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Georgiana's Gems #3 Magdalen - Mary Magdalena

PILGRIMSPLAZA

Active Member
Pilgrimage is of all people, faiths, sferes and ages - for hunters, gatherers and smorgasbordians:

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Present Georgiana's Gems:
- Georgiana's Gems #1 bees on miscellaneous-topics/topic4442.html
- Georgiana's Gems #2 Vézelay on miscellaneous-topics/topic4569.html
- Georgiana's Gems #3 the Magdalen - Mary Magdalen on miscellaneous-topics/topic4583.html
- Georgiana's Gems #4 Santiago's tau staff on pilgrim-books/topic4589.html
- Georgiana's Gems #5 Fisterra blues on pilgrim-books/topic4613.html
- Georgiana's Gems #6 Santiago as guide of dead souls on miscellaneous-topics/topic4662.html
- Georgiana's Gems #7 Lusitania (Portugal) and Lug on el-camino-portugues/topic4694.html
- Georgiana's Gems #8 more King books online on pilgrim-books/topic5466.html
- Georgiana's Gems #9 Iria Flavia on santiago-to-finisterre-and-muxia/topic5804.html

Future Georgiana's Gems may follow in http://pilgrimsplaza-georgianas-gems.blogspot.com on birds (doves), cypress, vista, faces, beards, Daniel, Ester, Judith, Sheba, Heavenly and Mortal Twins, axe and mallet, Paul, Nazarean, syncretism (111-294, 307, 308, 311, 313, 357, 367; law of, 307), heresy, Priscillian (I-59, III-334, 345; II-222, 237, III-237, 264, 316; III-624) and references to connected authors and books. Suggestions are welcome! Mind due: we're no experts in these fields so if you know better please enlighten us!
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Reading The Way of Saint James by Ms Georgiana Goddard King (1920/2008) for the 3rd time makes a good opportunity to collect the gems she is giving us in such great numbers. The first time I read this classic I was fully overwhelmed by her poetic style and great authority; the second reading reveiled the details of the structure of this masterpiece and now I'm certainly very ready, most willing and hopefully able to feast on all the gems of epic writing in this book and share them with you. Any comments and suggestions are most welcome!

More Georgiana's Gems may follow on animals (Ms King does not mention the lizard at all!) like bees, birds (doves) and souls, the cypress, the vista, faces, beards, Daniel, Ester, Judith, Sheba, the Mortal Twin, chtonian powers, Tau, axe and mallet, Paul, Nazareans, syncretism (111-294, 307, 308, 311, 313, 357, 367; law of, 307), heresies, Priscillian (I-59, III-334, 345; II-222, 237, III-237, 264, 316; III-624) and references to connected authors and books. Suggestions are welcome! Mind due: we're no experts in these fields so if you know better please enlighten us! [Highlighting by me -gb]

Recently I was asked on Re: Georgiana's Gems -2- Vézelay by Priscillian on August 20th, 2008, 9:28 am on http://www.pilgrimage-to-santiago.com/b ... tml#p25476: "… does King say anything about the enormous number of churches dedicated to Mary of Magdala along the pilgrim routes and in the south of France in general? I read recently, though didn´t mark the source alas, that all churches dedicated to "Mary" consecrated before the 14th century were to Mary Magdalene not Mary the mother of Jesus. After the introduction of the Cult of the Virgin from the late 1300s and onward, many were changed and the number dedicated to Mary Magdalene diminished considerably. I wonder if our Georgiana has anything to say about that." So here's what Ms King tells us about:
the Magdalen - Mary Magdalene - Mary of Magdala - Maria Magdalena
The Way of Saint James contains FOUR BOOKS in 3 Volumes:
Volume I: BOOK ONE: THE PILGRIMAGE: chapters I – V: pp 1-134
Volume I: BOOK TWO: THE WAY: chapters I – VIII: 135-463
Volume II: BOOK TWO: THE WAY: chapters IX – XVI: 1-514
Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Volume III: BOOK FOUR: HOMEWARD: chapters I – III: 371-710

NB: It may be very confusing that
BOOK TWO: THE WAY is divided over
Volume I (chapters I – VIII) and
Volume II (chapters IX – XVI).
So pp 135-463 occur twice in BOOK TWO!

