Codex Calixtinus Book V (Translation)

Book V Chapter 2

From Somport to Puente la Reina there are three stages. The first is from Borce, a village at the foot of Somport facing Gascony, to Jaca. The second is from Jaca to Monreal. The third is from Monreal to Puente la Reina. From Port de Cize there are thirteen stages to Santiago. The first is from the town of Saint-Michel, at the foot of Port de Cize towards Gascony, to Viscarret, and this stage is short. The second is from Viscarret to Pamplona, and this stage is short. The third is from Pamplona to Estella. The fourth, obviously for riding, is from Estella to Nájera. The fifth, also for horseback riders, is from Nájera to Burgos. The sixth is from Burgos to Frómista. The seventh is from Frómista to Sahagún. The eighth is from Sahagún to León. The ninth is from León to Rabanal. The tenth stage is from Rabanal to Villafranca, at the mouth of the Valcarce Valley, past the Irago mountain pass. The eleventh stage is from Villafranca to Tricastela, past the Cebrero mountain pass. The twelfth stage is from Tricastela to Palas. Finally, the thirteenth stage is from Palas to Santiago, and this one is short.

Book V Chapter III

Of the names of the towns along the Camino de Santiago

From Somport to Puente la Reina, the following towns are found on the Camino de Santiago. First is Borce, at the foot of the mountain in the Gascony region; then, past the summit, the Hospital of Santa Cristina; next is Canfranc; later Jaca; then Osturit; then Tiernas, where the royal baths with their hot springs are located; then Monreal; finally Puente la Reina.

On the other Camino de Santiago, from Port de Cize to its Galician basilica, the following important towns are found. First, at the very foot of the pass, in the Gascony region, is the town of Saint-Michel; then, past the summit of the same mountain, is the Hospital de Roldán; then the town of Roncesvalles; then Viscarret; then Larrasoña; then Pamplona; later Puente la Reina; then Estella, which is fertile in good bread, excellent wine, meat, and fish, and full of all kinds of blessings. Then comes Los Arcos; then Logroño, then Villaroya, the city of Nájera, Santo Domingo, Redecilla, Belorado, Villafranca, Montes de Oca, Atapuerca, and the city of Burgos; then Tardajos, Hornillos, Castrogeriz, Itero, Frómista, and Carrión, which is an industrious town, very good and rich in bread, wine, meat, and all kinds of products. Next is Sahagún, abundant in all kinds of blessings, and where the meadow is located in which, it is said, the resplendent lances of the victorious champions of the Lord's glory were planted and flourished. Then comes Mansilla; then the royal court and city of León, filled with every kind of happiness.

Then comes Orbigo, the city of Astorga and Rabanal, the one with the surname Cativo; then the pass of Mount Irago, Molinaseca, Ponferrada, Cacabelos, Villafranca, at the entrance to the Valcarce valley, Castro Sarracín; then Villaus, the pass of Mount Cebrero and on its summit the hospital; Linares del Rey and Tricastela, already in Galicia, at the foot of the same mountain, where the pilgrims take a stone and carry it with them to Castañeda to make lime for the construction of the Basilica of the Apostle.

Then there is the town of San Miguel, Barbadelo, Puertomarín, Sala de la Reina, Palas de Rey, Libureiro, Santiago de Boente, Castañeda, Vilanova, Ferreiros, and finally Compostela, the most excellent city of the Apostle, which possesses all sorts of charms and has in custody the precious mortal remains of Santiago, for which reason it is considered justly the happiest and most excellent of all the cities of Spain.

I have simply listed these towns and the aforementioned days, so that pilgrims traveling to Santiago can, with this information, plan for the expenses necessary for their journey.

Book V Chapter IV

One of the three best buildings in the world

The Lord established in this world three pillars essential for the support of His poor: the hospital of Jerusalem, the hospital of Mont-Joux, and the hospital of Saint Christina at Somport. These three hospitals are situated in necessary locations; they are holy places, houses of God, places of repose for holy pilgrims, places of rest for the needy, comfort for the sick, places of salvation for the dead, and places of aid for the living. Therefore, whoever has built these most holy places will undoubtedly possess the kingdom of God.

