castilian
pride looks small and slight. On the broad
steps which, dividing, about the church of
S. Miguel and enclosing it as a stream en-
closes the rock-grown birch and harebell,
might have given a lesson to the architect
of Lourdes — on these long stairs I met one
day an Old Soldier, and ventured to put a
question of ceremony. Remembering what
excuse the rival servants in Verona made
for quarrelling one night, I asked, not when
it was fit to take or yield the wall, but
simply if, when two people met, each
turned to the right. "Surely," said he, as
if he said "we are Christians here," and un-
covered his white head, and was going on
his way, when a sudden thought turned
him up-hill again. "That rule is modified
by courtesy," said he. "If I, coming up
here, met you coming down, I should have
to turn out to the left, to leave you the
wall." So the lesson first learned from
insolent old ladies who held the wall stub-
bornly and had to be walked around, like
a post or a broken motor-car, had another
ending. Old use dies hard, and women are

AND MONOGRAPHS

431

Yielding
the wall

432

A chantier

in
operation

WAY OP S.JAMES

the last to quit it, and many a bourgeoise
will take the wall of a strange woman, but
old courtesy is yet living, and warm at
heart to the stranger/

They are building in Vitoria a New
Cathedral in the lower town, at the oppo-
site end from the railway station, and a
man at the chantier said that the Old Cathe-
dral had nothing of value. He was nearly
right. Built in the second half of the
fourteenth century, too new by half for the
sleepy air, the quiet square, the soundless
houses, up there in the blue where the
tower sails among white clouds, it replaces
a castillo-iglesia, or perhaps two, but was
not, however, cathedral, for Vitoria had
no bishop. The Catholic Kings made it
collegiate in 1496.

It is entirely possible that the building
was begun by Bishop Juan del Pino of
Calahorra, a great builder and a good one,
who rebuilt the episcopal palaces in Vitoria
and Calahorra, and the cloister in S. Dom-
ingo de la Calzada. He ruled only eleven
years, but he enjoyed the reversion of three
sees, apparently, for Armentia had been

HISPANIC NOTES

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the seat while Calahorra was lost, and S.
Domingo when it was insecure. The date
would suit. The church has suffered
earthquakes, whereby low arches span
all the aisles and spoil all the vistas; and
restorations, whereby it is smug and
clean as a maid-servant going to church.
At any time the leafage of the capitals
can hardly have been fresh or picturesque,
for that mid-fourteenth century work
suggests mid- June, the heavy scent of
cabbage roses and the thick and breathless
trees. The plan is curious, not quite
successful, but beautiful in the perspective
of arches that open and vaults that with-
draw. It is like a fresh effort to solve the
problem that Soissons and S. Yved posed:
how to combine the transeptal apses,
square-ended, here, and two on either side,
with the three apsidal chapels radiating
from a polygonal apse. The nave, exceed-
ing lofty, and its aisles, are all too narrow
for the crossing and what lies beyond thus
broadened to the eye by illusive devices,
and actually on a rather larger scale; and
the sixteenth century porch again is too

AND MONOGRAPHS

433

Carving
and plan

Porch

434

The froth-
ing style of
Eastern
Prance

WAY OF S.JAMES

broad, too like a plump beauty. The
statues that stand about the northern
hemicycle therein, have a Renaissance look,
like the SS. Peter and Paul of Pampeluna
cloister. The style here in Vitoria is the
same as that at Pampeluna, derived partly
from south-western, partly from north-
eastern France. Though the portal proper
with its three doorways, its jamb statues,
its careful legendary exposition, looks to
Leon for suggestion, certain details recall
work at Pampeluna, and a good many
heads transport the imagination to that
eastern border of a pure Frankish art, where
the Church of Brou, and Rheims, S. Mihiel,
and Troyes, are only outcrops of a con-
tinuous line. The sensitive little S. Catha-
rine explains herself: her kindred are in
Champagne.

Vitoria in some ways recalls such cities as
Dijon and Rouen, especially in her posses-
sion of smaller churches quite in her own
style, good enough and grand enough to
make the name of minor invidious. S.
Michael is of that wide serene late Gothic
that is really Renaissance, with round

HISPANIC NOTES

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columns and broad arches, about contem-
porary with S. Michael's at Dijon and
S. Peter's at Caen. Even the absurd
pale blue and gilding of the interior cannot
trouble its fairness, and under the vast
portico the Virgin of Victories is enthroned.
The tympanum of the door tells the whole
of S. Michael's fairy ipopte in the same
expressive and deliberate art that Pam-
peluna had already employed, and that
serves again, at the door of S. Peter's, this
time a little under pressure, to tell the
whole story of the Apostle and his Lord.

The Spanish insistence on just orienta-
tion has set the east end, side by side with
the main entrance to S. Pedro, on an
important street, so that the traveller
descends the steep hill upon four apses
and a porch, all in a row. Within, a very
high nave of three bays and noble transept
of two open, loftily together and intri-
cately upon, chapels. The rotables are full
of interest, the tombs that lie between and
within the apses, beautiful in their chang-
ing forms, from the thirteenth-century
knight in the dress of peace, and the old

AND MONOGRAPHS

435

S. Michael

436

Apostolado

WAY OF S.JAMES

king who wears steel under his robes, to a
glorious Renaissance warrior of black stone,
another, recumbent, in armour of Charles
V's time, and a kneeling courtier contem-
porary to Raleigh and Essex. The history
of a free people who never unlearned their
own peculiar pride, is laid up in these
tombs, uncorrupt, unmouldered yet. Out-
side, the porch is arranged under a tower:
the Madonna occupies the central post and
a complete Apostolado the sides, where
holds S. James a place of eminence; on the
buttresses of the apse were statues once,
canopies and brackets yet remaining.
Within and without, S. Pedro could set up
for a cathedral.

S. Andres de Armentia was a cathedral
once: the see of Calahorra for four cen-
turies. The last bishop of Armentia, D.
Fortunio, at the end of the eleventh cen-
tury, brought about a fine action recorded
in the Codex EmUianensis. The bishops of
Spain being resentful and indignant to see
how stubbornly the papal legates strove to
abolish the ecclesiastical order, the Office or
Use which had been employed since the

HISPANIC NOTES

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foundation of the monarchy, which was
called commonly the Gothic Use, or the
Isidorian, and later the Mozarabic, sent to
Rome three bishops of whom Fortunio of
Alava was one, who carried with them
the codices of the ecclesiastical Use, to
show them to Alexander II: he and the
abbot of S. Benedict of Rome (which is to
say Monte-Cassino) and other learned
men, after maturely considering and care-
fully examining these books, declared them
pure and Catholic in all they contained,
and bade under penalties that none should
dare to trouble, condemn, or alter the divine
office, according to the most ancient use of
Spain. It did no good, the Mozarabic
Use had to go, but Fortunio had fought a
good fight. He died in 1088. Not for
another while did the bishops seek con-
firmation from the See of Peter: the con-
stant practice of the kings of Castile being
to establish cathedral churches, nominate
bishops, fix their jurisdiction, settle their
grievances, and ask no other sanction than
kingship with the counsel of the grandees
and prelates about the throne. z Fortunio,

AND MONOGRAPHS

437

Bishop
Fortunio

438

Bishop
Rodrigo

WAY OF S. JAMES

it may be judged, preferred that way.
After him bishops still used the title,
though Calahorra was the see: Bishop
Rodrigo de Cascante witnesses the Fuero of
Vitoria, as bishop of Armentia, and to him
may be assigned the building of the church.
His time lasted from 1146 to 1181, and a
stone recovered at the ruinous alteration
in 1776 reads: "Huius operis autores Ro-
dericus Eps. ..." There it breaks off.

The church has a single nave, possibly
still, under the plaster, barrel-vaulted like
the transepts and apse. The ribs of the
grand crossing come down on four winged
figures with the heads of the Apocalyptic
beasts: at Leon in the vault they were
painted thus. Two coupled capitals from
the devastated nave, that sustain the
western gallery, are carved with the fauna
of S. Pedro de Soria, Romanesque beasts
orientalized, with long necks, carrying their
heads down among their feet. The capitals
of the crossing are of the same sort except-
ing at the apse, where they are transitional.
This is noble and native building, and the
western door was once a glory, but the

HISPANIC NOTES

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eighteenth century pulled the sculptures
down and a few poor remnants in the south
porch and a somewhat rhetorical descrip-
tion, are all we have to recall it.

Said the Licentiate Bernard Ibafiez, in
1752:

The facade is peculiarly fine in this
particular; it is divided into two parts
and in the upper stands Christ with his
Apostles full length. In the second is
the Lamb of God, in an oval, waving
the standard of the Cross, and around
it this motto: Mors ego sum mortis
vocor Agnus sum ho fortis. On the
right stands S. John with this: Ecce
Agnus Dei. On the left Isaiah, saying:
Sicut ocis. Below is the Labarum of
Christ and at the sides of it Alpha and
Omega, that all deciphered together,
means, Christus principium etc. finis. In
the middle [between upper and lower
parts of the facade] runs a ribbon, with
this inscription: Porta per hanc celi fit
per via unucuique fideli, and another, in a
semicircle, goes around the whole, and
says : Rex Sabaoth Magnus Deus etc . dicitur
Agnus Dei Nuntius. . .2

HISPANIC NOTES

441

S. Andrgs

de
Armentfa

442

VexiUa
regis

WAY OF S. JAMES

The scheme almost certainly goes back
to the church-front of Angoul&ne, where
the Apocalypse is manifested, high up in a
mandorla in an arched recess, and below,
under arches, the Witnesses are grouped.
Here, however, the Christ and Apostles fill
a gigantic tympanum. The plan was modi-
fied, apparently, by whatsoever tradition
determined S. Miguel of Estella, for the
two reliefs that have survived, of the En-
tombment and the Harrowing of Hell,
though built in under arches are mani-
festly flat-topped sculpture, like the cloister
reliefs at Aries and S. Domingo de Silos.
Finally, two jamb-statues survive, and a
third, shorter, figure of Abraham sacrificing
Isaac with a swooping angel in the capital,
is lifted to the right height on a broken,
wonderful acanthus capital, turned upside
down. Under the principal reliefs are
others, that we may judge from the analogy
of Parma, Borgo San Donnino, and Moissac,
were once above the rest, and in an angle
is built up such a bit of chamfered wall
that monsters crawl on, as flanks the portal
at Moissac and at Ripoll, but here the

HISPANIC NOTES

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reliefs are partly human and may just
possibly be meant for Dives and Lazarus.
Into the cloister wall close by this last,
above a tomb recess, is set a tympanum
where two apostles kneeling, adore the
Agnus Dei in a roundel, and below, in
another roundel, the labarum is sustained
by two flying figures, one certainly bearded.
The elements here are very various, and
the style is not one. The figures in the
large tympanum are of the school of Tou-
louse, a later growth from those of the
transept of S. Sernin; one in particular
repeats the gesture and the forms, but the
flying angels sprawl and swim as only in
fourteenth-century Florence and on the
churches of the south-west of France. That
Toulousean transept portal was consecrated
1096: these are not early, not archaic,
simply not good: the thirteenth century is
a safe guess. There is a sort of freedom,
looseness, lightness, about drapery of the
thirteenth century. On the other hand, the
little tympanum, though the technique is
the same, belongs by its motives to Aragon,
where a parallel is found at S. Pedro in

AND MONOGRAPHS

443

Pilgrims'
argument

Many
sources

444

Byzantine

WAY OF S. JAMES

Huesca: the chrism occurs at Jaca and S.
Cruz de la Ser6s. The figures now at the
end of the porch are really incorporate
with the shafts, as at S. Bertrand de Com-
minges, which lay directly on the Way;
and it is quite possible that the Abraham
always ranged with them, since the dis-
parate size is no more marked than where
at Aries the Martyrdom of S. Stephen re-
places a statue. On the trumeau, the group
would go well, with the two figures in the
jambs. The great reliefs have much in
common with those of Silos, but in the
sudden gesture of Christ in Limbo, with
which should be compared the mosaic at
Torcello, and in the long veiled figures of
the Maries, hieratic, immaculate, and the
seated angel with strong unfolded wings,
appears a first-hand acquaintance with the
Byzantine. Where Aries drew from Rome,
this draws from Byzantium. At this point
the Byzantine tetramorph, there inside,
should be recalled. The mixture is just
what we should expect of an old place,
once important, seated on a Roman and a
pilgrim road: traditions of Aragon, of Con-

HISPAN IC NOTES

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stantinople, are grafted on that of Langue-
doc, in the iconography and the Jacture; and
the scheme of the whole, while in the main
determined by that of Angoumois, was
altered by the current we have encountered
at Estella and at Carrion. Though the
little tympanum in the eighteenth century
was over the door, probably that, in the
beginning, had none, like Saintes and Bor-
deaux and Aulnay and the original Civray.
The tympanum should belong to a side
door, as at Leyre and Huesca. The great
tympanum occupied the upper part of the
facade, and an awkward concession to the
artist's recollection of how they did the
thing in France, is found in the immense
size of the Christ, and the presence of ab-
surd arches and tabernacles over the
Apostles wherever there was room, though
there was never room for columns. Below,
flanking the door jambs wherein statues
stood, stretched a pair of great slabs, as at
Estella, carved with the eternal Hope,
"Thou wilt not leave my soul in hell."
The Apocalyptic Lord, who Himself rose
put of the empty tomb, took with him our

AN D MONOGRAPHS

445

and French

446

Wayfaring
themes

S. Maria de
Estibaliz

WAY OF S. JAMES

first parents. These slabs, falling exactly
halfway between the cloister sculptures at
Silos and the portal sculptures at Estella,
explain the last. Two other reliefs are
built into this porch wall, that may have
occupied the spandrels about the door: the
Annunciation, and S. Martin, a pilgrim
theme. In spite of their injured state,
especially the weatherworn Apostolado,
there is no reason to suppose any other
considerable portions lost, that once
existed.

The white sanctuary of S. Maria of Esti-
baliz, visible from very far on a high green
hill, has always been a place of pilgrimage:
it was a monastery in 1074 when Alvaro
Gonzalez made a present to the abbey of S.
Millan of various properties and the altar
at the right in the monastery of S. Maria de
Estibaliz. The poor pretty church has been
" the stars' tennis ball, struck and bandied."
Dona Maria L6pez gave it to Najera in
1 138, and when Najera wanted to build
the new church, it was sold to Fernan
Perez de Ayala, for a good price in gold
and an annuity in perpetuity.3 Though

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the contract was ratified by John II in
Valladolid, March 15, 1432, there was some
sharp practice, for shortly the annuity
stopped, and the Adelantado mayor of
Guipuzcoa, D. Pedro Fernandez de Ayala,
or his heir, was discovered to have sold the
property, at a profit, to the city of Vitoria. 4
The city still keeps up the establishment,
which is — "Item, one priest to say Mass,
item, one old man to sweep."

They both were charming to the visitor.
The church has three parallel apses on the
brow of the cliff, an early Gothic door that
opens on sweet turf, and a grand south-
transept facade that looks abroad, and is
copied in a general way after Aulnay. The
detail, however, is quite different, being
diaper on the columns: on the jambs such
a scroll-work as wreathes about the east
window of Aulnay; and in the archivolts,
leaf and guilloche. A little Annunciation is
built in by the door: on one capital the
demon or savage like a red Indian, who is
familiar at Wzelay, Conques and Clermont.
Inside, some of the capitals have oriental
traits, some the Romanesque that reaches

AN D MONOGRAPHS

447

John
Mass-
priest, Jack
sweeper

448

Para andar
conmigo

me bastan
mis pensa-
mientos

WAY OF S. JAMES

from S. BenoJt-sur-Loire to Fr6mista, but
these about the apse are of the school of
Clermont-Ferrand. Another one is identi-
cal with a cloister-capital at Silos. The
sanctuary has a round barrel-vault in
advance of the apse, the nave has two bays
of pointed barrel-vault, the south transept
one, the north transept, a cross-vault with
wall-ribs; the crossing, strong ribs and
windows in the four bays, a wider space of
wall than usual being interspersed between
the apses. This pilgrimage church owes its
being to pilgrims and its form and charm.
The carving everywhere is very precious.

Beyond the wide meadow land that laps
Vitoria the road turns and doubles among
huge mountains, that earlier ages found
depressing to the spirits, and comes at last
to the easy way by sands and shores and
desert wildernesses.

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Roncevauz.

"Still alive and still boldtn shouted Earth,
11 The dead fill me ten thousandfold

Fuller of speed and splendour and mirth.
I was cloudy and sullen and cold,
Like a frozen chaos upr oiled,

Till by the spirit of the mighty dead

My heart grew warm: I feed on whom I fed. ' '

The whole region of Roncevaux is Pyr-
enean and neither Spanish nor French. The
mass of conventual buildings at the village
with slate roofs hipped and pyramidal,
ought to be in the Engadine or the Tyrol.
The church was rebuilt in the fourteenth
century, not ignobly: the well-ribbed apse
and chevet, the piers, probably circular
always, the multiplied mouldings of the
portal, are all Navarrese, ripe, strong, and
sound. On the Spanish soil, one cannot
ask more. Hereabouts Brunette Latini,
coming back from a political mission, heard
bad news. 1 The Ossuary has a corrugated
tin roof; the keys of S. James's chapel are
not to be procured; the pilgrims' cross is
lichened out of recognition; but still high
are the mountains and dark are the rocks.

The precise place of the battle, the prob-

AND MONOGRAPHS

449

Domus
venerabilis,
domus
glorioso

Pirencis
montibus
floret stent
rosa

450

In a mist

WAY OF S. JAMES

able path of the main army and the rear-
guard, have all been discussed so learnedly,
and with such knowledge of the ground,
that they need not here be touched. a The
grass is very green in the wide field, and in
the narrow defile the. rocks stand up dark
in the drifting mist, and the trees drip,
softly shrouded in the pale vapour, and
the brooks roar down invisible or, when the
cloud lifts, hang like a white skein against
the opposite green. As at Pinisterre, so
here the souls of the dead were all about us,
pressing close, calling, in the murmur of the
living forest, in the hush of the rocky spur,
calling so desperately it seemed they must
make a sound. The white mist closed
round on us, wrapped us about, came in
between each and other. The echo of Ro-
land's horn is in our ears: high are the
mountains and dark are the rocks: and
there follows a mist and a weeping rain.
The souls of that bitter defeat are there yet.
Roland, when all was lost, had turned
and crossed the field alone; he had searched
the valleys, and he searched the mountains
an4 found his comrades one by one, and the

HISPANIC NOTES

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Chanson names them ; and he brought them,
dead, for Turpin's benediction; "God the
glorious have your souls,1' says Turpin,
"and put them in a fair paradise of flow-
ers." His own death hurt him sore, that
he should not ever again see the Emperor.
Roland turned and crossed the field, he
searched and found his comrade Oliver
under a pine, beside an eglantine; he held
him fast embraced. Turpin absolved him

and blessed him — and the dule, the pity
of it! Then Roland, seeing his peers dead,
all the fair company of the knights of
Christ, and Oliver whom he loved so well,
wept and his face was changed, and will he
or no, he was senseless. Said the Arch-
bishop, "O Baron, the pity of it!" Then
Turpin held up his fair hands to God and
prayed for Paradise to be granted, and he
died all alone: he had been a good knight,
by deed and by speech : God give him bene-
diction! So Roland knew that death was
very near: the mountains were high, ther
trees were very high, he could not see well,
but four steps of marble shone in the grass
and he got to them. There against a cross,

AND MONOGRAPHS

451

After the
battle

452

The death
of Roland

WAY OF S. JAMES

under a pine, lay the Count Roland, he
turned his face to Spain, he began to re-
member many things. He thought of all
the lands the barons had conquered, of
sweet France, of the men of his own line,
his father and his father, of Charlemagne,
his lord, who had bred him up; and he
could not stir but the tears came and the
sighs. And he would not forget. He made
his penitence, he prayed God's mercy:
"God of truth, and not a liar, who brought
back Lazarus from the dead, and saved
Daniel from the lions, guard my soul from
what lies in wait for the sins I did in my
life." He proffered to God his right-hand
glove, S. Gabriel took it from his hand.
Then he bowed his head on his arm, folded
his hands and met his end. God sent
his angel Cherubin, and S. Michael of
the Peril, and with them both came S.
Gabriel. The Count's soul they carried
to Paradise.

So Roland is dead — God keep his soul in
Heaven — and Charlemagne is come to
Roncevaux. But the good knights are all
dead, the fair company of the White Horse-

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men, knights of Christ, and the old man
cried and plucked at his fair white beard.

The splendour of Roncevaux is the splen-
dour of a losing fight, the glory that shines
on that field is the glory of martyrdom.
Not today can we bear to speak of France,
and of loss together. Charlemagne, like
Frederick II and like Santiago, still sits
in his tomb, crowned, armed, robed, and
sword-girt, ready to come forth in the hour
of France's need.

All Souls' Day, 191 7.

Envoy.

Anda el tiempo y anda y
todo se acaba.

If it is murk, murk night, if the Way is
all dark, there are lights that show which
way to go. There are innumerable lights.
The multitudinous stars in the great heaven,
the countless little flickering lights of the
sepultados, the thousand candles that burn
stilly above the altar, all are the souls of
the dead. The French knights of the

AND MONOGRAPHS

453

Candor est

lucis

oeternae

454

Laus mortis

WAY OF S. JAMES

twelfth century thought the stars were their
own knightly guidance, the host whose
shout was: " / Santiago y Cierra Espanal "
but they were all the time souls that had
gone that way long and long before; before
Altamira was painted or Cerro de los Santos
carven.

It was a favourite choice of the Middle
Age to paint on churchyard wall and
charnel-house how we all follow after
death. A man will travel across half the
broad earth to visit an empty tomb or a
handful of mouldering bones. Death is the
one sure guardian; all good things are safe
there, immortally fair. Fair things mortal
pass, and the things of art, and the dreams
of a common brotherhood and of "a heart
even as mine behind this vain show of
things"; Death lays them away like the
kings of Egypt in pyramids.

Across the sky the souls are passing on
the starry track, and in them the soul dis-
cerns its brethren and its destiny. Look-
ing up from the rimy, silvered earth, hour
after hour, plunged in their ineffaceable
multitude, one remembers a song that

HISPANIC NOTES.

HOMEWARD

youth once made of the wandering souls
along the unending track:

The wind blows out of the door of day,
The pine trees toss along the way,
And the open road runs over and on
Whither the souls of the dead have gone.
Dead feet patter, dead voices say
Over the hills and far away I

AND MONOGRAPHS

455

456

WAYOF S. JAMES

HISPANIC NOTES

NOTES

NOTES: BOOK THREE

CHAPTER II

Espana sagrada, XIX, XX, XXX— Fita y
Guerra, Recuerdos de un viaje — L6pez Fe-
rreiro, Historia de la S. A. M. Iglesia —
Lamperez, Historia de la arquitectura —
Fernandez Casanova, Monografia de la cate-
dral de Santiago— Villa-amil, La catedral de
Santiago, and Description historica-artistica
arqueologica — Llaguno, Noticias de los ar-
quitectos y la arquitectura, I — Fita et Vinson,
Le codex de S. Jacques de Compostelle — R. de
Lasteyrie, L1 Architecture Religieuse en France
— Ch. de Lasteyrie, VAbbaye de S. Martial de
Limoges — C. Enlart in Michel, Histoire de
VArt, I, ii and Opusculi — E.Bertaux in Michel,
Histoire de VArty II, i and II, ii — Abb€
Bouillet, S. Foy de Conques, S. Sernin de
Toulouse et S. Jacques de Compostelle— Street,
Gothic Architecture in Spain, — C. Gasquoine
Hartley, Santiago de Compo Stella.

69.

1 Fita y Guerra, Recuerdos de un viaje, p.

a Id. ibid., p. 74.

* Id. ibid., p. 70; from Zepedano.

AND MONOGRAPHS

457

458

WAY OF S. JAMES

« Chronicle of Sampiro, Espafia sagrada,
XI V, 439 ; Chronicon Irense in Espafia sagrada,
XX, 6oi.

s Espafia sagrada, XIX, 329.

* Id. ibid., 331-3-

ild. ibid., 335. These Scripturae majori
ex parte ineditae that F16rez published, lead-
ing up to the Historia Compostellana in Vol.
XX, are invaluable for study of the twelfth
century devotion, and their evidence is not
involved with their authenticity.

8 Espafia sagrada, XIX, 3^0.

• Pita, who knows more than most Spanish
scholars and immeasurably more than any
others about the Spain of antiquity, identifies
"Eabeca " with B£tica, the See that suc-
ceeded Aquae Flaviae, where now is Boticas,
west of Chaves; Recuerdos de un viaje, p. 61.
On pp. 60-61 he publishes five of the inscrip-
tions at Santiago ; others are in Hubner. In-
scriptions have been found at Aquae Flaviae,
including one to the nymphs (Corpus Inscrip.
Lai. II, 2474). The description is quoted by
Street, Some Account of Gothic Architecture, I,
190 note; and printed by Florez, Espafia
sagrada, XIX, 3^4.

10 The original of the document does not
exist; a copy, "in Gothic script," was pre-
served at Oviedo which Castella printed in
the seventeenth century. It can hardly be an
authentic composition of the ninth century,
— and indeed it pretends to neither title nor
signature — because the emphasis laid on the
church doors in the description belongs to
Romanesque building with its jamb-shafts.

HISPANIC NOTES

NOTES

But it embodies a constant tradition, and in
certain details, like the inventory of relics in
the altars, it may be trustworthy.

11 Dreves, Analecta Hymnica, xvii, 201.

" Villa-amil y Castro, La catedral de San-
tiago (1909), p. 9.

" Historic dtlaS.A.M. Iglesia, II, 184.

m EspaHa sagrada, XIX, 86 sqq.

l*Lovium, as the Compostellana calls it,
suggests a wolf's den. EspaHa sagrada, XX,
10.

16 Lamperez, Historia de la arquitectura, I,
236.

"EspaHa sagrada, XVIII, 80.

19 EspaHa sagrada, XIX, 177-178; Dozy,
Recherches, I, 199-202. V. note p. 43: "E
pensava e* dezia outro non avia eun o mundo
senon o bon varon Santiago que era Deus dos
cristianos." Pita, Escrit. Hist., Ill, 75 (1835).

»• EspaHa sagrada, XIX, 174-178.

"EspaHa sagrada, XVII, 301.

" EspaHa sagrada, XIX, 195.

"EspaHa sagrada, XIX, 177.

*' Baum, Romanesque Architecture in France,
p. viii.

** Fita et Vinson, Le codex de 5. Jacques,

P-59-

**Note Archiologique sur S. Sernin, in

Bulletin du ComitS de Travaux Historiques.

96 R. de Lasteyrie, L* Architecture Religieuse,

pp. 251, 282, 448; Ch. de Lasteyrie, L'Abbaye

de 5. Martial de Limoges, p. 315; Bouillet, 5.

Foy de Conques, 5. Sernin de Toulouse, S,

Jacques de Compostelle, in MSmoires de la

SocUti des Antiquaires de France, 1892, pp.

AND MONOGRAPHS

459

460

WAY OF S. JAMES

1 17-128; Street, Gothic Architecture in Spain,

If 197.

V EspaHa sagrada, XX, 52. The date, by
the way, is given wrongly there, as appears by
the context.

28 Lamperez, op. cit.t I, 149-158, espe-
cially, 158.

2* Fita et Vinson, op. cit., 59.

*° EspaHa sagrada, XIX, 199-201.

*x EspaHa sagrada, XX, 473. F16rez, by
the way, accepts this date without question,
EspaHa sagrada, XIX, 204; and I think the
first occasion of dispute was the French claim
to complete possession. I believe, myself,
that the right date is 1078.

*a Lopez Ferreiro, op. cit., Til, Appendix i,
p. 3 ; Espana sagrada, XIX, 203.

« Chronicles of Burgos, EspaHa sagrada,
XXIII, 310.

"Llaguno, Noticias de los arquitectos y
Arquitectura, I, 41-42; Quadrado, Asturias y
Leon, 280.

« Fita et Vinson, op. et loc. cit.

j« EspaHa sagrada, XX, 137, 308.

*i La catedral de Santiago, p. 54.

'* Manuel d'Archiologte Francaise, p. 244.

*9 EspaHa sagrada, XX, 473.

*°Id. ibid., p. 401.

«* Id. ibid., p. 545.

*' Id. ibid., p. 594.

** Fita y Vinson, Le Codex de S. Jacques,
p. 48.

44 L<5pez Ferreiro, op. cit., IV, Appendix vi,
Appendix, xxxvii.

45 Lopez Ferreiro, op. cit., V, 73.

HISPANIC NOTES

NOTES

«* EspaHa sagrada, XX III , 3 24 ; Ldpez Fe-
rreiro, op. cit.t v, 57.

"A painting of S. Ferdinand, in a MS. of
Compostella, shows three towers that look
to be at the springing of the apse, and over
the crossing. These miniatures, however,
are sadly conventional and untrustworthy:
as in black letter books, a few figures do for
all the kings and queens. The Knight of
Rozmital saw six towers, four round and two
square: one of these was in an angle near
the porch.

«8 L6pez Ferreiro, op. cit., Ill, 229.

4» I am not sure that travellers have noted
the likeness to the one surviving, in pictures
of that of the Holy Sepulchre at Jerusalem.
From the fifteenth century there are plenty:
yet I never look at a picture of the Puerto de
las P later ias that this does not rise up. Cf.
PP. Vincent et Abel, Jerusalem. The in-
fluence may have been partly French at first-
hand, but there were Spanish crusaders too,
and pilgrims and sumptuous Spanish gifts
that are still preserved in Jerusalem. V.
G6mez Carrillo, Jerusalem y la tierra santa,
p. 218-224, L°s tesoros de Santiago.

5° Dante, Purgatoriot x, 39-40.

5 l Michel, Histoire de VArt, II, i, 253.

s a The description of Aymery, which con-
stitutes in the Guide, Chapter ix, §§ 3-15, is
reprinted by L6pez Ferreiro, op. cit.t III, Ap-
pendix ii.

S3 L6pez Ferreiro, El pdrtico de la gloria,
Santiago, 1893.

J* The importance given to this motive is

AND MONOGRAPHS

461

462

WAY OF S. JAMES

to be explained from the Apocalypse of Paul.
V. extract in Appendix VIII.

" Cf. the figure of Christ cradled in the
Tree of Life, in the legend of the Cross: e. g.t
Cursor Mundi, 1. 1343.

*6 Cf. also Thurkffl's Vision, Appendix VII:
the fresh turf of the Vision is very English,
but it is Atlantic as well and not unknown to
Galicia.

"Dreves, Analecta Hymnica Medii Aevi,
XVII, 151.

** Revue de VArt ChrHien, March, 1895.

*» For a discussion of TundalTs Vision and
this door, v. p. 253.

60 R. de Lasteyrie in Monuments Piot, VIII.

CHAPTER III

Florez, Espafia sagrada, XIX, XX — La
Fuente, Historic eclesidstica de Espafia —
Lopez Ferreiro, Historia dela S.A.M. Iglesia,
III, IV, V. The substance of this chapter is
nearly all in the Historia Compostellana, which
F16rez printed, but I have used in part besides
La Fuente, the Spanish History of the Holy
Apostolical Metropolitan Church of Santiago ,
by the late D. Antonio Ltfpez Ferreiro, who
in his biography of the great Archbishop
embedded therein, understood, and rendered,
the epical character.

1 La Fuente, Historia eclesidstica de EspaHa,
III, 305, IV, 147 sqq.

2 Riafio, Viajes de extranjeros, p. 247.

HISPANIC NOTES

NOTES

3 La Puente, op. cit.t IV.

4 La Fuente, op. tit., Ill, 305.
s La Fuente, op. cit., IV, 149.

6 Dozy, Recherches, II, 315-332.

7 Espafia sagrada, XXI, pp. 359-360.

8 Fita et Vinson, Le Codex de S. Jacques,
pp. 48-49.

9 Historia Compostellana, II, xxviii; see
L6pez Ferreiro, Historia de laS.A. M. Iglesia,
IV, 21. Cf. also Lopez Ferreiro, op. cit., IV,
181 ; "When (about the year 1 135) there came
to Santiago a Canon of Jerusalem called Aym-
ery, with letters from the Patriarch Stephen."
Is this the one in the Book of S. James? The
Canon gives no references.

CHAPTER IV

Espafia sagrada — Lopez Ferreiro, His-
toria de la S. A. M. Iglesia — Fita y Guerra,
Recuerdos de un viaje — Villa-amil, mobiliario
liturgico — Fita et Vinson, Le Livre de S.
Jacques de Compostelle — Bonnault d'Houet,X^
Peterinage d'un Paysan Picard — Fabi6, Viajes
por Espafia — Riano, Viajes de extranjeros —
Dreves, Analecta Hymnica.

1 L6pez Ferreiro, Historia de la S. A. M.
Iglesia, IV, 71; Historia Compostellana, 11,
xxvii, Espafia sagrada, XX, 427.

a Murgufa, Galicia, p. 426.

* Pelerinage d'un Paysan Picard, p. 87.

* Espafia sagrada, XX, 379-380.

AND MONOGRAPHS

463

464

WAY OF S. JAMES

s Cltara is the name of a vestment cited in
three documents of the twelfth century,
though in an account of the fourth marriage
of Dona Urraca in Leon, 1144, ^ne word
certainly means a musical instrument. Cf.
Villa-amil, Mobiliario LMrgico, p. 349, pp.
290, 291.

* Historic Compostellana, in, xv; Espana
sagrada, XX, 499.

7 Alexandre de Laborde, Itineraire de-
scriptif deVEspcgne, II, 194.

'Saavedra's translation in Boletin de la
Sociedad Geogrdfica de Madrid, XXIV, 166.

9 Historic, de laS. A. M. Iglesia, III, p. 566,
App. ii.

10 Morales, Viaje santo, p. 153.
"Lopez Ferreiro has reprinted from the

Book of S. James the whole of Chapter ix
in the Guide, the description of the church,
and therefore I have not. Historic de la
S.A.M. Iglesia, III, App. ii, pp. 8-24.

xa Cf. Porreno, Nobiliario del Reyno de
Galicia, in Murguia, Galicia, p. 505; also
Villa-amil, Mobiliario Liturgico, p. 347-8.

JJ Fita et Vinson, Le Codex de S. Jasques,

P-57-

1 * Historic Compostellana, i, xviii; Espana

sagrada, XX, p. 52.

1 s Fita et Vinson, op. cit., p. 58; Lopez
Ferreiro, op. cit., Ill, App. p. 20.

16 On December 30, the feast of the Trans-
lation, to be exact. L6pez Ferreiro publishes
this as from the Codex {Historic de laS.A. M.
Iglesia, III, pp. 301-303), but I have not been
able to verify the reference. By Codex he

HISPANIC NOTES

NOTES

means sometimes the Book of S. James and
sometimes the Historia Compostellana.

*i Dreves, Analecta Hymnica, XVII, 201.

18 Lopez Perreiro, op. cit., Ill, App. iii,
pp. 25-27. From Tumbo A , fol. 34, verso.

The Church of a Dream:

1 EspaHa sagrada, xx, 52.

'Quoted in Wright, Early Travels in
Palestine, p. 337. The Lord of Vieuxchateau
made his journey in 1432-3.

i For Assisi, v. Lina Duff Gordon, The
Story of Assisi, pp. 106, 136, and Vasari, Vite,
I, pp. 280, 281. For Compostella, v. Rev. F.
Fita, Recuerdos de un viaje, pp. 79, 80, 81 .

Vasari's words are these:

"Un maestro Jacopo Tedesco . . . de-
signo un corpo de chiesa e convento bellissimo,
facendo del modello tre ordini, uno da farse
sorro terra e gli altre per due chiese; . . .
e perche la propria sepoltura che serba il
corpo del glorioso Santo 6 nella prima, ci6e
nella piu bassa chiesa, dove non va mai
nessuno e che ha le forte murale; intorno al
detto altare sono grate de ferro grandissime
con ricchi ornamenti di marmo e di musaico,
del laggiu riguardano." Ed. Milanesi,
Florence, 1878.

* Cf. Miracle xviii, in Appendix II.

s F. Riafto, Viajes de extranjeros por Es-
pana, p. 136.

6 Quoted in S. Baring-Gould, Lives of the
Saints (1898), December, p. 131.

1 Pierre Loti, Jerusalem, pp. 69-72.

1 Murgufa, Galicia, p. 505.

AND MONOGRAPHS

465

466

WAY. OF S.JAMES

9 Riaflo, op. cil., 135, 136.
*• Wright, Early Travels in Palestine, p. 75.
1 x Boswell, An Irish Precursor of Dante,]). 32.
"puillaume de Deguilleville, P&erinage
de I' Ante, 1. 9601 sqq.

" La dessous celle couronne
Ou le roys ses graces donne
Entre quand veut la royne,
Et voit le roys sans courtine,
Et se siet asses pres de li."

* 3 There were three thrones: "On the
middle one sat young persons wearing crowns
of laurel. Over the throne hung a large and
costly crown " . (p. 1 48) . "All the Royal- Per-
sons before meat attired themselves in snow-
white glittering garments. Over the table
hung the great golden crown, the precious
stones whereof without other light would
have sufficiently illuminated the hall" (p.
158)* By the way, a little earlier in the
narrative occurs the weighing of the candi-
dates, in as full detail as that in ThurkiU's
Vision, on the third day (after one night,
that is, in the strange castle). "Meanwhile
the scales, which were entirely of gold, are
hung in the midst of the hall. There was
also a little table covered with red velvet and
seven weights thereon: first of all stood a
pretty great one ..." etc. (p. 122).
The Chymical Marriage of Christian Rosen-
creutz, c. 161 6, translated 1690: reprinted by
A. E. Waite in The Real History of the Rosi-
er ucians.

r« Phlerinage d'un Paysan Picardt p. 79*

HISPANIC NOTES

NOTES

As Pilgrims Pass:

1 Fabie\ Viajes por EspaHa,p. 173.

* Riano, Viajes de extranjeros; p. 338-9.

1 Pelerinagea'un Pay son Picard,pp. 74-76.
« Historia delaS.A. M. Iglesia, III, 146.
s Riano, op. cit.f p. 137.
6 Id. ibtd., p. 16.

I Fabi6, op. cit.t p. 173.

8 Hartley, Santiago de ComposteUa, p. 170.

* Cf. Melida, El jinete iberico in Botetin de
la Sociedad EspaHola, 1900, VIII, 178-180.

"Espafia sagrada, XIX, 64; XX, 6, 7, 8.
. " P. 'Meyer, La Vie et la Translation de 5.
Jacques le Majeur in Romania, XXXI, 253,
sqq.

II Lopez Ferreiro, Galicia en el ultimo tereio
del siglo XV, I, 275.

«s Lopez Ferreiro, Historia de la S. A. M.
Iglesia, V, Appendices, 64-67.

f« Viaje de EspaUa por un anonimo,
Madrid, 1883.
• ■ *« Riafio, op. cit., p. 25.

Castle and Church:

1 Fabi6, Viajes por EspaUa, p. 98.

* Id. ibtd., p. 173.

* Riafio, Viajes de extranjeros, p. 99.

* Murguia, Galicia, p. 484.
s Fabii, op. «"/., p. 99.

6 Lopez Ferreiro, Galicia en el ultimo tereio
del siglo X V, 1, 45, 46, quoting Recuento de las
casas antiguas delreyno de Galicia.

1 Froissart, Chronicles of France, England
and Spain, II, xxxiv.

8 Murguia, op. cit., p. 407.

467

AND MONOGRAPHS

468

WAY OF S. JAMES

9 Premier Voyage de Philippe le Beau. I
take the phrase from Bonnaflfe, Voyages et
Voyageurs de la Renaissance, p. 47.

10 Froissart, op. cit., in, xlviii.

11 Cancionero popular gallegof in Biblioteca
de tradiciones populates, XI, 137.

12 Hispaniae IUustratae, Vol. IV, 93.

CHAPTER V

Viaje de Espafla pot un an6nimo~—Fo.bi&f
Viajes por Espafla — Riaflo, Viajes de extran-
jeros — El pelegrino curioso — Bonafede, Viag-
gio Occidenkue a S. Giacomo — Ballesteros,
Cancionero popular gollego.

'This is taken from Mrs. Gallichan's
Santiago de Cotnpostetta, p. 44, where it is
quoted without source or author. I fancy I
have met it elsewhere, and not quite believed
in it: " Esa iiene algo de rancio," as Antonio
said one day, but it is picturesque. The
following two passages are taken from an
article on the Cronica de los Francos in the
Boletin de la Real Accidentia de Historia (I,
461, note), written by the translator of the
Bayen, D. Francisco Fernandez y Gonzalez.

' Fabil, Viajes por Espafla, p. 95.

* Riaflo, Viajes de extranjeros, p. 135.