Volume I: BOOK ONE: THE PILGRIMAGE: chapters I – V: pp 1-134
Chapter: I. INTENTIONS [3]
[37] At Bordeaux, a great Gallo-Roman necropolis surrounded the [38] shrine and tomb of S. Seurin; at Blaye it would seem S. Remain (ob. 384) found some such an one when he rebuilt the famous temple in a field of sepulchres: at Alyscamps the Romans had buried in the burial place of those they overcame. [The little flames]
Where lie the tombs of the dead, where pass the feet of the living, there the little flames of the holy story burn brightly, and the ancestral ghosts are worshipped as martyrs and intercessors.
S. Roland and S. Charlemagne were not fantastic titles to the Middle Age. ' 2 In the cathedral of Chartres they enjoy a window of their own, like S. Stephen and S. Eustace and S. Magdalen.
With Chartres, in truth, though the way is long, Compostella has more than one curious connexion. The famous Codex named of Pope Calixt, which contains the Chronicle of Turpin and the Itinerary of Aymery, contains also a sort of liturgical mystery play, dealing with the Mass, that was written by Fulbert of Chartres. A clerk of Santiago who knew the great Bishop, or one visiting, may have brought it, or a [THE PILGRIMAGE 38]

Volume I: BOOK ONE: THE PILGRIMAGE: chapters I – V: pp 1-134
Chapter IV. THE STATIONS OF THE WAY
[64] AYMERY PICAUD, Poitevin and clerk in orders of Parthenay-le-Vieux, came to Composteila with a Flemish dame called Girberga, and probably her husband, Oliver of Iscan, vassal of land dependent on S. Mary Magdalen of Vézelay; and for the redemption of their souls they made a gift of the Codex, the Book of S. James, to the apostle. The Latin text here is a little difficult, through some corruption: it is possible that Aymery was travelling with Girberga as her secretary or even as her husband, though the Council of Rheims had again forbidden the clergy to marry. In [THE PILGRIMAGE Chapter IV. THE STATIONS OF THE WAY 64]

[74] Therefore of their honours not one shall be omitted:
[75] III. For Burgundians and Germans, coming by Le Puy, the most sacred body is S. Faith's, V. M., at Conques. [and honour paid at their shrines]
IV. The way by S. Leonard's begins really at S. Mary Magdalen's at Vézelay; thereafter S. Leonard is glorified at great length: and S. Front at Périgueux. [THE PILGRIMAGE Chapter IV. THE STATIONS OF THE WAY 75]

[77] Chapter I: Of the Ways to S. James the Apostle: There are four ways which, leading to Santiago, come into one at Puente la Reyna in Spain. One goes by S. Gilles, Montpellier, Toulouse and the Port of Aspe: another by S. Mary of Le Puy and S. Faith of Conques and S. Peter of Moissac: another by S. Mary Magdalen of Vézelay and S. Leonard of Limoges and the city of Perigueux: another by S. Martin of Tours and S. Hilary of Poitiers and S. John of Angeély and S. Eutropius of Saintes and the City of Bordeaux.
Those by S. Faith, S. Leonard and S. Martin join at Ostabal and passing the Port de Cize, at Puente la Reyna join the way that comes by the Port of Aspe. And one way thenceforth goes on to S. James. [78][Alquimia de la experienca] In the second chapter, that gives the stages and the time required, Aymery repeats apparently what was told to him.
From the Port d'Aspe (between Pau and Jaca) to Puente la Reyna is estimated as three short days' journeys: from the Port de Cize (by Roncevaux, between S. Jean Pied-du-Port and Pampeluna) to S. James takes thirteen days, some not long, some so long that they must be done on horseback.
The Guide was written, of a truth, chiefly for those who go afoot. None of my mules or men, nor myself, of a truth, was able to push ahead of this itinerary, [Examination of the road-book] yet I am assured by one who knows that good walkers in training can do thirty miles a day on a long stretch, and that exceeds considerably the estimate of Murray's Ford for a well-used horse. From general experience I should say the stages are all possible, those indicated for horseback, from Estella to Nájera and thence to Burgos, being the hardest, and the last three coinciding exactly with the personal recommendations of D. Angel del Castillo, who has walked all over Galicia. [THE PILGRIMAGE Chapter IV. THE STATIONS OF THE WAY][78]