Book V Chapter V

Of the names of some who repaired the Camino de Santiago. Aimerico.

These are the names of some of the "road workers" who, in the time of Diego, Archbishop of Compostela, and Alfonso, Emperor of Spain and Galicia, and of Calixtus, Pope, repaired, out of pious love for God and the Apostle, the Way of St. James from Rabanal to Puertomarín, before the year of our Lord 1120, during the reigns of King Alfonso of Aragon and King Louis the Fat of France: Andrés, Rogerio, Alvito, Fortún, Arnaldo, Esteban, and Pedro, who rebuilt the bridge over the Miño River destroyed by Queen Urraca. May the souls of these men and their collaborators rest in eternal peace.

Book V Chapter VI

Of the good and bad rivers found on the Camino de Santiago. Calixto, Pope.

These are the rivers found between Port de Cize and Somport and Santiago. From Somport flows the healthy river called Aragón, which irrigates Spain. From Port de Cize, on the other hand, flows the healthy river that many call Runa and bathes Pamplona. The Arga and the Runa both pass through Puente la Reina. Through the place called Lorca, in its eastern part, flows the river called Salado. Beware of drinking from there, neither you nor your horse, for the river is deadly. On our journey to Santiago, we found two Navarrese sitting on its bank sharpening their knives, with which they used to skin the horses of pilgrims who drank that water and died. And to our questions, they lied and said it was good to drink. Therefore, we watered our horses there, and immediately two of them died, which the men promptly skinned.

The Ega River flows through Estella: its water is sweet, healthy, and very good. Through the village called Los Arcos flows very unhealthy water. And beyond Los Arcos, near the first hospital—that is, between Los Arcoes and the hospital itself—flows a stream deadly to animals and men who drink its waters. Through the town called Torres, in Navarre, flows a river unhealthy for animals and men who drink from it. Then, through the village called Cuevas, flows an equally harmful river. Through Logroño flows a huge river, called the Ebro, with healthy waters and abundant fish. All the rivers between Estella and Logroño are unhealthy for men and animals to drink, and their fish are unhealthy to eat. If you ever eat in Spain or Galicia the fish commonly called barbel, or what the people of Poitou call alosa and the Italians clipia, or eels or tench, you will surely become ill or die immediately. And if by chance someone ate them and didn't get sick, it's because they were either healthier than the others or stayed in that land for a long time. All fish, beef, and pork throughout Spain and Galicia cause illness in foreigners.

Rivers that, on the contrary, are considered sweet and good for drinking are commonly called by these names: the Pisuerga, a river that flows down through Itero del Castillo; the Carrión, which passes through Carrión; the Cea, through Sahagún; the Esla, through Mansillas; the Porma, which passes over a large bridge between Mansilla and León; the Torío, which runs through León at the foot of the Castro de los Judíos; the Bernesga, which passes by the same city, on the other side, that is, towards Astorga; the Sil, which flows through Ponferrada at Valverde; the Cua, through Cacabelos; the Burbia, which flows under the bridge of Villafranca; the Valcarce, which flows down through its valley; the Miño, which passes through Puertomarín; A river about two miles from Santiago, in a very wooded area, called Labacolla, is said to be healthy because French pilgrims to Santiago, out of love for the Apostle, often wash themselves there, not only their private parts but also, by removing their clothes, the dirt from their entire bodies. The Sar River, which flows between Monte del Gozo and the city of Santiago, is considered healthy. The Sarela River, which flows west of the city, is also said to be healthy.

I have described these rivers in this way so that pilgrims going to Santiago can avoid drinking from the unhealthy ones and choose the good ones for themselves and their horses.