4 Fabil, op. cit., p. 104; Riaflo, op. ctt., p. 15.

s D. Jose* Perez Ballesteros, Biblioteca de
tradiciones popular esf VII, IX, and XI; these
canciones are all found, VII, 196.

HISPANIC NOTES

NOTES

6 Ria/fo, op. cit.f p. 16.

'Cumont, Textcs et Monuments FigurSs, II,
1 66. He is mistaken, however, in supposing
Iria Plavia to be Caldas de Reyes : it is Padron.

•E. G. R., Viaje de EspaHa por un and-
nimo: this has no pagination being copied
from the black-letter.

9 Cf. Macrobius, Sat. i, xxii, § 13.

10 biblioteca de tradiciones populates, IX,
228.

11 Id. ibid., 132.

" The church was published by Sr. Garcia
de Pruneda in the Boletin de la Sociedad
Espanola, 1907, p. 156.

x* Fabi£, op. ctt., p. 104.

CHAPTER VI

Murgufa, Galicia — Emilia Pardo Bazan,
De mi tierra — Biblioteca de tradiciones popu-
lates— Kelly, Curiosities of Indo-European
Tradition and Folk-Lore — Mila y Fontanals,
La poesia popular gaUega — Dante, Divina
Commedia—-Boswe\\, An Irish Precursor of
Dante — Meyer and Nutt, The Voyage of
Bran— Turnbull, The Visions of TundaU—
Ward, Catalogue of Romances — Ward, The
Vision oflhurkUl— Perkins, The Revelation of
the Blessed Apostle Paul— Walker, Apocry-
phal Gospels, Acts and Revelations— Kolbing,
Owen Mtles — Brown, I wain.

1 The testimony of the two secretaries
agrees: "A Divo Jacobo ad Stellam obscuram

AND MONOGRAPHS

469

470

WAY OF S. JAMES

quatuordecem milliarium via est . . . sub eo
templo est pagus amplus, que vocatur finis
terrae, nam ultra eum nihil aliud est quam
agae et pelagus, eijus terminos nemo novit,
praeter ipsum Deum." Des Bohmischen
Herrn Leo von Rozmital Ritter- Hof~ und PU-
ger-Reise, Stuttgart, p. 88.

44 Von Sant Jacob ritt wir an den Finstern
Stern, als es dann die bauren nennen, es
heisst aber Finis terrae. Do sieht man nichts
anders essethinuber dann himmel und wasser,
und sagen mer do so ungestum sey, das nie-
mand mug hinuber faren, man wiss auch
nit, wass do gesset sey." Id. ibid., 177.

2 Riafio, Viajes de extranjeros, p. 16.

* Murguia, Galicia, p. 182.

*Id.ib., 183.

5 Bibliotecade tradiciones populates, IV, 129.

6 Biblioteca de tradiciones popular es, IX, 194,

1 Kelly, Curiosities of Indo-European Tra-
dition and Folk-Lore, pp. 130, 132.

*Mila y Fontanals, La poesia popular
gallega, Romania, VI, 67.

9 Malory, Morte d' Arthur, XIX, ii.

10 Meyer, La vie et la Translation de S.
Jacques le Majeur, mis en prose d'un poeme
perdu. Romania, XXXI, pp. 252 sqq.

» Id. ibid., 265.
12 Id. ibid., 273.
**EspaHa sagrada, XIX, 333.
M Murguia, Galicia, p. 206.
*» Cf. in especial Jane Harrison, Prole-
gomena to the Study of Greek Religion, passim.
x6 Murguia, op. cit., p. 425.

HISPANIC NOTES

NOTES

1 7 Baranda, Clave de la Espatla sagtada,

P. 331.

16 Id. ibid,, 257.

'•The prose version of a lost poem, exist-
ent only in a single MS. and published for
strictly conventional and erudite ends.

20 Murguia, op. tit., 230.

81 Id. ibid., p. 235.

22 Id. ibid., p. 23d.

2* Galicia en el ultimo tercio del siglo, XV, I,

309.

a« Murguia, Galicia, 234.

*s Biblioteca de ttadiciones populates, IV,
103.

26 Murguia, op. cit., 229.

2 7 Biblioteca de tradiciones populates, IV, 90.

38 Murguia, op. cit., pp. 188, 224.

2» Giner Aribau, Folk-Lore de Ptoasa, Bib-
lioteca de tradiciones populates, VIII, 119, 120.

3° Dante, Inferno, iii, 37.

** Murguia, op. cit., p. 233.

32 Biblioteca de tradiciones populates, IV,
118.

« J Dante, tParadiso, xxxi, 1, 4, 7, 13-15.

34 Historia eclesidstica, iii, 229.

3s It figures also in the Visions of S. Per-
petua, A A. SS. March, 1, 633.

*6 Cancionero popular gaUego, Biblioteca
de tradiciones popular es, VII, 195.

37 Giner Aribau, in Biblioteca de tradiciones
populates, VIII, 140, 267 and 268.

*8 Murguia, op. cit., 236.

3* Fiona Macleod, Where the Forest Mut-
muts, p. 81.

4° Kelly, op. cit., 124. The reader will not

471

AND MONOGRAPHS

472

WAY OF S.JAMES

forget that in the spring, Frau Holde ham auf
dem Berg empor! Cf. also Boswell, An Irish
Precursor of Dante, p. 174.

4'Murguia, op. cit., 237; again this recalls
Origen.

«* Lionel Johnson, Poems, pp. 11 2-1 13.

The Long Way:

x Giner Aribau, op. cit., VIII, 228.

3 Murguia, op. cit., p. 231.

* Gilbert Murray, in the Appendix to
Jane Harrison, Prolegomena to the Study of
Greek Religion, 599, 664.

4 Walker, Apocryphal Gospels, Acts and
Revelations, p. 376.

s Quoted by Gubernatis, Mythohgie des
Plantes, II, 115-121.

6 1 owe this to a communication of my friend
D. Angel del Castillo, who has doubtless by
now published the church in the Boletin de la
Real Academic Gallega.

1 Iturralde y Suit, Las grandes ruinas
mondsticas, pp. 380-381.

8 Rene Basset, Extrait de la Description
d'EspagHe tirS de VOuvrage du Geographe Ano-
nyme (TAlmeria: en Homenaje D. Francisco
Cardera, pp. 642, 645.

The Singing Souls:

1 Turnbull, The Visions of Tundall.
'Brooke, Christ's Victory and Triumph,

p. 150-

3 Boswell, An Irish Precursor of Dante,
p. 76; Ward, Catalogue of Romances, II, 521.

« Ward, op. cit., II, 520-27.

HISPANIC NOTES

NOTES

* Kuno Meyer and Alfred Nutt, The Voyage
of Bran, p. 6.

•A. C. L. Brown, Iwain, in Harvard
Studies, VIII, 63.

7 Summary in Ward, op. tit., II, 527.

• Op. cit., I, xvi.

The Bridge of Dread:

1 Vision of Laisren, assigned by Dr. Kuno
Meyer to the ninth or tenth century, and
published by him among Stories and Songs
from Irish MSS: in Otia Merseiana, I, pp.
117-118.

2Purchas his Pilgrims, reprint of 1905,
VII, 530.

*La Grande Chanson des Pelertns de S.
Jacques, v. Appendix V.

♦ Kdlbing, Engliscke Studien, I, 75. Cf.
also pp. 74, 76. It should be stated that in
dealing with poetry in French and English
so old as to be perhaps unintelligible to the
reader, the writer has taken the same liberty
as our betters a hundred years ago, and
modernized a bit, while supplying the exact
reference for those who can deal with it.

s El Purgatorio de S. Patricio, p. 165.

6 From Soccard's Noels et CanHques.

7 Kolbing, op. cit., p. 1 19.

8 Ward, op. cit., II, 441.

» From Summary in Ward, Catalogue, ii, 398.

10 Id. ibid., 399. From a translation of the
Coptic Version a short passage is extracted in
Appendix VIII.

« Turnbullj The Visions of Tundall, p. 14;
the second bridge, p. 19.

AND MONOGRAPHS

473

474

WAY OF S. JAMES

11 Scott, Minstrelsy of the Scottish Border,
II, 365.

l* See Appendix X.

x* Remains of Gentilism and Judaism, p.
31 and pp. 220-22.

*sOp.cit., II, 361.

16 For this unfortunately he gives no pre-
cise reference; it was reprinted in Ballads and
Lyrics of Old France, T. Mosher, pp. 42-3.

li This is said not unaware of the sword-
play theory.

18 Gaston Paris, Le Conte de la Charette,
in Romania, XII, p. 510. Gaston Paris, op. et
loc. ciL, XII, pp. 473~4» §30-31.

z» Wright, Catalogue of Romances, II, 441.

30 Scott, Minstrelsy of the Scottish Border,

HI, 50.

11 Cf. however Reinach, Cultes, Mythes
et Religions, II, 60, 61, and I, 276.

" Vigfusson and Powell, Corpus Poeticum
Boreale, I, 142.

** Cf also Morris, in The Blue Closet:

O Love Louise, is this the key

Of the happy golden land?
O Sisters, cross the bridge with me,

My eyes are full of sand.
What matter if I cannot see,

If ye take me by the hand?

Also in this connexion may be cited Mr.
Yeats, in such passages as:

He made the world to be a grassy road
Before her wandering feet.

HISPANIC NOTES

NOTES

3« Between the Lyke-Wake Dirge and the
Alma en pena, the contrast, in the matter of
what works shall avail, is quite typical: the
southern, the Catholic ballad, lays the stress
on acts of religion, the Spiritual Works, fast-
ing, watching, prayer: the northern and Pro-
testant, on the Corporal Works of Mercy, on
feeding the hungry and clothing the naked.

3* C/. Kelly, op. cit.f 117, 123.

36 Pelerinage d'un Paysan Picard a S. Jac-
ques de Compostelle, pp. 99, 100. I have
translated literally the stumbling phraseology
that accords with the muddled thought.

3* Scott, Count Robert of Paris, pp. 120-12 1.

38 Murguia, Galicia, p. 153.

3 > Cantigas, civ.

*° In brief, the whole story of the pilgrim-
age, the whole tale of the writer, may be
resolved into as neat and destructive an
analysis of legendary themes, only in part
Celtic, as ever furnish title to a Doctor's
silken gown.

CHAPTER VII

Espafia sagrada — Murguia, Galicia — Me-
nendez y Pelayo, Historia de los heterodoxos
espaHoles — Osma, Catdlogo de azabaches com-
postelanos—Fita y Guerra, Recuerdos de un
viaje — Fita, Opuscule — Melida, Opuscula —
Luke of Tuy — Heiss, Monnaies antiques de
VEspagne — Cumont, Oriental Religions in Ro-
man Paganism, and Monuments Relatifs au
Culte de Mitkra— Toutairi, Les Cultes Patens

475.

AND MONOGRAPHS

476

WAY OF S. JAMES

dans V empire Romain — Reville, La Religion d
Rome sous Us SSveres — Reinach, Cuties, Mythes
et Religions — Dussaud, Notes sur la Mythologie
Syrienne — Breliier, L'Eglise et V Orient ou
Moyen-Age — Maury, Croyances et LSgendes
du Moyen-Age — Saintyves, Les Saints Suc-
cessors des Dieux — Delehaye, Les LS-
gendes Hagiographiques — Babut, Priscillien
et le Priscillianisme— Goblet d'Alviella, La
Migration des Symboles — Dreves, Analecta
Hymnica MediiAevi — Diederich, Eine Mithras
Liturgie and Der Untergang der Antiken
Religion — Wroth, Catalogue of Greek Coins —
Walker, Apocryphal Gospels , Acts, and Revela-
tions— Evans, Mycenaean Tree and Pillar
Cults — Lawson, Modern Greek Folk-lore and
Ancient Greek Religion1— Jane Harrison, Prole-
gomena to the Study of Ancient Greek Religion
— A. B. Cook, Zeus — Garstang, The Syrian
Goddess — Mrs. Arthur Strong, Apotheosis and
After-Life — Rendel Harris, The Dioscuri in
the Christian Legends, The Cult of the Heavenly
Twins, Boanerges — Prothingham, Hermes the
Snake-God and the Caducous — Publications of
the Palestine Pilgrims' Text Society.

1 F. Pita, in Boletin de la Real Academic de
la Historia (1891), XIX, 528.

* Corpus Inscrip. Lot., II, 140.

* P. Pita, in Boletin de la Real Academia de
la Historia, LII, 455.

4 P. Pita, in Boletin de la Real Academia de
la Historia, XLII, 393.

* J. de Dios de la Rada y Delgada, in Boletin

HISPAlSf IG NOTES

NOTES

de la Real Academia de la Historio, XXXVI,

4*3-

« Warde Fowler, The Raman Ideas of Deity,

p. 12.

» In the Lay of Helgi, that is precisely not
done.

1 They all occur in the Mazdean religion,
and were taken over into the Mithraic. Cf.
Cumont, Textes el Monuments Figures, I, 37.

• Warde Fowler, op. cit., p. 12.

10 Lopez Ferreiro, Historia de la S. A. M.
Iglesia, III, App., p. 25.

" Cf. Reinach, Cultes, Mytkes et Religions,

1,59.
"Murguia, Galicia,p. 18; cf. also p. 133.

1 * Paul the Deacon, History of the Lombards,
IV, xvi, pp. 160, 162.

"« Mrs. Arthur Strong, Apotheosis and After-
life, Lecture I.

The Constant Worship:

1 Murguia sustains me in this: cf. Galicia,

pp. 134-135. 145-

*J. Late de Vasconcellos, Religuloes da

Lusttania.

• Op. cit., p. 122.

«Heiss, Les Monnaies Antiques de VRs-
pagne, pp. 251-254.
s Id. Aid., PI. £.

• Id. ibid., PI. xi-xii.
7 Id. ibid., PI. xiii-xiv.

• Id. ibid., PL xiv-xvi.
» Id. ibid., PL xvi.
»Id.ibid.,Fi. xix-xx.
» Id. ibid., PI. xx-xxi.

477

AND MONOGRAPHS

478

WAY OF S. JAMES

" Id. ibid., PL xxiii-xxvi: figured p. 354.

l* Id. ibid., PL xxx.

x« Mllida, Eljinete ibSrico, in Boletfn de la
Sociedad Espafiola, 1900, VJII, 3, p. 175.

*s Heiss, op. cit., PL xxxi.

16 Id. ibid., PI. xxxii.

«» Id. ibid., PL xlvi, lii-liii.

**Id. ibid., PL lxiii, briv.

x» Id. ibid., PL xxxvii, xlii.

20 Id. ibid., PL xxxix, xl, xlvii.

» Id. ibid., PL lxv.

»/<*. ibid., PL x\.

*Jtf. iWtf.; PL xxxii. -

*« .fa. *taf., PL xxxiii.

»* 74. *Wtf., PL xxxvi.

-« A*. *W<*., PL xlviii.

*i Id. ibid., PL lx-lxii.

*• Id. ibid., PL lix: figured p. 354.

*» Id. ibid., PL xxxii.

'°Macrobius, Saturnalia, I, xix, 15.

'x Corpus Inscrip. Lot., II, 5, 6, 12. The
reference as thus given by Men&idez Pelayo I
cannot verify, but the same inscription, as I
think, is published by Pita y Guerra, Recuerdos
de un viaje, pp. 15, 19, 28.

*aMenendez y Pelayo, Historic de los
heterodoxos espaHoles, I, 348.

« Espaha sagrada, XIV, 108.

*« Corpus Inscrip. Lot., II, 676, 677: Menen-
dez y Pelayo, op. cit., 343. Poriz, VII, 80, and
Hubner, who takes them from him, read Divi-
ne, but I assume that the latest writer has
grounds for the altered reading of 19 1 1 . The
whole region of Trujillo is full of moon-
masked stones (cf. d I. L. II, 673, 679, 68 1,

HISPANIC NOTES

NOTES

684), but crescents and orbs, conjoined here
as in Syria, as weU as stars, may refer to the
planet. The other allusion is in Strata, iii.

"Reinach, TraiU d'Epigraphie Grecque,
p. 151.

s* The worship of S. Eulalia was taken from
Menda to Barcelona by S. Quiricus, a Gallegan
and Bishop of Barcelona (656-669) : Gandara,
Cisne Occidental, II, 302. S. Columba, another
aspect of Her of the Doves, appears in Juan
Tamayo de Salazar as saints, mostly Gallegan
or Portuguese. Martyrologium aispanium,

HI, 369.

" Cook, Zeus, pp. 96-99; Pigs. 72, 73.

»■ Heiss, op. cit., PI. xxxii.

"Osma, Catdlogo de asabaches composte-
lanos, p. 50.

«• Espaha sagrada, IX, 84.

41 Corpus Inscrip. Lat., II, 2100, 2122, 2407;
Toutain, Les CuUes Patens, I, i, 41 1.

4'Murguia, op. cit., p. 153.

** La Migration des Symboles, p. 330.

44 Reinach, CuUes, Mythes et Religions, II,

pp. 50, 51, 53.

"Livy, Epitome, Iv; Strata, Geographia,

III, iii, 5.

<6 R. Menendez Pidal, La leyenda de los
infantes de Lara, pp. 1 82-191.

4* Espana sagrada, XIV, 134.

4* Reinach, in Daremberg et Saglio, Die-
Honnaire, II, 331, note 107, s. v. Dolichenus.

49 Dreves,AnalectaHymnica, XVI, 2 19-222.

s° Oriental Religions, pp. 249, 134.

^EspaHa sagrada, XX; Lopez Ferreiro,
Historia delaS. A. M. Iglesia, III, App. 64.

479

AND MONOGRAPHS

48o

WAY OF S. JAMES

** Catholic Encyclopedia, s. v. Susanna:
AA. SS. II February; II April.

« Cumont, Textes et Monuments, I, 68.

« Id. ibid., II, 362.

« Cook, Zeus, p. 134, Fig. 100.

** Walker, Apocryphal Gospels, Acts, and
Revelations, p. 376.

« Otto, Augustus Soter, in Hermes, XLV,

454-

*8 Cumont, Oriental Religions, p. 96. The

inventory is given in Meneiidez y Pelayo, op.

cit. pp. 497-498.

*» Corpus Inscrip. Lot., II, 3, 386.

60 Heiss, op. cit., PI. lix, 2 and 4 and pp.
380-300.

61 Corpus Inscrip. Lot., II, 3730, 161 1.

62 Wright, I, 369; Julian I, Discourse iv;
Hymn to King Sun, in Macrobius, Saturnalia,
I, xx, 13.

" Eusebius, Ltfe of Constantine, iv, 19-20.

6 4 Corpus Inscrip. Lot., II, 46.

6*Menendez y Pelayo, Historia de los
heterodoxos, I, 500; Fita, Boletin de la Acade-
mia de Historia, X, 242.

66 Boletin de la Real Academia de la His-
toria, 19171 April: Cultos emeritenses de Serapis
y de Mithras.

6 1 Op. cit., p. 60.

68 Reville, op. cit., p. 61.

•» Id. ibid., 105, 106.

»• Id. ibid., p. 70.

»* Dr. Rendel Harris is authority for this,
in The Cult of the Heavenly Twins.

HISPANIC NOTES

NOTES

481

The Star-Led Wizards:

1 Corpus Inscrip. Lot., II, 178, 179, 606,
805, 5260, 5521, 3706.

3 Id. ibid., 2764, 5413; 2776— Toutain
characteristically considers these mothers
Gallican and not Galician — 2848; cf. Boletin
de la Real Academic de la Historic (1910),
LVI, 349; 2818; cf. Boletin de la Real
Academic de la Historic (1900), XXXVI,

507.

3 S. Jacques en Galice, in Annates du Midi,

1900; p. 161.

«Babut, PrisciUien et It Priscillianisme,
p. 192.

* Espatia sagrada, XX, 9-10.

6 Murguia, Galicia, published this.

? Compostellana,ia Espafla sagrada,XX, 10.
This can only be interpreted to mean that the
pine tree stood before the shrine, or else that
the shrine stood in a grove of pines, but both
were there before S. Martin. It is still called
S. Martin Pinario.

•Cumont, Textes et Monuments Figurts,
II, 166-167. By error he calls Iria Plavia
Caldas de Reyes: that was Aquae Celenias.

9 Toutain, Les Cultes Patens, I, ii, 145, to
these must be added eleven more in the
Narbonnais. Cf . Corpus Inscrip. Lot., II, 464,
807, 2634, 2705, 5635, 1025, 1966, 5366, 4086.
To the solar gods, 258, 259, 2407, 5319, 6308,
4604, add to these: Bulletin Hispanique, 1904,
p. 347; Annie Epigraphique, 1905, nos. 24, 25,
26; Comptes-rendus de V Academic des In-
scriptions, 1905, pp. 148-151.

10 Pierre Paris, Restes du culte de Mithra en

AND MONOGRAPHS

482

WAY OF S.JAMES

Espagne in Revue Archeologique, July-De-
cember, 1 91 4.

11 Notes de Mythologie Syrienne (1903),
pp. 23 sqq. 52 sqq.

l2Historia de los heterodoxos, I, 469; Corpus
Inscrip. Lat., II, 5929; Heiss, Monnaies
Antiques de V Espagne, PI. lv. To this must
be added, as I believe, a Celtiberian type of
Sagunto (Heiss, xxvii, 1 and 2, and also 11;
xxviii, 13, 15, 17, 18;), Valencia, xxviii, has
the same winged helmet which at Sagunto
was associated with the caduceus; Iliberi,
xlviii, 6.

'J Reinach, Cultes, Mythes et Religions, III,
pp. 170-177 and indeed the whole essay on
Mercure TricSphale, pp. 160 sqq.

x« Dussaud, op. cit., p. 24.

15 Espana sagrada, IX, 108 sqq., 310.

16 Macrobius, Saturnalia, I, xxi, 5.

1 * Reinach, s. v. Dolichenus, in Daremberg
et Saglio, Dictionnaire. S. Marinus figures in
various parts of the North-west and North-
east: SS. Marinus and Patronus at Gerona.
Tamayo de Salazar. Martyr. Hisp.

x'Fita y Guerra, Recuerdos de un viaje,
pp. 28-29. There is something about this
church in the singular letter which Alfonso
the Chaste is supposed to have written to the
clergy and people of Tours in the year 906,
and which came from the Archives of Cluny:
Espana sagrada, XIX, 348, 349.

x9 Espana sagrada, XX, 59. This is not the
same as the original See of Iria, dedicated to
S. Eulalia, for the Compostellana continues,
4 ' et sicut altare S. Eulaliae in Iria. ' ' The state-

HISPANIC NOTES

NOTES

ment about the priest Pelayo, is repeated
later (II, lv), pp. 373~374-

20 This curious statement which, though
it has suffered literary contamination un-
doubtedly, yet seems a real piece of folk tradi-
tion, I owe to the kindness of a correspondent
at the Hispanic Society of America, New York,
who reports it as picked up in South America
from an old chaplain.

21 P. Paris, Les Bronzes de Costig, in Revue
Archeologique, 1897, 1» I3&'> Essai sur I Art et
V Industrie de I'Espagne primitif, I, 140-162.

22 Melida, La Coleccion Vives, in Revtsta de
Archivos, Bibliotecas y Museos, 1900, p. 156.

*3 Peristephanon, Hymn X. Passio S.
Rotnani Martyris, 11. 1010-1050.
3« Op. cit., p. 398.

*s Cumont, Oriental Religions, p. 23.
26 LEglise et VOrient au Moyen Age, pp.

7-8.

a? Murgula, Galicia, pp. 183, 201-206.

38 Extirpacidn de la idolatria del Peru, p. 33.

3» Rendel Harris, Boanerges, 20, note ; quoted
from Pettitot, Traditions Indiennes du Canada
Nord-Ouest, p. 283.

3°Arriaga, op. cit., p. 32; Acosta, Natural
and Moral History of the Indies, Hakluyt
Society, p. 304.

** Dussaud, Notes de Mythologie Syrienne,
passim.

*a Wroth, Catalogue of the Greek Coins of
Galatia, Cappadocia and Syria, pp. 292, 294,
295, PI. xxxvi; Cook, Zeus, p. 558, Figs. 421,
422.

33Parnell, Greece and Babylon, p. 288;

AND MONOGRAPHS

483

484

WAY OF S.JAMES

Zimmern, Beitrdge, p. 123. I am indebted
for this reference to my colleague Dr. W. C.
Wright, and for a fresh translation of the
Babylonian formulae to Dr. Morris Jastrow
of the University of Pennsylvania.

** Dussaud, op. cit., pp. 29-51.

3« Dussaud, op. cit., pp. 85-86; G. P. Hill,
Journal of Hellenic Studies (191 1), XXXI, 59.

36 Leary, Syria the Land of Lebanon, p. 190;
Charton, Voyageurs anciens et modernes, II,

185.

3 7 Best figured in Cook, Zeus, p. 569 and
PL xxxiii.

38 De Ridder, Catalogue des Bronzes de la
Collection de Clercq, pp. 143 sqq.

>9 Published by Palestine Pilgrims' Text
Society, for Acre, 18-29. Cf. Cites de Jheru-
sdUm, for Tortosa, p. 43, p. 48: in Palestine
Pilgrims' Text Society.

*° Charton, op. cit., p. 175,

<* Phene Spires, Jerusalem Churches, in
Architecture East and West, pp. 203, 206, 207.
A fragment of the cult-statue has been found
at Bey rout: Dussaud, op. cit., p. 129.

*2 Op. cit., p. 94.

43 Citez de Jherusalem, p. 32: Palestine
Pilgrims' Text Society.

44 Hispaniae IUustratae, IV, 34.

45 5. Jacques en Galice, p. 159.

The Mortal Twin:

zBabut, Priscillien et la PriscUlianisme,

p. 130.

aEspaHa sagrada, XVI, 39; Babut, op. cit.,

p. 238.

HISPANIC NOTES

NOTES

* 5. Silva of Aquitaine, pp. 35, 43: Palestine
Pilgrims' Text Society.

<Chabot, Chronique de Michel le Syrien,
I, 149.

' Caxton's Golden Legend, V, 97, Nativity
of our Lady.

6 Chabot, op. tit., I, 148-149.

I Palestine Pilgrims' Text Society, p. 19,
§86.

8 Chabot, op. tit., p. 183.

• Palestine Pilgrims' Text Society, p. 11.
10 Palestine Pilgrims' Text Society, pp. 2,

14.

II Palestine Pilgrims' Text Society, p. 45.

12 Palestine Pilgrims' Text Society, p. 33.
x* Palestine Pilgrims' Text Society, pp. 5,

33, 43-

*« Palestine Pilgrims' Text Society, p. 78.

xs Palestine Pilgrims' Text Society, p. 42, 46.

16 Palestine Pilgrims' Text Society, p. 100.

*» Hispaniae IUustratae, IV, 34.

l% S. Jacques en Galice, pp. 151, 152.

" Id. ibid., p. 166.

20 Id. ibid., p. 153; Dreves, Analecta
Hymnica, XXVII, 187.

21 Walker, Apocryphal Gospels, Acts, and
Revelations, p. 354.

22 Id. ibid., pp. 440-443.

« Id. ibid., pp. 308, 320, 323.

2* Id. ibid., pp. 309, 323.

a* Id. ibid., p. 314.

»« Id. ibid., pp. 314, 328, 329.

2* Id. ibid., p. 305.

al Id. ibid., p. 315.

*» Id. ibid., pp. 301, 303.

AND MONOGRAPHS

485

486

WAY OF S.JAMES

29 Id. ibid., p. 394.
*x Id. ibid., p. 316.

*aSchepss, Corpus Scrip. Eccles. Lot.,
XVIII, 44.

33 Boanerges, passim.

The High God:

1 Cook, Zeus, pp. 549, 551.

2 Macrobius, Saturnalia, xxiii, 23, 10 sqq.
I quote from Mr. Cook's version pp. 552-553.

* Catholic Encyclopedia, s. v. Genesius. Ta-
mayo y Salazar, Martyr. Hisp., I, 38.

« Robinson, Later Biblical Researches in
Palestine, III, 522.

* Life of Constantine, iii, 58.

6 Theodoret, Eccles. History, iii, 7.

rChabot, Chronique de Michel le Syrien,
II, 262.

8Niebuhr, in Corpus Soriptorum Historiae
Byzantinae, p. 344.

* Fita y Guerra, Keener dos de un viaje, p.
30. Gandara, Armas y triunfos, pp. 31, 108.

X0Eusebius, op. cit., iii, 58; Robinson, op.
cit., p. 522.

1 1 0. Puchstein, in Jahrbuch des Kaiser I.
Deutsch. Archaelog. Institut., 1901, XVI, pp.
131 sqq., XVII, 87 sqq.

12 Overbeck, Exploits of Mar RabbiUa.

x* In 1852 Robinson saw there "two rows
of pedestals as if for statues or sphinxes "
(op. cit., 511). These sphinxes were found
by Garstang elsewhere in the lands of the
Hittite, and the Sphinx which stepped down
from its pedestal and testified, in the city of
the Man-Eaters, was most likely Hittite.

HISPANIC NOTES

NOTES

Garstang, Land of the Hittite; Walker, Apo-

cryfhal Gospels, Acts, and Revelations, p. 357;

Reinach, Cultes, Mythes and Religions, I, 406.

x*Dussaud, Notes de Mythologie Syrienne,

PP. 49-51-

»« Id. ibid., pp. 81-115.

16 British Museum, Catalogue of Coins,
Phoenicia, PI. xi, 6.

1 ^ Babylonian Origin of Hermes the Snake
God, in American Journal of Archaeology,

1916, xxf ii, 175 sqq.

18 Garstang, The Syrian Goddess, pp. 4c
sqq. 57 sqq., 69-77, 79.

J» Id. ibid, pp. 22-24.

20 The Minoan and other parallels, both
prehistoric and contemporary, in Evans, My-
cenaean Tree and Pillar Cult, passim. The
Cruz de los Harapos is here explained by ob-
servations in modern Greece.

" Lopez Ferreiro, op. cit., I, 309; II, 194.

" Garstang, op. cit., pp. 91-92.

a* EspaHa sagrada, IX, 410.

a« Garstang, op. cit., pp. 69-70.

2 s Palestine Pilgrims' Text Society, The
Pilgrimage of the Holy Paula, i, p. 4 ; S. Silva
of Aquitaine, p. 34.

a6S. Lee, Eusebius Bishop of Caesar ea on
the Theophania, quoted in Cook, Zeus, p. 550,
note 8.

Along the Eastern Road:

'Wroth, British Museum Catalogue of
Greek Coins, Galatia, Cappadocia and Syria,
pp. 290, 291, 293, PI. xxxvi, 7; Cook, Zeus,
pp. 566-567, figs. 433, 434.

AND MON OGRAPHS

487

488

WAY OF S. JAMES

2 O. Puchstein, Jahrbuch des Kaiserl. Deutsch.
Archaeolog. Institut, 1902, XVII, 87, 97.

* Historia de la arquitectura, I, 149-158.

« So Lucian, Garstang, The Syrian Goddess,
p. 71.

* Reville, La Religion d Rome, pp. 286, 290.
*Cumont, Textes et Monuments FigurSs,

It 355-356.

7 Gongaud, Les ChrStientes CeUiques, p. 261.
•The case is this:

(1) Stones were worshipped in proto-
historic Spain, and the drawing of Santiago's
pillar is identically like those on Minoan gems.
A Pillar was associated with S. James, and
worshipped at Saragossa, and at Compostella.

(2) The Jinete is to be identified with
Castor, and S. James involved, as warrior and
as twin, wherever he was worshipped.

(3) The High God of Compostella: he is a
storm god, a sky god, and a sun god. His
Mate is the Lady of the Doves, Dea Ataecina.

(4) S. James is psychopompos and patron
of wayfarers, succeeding the Celtic Esus-
Mercury, and Mithras. He is a chthonian
power.

(5) The type of Serapis and the epithet
Soter were given to him.

(6) The relation of Mother and Son at
Compostella must be connected with the
Lusitanian inscriptions to the Mother of the
gods.

(7) He is a vegetation-god, and rain-
maker: a bull-god.

(8) He is the twin of Christ.

HISPANIC NOTES

NOTES

(9) This combination, in the High God of
Compostella, of sun god, fertility god, and
war god, made easy this identification with
the greatest of the Syrian Baals, the Zeus of
Heliopolis.

(10) The later empire and Middle Age
knew all about Heliopolis from Lucian and
Macrobius and also from travellers, John of
Antioch, Michael the Syrian and Benjamin of
Tudela, all writing in the twelfth century,
and all describing what was there.

(11) Syrian architects left their mark in
Europe.

(12) It is most probable that the stair at
the west end of Santiago and Notre Dame du
Puy, is fetched from Syria.

NOTES: BOOK POUR

CHAPTER I

Compare for the matter of this chapter, the
following authorities already so often cited:
Lamperez — M. G6mez Moreno — Murgula —
E. Male — E. Bertaux — R. de Lasteyrie — C.
Enlart — A. Venturi — A. Kingsley Porter.

1 Murgula, Galicia, p. 428.

The Portico of Visions:

1 V. Appendix, VIII.

■ Turnbull, The Visions of Tundall, p. 30.
* Turnbull, op. cit., lines 358-61, p. 12.
4 Id. ibid., line 412, p. 14.

AND MONOGRAPHS

489

490

WAY OF S.JAMES

5 Ward, Journal of the Archaeological Asso-
ciation, 1875, XXXI, p. 420 sqq.

6 Adam says:

Toward the east end of yonder vale
A green way find thou shall.
In that way shall thou find and see
The steps of thy mother and me
Following in the grass green
That ever sithence hath been seen
Where we came, going as unwise
When we were put from Paradise
Into this world s wretched slade [dale]
Where I first myself was made,
For the greatness of our sin;
Since, might no grass grow therein.
That same will thee lead thy gate
From hence to Paradise's gate.

Cursor Mundi, 11. 1251

sqq. In Early English Text Society, Original

Series, lvii.

7 Lamperez, Historia de la arquitectura, I,
365.

The Chantier:

1 V. Lasteyrie, V Architecture Religieuse en
France, p. 448.

3 Boletin de la Sociedad Espanola de Excur-
sions, XVI (1908), p. 86.

Excursus on some Twelfth Century Sculpture :

1 Figured in Venturi, Historia dell' Arte
Italiana, III, 191.

HISPANIC NOTES

N OTES

3 Cf. Emile Male in Gazette des Beaux Arts,
January, 191 8.

* All figured in Venturi, op. cil., III, pp. 287-

336.

4Lasteyrie decides that these sculptures
fall between 11 45 and 1194, and probably
within the first half of that time. Monuments
Piot,\lU,2%.

* Of. cit., p. 50.

6 Villanueva y Geltru, Viaje literario a las
iglesias de EspaHa, IX, 298-300. .

7 These include Lucca, porch; Pisa, baptis-
tery; Arezzo, pieve; Perugia, fountain; Fer-
rara, cathedral.

Workmen of S. James:

1 Published by Lasteyrie, Monuments Piot,
VIII, Plate x.

2 In Boletin de la Sociedad Espaflola, 1908,
p. 86.

a Cf. Baum, Romanesque Architecture in
France: at Bordeaux, Saintes, Aulnay, and
Angers are personages thus arranged; at S.
Maurice, Vauvant, Maillezais, are fabulous
beasts.

* Lamperez, Las catedrales gallegas, in Ilus-
tracion EspaHola y Americana, 1903.

Sorting:

1 V. Congrls, Archiolopque de France, 1894.
M. Anatole de Roumejoux, L'Ornementatton
aux Spoques MSrovingiens el Carolingiens, with
plates.

'Photograph, Sebah et Joaillier, No. 54,
Mosque of Kahrie.

AND MONOGRAPHS

491

492

WAY OF S.JAMES

* "This much seems clear: that the Siber-
ian art as exemplified in the Nonocherkarek
treasure would naturally lead on to the
'Gothic' style, the ornamental style of the
barbarians that overran the Roman Empire.
Specimens of this work are distributed from
Stockholm to Spain and from Ireland to the
Caucasus, but there seems good reason to
suppose that it arises in southern Russia. . . .
The beast style seems to derive from the
Scytho-Siberian. . . . [The patterns] held their
own, longest as Island varieties in Ireland and
Scandinavia, where they came to be thought
autochthonous and characteristically Keltic
or Northern." Minns, Scythians ana Greeks,
p. 282. Cf, also, p. 266, " Scythic beast style,"
and xxxix, Addenda and Corrigenda,

CHAPTER II

1 L. Gautier, Les Chansons de Geste, note on
verse 892.

2 Henri Bordier, La Confririe des PHerins
de S, Jacques, Memoires de la SocieU de
VHistoire de Paris et de VIsle de France, vols.
I and II.

* Bonnault d'Houet, PUerinage d*un Pay-
san Picard, 1890, p. xix.

« M. TAbbe* Camille Daux, Le PUerinage de
Compostelle.

«M. Camille de Mensignac, La ConfrSrie
Bordelaise de Mgr. S. Jacques de Compostelle
a VEglise S. Michel de Bordeaux.

6Adrien Lavergne, Les Chemins de S.

HISPANIC NOTES

NOTES

Jacques en Gascoigne, in Revue de Gascoinge,
XX. XXI, XXVII, XXVIII.

7 Lopez Ferreiro, Historia de la S. A. M.
Iglesia, V, pp. 77"89-

8 Fabie\ Viajes par EspaHa, p. 29.

• James Howell, Instructions for Forraine
Travel; Arber's English Reprints, XVI, p. 38.

10 Colophon to a set of Miracles published
from a MS. of the fifteenth century by Pita,
Estudios Historicos, III (1885).

CHAPTER III

Espafta sagrada — Diccionario Geogrdfico-
histdrico, Secci&n 1 — Lamperez, Historia de la
arquitectura — Pirilla, Provincial vascongadas —
Madrazo, Navarra y LogroHo 1 — Becerro de
Bengoa, El libro de Alava — Iturralde y Suit,
£a cruz de Roncesvalle — B6dier, Les iigendes
Epiques.

1 Marina, Diccionario geogrdfico-historico,
Seccion 1, 1, 107.

2 Lampgrez, Historia de la arquitectura,
1, 610, n. 3.

3 Marina, Diccionario geogrdfico-historico,
Seccidn 1, 1, 272.

« Garran, S. Maria la real, pp. 35, 36.

Roncevauz:

1 Tesoretto, cap. ii, 11. 27-40.,

2 BeMier, Les Chansons Epiques, IV; Pfo
Rajna, Homendje a Menindez Pelayo, II, 387.

AN D MONOGRAPHS

493

494 WAY OP S. JAMES

HISPANIC NOTES

APPENDIX

AND MONOGRAPHS | I

496

WAY OP S. JAMES

APPENDIX

I. Notes on S. James Major, S. Mary

Virgin, and the Pillar, at Saragossa.

II. Miracles of S. James.

III. Miracles of Our Lady of Villa-Sirga.

IV. The Great Hymn of S. James.

V. The Little Hymn of S. James.

VI. La Grande Chanson des Pterins de

S. Jacques.

VII. ThurkuTs Vision.

VIII. Apocalypse of S. Paul.

IX. FrauHolde.

X. A Lyke-Wake Dirge.

XI. El Alma en Pena.

XII. Gallegan Romance.

XIII. Purchas his Pilgrim.

XIV. Itineraries.

1. Aymery Picaud's, 1120-40.

2. De Caumont's, 141 7: 3.

3. Bought in Leon, 1525.

4. Villuga's Reportorio, 1546.

5. Nicholas Bonfons', 1583.

6. Pilgrim's Guide, 1718.

7. Itinerario EspaHol, 1798.

HISPANIC NOTES

APPENDIX

NOTES ON S. JAMES MAJOR, S. MARY

VIRGIN, AND THE PILLAR,

AT SARAGOSSA

I. From the Description of Spain by the
anonymous Geographer of Almeria, twelfth
century. Composed before the Christians
under Alfonso el BataMador retook Saragossa
in 1118:

Among the cities of Spain Saragossa is
great, and built long since. They say it was
built by Constantine in the time of Our Lord
Mohammed, whom may God bless and save.
One of the curious things is that it is entirely
enclosed. Its wall is built of cut stones fitted
one into the other. Without the city the
wall is forty cubits high, more or less; within,
it is level with the streets and lanes: the
greatest difference of level is not more than
five cubits. The houses project upon the
ramparts. It is called the white city, because

AND MONOGRAPHS

497

A ndnimo
de Almeria

Saragossa

498

WAY OF S. JAMES

it is whitewashed. Above it is a white light
that everyone can see, day and night, in fair
weather and foul. The Christians say the
light has been there since the foundation.
The Musulmans say that it happened since
two virtuous men were buried there, Hanech
es Sana'ani and Faeqad edi Chanadji. There
are doubts about one of them but certainly
the former was one of the Companions of the
Prophet (whom may God bless and preserve) ;
he went into Spain the year of the Conquest,
that is to say the year 91, with Tarik. The
second came with Musa ben Nesair in 92, as
Ibn-el-Djezzar says in The Book of the Marvels
of the Country. These two men are buried at
the south-east, outside the mosque opposite
the tnihr&b. That is made of a single block of
marble carved with a marvellous and extra-
ordinary labour: there is no like mihrdb in
all the inhabited earth.