[124][margin text: The Soul as pilgrim]
[127] "I never fasted."--"To the alms."--"I gave none." Then the caballero lights consecrated tapers at the window and on the ray of light they cast, the soul crossed the running water [Running Water] and went on: and re- turned the same night singing: "Blessed the caballero, who has saved his soul and mine." 29 As this condensed version gives no notion of the touching loveliness of the poem, I have reprinted it in the Appendix [111] along with an English ballad that shows [X] some curious divergence in the midst of likeness. In another of Sr. Menendez Pidal's Romances, the pilgrim who passes on her way taller than a pine-tree, so charms the eye and draws the desire of the King that he lays out the finest bread and wine, the richest clothing, the warmest cloak, and sends a page to fetch her; she is under an olive tree, combing out her blond hair silken-fine: she will not be bribed by his offers, for she is queen in heaven, she is the blessed Magdalen. 30 In yet another, she is Mary Queen. Very little abashed, he renounces seduction and betakes him to supplication: she hears him graciously. [THE PILGRIMAGE Chapter IV. THE STATIONS OF THE WAY][127]

Volume I: BOOK TWO: THE WAY (first part) [137]: chapters I – VIII: pp 135-463
Chapter IV. PAMPELUNA [253]
[273] The door called la Preciosa comes next perhaps in date to this one, flanked by SS. Mary and Gabriel on elaborate panelled bases under canopies. The three bands of the tympanum show scenes from the later life of the Blessed Virgin, culminating in her Entombment, at which assists an admirable group of knights. The five little conversation-pieces in the lowest register suggest, in their arrangement, contemporary French ivories, with a notable difference,--the number of persons engaged. One great beauty of the ivories is the simplification enforced, the reduction of every action to its fewest figures: but here is no syncopation, everything, rather, expanded and "practicable." When the Blessed Virgin addresses the apostles before her death you count the twelve of them; their miraculous arrival at Jerusalem, like that of S. Michael in the row below, occurs [274] in the foldings of a cloud with crinkled edges. I take it that the practice of miracle plays must account for this treatment, as it will for that of the Crucifixion in the north-west corner, where the groups are smaller but the action more dramatic.
There, in the upper range, you have, first, the three Maries, leaning upon each other in a lovely and apparently traditional group, fair as the three Graces; then the Madonna sustained by S. John. On the other side of the Cross Longinus testifies with a fine gesture, and two soldiers and a Jew expressively marvel. [So the Cursor o the World] As in the early painting preserved in the inner sacristy, the Tree of the Cross is a real tree, gnarled and barky, in accordance with a legend that the Cross itself flourished with leaf and bark from noon to compline on the day of the Crucifixion. 6 Noli Me Tangere and the meeting of S. Peter with the Magdalen are studied stage tableaux. In the lowest range the jaws of hell are a machine, and the Sepulchre a sarcophagus large enough to hold a man or two. One curious detail not to be passed over is the likeness of this '[THE WAY 275] to the Easter Sepulchre which still survives in some English churches, for instance, at Lincoln, and the soldiers tucked up to sleep under the three arcades that sustain it. [THE WAY Chapter IV. PAMPELUNA ][275]

Volume I: BOOK TWO: THE WAY (first part): chapters I – VIII: pp 135-463
Chapter VIII. TWO ROAD-MENDERS [406]
[429] The trascoro is adorned with huge oil paintings of the Passion; Maestre Andres's carvings have disappeared. In the chapel of the Magdalen, on the north side, lies D. Pedro Carranza, Apostolic Protonotary and Maestrescuela of Burgos Cathedral, in a lovely rich tomb carved in the head of the niche with the Annunciation. He built the chapel and ordered the tomb in 1539. The chapel of S. Andrew belongs to the Mayorazgo of Tejada: there rests D. Fernando Alonso de Valencia, sometime canon of the cathedral, who died in 1522, and another canon, his kinsman, D. Juan de Valencia: the statues, vested exquisitely and nobly conceived, are from the hand of some unknown Burgalese sculptor. [THE WAY Chapter VIII. TWO ROAD-MENDERS][429]