Book V Chapter VII

Of the names of the lands and the qualities of the people found on the Camino de Santiago

On the Camino de Santiago, via Toulouse, after crossing the Garonne River, you first encounter the land of Gascony; and then, after passing Somport, the land of Aragon and then Navarre, up to Puente Arga and beyond.

Along the route from Port de Cize, after the Touraine, lies the land of the Poitevins, fertile, abundant, and full of happiness. The Poitevins are a strong and warlike people, highly skilled in warfare with bows, arrows, and spears, confident in battle, incredibly swift in running, meticulous in their dress, distinguished in their features, astute in their words, very generous with their favors, and lavish with their guests. Next comes the land of Saintes; then, past the estuary of the Garonne River, lies the land of Bordeaux, which is fertile in fine wine and fish, but whose language is rustic. The Saintes are considered uncouth because of their speech, but the Bordeaux people are even more so. Afterward, one crosses the Bordeaux moors for three exhausting days. This is a completely desolate land, lacking bread, wine, meat, fish, rivers, and springs, with few villages, flat, sandy, though abundant in honey, millet, sorghum, and pigs. But if you happen to cross it in summer, carefully guard your face from the enormous flies, commonly called wasps or horseflies, which are very numerous there. And if you don't watch your step on the sea sand, which is plentiful there, you will quickly sink up to your knees.

Beyond this country lies Gascony, a land rich in white bread and splendid red wine, and blessed with forests, meadows, rivers, and healthy springs. The Gascons are quick-witted, talkative, laughing, lustful, heavy drinkers, prodigal in their meals, poorly dressed, and careless in their clothing and adornments; but they are accustomed to war and distinguished by their hospitality to the poor. They are accustomed to eating without a table, sitting around the fire, and all drinking from the same cup. They eat and drink at length, but dress poorly and sleep clumsily and filthily, all mingled together on a few straws, servants with their master and mistress. At the edge of this country, on the Way of St. James, there are two rivers that flow near the town of Saint-Jean-de-Sorde, one to the right and the other to the left: one is called the Gave, and the other the River, and they cannot be crossed by boat. And the ferrymen of these boats will undoubtedly be condemned; for although those rivers are very narrow, nevertheless, for each man, whether poor or rich, that they transport to the other side, they usually charge a sum of money, and for each horse, four, which they demand even by force, abusively. And their boat is small, made from a single tree, and horses cannot fit in it; when you have embarked, take care not to fall into the water by chance. It would be wise to lead your horse by the reins behind you, outside the boat, through the water. Therefore, enter with few passengers, for if it is heavily loaded, it will be in danger. Also, many times the ferrymen take on so many pilgrims, after collecting the fare, that the boat capsizes, and the pilgrims drown in the river. For this reason, the ferrymen rejoice maliciously, seizing the remains of the dead.

Then, near Port de Cize, lies the Basque Country, which has the city of Bayonne on its northern coast. This land is barbaric in its language, full of forests, mountainous, and devoid of bread, wine, and all food for the body, save for the solace of apples, cider, and milk. In this land, namely near Port de Cize, in the village called Ostabat and in those of Saint-Jean and Saint-Michel-Pied-de-Port, there are wicked toll collectors, who are utterly condemned; for they come out to meet pilgrims on the road with two or three darts and forcibly collect unjust taxes. And if any traveler refuses to give them the money they have demanded, they punish him with the darts and take his toll, insulting him and searching him down to his breeches.