Another marvel of this city is that any
reptile or any serpent that enters therein,
dies instantly. Among other extraordinary
things, nothing spoils, neither fruits nor corn.
I have seen wheat more than a hundred years
old, grapes that have hung for six years more
or less, dry figs, prunes (or apricots that are
dried) plums, cherries, pears, dried peaches

HISPANIC NOTES

APPENDIX

four years old and more. You may see the
beans and chick-pease of twenty years old
and more. There are so many cereals, wines
and fruits that in all the inhabited earth
there is no land more fertile in fruits, and the
inhabitants mostly eat them dried, there are
so many. It abounds in gardens, flowers, and
goodly buildings. The city is situate on the
great river Ebro. . \ . From Rene* Basset,
Extrait de la Description de I'Espagne, i tiro de
Vouvrage du Geographe anonyme d'Almeria,
in Homenaje a D. Francisco Carder a, pp.
619-647.

II. From Edrisi's Description of Africa
and Spain:

Saragossa is one of the capital cities of
Spain, great and populous. The streets are
wide, the houses very goodly, the city is sur-
rounded by vine-garths and gardens. The
walls are of stone, very strong; the city is
built on the edge of the great river called the
Ebro, which comes in part from the land of the
Christians, in part from the mountains of
Calatayud, and in part from about Calahorra,
and the branches unite above Tudela. Then
the river flows toward Saragossa, then to the
fortress of Djibra (Chiprana), then it receives
the waters of the Olive river (the Cinca), then

AND MONOGRAPHS

499

Edrisi on
Saragossa

5<>o

So Ireland

and

Iceland

Tortosa

Fray Lam-
bert de
Zaragoza

WAY OP S. JAMES

it flows toward Tortosa and at the east thereof
falls into the sea. Saragossa is called also
al-medina al-braidhd (the white city) because
most of the houses are covered with plaster
or whitewash. One remarkable peculiarity
is that there are no snakes there; if you bring
in any, they die at once. At Saragossa there
is a huge bridge, which you pass to enter the
city, which has strong, walls and superb
buildings.

Tortosa is a city built at the foot of a
mountain and girded by strong walls. There
are bazaars, fine buildings, artisans and
workmen. They build great ships with
the timber from the mountains round about,
which are covered with pines uncommonly
large and tall; they use it for masts and
yards of ships. It is reddish, with shiny
bark, resinous and durable, and insects
will not touch it. It is far-renowned. — From
Edrisi, Description de VAfrique et I'Espagne,
by R. Dozy, and M. J. de Goeje, pp. 230-

231.
III. From the Teatro Historico of Fray

Lamberto de Zaragoza condensed :

S. James left Jerusalem in 36, and having

preached the Gospel in Judaea and Samaria he

took ship for Spain; some would have it that

HISPANIC NOTES

APPENDIX

he disembarked at Carthagena but it is more
likely that the place was somewhere about
Tortosa. He came up the banks of the Ebro ;
when he reached Saragossa he spent his days
in expounding and his nights chiefly in prayer.
Being with some disciples just outside the
walls he saw a light and heard singing and
perceived a multitude of angels bringing S.
Mary on a throne from Jerusalem in a great
glory, and by her a wooden image of her, and a
column of jasper: she bade him build her a
temple there where with her name his should
be adored: "for this place is to be my House,
my right inheritance and possession. This
image and column of mine shall be the Title
and Altar of the temple that you shall
build. " (pp. 4 1-44) . When the Apostle had
built the church, he gave it the title of S.
Mary of the Pillar. He gave to the congre-
gation of the faithful there an organized
church and see, and seeing in Athanasius a
disciple eminent in the faith, in wisdom and
zeal, named him bishop and consecrated with
the laying on of his hands; and in Theodore
another disciple not inferior in the same
tokens, ordained him priest, designating the
former to the office of pastor of the Caesar- Au-
gustan flock, and the other to the charge of

AND MONOGRAPHS

501

— for Gua-
diz

Tortosa

Saragossa

The Pillar

502

Com-
panions of
S. James

WAY OF S. JAMES

the cult of the sacred image and other ex-
ercises that lead to ecclesiastical discipline
(p. 46). S. Athanasius was the first Bishop of
Saragossa ; some think he was of Greek extrac-
tion and was born in Toledo, and had been in
Jerusalem and there been converted, return-
ing to Spain with S. James (p. 49). S. Theo-
dore the disciple of S. James was the successor
of S. Athanasius in the see (p. 59).

All the intent of the R. P. Risco . . . [says
Fray Lamberto] is to deny that SS, Atha-
nasius and Theodore were bishops of Sara-
gossa, as where he says in Espana Sagrada, vol.
XXX, p. 39, § 8, "as it is known by ancient
monuments, the Epistle of Leo III, and the
Instrument of Calixtus II, all we know of
them is that they were in Galicia and always
stayed there, guarding the Sepulchre of their
holy Master, till they both died and were
buried one on the left and one on the right
hand of the Apostle's body," but in truth the
Epistle says not one word about their bishop-
rics, neither affirming nor denying. . . .
(pp. 273-275). Et cetera, et cetera.

From Teatro Historico de las Iglesias del
Reyno de Aragon, tome II. By the R. P.
Fray Lamberto de Zaragoza, of the Order of
the Capuchines, 1782.

HISPANIC NOTES

APPEN DIX

IV. From Risco, EspaHa Sagrada, XXX,
1775* Condensed.

The piety and religious devotion with
which all the faithful venerate the holy image
of the Column, and the respect with which
they regard the temple of it, is a solid docu-
ment for proof of the antiquity, the contin-
uity, and the certainty of our tradition, for
there is not known any other commencement
of a cult so devout and so widespread through-
out the world. ... S. Braul, who flourished
in the seventh century, had a very especial
devotion to this sanctuary. The ancient
Breviary of Monte Aragon, and a volume that
served for the Order of Jeronymites, refer to
the holy bishop's living for a while in the house
of the Pillar. It is certain that notwithstand-
ing the great excellence of the temple of the
Saviour, and the appreciation in which he
held the church of the Innumerable Martyrs,
as will be said in the proper place, his holy
body was buried in this sanctuary, as his
Life also will prove. Aymon, a writer of the
ninth century, in the midst of celebrating
the two churches, called that of the Pillar the
mother of all the churches in the city. . . .
The most authentic testimony which can be
brought to confirm the fame and dignity of

AND MONOGRAPHS

503

Fr. Risco

The Pillar

at
Saragossa

5»4

Cistercians
of S. Ber-
nard, our
Lady's
great lover

WAY OF S. JAMES

this holy image throughout the Christian
world, and the esteem in which it was held,
is the bull of Pope Gelasius II, issued in 1 1 18
and the encyclical of D. Pedro Librana, first
bishop after the reconquest. This rejoices in
the deliverance of the church of the Blessed
and Glorious Virgin Mary [but names no
Pillar which is only as might be expected].
Doctor Ferreras pretends that the image of
the Pillar is as modern as certain very learned
Aragonese aver, who say it was brought by
some Gascon monks at the time of the Con-
quest of Saragossa (pp. 75-79).

The oppression that the Mozdrabes of
Saragossa suffered during the dominion of the
Moors was not always the same, but severer
or lighter according to the temper of the pre-
fects or kings. What I have been able to
collect [says Risco] from the monuments that
I have read concerned with this time, is that
the servitude of the Christians in this city
was not so harsh and calamitous as what they
suffered at Cordova and in other towns near
that court. ... In 848 this church enjoyed
such peace, that not only the bishop Senior
but also the prefect of the Arabs received
benignly the Christians who passed through
Saragossa, as S. Eulogius and Aymon testify.

HISPANIC NOTES

APPENDIX

. . . From these notices it may be inferred
that the Mozdrabes of this church enjoyed
for long stretches of time such peaceable and
happy existence as could hardly have been
expected of the barbarity of the Saracens
. . . they were however poor, what with the
covetousness of the Mohammedans and the
continuance of wars ... so that Pope Gela-
sius allowed indulgences to those that gave
any alms for the decoration of the walls of the
Pillar, the provision of ornaments and sacred
vessels, and the sustenance of the clergy there.
There seems to have been no lack of instruc-
tion in the city during the time called of her
captivity, nor is it likely that the Christians
fell into any error from living with such bar-
barous folk. . . (pp. 208-210). The church
of the Pillar was in this time the place of re-
ligion and sanctity ... as Zurita says (p.
207). The churches which the Arabs allowed
to the faithful were that of the Santos Masas,
now S. Engracia, and that of the Pillar, and
they turned into a mosque that of the Saviour
(p. 206).

The tradition of the antiquity of the cult
of the Pillar is proved by the Mass which of
old time was sung in the holy chapel of the
Pillar, with the codex which exists in the

AND MONOGRAPHS

505

Mozdrabes

506

Mozarabic
Mass

Later than
the twelfth
century

WAY OF S. JAl^ES

archives of that church, and with other tes-
timonies. The Mass was given up in the
time of Pius V, to bring the chapter into con-
formity with the Roman missal, but the
chapter still sang the collect in the daily pro-
cession to the chapel of Our Lady, and the
whole substance of the apparition is in the
collect. In a copy of the Morals of S. Gregory,
belonging to the church of the Pillar which
was shown at Rome in evidence as five hun-
dred years old, the story of the apparition of
the Virgin to S. James is written at the end
with all the traditional circumstances . . .
nevertheless, the codex is not so old as some
think, but it embodied an ancient tradition.
. . . The writing is that used in Spain much
later than the time of Tajon, and even later
than the twelfth century. . . .

In 1459 John II of Aragon conceding singu-
lar graces and prerogatives to this church
mentioned the admirable apparition of the
Virgin to S. James upon the marble Pillar.
On May 9, 1471, the Chapter of the Pillar
ordered that on the octave of S. James,
though it was a double first, the little office
of the Virgin should not be omitted as on
other octaves, because it was meet and right
in the whole festival to keep a memorial of

HISPANIC NOTES

APPENDIX

the prodigious apparition that the sovereign
Queen vouchsafed to the holy Apostle in that
city. In 1504 Ferdinand the Catholic in
another diploma affirmed that the said tradi-
tion was so celebrated and famous that none
of the Catholics of the west were ignorant
thereof (pp. 79-83).

The bull of Calixt III, given in 1456, may
be found in Espafia Sagrada III, Appendix 11.
It declares that the church of the Pillar is the
first that was consecrated and dedicated to
the Blessed Virgin Mary, that before her
Assumption she appeared to the Apostle S.
James in Saragossa on a column of marble,
whence the church took its name of the Pillar,
that S. James by her orders built her a chapel,
that the faithful came thither with great
devotion, and that God in his mercy worked
an infinity of miracles there. ... (p. 85).

The whole has been accepted by the Roman
curia, Benedict XIV, and the Bollandists

(p. 95)-
V. Prom Florez, EspaHa Sagrada, III,

1754.
The Arragonese at the conquest of Seville

founded there a confraternity under the ad-
vocation of Nuestra SeHora del Pilar, I, 253
(p. «5)-

AND MONOGRAPHS

507

Encour-
aged in
the early
Renais-
sance

Borja of
Valencia

Perhaps
they found
there a
Pillar and
a Lady

5o8

Miracles

WAY OF S. JAMES

THE MIRACLES OF S. JAMES

Printed, from The Book of S. James, in Acta
Sanctorum, July, vol. VI, pp. 47 sqq. : from
which they are here summarized in the original
order, omitting the division into chapters.

I. In the time of King Alfonso when the
Saracen raged, a count named Ermengotus,
taken as a prisoner into Saragossa and calling
on S. James, saw him appear. The Apostle
comforted him, took him out to the city gates
which opened at the sign of the Cross, and
carried him back to a Christian castle.

II. In the time of Bishop Theodomir a
certain Italian had sinned so greatly that he
hardly dared confess and his priest dared not
absolve. He wrote out his confession and
going to Santiago laid it on the altar. On S.
James's Day, when the Bishop went to sing
Mass, the scroll was blank. [This miracle is
told of Charlemagne and S. Giles, which is,
after all, within the same cycle or current of

HISPANIC NOTES

A PPEN DIX

legends. # Where Charlemagne must figure
as founder and saint, it is wisely transferred
to an anonymous Italian.]

III. In the year 1 108 a Frefnch couple had
no children: they went upon the pilgrimage
and afterwards the wife was pregnant. [This
is the opening of a Romance.] When the son
thus given was fifteen years old they took him
on the same pilgrimage and in the mountains
of Oca the boy died. Then the mother called
upon S. James: "You gave him once: restore
him now!" S. James did.

IV. In 1080 thirty soldiers of Lorraine set
out, and all swore to stand by each other
except one, who made no promises. When
they reached Gascony and the Portatn Clau-
sam (Port de Cize) one fell very sick and for
two weeks lay sick there. Twenty-eight men
went on, only the one who had made no
pledge, stayed by him: the two kept vigil a
night at the village of S. Michael [S. Miguel in
Excelsis] and started again on foot, but the
mountain was too rough and the sick man
died. The survivor in solitude and night,
amid mountains and Basques, called for help
on S.James. The Apostle appearing on horse-
back, took the dead in his arms, and the
living behind him, and before sunrise the

AND MONOGRAPHS

509

Miracles

5io

Miracles

Our Lady
of Villa-
Sirga.
Volume II,
page 167.

WAY OF S. JAMES

twelve days' journey was made and the pair
set down on the hill of Mountjoy, with a
promise that the dead man should be buried
by the Canons of Santiago. [The mingling
here of folk-lore and actuality is the quaintest,
the sweetest, ever savoured.]

V. In 1090 some German pilgrims [Vin-
cent of Beauvais says French] going to S.
James, came to Toulouse, and lodged with a
rich man who coveted their goods. He made
them drunk, and while they slept heavily hid
a silver cup among their goods: then came
with the guard at cock crow to arouse and
search. He dragged two of them, father and
son, before a judge, the son was hanged, the
father continued the pilgrimage. Coming
back thirty-six days later he found the son
still alive, for S. James had held him up and
fed him. The wicked host was hanged.

VI. In 1 100 when Louis was King of
Prance [he was not king until 1108] the land
was invaded with a pestilence, and Count
William of Poitiers went with his wife and
two little children on the pilgrimage. In
Pampeluna the countess died and the host
robbed them even of the horse that carried
the children. They met a good old man with
an excellent donkey and finished the journey

HISPANIC NOTES

APPENDIX

with these. Returning to Pampeluna, they
found that the host was hanged, the old man

was the Apostle, and the ass was an angel.
[Jacob Sobieski had an adventure in Pampelu-
na that begins with his being robbed, but ends
with the Bishop's repaying the lost money to
save the innkeeper's daughter from hanging.]

VII. In i ioo when a Frisian ship of Jeru-
salem pilgrims was attacked by a Saracen
named Avitus [here is the opening of a Ro-
mance] a sailor in full armour fell overboard.
S. James pulled him out and put him back on
board.

VIII. In 1 1 02 a pilgrim returning by sea
from Jerusalem was sitting on the bulwarks
singing to a psaltery, and was washed over-
board. S. James saved him, and brought him
safely to the haven where he would be. [In
all these sea-faring miracles the rescued vows
and accomplishes the pilgrimage to Com-
postella.]

IX. In 1 103 a French knight stationed at
Tiberias and in the country near Jerusalem,
being in danger of the Turks, vowed the pil-
grimage and escaped. He forgot the vow,
fell sick unto death, and was visited and re-
minded by the Apostle. He set out. The ship
was endangered in a storm and all on board

AND MONOGRAPHS

5ii

Miracles

VII *

Sea-faring

viii x
Dionysus
type

Palestine

512

The Dios-
curi

protected
sea-farers

x *

Modena

XII

Compostel-
lan

*Caidlogo,
p. 36

WAY OF S. JAMES

vowed the pilgrimage. S. James appeared
among them in human form, they anchored
safe and came to the haven where they would
be, in Apulia.

X. In 1 104 a pilgrim returning from Jeru-
salem fell overboard, called on S. James, and
swam after the ship three days and nights till
he was heard and taken on board.

XI. In 1 1 05 one Bernard of Castelcorgano
in the diocese of Modena was a prisoner ijti a
deep dungeon, loaded with chains. To him
calling on S. James, the Apostle appeared and
said: "Come, follow me into Galicia," then
struck off his chains, and took him up to the
top of the tower whence he jumped down
without the least harm.

XII. In 1 1 06 a soldier sick in Apulia of an
affection of the throat, earnestly desiring to be
.touched with a crusella fetched back from
Compostella, was cured thereby and went
on the pilgrimage. [The Bollandists opine
that the dog-Latin here, crusillam, means
a little cross and betrays the Spanish word
crucecilla, and the Spanish provenance of the
miracle, but Osma points out that it is the
concha Venera, and in the Gallegan version
is rendered cuncha*

XIII. In 1 135 a soldier named Dalmatius

HISPANIC NOTES

APPENDIX

was badly beaten by a peasant: he appealed
to S. James and the man's arm was broken,
but on penitence and intercession was
healed.

XIV. In 1 107, to a merchant unjustly
imprisoned S. James appeared and led him to
the top of the tower whence he jumped down
safe, and carried his chains to the church of
Compostella.

XV. In 1 1 10 when two Italian cities were
at war, a soldier in danger escaped on horse-
back. Fulfilling his vow he came with the
horse to Santiago and the guard would not
let him bring the latter to the altar. But the
gates opened of themselves.

XVI. Three soldiers of the diocese of
Lyons, going on pilgrimage, met a little old
woman who begged them to carry her bundle.
One of them did, and when they met a poor
man who begged a lift, he gave up his horse,
and so went afoot, carrying the old woman's
bundle and the beggar's staff. Then he fell
sick, and was assaulted by devils, and kept
them off with bundle for shield and staff for
spear, and died' in piety. [Vincent of Beau-
vais tells this; notwithstanding, it is pure
folk-lore up almost to the close.]

XVII. [Paraphrased in parts.] One Ger-

AN D MONOGRAPHS

513

XIII

Indetermi-
nate

XIV

Chains

Horsemen

XVI

Folk-tale

514

XVII

Atys type

A friend of
Gelmfrez

WAY OF S. JAMES

aid, a furrier, of a village in the diocese of
Laon, supported his widowed mother and
could not afford the journey to Compostella.
Apparently he could not afford to marry, but
he loved a girl. At last he was able to go on
the pilgrimage with some neighbours, and the
devil appeared in S. James's likeness and per-
suaded him to despair for his sin against chas-
tity. He drew his knife and punished himself
like Atys and then committed hari-kari: but
before the funeral was over he came back to
life with a long relation. It seems, the devils
carried off his soul toward Rome and he
heard the howling of the wretched [the dis-
tance is short from Rome to Hell]. When
they came to the wood between the city and
the village of Labica, S. James came up
behind and questioned the devils, who said
the soul was none of his. S. James was ruddy
and brown and comely and young. So they
all turned aside to S. Peter's where was a
Council of Saints, the Blessed Virgin presiding
(she was of middle height and very fair to see
and exceedingly sweet-looking) and S. James
argued his case before her, and fetched back
the soul to the body, and the wounds healed
but the scars remained. Hugh of Cluny,
with many others saw and touched them.

HISPANIC NOTES

APPENDIX

XVIII. A count of S. Gilles named Pons
went to Compostella with his brother for a
vow, and reached there after the doors were
closed. The warder refused to open, and
they opened of themselves. Again a party
came with torches, and they opened, and all
the church was ablaze with lights. [There
lingers a trace here of that enchanted cham-
ber, lighted and perfumed, that is also to be
traced in Aymery's account of the crypt.]

XIX. A Greek Bishop named Stephen left
his office and honours and lived in the church
in a vile habit in a straw hut ["intus in beati
apostoli basilica "] where he could watch the
altar over against him. When he saw the
peasants invoking S. James as a good soldier
he called them fools, for the Apostle was a
fisherman. At night S. James appeared in
shining armour and predicted the victory of
Coimbra on the morrow at the third hour.
[This miracle figures large in Luke of Tuy.]

XX. Many miracles were worked for
soldiers: e.g. there was a great war between
the Count of Fontis Calcariae and a knight
called William : his soldiers ran away and he
was taken and about to be beheaded when he
called upon S. James and became impene-
trable, neck and belly.

AND MONOGRAPHS

515

XVIII

The great
light

XIX

Dioscuri
type

Unparal-
leled ex-
cept on
page 518

5*6

XXI

Burgundy
between
1 134 and
1x40

XXII

Chains

1x20

WAY OP S. JAMES

XXL In our time one Guilbert from Bur-
gundy, paralysed for fourteen years, travelled
to Compostella slung between two horses, his
wife and servants accompanying him. Thir-
teen days in the church cured him. [Our
Lady of Villa-Sirga was especially disposed
to appropriate miracles of this type.]

XXII. In 1 100 a citizen of Barcelona
came and prayed never to be a captive,
because his business took him to Sicily and he
feared the Saracens. He was taken and sold
thirteen times, into Carociana, Jazaram of
Slavonia, Blavia, Turcopolis, Persia, India,
Ethiopia, Alexandria, Africa, Barbary, the
Desert, Bugia, Almaria: then the saint ap-
peared and said: "Because you asked in
Santiago deliverance of body and not of soul,
these dangers have befallen, but because God
is sorry for you, He has sent me to take you
from this prison. " The merchant carried his
chains and the wild beasts fled before them.
Coming back to Santiago with them, barefoot,
between Estella and Logrono I saw him and
he told me this. [In their geography the
Bollandists are all to seek, they conjecture
that Estella and Logrono may be the names
of two rivers in Italy.]

XXIII. In 1 13 1 [Vincent of Beauvais says

HISPANIC NOTES

APPEN DIX

in 1 139] when Louis was King of France and
Innocent, Pope, a man called Bruno, of S.
Mary Magdalen of VezeTay, arriving back
from S. James short of money, fell ill, and
being ashamed to beg, when at three in the
afternoon he had eaten nothing all day, he
appealed to S. James where he lay alone under
a tree. Then he fell alseep, and dreamed that
the Apostle fed him. Waking, he found at his
head a "loaf that he lived on for a fortnight."
Another day he found bread in his wallet.
[Another miracle, much like this, was worked
for three returning pilgrims in 19 17.]

XXIV. Follow some miracles that pun-
ished peoples in Spain who did not observe
S. James's Day, at Tudela, at Albinetum
in Vasoongada, and that in the diocese
of Bisontiensis befell one Bernard of
Majorca.

These belong all to the pilgrimage propa-
ganda, and they were preserved in the Book
of S. James. Just what Bishop Berenguer
would have added and omitted, we cannot,
alas, guess ! Caxton's Golden Legend rehearses
ten of these again Jso prettily that it is hard
not to copy them out] dividing one of them
into two, and adding a twelfth. They stand
in this order,— IX, IV, V, XVII split into

AND MONOGRAPHS

517

XXIII

V£zelay
1 139

XXIV

Spanish

5i8

The

Golden

Legend

Pistoja
1238

WAY OP S. JAMES

two, and somewhat modified, so that the
young man from Laon [Caxton says Lyons]
for whom Hugh of Cluny vouches, was used
to go on the pilgrimage every year, VI, XIV,
XVI, XXIII, XXII. The last is this:

It happened in the year 1238 in a castle
named Prate, between Florence and Pistoja
[Pistoia had relics of S. James and relations
with Santiago] a young man deceived of
simplesse by the counsel of an old man, set
fire in the corn of his tutor, which had charge
to keep him, because that he would usurp
to himself his heritage. Then he was taken,
and confessed his trespass, and was judged to
be drawn and burnt. Then he confessed him,
and avowed to S. James. And when he had
been long drawn in his shirt upon a stony way,
he was neither hurt in his body nor in his
shirt. Then he was bound to a stake, and
faggots and bushes were set about him, and
fire put thereto, which fire burnt at his
bonds, and he always called on S. James, and
there was no hurt of burning found in his
shirt nor in his body, and when they would
have cast him again into the fire, he was
taken away from them by S. James, the
apostle of God, to whom be given laud and
praising.

HISPANIC NOTES

APPENDIX

The Epistle of King Alfonso III to the
clergy and people of Tours (EspaHa Sagrada,
XIX, 346-349) was printed by F16rez from
Andrea Quercetano in Notts ad Bibliothecam
Cluniacensam: Cluny being indeed just where
you would expect to find it. Towards the
close the King states that the Apostle's tomb
they inquire about "is certainly known to be
that of James Zebedee the Apostle, Boanerges,
who was beheaded by Herod . . . and many
marvels are worked at the Sepulchre, demons
are cast out, the .blind receive light, the lame
walk, the deaf hear, the dumb speak, and
many other miracles are done, that we know
and have seen and the pontiffs and clergy
have told us."

There must be still, moreover, countless
other miracles told in lonely spots, like that
of S. James's Leap related in explanation
of the name Cave of Santiago in the Sierra
Morena, in Estremadura. This belongs to
Santiago Matamoros and to the Iberian
horseman. In Aragon, on the other hand,
when at Huesca, 1095, the Twin Warriors
fought, S. George replaced S. James on the
white horse.

AND MONOGRAPHS

519

S. James's
Leap

Bibi. de
Trad. Pop.
Esp., VI,
281-284

S. George
in Aragon

520

Our Lady
of Villa-
Sirga

WAY OP S. JAMES

III

MIRACLES OF OUR LADY OP VILLA-

SIRGA

I (xxxi). How S. Mary took the bull-calf
of the Segovian peasant who had promised it
and did not want to give it.

This is a miracle of her who is called the
Virgin of Jesse, in her church which is at Villa-
Sirga two leagues from Carrion. A peasant
lived in a village, whose favourite cow died,
and some other cattle were lost, or eaten or
badly bitten by the wolves, so he vowed a
bull-calf to S. Mary. And the bull-calf grew.
One night he said to his wife that he was
going to take it to market, he could not afford
to give it. But when they set out for market
the bull-calf galloped off, and was lost entirely
and wandered about until at last it turned up
at S. Mary's. And the moral of this, and
the burthen of the song, is that some animals
have more sense than some people.

II (ccxvii). How a count of Prance who

HISPANIC NOTES

APPEN DIX

went to Villa-Sirga could not enter into the
church until he had confessed himself.

The burthen is that no man may enter into
the Lord's church [which means Our Lady's]
if his mortal sins have not been confessed
before. This count came from France in
rotneria [it is not stated that the pilgrimage
was made to this church] and wanted to enter
the church like the rest, but he could not get
in. He had ten knights with him and they
tried by main force to carry or push him in,
striving so that blood gushed from the mouth
and nose, and could not. So he bethought
him, and said what he had omitted to say,
with great repentance, and then a man might
see him far up the church, singing and giving
thanks.

Ill (ccxviii). How S. Mary cured in
Villa-Sirga a good man of Germany who
was paralytic.

A good man of Germany was long sick
and at the end paralysed and poor; he saw a
great pilgrimage of folk in his country going
to Santiago. He wanted to go ; they hesitated
because he was helpless and poor but at last
for pity they took him. With great difficulty
he made the journey, but for his sins God
would not cure him. He became blind. On

AND MONOGRAPHS

521

522

Our Lady
of Villa-
Sirga

WAY OF S. JAMES

the way home when the party were in Carrion,
they pushed on to Villa-Sirga, and left him
there, knowing that there was a hospice, and
went on home. In the church, abandoned,
he called to the Mother and she heard his
cries; he wept and called her Gloriosa; and
within a few days he was able to go home.
The moral is:

11 We are of Jesus Christ
Whose are all pardons.
And He? What is to do? Praise
The very Good Lady."

IV (ccxxvii). How S. Mary fetched a
squire out of captivity in such guise that the
guards saw him not.

It was a squire of Quintanilla de Osofia,
who went every year to Villa-Sirga for the
August feast, but being at Seville was taken
prisoner by the Moors; and lying in very
great misery, every night and every day
with all his heart he prayed to the Virgin
S. Mary of Villa-Sirga: and as August came
on the Moors asked him why he wept so with
bowed head and was so sad and sorry. But
when he told them of the great feast in his
land on that day, they were enraged and

HISPANIC NOTES

APPENDIX

threw him into a deep dark prison, and still
he prayed the more. Then the Glorious ap-
peared, lighting up the prison, lovely, and
spoke to him. His fetters fell off and he
went out into the midst of them that heard
not, and passed before the Moors and saw
them and was not seen; and carried to the
Virgin S. Mary two fetters that were on his
legs and offered them there. [This story,
with its precision of name and place — for
there was never a good lie without circum-
stance, and the names and addresses of wit-
nesses are as easy to get in this century for
hysterical rumour as in the thirteenth —
this story, then, stands midway between the
twenty-second Miracle of S. James, and the
legend of Nuestra Senora del Camino which
may be found in this book. That is so close
in its likeness, except for the normal process
of amplification in the centuries, that it can
only be supposed that when S. Mary of
Villa-Sirga went out of business the other
Virgin, a little way up the Road, took it
over.]

V (ccxxix). How S. Mary kept, at her
church in Villa-Sirga, the Moors that wanted
to wreck it, and made them blind and para-
lyzed.

AND MONOGRAPHS

523

Page 5 16

Volume II.
page 282

524

Probably

the
slandered
Alfonso IX,
although
date too
early

VII

WAY OF S. JAMES

When King Alfonso of Leon brought up
Moors to invade Castile, at the church
which was then building were many folk of
the land to have God's pardon, and when
they saw the hosts of Moors they fled to
Carrion and left the church alone. Then
the Moors went in and wanted to destroy
and burn, but they could not loosen one
single stone of all that were there, and could
not use their members nor see out of their
eyes.

VI (ccxxii). How a knight that went
hunting lost his hawk, and when he could
not recover it took a waxen hawk to the
Virgin S. Mary, and then he recovered it.

It was lost for four months but when he
got home from Villa-Sirga it was sitting on
the perch and let itself be caught.

VII (ccxxxiv). How S. Mary of Villa-
Sirga made a deaf-mute to hear and speak
because he kept vigil before her altar one
night.

The burthen is the same inverted moral
as many of these songs have: "She who
makes sinners repent of their sins can well
make the mute and deaf to speak and hear."
1 'He came from Saldafia and D. Roderick
brought him up, and once he wanted to go to

HISPANIC NOTES

APPENDIX

S. Mary, and slept a night before the altar,
and commanded a mass next morning, and
at the Consecration his tongue was loosed
and his ears opened." [This reads like one
of the recorded miracles at Lourdes.]

VIII (ccxliii). How some falconers who
went hunting were in fear of death in a
stream and called on S. Mary of Villa-Sirga
and she by her mercy saved them.

Two falconers were hunting with King Al-
fonso and wanted to hunt alone and solitary.
The water-fowl got under the ice and it broke
and let them in. They called on the Queen of
Villa-Sirga and got out alive and went straight
to Villa-Sirga and gave praise to S. Mary who
is Lord of all Lords, and then they told the
king. [This must have happened quite near.]

IX (ccliii). How a romeu of France who
was boune to Santiago paused at Villa-Sirga,
and could not take away thence an iron staff
that he carried in penance.

He lived in Toulouse and loved the Glorious.
He fell into sin and his confessor ordered him
to go on pilgrimage to Santiago carrying a
staff that weighed twenty-four pounds and
leave it there before the altar, of " San Jame."
He came to Villa-Sirga and asked the folk
what manner of place that was and they said

AND MONOGRAPHS

525

Our Lady
of Villa-
Sirga

VIII

Alfonso X

526

Our Lady
of Villa-
Sirga

WAY OF S. JAMES

a marvellous, in which the holy Virgin Mary
worked many miracles. So as he loved her
well he turned aside from the road and
prayed to her in her church, asking pardon
for his sins; and the staff oppressed him so
that he laid it down before Her Majesty.
Then it broke into two pieces and fell apart
and nobody could lift the pieces, not even the
tyrou of the church [is this quite literally the
bouncer?] who was a good Christian in the
matter of strength. So all sang Salve Regina.
He did however continue his journey to
Santiago in fulfilment of the vow, and then
went home.

X (cclxviii). How S. Mary cured in
Villa-Sirga a noble lady of France, who was
entirely paralysed.

She was dragged around in a sort of little
cart to pilgrimages, until pilgrims returned
from Santiago told her of S. Mary of Villa-
Sirga, so she wept and prayed and was drawn
thither and placed close to the altar. So she
was cured in all her members. [The parallel
with Lourdes again obtrudes itself, especially
for those who have lived through the long
and terrible days of Zola's novel and remem-
ber that other Frenchwoman of rank and
fashion who was carried thither in a sort of

HISPANIC NOTES

APPENDIX

basket, with her pitiful pale-coloured ribbons
and laced pillows.1 Here, it may be noted,
for the first time S. Mary really cuts out S.
James.]

XI (cclxxix). How a good lady of France
who was blind came to Villa-Sirga and
watched there and was cured and recovered
light, and on her way home met a blind man
boune to Santiago and advised him to go by
Villa-Sirga.

She had been to Santiago herself, and on
the way home as they stopped at Carrion
she said to her daughter they should push on
and lodge a bit further along the road. As
they came to Villa-Sirga with great anxiety
she entered the church and before the altar
made her blind prayer blindly, and she was
healed, and blessed the Virgin. And the
next day she went along on her road, and so
going met a blind man, boune to Santiago,
and counselled him to go by Villa-Sirga if
he wanted to get his sight again, and added
her own history. The blind man believed
her and hurried to Villa-Sirga and the Virgin
did not wait long to heal him.

XII (ccci). How S. Mary of Villa-Sirga
took a squire out of prison where he lay in
Carrion for killing.

AND MONOGRAPHS

527

528

XII

Compare
S. James,
Miracle xi,
»v, pp.
512. 5x3

XIII

S. Elmo's
fire

WAY OF S. JAMES

He lay in heavy irons and chains in Carrion
yet never ceased praying to her: his sentence
was just yet he prayed her mercy that he
should be pardoned, and promised thereafter
to keep from folly. When she heard him,
the Queen of Heaven appeared with a great
company of angels, and took him out of his
fetters and bade him go out of the dark
prison. He went straight to Villa-Sirga
where many saw him in the church, carry-
ing his fetters which he laid before the
altar.

XIII (cccxiii). How S. Mary of Villa-
Sirga delivered a ship in peril of the sea.

A ship was in peril of the sea and those
who were in it, after calling on the Lord God,
on S. Peter, S. James, S. Nicholas, S. Matthew
and many other saints who are male and
female called on S. Mary of Villa-Sirga, and
then the storm subsided. As a clerk sang
Salve Regina a poomba [a ball or bubble of
light?] came white into the ship as snow falls,
and they all were filled with charity and the
sea went down. So they came to a safe port.
[This will be S. Elmo's fire, stolen from San-
tiago.] They gave her a chalice, which the
clerk carried to Villa-Sirga.

XIV (ccclv). How S. Mary delivered a

HISPANIC NOTES

APPENDIX

529

man from the gibbet that he should not die,
for he gave a stone to her church.

This was a young man of Mansilla de las
Mulas, whose history may be read in full
at that place. The story is the best of the
set, racy and convincing, crammed with
human nature.

These Miracles are written in the Cantigas
de S. Maria, by Alfonso X el Rey Sabio,
and the number of each Cantiga is prefixed
here.

AND MONOGRAPHS

XIV

Compare
S. James,
Miracle v,
page 510

530

The

Legend of
S. James

Scripture

General
tradition

WAY OF S. JAMES

THE GREAT HYMN OF S. JAMES

Ad honorem Regis summi, qui condidit

omnia,
Venerantes jubilemus Jacobi magnalia,
De quo gaudent celi cives in suprema curia
Cuius festa gloriosa meminit Ecclesia.

Super mare Galilee omnia postposuit;
Viso rege, ad mundana redire non voluit:
Sed post ilium se vocantem pergere disposuit
Et precepta eius sacra predicare studuit.
Hermogiai et Phileto Christi fidem tribuit,
Et Josiam baptizavit, et vim egro praebuit.

Olim Jhesum transformatum vidit patris

numine,
Pro quo mortem ab Herode sumpsit fuso

sanguine.
Cuius corpus sepelitur in terra Galecie
Et petentes illud digne sumunt vitam glorie.

HISPANIC NOTES

APPENDIX

Jam per totum fulget mundum divinis

miraculis:
Qui viginti viros olim soluit ab ergastulis.
Scedulaque peccatoris deleta apparuit;
Matris natum jam defunctum ad vitam

restituit.
Hie defunctum urbi sue a Cisera detulit,
Quern bis senas per dietas una nocte contulit.
Hie suspensum post triginta dies vite reddidit,
Et Frisonum f erro tectum de abysso emit,
Presulemque mari mersum in navi instituit.
Vim vincendi Turcos viro apostolus tribuit.
Peregrinum mare mersum per verticem tenuit
De excelsa arce saltans vir sanus ereptus est;
Per crusille tactum miles saluti redditus est;
Sanitati post vindictam Dalmatius datus est;
A prostrata arce sane mercator egressus est.
Militemque custodivit a suis sequentibus;
Liberavit virum egrum pressum a demonibus ;
Peregrino pictavensi asinumque tradidit,
Interfectum a se ipso ad vitam restituit,
Et altaras valvas clausas comiti aperuit
Stephanoque servo Dei ut miles apparuit
Virum captum comes spatha laedere non

potuit,
Hie contractum membris raptum erexit

humiliter;
Vinculatum solvit virum tredecies dulciter.

AND MONOGRAPHS

53i

Miracles of
the Com-
postellan
collection

Cockle-
shells

532

WAY OP S. JAMES

Hec sunt ilia sacrosancta divina miracula,
Que ad decus Christi fecit Jacobus per

saecula.
Unde laudes Regi regum solvamus alacriter.
Cum quo leti mereamur vivere perenniter.
Fiat, Amen, Alleluia, dicamus solemniter,
£ ultreja e sus eja decantemus jugiter.

By Aymery Picaud. From HisUrire LiUe-
raire de la France, XXI, 276-7.

HISPANIC NOTES

APPENDIX

THE LITTLE HYMN OF S. JAMES

Dum pater familias

Rex universorum,

Donaret provincias

Jus apostolorum;

Jacobus Hispanias,

Lux, illustrat, morum.
Primus ex apostolis
Martir Jerosolimis,
Jacobus egregio
Sacer est martirio.

Jacobi Gallecia
Opem rogat piam;
Glebe cujus gloria
Dat insignem viam,
Ut precum frequentia
Cantet melodiam.

Herru Sanctiagul

Grot Sanctiagu I

533

A march-
ing song

AND MONOGRAPHS

534

WAY OF S. JAMES

£ ultreja, e sus eja!
Deus, adjuva nos.

Jacobo dat parium
Omnis mundus gratis;
Ob cujus remedium
Miles pietatis
Cunctorum presidium
Est ad vota satis.

Primus ex apostolis . . .

<
(

Jaoobum miraculis,
Que fiunt per ilium,
Arctis in periculis
Acclamet ad ilium
Quisquis solvi vinculis
Sperat propter ilium.

Primus ex apostolis . . .

0 beate Jacobe,
Virtus nostra vere,
Nobis hostes remove,
Tuos ac tuere,
Ac devotos adhibe
Nos tibi placere.

Primus ex apostolis . . .

HISPANIC NOTES

APPENDIX

Jacobo propicio,
Veniam speremus;
Et, quas ex obsequio
Merito debemus,
Patri tam eximio
Dignas laudes dermis.

Primus ex apostolis
Martir Jerosolimis,
Jacobus egregio
Sacer est Martirio.

Helru Sanctiagu!

Grot Sanctiagu!

£ ultreja, e sus eja!

Deus, adjuva nos.

Amen.

535

By Aymery Picaud. From Fita, Recuerdos
de un Viaje, p. 45. Also in Dreves, Analacta
Hymnica, xvii, 213-214, he reads Got Sanc-
tiagu, and Deus ai a Nos.

AND MONOGRAPHS

536

WAY OF S. JAMES

Alivio de
Caminantes

LA GRANDE CHANSON DES PELERINS
DE S. JACQUES

Quand nous partimes de France

En grand desir,
Nous avons quitte* pere et mere

Trist* et maris:
Au coeur avions si grand desir

D'aller a Saint Jacques,
Avons quittes tous nos plaisirs

Pour faire ce voyage.

Refrain

Nous prions la Vierge Marie,

Son fils Jesus,
Qu'il plaise nous donner

Sa sainte grace,
Qu'en Paradis nous puissions voir

Dieu et Monsieur Saint- Jacques.

HISPANIC NOTES

APPENDIX

537

Quand nous fumes en la Saintonge,

He*las! mon Dieu;

Nous ne trouvames point d'eglises,

■

Pour prier Dieu;

Les Huguenots les ont rompues

Par letir malice,

C'est en depit de Jesus-Christ

Et la Vierge Marie.