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Volume II: BOOK TWO: THE WAY (continued): chapters IX – XVI: 1-514
Chapter IX. CAPUT CASTELLAE [3]
[8] Founded and endowed by Alfonso VIII, the present building is Plateresque and later, excepting for the early Gothic doorway. On the doors are carved, at the right, Eve listening to the serpent, on the left, Adam working, still in his fig-leaf apron. The doors themselves are later, of carved walnut: on the left with a pilgrim, on the right the whole throng of pilgrims. [SS. Michael and James] The inlaid inscription reads: Beatus qui intelligit super egenum et pauperem in die mala liberabit eum Dūs Jacobee aptle. Inside, the church has little interest other than sentimental. The pictures, probably votive, are appropriate: in one the Blessed Virgin, arriving at Bethlehem very weary and ill, is turned away from the inn: the screaming hostlers and the staring boy are touched in like a line of Chaucer. Into a dresser are set the Wayfarers' saints, Raphael, Roque, James and Julian.
The so-called Arcos de la Magdalena and the ruinous and deserted store rooms on the right of this, are all that remains of the church which Alfonso VIII built [THE WAY 9] and Ferdinand III restored, with marvellous Mudéjar coffering in the ceilings, friezes of wrought plaster, and capitals of cut stone still Romanesque in style.

Volume II: BOOK TWO: THE WAY: chapters IX – XVI: 1-514
Chapter X. THE FORDS OF CARRION [71] Carrión de los Condes. [96]
[104] A bit of carving above the capital of Lazarus is curiously like the wreathen marble pillars in the Gloria of Santiago: that was finished at the end of the twelfth century.
The mighty frieze above is Romanesque of the opening thirteenth century. [Apostalado] Sister of the Apocalypses of Vézelay and Moissac, the group is far less mannered: and while the apostles belong plainly to the school of Toulouse, the rich sappy life that runs through them draws from the soil. The Christ has the serenity and the amenity of the Christ of Amiens, but a positive likeness of feature to the S. James of Santiago and his Lord above. The ample mantle falls apart upon his breast, to show a tunic woven or embroidered thick with cockle-shells. The columns and the cusped arches and tabernacle work that they sustain show a strong likeness to that tomb at Zamora which Street drew in La Magdalena, and assigned to the thirteenth century. Though the frieze as a whole was long in making and different hands are apparent, the unity of the chantier imposes itself on [THE WAY 105] the mingled elements, Benedictine, Toulousan, Compostellan, and Castilian (as in the likeness to Zamora) and that of La Peña. The monks of S. Zoyl in the twelfth century had craftsmen always occupied: their wealth, with the stream of pilgrims, forced into flowering something very exquisite.

Volume II: BOOK TWO: THE WAY: chapters IX – XVI: 1-514
Chapter XI SAHAGÚN [118]
[133] In Spain, as in France, Cluny was doing Rome's work for what could be made out of it. Not always, however, were these strong-hearted Frenchmen enough bitted and bridled. "S. Gregory [i. e., Gregory VII] once called the monk Robert, the favourite of Alfonso VI and his wife, maladito and wrote to Abbot Hugh to fetch him home along with the other monks going about in Spain." The offense was that Robert had opposed the abolition of the Mozarabic rite; and more serious trouble lay with his successor, the legate Richard, who did indeed enforce the Roman use, but wanted to take everything for his own abbey of Marseilles. 15
So the French wife of D. Alfonso laid her own hand to the building at Sahagún.
"The most noble queen Dona Costanza," says Sandoval, 16 "of the royal house of France, a king's daughter, seeing that [134] nothing is so sure as death and that her tomb was to be in this sanctuary, built a great lodging for herself next to the chapel of S. Mancio. After her death the King gave it to this house (1093) with the church of the Magdalen that stood within the same palace, and baths near the palace which had been the queen's and some mills desiring that the palace should be for guests and pilgrims." [THE WAY 134]