They are ferocious, and the land they inhabit is ferocious, wild, and barbaric: the ferocity of their faces and the growls of their barbaric tongues terrify the hearts of those who see them. Although legally they are only supposed to collect tribute from merchants, they unjustly collect it from pilgrims and all travelers. When they should normally collect four or six coins for anything, they collect eight or twelve—that is, double. Therefore we command and beseech that these toll collectors, along with the King of Aragon and the other powerful figures who receive tribute money from them, and all those who consent to it, namely: Raymond of Solis and Viviano of Agramonte and the Viscount of San Miguel with all their descendants, together with the aforementioned boatmen and Arnaldo of Guinia with all his future descendants and with the other lords of the aforementioned rivers, who unjustly receive navigation money from those same boatmen, along with the priests who knowingly give them confession or communion, or celebrate divine services for them, or admit them to the church, be excommunicated not only in the episcopal sees of their respective lands, but also, in the presence of the pilgrims, in the basilica of Santiago, until through long and public penance they repent and moderate their tributes. And any prelate who, out of charity or for profit, would pardon them for this, let him be struck by the sword of anathema. And let it be known that these toll collectors should in no way collect tribute from the pilgrims, and the aforementioned boatmen should only charge one obol for the crossing of two men, if they are rich, and a single coin for their horse, but nothing from the poor. And they should also have large boats in which both horses and men can easily enter.

In the Basque Country, on the Way of St. James, there is a very high mountain called Port de Cize, either because it is considered the gateway to Spain, or because essential goods are transported across it from one land to another. Its ascent is eight miles, and its descent is also eight. Its height is so great that it seems to touch the sky. Those who climb it feel as if they can reach heaven with their hand. From its summit, one can see the British and Western Seas, and the lands of three countries: Castile, Aragon, and France. On the summit of this mountain is a place called the Cross of Charlemagne, because Charlemagne, with axes, picks, hoes, and other tools, cleared a path there when he marched to Spain with his armies. Finally, kneeling facing Galicia, he offered his prayers to God and St. James. Therefore, pilgrims often kneel there, pray facing St. James, and plant crosses, of which thousands can be found. This is why that place is considered the first in the prayer to Saint James.

On this very mountain, before Christianity had fully taken root in Spain, the impious Navarrese and Basques used not only to rob pilgrims on their way to Santiago, but also to ride them like donkeys and kill them. Beside this mountain, to the north, lies a valley called Valcarlos, where Charlemagne himself camped with his armies after the warriors were killed at Roncesvalles, and through which many pilgrims pass on their way to Santiago, preferring not to climb the mountain. Then, on the descent from the mountain, one finds the hospital and the church where the crag stands that the mighty hero Roland split with his sword from top to bottom in three blows. Beyond this lies Roncesvalles, the site of the great battle in which King Marsilio, Roland, Oliver, and one hundred and forty thousand other Christian and Saracen warriors were slain.

Beyond this valley lies Navarre, a land considered fortunate for its bread, wine, milk, and livestock. The Navarrese and the Basques are very similar in their food, clothing, and language, but the Basques are somewhat fairer-skinned than the Navarrese. The latter dress in short, black cloaks that reach only to the knees, in the style of the Scots, and wear footwear called albarcas, made of untanned leather with hair, tied to the foot with straps, which only protect the sole, leaving the rest bare. They wear long, black wool cloaks, reaching to the elbows and fringed like a paenula (a type of traveling cloak, long to the knees, closed and sleeveless, with a hole for the head and a hood), which they call sayas. They eat, drink, and dress filthily. Well, the whole family in a Navarrese house, from the servant to the master, the maidservant to the lady, usually eats all their food mixed together at the same time in a pot, not with a spoon, but with their hands, and they usually drink from a glass. If you saw them eating, you would mistake them for dogs or pigs eating. And if you heard them speak, they would remind you of dogs barking, for their language is completely barbaric. They call God urcia; the Mother of God, andrea María; bread, orgui; wine, ardum; meat, aragui; fish, araign; the house, echea; the master of the house, iaona; the lady, andrea; the church, elicera; the priest, belaterra, which means beautiful land; wheat, gari; water, uric; the king, ereguia; and Saint James, iaona domne Iacue.