3
Quand nous fumes au port de Blaye,

Pres de Bordeaux

Nous enframes dedans la barque

Pour passer 1'eau.

11 y a bien sept lieues par cau,

Bonnes me semble,

Marinier passe promptement

De peur de la tourmente.

4
Quand nous fumes dedans les Landes

Bien 6tonnes,

Avions de l'eau jusqu' a mi-jambes

De tous cotes;

Compagnons nous f aut cheminer

En grandes journees

AN D MONOGRAPHS

538 WAY OF S. JAMES

La Grande
Chanson

Pour nous tirer de ce pays
De si grandes rosees.

Changing
money

Quand nous fumes a Bayonne,

Loin du pays,
Nous fallut changer nos couronnes

En fleurs de lys;
C'e*tait pour passer le pays

De la Biscaye,
C'£tait un pays rude a passer

Qui n'entend le langage.

(Iran)

Quand nous fumes a Sainte-Marie

H£las! mon Dieu!
Je regrettois la noble France,

De tout mon cceur;
Et j'avais un si grand d£sir

D'etre aupres,
Aussi de tous mes grands amis,

Dont j'en suis en malaise.

Quand nous fumes a la montagne

Saint-Adrien,
Au cceur me vient une pensee

De mes parens;

HISPANIC NOTES

APPENDIX

539

Et quand ce vient au departir

De cette ville,
Sans dire adieu a nos amis,

Ftmes a notre guise;

Entre Peuple et Victoire

Fumes joyeux
De voir sortir des montagnes

Si grande odeur,
De voir le romarin fleurir,

Thym et lavande,
Rendtmes graces a J6sus-Christ

Lui chantames louanges.

Quand nous fumes a Saint-Dominique,

H61as! mon Dieu,
Nous entrames dedans l'eglise

Pourprier Dieu;
Le miracle du pelerin,

Par notre adresse;
Avons oui le coq chanter,

Dont nous fumes bien aise.

~ « to

Quand nous fumes a Burgue, en Espagne,
H^las! mon Dieu,

AND MONOGRAPHS

540 WAY OP S. JAMES

La Grande
Chanson

Nous entrames dedans reghse

Poor prier Dieu,
Les Augustms nous out montre*

Un grand miracle,
De voir le Crucifix saerv

Rien de plus veritable.

Quand nous fames dedans la viDe

Nominee Leon,
Nous chantames tons ensemble

Cette chanson;
Les dames sortoient des maisons

En abondance,
Pour voir chanter les pelerins,

Les enfants de la Prance.

Oviedo

Quand nous fumes hors de la ville,

Pres de Saint-Marc,
Nous nous asslmes tous ensemble

Pres d'une Croix.
II y a un chemin a droite

Et l'autre a gauche;
L'un mene a Saint-Salvateur

L'autre a Monsieur Saint- Jacques.

HISPANIC NOTES

APPEN DIX

541

Quand nous fumes au Mont-Etuves,

Avions grand froid,
Ressentimes si grande f roidure,

Que j'en tremblois.
A Saint-Salvateur sommes alles;

Par notre adresse,
Les reliques nous ont montre\

Dont nous portons la lettre.

Quand nous fumes au Pont qui tremble,

Bien £tonnes,
De nous voir entre deux montagnes

Si oppresses,
D'ouir les ondes de la mer

En grande tourmente;
Compagnons nous f aut cheminer

Sans faire demeurance.

Quand nous fumes dans la Galice,

A Rivedieu,
On voulait nous mettre aux galeres,

Jeunes et vieux;
Mais nous nous sommes deiendus

De notre langue.

AND MONOGRAPHS

542

WAY OF S. JAMES

La Grande

Avons dit qu'e'tions Espagnols,

Chanson

Et nous sommes de Prance.

Quand nous fumes a Montjoie,

Fumes joyeux,

De voir une si belle eglise

En ce saint lieu,

Du glorieux ami de Dieu,

Monsieur Saint- Jacques,

Qui nous a tous preserves

Durant ce saint voyage.

Quand nous fumes a Saint- Jacques,

Grace a Dieu,

Nous entr&mes dedans l'eglise

Pour prier Dieu,

Aussi ce glorieux martyr,

Monsieur Saint- Jacques,

Qu'au pays puissons retourner

Et faire bon voyage.

From Alexis Soccard, Noels et Cantiques

Imprimis & Troyes depuis le X Vllme Steele

jusqu'a nos Jours, pp. 22-24.

HISPANIC NOTES

APPENDIX

VII

THURKILL'S VISION

(Condensed)

In the Bishopric of London, in the village
called Stidstede, there was a simple rustic
named Thurkill, industrious at his work
and given to hospitality so far as his means
allowed him. It happened that after the
hour of Vespers on the vigil of S. Simon and
S. Jude, which was then a Friday, he was
trenching his little field which he had sown
on the same day, in order to drain off the
waters of a flood of rain. Suddenly, raising
his eyes, he sees a man a long way off coming
up to him. And he had even then just begun
to repeat the Lord's Prayer, and he wondered
to see the man instantly stand before him
and the stranger bade him finish his prayer:
and then they began to talk together. The
stranger asked where he could pass the night;
and Thurkill began to name this or that
neighbour, but ended by proffering his own

AND MONOGRAPHS

543

So a man
dreams in

the
thirteenth
century

October 27

544

S. Julian

WAY OF S. JAMES

hospitality. Then the stranger answered,
"Thy wife has already received two poor
women: and I do not yet seek to be housed,
for I am bound for the province of Danesei.
And I shall return thence tonight: — and then
will I visit thee and lead thee to thy Lord S.
James, to whom thou hast already turned in
prayer. I am Julian the Harbourer: and I
am sent to fetch thee and to show thee
secret mysteries. Hasten home, then, and
make ready for thy journey. '* And with
that he vanished. Thurkill went .home at
once: and he washed his head and his feet
though against the will of his wife, the day
being a Friday, and he found the two women
lodged in his house. Then he lay down in a
bed outside his bedroom, which he had already
used for a month, and fell asleep. And when
all were asleep in their beds, S. Julian stood by
Thurkill, and awoke him, saying: "It is time
to depart." And when Thurkill began to
rise, the saint said, " Let thy body rest here
awhile, only thy Soul will depart with me.
But that thy friends may not think thee
dead, I will send a breath of life into thee."
And so saying he breathed into ThuririlTs
mouth: and then both, as it seemed to the
man, left the house, and set forth straight

HISPANIC NOTES

A PPEN DIX

towards the east. And thus for two days
and nights the body of the man lay senseless
and motionless, as if it were sunken in a deep
sleep. . . . Thurkiirs Spirit, being now freed
from the flesh, followed S. Julian in the like-
ness of his body, clad in its usual clothes.
He only remarked one change in himself,
that he breathed quicker than usual. They
journeyed toward the east, as far as the
middle of the world. Here they entered a
Basilica, the pediment of which was sup-
ported by only three columns [Cf. Aymery
Picaud's chapter on the three pillars of the
world]. The Basilica was large and fine, but
without any solid walls, the sides being
arched like a monastic cloister. [Cf. the
Basilica of Auriz which we call Eunate.]
But against the northern side there stood
an outer wall, though not more than six feet
high. There was a fabric in the midst of the
Basilica which looked like a vast fount: and
out of it arose a great flame, not heating the
place but lighting it up throughout with the
splendour of noonday. This illumination
proceeded from the tithings of the Just.
[Cf. the Ark in the midst of Santiago.] Here
S. James wearing a mitre [as Metropolitan
and Primate] received Thurkill as his pilgrim,

545

AND MONOGRAPHS

Omphalos

S. James

546

S. Domin-
go de la
Calzada

Like birds
in autumn

WAY OF S. JAMES

and calling up S. Dominick, the warden of
the Basilica [S. Domingo de la Calzada, as
Ward points out] he bade him join S. Julian
and show to this man his pilgrim, the habi-
tations of the wicked and the good, and
having said so, he vanished. ' ' This Basilica, ' '
said S. Julian, "is the assembling place of all
departed Spirits, founded at the intercession
of The Virgin [the Good Lady] and dedicated
to her, and it is called the Congregation of
Souls [hence it is not far to the Paradise of
Souls]. Within it the man saw many white
Souls with youthful faces [cf. Gallegan lore
of Murguia] and their feet never wore nor
withered the green grass that formed its floor
[cf. the feet of Christ in the tympanum and
the souls in the green leafage, of the Gloria].
But outside, when he was afterwards led
beyond the northern wall, he saw many
spotted souls striving to reach the wall, and
the whiter they were, the closer they would
come to it: and in the distance he saw many
souls that were black all over. Now there
was a pit near this wall, and it vomited a
stifling smoke, fed by tithings of the Unjust:
and twice, as Thurkill passed the pit, he was
stung by the smoke so that he coughed in
great pain. And twice, at the same hour,

HISPANIC NOTES

APPENDIX

the body that he had left behind him coughed,
as those who were watching around it testi-
fied. "Methinks," quoth S. Julian, "thy
crops are not fully tithed. ' ' Thurkill pleaded
his poverty, but the Saint replied that full
tithings bring full harvests.

From the east end of the Basilica he saw
two walls stretching, with fierce purgatorial
flames between them. This fiery passage
leads to an immense pool and here all the
souls that have just emerged from fire are
plunged into the coldest and saltest of all
waters. Last comes a long bridge, bristling
with stakes and nails, which every soul must
cross before reaching the Mount of Joy.
[Cf. S. Marcos, at Mount joy, in view of
Santiago.] And high aloft upon this Mount
there stands a wonderful church that seems
large enough to hold all the people in the
world.

But now let us return to the Basilica. So
Dominick sprinkled the souls there with
holy water and they were even whiter than
before. And lo, almost the first hour of the
dawning Saturday, Michael the archangel
appeared together with S. Peter and S. Paul.
And S. Michael led the white souls along a
narrow grassy path [this is the Causeway,

AND MONOGRAPHS

547

Like
S. Gines

548

Weighing
souls

WAY OF S. JAMES

la Calzada, the Camino francSs] between the
flames and across the pool, and over the
bridge, and up to the Mount of Joy. . . .

The " weighing of the Souls lasted from the
first hour of the Saturday down to the ninth
hour. And whilst it was still going on, S.
Julian led Thurkill unhurt over the grassy
path between the purgatorial flames. . . .
The next episode is that a fiend came gallop-
ing a black horse over stock and stone amid
shouts of triumph from a crowd of his brother
fiends. [Cf. Santiago Matamoros on a great
white horse at Clavijo and Simancas, near
la Calzada,] This is the soul of one of the
Barons of England who had died the night
before without confession. Then S. Dominick
takes him to see the games, in something
quite too surprisingly like a bull-ring, being
derived, presumably, like that, from the
Roman Arena. There was one at Ntmes and
one at Verona, that pilgrims might have
known. That at Sagunto is set in the slope
of a hill like this. The souls sitting round on
seats in every yard, recall the old prints of
Ntmes choked up with houses. And above
them there were other seats, fixed into the
walls, where the fiends sat grinning as if at
some merry show. The wretched souls enact

HISPANIC NOTES

APPENDIX

a sort of Morality pageant : types are punished
typically. And now when the Sunday was
dawning upon earth, the saints brought Thur-
kill back to the Basilica. He took no count
of time himself, but he learned the hour from
the Saints. S. Dominick received his asper-
sorium again on entering, and sprinkled the
new Congregation and the souls were whiter
than before. Then Thurkill was led over
the grassy path, past the fires and the pool,
and over the bridge, and up the Mount of
Joy, till he reached the forecourt of the
Church upon its summit. The beautiful
Gate of the West front stood always open
[the Gloria had been in place nearly twenty
years]: and through this Gate S. Michael
led the pure white souls. But in the fore-
court stood the Souls who had completed
their purgatorial penances, each eagerly wait-
ing for his own turn of admission. Going
around the church, Thurkill found on the
south side the wearied souls who waited
upon the prayers of the throng; and on
the north side they lay on their faces with
their arms outstretched toward the Church
grovelling upon sharp flint stones, swept by
the blast of a dismal wind. And S. Michael
allowed the man to visit the church and he

AND MONOGRAPHS

549

. . . as it
began to
dawn to-
ward the
first day of
the week

Psycho-
pompos

550

The Great
Stair

Compare
page 204

WAY OPS. JAMES

saw throngs of pure white souls; and looking
up the steps toward the East end [here lingers
the memory of that earlier staircase, like that
at Le Puy and that at Heliopolis] he saw them
whiter and whiter still. And here the souls
abide: and every day, at certain hours [the
Canonical] they hear the music of heaven, and
this music is their food. The saints gather
their votaries, in order to present them here-
after before the throne of God. Then S. Mi-
chael brought Thurkill back once more to the
purgatorial pool. And the whole place was
drained : and the steps to the bed of the pool,
that had made the water lie in different
depths, were now dry and clean, and the
Souls stood on their appointed steps as if
they were at church, for the Angel S. Uriel,
whose name means the Fire of God and who
watches over all the souls in Purgatory lest
evil spirits could increase their torments; this
angel, I saw opening a certain sluice after the
ninth hour of every Saturday, that the Souls
may be left. in peace throughout the Sunday.
But when Monday dawns, he opens another
sluice towards the north, and the pool is soon
filled to the brim with the cold salt water. . . .
And now the Saints and Thurkill left the
pool again and passed the Church. And

HISPANIC NOTES

APPEN DIX

proceeding eastwards [the symbolism here,
which is that of Vincent of Beauvais, deter-
mines all the orientation : the south is merciful,
the north bitter, ex oriente lux], they reached
a pleasant dale, glowing with flowers and
herbs, and watered by a bright fountain.
And four springs, each of a different kind and
colour, gushed out of the fountain and ran
far away, until they joined again in one full
stream. And above the fountain stretched
a vast and vigorous tree, that bore every sort
of flower and fruit, and beside the fountain
reclined a man of gigantic form and noble
aspect, decked in a many coloured garment
from his feet up to his breast. And he seemed
to laugh with one eye and to weep with the
other. [Cf. Protevangel of James.] "This
man," said S. Michael, "is the first parent
of the human race, even Adam. ..."

And now going a little farther on, they
came to a temple of gold having a gate set
with precious stones. And this temple ex-
celled all that they had seen in beauty and
brilliance. And within it was a shrine where
three virgin martyrs were enthroned, and
their names were S. Catharine, S. Margaret,
and S. Ositha. [Cf. altar to S. Zita at Caca-
belos.] "But now, when Thurkill was most

AND MONOGRAPHS

551

A sentence
miscon-
strued
gives birth
to legend

Vol. II.
page 364

552

WAY OF S. JAMES

eagerly gazing at their beauty, suddenly S.
Michael said to S. Julian, "Take this man
back to his body; or the cold water which
those around him are pouring into his mouth
will choke him to death." And lo at once
he was in the body again, he knew not how,
and sitting up in bed he said, "Benedicite! "

The Vision of Thurkill written probably
by Ralph of Coggeshall, printed from a MS.
in the British Museum and edited by H. L.
D. Ward. The translation is his — Journal of
the British Archaeological Association, xxxi,
pp. 420-459.

HISPANIC NOTES

APPENDIX

VIII

FROM THE APOCALYPSE OF PAUL

And I looked and saw and beheld one of
the sons of men fallen nigh unto death;
And the angel said unto me: This is a just
one and righteous in all his works. And I
saw everything which he did for God standing
before him, in the hour of his departure from
the world. Then I Paul perceived that he
was righteous who was now dying: and
he found for himself rest even before dying.
And there approached him wicked angels
(when a righteous one departs, they do not
find a place by him) and these good angels
ruled over that righteous one. And they
drew out of him the soul, while alluring it
with rest; and again they restored it to him,
while inviting it and saying: "0 soul, be
assured as for this thy body, O holy one,
thou wilt return into it in the resurrection ; and
thou wilt receive the promises of the living
God with all the saints. ' ' Then was that soul
carried from the body; and they enquired

AND MONOGRAPHS

553

Syrian lore

554

As on
Master
Matthew's
Porch

WAY OF S. JAMES

after its health, as though it had grown up
with them; and they took delight with it in
love; and they said unto it: "Blessed art
thou, O happy soul, which every day, did
perform the will of God, and now takes
delight in pleasures." And there came to
meet it he who was its guardian in life, and
said to it: "O soul of mine, be of good cour-
age, and be joyful, and I will rejoice over
thee, that thou hast done the will of our
Lord, all the days of thy life; and I carried
thy good works, by day and by night, before
God." And again I [it?] turned, and said to
my soul: "Do not fear, in that behold thou
seest a place thou hast never seen." And
while I was beholding these things, that
spirit was lifted up from the earth, that it
might ascend to heaven. And there went
out to meet it wicked powers, those that
are under heaven. And there reached it the
spirit of error, and said: "Whither dost
thou presume, O soul? And art thou run-
ning that thou mayest enter heaven? Stop,
that we may see ; perhaps there is in thee some-
thing that belongs to us, that we may narrate
a little." And that soul was bound there,
and there was a fight between the good
angels and the evil angels. And when that

HISPANIC NOTES

APPENDIX

spirit of deception saw, it bewailed with a
loud voice, and said: "Woe unto thee, O
soul, that we have found in thee nothing of
ours! and lo, all the angels and the spirits
are helping thee against us; and behold, all
these are with thee; thou hast passed out
from us." And there went forth another
spirit, the spirit of the Tempter, and of forni-
cation; and they came to meet it; and when
they saw it they wept over it, and said:
" How has this soul escaped from us? It did
the will of God on earth, and behold, the
angels help it and pass it along from us."
And all the principalities and evil spirits
came to meet it, even unto it; and they did
not find in it anything that was from them;
and they were not able to do anything to
it; and they gnashed their teeth upon that
soul, and said: " How hast thou escaped from
us?" And the angel which conducted it in
life answered and said unto them : " Return, O
ye mortified ones; ye have no way of access to
it; with many artifices ye enticed, when it
was on earth, and- it did not listen to you."

And after that I heard the voice of myriads
of angels, praising God and saying: "Re-
joice and be glad, O soul, be strengthened and
do not fear." And they marvelled much at

AND MONOGRAPHS

555

As at Pisa
in the
Triumph
of Death

556

So at
Cremona

WAY OF S. JAMES

the soul, when they saw it holding the seal
of the living God in its hand. And thus they
were giving it heart and saying: "We all
rejoice over thee, that thou hast done the
will of thy Lord." And they carried it and
placed it before the throne of the living God,
while they all rejoiced with it. And there
was a great pause afterwards; silence reigned
for a considerable time. And afterwards the
angels ceased — to wit, those angels that
worshipped before the footstool of God with
that soul . . . (pp. 191-193).

And I followed the angel and he took me
and caused me to fly, and carried me up to the
third heaven. Then he placed me at a door;
and I looked upon the door, and saw the
likeness of fine gold; and before it two posts,
like adamant; and two tablets of gold above
them; and they were full of writings. And
the angel who was with me turned and said
unto me: "Do not fear, Paul, to enter this
door; for every man is not permitted — only
those in whom there is great purity and in
whom evil dwells not. ' ' And I inquired of the
angel who was with me, and said unto him:
"Whose are the names inscribed on these
tablets?" . . . And when we entered within
through the gate into the city, there came

HISPANIC NOTES

APPEN DIX

forth an angel unto us, whose face was shining
like the sun . . . this [was] Enoch, the
scribe of righteousness. Then I entered
within that place; and I beheld there great
Elijah, coming toward us; and he drew near
and gave me a salutation, rejoicing and
delighted ... (p. 197).

And I saw in the centre of the city a great
altar, which was very high ; and I saw standing
on the side of the altar an aged man, great
and honoured; and his face shone as the
sun in the firmament: and he held in his hand
a harp and said " Hallelujah! " and the whole
city was astonished at his voice; and together
they shouted — those that were above the
towers, and all said "Hallelujah!" . . .
This [was] David, the king and prophet, who
sings in the Jerusalem of Christ. As he
sang on earth so sings here David in spirit,
and all the saints are engaged with him with
the voice of shouting; and David the prophet
goes forth singing first, while all the saints
after him respond "Hallelujah! " (p. 201).

From The Revelation of the Blessed Apostle
Paul translated from an ancient Syriac man-
uscript by the Rev. Justin Perkins and pub-
lished in the Journal of the American Oriental
Society, 1866.

AND MONOGRAPHS

557

Enoch and
Elijah

There

stands

David

558

The Good
Lady

WAY OF S. JAMES

FRAU HOLDA

Holda and Bertha, or Perchta as she is
called in Southern Germany, are identical
with Freyja; and in Aargau another, but
nameless, representative of the same supreme
goddess is known as a kind and bounteous
lady with golden hair, who has her dwelling
in the interior of the Schlossberg. A vaulted
passage, through whose roof the stars are seen
leads into a hall of apparently boundless
extent, glittering with thousands of lights
where many old men sit fast asleep before
an iron trough. Before an oaken trough, in
another vault well lighted with candles, sit
thousands of sleeping youths and maidens.
And in a third hall, filled with a milky, pal-
pable light, there is an oaken trough con-
taining a countless multitude of sleeping
children. These are the unborn. The white
lady of the mansion feeds them with anem-
ones and snowdrops, flowers of wondrous

HISPANIC NOTES

APPENDIX

virtue, the stalks of which placed in the
mouth, supply for many a day the place of
. every other kind of food. If there are parents
that want a child, the white lady opens the
trough with a golden key, takes out a babe
and gives it to the midwife. Should it die
unbaptized, it comes back to the mountain
and is replaced in the same trough. But if
several weeks elapse before its death, or if
the white lady takes it back because mankind
have not been worthy of it, then it is placed
in another trough nearer the heart of the
mountain, and fed there with honey, which
the bees of the village deposit every time they
swarm in the oaks of the Schlossberg.

From Walker K. Kelly, Curiosities of Indo-
European Tradition and Folk-Lore, pp. 128-
129.

AND MONOGRAPHS

559

So, S. Juan
de Ortega.
Vol. I.,
page 408

Bees

5&>

The

Pilgrimage
of the soul

The end of
the great
S. James

WAY OF S. JAMBS

A LYKE-WAKE DIRGE

In a MS. of the Cotton Library, contain-
ing an account of Cleveland in Yorkshire,
in the reign of Queen Elizabeth, there is a
passage which illustrates this custom. It
has been quoted by Sir Walter Scott in the
notes to the Minstrelsy of the Scottish Border,
and runs thus: "When any dieth, certaine
women sing a song to the dead bodie, reciting
the journey that the partye deceased must
goe, and they are of beliefe (such is their
fondnesse) that once in their lives it is good
to give a pair of new shoes to a poor man,
for as much as after this life they are to pass
barefoote through a great launde, full of
thorns and furzen, except by the meryte of
the almes aforesaid they have redemed the
forfeyte; for at the edge of the launde an
oulde man shall meet them with the same
shoes that were given by the partie when
he was ly ving, and after he hath shodde them,

HISPANIC NOTES

APPEN DIX

dismisseth them to go through thick and thin
without scratch or scalle." The dirge in
question continued to be sung in Yorkshire
until the year 1624, and is as follows:

This ae night, this ae night,

Every night and alle,
Fire and fleet and candle light,

And Christ receive thy saule.

When thou from hence away dost pass,

Every night and alle,
To Whinny Moor thou comest at last,

And Christ receive thy saule.

If ever thou gave either hosen or shoon,

Every night and alle,
Sit thee down and put them on,

And Christ receive thy saule.

But if hosen or shoon thou never gave nane,

Every night and alle,
The whinnes shall prick thee to the bare bane,

And Christ receive thy saule.

Prom Whinny Moor that thou mayst pass,

Every night and alle,
To Brig o' Dread thou comest at last,

And Christ receive thy saule.

AND MONOGRAPHS

56i

The North
of England

Something
here is lost

562

WAY OF S. JAMES

From Brig o' Dread, na braider than a thread,

Every night and alle,

To Purgatory fire thou comest at last,

And Christ receive thy saule.

If ever thou gave either milke or drink,

Every night and alle,

The fire shall never make thee shrink,

And Christ receive thy saule.

But if milk nor drink thou never gave nane,

Every night and alle,

The fire shall burn thee to the bare bane,

And Christ receive thy saule.

From Kelly, Curiosities, pp. 115-117; also

in Scott, Minstrelsy of the Scottish Border, II,

361 ; and in Aubrey, Remaines of Gentilisme

• •

and Judaisme, pp. 30-31.

•

HISPANIC NOTES

APPEN dix

S63

EL ALMA EN PEN A

One just

En camino de Santiago

born, being
dead

iba un alma peregrina,

una noche tan escura

que ni una estrella lurfa:

por donde el alma pasaba,

la tierra se extremecia.

Arrim6se un caballero

a la ventana y decia:

•

— Si eres cosa del demorgo,

de aquf te esconxurarfa;

si eres cosa deste mundo,

dir&sme lo que querfas.

— Non soy cosa del demorgo,

conxurarme non debias;

soy un alma pecadora

que para Santiago iba ;

•

hallara un rio muy fondo

y pasarlo non podfa.

— Arrimate k los rosarios

que rezaste en esta vida . . .

AND MONOGRAPHS

564

WAY OP S/ JAMES

i Ay de mi, triste, cuitada

que ninguno non tenia!

— Arrimate a los ayunos

que ficiste en esta vida . .

i Ay de mi, triste, cuitada,

que nunca ayunado habia !

— Arrimate a las limosnas

que ficiste en esta vida . . .

i Ay de mi, triste, cuitada,

que ninguna fecho habia!

So, for an

— Las velas de la Victoria

alms,

yo te las emprestaria;

priests
pray, while

las velas de la Victoria

the hachera

que en mi casa las tenia. —

is alight

P6nsolas a la ventana,

tanto como el sol lucian;

pdnsolas a la ventana

y el alma sigui6 su via.

Volviendo la misma noche

de la Santa Romeria,

venia el alma cantando,

desta manera decia:

"Oh, dichoso el caballero,

mas dichoso non podia;

que por salvar a mi alma,

salv6 la suya y la mia."

— Dirasme, alma pecadora,

lo que por Santiago habia?

HISPANIC NOTES

APPEN DIX

— Perd6neme el caballero,
decfrselo non podia;
que tengo el cuerpo en las andas,
voy a la misa del dia.

From J. Menendez Pidal, Coleccidn de los
Viejos Romances que se Canton par los As-
turianos.

565

AND MONOGRAPHS

566

The Lost
Pilgrim

flome say
A If omo «/
ftatattador
ended so

WAY OF S. JAMES

XII

GALLEGAN ROMANCE

A ond' ir£ aquel romeiro,
Meu romeiro a dond'ira?
Camiflo de Compostela
Non sei s' ali chegard.
Os p£s leva cheos de sangre
E non pode mais andar;
Mai pocado! probe vello!
Non sei s' ali chegard.
Ten longas e brancas barbas,
Olios de doge mirar,
Olios gazos, leonados
Verdes com' augua d' o mar.

— A dond' ides meu romeiro,
A dond' ides meu vellifio?

— Camiflo de Compostela.

i A ond' ides vos soldadino?

— Compostela mifla terra
Sete anos fai que marchei,
Non coidei volver a ela.
Dlgame, diga 6 seu nome.

HISPANIC NOTES

APPENDIX

567

Collase a min meu vellifio

The kind

Repare que non ten forzas

companion

Para seguir 6 camino.

is S. James

— Eu chamome D. Gaiferos,

Gaiferos de Mormaltan,

S' agora non tefio forzas

Meu esprito mas dara. —

Chegaron a Compostela

£ foron a Catedral,

Desta maneira falou

Gaiferos de Mormaltan:

— Gracias meu Sefior Santiago

A vosos p6s me t6s xa,

Se queres tirarm* a vida

P6desma Sefior tirar,

Por que morrerey contento

Nesta Santa catedral.

Y 6 vello d' as barbas longas

Caiu tendido no chan.

Cerrou os seus olios verdes,

Verdes com' augua d* o mar.

0 obispo qu' esto veu

Ali 6 mandou enterrar.

Asi morren meus sefiores

Gaiferos de Mormaltan

Est' 6 un d' os moitos milagros

Que Santiago Apostol fay.

— Prom Murgula, Galicia, p. 423.

AND MONOGRAPHS

568

142s

WAY OF S. JAMES

XIII

PURCHAS HIS PILGRIM

Here beginneth the way that is marked,
and made with Mount Joiez from the Lond
of Engelond unto Sent Jamez in Galis, and
from thennez to Rome, and from thennez to
Jerusalem: and so againe into Engelond, and
the namez of all the Citeez be their waie,
and the manner of her governaunce, and
namez of her silver that they use be alle
these waies.

In the Name of the Fader that seteez in trone,

And of Jhu his oonly blesset Sone,

And of the Holy Gost, this blesset Trine'te,

And also of our Ladie S. Marie:

And of all the Seintez of the Court of Heven.

I make this mynde wit milde Steven:

Wiclj waye I went I schall you telle,

And how be the waie I dide dwelle.

Ferst to Plummouth to see went I,

And landet in the Trade of Bretany,

HISPANIC NOTES

APPENDIX

569

There we rested daies too,

And thrugh the Race then did we go

To Burdewez, to that faire Citee:

And there was I daies thre.

And so from thennez to Bayon,

For so the that is a faire toune.

And from thennez to Petypont St. Jenouhe,

S. Jean

The ferst toune of Naveron, sicurly:

Pied

Up in a hee hull hit is faire sette,

dePort

confused

withS.

And ther men schall make her tribett,

For every pice of Gold trust me well,

Genou

Thou schalt swere upon the Evangele:

And there Jakkez ferst most thou have,

Jaqueses

And thee lust thy Gold to save.

Wymmenz araie upon there heved,

Like to Myterez they ben wheed:

A raie Man tell they were upon

And foule wymmen mony oon.

Then to the Dale of Rouncevale hit is the

waie,

A derk passage I der well saie:

Witelez there ben full necessary,

■

For in that passage my mouthe was dry.

Beyond the hull upon hee,

Is a Mynster of our Ladee:

Of Chanounez of the Order of St. Austyn,

And the well of Rouland, and Oliver therein.

From thennez even to Pampylyon,

AND MONOGRAPHS

570

Up the
Ebro

Logrofio

Manier

names

Grufion

Puente
la Reyna

WAY OF S. JAMES

The chef Citie of the Reme of Naveron :

A faire Cite and a large,

Thereto commeth bothe Bote and Barge.

And from thennez to the tonne of Keer,

Is xxx. miles long, and hongery heer.

Then to the Gruon in Spayne,

That is the last toune certaine,

Of the Realme of Naveron:

And then into Spayne feare ye schon,

Jakkez ben ther of little prise:

For there beginneth the Marvedisez.

Alle is brasse, silver is none In,

And the Grote of Spayne is silver fyn.

iiii. score for a Coron schal thou have,

Of the Marvedise of master and knave.

Then from the Grime to Sent Dominico

Thou hast tenn long miles for to go.

And from thennez to Grunneole,

Much pyn men ther thoole.

Hit ston upon a hull on hyy,

And Jewez ben Lordez of all that contray.

Ther most thou tribute make or thou passe,

For alle thi gud bothe mor and lasse:

Of that tribute they be full fayn;

For thei hyeer hit of the King of Spayne.

From thennez thou most to Pount Roie,

That passage ther hit kepeth a boie:

A gud contraie, and evell wyn,

HISPANIC NOTES

APPENDIX

571

And witelez ther ben bothe gud, and fyn.

And so forthe to Pount Paradise.

At that passage thou most paie thriez.

And so forthe from thennez to Borkez that

citee,
A faire toune and a muche sicurly.
And from thennez to Hospitall de Reyne,
To passe that River thou schalt be fayne.
And so forthe to Sent Antony:
And ever ther gothe the Marvedy.
From thennez even to the citie of Lyones:
Betweene hem ben mony praty tounez.
In that cite ther schalt thou paie
Passage or thou goe awaie.
By younde the Brugge on thi right hand,
To Sent Salvator the waie is liggand,
Where ii. pottez may thou se,
In the wiche water turnet to vyn
. . . at Architriclyne.
And mony other reliquez ben there,
But the mountez ben wonder he, & fere.
Wymmen in that Land use no vullen,
But alle in lether be thei wounden:
And her hevedez wonderly ben trust,
Standing in her forhemed as a crest,
In rowld clouthez lappet alle be forn
Like to the prikke of a N 'unicorn.
And men have doubelettez full schert,

Bridge of
Najera

Burgos

Leon

AND MONOGRAPHS

Oviedo

Cana of
The Mar-
riage

572

Compare
Froissart,
page 190

Le6n

La Faba, or
Febrero?

WAY OF S. JAMES

Bare legget and light to stert.

A Knight, a boie wit out hose,

A sqwyer also thei schull not lose.

A Knave bere iii. dartez in his hand.

And so thei schull go walkand:

Here wyn is thecke as any blode,

And that wull make men wode.

Bedding ther is nothing faire,

Mony pilgrimez hit doth apaire:

Tabelez use thei non of to ete,

But on the bare flore they make her sete:

And so they sitte alle inf ere,

As in Irlande the same manere.

Then from the citee of Lyonz so fre,

On thi lyft hand the waie schalt thou see,

At that Brugge that I of have saide,

Over an heethe to Astergo is layde.

That is a cite and faire is sette,

There the gret mountaines togeder be mette:

And so forthe to Villa Frank schalt thou go,

A faire countraye, and vinez also.

The Raspis groeth ther in the waie.

Yf thee lust thou maie asaie.

From thennez a deepe dale schalt thou have,

Up unto the Mount of Fave:

He hullez, and of the Spanyse see a cry:

That noyse is full grevose pardy.

And so forth even to Sent Jamez,

HISPANIC NOTES

APPENDIX

573

AHe waie Pylgrimez suche havez,
And then to Mount nostre Dame,
The Prior ther hath muche schame.
And then so forthe to Luaon,
Other Villages ther be mony oon.
And then to Sent Jamez that holy place;
There maie thou fynde full f aire grace.
On this side the toune milez too,
By a Chappell schalt thou go:
Upon a hull hit stondez on hee,
Wher Sent Jamez ferst schalt thou see,
A Mount Joie, mony stonez there ate,
And iiii. pilerez of ston of gret astate:
A C. daiez of pardon there may thou have
At that Chappell, and thou hit crave.
Then at Sent Jamez wit in that place.
To telle the pardon hit askes space.
Hit is a gret Mynstor, large, and long,
Of the hold begging hit is strong:
Glason windowez there are but few,
Wit in the Mynstor in nowther rew:
Viii. Cardinalez chosen there be,
For Confessourez, that is verry,
And have plaine power fully to here,
And penaunce to yef in alle manere:
And to assoyle the of alle thing,
That is the Popys graunting.
Now of the pardon telle I shall

AND MONOGRAPHS

Lugo

S. Cross

cairnes?

574

The origin-
al pillar
and altar?

WAY OF S. JAMES

In what place thou maie it calle:

At the Northe side of that place,

There is pardon and muche faire grace.

In the Chappell on the rizt hand among the

guest,
iii. C. daiez of pardon thou havest.
Forthermore at the hee autere
A iii. daiez alle time in the yere.
Under the hee autere lithe Sent Jame,
The table in the Quere telleth the name:
At alle the auterez so by and by,
xl. daiez to pardon is grantet to the.
At the iii. derrez benethe the Quere,
Is plenor remission onez in the yere:
And at alle tymes xl. daies,
The table written so hit saies.
On the South side behinde the Derre,
A grete of ston fyndest thou there:
At nine of the Bell the Derre up is sett,
And a Bell rongen a gret f et.
Ther men maie se of Sent Jamez the lesse,
His heed in Gold araied freche:
To the wiche Pilgrymez her offeryng make,
For the more Sent Jamez sake.
And there by a nauter there is,
Wher Sent Jame, dud Mase yuis,
A iii. daies ther maie thou have,
Of remission, and thou hit crave.

HISPANIC NOTES

APPENDIX

More pardon is nonzt in that place
That in that table mynde hase.
Then from thennez to Patrovum,
Wher the Sent londet the ferst toun
iiii. xx. myles longs from Sent Jamez,
Coron ne vin non men there havez.
And then to Pont Wederez went I,
L. long miles; that waie is dry:
Jewes and Sarasynez ben there mony on,
A plentiful contraye as man maie gon.
From thennes a vale faire, and clere,
Where wynez groethe of all manere,
Unto the toun of Corpe Sante,
Alle manere fruyte at man maie haunt.
The See cometh thether at alle tide,
And fisth, and coron on alle side.
Wymmen be araied like to men,
Men maie nouzt well nouther ken:
There thei life un gudely,
Namely men of holy Chirche pardy.
And Bugell flesch is there full rive,
In alle that contraie hit is ther lif :
And Corpe Sant is the last toun.
In Galise, and stondeth the See upon.

575

Padron

Puente
Cesures

Estuaries

AND MONOGRAPHS

576

nao

WAY OP S. JAMES

XIV

ITINERARIES

The writer began by transcribing all the
following seven Itineraries with Purchas's
and then making out the modern names and
the correct distances, except where earlier
editors had already done this. It was a
pleasant game, but left nothing for the
reader. Therefore it has seemed best to print
them as they were encountered, where in
three instances the admirable labours of
French editors will give him example and
assistance, all that he needs of either, for
the winter nights with books and maps.

i. Itinerary of Aymery PiCAtJD

I . FROM SOMPORT TO PUENTE LA REYNA
BORCIA BORCE

Portus Asperi Somport

Hospitale s. Christinae S. Cristina
Canfrancus Canfranc

Jacca Jaca

HISPANIC NOTES

APPENDIX

577

A ragonus, flumen Passage of the A ragon

Osturiz

Thermas Tiermas

Mons Reellus Monreal

Pons Reginae Puente la Reyna

2. FROM PORT DE CIZE TO PUENTE LA REYNA

Villa S. Michaelis S. Michel

Portus Ciserei Port de Cize

Hospitale Rotolandi Ibaneta

Villa Runcievallis Roncevaux

BlSCARETUM (BlSCA-

RELLUS) VlSCARRET

Resogna Larrasoana

Arga et Runa, fl. Passage of the Arga

Pampilonia Pampeluna

Pons Reginae Puente la Reyna

3. FROM PUENTE LA REYNA TO COMPOSTELLA

Rivus Salatus Passage of the Salado

Stella Estella

A iega, ft. Passage of the Ega

Arcus Los Arcos

Grugnus Logrofio

Ebra, fl. Passage of the Ebro

Villa Rubea Villaroya

Nagera Ndjera

AND MONOGRAPHS

578

WAY OF

S. JAMES

Itineraries

Sanctus Dominicus

S. Domingo de la Cal-

zada

Radicellas
Belfuratus

Rprier>i1lA Hftl Pj»minn

Belorado

Franca villa

Villafranca

Nemus Oquae

Montes de Oca

Altaporca

Atapuerca

Burgas

Burgos

Alterdalia

Tardajos

Purnellos

Hornillos del Camino

Castrasorecia

Castrogeriz-

Pons Fiteriae

Itera del Castillo

Pisorga,fl.

Passage of the Pisuerga

Frumesta

Fr6mista

Carrionus

Carri6n de los Condes

Sanctus Facundus

Sahagun

Ceiaffl.

Passage of the Cea

Manxilla

Mansilla de las Mulas

Aisela,fl.

Passage of the Esla

Porma,fl.

Passage of the Porma

Torio,fl.

Passage of the Torio

Legio

Le6n

Bernesgua, fi.

Passage of the Bernesga

Orbega

Puente Orbigo

Osturga

Astorga

Raphanellus

Rabanal del Camino

Portus Montis Iraci

Puerto Irago

Sicca Molina

Molina Seca

HISPANIC NOTES

APPENDIX

579

Ponsferratus Ponferrada

Sil, fl. Passage of the SU

Carcavellus Cacabelos

Cua, fl. Passage of the Cua

VlLLAFRANCA VlLLAFRANCA

Burdua (Burbia?) Passage of the Burbia

Vallis Careens Valcarcel

Villa
Sarracfn

Castrum Sarracenicum

Villa Us

Villa de

Hospitale in cacumine

Ur*

montis Pebruarii Hospital?

PortusmontisFebruarii Monte Cebrero

Linar de Rege Linares

Triacastella Triacastela

Villa S. Michaelis

Samos

Barbadellus Barbadelo

Pons Mineae

Sala Reginae Sala Regina

Puerto
Marin

Palatium Regis Palaz de Rey

Campus Levurarius Leboreiro

S. Jacobus de Boento Boente

Castaniolla

Villanova Villa nova

Ferreras Ferreiros

S. Mamed
de Cas-
taneda

Arzua?

COMPOSTELLA SANTIAGO DE COMPOS-

TELLA

From B6dier, Les Chansons Epiques, III, pp.

121-126.