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Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Chapter I AÑO SANTO [3]
Droit à S. Jacques, le bar-
on Galisois.--Anseis of
Carthage.
ONE night, I remember, as I travelled, the Camino 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
[Stars] of Altair: 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 [4] down for token that another soul was released upon its far journey. [Todos somos peregrines] 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 cigarettes and chatting under the white archlights, and as the long train began to get up speed the end carriage door was snatched open and a man belated, leaped in. 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. [Todos somos caminantes] Reckoning 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 Compostella, to the Apostle?"
"I dare say," he answered, "I am. I always go." [THE BOURNE 4 > 5]
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: [Todos somos semejantes]
"Aren't you going to your own carriage?" and he,--"Aren't you?"
"This is mine. I am making the pilgrimage." 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 little sister, intermediate, who woke up crying. She sucked it disgustingly, and he looked out the window: presently announcing, without preparation: "Here comes a train going back to Madrid." Mark how the reasoning faculty operates at five years old. Nobody talked to him, he looked after the others. That was all. [Splendour in the grass]

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Chapter II. THE CHURCH OF THE APOSTLE [34]
[53] 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 Vézelay but also the steep stairs to Notre-Dame-du Puy. [The Original Stairs] Of this chapel, Sr. Villa-amil, after disposing of the thick walls, narrow vestibule, 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 he church above, that opened in the rec- tangular niches just eastward of the crossing, and took one up, by inclined planes as I understand, to emerge in the nave of the cathedral. He admits that Master Mat-[54]thew rebuilt the whole more or less; it is safe to put stress upon the more, remembering that Master Matthew with his Portico, was more than doubling the weight those three central piers sustained. But descending 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 Peláez approved the plan, and Diego Gelmírez saw the conclusion, carved with the great scene of the Transfiguration, was, it seems more than likely, comparable to Le Puy.[54]
[59] In his day the transepts had each two apses eastward, as you may discover from the dedications of the altars : to S. Nicholas [60] 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 [S. Maria de la Corticela] 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 passage 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. Bartholomew but once to S. Faith, and to its dedi- cation came the Bishop of Pampeluna who had been a monk of Conques. 48 That corresponding to it on the south, was S. Andrew's. [60]

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Chapter III. DIEGO GELMÍREZ [88]
[94] 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 Gelmírez (1111) to send him the date of his week by the first pilgrims setting out for Rome. [Pilgrims as Couriers] 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 remaining 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. Chapter III. DIEGO GELMÍREZ [94]

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Chapter VI. THE PARADISE OF SOULS [221]
The stars are threshed,
And the souls are threshed
From their husks. -- Blake.

[241] 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 innumerable souls that have to make that journey. Sr. Aribau preserves a notion current 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." [The elder version]
In Castile, a shooting star is recognized [242] as a departed soul, bound on its long journey, and lest it go astray the poor wandering 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 [So hacheras are lighted] 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 Candlemas Day. The cigar-makers of Corurma, 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. [and candles in February]
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 [THE BOURNE 243] 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 February 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 these 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 shelters 11,000 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 [244] 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, 41 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 [The Western isles] strange Hesperian seas, beyond the straits of Hercules ojer 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

Chapter VI. THE PARADISE OF SOULS [243]

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
Chapter VI. THE PARADISE OF SOULS [221]
The Long Way. [245]

Deh, peregrini, che pensosi
andate
forse di cosa che non v'e
presente,
venite voi da si lontana
gente?. . . .
--Dante.

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
APPENDIX XXIII. [516] In 1131 [Vincent of Beauvais says [517] in 1139] when Louis was King of France and [XXIII Vézelay 1139] Innocent, Pope, a man called Bruno, of S. Mary Magdalen of Vézelay, 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 1917.][APPENDIX XXIII. 517]

Volume III: BOOK FOUR: INDEX 700
S. Mary of Egypt, 1-299;
S. Mary Magdalen, III-
243 ; S. Mary of le Puy, I-
77, III; v.N.D.duPuy;S.
Mary Salome, III-75, 315,
322, 335; S. Mary Virgin,
111-75, 335 first church in
her honour
, III-33I, 332

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Now here's a little EXTRA for our true aficionado's on the question on Mary Magdalen changing churches {which we have not found in this search!} on: S. Mary Virgin, 111-75, 335 first church in her honour,