AND MONOGRAPHS

58o

Itineraries
II

1417

WAY OF S. JAMES

11. From db Caumont : Voiatge A S. Jaques

EN COMPOSTELLE

et d Nostre Dame de Finibus Terre, en Van
MIL. CCCC. XVII

Ensuit se ung autre voiatge que je Nopar
seigneur de Caumont, de Chasteau Neuf, de
Chasteau Cullier et Berbeguieres, ay fait
pour aler a monseigneur saint Jacques en
Compostelle, et a Nostre Dame de Finibus
Terre. Et fu le viij jour du mois de juillet
que je parti de mon chasteau de Caumont,
lran mil. cccc. xvij. Et fuy de retour a Cau-
mont le tiers jour de setembre apres venant,
lfan susdit: ou il est le nomme des pais et
le nombres des lieues de lieu en autre,

Le chemin de monseigneur Jacques en
Compostelle et de Nostre Dame de Finibus
Terre, ou est l'un chief du monde, qui est sur
rive de mer en une haulte roche de montainge.

Premieremant, de Caumont a Roque-
ffort. ix. lieues.

MARSAN

De Roqueffort au Mont de
Marssan iij lieues

HISPANIC NOTES

APPEN DIX

58i

Du Mont de Marssan a Saint

De Saint Seve a Hayetman i j lieues

BEARN

BALCOS

De Sauvaterre a Saint Palays.. ij lieues

De Saint Palays a Hostanach ... i j lieues

NAVARRA

De Hostanach a Saint Jehan de

De Saint Jehan de Pedes portz

De Capeyron roge a Nostre

Dame de. Ronssevaux et au

Borgetquiestpresd'aqiii.. . . iiij lieues

Burguete

Larrasoafia

De le Rosonhe a Pampalone. . . iij lieues

De Pampalone au Pont leRoyne v lieues

Du Pont le Royne a Lestelle. . * iiij lieues

Estella

Los Arcos

AND MONOGRAPHS

5^2

Itineraries
II

Los Arcos

Logrofio

Najera

Hornillog
del Card no

Castro jeriz

WAY OF S. JAMES

CASTBLLE

Dels Arcos Grunh v lieues

Du Grunh a Navarret ij lieues

De Navarret a Nagere iij lieues

Et davant ceste place, ha un grant champ
moult lone et ample ou le Prince de Gales,
due de Guienne, fils du bon roy Edoart, qui
avoit en sa compaignie de moult belle cheval-
lerie et escuierie de Guascons, et d'autres
d'Angleterre, gueagne le bataille et esconffit
le roy Enric; et mist en possession le roy
Pedro de tout le royaume d'Espagne, comme
roy droyturier.

De Nagere a Sain to Domingo de le Calssade
iiij. lieues, auquel lieu avint une foix jadis
ung grant miracle: Et encore ha, en l'eglize,
ung coli et une jeline de le nature de ceulx
qui chanterent en Taste davant le jutge; et je
lez ay veux de vray et sont tout blancs.

De Sainto Domingo a Vile-
franque vij lieues

De Vilefranque a Burgos viij lieues

ESPAHNE

De Burgos a Pormelhos iiij lieues

De Pormelhos a Castrosiris.. . . iiij lieues

HISPANIC NOTES

APPEN DIX

583

Sahagun

Mansillade

las Mulas

LEON

De Leon au Pont de l'Aygua. . vj lieues

De Pont de l'Eue a Astorgue. . iij lieues

Rabanal

GUALICIE

De Ravanello a Pont Ferrado .viij lieues

De Pont Ferrado a Cacanelhos . iij lieues

Cacabelos

De Cacanelhos a Travadello.. . . iiij lieues

•

Triacastela

De Porto Marin a Palays de

De Duas Cazas a Saint Jaques. . iij lieues

SAINT JAQUES

De Saint Jaques a Salhemane

pour aller a Nostre Dame de

AND MONOGRAPHS

584

Manilas

Padr6n

Ferreiros

WAY OF S. JAMES

De Salhemana a Martenhas. . . iij lieues

De Maronhas a Nostre Dame de
Finibus terre viij lieues

lequelle est au port de le mer, et de la en
avant Ten ne trouve plus de terre; auguel lieu
fait de beaux miracles et y a une grant
montaigne ou est un hermitatge de Saint
Guilhames du desert.

NOSTRE DAME D£ FINIBUS TERRE
LE RETOUR

De Finibus Terre a Noye ix lieues

De Noye al Patron iiij lieues

C'est ung lieu auquel monseigneur saint
Jaques arriva d 'outre mer, ou lez Sarrazins
couppe le teste; et vint en une nef de pierre le
chief et le corps separes Tun de l'autre, tout
seul, sans autre chouse, et j'ay veu le nef a le
rive de le mer.

LE PATRON

Du Patron a Saint Jaques

De Saint Jaques a Perreyres.. .

De Perreyres a Melid

De Melid a Porto Marin

De Porto Marin a Sarrie

De Sarrie a le Fontfria

iiij lieues
v lieues

iiij lieues
ix lieues

iiij lieues

vij lieues

HISPANIC NOTES

APPENDIX

585

Pe Pontfria a Travadello viij lieues

De Travadello a Cacanelhos. . . iiij lieues

De Cacanelhos a Molines iiij lieues

De Molines a Rayanello. vj lieues

De Ravanello a Astorgua v lieues

De Astorgua au Pont de 1' Aygua iij lieues
Du Pont de l'Aygua a Leon. . . vj lieues

De Leon a Borinelho vij lieues

De Borinelho a Saffagon iiij lieues

De Saffagon a Carrion viij lieues

De Carrion a Fromista iiij lieues

De Fromista a Castro Siris v lieues

De Castro Siris a Burguos viij lieues

De Burguos a Vilefranque viij lieues

De Vilefranque a Vileforat ij lieues

De Vileforat a Santo Domingo iiij lieues
De Santo Domingo a Nagere... iiij lieues

De Nagere a Gronh v lieues

Du Gronh als Aroos v lieues

Dels Arcos a Lestelle v lieues

De Lestelle au Pont le Royne.. iiij lieues
Du Pont le Royne a Pampalone v lieues

De Pampalone au Borguet viij lieues

Du Borguet au Capeyron roge iiij lieues
Du Capeyron roge a Saint Jehan

de Pedez portz iij lieues

De Saint Jehan a Hostanach....iiij lieues
De Hostanach a Sauvaterre iiij lieues

AND MONOGRAPHS

The return
varies the
stages

586

Itineraries
hi

X535

So wrote

Columbus'

son

Irtin

WAY OF S. JAMES

Pontarabia

De Sauvaterre a Hortes iij lieues

De Hortes a Saut de Noalhas.. ij lieues

De Saut a Orgons iiij lieues

De Orgons a Duffort ij lieues

De Duffort a Roqueffort v lieues

De Roqueffort a Caumont ix lieues

Pinito libro sit laus gloria Cris-
ta. A. M. E. N.

Qui scripsit istum librum ad Deum vadat
unum eternum ubi laus et gloria in seculorum
cantantur secula.

Perm Caumont.

hi. Lb Chbmin db Paris A Sainct- Jacques bn
Galicb dit Compostelle; et Combien
il y a db Lieues de Ville en Ville.
Este libro costo un diner o en Leon pot
Septiembre de 1535, y el ducado vale $70
dineros

De Paris au bourg la Royne 1 1. L.

De Sainct Jehan de Lux a Saincte

Marie de Heurin 2.

Nota. Est la fin du royaulme de
Prance a une riviere qui est
deca la dicte nostre Dame de
Hurin pres fon arrabye.

HISPANIC NOTES

APPENDIX

De Saincte Marie de Hurin a Ar-
nani 3.

D'Arnania VilleneufVe 2.

De VilleneufVe a Toulousette 2 .

De T. a Villefranque 3.

De V. a Segure...., 4.

De S. au Mont Sainct Adrien 2.

Qui est assez hault, passez parmy
le trou de St. Adrien a Saldon-
don 2.

De S. a Saluatiere 2.

De S. a Victoire 3.

Ville de Victoire a Peuple 3.

De P. a Nurende 3.

De N. a Pencorbe 3.

De P. a Verbiesque.... 4.

De V. a Castille* 1.

De C. a Monasterio 1.

De M. a Bourgues 5.

De B. a Tardaiges 2. L.

De. T. a Horvilles 2.

D'Orvilles a Fontaines 2.

De P. a Quatre-souris 2.

De Q. a Ponterose 2.

De P. a Boseville 2.

De B. a Pormende 1.

* That is, the frontier of Castille.

AND MONOGRAPHS

587

Heruani

Villabona

Toloseta

Villafranca

Segura

Puerto de
S. Adrian
Zalduendo

Salvatierra
Vitoria

La Puebla

Miranda
de Bbro

Pancorbo

Bribiesca

de Rodilla

Burgos

Tarda j os

Hornillos

Ontanas

Castrogeriz

Pr6mista

588

WAY OP S. JAMES

Villarmen-

tero

Poblaci6n
de Campos

Ville de Ravanire a Population

. i.

Calzadilla

Ville de C. a Casedille

Sahagun

Brescianos

El Burgo

Rehegos

De Bourgue a Religoux

Mansilla

Le6n

S. Miguel
del Cam i no

3-
3-

Puente de

Orbigo

De Fontaines au pont de l'Aigue...

Astorga

Espital del

Ganso-S.

Catalina

Rabanal

D'E. a Lhospital Scte. Katherine..

3-
4-

Molina

Seca

Ponferrada

Nota que cy est Tentree du pays
del Galice, et la fyn du pays
d'Espaigne et les bons vins.

I. L.

Pieros

Villafranca
del Vierzo

2.
2.

De P. a Lhospital de la Contessa. .

HISPANIC NOTES

APPENDIX

De T. a Villemisere 4.

De V. a Pontz Marin 4.

De P. a Saincte-Jame le Vieil 4.

De Saincte-Jame a Sainct- Julian . . 2.

De S. a Chantleurier 3.

De Ch. a Arcerouze, dit Ville neu-

fue. 3.

De Ville brulee [Arziia] a Ville

rouge 3-

De V. a Saincte Montioye 2.

De S. a Monseigneur Set. Jaques 1.

grande lieue comme de Paris a

Saint Denys.

Somme. de Paris a Set. Jaques en
Galice ccc. 1. neuf lieues.

From Harrisse, Biblioteca Colombiana.

iv. Reportorio de Todos los Caminos de
Espana: Hasta Agora Nunca Visto
en el Quel Allaran Qualquier Viaje
que quieran andar muy provechoso
Por Todos LOS Caminantes. Com-
puesto por Pero Juan Viluga Valen-
ciano. ano. de. m.d. xlvj. con pri-
vilegio Imperial

U Ay de Santiago a san juan del pie del
puerto clii.

589

Sarria

Puerto
Marin

Samos
Mellid

Casas

Novat

Manzoi or
Mount joy

AND MONOGRAPHS

1546

590 WAY OF S. JAMES

Itineraries

a san marco j.

ala vacula j.

almenar ij.

a ferreros j.

a axqua j.

a mellid iij.

ala puente campana iij.

alegundi ij.

a goncar ij.

a puerto marin ii.

a gujada j.

a sarria iij.

a mutan ij.

a triacastela ij.

A fuenfria ij.

al espital j.

a cebreyro ij.

a lafava j.

a libera de valcacar hasta la vega ij.

a villafranca iiij.

a campo de naraya j.

a cacavelos ij.

a ponferrada ij.

a molina seca j.

a riego ij.

al azebo j.

ala venta j. y media.

a fuen cevadon j. y media.

HISPANIC NOTES

APPENDIX

al ravanal j,

al espital del ganso. j.

a palacios de valduerno iij.

a estorga ij.

a sante Juste j.

al a calcada j.

a la puente dorbigo j.

a villadancos ij.

a san miguel del camino j.

a val verde j.

a nuestra senora del camino j.

a trabjo media.

A leon media.

a villarent iij.

a mansilla j.

a reliejos j.

al burgo ij.

al brecianos ij.

a sahagun ij.

a san nicolas j.

a moratinos media.

a ledigos ij. y media.

a las tiendas j.

a calcadilla j.

a carrion ij.

a villa martin. ij.

a flomesta ij.

a la puente ij.

591

AND MONOGRAPHS

592

Itineraries

Zalduendo

WAY OF S. JAMES

a castro xeriz ij

a hontanas j

a hornillos j

a rabe j

a tardajos : . j

a Burgos ij

A nuestra sefiora la blanca de Burgos.

a carbadel ij,

a ybeas j,

a san dueldo ij,

a val de huentes j,

a Villa Franca de montes doca ij,

a todos santos j.

a villorado j,

a villa miesta j,

a redesilla media,

a granon j,

A san to domingo de la cal$ada j,

a cafra iij,

a najara j

a navarrete.* iij

A logrono ij

a viana j. y media

a los arcos iij

a estella iiij

al aldea ij

a la puente la reyna ij

a la austia de remiega ij

HISPANIC NOTES

APPENDIX

593

a pamplona... ij.

a villalua media.

a rasnay ij. y media.

a subiri ij.

a burguete iij.

a roncesvalles ij.

a. s. juan del pie del puerto iiij.

^[ Ay de san Juan de pie del puerto a

fuente rabia viii.

astajos i.

a rejeria iii.

a fuente rabia iiij.

1f Ay de fuente rabia a san Sebastian. . . iij .

al pasaje j.

a renteria j.

a san Sebastian j.

f Ay de san Sebastian a

laredo xxvii. y media.

a morrio iii.

a sarrans i.

a guetarja i.

a cumaya i.

aytciar ii.

a deva media.

a motrico j.

a ergoybar j.

aybar j.

a sabdibar j.

AND MONOGRAPHS

594 WAY OF S. JAMES

Itineraries a durangO ij.

iv a la venta ij. y media.

a villon ij. y media.

a salsedon v.

a laredo iij.

f Ay de laredo a victoria.... xij. y media.

a guecus ij.

a san josollo .ij.

a requalde j. y media.

a loquendo j.

a mono j.

a mesagua ij.

a victoria iij.

H Ay de Victoria a Burgos.xxiij. leguas.

a la venta cibay ij. y media.

a la puebla j. y media.

a las ventas destalvillo j.

a miranda de ebro j. y media.

a horon j.

a mehingo j. y media.

a pancorvo j.

a cufieda ij.

a grisanella media.

a birviesca j. y media.

a pradanos j.

a castillo de plones media.

al monasterio de rodilla j. y media.

a quintana palla ij.

HISPANIC NOTES

APPENDIX

595

a rubena j.

a bilnuna media.

a Burgos ij. y media.

H Ay de leon a logrofio lv.

a villa rente iij.

a mansilla i.

a reliejos ij.

al burgo ij.

a brecianos ij.

a sahagun ij.

a san nocolas j.

a moratinos media.

a ledinos ij. y media.

a lastiendas

a calcadilla

a carrion rj

a villa martin ij

a flomesta ij

ala puente ij

a castro xeriz ij

a hontanas j

a hornillos

a rave j

a tardajos j

a Burgos ij

a castafiares j

a ybeas j

S. Martfn
del Camino

Fr6mista

AND MONOGRAPHS

596

WAY OF S. JAMES

Itineraries
v

1586

ville
rep as

Arpaj6n

a san dueldo ij.

a valde huentes j.

a villa franca de montesdoca ij.

a todos sanctos j.

a villorado j.

a la venta de buradon j.

a villa de pun j.

a granon j.

a sancto domingo de la calcada j.

a cafra iij.

a najara j.

a navarrete iij.

a logrofio ij.

v. nowelle gvide des chemins. paris,
par Nicolas Bonfons ruE Neuue
Nostre Dame, A l'Enseigne S. Nicolas,

1583

Le bourg la Roine ii 1.

Le pont Antony i 1.

Longjumeau ii 1.

Montlehery v ii 1. R.

Chastres, sous Montlehery, v i 1.

Torfou, au haut du Tartre i 1. d.

La forest de Torfou pour le jourd'huy
destruicte.
Estrechy le larron i 1. d.

L 'hermitage, ancienne briganderie.

HISPANIC NOTES

APPENDIX

Estampes, v. ch ii 1. g.

Villesauvage m. [maison] i 1.

La Beausse commence.

Monterville a main dextre ii 1.

Engerville la gaste ii 1.

Cham a lorry iij 1. d.

Toury v. ch i 1. d. R.

Chasteau gaillard ii 1.

Artenay b ii 1.

La Croix briquet, i 1.

Langenerie i 1.

Sercotes i 1.

Pave" jusques a la ville.

La croix de la montjoye i 1. d.

Nostre Dame des aydes d. 1.

Orleans v. e. un ii 1. g.

Sainct Mesmin, abb ii 1.

Plaine.
Clery v. Pelerinage ii 1.

A main dextre de la riviere de Loire est
la ville de Meun, ou Ton peiche des
pluyes de Loire, qui est poisson rare,
et fort excellent.

Pond pertuis, a coste* destre, au bout
delaplaineetyabonvin i 1.

Passe un ruisseau.
Les trois chemin^es ii 1.

A main dextre de la riviere boy Baugency .

AND MONOGRAPHS

597

chateau
giste

Angerville

Champilory

Thoury

bourg

Cercottes

viUe

eveschi

universiU

abbaye

Notre
Dame de
Ctery

598 WAY OF S. JAMES

Muides
Saint-Di6

Cisse

Veuve

Perry at
Montlouis
Ferry at
Bac de
Cisse

Blere

Sainct Laurens des eaux ii 1.

Nouan b ii 1.

Mande b i 1.

Sainct Dier b i 1.

A main gauche, Ton voit le chasteau de
Chambourg eMiAe" par le feu roy
Francois.

Montlivaut b i 1.

Noiseux b i 1.

Blois v. ch. conte\ Sur la riviere de Loire

il.

Chousy, a coste* dextre iij 1. R.

Passe le pont de la riviere de Gisse,
qui tombe en loire, ayant passe* le
pont.

Escures b ii 1.

Vesve b i 1.

Le mare i 1.

Le haut chantier i 1. g.

Commencement de la Touraine.

La Pillaudiere i 1.

Amboise v. ch i 1.

Passe le Loire sur les ponts d 'Amboise,
pour le meilleur, et qui veut on va
passer au port de Montlouy, ou au
pont de Clisse pour aller d 'Amboise
a Tours, de Tautre coste* de la riviere.
Bleray sur le Cher ii 1.

HISPANIC NOTES

APPEN DIX

Le Pau sur Inde iij 1.

Mantelan iij 1.

Semesacost6dextre q R.

La Selle ii 1.

Le port de pille sur Creuse q.

Les hommes sainct Martin i 1.

Dangers, sur Vienne i 1.

Ingrande, sur Vienne v. ch i 1.

Chasteleraut sur Vienne, v. du i 1.

Passe la garenne du Roy, et haut bois.

La Tricherie iij 1.

Iaulnays i 1.

Chassenoeil i 1.

Le Pont des anses i 1.

Poictiers v. e. un. pari i 1.

Coulombiers iij 1.

Luzignanv. Sur la riviere Sevre ii 1.

Y a grandes foires.

Cheuaix b iiij 1.

Cherry b i 1.

La Barre i 1. g.

Sainct leger de mesle i 1.

Laisse Mesle bonne ville, a main dextre
un quart de lieue au dela.

Brion, b ii 1. R.

La ville dieu d'aulnois ii 1.

Aulnois b i 1.

AND MONOGRAPHS

599

Le Fau or
Reignac

Sepmes •'

quart

Les Ormea

Dang6

duchi

Forest of
Chatelle-
rault

Chasse-
neuil

Chenay
Chey

Saint-

Leger-les

Melle

Briou
Aulnay

6oo

Paille

Bercloux

poste

Brizem-

bourg

Escoyeux

WAY OF S. JAMES

Saint-Genis
Plassac

Saint-

Disant-du-

Bois

half-way
between
Estauliers
and Blaye

Paillets i 1.

Bricleu ii 1. p.

Laisse Busambourg, bonne ville, a
main gauche.

Escoyaux i 1.

Veneran i 1.

Saintes, v. e i 1. R.

Ville capitale de Xaintonge.

L'hospital neuf q.

La maladerie d. q.

Ponts q.

Recose i 1.

Sainct Gervais i 1.

Pressac b i 1. R.

La Tenaille b. abb i 1.

Sainct Duisan i 1.

Mirambeau d. 1.

Petit beaunois i 1.

Plaine seve ii 1. g.

Sainct Aulbin b ii 1.

Le bois Franc en la comt6 de Blaye.

Lepaysdefenestres i 1.

Estauliers i 1.

Gigot ii 1. R.

La Garde, ou Darde de Roland, duquel

lieu Ton dit que Roland jetta une lance

jusques dans la mer de Blaye.

HISPANIC NOTES

APPENDIX

Blaye v. ch i 1.

Frontiere, port de mer.

Comte* souz l'EveschS de bordeaux;

Passe un brachs de mer venant de la

Rochelle.
A Blaye on monte sur l'Anguille qui est

un certain bare petit et grand, lequel

d'une maree conduict selon le vent

jusques a Bordeaux, ou il y a sept

lieues de pays.
Monte sur ledit brachs de mer et sur

l'Anguille susdicte, par les lieux qui

s'ensuyvent.

Roched'estaux i 1.

Laisse a ville du bourg a main gauche.
Le bee d'Ambois, passage dangereux,

qui est d'un pont et d'une Isle entre

deux mers, que verres a main gauche.

Montf errant... ii 1.

Sur la coste de la mer a main gauche.

Macaut, a main dextre.

Le pays de M&Iqc, dont on voit places

et chasteaux a main dextre.
Blanc et fort, a main dextre, chasteau

fortancien.
Lermont, port de mer, a main gauche.

Bordeaux v. arch i 1. R.

Port de mer.

AND MONOGRAPHS

6oi

Itineraries
V

RocdeTau

Bee
d'Amb6s-

Monf er-
rand

602

L'Hopita-
lot, priory

t'ust before
leliet

Post 2 Idi-
om.beyond
Belin
Le Muret
Lapostey

LaBouliere

Chapelle
St.Antoine

La Harie
Lesperon
Castets
Magesc

de Tirosse
Ondres

Irun

Brnani

Villabona

Tolosa

Villafranca

Segura

WAY OF S. JAMES

Le petit Bordeaux ii 1.

L'hospital iiij 1. R.

La tricherie ii 1.

Le mutat ii 1.

Pontel ii 1. g.

Herbe fanee ii 1.

L'hospital sainct Antoine ii 1.

La ferme ii 1. R.

L'esperon ii 1.

Castel ii 1.

Matticque ii 1. g.

Sainct Vincent iij 1.

Hondres , iij 1.

Bayonne V. ch ii 1. R.

Bons tranche-plumes.

Sainct Jean de Lux v. 1. g.

Saincte Marie de Hurin ii 1.

Fin du royaume de France a une riviere
deca Huria, pres de Fontarabie.

Arnani iij 1.

Villeneuve i 1. R.

Toulouzette ii 1.

Villefranque iij 1. g.

Segare iiij 1.

Mont sainct Adrien, bien haut.. . . ii 1. R.
Passe par le trou sainct Adrien.

HISPANIC NOTES

APPEN DIX

603

Chaldondon ii 1.

Salvatierra v. ch iij 1. g.

Victoire iij 1.

Peuple iij 1. R.

Nutande iij 1.

Pencorbe iij 1. g.

Verbiesque iiij 1.

Castille v. ch ii 1.

Meilleur langage d'Espaigne.

Monasteno i 1. R.

Burges v. ch v 1.

Tardaignes ii 1. g.

Homilies ii 1.

Fontaines ^. ii 1.

Quatre souris, ou Castre sortiz . . . ii 1. R.

Ponte roso iiij 1.

Boseville ii 1. g.

Formande i 1.

La Ravanarie v i 1.

Paublation, ou Population ii 1.

Canon v ii 1. R.

Capadille v iiij 1.'

Sainct sagon iiiij 1. g.

Brisanne ii 1.

Burgo i 1.

AND MONOGRAPHS

Zalduendo

Vitoria

La Puebla

Miranda
de Ebro

Pancorbo

Bribiesca

Castil de
Peones

Rodilla

Burgos

Tarda j os

Hornillos
del Camino

Ontanas

Castro-

geriz

Boadilla

del

Camino

Fromista

Poblaci6n
de Campo
Carri6n
Cueza

Sahagun
Bercianos

6o4 WAY OF S. JAMES

Reliegos
Mansillade
las Mulas

San Miguel
del Camino
Robledo de
Valdoncina
Puente
de Orbigo
Astorga
Santa
Catalina

Ravanal

Villanueva

Molina
Seca

Otero

Ponferrada

Pieros

Villafranca
del Vierzo

Between

Linaresand

Padornelo

Triacas-

tela

Puerto
Marin

del Camino
or Samos

Peligoux i 1. R.

La Moucelle ii 1.

Lyon d'Espaigne, ou Leon, v. ch..iij 1. g.

Sainct Miphel iij 1.

Fontaignes ii 1. R.

Le pont de Laigue ii 1.

Estorgues i 1.

L 'hospital saincte Catherine iij 1. g.

Ranoeil ii 1.

Villeneuve iiij 1. R.

Molins ii 1.

Caux i 1.

Pont ferrat i 1. g.

Fin d'Espaigne, entree du pays de
Galice, bons vins.

Pavies iiij 1.

Villefranque ii 1. R.

Finiterre, que Ion dist estre en la fin

de l'Europe ii 1.

L 'hospital de la comtesse ii L g.

Tricastel iij 1.

Ville Misere iiij 1.

Pont marin iiij 1.

Sainct Jame le viel iij 1. g.

Sainct Julian i 1.

HISPANIC NOTES

APPENDIX

Chauleurier iij 1. R.

Arse touse, dicte Villeneuve iij 1.

Ville bruslee ii 1.

Ville rouge iij 1. g-

La saincte Montjoye, qui est haut mon-
taigne en rocher.

Compostelle, v. ch i 1. R.

From Bonnault d'Houfet, PUerinage d'un
Paysan Picard, pp. 175-183.

vi. Pilgrims' Guide. From Chansons

DESPELER1NS DE S. J A CQUES, CheMIN

de Paris A S. Jacques le Grand

De Paris au Bourg-la-Reine.. . .une lieue.

Longjumeau 3

Monthlery 2

Caste* 2

Mortevelle 2

Amerville le gate 3

Tournai 3

Arenzy 2

Languette 4

Sarcotte 2

Orleans 3

Notre-Dame de Cleri 4

Saint Laurent-des-Faux 6

Blois 8

AND MONOGRAPHS

60s

Itineraries

Arztia

Monte de
SanMarcos

1718

Monner-
ville

Anger ville

Thoury

Artenay

Langen-
nerie

Cercottes

St. Laurent
des Baux

606 WAY OF S. JAMES

Chaumont
Montlouis
Tours
Montbazon

Ingrande

LaTri-
cherie

Chenay

Escoyeux

Saintes

Plassac

Miram-
beau

Etauliers

L'Hospita-
lot just be-
fore Beliet
Cne de
Mons
Le Muret

Lapostey

LaBouliere

Clermont 8

Monthleri 5

Tours-aux-Chateaux 1

Montezo 6

Ste. Catherine de Fierebois 7

Algrade 2

Chatellerault 2

La Trenerie 8

Poitiers 3

Lusignan 4

Le Cheval 4

Melle 4

La Ville Dieu 3

Escournua 3

S. Eutroupe de Vanines 5

Plassat 4

Mytuban 2

Toclier 5

Blaye 1

De Blaye on passe la Garonne
7 lieues pour aller a Bor-
deaux.
De Bordeaux au petit Bordeaux 2 lieues.

L'Hdpital 3I.

La Tricherie 2 1.

Le Meret 2 1.

Le Ponter 2 1.

L'Herbe fan£e 2 1.

HISPANIC NOTES

APPENDIX

607

L'H6pitaldeS. Antoine 3 1.

Notez qu'a TEperon, qui veut tirer a
Navarre, faut prendre a main gauche,
et passer la Biscaye.

DTEperonaOrly 2lieues.

Matique 2 1.

Saint Vincent 1 1.

Hongres 3 1.

Bayonne 3 1.

Saint Jean de Luz 3 1.

Sainte Marie deHuran 2 1.

Ici est la fin du Royaume de France.
De sainte Marie de Huran a

Handem 1 lieue.

Villeneuve 2

Toulouzette 2

Villefranque 3

Fegnat 4

Le Mont saint Adrien 2

Desidodum a Salvaterie 2

Victoire 3

Peuple 3

Marailde 4 3

Pencorbe 3

Saint Dominique 3

Castille 2

Monasterie 2

Burges 5

Chapel le
S. Antoine

Orliac

grangenear

Castets

Magesc

de Tirosse

Ondres

Irtin

Andoain

Villabona

Tolosa

Villafranca

Segura

Zalduendo

Salvatierra

Vitoria
La Puebla
Miranda
Pancorbo

S.Domingo

Castil
de Peones

Rodilla
Burgos

AND MONOGRAPHS

6o8

Tarda j os
Hornillos
del Catnino
Ontanas

Castro-
jeriz

Pr6mi8ta

Revenga

Poblaci6n
de Campo

Carrion
Cueza
Sahagun
Bercianos
El Burgo

Reliegos

Mansillade
las Mulas

Robledo de
Valdoncina

Astorga

Ravanal

Villanueva

Ponferrada

Villafranca

Piedrafita

Triacastela

WAY OF S. JAMES

Tartadur 2 1.

Sarville 81.

Fontaine 2 1.

Quatre-Souris. 2 1.

Panterose 2 1.

Mamnade 2 1.

La Ravoquerie 3 1.

Population 4 1.

Curion 2 1.

Curandille 2 1.

Saint Lupens 9 1.

Brisance 3 1.

Burgos 2 1.

Pericoc 5 1.

La Moc 2 1.

Leon .4I.

De Leon a saint Michel 2 1.

Fontaines 2 1.

Le Pont de Laines 2 1.

Essorgues 2 1.

L'Hdpital de Ste. Catherine. . . 5 1.

Du Reveil 3 1.

Villeneuve 3 1.

Pont-Salvat 3 1.

Villefranque 3 1.

Fumeterre 2 1.

L'Hdpital de la Comtesse 2 1.

Triscatte 3 1.

HISPANIC NOTES

APPENDIX

Villeneuve 4 1.

Pont sainte-Marie 4 1.

Saint Lomme le Vieil 2 1.

Saint Julien 1 1.

Gablevier 2 1.

Alserance, dit la Villeneuve.. . . 2 1.

Ville bruise 3 1.

Ville-rouge 3 1.

Sainte Mont-joie 5 1.

De Paris a S. Jacques 340 1.

A Saint Salvateur en Espaignc

Voyage singulier, duquel Ton diet, qui
a este* a sainct Jaques, et n'a este* a
sainct Salvateur, a visite* le serviteur,
et a laisse* le seigneur.

Lyon, ou Laon, en Espaigne, au chemin
de Sainct Jaques cy dessus.

La pola de Gordonne vj 1.

Boicia i 1. R.

Le mont saincte Marie iiij 1. g.

Cette montaigne est en partie de roche-
creuse par dedans, et y va Ton plus de
deux lieues en long et leans on trouve
force fleuves qui traversent.

La paille i 1.

Le pont de les sieres ii 1.

AND MONOGRAPHS

sarna

Puerto

Marin

San Julian
del Camino

Arzua

Monte de
SanMarcos

La Voyza
de Gordon
Santa
Maria
de Arvas

Pajares
Puentes

6io

Itineraries

VII

1798

Only one
given here

WAY OF S. JAMES

Oviedo vj 1.

En cette ville est l'Eglise de sainct
Salvateur, od y a de la Couronne
d'Espines, du Laict nostre Dame, de
la peau sainct Barthelemy, et plusi-
eurs autres saincts Reliquaires.
From Bonnault d'Houet, PUerinage d'un
Paysan Picard, pp. 185-188, 183.

vii. Itinerario Espanol, o Guia db Cam-
inos, Para ir Desde Madrid A Todas

LAS ClUDADES Y VlLLAS MAS PrINCIPALES

de Espana, y Para ir de unas Ciudades
A Otras, y A Algunas Cortes db la
Europa. Anadido y Corregido en
Esta Quinta Impresion. Con Licen-
cia : en Alcal A : mdccxcviii. En la Im-
prenta de d. isedro lopez. dondb sb
HallarA, y en Madrid en su LibrerU
Calle de la Cruz Num. 3

MADRID PARA SANTIAGO de Galicia,
Finibus-Terre, Astorga, y Orense por dos
Caminos; y para Pontevedra, y otras Villas.

Camino de Ruedas hasta Villafranca.

Se ha de guiar por el Cam. de Castilla

que esta al fol. 53 hasta llegar &
Tordesillas, leg 32

HISPANIC NOTES

APPENDIX

R. Duero. Pte 2

La Vega de Valde-Troncos 1

La Mota del Marques 1

38 Villar de Frades 2

Vta. de Almaraz 1

42 Villalpando 3

Cerecinos 1

La Puente de Castro Gonzalo,/?. Esla 2

46 Benavente 1

Villabrazaro 1

Puente Lavizana 2

La Nona 1

S. Juan de Torres 1

R. y Puente de Orbigo

52 La Bafteza 1

54 Los Palacios de Valduerno 2

La Venta del Monte de la Matanza 2

San Martin del Valle 2

Pedredo, Rio Juta 1 m

E. Ravanel

Fuen-Cevadon 1 m

Manjarin

El Acevo

Riego del Camino.

Molina Seca

R. Boesa, Puente.

68 Ponf errada 2

Cacabelos, R. P 1

AND MONOGRAPHS

611

Bridge
castle

Bridge hill

Here the
Passage
Honour-
able

Magpies

there

Bridge

6l2

WAY OF S. JAMES

Bridge

green
pastures

3,450 feet

slept here
coal mine

No good
shelter

good folk
Bridge

good wine

Campo de Narraya

72 Villafranca de el Bierzo, R. P..

Pereje

Travadelos

Ambas Mestas

Herrerias de Valcarze

Comienza el Reyno de Galicia.

La Faya

78 Villa, y Puerto del Cebrero. . . .

Linares

Padornelo

81 Fonfria

Pasantes

Triacastela

San Fiz

Laya

Sarria

Villacha

93 Puerto Marin

Rio Miflo, Puente.

Tejebon

Gonzar

Ligonde

Palas de Rey

Puente de Campafta

m
m

Bridge Rio Ulla, Puente.

evil folk Leboreiro

HISPANIC NOTES

APPENDIX

Turetos m

R. Ameca, Puente.

Mellide i

Arzua 3

Rio Sar, Puente.

Dos Casas 2

San Marcos 1

106 Santiago 1

Puente de Mafeda 3

Segua 3

Las Barreras 1

Mon-Jesus 2

Puente de Albarados 2

Villa de Sese" 3

122 Finibus Terre 2

PAMPLONA para Burgos.

Camino Frances de Ruedas.

La Venta del Perdon 2

La Puente de la Reyna 2

7 Estela 3

Los Arcos 3

13 Viana 3

14 Logrono 1

Rio Ebro, Pte.

Navarrete 2

18 m Nagera 2

Rio Nagera, Pte.

AND MONOGRAPHS

613

Bridge

cattle-fair
Bridge

Mount joy
The Shrine

The

World's

End

good
shelter

Bridge

614

WAY OF S. JAMES

Itineraries

VII

white fowls
Bridge

Bridge

'Entrar de
prisay salir
corriendo"

'Sans
trains
de luxe"

Azofra i

22 m Sto. Domingo% de la Calsada. . . 3
Rio Glera, Pte.

Grafi6n 1

Redecilla 1

Villambistia m

Velorado, R. P 1

Todos Santos 1

Villafranca de Montes de Oca 1

Zalduendo 3

San Medel 3

35 Burgos 1

VITORIA para Bayona de Francia.

Camino de Ruedas.

Ulivari de Gamboa 3

Salinas de Guipuzcoa 1 m

Mondragon, R 2

Oflate Puente 2

Villa Real 2 m

Villafranca 2 m

Tolosa 3

Hernani 3

Oyarzun 2

Iran 2

S. Juan de Luz 2 m

Vidarte 2

30 Bayona 2

HISPANIC NOTES

APPENDIX

PAMPLONA para San Juan de Pie de
Puerto, y Bayona de Francia.

Camino de Ruedas.

Villava y Ugarte i

Zabaldica, y Iroz i m

Anchoriz m

Larrasoana i

Urdanfz m

Zubiri m

Viscaret i

Espinal i

Burgete i

1 1 Ronces Valles 3

15 S. Juan de Pie de Puerto 4

Mendiondo 4

23 Bayona 4

Qualquiera de estos Caminos de Bayona
mirados al rev£s sirven para ir a
Santiago de Galicia.
De Pamplona a Burgos, de Burgos a
Leon, de Leon a Astorga y a Santiago,
f. 126, 128, 105, y 61.

BURGOS para Leon.

Camino Francis de Ruedas.

Tardajos 2

AND MONOGRAPHS

615

diligence
stops

omitted
with regret

616 WAY OF S. JAMES

Itineraries

VII

Bridge

Bridge
the wood
by the
road side

Bridgeover
Ponna

Rabe i

Hornillos i

Hontanas i

Castro Xeriz i

La Puente del R. Pisuerga 2

Fromista 2

Villa Martin 2

Carrion, Rio Arion, Pte 2

Calzadilla, Rio Cea 2

Las Tiendas 1

Ledigos. 1

Morativos 2 m

S. Nicolas m

Sahagun, R. Esla 1

Brecianos 2

El Burgo 2

Reliegos. . 2

Mansilla 1

Villarent 1

32 Leon 2

OVIEDO para Santiago.

Camino de Herradura.

La Puente de Gallegos 1

Escamplero 1

Atahoces, Pormono, y la Aspra 1

Grado 1

HISPANIC NOTES

APPENDIX

617

El Fresno y Doriga 1

Cornelian, R. P 1

Salas 1

V. de la Espina 1 m

La Pereda m

Pedrejal m

Tineo, y Gera 2 m

Miraya, y la Venta de Arganza. ... m

El Pueblo Retuerto, y Corias 1 m

Cangas de Tineo m

San Julian de Arbas 3

ElBuron 2

Castroverde 4

27 Lugo 4

Santa Eulalia 3

Sobrado 4

San Gregorio 4

42 Santiago 4

Bridge

AND MONOGRAPHS

618 WAY OF S. JAMES

HISPANIC NOTES

B IB LIOGRAPH Y

619

BIBLIOGRAPHY

AND MONOGRAPHS

620 WAY OF S.JAMES

HISPANIC NOTES

~*1

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AND MON OGR APHS

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AND MONOGRAPHS

625

Biblio-
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626

Biblio-
graphy

WAY OF S. JAMES

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AND MONOGRAPHS

627

Biblio-
graphy

628

Biblio-
graphy

WAY OF S. JAMES

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629

Biblio-
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630

Biblio-
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^34

Biblio-
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Martyr; The Bordeaux Pilgrim, 333; Bre-
viary or Short Description of Jerusalem,
530; The Buildings of Justinian by P.o-
copius, 560; Description of the Holy Land
by urchard of Mount Sion, 1280; De-

HISPANIC NOTES

BIBLIOGRAPHY

srription of the Holy Land by John of
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The Holy Places Visited by Antoninus
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stochium about the Holy Places, 386;
Ludolph von Suchem's Description of the
Holy Land and of the Way Thither, 1351 ;
The Pilgrimage of Holy Paula by St. Je-
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Phocas in the Holy Land, 11 85; John
Poloner's Description of the Holy Land,
1 42 1; Marino Sanuto: Secrets for True
Crusaders to Help them to Recover the
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Theoderich's Description of the Holy
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The Voyage of the Hiu Corra.

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le Strange, Guy. Translated Mukaddasi,
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Nasir-i-Khusran. Diary of a

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Strong, Mrs. Arthur. Apotheosis and
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Stuart, Donald Clive. The Stage Setting

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Thompson, Sir Edward Maunde. English

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Thompson, Thurston. The Cathedral of

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Turnbull, W. B. D. Edited The Visions of
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Vasari, Giorgio. Vite dei Piu Eccellenti Pit-
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Venturi, Adolfo. Historia dell* Arte Ital-
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Vigfusson and Powell, Yorke. Corpus
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VlLLALBA Y ESTANA, BARTOLOME DE. El

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Las Invasiones Piraticas en Gali-

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Pobladores, Ciudades, Monu-

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(Unfin-
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WAY OF S. JAMES

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Villanueva Y Geltru. Viaje Literario a

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Villuga, J. Reportorio de todos los Caminos

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t
t

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AND MONOGRAPHS

Biblio-
graphy

662 WAY OF S.JAMES

HISPANIC NOTES

INDEX

663

INDEX

AND MONOGRAPHS

INDEX

In order to save space, the names of authors and of places, with but
few exceptions, appear in the Index only when in the text proper, —
the Notes and the Appendix being conveniently disposed for those
who are interested.

Aa, Pieter van der, II-457
Abdias, 1-56, 61
Abderraman, 1-397, n-219
Abgar (King), m-337, 343
Abohalid, 11-123, 142
Abn-Edhari, III-203, 336,

34i
Acci, IU-291 ; v. Guadix

Accitani, III-294, 295

Acuna, Luis de, 11-33, 35,

36, 39, 43, 5i, 57
Adad,m-307, 321, 322, 327,

338, 348, 356;— axe, m-

338 ;— cypress, m-328 ;—

beardless, IH-333, 363
Addai, m-336, 337
Adon,I-58,59,6i
JEneas Sylvius, II-38
Africa, I-5, III-286, 302
Agen (bishop of), I-147;

diocese of, m-96
Agreda, III-290
Aguas Santas, S. Marina

de, JI-364
Aguilar, I- 105; del Campo,

n-87
Aix, DI-96
Alarz6n, I-93
Albelda, I-99, 364, 375,

382, 397; Chronicle of

( Chronicon A Ibeldensej ,

1-59, 397
Albert (of Paris), I-43

Albertus Magnus, I-43, II-

89
Albi, I-306, 403
Albigensian, I-265
Alcala, 1-359, ni-197
Alcobia, I- 198
Aleman, Rodrigo, II-248
Alexandria, II-201
Alfonso II (the Chaste), I-

53, 59, ni-36, 67, 357;

letter to Tours, IQ-482
Alfonso m (the Great), I-

98, n-97, 136, 294, 296,

in-37, 42, 67, 380, 385,

5i5
Alfonso IV, II-124

Alfonso V, II-187, 203
Alfonso VI, I- 1 00, 103, 106,
400, 411, 412, n-5, 29,
60,99, 119, 125,128, 131,
134, 144, 189, 206, 245,
385, m-418; — friend of
Cluny, II-220; wives, II-
127, 189; death, II-206
Alfonso VII,I-ioi, 315, 374,
414,11-113, 135, 193,220,
454; crowned, III-98, 102,

664

INDEX

665

Alfonso VIL- -Cont'd

107, 118, 122, 126; char-
acter, 133

Alfonso Vm, I-iii, 147,
332,400,415,11-8,10,19,
29,113,136,145

Alfonso IX, I-85, II-ioo,
204, 226, 227, 231, 237,

249,312, 359, 423
Alfonso X (el Sabio), I-281,

401, n-14, 73, 93, 167,
246, m-250; Siete Parti-
das, I- 1 05; Cantigas, I-
281, n-13, 94, 95, 473,
in-276, 516-525
Alfonso XI, H-18,33
Alfonso XIIIy.III-i5, 30
Alfonso of Aragon, (el Ba-
tallador), I-67, 192-201,
264, 291, 295, 306, 314,
346, n-91, 99, r35, 294,
in-30, 98-101, 106, 151,
418
Alfonso II of Aragon, II-91
Al-Ghazal, I-97, m-43
Ali-ben-Yussuf, I- 107
Alkacer, I-110
Allariz, 1-86
Almaccari, I-98
Almanzor, I-28, 59, 197,
397,11-124, 125, 139, 142,
180, 187, 205, 244, 296,
370, m-43, 139, 203, 380
Almaz&n, H-74, 495-6
Alonso of Carthagena, I-15,

437, n-33, 36, 37-8, 41
Altamira, Rafael, I-20
Alvarez, Manuel Anibal, II-

76
Alvaro de Luna, II-317,

3i9
Aly scamps, I-28, 74

Amador de los Rios, II-38,

50
Ambrose of Milan, S., m-

312, 365

Ambulatory and chapels, I-
12,216,284,11-33-4, 145,
240, ni-49, 405; a face,
n-58

Amiens, I-n; II-58, 104,
178,250,261

Ammidab, chariot of, II- 1 1 5

Anatolia, I- 170, 317, 322

Ancestral ghosts, IH-21,
232, 239, 251, 256; v. las
dnimas

Andalusia, I- 10, II- 122

Andorra, IH-391

Andre le Chapelain, m-267,
272

Andreo, Pedro, I-356

Andres and Nicolas, Mas-
ters, I-403, 418, II-298

Andres de Najera, Master,
I-418, 419-21, 426, 429;
stalls, 417, 418; called
Andres de S. Juan, I-418

Andres de Soria, I-250

Angers, III-394

Angevine, II-20, 146

Angouldme, II- 106, ni-62,
442; bishop of, I- 1 47

Angoumois, III-445

Animas, las, IH-32, 235,
272 ; offerings to, 232, 234;
will wake you, 235 ; wan-
dering, 236, 237; on pil-
grimage, 242, 272

d'Annunzio, Gabriel e, m-
272

An6nimo of Almeria, III-
252, 361, 493; of Sahagun,
II-126, 127, 204

666

INDEX

Anseis of Carthage, 1-34,

128, II-72, 290
Ansur, II- 124, 164
Anton Perez de Carridn, II-

87
Antonine Itinerary, 1-8 7

Antoninus Martyr, HI-338

Antwerp, I-403

Apocalypse II-54, 104, III-

72, 86, 265, 375, 389, 393,

438. 445 „
Apocrypha, IH-250, 264;

Acts of Apostles, 334; of
Andrew and Matthew,
250, 307. 343; of Philip,
344-5, 354» 358 ; of Thom-
as, 334; Protevangel of
Tames, III-309; Apoca-
lypse of Paul, ni-265,

375, 549
Apollo, III-282, 300, 301,

363; v. Helios, sun-god
Aponte, Vasco de, II-480,

ni-185
Apostles, ni-335, 340, 343-

347; as twins, 343-4
Apostolado, 1-353, H-53, 88,

95,105,108,115,111,393,

436. 446

Apostolus Peregrinus, III-

275
Aquitaine, III-413; Aqui-

tanians, I-297
Arabs, I-5; style, II-36, 48

learning, I-298, HI-271
Arachas, IQ-330
Aragon, I-7, 153, 345, 388,

425,11-135, 155, 343, ni-

99, 391, 443; Order of
Holy Sepulchre in, I-315
Aragon (kings of): Alfonso
I, v. Alfonso el Batalla-

dot; Garda ffiigxiez, I-
IQ2; Peter I, I-182, 212,
lfl-91; Peter II, U-204;
Ramiro I, I-59, 96, 161,
172, II-222; Ramiro II,
el Monje, I-250, H-91,
134; Sancho el Mayor, I-
100, 181, 263, 269, 398,
H-77, 133, 166, 295; San-
cho Ramirez, I- 162, 193,
211, 295, 326, 330; Mar-
tin the Humane, I- 154

Arconada, II-82

Aristotle, I-5

Aribau, L. Giner, II-283

Ark,m-i76

Arlanza, S. Pedro de, II-
218; Abbot Peter of, II-3 1

Arlanz6n, I-440, II-63

Aries, I-320, 340, 343, H-
190, m-101, 349, 384,

390,444
Armenia, I-i 13 ; Armenians,

m-339, 368

Armentfa, S. Andres de, II-
201, ni-150, 386, 390,
412, 413, 432, 43&-44J
bishop Fortunio, HI-436

Arnald of Barbazan, 1-270,
276

Arnao de Flandes, II-50, 52

Arnaut del Monte, I-41, 45,
m-228

Arriaga, IQ-327

Arras, I-99

Artajona, I-377, n-107

Artois, I-239

Arzua, 11-479, 480, 482;
Santiago de, 485; cattle-
mart, 487

Ashburnham (Pentateuch),
I-28 1

INDEX

667

Asia Minor, I-3, 4, 10, 287,
322, H-183, m-387

Assisi, 1-403, m-164, 165,
167, 168

Astorga, I-15, 32, 35, 36, 98,
411, n-42, 237, 262, 288,
291, 292, 293-303, 304,
312, 314, 315, 330, 344,
362, HI-98, 407, 410;
walls, II-300; Roman, II-
293, 300, III-310; history,
II-294-9; cathedral, 297;
stalls, II-297-298; French
canon, II-298; S. Fran-
cisco, 301 ; S. Julian, 301 ;
Conventus Asturum, HI-
287; bishop, II-314; bis-
hops Ferdinand, 11-137,
Ordofio, 217, Tovar, 299,
Lope, 305, Amadeus, 309,
Osmund, 358, 364, 366;
mountains of, II-39

Asturias, 1-8, 82, II-78, 152,
309,457,471,10-42,232,
237, 241 ; Asturian, I-163,
182, II-180, 408; type,
m*39» 67; romance, II-
242; folk-lore, m-247

Ataecina, m-295, 297, 303,
485; cult-epithet Libera,

III-303
Atapuerca, I-400; HI- 100

Atares, Pedro, I-177

Atargatis, m-307, 321, 347,
348, 356, 357; Hons, 329,
354; v. Syrian Goddess

Atlantic, II-383, m-9, 191,
218

Athys, ni-311, 314. 315,

5io
Auch, m-108; diocese, 96;

archbishop of, I-264

Augsburg, II-58
Augustus, I-289, III-289;

Soter, 308; cult of, 304,

308
Augustinian order, I- 146,

H-215; canons regular, I-

263, 436; at Astorga, II-

298
Aulnay, I-188, 190, 303, II-

35, 189, 431, 432, 459,

476, m-409, 413, 445,

487
d'Aulnoy, Madame, n-64
Aurillac, II-394
Autun, I-228, II-62, 70, 106,

m-397; Honorius of, II-

"5
Auvergne, I-161, 168, II-

199,456,0-381,382

Auxerre, I-215, II-241

Avignon, I- 17, II-73, m-

329; bridge of, I- 1 01

Avila, I-14, 15, 164, 356, II-

273, m-382, 397; bishop

of, m-57; glass, n-52;

S. Vicente of, I-14, 164,

225, III-70 ; copied Autun,

m-397; Avallon, 397;

Vezelay, ni-397; narthex,

EI-397
axe, Adad's, m-338; Mi-

noan double — , fll-290
Aybar, I-237; Dona Caya,

I-398
Aymerico de Anteiaco, I-

65
Aymery Picaud, I- 19, 21, 43,

64, 73, 76, 79, n-491;
cited, I-101, 146,203, 228,
329, n-71, 184, 220, 282,

310, 365, 386, 426, ra-

5ii 57, 58, 116, 14*, l63,

668

INDEX

Aymeiy Picaud — Cont'd
248, 249, 349, 366, 396,
512, 528, 531

Aymeiy the Chancellor, I-

65,68

Back-wash, I-7, II- 108, 258,

ni-379

Baalbek, m-330, 337, 347.
351. 364, 367; v. Heliopo-
lis

Babylonia, m-307, 349

Badajoz,II-226; Juan de, I-
16, II-248, 249, 270; at S.
Isidore, 248; S. Zoyl, 248;
Rodrigo de, IQ-406

Baeza, battle of, I-54, II-
221, 222

Bale, Council of, I-i 5, H-36

Baleaiic Isles, IH-360; Port
Mahon, III-314; v. Ma-
ttered

Bamberg, III-2 1 4

Banda, Baflos de, 1-8 7

Barbadelo, II- 192, 412, 426,
m-413; Santiago de, II-
416, 460; cats at, II-430

Barbastro, I-425

Barbarossa, III- 192

Barcelona, I- 123, 296, 298,
n-201; pilgrim from, I-
I3i» 367, fil-512; Muse-
um, III- 149; cathedral
of S. Eulalia, III-163; S.
Cugat, m-346

Ban, I-302, 322, m-387,
304; Terra di Ban, I-322

Barletta, S. Sepulcre, III-
70

Basque, I-73, II- 156, III-

505
Bastiani, Lazzaro, III-80

Battle of Lake Regillus, m-

284
Bayeuz, n-277
Bayonne, I-83, 200, 271,

284, n-240, 259, HI-96,

108, 429
Beatrice of Suabia, II-31,

55, 257
Beaulieu, I-228, 242
Beaumetz, Jean de, I- 16
Beaumont, D. Juan de, I-

300
Beckford, II-170
Bede, the Venerable, I-41,
45; Penitentials, I- 120;
Commentary on Can-
ticles, II-i 15
Bedier, I-29-31, 36, 37, 70,

358
Bedous, I-141

Bees, I-437-8, n-230, m-

238-9, 240, 281
Beleth (master), I-48
Belfort, II-297
Belgium, HI-425
Belfn, I-28, 32, 75
Bell, G. Lowthian, I-322
Bell-founder, HI- 140
Belorado, II-99
Bembibre, I-87
Benavente, II-311; counts

of, n-100, 324, 325, 338,

359
Benedetto Antelami, I-320,

ni-386, 392, 395

Benedictine, I- 1 08, 147, 2 1 1 ,

II-394, 417; foundation,

H-77, 131, 355, HI-37,
211; style, I-169, II-105,

43i,m-4io

Benevfvere, I-353, II- 105,

112, 498, DI-408, 410

INDEX

669

Benjamin of Tudela, III-

172,329,331,364
Berdun, I-203

Berenguel (archbishop), I-

65,66
Berenguela (queen), I- 195,

H-12, 31, 223, 249, 257,

261
Bermudez, Cean, I-223,

249, 415, 418, 423, 424,

435, H-33, 39
Bernard of Angers, I-39

Bernard the Elder, EB-45,

Bernard, Archbishop of To-
ledo, I-108, II-ioo, 119,
126, 129, 220, 237, m-91,
107, 118, 119

Bernard the Younger (treas-
urer), HI-45, 116, 127,

130

Bernardette, 1-23, II-219

Bernardo del Carpio, I- 128,
H-60, 70, 124, 210, 291

Berruguete, I- 157, 420, 421

Berry, duke of, I-16; es-
tates in, II-253

Bertauz, I-n, 14, 271, 273,
279,282,313,11-192,202;
disputed, I-230

Betanzos, I-50, 87, 347, II-
472, III-34, 401 ; S. Maria
de Azogue in, III-404

Beyreut, ni-332, 337, 338,

34i, 343, 357
Beziers, I- 147
Biscay, II-155, m-307
Bitonto, I-322
Bivar, II-62
Black Prince, I-297, 381,

382, 389, 390, m-41 8, 578
Black sea, 1-245, III-416

Blanche of Castile, I-195,

II-12, 257, 261
Blaye,I-2i, 28, 38, 75, 240,

m-417, 428
Blazquez, 1-88
Boente, II-480
Bony, Guillermo, I-213
Bohemia, I-147; coin of, I-

85
Bojardo, ni-272

Bollandists, II-218, IQ-503

Bologna, 1-298, HI- 196

Bonfons, Nicholas, n-282,

in-592

Bonnault d'Hoiiet, 1-8 1

Book of S. James, I-29, 39,
41-46, 60, n-454, m-47,
228

Book of the Miracles of S.
Faith, I-39, 99

Book of the Miracles of S.
Isidore, II-223

Books borrowed, I-401 ; re-
ceived, DI-141-2

Boorde, Andrew, II- 154

Borassa, IH-346

Bordeaux, I-28, 37, 73, 75,
109, 164, 240, 284, II-
192, 293, 431, ni-326,
443 ; archbishop of, I- 147 ;
cathedral, II-256, III-62;
S. Seurin, I-75, 164, II-
108, 255, 258, m-402,
428; S. Croix, II-476, m-
79; S. Michel, m-423

Borgo S. Donnino, I-322,
in-388, 390, 395, 440

Borgofia, Juan de, II-48;
Felipe de,v. Vigamy

Borja, I-3 1 5, III-289

Bosco R. Velasquez* n-i 4 5,
190

670

INDEX

Bota Fumeiro, ni-25, 26

Bourges, I-243, 377, 11-241,
253, 376

Braga, I-108, 11-254, 293,
IH-91, 03, 108, 113, 118;
archbishop, III- 1 14 ; coun-
cil, 232; conventus Bra-
carensis, HI-287

Braisne, S. Yved, II-34, m-

433
Brehier, m-326

Breton, II- 1 2 7 ; church, 214;

knights, 147, 297; coast,

m-246, 272; fishermen,

m-272, 273, 274
Brick architecture, II- 1 19
Bridge of Dread, m-259,

264, 265, 271, 276, 280,

558
Brou (church of), II- 115,

m-434

Bruges, I-i 19, 296, 332, III-

Brunette Latini, HJ-449
Bull as totem, ni-323; on

coins, 288-292, 309, 324;

Apis, 292; b. god, 297,

322, 323, 347. 354, 36i,
364, 488; at Heliopolis,
32 1 ; worshipped in Spain,

324, 364
Buonafede, II-378, HI- 194,

210,212

Burchard of Mount Sion,

m-330, 333, 3^>, 364
Burgos, I-32, 78, 83, 99, 124,

332, n-3-70, 29, 61, 98,

166, 243, 246, m-99, 416;

cathedral, I-242, 284, 285,

367, n-32-59, 34, 107,

238, 242, m-402, 407,

416; doors, west, II-37,

55; north, 52; south,
54; pellejerfa, 43, 57;
chapel of visitation, 37-
40, 51; Presentation, 40;
Conception, 41, 52, 57;
constable, 163; chapter,
15; maestrescuela, 429;
architect, 47; bishop, 13,
16, 43; Maurice, 13, 30,
31, 33, 54, 274; glaziers,
50-52; figure-sculpture,
52-59; Hospital del Rey,
7, 26, 416; Las Huelgas,
10-28; capitals, 30; S.
Maria la Blanca, I-80;
S. Gadea, II- 128; Augus-
tinian Council of B., II-
64, 132; workmen of, I-
419, II-298; BurgaJese
sculpture, 1-419, 424;
men, 419, 420, IJ-42, 43,
300; Andres de Ndjera,
I-420

Burgundy, II-135, m-349;
style of, I-15, 278, II-
438, m-45, 69, 380, 397,
410, 411; narthex, £Q-
69-70, 397; workman of,
I-419, II-150, 238; duke
of, I-16, no; Burgun-
dians, I-295, II-127, 130

Butler, H. C. (his Mission),
I-io

Butler, Pierce, I-446

Byblus,ni-33i, 332

Byron, I-33, 407, III-429

Byzance, I-4, II-200, m-
332, 367 ; workman from,
III-398; v. also Constan-
tinople

Byzantine, influence, I- 170,
340, n-191, 375; style,

INDEX

671

Byzantine — Cont 'd

136, 202, m-147, 149,
384, 389, 444; art, II-
I9I» 376; mosaics, 477,
16-384, 442; tradition,
II-263; use, 227, III-
172

Cabrera, 1-86

Cacabelos, II-361, 366, III-

93, 304, 328

Caceres, province, III-314

Cacubelos, IH-304

Caesarea, HI-333

Cahors, I-241, 265, II- 106,
199, m-62, 96

Cairo, II- 182

Calahorra,I-397, 399,11-1 81 ,
190, 234, m-37; bishop,
I-414, n-16, m-432, 433;
coins, m-288, 292; twins,
II-190, III-299, 304

Calataflazor, I-397

Calatayud, I-198, 319, m-
289; Order of S. Sepul-
chre, 1-3 1 5-3 1 7

Caldas de Reyes, m-276,
287, 299, 469, 481

Caldas de Vizella, m-298

Calderon, m-263

Camarinas, 1-88, III-216;
ria de C, m-207

Cambrai, I-119

Cambre, S. Maria de, III-
408

Camerino, ni-283

Camino de Santiago, I-21,
138, 285, 295, n-309, ra-
3, 241, 319, 378; shooting
star, m-241

Camino frances, I-22, 32,

39r 85, 105, 266, 361, n-

310, 320, 341, 414, ra-
il, 414, 426

Camino real, II-388, 465;

king's highway, I-90, II-

168, 388
Campo (the), I-73
Campomanes, II-85, 433
Candes, II-21, 108, 498
Candlemas, III-242, 269,

297
Canfranc, 1-144, 147, 192
Cantabria, I-397; Canta

brian hills, 1-88, II-179;

C. sea, I-84
Cantar de Garci Fernandez,

I-128
Canterbury ,1-95; S.Thomas

of, 1-119,11-299
Car of Ezekiel, II- 1 15, 498
Carballido, E. A., II-477
Carboeiro, II-458, 111-382,

401, 408, 411
Cardena, II-131 ; Abbot Pe-
ter, m-88

Carderera, I-424, II-91, 116
Carmona, III-320
Carolingian, I-9, 214, 281,

n-54, 191
Carracedo, II-305, 350, 360
Carrion (river) , II-7 1 , 83, 1 1 3
Carrion of the Counts, I-
32, 34, 88, 320, 353, n-
62, 81, 82, 94, 96-101,
166, 361, III-99, 100, 10 1,
213, 265, 281, 386, 393,
414, 445; councils of C,
II- 1 00, 362 ; Hospital , 1 02 ;
Santiago, 102; S. Maria
del Camino, 101, 105,
108, III-412; S. Zoyl, n-
78, 105, 248, m-106, 302,
393, 408, 409

672

INDEX

Cartagena, III-320
Casanova, F., lfi-374
Cascante, 1-414, 415, III-

438
Cascante, Rodrigo, II-234,

ni-289
Castafiola, 1-79, II-482
Castile, II-85, 96, 98, 155,
176; old county of, 1-8;
Count Garcia of, II-207-
214; confines of, I-368;
two C, I-16, 42, 98; Old
C, III-297; style of, II-
105; Kings of — Henry I,
13, m-188; Juan I, II-16;
Juan II, fi-317; Sancho
Ord6fiez, II-83; Sancho
V el Deseado, I-400, 436,

n-385 ,
Castillo, D. Angel del, I-78,

II-396, 422, III-472
Castillo de Onfs (S. Pau),

n-430
Castle-church, 111-190, 191,

404
Castor, m-179, 299, 488;

and Pollux, EQ-284, 298;

v. also Dioscuri
Castrelo, II-308, IH-113,

251
Castro de los Judfos, I-72

Castrojeriz, I-36, 363, II-
71, 75, 98, IH-ioi, 106;
church, II-72 , ni-4 1 2 ;
miracles, II-73-75

Castro, Rosalia de, II-452

Castrum Saracenum, II-386

Catacombs, IQ-80

Catalan art, III- 149, 346;
architecture, I-347; fron-
tier, 208; Catalans, II-
333, 336, 337

Catalonia, 1-8, 13, 16, 198,
339, HI-391; order of S.
Sepulchre in, I-3 15

Catholic Kings (Ferdinand
and Isabel), I- 168, 331,
II-16, 101, 116, 151, 183,

34?, 359, 395, 454, HI-

315; Ferdinand, n-3, 100;

Isabel, I-436-7
Cats, n-430, 431, 433-4
Caumont, Chevalier de, I-

79, m-576
Caxton (Golden Legend),

1-47, 378, 446-7; Life
of Charlemagne, II-

117
Cea,I-28, 134, 399, n-117,

122, 135, 365

Cebrero, II-388, 390-5 ; mir-
acle, 392

Cebrian, Peter, H-245, 249,

253, 254
Celadilla, II-289

Celanova, 1-318,434,11-453,
III-43, 113,211

Celtiberian horseman, v.
Iberian; coins, 11-234,
IQ-288-9, 298; religion,
294-8

Celtic character, m-280;
cults, 297; Esus-Mercury,
320,488; Proserpine, 269,
295; Mothers, 314; ele-
ments, m-80, 234, 241,
268, 269, 272, 280

Cerratense (Martin), Ht-
229; Cerro de los Santos,
m-324

Chaise-Dieu, II-5

Chalons, I-392

Champagne, I-239, 249, 278,
ni-434

INDEX

673

Chanson de Roland, 1-25,
31, 33, 261, 322, n-130,

m-335, 451

Chansons de Gestes, 1-31,
128, 358-9, 382

Chansons des Pelerins, I-
82, H-186, III-262, 263,
272; Grande Ch., I-91,
III-532

Chantier, I-13, 21, 39, 178,
187, 356, n-42, 49, 103,
104, 253, ni-47, 379-85,
432

Chapbook of Abbot John,
II-370; of the chemin de
S. Jacques, I-80, IH-582

Charite'-sur-Loire, la, I-24 1 ,
II-498

Charlemagne, 1-23,26-9, 3 1 ,
95,128,146,196,261,392,
tI-60, 117, ni-417, 450,
451; Saint C, I-39; capi-
tulary of, I- 1 20

Charles V, I-367, 423, II-29,
44, 67; the Bad, I-277,

278, 333, 353; the Noble,
I-249, 250, 270, 271, 275,

305, 333, 334, 336; his
tomb, 301
Chartres, I-15, 39, 242, 244,
374, n-58, 177, 178, 269,
ni-67, 70, 84, 195, 217,
382, 385, 389, 390, 395,
396» 397; school of, I-
236, 320, n-106, m-85,
385, 397; windows, 1-38,
11-241, 252, 376; rood
screen, I-235; porches,
II-253, 264, 269; S.
George, 256; pride, 270;
S. Pere de C, I-i 10; dean
of, 1-337; Jean de, I-i 18

Chaucer, I-95, 400, II-8,

132, 407

Chaves, I-87, n-180

Chemin de S. Jacques, II-
106; v. Way of S. James

Chevet, III- 171, 449

Chickens, white, I- 1 30, 430,
n-50, in-578

Chrestien de Troyes, HI-
267, 272

Christina of Norway, I- 116,
n-89

Chronicle of Albelda, I-59,
II-123; of archbishop Be-
rengual, I-65; of Luke of
Tuy, II-224; of Pelayo, I-
1 00, II-2 1 7 ; of archbishop
Roderick, II-7, 31, 222;
of Sebastian, I-59; of Tur-
pin, I-26, 31, 34, 45, 60,
67, 70, Coronica general,
II-98, 219, 224, 227, 229,
291, 294

Chthonian aspects, m-230,
236, 249, 297, 298, 301,
304, 488; Etruscan Hades,
298; ch. twin, 346

Church and Synagogue, I-
272, 280, II-267

Cid, I- 1 06, 154, 200, II-62,
63, 129, 205, m-283, 418

Cira, ni-114

Cirauqui, I-324, II-473

Cisneros, I-207, 306, 334

Cistercians, I- 1 47, 213, 238;
style, I-292, 363, III-407,
409, 411, 414; rule, II-
19; abbot William, II- 1 1 ;
abbot Guy, II- 11

Ciudad Rodrigo, I-54, II-
225; bishop, II-137

Cividale, III-415

674

INDEX

Civray, II-145, 375, ni-445
Claudel, Paul, I-54
Clavijo, I-53, 9$, II-222,

ni-37, 301
Clermont, Council of, III-

97, 107

Clermont-Ferrand, 11-241,
m-413,448

Cloak (magic), n-97,111-339

Cluny, m-88, 95, 96, 130;
power of, H-118, 126,
136, 218; in Spain, II-
132, 237, m-89, 91, 133,
410; sent knights, II- 130;
sent monks, I-211, 402,
n-97, 126, 144, 215, 218,
369, III-94; rule of, I-181,
263/359; customs of, II-
1 26, 2 1 5 , III-94 ; church of,
n-142, 145, 253, m-45;
Hugh of, II-126, 133,
IH-96, 97; Marcellinus,
II-126; Pons, 111-97, 108;
Stephen, III-112

Cnidos, m-296

Coca, m-281

Cock, Enrique, 1-371, II- 5,
9, 63, 83

Codex Calixtinus (the MS.)*
I-29, 38, 39, 4i, 64, 70;
date, 66-68

Coffin shaped, I-48, II-394,
474, III-204

Coimbra, m-118, 192

Collis Paradisi Amoenitas,
m-165

Cologne, I-15, 37, 392, II-

25,36
Colonia, II-43; Hans de, I-
16, n-35, 36, 41; Simon,
II-41, 42, 59; Francisco
de, I-15, II-42, 48, 298

Comacine masters, I-238
Comminges (S. Bertrand

de), I-246, m-444
Como (S. Abbondio de), m-

39i
Compiegne, I-117, 119, IH-

422

Compostella, 1-13, 24, 27,

86, 93, 94, "3, 136,
212, 228, 336, n-36, 155,
301, 462, 472, 486, HE-
488; town, III-17-22, 25,
35, 196; townsfolk, III-
102-3, 131; fueros, 113;
tariff, 131; customs, 225,
235, 242; hospital, 212;
S. Domingo, II-492; S.
Jer6nimo, IH-402, 406;
Porta Francigena; II-
492 ; Antealtares, I-62,

m-49, 92, 105, 318,
S. Martin, III- 104, 478;
a castrum, 192; council
of, 120; C. and Oviedo,
II-237; C, Rome and

Ephesus, ni-345, 357; C,
Rome and Jerusalem, I-
72, 447; Compostellan
school, H-459, III-68-69 ;
C. style, II-105, 458, 474,
III-85, 401-3; v. also
Santiaguese; Mother and
son at, m-315; Syrian
triad at, 357

Confraternities of pilgrims,
m-419-423; Paris, 419;
Compiegne, 422 ; Mois-
sac, 423; Bordeaux, 423

Conques, I-39, 75, II-106,
192, 255, 430, m-46, 60,
61, 91, 381, 413, 447;
statue of S. Faith, HI-

INDEX

675

Conques — Cont 'd

144, 151; abbot Odalric,
46

Constance (daughter of Al-
fonso VIII), I-iii; of
Peter I, HI- 188; queen of
Alfonso VI, II-127, 129,
133, 137; of Louis VII,
I-111-112

Constantine, ni-309, 349

Constantinople, I-4, 8, 246,
II-31, 199; S. Sophia, III-
164, 168; Blachernes, III-
172; knot at, III-415

Copin, II-248

Coptic, I-9, II-182; Copts,
III-203

Corcubi6n, III-2 13,218

Cordova, I-33, n-97, 123,
137, 141, 150, 228, 232,
m-279, 379

Corinde, D. Jose*, I-121

Corull6n, n-371, 373, 379,
III-223, 402; figs, H-379

Corunna, I-63, 1 10, 347, II-
359, 372, 388, 425, 451,

462, 491, ni-7, 166, 186,
225, 235, 242, 287, 401

Corufla del Conde, III-290,

314
Coryat, n-348

Costig, III-324

Count Julian, I-35; Luca-
nor, II-230; counts of
Benavente, Castile, Gali-
cia, Gormaz, Lemos, v.
these

Courajod, I-3, 136, 214, III-

415
Coutances, II-270

Covadonga, I-177

Covarrubias, I-420, II- 89

Cremona, I- 16, 342, III-

376, 387, 389
Cretan traits, ni-290
Crowfoot, I- 10
Crown at Santiago, HI-171,

lll% 365; crowns of Gue-

rrazar, ni-415
crusade, I-297, 317, II- 130*

III-4 1 7 ; crusaders, I-9 ,

291, 302, 322, m-251,

33°, 33i; crusaders'

churches, III-332
Cuenca, II-19, 51, 146, 369
Cult-epithet, III-303; image,

321; of S. James, 297;

Jupiter of Heliopolis, 328,

329, 33i, 344, 356
Cumont, II-183, III-209,

286, 303, 318, 325, 354,

368
Cuscurrita, I-428
Cybele, IH-317; v. Great

Mother; pine, 317
Cypress tree, fl-422, III-

249-252, 307, 321 ; grove,

307, 332; at Heliopolis,

353
Cyprus (churches), II-u;

Famagusta, I- 17

Damian, S. Peter, III-255,

376
Dante, I-133, 265, III-240,

255, 272, 397
Daroca, 1-198,11-392; fue-

rosof, I- 1 05
Dastean, Angel, I-357
Daux, CamiUe, I-82
Days of creation, I-304
Delos, ni-347
Demetrio de los Rlos, II-

249

676

INDEX

Desteilla, I-357

Diana, II- 1 80

Diaz, Jimenez, II- 140

Dicastillo, I-292

Diego de la Cruz, n-44

Dieppe. I-i 17

Dieularoy, I-3, 7

Dijon, I-277, 302, 11-38, 56,

III-434; churches, HI-70
Dionysus, m-240, 344, 350;

temple at Baalbek, ITI-

344, 357
Dioscuri, HI-300, 313, 508;

cult of, 298; functions of,

299, 5°8 ; white swans,3oo,

301 ; cap, II-259, m-310

Doom, I-236, 267, II-265,
£Q-8i, 389; v. also Last
Judgement

Dos Casas, las, II-479

Dove, in-358, 363; in
church, 242, 297; d. god-
dess, 297, 358, 361 ; Venus,
243; S. Eulalia, 296

Dozy, 1-86, 97-8, 397, II-

3ii
Drake, I-63, 122, m-666
Dreves, I-43, n-233, 234,

m-169
Duchesne, Mgr., I-45, 55-

63, UI-316, 333
Du Guesclin, I-297, 382,

387, 389, n-100
Durham, I-434, HI-207

Dussaud,III-3i3, 3*9, 354
Dutch, I-295

Ebro, I-198, 324, 361, 369,
373, 421, n-179, 181,234,
III-292, 301, 304; basin
of, ni-288

Ecclesiologists (Spanish), I-

11, 12, 20, II-249, 261,

in-34
Edda, m-251
Edrisi, n-62, III-43, 143,

495-6; called also Idrisi

Egypt, I-9, 98, in-308, 368

Einghen, m-426

Eleanore of Guienne, I- 109,

M7
Elne,III-i9i

Elva, n-226

Elvira, Queen, I-294, 399,
II-77; v. DoHa Mayor; of
Las Almenas de Toro, II-
244, 505, III-I60, 282, 369

Emessa,II-i82, UI-298,337,

343
Endovelicus, IH-295

Engadine, I-143, 145

England, I-82, 121, 326, 355
356, m-90, 425; Chester,
I-355; London Bridge,
m-271

English architecture, II-
127, 397, 457; court, II-
348; travellers, III-426;
pirates, m-99; workmen,
II-150; architect, 144-6;
cult, II-365; saint, 364-5;
bishops, I-57, H-358, 364,
366; Englishmen, minstrel
Walter, I-118; Walter
Courland, II-145; Wil-
liam the E., II-145

Enlart, I-i 1, II-20, 203, m-

46,54
Enoch and Elijah, II-200,

in-256, 376
Enrique (Master), 11-55,

245, 252
Entree d'Espagne, I-31

Ephesus,I-28, III-307, 345

IN DEX

677

Escalada, S. Miguel de, II-
140, 141, 148, 165, 166,
172, 186, 187, 282, 364,
m-126
Escalona, II- 126, 136
Escorial, 11-415, m-281
Esculabolsas, I- 166
Esla,II-i65, 166, 177
Eslonza, II-I25, 169; abbot

Ordono, 125
Espinoso, II-309
Estadea, III-236
Estefanfa, Queen, I-294
Estella, I-15, 32, 34, 78,
81, 134, 164, 183, 186,
304, 308, 324, 325-57,
359, 367, 377, 380, II-
53, 103, 147, 260, m-106,
386,391,393,413,442; S.
Domingo, I-347; S. Nico-
las, I-351; S. Miguel, I-
289, 302, 342-7, n-282,
m-147, 319, 387, 442; S.
Pedro la Rua, I-181, 292,
337-40, n-144, 473, III-
353, 39i; S. Salvador, I-
332; S. Sepulcro, 325,

343, 351-55, n-105, m-

386, 393; Last Supper, I-
321, 352-5; apostolado,
1-353, n-105, 107; pal-
ace, 1-333-4, II-376

Estibaliz, S. Maria de, li-
no, IH-391, 413, 444-6

Eudes de Montereau, I-17;
count of Touraine, I-101

Eunate, I-286, 302, 309,
318,11-91,111-352, 408

Eusebius, ni-349, 364

Evangelists at desks, II-54,
253; with heads ot beasts,
II-201

Evans, Sir Arthur, m-360
Ezekiel, II-115, m-315

Faba, la, II-389

Fabie, UI-185

Fabre, Jaime, I-16, 347

Fabricio (fr. Guaberto), I-

152, 156
Fadrique, Master, II-248
Ferdinand I, I- 100, 106, II-
125, 131, 188, 203, 205,
216, 237, m-192, 283,
418; death, II-206, 233;
Ferdinand II , II-3 1 1 , 386,
m-57; Ferdinand III, I-
40,85, 110,201,404,414,

n-9, 13, 23, 30, 33, 55, 89,

100, 228, 252, 257, III-30,

1 40 ; character, II-274-7 ;

cathedral, at Chartres,

I-40; Ferdinand IV,I-H3
Ferdinand the Catholic, I-

103, III-361
Fernan Gonzalez, II-83,

205, m-283
Ferragus, 1-381,392
Ferrara, I- 16, 186, 246, III-

387, 395, 49i; chantier,

m-388, 393
Ferreiro, L6pez, I-12, 86,

396,111-41, 115,160,175,

178,233,251,425
Ferreiros, m-103
Ferrol, I-87
Fertility spells, m-223-4,

231, 269; bees, 239
Feudal system (in Spain), I-

155, II-130, 131; privi-
leges, II-130, 144
Finisterre, I-95, m-185,

207, 209, 210, 218, 221;

Cape, III-218, 450

678

INDEX

Fita, Fr., 1-45, 47, 54, 69, II-
166, 234, HI-34, 169, 278,
293, 360, 458

Flanders, 1-117,118; Coun-
tess of, m-114; Flemish,
I-296; art, 272, 278 ; Flem-
ings, 295

Fleury, v. S. Benoit sur
Loire; abbot, I-99

Flores andBlancaflor, I- 128

Flfrez, I-435, 439, H-218,
309, 3io, 312, 365, 453,
m-90, 136, 142, 185, 295

Folk-lore, I-24, 437, II-180,
205, 229, 434, III- 1 92, 226,
234, 271, 293, 327, 416;
v. sepultados; bread and
candles, m-222; hache-
ras, 223; running water,
242; old clothes, I-172,
Indian, III-327; Folk-lore
Society, III-223-4

Foncebadon, II-309, 312

Fonfria, 11-403, 405, 410;
S. Maria, 408

Fonseca, family, III-281;
Bishop, Juan Rodriguez,
n-43, 57; Archbishop
Alonso, IH-185

Fontevrault, ni-409

Fontfroide, II-23

Ford, Richard, I-14, 78, U-

169, 173
Forment, Damian, I-423, II-

7 ; style, I-426
Formente,I-422; Lucas, 426
Fortunatus (Saint), I-42, 56
Fount of Paradise, m-80,

116,248,258,265, 276
Foulques, Master, I-223-4;

Count of Anjou, 120
Fowler, Warde, m-279

Foz, I-85

Fraga, I- 198, 199, 200
France, I-3, 6, 8, 18, 103,
271, n-374, m-85, 425:
early work in, I-13; imi-
tation of Spain, 1-6, 7, II-
86, 266, m-379, 401, v.
also back-wash; workmen
fetched from, I-7, 14, 295,
H-53, 107, 144, 247-8,
257, 414, m-408; Fo-
ulques, I-223; Baldouin,
II-243; knights, I-7, 147,
297, II-130; French ele-
ments, I-269, 320, 321,
339, n-20, 31, 33, 35, 72,
85, 142, 199, 202, 238,
427, 443, 456, 466; in
Italy, I-322, m-388; mo-
tives, II-106, 200, 262,

263, 375, 475, 476; plan,
I-416, H-33, 86, m-46;
windows, II-375; mural
painting, II-199, 477;
architects, I-17, 380, II-
247, 248, 256; influx into
Spain, I-7, 25, 239, 264,
II-252, 414; affranchise-
ment, II-60, 125; ecclesi-
astics, m-91, II-394-5;
shrines, I-335; Gothic, II-
34, 241, 251, m-doj;
army, I-373, n-303, Ul-
114; modern scholars, I-
5, 10, 11; share in San-
tiago, III-45-6; style in
churches, ni-408, 409,
411; southwest of, I-
239, 255, II-460, m-434,
443; west of, m-410;
northeast of, II-42, HI-

434

INDEX

679

French towns: Alet, m-
381; Bergerac, I- 109;
Bran tome, 246; Chau-
vigny, 1-2 16; Cravant,
HI-415; Cruas, 1-2 14;
Digne, II-456; Echellais,
n-375; Espalion, 1-228,
II-106; Etampes,* I-243;
Figeac, m-381; Maille-
zais, II-476; Marcillac,
m-381 ; Monsempron, II-
500; Montmoreau, I-
458; Neuvy-S. Sepulcre,
n-71; Nogent-sur-Coucy,
I- 1 32; Pirignac, I-240;
Perse, v. Espalion; Pons,
I-240, II-106; Ruffec, II-
106; S. Gaudens, m-381;
Solignac, m-409; Vaison,
II-502; Vauvant, SI-394

Fres del Val, I-435

Friars' churches, I-348;
Friars' Gothic, II-301,
370, 460, m-414

Friedel, I-69, 70, 445

Frisia, I-75; Frisian sea, I-
26; Frisians, I-no

Froissart, I-118, 382, 390,
m-186, 191,418

Frimista, n-71, 75-83, ni-
414; S. Martin, I-318, n-
77, 79, 162, 165, m-213,
408, 409, 446; S. Pablo,
II-80; S. Maria del Cas-
tillo, 80; hospitals, 80,
81