Volume III: BOOK THREE: THE BOURNE: chapters I – VII: 1-370
I. AÑO SANTO 3
II. THE CHURCH OF THE APOSTLE 34
III. DIEGO GELMÍREZ 88
IV. COMPOSTELA 139
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 314
[327] 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.27 Arriaga mentioned in the seventeenth century that Spanish children thought the thunder was the galloping of Santiago,28 and indeed in the Indian folk-lore of America it is the thunder-bird who returns followed by all the ghosts.29 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 formerly called the Son of the Lightning. 30 For He is the Son of Thunder, as the liturgies reiterate, quod est, filius tonitrui. [twilight nook]
Adad is the elder Babylonian storm-god, worshipped at Baalbek as Jupiter Optimus [328] [Adad his cypress and bulls] Maximus: he brandished in his raised right hand a whip, in his left he carried wheat-ear and thunderbolt.31 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 [THE BOURNE] [329] 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 abandoned 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 however a lion-god, Gennaios, at Heliopolis, a solar power, the djinn.35 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 Avignon 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, [The Djinn][330] for the pilgrim Burchard of Mount Sion, who is entirely trustworthy, describes [Tortosa in 1280] ruins where he saw the same sort of immense stones as amaze travellers still at Baalbek, and two beautiful bronze cult images of Adad have lately been found there. 38 The old Dominican wrote in 1280:

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 Hospitallers of S. John, and as far as Antaradus, 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 [So Burchard of Mount Sion] 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 [THE BOURNE 33i] 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 [The first church of Our Lady] 'Virgin, which church exists at this day. I have celebrated Mass therein, for I abode there for six days. 39

Now the god between bulls who had the herpe, whose figure is found everywhere in Palestine, was also at Acre perhaps, certainly crusaders and pilgrims [What pilgrims saw] had a chance to see the image and identify it after their manner. The crusaders had raided Baalbek in 1176. [331]
The Mortal Twin 334
The High God 347
Along the Eastern Road 365

&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

Now read all four Books in all three Volumes on the internet:

Go to the Flip Book for easy reading AND the TXT version for quick browsing:
http://www.archive.org/details/wayofsai ... 01kinguoft - Volume I
http://www.archive.org/details/wayofsai ... 02kinguoft - Volume II http://www.archive.org/details/wayofsai ... 03kinguoft - Volume III
or go straight to the flip book versions for easy reading:
http://www.openlibrary.org/details/wayo ... 01kinguoft - Volume I
http://www.openlibrary.org/details/wayo ... 02kinguoft - Volume II
http://www.openlibrary.org/details/wayo ... 03kinguoft - Volume III
or go straight to the full text versions for quick browsing:
http://ia311532.us.archive.org/1/items/ ... t_djvu.txt - Volume I
http://ia310937.us.archive.org/2/items/ ... t_djvu.txt - Volume II
http://ia310909.us.archive.org/2/items/ ... t_djvu.txt - Volume III

More sources; see:
- http://pilgrimsplaza-king-index.blogspot.com (2nd part)
for the full Index of TWoSJ and Ms King's own Forword
- Georgiana's Gems -1- bees by PILGRIMSPLAZA on July 28th, 2008, 10:55 am on http://www.pilgrimage-to-santiago.com/b ... tml#p24734
- Georgiana's Gems -2- Vézelay by PILGRIMSPLAZA on August 20th, 2008, 1:49 am on http://www.pilgrimage-to-santiago.com/b ... c4569.html
- interview -1- on The Way of Saint James by Georgiana Goddard King by PILGRIMSPLAZA on July 30th, 2008, 8:06 pm on http://www.pilgrimage-to-santiago.com/b ... c4462.html for an interview with Mr Gary White, the publisher of the 2008 reprint of The Way of Saint James (New: exclusive!)
- the 2008 reprint of TWoSJ: http://www.pilgrimsprocess.com/events.htm
- interview -2- on Pilgrimage To Heresy by PILGRIMSPLAZA on August 8th, 2008, 8:08 am on http://www.pilgrimage-to-santiago.com/b ... c4515.html with Ms Tracy Saunders writer of Pilgrimage To Heresy, Don't Believe Everything They Tell You; A Novel of the Camino (New: exclusive!)
- http://pilgrimagetoheresy.com for Tracy Saunder's recent three world-wide-tv-interviews (New: exclusive!)
- King's companions -1- George Edmund Street by PILGRIMSPLAZA on August 8th, 2008, 8:08 pm on http://www.pilgrimage-to-santiago.com/b ... c4519.html
- my English homepage http://king-early-days.blogspot.com
- my Dutch homepage http://www.pelgrimspaden.nl

Enjoy!
Geert
 

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