Frothingham, m-357

Fnentarrabia, m-429

Fulbertof Chartres9I-38, 39,
42, 43-4, 74, m-155-9,
308, 369

Futa, I-93

Galicia, 1-8, 26, n-155, 175,
220, 234, 278, 309, 360,

385, 389, 395, 460, m-

232, 234, 294, 315, 416;

the land of the dead, 247,

252, 301 ; coins of, m-287,

291 ; mountains of, II-469;

counts of, n-452-3
Gallegan architecture, III-

403, 404, 408; authors,

II-486; mothers, HI-314;

customs, m-222-7, 232-

5, 239, 240, 242
Gallegans,n-485-6, 488
Gandia, I-423; Juan de, I-

298
Gaona, Ruy Diaz de, I-373;

Ruy Fernandez de, I-388
Garcia, Alvar, I-356; Juan

G. de Laguardia, I-356
Gardens of Adonis, II-379,

m-223
Garran, I-401, 418
Garstang, m-358
Gascons, I-73, 385-91, H-

127; Gascon knights, I-

147, 297; Gascony, I-92,

131, 147; monks, I-381,

m-500
Gaston IV and V of Beam,

I-146; G. de Foix, I-373
Gaul,m-286 ; Gallo-Roman,

m-297, 428
Gayet, 1-6
Gelmirez, Diego, I-45, 60,

67, 128, 199, 201, II-IOO,

204, 220, 253, 362, 404,

m-47, 54, 90-138, 317,
323; character, 126, 136-

7; building, 91, 92, 105,

in, 117, 303, 304; raids,

10 1, 129; rebellion, 102-

68o

INDEX

Gelmfrez, Diego — Cont'd
62; town and chapter, re-
lations with, 113, 117,
130, 131; reforms, 94,
100, 102, 112, 123, 128;
death, 136

Gennaios, IH-329, 354

Genoa, II-368, HI-101 ;
Genoese, I-297, IH-331

Germany, I-37, 103, 108, II-
164, III-425; Germans, I-
130, II-127, m-295; Ger-
man Gothic, I- 1 7, 18, II-
34, 58, 238; frontier, HI-
286; towns, Bremen and
Breslau, IH-425; Ger-
manic, III-280; Tyrolese,

1-437
Germigny des Pres, 1-6

Gerona, I-213, III- 149, 404 ;

SS. Marinus and Patro-

nus, II-453
Giles, A. R., II-431
Glastonbury, I-94
Glaziers, I-39, II-50, 243-4,

246; glass, II-241-3
Goblet d'Alviella, m-300
Goilan, I-85
Golden Bough, m-229
Golden Legend, I-46, 66,

378, m-335
Golpejares, II-99
Gomez, Counts of, II-96-

97, 281 ; Countess Teresa,

II-96, III-302
Gonzalez Davila, Gil, II-30
Gonzalo de Berceo, I-413,

II-224, m-300
Gonzalo de C6rdova, el

Gran Capitan, HI- 184
Gonzalez, Davila, Gil, II-30
Gothic, Spanish, HI-416

Gougaud, m-368

Govantes, I-408, 415

Gradefes, II-12, 169

Grail, II-392

Granada, n-26, 67, 90, 120,
232, 302, 358; chapel roy-
al, II-203

Grande Sauve, la, I-92

Grass, BI-74, 248, 377-8,
486

Gregory of Tours, I-56, 65

Grimani Breviary, I-296

Guadalupe, I-80, 124

Guadiz, I-60, II-230, m-
231, 291, 292, 295, 309;
G. and Galicia, 295

Guide for Pilgrims, I-33, 46,
66, 70, 78; for souls, III-

249
Guillen de Holanda, I-419;

de Rohan, II-247
Guipuzcoa, II- 156
Guy de Bourgoyne, I-128;

de Vienne, II-41, 395
Guzman, II- 178; Bishop

Diego de, I- 123

Hacheras, II-151; v. sepui-
tados

Hades, m-298, 309

Hagiography and iconogra-
phy: coffin, I-48, II-394,
IQ-204; cult-image with
bulls, m-328; flag at
Leon, II-229; at Santiago,
m-179; mallet, ni-297-8

Hagiography (Spanish), II-
453, m-303; Coptic in-
fluence, I-9

Haro, I-408; counts of, II-

345, 377
Harris, Rendel, IQ-302, 345

INDEX

68 1

Havre, I-i 17

Haya, Bartolome' de la, II-

43, 49; Rodrigo de, 41, 49

Head of S. James, HI-302;
at Carrion, 302; at San-
tiago, 103, 141; at Jeru-
salem, 339

Heavenly Jerusalem (can-
opies), I-243, 320, II-91

Heavenly twins, ni-284; v.
Dioscuri, Castor, and
twins

Hebrides, HI-246

Hecha, I- 193

Heddernheim, HI-307

Heiss, A.,m-287

Helgi {lay of), m-270, 282

Heliopolis, m-301, 347"57,
361, 364, 379; H. of Asia,
II-260; high god of, III-
321, 327, 347, 489; is Mer-
cury, 320; triad of, 329;
at Iria, 322 ; stair, 366

Helios, HI-309, 347, 3^3;
psychopompos, 319; v.
also Apollo, Sol

Hell mouth, 1-226, 242, 248

Helpers and harbourers, I-
438, H-6, 290

Henry H of England, I-123,
n-30, 386

Henry of Trastamara, I-i 1 6,

383, 392, 414, n-16, 33,
100, 454, m-418

Hera, m-358; sancta, 303;

Syrian, 358
Hermengild , II-2 1 6
Hermes, n-282, HI-239,

357; Celtic Mercury, 319-

20
Hernandez, Gregorio, II-

138

Herodotus, II-432
Herpd, III-290, 3^1
Herrerlas, las, n-388, 389
Hewlitt, Maurice, I-33, II-

173
Hierapolis, DI-297, 336,

347, 354, 357-8, 361-3,
367; the goddess, 358;
symbol, 358, 363; pool,
362; stair, 362; pilgrim-
ages, 363
Historia Compostellana, I-
60, 196, H-127, 362, III-

35, 44, 49, 52, 55, ™2,
140, 151, 171, 185, 318;

authors, 95-6
Hittite, IH-347, 358, 486
Holda, Frau, I-437, III-226,

243, 269, 554
Holland, L. B., H-182
Hornillos del Camino, I-36;

H-73
Horse-shoe arch, I-5, 8, II-

182, 198, 355, 438
Hospice, I- 1 06; Aspe, I-146;
Barbadelo, II-426; Bor-
deaux, I- 1 09; Cebrero, H-

391, 394, 396; del Ganso,
n-309, 310; las Herrerlas,
n-388; Irache, 1-359;
Mansilla, n-165; Mellid,
n-472; Puerto Marin, H-
454; Sahagiin, I-97; S.
Marcos, I- 102; Santiago,
m-42, 91, 94, 116; of S.
Chnstina, I- 146

Hospitaliers Pontifes: of
Lucca, de S. Jacques, I-
101

Hospital, Order of ,I-io, 200,
300, 314, n-31, 373

Hospitals: Arconada, H-82

682

INDEX

Hospitals,— Cont'd

Carrion,II-i02 ; Fr6mista,
II-80; Orbigo, II-29 1 , 322 ;
de la Condesa, II-402

Howell, m-426

Hoya, ni-136

Hubner, 111-278, 286

Huelgas, las, I- 161, 164,
285, 319, 34i, n-9, 10-
28, 29, 32, 40, 44, 86, 145,
256, III-408

Huesca, 182, 194, 250, 297,
315, 423; S. Pedro, II-
162, Hl-444, 445; bell of,
n-135; coins of, III-288;
twin at, m-515

Hugh, bishop of Oporto, HI-
95, 108, 141

Hungary, I-15, 147, 239;
Hungarians, 295

Huntington, A. M., I-33

Ibanez, Bernard, HI-439;
Blasco, 312

Iberian, II- 179; Iberian
horseman, ni-179, 288,
290; on coins, HI-287,
292, 298; jinete, IQ-288,
290, 301; I. Proserpine,
lfi-295

Ibn-ac-Cairafi, I- 197

Ibn Khaldoun, 1-6, II-96

Iconium, I-322

Idaeus, I-56

Ilsung, Sebastian, II- 185,
HI- 1 80, 209

Imperator, ni-284

Incio, 1-86, n-419, 455

Infant D. Felipe, I-116, H-
87, 89-90; D. Juan Man-
uel, II-230; D. Ramiro, I-
358; Infants of la Cerda,

n-423 ; Lara, ni-290, 302 ;

de Luna, I-277
Infantado (dukes of): pal-

.ace, n-134
Irache, I-9, 161, 298, 314,

346, 357-65, n-79, m-
150,327,408,409,411

Iranzu, Abbot Nicholas, I-

38i
Ireland, ni-245, 368; Irish,

I-295, m-245, 253, 264,

280

Iria, I-98, m-171, 215, 287,
296, 317, v. also Padrdn;
Iria Flavia, I-362, m-
204, 469; gulf of, ffl-203

Irun, 1-83, 306

Isis, I-9, n-434, m-252,
308, 311; at Guadix, 309;
at Heliopolis, 357

Isle of France, I- 1 5, 17, 374,
n-23, 238, 253, m-41 1

Italy, I-108, 187, 406-7, H-
369, ffl-85, 200, 425; ro-
mantic Italy, I-406; Ital-
ian influence, I-190, 339,
n-106, m-386, 394, 409;
workmen, I-321, Ett-387-
90, 392-4; pilgrims, I-97,
295; clergy, 100, 103;
Cistercian in, I-363; Fri-
ars' churches, I-348;
south of, I-22 8 ; Emilia, I-
187, ni-394; Tuscany, I-
238, 313, n-193, m-234;
towns of, Arezzo, H-28i ;
Brindisi, I-322, ni-394:
Florence, I-367, n-44,
103; or S. Michele, n-93;
Forli, I-iJi, 430; Lucca,
I- 1 01, III-491; Perugia,
I 491; Siena, II- 128

INDEX

683

Itero del rfo Pisuerga, II-72
Itineraries. 1-79-84, 6-415,

m-572 (not indexed)
Ivories, I-273, 281, n-54,

191, ni-383

Jaca, I-78, 144, 152, 153-
165, 169, 178, 192, 204,
230, 246, 318, 397, 407,
411, III-106, 444; cathe-
dral, I- 1 58-163, 189, 202,
208; bishop of, I- 1 63, III-
107; fuero of, I-265
Jaen, Bishop of, II- 16
Jaime I el Conquistador, I-

154, 333
Javier, I-233

Jehane of Navarre, I-234,
III-420

Jelsa,in-288

Jerusalem, I-57, 71, 82, 94,
109, 122, 315, n-91, 309,
333, m-367; Holy Sepul-
chre, I-290, ni-340; pa-
triarch of, I-42, III- 129;
confusion of the two SS.
James at J., m-337-340;
J., Rome, and Compos-
tella, I-72, 447, ni-259;
Count Jerusalemito, III-

125
Jesuit architecture, I-211,

233
Jesus, I-9, III-309

Jews, 1-331,335,11-62
Jinete, III-288, 488; v. Ibe-
rian horseman
Joan of Ponthiers, II-257
John of Brienne, I-i 13; the
Deacon, II-234; of Na-
varre, I-370; of Wurtz-
burg, m-339

Joinville, I-i 1 1 , III-332
Joppa, m-339
Jordan,Maestre, I-250
Juan de Castro, I-419; de

Malines, II-248
Juan de Juni, II-297
Julia Domna, IH-307
Julian, Emperor, m-309,

Julio Romano, I-420

Jupiter Dolichenus, III-290,
303 » 321; herp6, 290; and
Hera Sancta, 303; called
Marina, 321

Jupiter Heliopolitanus, m-
320, 328, 347; attributes
of S. James, 32 1 , 328, 348 ;
cult-image, 328-9

Justinian, I-4, m-332

Juvenal of Orvieto, I-430

Kipling, n-182, m-175

Knights' chapels, las Huel-
gas, II-19; Leon, 240;
Windsor, 241; Westmin-
ster, 248

Knights of Santiago, II- 130,
lfi-29; in the French
epics, I-30; v. also Order
of Santiago

Knot, 1-245, m-4 1 5

Laborde, II-455, HI- 143
Labours of the months, II-

200, III-63, 388
Lacar, I-325
Lady (the Good), m-226,

242; of the Doves, 243,

296, 361; S. Eulalia, 296;

Our Lady, first church of,

331, 332, 333

684

INDEX

La Fuente, II-131, 149, IQ-
118, 240

Lalin, II-472

Lamberto de Zaragoza, Fr.,
m-^61,498

Lamperez, D. Vicente, I-
9, 20, 187, 213, 236, 265,
290, 292, 303, 361, 376,
402, 435, II-19, 25, 72,
76, 78, 142, 164, 477, in-

47, 327, 366, 374, 379,
403-407
Lancaster, Duke of, II-297,

m- 1 86-90

Land of the dead, 111-267,

274, 301; Galicia, 247,
252; Saragossa, 252; land
whence none returns, 227,
258, 267

Lang, Andrew, HI-266, 271

Langlois, Jean, I-i 7

Langres, Juan de, I-420, II-

48,59
Languedoc, I-108, 137, 225,

236,239,in-4i2,443

Lannoy, Robert de, HI-421

Lantern (French Examples),

H-35; others, Spanish, II-

35; Burgos, n-35, III-

410; Fr6mista, II-78, III-

409; Irache, I-361, II-35,

III-409; Las Huelgas, II-

44; Orense, O-406, 411;

Sanguesa, I-237, III-411;

S. Cruz, I- 1 70, m-411;

Tarazona,III-4i 1 ; Torres,

I-318
Laon, I-n, 287, II-143, 239,

258, 261; diocese, I-132,

rf-85, 385

Lassota, HI- 167, 171, 174,

178, 207, 208-9

Last Judgement, 1-228, 236,
267, n-52, 265, m-65, 72,
75; v. also Doom
Lasteyrie, I- 170, IU-390
Latin-Byzantine style, H-

140
Laurence of Brindisi (the
Blessed), n-371, 372, 373
Lausanne, I- 15, 237
Lebanon, m-321, 330, 347
Leboreiro, II-467, 468, 472
Lemos, II-411; counts of,
n-359; Monforte de, II-
378; S. Vicente, II-395
Lena, S. Christina de, III-39
Leon, 1-8, 11, 13, 15, 102,
275, n-24, 56, m-386,
395; earlier style, II-141;
cathedral, I-240, II-34, 54
238-74, 297, in-402,
416; date, II-250; archi-
tect, 245; French work-
men, II-247-8; altar to S.
Saviour, IH-308; stalls,
II-274; tombs, 272; tras-
coro, 274; chapel of San-
tiago, 228, 240; banner,
228; cloister II-270; win-
dows, 241-3; sculpture,
254-5; early, 273-4;
north door, 259-60; Bay-
onne parallel, 240, 259;
south door, 255-8; influ-
enced Bordeaux, 258;
west door, 26 1 -5; bishops,
Pelayo, 1-140, 211, 244,
n-126, 216, 244, 252, 253;
Alvito, II-2 16-18, 237;
Manrique, II-245, 252,
253 ; Truxulo, 251 ; others,
8,105,185,194,219,228,
240, 243, 247, 248, 252

INDEX

685

Leon (Roman), II- 1 78-1 81;
Mithraic survivals, 183,
190

Leon (town), II- 166, 169,
177, 178, 180, 184, 301,
362, 383, 409, m-93, 98,
99; S. Ant6n, II- 184; S.
Isidoro, 1-171,296,11-145,
186-209, 205, 222, 248,
206, m-63, 294, 299, 380,
391, 408, 410; history, II-
187, 194; pantheon, 198,
433, 434, ni-438; paint-
ings, II- 1 99; chapel of
Quinones, 88, 345; S.John
Baptist, II-212, 218; S.
Marcos, I- 102, II- 184,
249, 274, 278; Museum,
140, 182, 254

Leon, kingdom of, I-399, II-

99, 135, 152, 174, 175,
237, £09, HI-122, 414;
council of, II-246; dio-
cese of, II-414; bridge of,
II-321
Leon, kings of: Alfonso IV
the Monk, II- 124; Ferdi-
nand II, II-225; Ordono

I, I-59, m-37; Ordono

II, H-240, 244, 397;
Ramiro, II, II- 122, 123,
141; Ramiro III, II-124;
Sancho Ord6fiez, II-219;
Veremund, II-205, 210,
279, 295, m-45, 281

Leonore of England, I-147,

n-30, 136, 146
Leopold Von Suchem, DI-

340
Lerida, I-198, 302, m-288

Lerma, Gonzalez de, II-40;

Juan de, 47

Leyre, I-208, 211-229, 238,
263, 292, 303, n-364, III-
62, 398, 408, 409, 445;
sierra de, I-208

Lezaun, I-351

Liberodunum, m-34, 297,
303

Lilbana, S. Martin and S.
Maria, ffl-42; mountains
of, II- 1 64

Liege, I-99, ni-425

Lily, of cathedrals dedicated
to Virgin, II-509

Limia, IH-301

Limoges, I- 7, 21, II-181,
III-96; D. Benedict of,
1-337; S. Leonard of, I-
74, 77,416; S. Martial of,

163,11-14.5, 181,202,253,

m-46, 381
Linares (S. Esteban de), II-

398; chapel of S. Roque,

n-30
Lisbon, I- no, II-372, III-

102, 314
Litchfield, I-374
Llaguno, I-249, II-42, 49
Logrono, I-32, 34, 100, 198,

315,370-83,111-106,414;

bridge of, I-369, 383;

road, 287, 310, 366; S.

Bartolome\ 376-8; S.

Maria del Palacio, 315,

373-5; la Redonda, 371,

375
Lombard builders, I-322,

II-145, m-391; style, I-
169,186,225,246,11-145;
towers, m-39 1 ; porches,
IH-392 ; knight, I- 1 28 ;
trumpet, II-341; capitu-
lary, I- 1 00; Lombards, I-

686

INDEX

Lombard builders — Cont'd
97, 195, n-127; Lom-
bardo, Juan, III-135 ; Rai-
mundo, I-15, lfi-391;
Lombardy, 1-128, 187,
ni-63, 391

Lome, Janin, I-277

Lope de Vega, I-371, II-290

L6pez de Haro, el Bueno, I-
403; Dona Mencia, I-404

L6pez, Sim6n, I-250, 305

Lorca, I-325

Loreto (Holy House of), I-

323
Lorraine, I-13 1

Los Arcos, I-367-8

Louis IX (S. Louis), I-iii,
II-187, 252, 257; le Hu-
tin, I-348, ni-420; Louis
VII, 111-12; Louis XI,
I- 1 23; Louis XIV, I-92,
m-424

Lourdes, I-44, 139, H-66,
III- 194, 431; canticle of,
I-83; Our Lady of, H-
92

Loyo, I- 1 02

Lucas of Burgos, I-419

Lucas of Tuy, I-iii, II-34,
38, 125, 180, 181, 206,
212, 220, 222, 224, 225,
226, 227, 229, 233, 237,
245, 260, 275, m-192,
282,319,333,340

Lucian, IH-357, 358, 363,
364,366,485,489

Lugo, I-85, 86, 116, n-255,
421, 450, 462, 471, 482,
III-91, 98, 295, 403, 404,
408, 416; Bishop Recared,
II-452; church, H-456,
458, 460; S. Francisco,

ni-403, 406; conventus

Lucensis, ffl-287
Luiserne, I-36
Luke of Tuy, v. Lucas
Luna, n-178; bishop Lope

de, I-34
Lupa (queen), I-47, 60
Lusitania, III-278, 287, 295,

314; Lusitanian cults, 286
Lyons, n-241, ffl-326

Macias o Namorado, UL-

384
Macleod, Fiona, ni-246
Macrobius , HI-294 , 301 ,

321, 347, 364, 489

Madonna of Majesty, I-24 1 ,
n-299

Madoz, I-418, n-43, 473

Madrazo, I-214, 223, 248,
265, 305, 310, 351, 353,
374, 408, 415, 416

Madrid n-239, 407; con-
vocation of, II-244

Maeterlinck, IH-272

Magic: boat, ni-155, 207,
276, 580; cloak, H-97,m-
339; natural magic, H-
152, IH-279; making a
magic, HL-24, 32, 280

Maguelonne, I- 170; bishop
of, I-170, 182, ni-91

Malaga, I-197, ni-319

Malakbel, IH-303

Malalas, m-351

Male, Emile,H-i 15, m-387

Mallet, HI-297, 338; of Dis
Pater, 297; fuller's, 336

Mallorca, 1-123,315; Palma
de, 123; chapel royal, II-
203

Mafieru, I-324

INDEX

687

Manier, Guillaume, I-74,
81,92,11-65,82,153,165,
184, 290, 292, 293, 325,
368, 378, 389, 402, 423,
479, 482, m-140, 172,
174, 267, 272

Man jar din, , II-308

Manrique, Angel, II-413

Le Mans, II-241

Mansilla de las Mulas, I-
34, n-95, 165, 166, m-

525
Maragatos, I-85, II-302,

312
Mariana, I- 194
Marie de France, m-280
Mars, IH-295, 320; v. also

Neto
Marseilles, I-296, 322, II-

133
Marti y Monso, I-418, 419,

422
Martin, Master, I-415, 416
Martinez, Briz, t-172, 193,

199, m-100
Martinez, D. Diego, II- 113,

114
Martinez y Sans, I-420, II-

32, 35, 4», 53, 246
Matthew, Master, II- 196,

268, 459, m-54, 57, 67,
68-9, 72, 214, 395, 396,
401

Maundrell, III-352

May Day: Slavonian pil-
grims, I-i 17, III-231, 268;
feast of S. James, 230;
dedication, 231; olive at
Gaudix, 231 ; games, 224-

25
Mayor, Dona, I-294, 398-

9; v also Elvira

Mayorga de Campo, II-

325
Mayorazgo, I-428; of Te-

jada, 429

Mazote (S. Cebrian de), II-

364
Medellin, EH-314

Medina del Campo, II-317

Meira, II-363

Melanie of La Salette, II-

219
Melida, m-298, 318
Mellid, 1-88, II-428, 431,

467, 470; history, 471-3,

480, 485, in- 1 02; s.

Maria, II-475, III-413; S.

Pedro, n-473, 476, m-

204
Menendez y Pelayo, II-60,

ni-293, 319, 324
Mendoza, Diego, DI-181;

Dofia Mencia de, II-41;

Rny Diaz de, II-331
Mequineza, I- 198
Mercury, m-320, 488; v.

Hermes
Merida, I-54, II-178, 226;

see of, III- 1 08; Paul of, I-

94; coins of, III-291, 292;

Ataecina worshipped at,

III-296; Mithras and Ser-

apis, m-310, 318
Merovingian, ni-428; fibu-
lae, I-246, HI-415
Mesopotamia, 1-3, 5
Meyer, Kuno, m-258
Meyer, Paul, m-228
Michael the Syrian, m-335,

336, 350, 489
Miguel de Goyni, I-249, 250
MM y Fontanals, m-226
Milan, I-378, II-251, HI-

688

INDEX

Milan— Cont'd

243; Milanese, I-422;
people, m-313; clergy,
m-96

Militia Dei, II-41 1

Milky Way, v. camino de
Santiago, Walsingham

Miller, Konr ad, I-89

Mifio,I-8i, 101,11-121,420,
442, m-416

Minoan, art, IH-488; dou-
ble-axe, 290; emblems on
coins, 291; gems, 360,
488; pillars, 358

Miracles of S. Isidore, II-
229-232

Miracles of S. James, I-44,
60,111, 129,367,430,11-
94, 281, ni-93, 319, 504-

, 515

Miracles of Our Lady of

Villa-Sirga, II-92-95, 167,

m-516-25
Miraflores, I-440, II-38, 44
Mithras, 1-8, 431, II- 183,

m-309, 3". 3i8, 488;
Dominus Invictus, III-
319; cypress, m-307;
psychopompos, III-3 1 9 ;
mithraic allusion, II- 182;
relief, II- 190, IH-209, 294,
318; Mithraeum, problem-
atic, III-38, 40; at M6r-
ida, 310; at Leon, 319

Moarbes, I-320, 353, II-105,
III-386, 393

Modena, I-16, 322, 352, III-
163, 386, 387, 388, 395

Mohammedan architecture,
HI-47, 67, 379, 406; v.
Mozarabic, Mudijar

Moissac, I-77, 108, 240,

241, n-104, 106, m-79v

96, 265, 377, 382, 393,

423, 442
Molina, Luis de, 1-8 1, 122?
Molina Seca, II-305, 306.

310
Mondofiedo, 1-84, 88, 122,

n-278, 299, 421, ni-91.

93, 141, 295, 406-7; clio-

cese of, II-472; bishop

of, II-16; synodals of, IH-

233, 235
Monjardin, I-358

Monreal, I-207, H-153, m-

233
Monserrat, I-80, 92, H-392

Monte Arag6n, II-7, 91, III-

499
Montero, IQ-125

Mont £tuves, 1-8 2, 84, m-

262, 263
Monte Irago, II-310, 311
Monte Sagro, I-60; v. Pico

Sagro
Montmajour , I- 1 70
Montpellier, I-77, m-424
Mont S. Michel, I-23-4, HI-

191
Monzon, II-213
Moon-face: prophylactic,

n-430, 433
Moors, I-5, n-29, 277, 291,

370, HI-128, 129, 316
Moraime, S. Julian, 11-364,

IH-211, 213, 216-7, 401
Morales, I-ioo, II-187, 205,

228, 394, 426, m-36, 147,

165
Moreno, M. Gomez, I-20,

n-358, m-384, 398, 402
Moreruela, II- 13
Morris, William HI-474

INDEX

689

fk Mort d'Arthur, II-356, m-
J& r 227

# Moscoso,Bernard Yanez de,
>* n-480, m-183
*»* Mother (the Great) ,111-314,
488; Mountain, 243, 367;
mourning, II-365, m-75;
Celtic Mothers, 314

Mountjoy, I-72, 79, 132, H-
480, m-92, 207, 378

Mozarabic architecture, I-
8, 182, II-29, 134; work-
men, II-141, 150; litur-
gies, I-57, II-215; use,
I-187, 364, n-126, 133,
HI-94, 437 ; Mozarabes, I-
156,181,315,319,0-141

Mozarifes, II-141

Mudejar, I-319, 320, 321,
n-24, 91, 105, 148, 151,
III-406

Mugfa, m-276

Murguia, I- 106, 109, II-
155,111-21, 192,222,223,
224, 235, 275, 287, 292,

293
Murulabarren, I-306

Najera, I-32, 53, 78, 100,

381, 392, 394, 396, 439,
H-4, 77, ni-99, 106, 291,
301; battle, I-381-92, II-
10b, m-579; bridge, I-
",390, 393; S. Maria, I-
368, 399, 400-04, m-
413, 446; prior of, III-
107; monks of, I-399; Pe-
ter of, II-129; See of, I-
415; bishop, I-436; stalls,
I-403, 418-9, 432, n-298;
cloister, I-367, 403; king-
dom of, I-396, 412

Najera (kings of): I-396-
400, 412; D. Garcia, el de
Ndjera, 399

Nantes, I-76, 271

Naranco (S. Maria de), II-

427, m-39

Narbonne, II-231, ni-326;
Narbonnais, II- 134, HI-

309
Navagero, I-131, II-52, 61,

67
Navarre, I-13, 73, 193, 211,

269, 294, 421, H-90, 155,

156, 210, 256, m-409,

420; Portals in, I-267-9,

351-2, 377, n-107

Navarre (kings of) : Charles,

the Bad, the Good, q. v. ;

Garcia, el de Ndjera, I-

358; el Restaurador, 306,

332, 358, 400; Garcia
Sanchez, 294, 358, 401;

Inigo Arista, 211; Juan, II-
298; Philippe d'Evreux,
234; Sancho VIII, II-205;
Abarca, I-396; el Mayor,
100, 398, II-77, 133; the
NobleJ-295 ; el dePeftalen,
358, 412; the Strong, 305,

333, 335, 374; the Wise,
291, 305, 329, 330, 368,
374; Theobaldo I, 1-331,
332 ; Theobaldo II, 11-249,

317,322,347
Navas de Tolosa, las II-208,

227; shepherd of, 227
Neto, ni-295, 297, 303
Nicholas Frances, Master,

n-248, 321
Nicholas, Master, (carver

of Verona) , I- 1 6, 1 86, 344 ,

690

INDEX

Nicholas, Master— Cont'd

ni-387; of Najera, I-403,

418
Nicholas, Master (painter),

n-274
Nicholas of Poppelau, II-

347, m-178, 181, 208,

221

Nicholas of Verona (poet),
I-33

Nineveh (archbishop of), I-

113
Nogales, II-76

Norman architecture, I-14,
II-422; churches, II-270,
m-171, 434; invasions,
m-316; knights, I-147,
297; ship, m-108; Nor-
mans, I-97, 295, m-43,
88, 90, 128; Normandy,
n-238

Noya, n-458, m-211, 213,
224, 298, 382, 401; S.
Martin, 213, 217, 404

Noyon, 1-81,377,11-255

Nubia, 1-98,111-203

Nuestra Sefiora de las An-
gus tias, II-365, v. also
Mourning Mother; de la
Barca, lft-207, 208, 210;
a stone, 209; la Blanca at
Burgos, I-80; of Leon, II-
265; del Camino, 11-86,
281-4; del Dado, II-240,
261; del Pilar, I-80, III-
359, 503;delaRegla, II-
2ii, 238, 279, 321; de
Salas, I-337 ; de las Vic-
torias, I- 1 65; another,
m-435; de Villa-Sirga,
n-92-93, 167, m-516

Nuremberg, I-438, II-264

Oca, II-29; mountains of,

I-83, II-5; wood of, I-73;

Villaf ranca de Montes de,

m-106
Ojea,I-ii7, 166, m-231
Olbega, m-290
Olifaunt, m-428, 448
Old clothes, hung on trees,

I-72 ; on church cross, III-

178
Olite, I-300, 353, 357, 374,

fI-24 53, 107,256
Oliver, I-21, 322, m-388,

45i
Olligorzan, Pedro, I-331
Olmedo, II-347
Olorin, I-138, m-108, 394,

401

Onamiol, 1-88

Oporto, in-93, 95

Orbigo: bridge, 11-247, 301,
321, 341; anchoress, 345;
hospital, 291; river, I-
36; Puente de, II-291,

379
Order of Calatrava (cross),

n-9

Order of Holy Sepulchre, I-
10, 200, 314-17. 374. ni-
408; towns which be-
longed to, I-316; canon
Giraldo, 314

Order of Santiago, I-102,
n-87, 229, m-29; first
Master, I-102; another,
II-113; confraternity of
Santiago, II-229

Order of S. John of Jeru-
salem, I-234, 238, 299,
316, 324, n-322, 455,m-
33o, 417

INDEX

691

Order of the Temple, I-200,
287, 292, 299, 314, n-85,
m-418

Orders (military), I-291;
S. Lazarus of Bethlehem
and Nazareth, I-316

Orense, 1-86, 97, n-181,

396, 455, 457, 458, 472,
m-70, 71, 93, 166, 211,
217, 234, 295, 299, 376,
397,402,403,405-6,411,
416; bishops, H-126, 137,
408, 414

Organ, II-32-3 ; organ doors,
at Najera, I-403; at Ven-
ice, m-80

Oriental builders, ni-380;
influence, I-9, 177, 321,
322, n-79, 182, III-326,
364; sources, I-3, 4, 5, 6,
189, 287, in-251, 387,
413 ; Asiatic influence and
parallels, I- 10, 340, II-279,
m-251, 364, 393; Pan-
nonia and Mysia, II- 180;
v. also Syria; religions, II-
182, 183, IH-314-29, 347-
65, 368

Origen, III-238

Orippo, III-309

Orkneys, m-99, 246

Orphic influences, III-249,

304, 307
Ortega of Cordova, I-419
Ortegal, Cape, III-241
Orthez, I-32

Orvieto, n-392, m-298, 387
Osera, m-125
Osma, Burgo de, III-402,

411
Oviedo,I-83, 84, 92,11-178,

219, 237, m-308, 316,

383, 415; cathedral dedi-
cated to S. Saviour, III-
308; bishops of, 11-217,
305; Council of, I- 1 19

Owain Miles, m-262, 264,
268

Oxen (in legend of S.
James), I-49, 111-229*
230, 232, 282; taxed, I-96,
II-234, III-230; S. Isi-
dore's, II-364, III-230

Oxford, III-20, IQ7

Ozanam, I-129, II- 156

Padornelo, II-388, 404
Padr6n, I-50, 95, II-232,
474, 491, IH-34, 68, 102,
117, 185, 204-13, 209,
215, 294, 297, 318; church
of Santiago, IH-117, 203,
322-3; triad at, 322, 357;
Juan Rodriguez de, III-

384
Padua, I-298, 370, IH-197

Pagan and Christian use,
I-365, H-490, III-279;
syncretism, HI-312

Painting (French) : at Pam-
peluna, I-279; minia-
ture, 281; panel of Holy
Cross, 279-83; mural at
Leon II- 1 99, at Mellfd, I-
278-9; Venetian: Carpac-
cio, III, 243; Titian, II-
115; Mantegna, III-243

Palaz del Rey, II-396, 449,

450,463,465 1 S. Tirso, 466
Palencia, 1-8, II-75, 160,
IH-4, 99, 107; bishops of,
II-13, 16, 126; council of,
I- 1 05; S. Sabina at, II-
218; Peter of, m-384

692

INDEX

Palestine, I-17; early
churches of, HI- 168; cru-
saders' churches, ni-332;
coast of, m-329; Pales-
tine Pilgrims' Text So-
ciety, v. Bibliography
and Notes
Pambre, II-462, 467, 482
Pampeluna, I-32, 33, 34, 78,
192, 198, 211, 230, 236,
247, 253, 275, 286, 302,

329, 333, 337, 348, 351,
362, 367, 373, 377, 380,
II-153, IH-60, 106, 389,
407, 434; cathedral, I-
270-78, 283; old cathe-
dral, 263, 284; S. Cernfn,
262,265-9, 354; S. Firmfn,
257 ; S. Nicolas, 262 ; tomb,
277, II-38; bishops, 263,
264, 270, 284, 329

Pancorbo, I-83, II-5, 99,
m-429

Panicha, I-43

Pano, M. de, I-425

Paradise of Souls, m-80,
221, 248; earthly, 80, 264,
265; 01 the west, 80, 244;
gate of Paradise, I-268;
fruits of, 240; Collis Para-
disiAmoenitas, 165; Para-
dise at Orense, 71; at
Santiago, 92, 116, 117,
119,248

Pardiac, I-93

Pardo Bazan, Emilia, III-
223, 246

Parera, II-430

Paris, I-101, n-31, 451;
Notre Dame de, II-34,
58, 258, 261; S. Jac-
ques la Boucherie, III-

419, 420; Bibliothdque
Nationale, II-191 ; Cluny,

. I-281, m-147, 421; Lou-
vre, II-191 ; college of Na-
varre, I-298; university,
n-89, m-95

Paris, Gaston, 1-70, IH-267

Pa*ma> 1-317, 320, 321, m-
386, 389, 390, 393, 395,
442

Parthenay, I-21, 64,

Passage Honourable, II-
248,292,301,317-348

Patras, 1-339, ni-347

Pau, I-78, m-424

Paul the Deacon, I-95, m-
283

Peacham's Complete Gen-
tleman, n-348

Pedro de Huesca, II-91; de
Medina, II-248; P. Pon-
tones, II-138

Pedrosa, II- 124

PelAez, Diego, I-62, 212,
m-45, 48, 54, 88, 99, 100,
107, 317

Pelayo (hermit), I-53, ni-37

Pelegrino Curioso, 1-8 1, II-

297, 36o, 378, 389, 395,

426, 479, m-151, 165,

170, 207, 211
Pelerinage (de l'&me), III-

172
Pefialva, Santiago de, II-

140, i4i,35o,355,39o
Pennell, Joseph, IH-366
Pepin (capitulary of), I-97
Perigueuz, I-75, 77, III-
353; bishop of, I-147;
Perigord/I-6
Persia, I-3, 4, 6, II-6; Per-
sian lore, III-271

I N DEX

693

Peter of Corbie, I-11, 19,

m-410
Peter (the Just), 1-383,

389, 414, n-16, 100, m-

418; called by Froissart

king Dampeter
Peter (the Pilgrim), II-

196,454,459,111-57
Petrus ALonsus, I- 194; de

Deo, II-195, *96, 203,

in-381; Petri, I-11, H-

274, m-46
Peyrut, Jacques, I-271, 276
Phallic emblem, IH-225;

phalloi at Hierapolis, III-

358
Philip, the Fair (of France),

I-348; of Evreux of Na-
varre, 1-2 34
Philip II (of Spain), H-i8,

Philip III, n-18; Philip

IV, I-123
Phoenician coins (type) , III-

291
Picardy, I-117, 255, II-178
Picaud, v. Aymery
Pico Sagro, II-465, m-115,

192
Pidal, J. Menendez, I- 124,

in-246, 559
Piedrafita, II-388
Pieros, n-364, 365, 366; S.

Martin, 365-6; Bishop

Osmund, 358, 366
Pierre de Chelles, II-258,

m-68
Pierre de Ries, I-36, II-293
Pilgrimage (of the soul),

fll-248, 249, 258; souls on

pilgrimage, I- 124, III-

241, 264
Pilgrimage (to S. James), I-

9, 25, 85, 93, 134, n-59,
60, 227, 234, 312, 333,
334, 341, 416, m-378,
427; road bad, II- 108,

m-379

Pilgrims, I-98-116, 130,
II-105, 124, 142, 146,
185, 221, 265, 310, 334,
336, 358, 478, m-99,
180, 203, 378, 419; to
Jerusalem, m-331, 389;
to Hierapolis, 363; carry-
ing lore, III-258, 262-3,

423

Pilgrim Way (the), 1-8, 19,
32, 188, 211, 242, 247,
320, 326, 335, 355, 359,
364, 413, 416, n-60, 79,
108, 183, 255, 256, 413,
425, IH-99, 383, 410; in
Italy, I-322, m-388, 393;
pilgrims' churches, II-
438; confraternities, III-
414

Pillar, I-55, m-359, 361,
364, 488; draped, m-358;
at Saragossa, 359-61 , 488,

497, 499, 502, 593; at

Santiago, I-55, III-360
Pine of Cybele, HI-317,

360; Pinario, S. Martin,

318; cone, II-429
Pisa, ni-101, 491; Pisan

pilgrim, 133; pilot, 129
Pistoja, I-99, 352, 355, m-

95» 386, 394 ; Bishop Aton,

I-io7» 355; S. Giacomo de,

1-355
Pisuerga, 1-399, 421, n-234
Pliny, II-293
Plough-land tax, I-28, 96,

m-229

694

INDEX

Ploughman (on coins), m-
289, 292; S. Isidore the,
n-234, 364

Poblaci6n de Campos, II-82,

Poblet, I-423, 425, 11-23,
51, m-281; abbot of, II-
18

Poema de Fenian Gonzalez,
I-128

Poitiers, 1-68, 77, 392, II-
35, 106; bishop of, I-
147; Notre Dame la
Grande, I- 164, 227, 229,
III-62; S. Hilaire, I-216,
II-145; Poitevin, I-64, 65,
73, 213, 217, 227, 236,
305, n-79, ni-62, 67

Ponferrada, I-87, II-304,
31 1 f 349. 36o, 367, 368,
379; bridge, 358; castle,
350; S. Tomds de las
Ollas, 357; Bishop Os-
mund, 358, 366

Pont qui tremble, I-82, 84;
HI-262, 263, 267, 272,

377

Pontevedra, I-87; S. Fran-
cisco, II-394; S. Maria,
UJ-404

Ponz, I-356, H-29, 57, 85.
86,105,113,247,281

Pool (stepped): IH-362; at
Hierapolis, 365; at Pa-
dr6n, 204; in ThurkiU's
vision, 362

Popes: Alexander II, I-364,
391, III-437; Alexander
111,1-102; Alexander IV,
I-348 ; Benedict XIII, m-
316; Calixtus II, I-43,
106, 141, n-395, m-46,

107, 121, 137, 141; Calix-
tus III, HI-361, 503; Cle-
ment VII, II-17; Eugre-
nius VI, I-300; Formosus,
I-98; Gelasius II, HI- 106,
107, 500; Gregory VII,
H-125, 133, 230, III-96;
Gregory IX, H-13; Hon-
orius II, ni-97, 121, 127;
Innocent II, I-60, 68, IH-
127; Innocent VIII, II-
17; Leo (any), I-61, 63;
Leo X, II-17; Nicholas V,
II-36; Pascal II, m-126;
Paul IV, n-17; Sixtus V,
II-18; Urban II, m-46,
88,97

Port of Aspe, I-77, 78, 83,
147; P. d'Espagne, I-32;
P. de Cebrero, II-395;
P. de Cize, I-77, 78, 108;
P. of Rabanal, II-308,
350; P. of Valcarcel, II-
386

Porter, A. Kingsley, I-452

Portrait, state, m-281

Portugal, n-89, 90, m-310;
kings of, m-181, 190,
219; Alfonso IX, II-204;
Sancho II, I-404; D.
John of, n-347

Prague, I-17, m-425

Prat, Caceres, II-361

Pre-Romanesque, 1-8, II-
363, m-409

Primacy in Galicia, I-28, 67,
II-237, m-119; Leon ex-
empt, II-220

Priscillian, I-59, m-334,
345; Priscillianism, II-
222, 237, m-237, 264, 316

Prise de Pampelune, I-33

INDEX

695

Procopius, m-273
Proserpine (dedication to),

m-296; the Celtic, 269;

the Iberian, 295; Saint

Proserpine, 295, 303
Provence, I-170, 172, 343,

ni-329; Provencals, I-

295, n-127
Puchstein, ni-354, 366
Puente de Ard6n, I- 105;

Cesures, III-68, 117, 215;

de Domingo F16rez, 1-86;

de Garcia Rodriguez, I-

85; de Ulla, m-20; de

Villarente, II-165
Puentedeume, I-85
Puente la Reyna, I-77, 236,

246, 250, 286, 294-98,

324, 362, n-474, m-106,

414; el Crucifijo, I-289,

300, 302, 324; S. Pedro,

306; Santiago, 303
Puerto Marin, I-72, 81, 86,

101,11-386,431,432,436,

443-4, 452-61, 474, 479,
482,111-401, 414; S.Maria
de Ribalogio, 11-455? S.
Marina, 452, III-303; S.
Nicolas, 11-455, and San-
tiago, 458-59; French ele-
ments, 460
Pulgar, Hernando del, II-

_ 38, 494

Purchas, 1-8 1, 371, II-184;
his pilgrim, ni-261, 426,

564
Purgatory of S. Patrick, m-

263
Puy,le, 1-75, 98, 287; Notre
Dame du, I-iii, 118,
336-7, m-54, 66, 366,
489; S. Michel de l'Ai-

guille, I-458, m-379;
steps at, III-366, 378-9;
Syrians at, ni-366

Quadrado, 1-86, 161, II-
80, 82, 86, 179, 183, 249,
257, 386

Queen's Bridge (the), I-

324, 398
Quercy, 1-6, 108

Queza, II- 124

Quincialubel, II-98

Quiflones (chapel of), II-

345; Suero de, II-317-

348
Quintana, II-124, 141
Quintero, I-418
Quixote, Don, I- 154, II-290

Rabanal, I-72, 101, II-304,
313, 3M, 315, 408; Port
of, 308, 309, 350
Rabe* de las Calzadas, II-72
Rada y Delgado, II-190
Ramiro Maestrescuela, I-

107, 355, in-95
Ramsay and Bell, I-442
Raoul de Cambrai, I-95, II-

361
Rasines, Pedro or Juan, I-

417
Ratisbon, m-245

Raymond of Burgundy, I-
14, 41, n-60, m-90, 317

Redempto, II-233

Reggio, I-95

Reinach, Salomon, HI-293,
300

Relics of S.James, 1-6 1, 99,

108, m-302, 339
Reole la, I-109
Revenga, II-82

696

INDEX

Reville, m-310, 311, 368

Rheims, I-n, 18, II-240,
257, 266, m-434; Alber-
ic of, I-42 ; Council of, I-
64, 94, IH-96, 108; par-
liament of Champagne
at, I-119

Rhineland, I-430, II-42, III-
294; v. also Cologne;
Rheinish, II-191, HI- 147

Rhone, I-239; Bouches du
Rhone, I-392

Riafio, II-348

Ribadeneyra, I-411, 439

Ribaforada, I-291

Ribagorza, I-399

Ribas de Sil (S. Esteban
de),H-i98, 363, in-211

Richard Coeur de Lion, I-
108, 147 ; Cardinal Legate,
n-126, 133, 500

Rioja, I-370, 397, 420, 421,

rf-174
Ripoll,I-i2, 41, 266, II- 1 06,

151, HI-391, 392, 393.

394 » 395
Rivoira, Commendador, I-

4,5
Roads (old), I-22; Roman,

I-86-89; pilgrims', I-85,

86, 88, 382; v. also Way

of S. James

Robert de Coucy, 111-68

Rocaforte, I-233

Rocamadour,I-i5, 113, 118,

"9,335-6,339

Rodrigo Ximenez (arch-
bishop), I-57, 196, II-38,
89, 119, 125, 212, 222,
225, 257, 277

Rodriguez de Lara, Pedro,
n-331

Rohan, Guillen de, II-247

Roland, I-21, 28, 39, 75,
322, 381, 393, n-60, m-
70, 388, 428, 449-51

Roman architecture, I-4, 5,
8, 290, 321, II-25, 144,
IH-393; roads, 1-86-^88,
411, II-122, m-442; sta-
tions, I-87, 88, H-72, 86,
178, 179, HI-38, 458;
coins, III-287-92, 297,
301, 309, 310, 320, 366;
inscriptions, II- 180, 298,
III-286, 293, 294, 295-7,
314; remains, I-430, II-
29, 178, 181, 363, 466,
III-276; R. domination,
II- 1 25, 126, 133; Legio
VII, Gemina, H-178, IH-
291 ; Romans in Spain, I-
294.386,11-150, 178, 180-
81,293,301,361,111-281;
walls, II- 1 79

Roman religion, II- 1 8 1 , 1 99,
300, 411, 432, 433, II£-
231, 278-84, 279, 283;
state worship, 282; cult
of Augustus, 304, 308;
symbolism in, I-171, II-

199, 432

Romances (Asturian), I-
124, 127, II-418; Casti-
lian, I-398, n-60, 70, 77,
83, 146; Gallegan, I-109,
in-562; English, I-461

Romanesque, I-9, 74, 270,
321, 334, 342, n-22, 29,
77, 92, 107, 134, 161, 200,
373, 444, ni-67, 4io, 416,
458; age, I-303, m-74,
381, 403; Spanish style,
H-242, fil-414

I NDEX

697

Romantic Spain, I-407
Rome (as carrier), 1-8, 9,

II-162, 192
Rome (the see of Peter), I-

83»92,94»i87,ni-95,96,

106, 168; S. Peter's, m-

63; Aracoeli, I-430; S.

Paul without, II-201
Rome, Ephesus, and Com-

postella, I-28, m-357
Rome, Jerusalem,and Com-

postella, I-72, 109, 358,

447, m-90, 259
Romieu de Vifieneuve, I-

"3
Romulus buried, m-231

Roncal, I-230

Roncevauz, I-25, 31, 37, 78,
83, 230, 247, 382, n-60,
m-414, 449-53; called
also Roncesvalles

Rosenkreutz (Chymical
Marriage of) , HI- 1 72, 466

Rouen, II-i 77, 272, m-434

Rouergue, I-39, 99

Roulin, Dom, DI-79

Rousillon, I-7

Royal Domain,I-i5, 17, 271,
278; v. Isle of France

Rozmital (Knight of), II- 10,
35. 4't 65. 66, 184, III-
173, 221, 461; his secre-
taries, II-155, III-178,
182, 204, 207, 245; Scha-
schek, 182; Tetzel, II-
155, 485, m-178, 184-5,
221

Rubroques (Fr. William), I-

115
Ruitelan, II-390, 391

Rule, Our Lady of the,

II-241; v. N. S. de la

Regla; v. Augustinian,
Benedictine, Cistercian,
Cluniac, under those Or-
ders; Rule of S. Isidore,
I-28, II-215; Rule of S.
Loy, I- 1 02
Running Water, I-124, IH-

242, 272

SS. Abdon and Senen, III-

346
S. Alvito, II-216, 217, 218,

237
S. Andrew, I-134, 341, II-

260, m-82, 250, 341; S.

Andres de Armentia, III-

436; de Teijido, III-241;

de Sarria, II-437
S. Anna (her family), II-

260, m-335
S. Anthony (abbot), II-290,

466
SS. Athanasius and Theo-
dore (Companions of S.

James), 1-6 1, III-360, 361

498
S. Aventin, II- 199
S. Bartholomew, I-378, II-

260
S. B^nezet, I-101, II- 196
S. Benoit-sur-Loire, I-99,

163, H-54, 203, ni-448
S. Bernard, I- 109
S. Bona of Pisa, I- 1 29, III-

267, 272
S. Bridget (of Ireland), m-

243, 368; called also S.
Bride; S. Bridget of Swe-
den, I-116

S. Casilda, II-38, 50
S. Catalina, 11-314, 315
S. Christina, I-146

698

INDEX

SS. Cosmas and Damian,

II-423, m-336f 346
SS. Creus, I-362, 377, 436,

n-272
S. Cristeta, II- 188, 218
S. Cristobal, 11-357; S.

Christopher, II-279
S. Crista de Burgos, II-64
S. Cruz de la Serfs, I- 166,

189, 318, 323, n-78, m-

386,411,442
S. Cyprian, H-244
S. Denis, I-28, 278, II-115,

25<>» 258, 261, m-389;

the Person, IEI-417
S. Domingo de la Calzada,

I-75, 101, 407, 413-6, n-

5, 98, 417, m-294, 411,

432, 433, 542; church, I-
416-7; stalls, 4:7, 419, II-
298; retable, I-311, 421,
426

S. Domingo de Silos, I-412;
for the convent, v. Silos

S. Dominic, I-i 13, II-38

S. Eligius or S. Loy, I-102

S. Elizabeth (of Portugal),
I-116

S. Elmo (S. Pedro Gonzalez
Telmo), S. Elmo's fire,
III-299

SS. Emetrius and Celadon-
ius , II- 1 8 1 , 1 90, III-299

S. Eulalia, I-203, HI- 163,
296, 479; cathedral of
Barcelona, HI- 163

S. Eutropius of Saintes (pas-
sion), I-60; for church, v.
Saintes

SS. Facundus and Primi-
tivus, I-75, 97, 122, II-
117, 181, III-299; monas-

tery of S. Facundo, II-

82
S. Firmin, I-255, 257
S. Foy (of Conques), I-75;

called S. Faith; for church,

v. Conques
S. Francis, I-113, m-164,

168
S. Froilan, n-256, 264
S. Front, I-75
S. Fructuosus, I-94, II-293,

35i
SS. Genadius, I-98, 11-141,

300,360
SS. Gervase and Protase,

m-313
S. Gilles, 1-2 1, 74, 77, 11 8,

"9, 275, 343, m-390;

S. Giles, 1-74-7, 275; m-

390; Fulbert's Mass, I-74
S. Gin6s, I-74, m-349
S. Gregory of Ostia, I-412
S. Hilary, I-74, 75, 77
S. Honorat, I-74
S. pdefonsus, n-215
S. Ifiigo, I-181

S. Isidore, 1-75, n-183, 193,
221-242, 280, 504; spouse
of, 221, 279, 505; suc-
cessor of S. James, II-223,
505, m-328; rain-maker,
II-231, 233, 280; writings,
I- 1 01, 401; apparitions,
II-193, 222, 223, 225, 226,
228; Doctor Egregius,

214-37
S. Isidore the Ploughman,

n-232, 364, m-290, 328

S. James Major, I-26, 27,

74, 75,99, 107, 110,267,

367, 393, 413, n-92,

I N DEX

699

S. James Major — Cont'd
190, 260, 318, m-65, 66, .
284, 337. 341. 367; legend,
I-46-50, III-230; Mgr.
Duchesne on, I-56-63;
his Epistle, II-259; Pro-
tevangel, m-307, 547;
collect, I-iii; Miracles,

I-44, 130-132, HI-504-
15; Dominus, II-223,
lft-161-2, 192; going to
Coimbra, II-227, IH-193;
White Horseman, I-5< ,
96, 131, 413, n-226,
ni-193, 283, 301, 515;
Matamoros, IQ-300, 321,
179, 289; a cult-centre at
Saragossa, II-234, IU-
289, 359-61, 488; at Gua-
dix, I-60, ni-231, 295;
at Chartres, I-40

S. James the brother of
the Lord, m-86, 334, 335.
338, 346; looks like Him,
lfi-86, 346; His twin, 485;
S. James as twin, II- 190,
260, m-291; as Castor,
UI-179, 299; replaced by
S. George, m-515; rival
to S. James, II-92, 194,
221, 227; double to, II-
221, 229, IQ-505; com-
petition with Santiago,
II-92, 221, 227

S. James successor of bull-
god, m-324, 505; v. also
A dad; Far-traveller, III-
179, 204, 275-6; as pil-
grim, II-273, and illus-
trations with pilgrims, I-
179, n-157, 430, 447;
hat, II-259, m-279, 310,

320; cloak, m-339; foot-
prints, m-209; psycho-
pompos, m-179, 232,319,
488, v. also Hermes, and
S. Michael; Lord of the
dead, III-179, 232;
chthonian power, U-230,
236, 249, 297, 301; vege-
tation-spirit, ni-i 79-80,
227-232, 294, 327, 488;

springs, HI- 179, 209;
fruits, III- 1 79-80, 229;
solar, III-282, 294; feasts
solstitial and spring, III-
230-3i ; a faded sun-god,
IH-294; Son of Thunder,

ni-156, 159, 327

S. James, Peter and John,
HI-40, 209; S. J. and
seven Disciples, I-&o, III-
316; the two Compan
ions, 1-6 1, m-360, 361;
confused with S. James
Minor, II-2 50-60, III-230

S. James Minor, H-259, III-

75, 83, 298, 3i5,335» 340,
341, 342, 346; head at

Carrion, III-302; at San-
tiago, m-103, 141, 302;
feast of May-Day, III-
230; draped staff, III-

359
S. Jean d'Angely, I-75, 77;

abbot, m-112
S. Jean Pied du Port, I-78
S. Jean de Luz, II- 156
S. Jerome, I-291, II-38
S. John Baptist: S. Isidro

dedicated to, II- 188, 212,

218; altar at Leon, II-244 ;

shrine at Santiago, III-

700

I NDEX

S. John Evangelist, 1-28, II-
260, m-65, 66, 72, 322,
34 if 345; also Ephesus

S. Juan de las Abadesas, II-
500

S. Juan de Bafios, I-215,

S. Juan de Ortega, 1-431,
433, 439, ni-239, 243,
412; person, 102, 369,
430, 432-3, 435, 438,
II-38; prior, I-437

S. Juan de la Pefia, I- 162,
177, 178-189, 200, 213,
263, 318, 323, 326, 342,
345,35i,n-i03, 105, 106,
260, 364, m-386, 387,
395, 404, 408, 409; chron-
icle of, I- 1 96 ; burial place,
I-177, 189, n-202, 203;
abbot, I-181

S. Juan de Sahagun, II- 3 7

S. Jude, II-6, 260, m-82,

336, 337, 341, 347
S. Julian the Harbourer, II-

6, 8, 216, III-378, 540; in
Astorga, II-301; of Bri-
oude, I-98; de Moraime,

n-364, ni-211, 215, 2i&r

7, 401 ; with a dove, m-
218; of the North, I-74

SS. Julian and Basilisa,
m-252, II-417; at Samos,
II-282, 417, III-252; pos-
sibly, m-218

S. Julian of Burgos, II-37

S. Justa, II-216, 504; and
Rufina, n-220, 504, m-
320

S. Justo, II-292

S. Leandro, II-215, 216,
242

S. Leonard of Limoges, I-

74, 77, 416
S. Lesmes, II-5, 38
S. Loup de Naud, I-243
S. Mancio, II- 137
S. Marcos, II-479, 480; v.

Mountjoy
S. Maria de Priesca, If- 164;

del Puig, 1-337; de Vian,

I-85
S. Marina, 11-452-3, HI-

303; at Sarria, II-424; at

Aguas Santas,II-364, 453 ;

at Puerto Marin, II-452-

3
SS. Marinus and Patronus,

II-453; Marinus, Bishop

of Doliche, IU-321

S. Mart, I-32; S. Marta, II-
96; S. Marta de Tera, I-
443, in-384, 398; SS.
Martas, I-32

S. Martial de Limoges, I-
74, II-200, 202

S. Martin of Braga, I-56

S. Martin of Tours, I-74,
75,77, 1 13, 361-2, n-290;
church, I-12; tomb at
Candes, I-ioi; at Leon,
II-289, 290; de Sande, I-
94; de Villarente, I-85;
de Unx, I-215

S. Mary of Egypt, I-299;
S. Mary Magdalen, III-
243 ; S. Mary of le Puy, I-
77, 1 1 1 ; v. N.Ddu Puy; S.
Mary Salome, m-75, 3 1 5,
322, 335; S. Mary Virgin,
IH-75, 335; first church in
her honour, III-331, 332

S. Michael, I-29, 393, II-
281, 282, 290, fil-76; sue-

I NDEX

701

S. Michael—Cont'd

ceeds Hermes, II-282;
psychopompos, II-282,
III-319; dedications to, I-
33-34, II-282-3, Ill-ill;
S. Michele in Gargano,
Mont S. Michel, S. Mi-
chael's Mount, I-23-4

S. Miguel del Camino, II-
287, 365; de Escalada, II-
1 72, v. Escalada; in Excel-
sis, II-282, m-148; de
Linio, I-441, II-198, 427;
Villa S. Michaelis, II-413

S. Mihiel, m-434

S. Millan, I-54, 97, 413,
abbey, I-382, 397, 412,
m-446

S. Nicholas of Bari, I-436,

438
S. Osith, n-364, 365

St. Paul, Anthyme-, ni-45-

7
S. Pedro de las Duefias, II-

79, 109, 121, HI-408, 410;

de Montes, I-98, II-352,

360; de las Ollas, II-357
S. Pelayo, II-219, 504
S. Perpetua, III-255
S. Philip, n-259, 260, III-

82, 333, 34I.342; type of
Adad, 333 ; twin of Christ,

345
S. Quirse, HI-412

S. Raphael, I-74, II-8

S. Restituta, III-303

S.Rita of Cascia, 1-438,11-92

S. Roque, I-74, II-8, 290,

401,466,473,475

S. Rosendo, m-42

S. Sabina, II-188, 189, 218

S. Salvador, altar at Leon,

II-244; chapel at las
Huelgas, n-21, 24, 27;
early dedications, v. 5.
Saviour; S. S. de Fonce-
badon, II-310; de Monte
Irago, II-310; de Ley re,
I-226; S. S. de Sarria,
II-283, 421 ; at S. Domin-
go de la Calzada, I-415;
at Oviedo, I-83, 311;
de Val de Dios, I-2I5,
II-408, m-50

S. Savin, 1-2 16, II- 199

S. Sebastian, I-306

S. Sernin, Saturninus, I-
75, 264, 267; calledj also
S. Cernin

S. Sepulcre, Neuvy, n-91;
v. also Holy Sepulchre,
Estella, Eunate, Torres

S. Seurin, I-38, 75

S. Silva of Aquitaine, m-

334, 343, 364
S. Simon Cleophas, II-260,

ni-335,338,34i,346
S. Susanna, m-93, 303;

twin trees, 304
S. Thaddeus, m-336, 341,

343
S. Thomas Apostle, m-82,

341, 343, 346; twin of
Christ, 345; of Canter-
bury, II-299, 386; of the
Pots, n-357; of Villa-
nova, II-47
S. Toribio, II-215, 309, m-

334
S. Torquato, m-231

S. Trophime, I-74

S. Ursula, I-37, III-243

S. Valerius, II-352

S. Veremund, I-359, 363

702

INDEX

S. Vincent of Avila, II- 188,
189, 218, 233; of Sara-
gossa, I-40, II-233, 270

S. Vitores,H-37, 38

S. William of Aquitaine, I-
74; of Vercelli, I-99

S. Zita, II-364, 365

S. Zoyl, Bt-97; sacrist of,
m-107

Sagunto, III-320

Sahagun, I-28, 34, 97, 359,
441, n-99, 109, 118-51,
159. 163, 166, 181, 218,
253, m-99, 103, 106, 136,
147, 281, 292, 299, 408,
410; abbot Alfonso, II-
122; Diego, 126-8; Ju-
lian, I-97; William, II-
140; abbey consecrated,
II-127; S. Francisco, II-
149-50; S. Lorenzo, 122,
1 40, 1 48 ; S. Mancio, chapel
of, 134. 136, 138; Santi-
ago, 149; S. Tirso, 147;
Trinidad, 149

Saintes,I-2i, 188, 190, 215,
240, 342, II-35, 192, 43i,
ni-409, 413, 445, 491;
Saintonge, I-73, 305, II-
375; bishop, I-147; S. Eu-
tropius, I-65, 75, 77, 190

Salamanca (old cathedral),
I-171, 360, II-35; chapel,
II-26; chapter, HI-52;
style, III-409, II-36; S.
Cristobal, I-315; uni-
versity, I-106, 359, in-
197; see, III-118; bishop,
IH-141; Virgin, II-284

Salambo, III-320; v. Syrian
Goddess

Saldana, II-244; castle of,
II-124; count of, II-60,
96

La Salette, II-92

Salermo, III-95

Salisbury, I-3 74, II-239

Samos, I-220, n-218, 282,
396, 413, m-408; S. Ju-
lian, II-417, m-410; S.
Michael , II-4 1 4 ; chapel of,
417; lost church, 419, III-
410; abbot Viril, HI-252

Sampiro, II-93, 293

Sancha (queen of Ferdi-
nand the Great), II- 188;
sister of Alfonso VII, II-
193, 203, 221, 279, 280,
5o8,HI-i26; of Ferdinand
the Great, II-2 1 8 ; of Vere-
mund, II-2 10-14

Sandoval, Abbot of, II-305

Sandoval, Fr. Prudencio, I-
187,11-118,129,134, 147,
169, 298

Sanguesa, I-15, 39, 193,
229, 230-50, 294, 304,
320,356,374,11-105, 106,
107, 147,111-62, 79, 319,
382, 411, 415; S. Maria,
1-234-37, 246, 249; Car-
men, 248; S. Nicholas,
247; S. Salvador, 248;
Santiago, 247

Sansol, I-369

Santiago, (Aymery's de-
scription) ,01-59-66 ; plan,
46; early history, 35-58,
128; splendours, 140-51;
crypt, 59, 163; S. James
Undercroft, 35, 39, 53-
8; sculpture, 398; Puer-
ta de las Platerias, II-

INDEX

703

Santiago — Cont 'd

422, 460, m-i8, 252, 395;
II-104, 106, 268, 454,
458, 482, m-71, 184,
255» 375-8; statue of
S. James, II- 104, III-
74, 83, 86, 329; towers,
n-485, m-44, 52, 59,
191; three churches 164-
7» 365; cloister, 55-7; tri-
forium galleries, 61, 167;
outside of, 379; Corticela,
60f I05» 315; fountain,
1 15-6; treasures, 108, 127,
140-41; altar, 92, 171;
ark, 176; baldachin, 148;
bells, 140, 180; bord6n,
178, 297; chain, 177, 178,
365; crown, 171, 177,
365; retable, 144, 171;
supernatural light, 59,
163, 166, 167, 194, 260,
269* 361; wind, 166,
269; donations, 142, 301 ;
burials, II-423, DI-126;
style of, II-106, 458, m-
218; S. copied, 401 ; back-
wash from, 291, 383,
401, 404; bishops of
Ataulf, III-41, 317; Cres-
conius, III-44 , 96; Dalma-
tius, III-88, 91, 97; Gu-
desteo, III-48; Gunde-
sind, II-452; Mozoncio,
II-456, III-44; Peter the
Necromancer, m-58;
archbishops, Alvaro de
Isorna, III-233; Juan de
S. Clemen te, HI- 166

Santos Domnos, I-97, II-
122, 190; v. SS. Facundus
and Primitives

Sar, S. Mary of, II- 1 09, 192,
430, 459, 492, m-93, 131,

413

Saragossa, I-28, 33, 156,
196, 198, 200, 279, 297,
301, 422, II-26, m-99,
101, 361, 488; Happy
Other World, DI-230,
252» 359; S. James at,
II-234, 455; cult of the
Pillar, HI-359-61, 488;
church, I-423; S. Pablo,
I-424; cathedral dedi-
cated to S. Saviour, III-
308 ; nuns of S. Sepulchre,
I-3I5; coins, II-234, m-
289, 292

Sardinia, II-431

Sarria,II-283, 396, 419, 420,
426, 454; S. Saviour, II-
421,111-251; SS. Cosmas
and Damian, II-423; S.
Marina, II-426

Sarria, S. Andres de, II-437

Sasam6n, II- 107, 165, III-
290

Saumur, I-2 1 , 377, n-20, 108

Saviour (early dedications

to), n-244, 283, 453, ra-

308; Feast of Transfigu-
ration, I-226, m-75, 357

Scandinavia, I-n; Scan-
dinavian element, III-
269, 270, 415, 416, 492

Scott, m-266, 273

Sedes, Majestatis, II-299,
469, m-74; Sapientiae,
I-241

Segovia, I-14, III-391; ca-
tiiedral,III-52 ; S.Ciprian,
I-208; S. Martin and S.
Millan, I-164

704

INDEX

Sem Tob, H-ioo
Senlis, I-243, 374
Sens, II-240

Seo de Urgell, 1-15, m-392
Sepulchre (the Holy Church

of), I-290, 291, 309, 405,

n-182, m-168, 169-71,

461 ; Order of, q. v. Holy

Sepulchres at Compos-

tella, m-304, 338, 365;

at Saragossa, 361, 468;

Companions, v. S. Athan-

asius
Sepultados, m-281; called

also hacheras, II-287
Sepulveda, n-292
Serapis,I-8, 9, m-252, 308,

in-488; type of S. James,

310
Serra (Jaime and Pere),

in-346
Sertorius, III-244
Severus, Alexander, III-3 1 3
Seville, I-297, 298, II-4, 52,

89, 109, 178, 216-7, 230,

231, 233, 239, 242, 276,

277, 347, m-102, 298,

320; saises, 363; Virgen

del Pilar, m-360
Shelley, IH-80
Shrines (old), I-23, 141
Sicilian, I-5, 295, m-90,

251; la Martorana, II-

201
Side porch, I- 164, 235, II-

287, 288, 289, 313, 314;

cloister, II-148, 163, 408
Siena, I-235, m-20, 187
Signs of the Zodiac, I-244,

II-181, 189, 190, m-63,

294
Siguenza, HI-4 1 1

Sil, 1-86, II-385, 420
Silense, I-ioo, 106, 11-98,

216, m-44
SiloS, Gil de, II-38, 49;

French Symbolism, 39;

Diego de, II-39, 49, 53
Silos, S. Domingo de, I-i 83,

188, 190, 342, 343, n-216,

ni-390, 442, 448; frontal

from, III- 148; the person,

I-412
Simancas (battle), 1-53,

413, n-224
Sin-eater, m-246
Slavonians, I-117, 111-133,

268; Slavonic, 280
Sluter, Claus, I-16, 277, II-

36,56
Sobieski, I-371, 430, m-95,

212, 363
Sobrado, m-44, I25
Sobrarbe, I-159, 177, 399,

m-44
Soissons, n-34, m-433;

bishop, I-42; Soissonais,

n-85
Sol, m-309, and Christ, 368 ;

Invictus, II-300, m-282 ;

Sanctissimus,m-228,23 1 ,

232, 282, 303, 308, 368
Soler,£[-i42, 143,0-380
Solomon and Sheba, II-55,

267, m-70-1, 84, 389
Solsona, I-275, m-74, 346
Somport, I-146, 147, 397
Son of Thunder, m-37, 1 56,

322, 327; sons of thunder,

336, 345J thunder-god,

324, 327, 367; thunder.

bolt, 192, 348, 35i
Soria, 1-8, 334, 341, m-383,

395. 401. 4*3; S. Juan de

INDEX

705

Soria— Cont'd

Duero, I-290, 434; de
Rabaneyra, IQ-384; S.
Pedro, I-342, m-396, 438,
S. Tomas, I-345, II-102,
IH-74; province of, III-
290; road to, I-388

Sos, I-233, 250

Soter, n-283, 453, ni-158,
308, 488

Souillac, I-15, 266, 339, II-

1A4, m-353, 409

Souls, little, m-76, 243,
244; in Limbo, 242; un-
born, 226; passing across
the sky, 269; among the
stars, 235; singing, 253-
8, 259; white, 73, 546

Spanish beauty, I-258-60,
m-31; isolation, m-285;
scholars, I- 12, 20, HI-
293; virtues, m-7, 16

Spiers, Phen6, m-332

Spoleto, m-283

Stair (the great), HI-53, 205,
m-362, 365, 366

Stein, Henri, I- 13

Steles, II- 1 82

Stephen, the Greek, I- 116,
m-53, 194

Strasbourg, II-275, IH-389

Street, I-u, 21, 283, 319,
419, n-30, 49, 104, 108,
192, 196, 197, 203, 250,
265, 272, 297, IH-374,
460

Strong (Mrs. Arthur), I-430

Strzygowsky, I-4

Sun-god of Heliopolis, m-
301; attributes of S.
James, 321, 328; a faded
sun-god, 294

Swans, m-300
Syncretism, m-294, 307,

308, 311, 313, 357, 367;
law of, 307
Syria, I-3, 4, 9, 10; influence
HI-3°3» 366; architect, I-
9. 290, 361, m-327, 366,
409, 489; style, I-364, II-
1 83, m-353 ; emblems, II-
182, m-251 ; Syro-Byzan-
tine, I-293, III-67; Syrian
influx, m-323, 325; bis-
hop, II-215, m-364;
saints, 346; cults, II- 183,
III-368; triads m-322,
357; Baals, 321 ; Goddess,
II-220, 504, III-307, 312,
320, 363

Tafalla, I-264

Talavera, HI- 142

Tamara, II-80, 86

Tarazona, I-147, 156, m-
411

Tarragona, I- 198, 297, II-
107, 178, m-308

Tarrasa, I-168, m-346

Tartary, I-115

Taurobolium, m-31 7, 324

Taurus, I-317, 322

Teijido, S. Andres de, III-
240, 241

Temple, Order of the, I-
200, 287, 292, 299, 314,
II-85, m-418; churches
of, I-320, H-80, 85, 91;
castles, II-350; tombs,
II-91; cross, II-92; tem-
plars, n-350, 433, 452,
m-251; building, I-io

Teresa of Portugal, II-296,
m-112

706

I ND EX

Thammuz, HI-315
Theban Legion, I-37
Theodomir (Bishop), 1-45,

53
Theodore (master), II-254

Theodosius the Great, III-

351. 365, 366; the pilgrim,

III-336, 337
Thermosilla (the Blessed

Jerome), I-427
Thomas and Robert (mas-
ters), n-298
Three Churches, IH-164-

8
Thurkill (Thorkill), I-412,

456, n-364, m-55, 354;

his Vision, 539-48
Tiermas, I-202, 230, 255
Tiobre, S. Martin de, III-

93
Tokens, pilgrims', IH-117,

424; I-frontispiece, II-

447
Toledo, 1-33, 80, 98, 404,

n-26, 34, 98, 126, 129,
147, 148, 151, 220, 228,
237; siege of, I-297, II-
228; taking of, IH-418;
councils of, I- 1 73, II-215,
HI-316; see, DI-91; bre-
viary, 6-233; use, II-207;
S. Ildefonso, II-215; S.
Julian, I-57, II-216; ca-
thedral, I-n, 352, II-41,
51, 215, 238, 242, III-
402 ; S. John of the Kings,
II-57; Bernard of, v.
Bernard; Raymond of,
HI- 1 28; Roderick of, v.
Roderigo XimSnez
Toral de los Vados, II-350,
361

Tordesillas,II-247, 347
Toro, I-315, 360, n-35, 102,

IH-79, 81, 401
Torres, I-72, 287, 309, 314,

368, n-80, 91, 105, m-

386, 408
Torsello Sanuto, HI- 168;

Marino, 340
Tortosa, m-329, 330, 360,

361; first church of Our

Lady, 330, 360

Totem, IQ-323

Toulouse, I-2 1, 77, 82, 99,
113, 130, 138, 172, 263,
296, 343, n-376; school
of, I-11, 14,214, 223, n-
103, 104, 105, 106, no,
189, m-85, 382, 383, 384,
39°, 398, 409; Toulousan
Renaissance, II- 193, III-
383, 401 ; borrowed from
Santiago, m-252; S. Ser-
nin, I-12, 214, 284, II-197,
253, m-46, 61, 252, 381,

443
Toutain, HI-286, 298, 308,

3i8
Towers, II-144, 145, m-59,

380,391,411,461
Traba, Counts of, IJI-98,

101, 112, 115, 118, 125,

126
Traba jo, Barrio de, II-211;

T. del Camino,II-279,28o
Tramoyeres, I-425
Irani, I-302, 322
Transfiguration, I-226, 228,

II-422, m-66, 73
Tree of the Cross, I-274; of

Life, m-73, 80, 243, 250,

264, 265; of Jesse, 1H-

I N DEX

707

Triacastela, 1-79, n-282,
385, 388, 405, 410-11,

4M, 435
Tribal Hero, HI-229, 232,

282, 294, 364
Troyes, I-17, 82, 296, m-

434; bishop of, I-42
Tudela, I-200, 301, 397, II-

11,256
Tudor, Mary, II- 154, 242,

m-90, 426
Tumbo, A, in-35; Tumbo

B, I-65, in-298, 303;

Tumbo Negro, I-199, III-

58
Turpin, I-26, 96, 322, II-

116, 203, III-451; Chron-
icle of, I-26, 31, 34, 45,
60, 67, 70, m-229, 417;
Gallegan version, I-23, 95
Tuy, n-81, 108, 225, m-

91,93,113,136,191,235,
295, 299, 301, 316, 386,

394, 402, 403, 404-5, 416
Twins, II-97, 181, 190, 423,

m-301, 327, 334-47;
twin apostles, 343-4; S.
James Twin of Christ,
346, 488; twin legions,
291; t. pillars, 298, 358;
t. saints, II- 190, ni-299,
301, 346; one chthonian,
346; S. George substi-
tuted, 515; girl saints,
302; sisters, 309, 345
Twist, m-415

Ucctes, I- 1 02

Uju6, I-213, 292, 352, 377,

II-364, m-409
Ulm, 1-17,11-58
Urdos, I-146

Urraca (queen), I-195, 197,
199, 201, n-78, 99, 135,
204, 220, 296, 395, 421,
454, m-90, 98-100, 1 ii-
iS, 119, 122, 137, 141,
183, 464; U. queen of
Zamora, U-188, 189, 244

Uzerches, HI-96

Valbanera, I-411

Valcarcel, I-103, II-370;
Vega de, II-384, 385; S.
Maria de O teres, m-115

ValdSs, n-67

Valdejunquera, I-397

Valencia, I-196, 198, 297,
315, 425, n-63, m-309;
taking of, III-418; coins
of, m-320, V. deZ). Juan,
n-325, 347; counts of,
325

Valenciano, Alonso, and
Benito, II-248

Valenciennes, I-82

Valladolid,I-8, 73, 360, 420,
n-89, 239, 243, ni-391;
council of, I- 1 05; la An-
tigua, II-145; S. Benito,
H-394, 395; stalls, I-4 1 8,
420; retable, 420-1; ab-

• bot, I-364; university, I-

359
Vallejo, Domingo de, II- 298
Val Tajada, II-309
Val de Soz, II- 141
Valverde, II-280
Vasari,ni-i64
Vasconcellos, Leite de, III-

287
Vascongadas (provincias),

ni-430
Vazquez, Ruy, HI- 185

708

INDEX

Vega y Verdugo, III- 147,

166
Velasco, Pedro Fernandez

de, II-41
Velay, II-460
Velazquez Bosco, II- 145, v.

Bosco
Venice, I-99, 296, III-243;

marbles, m-384; organ

doors, III-80; painters, v.

painting
Ventas de Caparra, III-314
Ventura Rodriguez, I-283
Venus, m-243, 354
Vera Cruz, I-278, 315, H-

9i,IH-386
Verastegui, Nicolas de, I-

250
Vergers talk, HI- 175, 177
Verin, 1-86
Verona, I-16, 344, 370, m-

163, 387, 388, 392, 395
Verrueta, Juan de, I-250
Vezelay,I-2i, 45, 64, 68, 77,
171,11-104, 105, 142, 144,
145, 253, 431, m-70, 79,

384, 395, 396, 397, 447;
the Magdalen, I-75; S.

Pere sous V., m-70; ab-
bot Alberic, I-45, 69;
master Airard of, I-42 .
Viadangos, II-296, IH-98
Viana, I-310, 369, 383;

Prince of, I-300, 369
Vich, I-281, II-201, III- 149,

346
Vico, I- 1 76
Vierzo, 1-86, II-3JO, 349;

mountains of, II-351, 390
Vigarny, I-419, 420, II-40,

47, 48, 49, 54, 59; family

of, 48

vigo, in- 1 29

Vilancosta, m-239

Villa-amil, I-84, 116, II-477

Villalba, I-84

Villa Espesa (Mossen Fran-
ces de), I-301

Villafrucnos, II-347

Villafranca del Vierzo, II-
350, 360, 367, 369-78,
38i, 390, 478; history,
369; Santiago, 367, 374;
S. Maria, 369, 371, 372;
S. Nicholas, 373; Villa-
franca, de Montes de Oca,
III- 1 06, 429

Villahuerta, Virgin of, I-
292

Villaizan, Juan Nunez de,

n-15
Villanueva, de Lorenzana,

I-84
Villaquiran, II-72
Villard de Honnecourt,I-i5,

238, n-14
Villarente, II- 1 66 ; family of,

H-178
Villa S. Michaelis, n-282,

413,415
Villa-Sirga, I-320, II-80, 82,

84-5, 105, 107, 167, 194,

221, 281; Virgin of, 93,

167, 168; Miracles of, II-

04, 167, m-516-25

Viuatuerta, I-325, 335

Villaviciosa, m-217

Villela, I-105

Villeneuve, I-76

Villovieco, n-82

Villuga, Juan, I-80, II-426

Vincent of Beauvais, I-40

Viollet-le-Duc, II-258

Virgil, in-239

INDEX

709

Virgin of las Angustias, III-

6, 321; Spanish Virgins,
ni-314, 321, v. Nuestra
SeHora; of VUla-Sirga, II-
93 ; of the Cave, II-402 ; of
Soledad, III-75; la Pere-
grina, II- 150; dressed Vir-
gins, II-352, m-358
Viril, 1-220, 223, III-252
Visigothic art, 1-8; early
home of, II-8, IH-416;
history, 1-59,11-150; king,
m-38, 316; MS., I-281;
remains, II-29; type, II-
176; writers, I-56
Vision of Adamnan, III-
172, 256; of Laisren, m-
260; of Paul, III-376; of
S. Perpetua, ni-471; of
Thurkill, m-248, 377,
539-48; of Tundall, II-
440, in-80, 245, 253, 265,

267, 375» 377; Visions,
m-259, 264, 271

Vitoria, I-83, II-32, 1 10, m-
407, 412, 414, 429; town,
429, 434; S. Pedro, 408,
435; cathedral, 429, 432;
S. Miguel, 434, 344-5

Vizcaya, I-428

De Vogue, I-io

Voto de Santiago, I-28, 96,
m-229, v. ploughland tax

Voyage of Bran, m-256,
276, 280; of Maelduin,
256, 276; of S. Brendan,
257; of Snegdus, 256

Walsingham , I-94 ; W. Way,

I-448
Walter of Aragon, I-370

Wamba (king), II-216

Wandering Jew, I- 1 13, 136
Washers of the fords, III-

246, 279

Way of S. James (the
road), I-85-6, 90, 93,
294, II-60, 71, 166, 420,
455, 471, in-35, 272, v.
also Pilgrim Way

Wayfaring themes, II-375,
376, 414, m-388, 446

Weighing Souls, I-242, 345,
n-52, in-319, 466, 544

Westminster, II-262; Hen-
ry VII's chapel, II-228,
240

Wheat-and-wine tax, I-96,
III-229

William of Aquitaine, III-
114; others, I-74, 108,
109

William the Englishman, II-
145, III-410; of Sens, I-
16; master William and
master Nicholas, I- 16,

in-387
William of Jerusalem, I-42,

68, III-386; of Norman-
dy, I-108
Winchester, m-95, 227
Windsor chapel, II-228, 241
Wise Virgins, I-246, II-265-

6, m-76
Wolf, m-288; den, 42, 456;
skin, 297, 298; subLobio,
42

Xanas, II-180, m-247, 279

Yeats, m-474
Yepes, I-358, 360, 363, 364,
n-78, 393

7io

INDEX

Zalduendo, I-431, 440
Zamora, I-9, 315, 360, II-

35. 96, 98, 99, 104, 105,
145, 226, ni-122, 327,
391, 401; Pray Juan Gil
de Z., n-234

Zend Areata, m-250
Zeus,m-239, 307, 309, 310,

347, 358
Zodiacal figures, II- 189,

190, m-65, 294
Zuloaga, II-156

HISPANIC

HISPANIC SOCIETY

THE BORRO
AN OVERDU
NOT RETURt
OR BEFORE'
BELOW. NOI
NOTICES Di
BORROWER

Harvard C
Cambridge, L.

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