This is a barbaric people, unlike any other in customs and character, full of wickedness, dark in complexion, of iniquitous appearance, depraved, perverse, treacherous, disloyal, and false, lustful, drunken, skilled in all kinds of violence, ferocious, wild, wicked, and reprobate, impious and harsh, cruel and quarrelsome, lacking any virtue and adept at all vices and indiscretions; similar in wickedness to the Getae and Saracens, and an enemy of our Gallic people in every way. For just a few coins, a Navarrese or a Basque, if he can, will kill a Frenchman. In some of their districts, especially in Biscay and Álava, Navarrese men and women expose each other's private parts while they are aroused. The Navarrese also use animals in impure unions. It is said that the Navarrese hang a padlock on the haunches of his mule and his mare, so that no one but himself can approach them. He also lustfully kisses the genitals of both his wife and his mule. For this reason, the Navarrese are censured by all discreet people. However, they are considered good in open battle, bad at assaulting castles, just in paying tithes, and diligent in offerings at the altars. For every day, when the Navarrese go to church, they make an offering to God, either of bread, wine, wheat, or some other product. Whenever a Navarrese or a Basque goes on a journey, he hangs a horn around his neck like a hunter and carries, according to custom, two or three darts called azconas. When entering and leaving his house, he whistles like a kite. And when, being hidden in secluded or lonely places to steal, he wishes to silently call his companions, he either sings in the manner of an owl, or howls like a wolf.

It is often said that they descend from the Scottish lineage, for they resemble them in their customs and appearance. It is said that Julius Caesar sent three peoples to Spain to subdue the Spaniards, because they refused to pay tribute: the Nubians, the Scots, and the Cornubian chieftains, ordering them to put all the men to the sword and spare only the women. Having invaded that land by sea, after destroying their ships, they ravaged it with fire and sword from Barcelona to Zaragoza, and from the city of Bayonne to Montes de Oca. They could not cross those limits, because the assembled Castilians drove them from their territories in battle. Fleeing, they reached the coastal mountains between Nájera, Pamplona, and Bayonne—that is, toward the coast in the lands of Biscay and Álava—where they settled and built many fortresses. They killed all the men whose wives they had abducted and with whom they fathered children who were later called Navarrese by their descendants. Thus, "Navarrese" means "not true," that is, born of illegitimate lineage or ancestry. The Navarrese also originally took their name from a city called Naddaver, located in the lands from which the apostle and evangelist Saint Matthew first came in early times.

Beyond their land, past the Montes de Oca, towards Burgos, lies the land of the Spaniards, namely, Castile and Campos. This land is rich in treasures, abundant in gold and silver, fabrics, and mighty horses, and fertile in bread, wine, meat, fish, milk, and honey. However, it lacks trees and is full of wicked and vicious men.

Beyond the land of León and the mountain passes of Mount Irago and Mount Cebrero lies the land of the Galicians. It abounds in forests, is pleasant for its rivers, meadows, and rich orchards, its fine fruits, and its crystal-clear springs; it is sparse in cities, towns, and cultivated fields. It is lacking in wheat bread and wine, but abundant in rye bread and cider, in cattle and horses, in milk and honey, and in both large and small sea fish; it is rich in gold and silver, in textiles and wild furs, and in other riches, and above all in Saracen treasures. The Galicians, therefore, adapt more perfectly to our Gallic people than the other Spanish populations with their backward customs, but they are irascible and litigious.

Book V Chapter VIII

Of the bodies of the saints that rest along the way and that must be visited by their pilgrims

First, therefore, those traveling to Santiago de Compostela via the Saint-Gilles route should visit the body of Saint Trophimus in Arles. Saint Paul mentions him in his Epistle to Timothy, and after his epistle, he was ordained bishop by the same apostle and was the first to preach the Gospel of Christ in that city. From this clear source, as Pope Zosimus writes, all Gaul received the streams of faith. His feast day is celebrated on December 29.

Likewise, one must visit the body of Saint Caesarius, bishop and martyr, who established the monastic rule in the same city and whose feast is celebrated on November 1.

Likewise, in the cemetery of that city, one must implore the protection of Saint Honoratus, bishop, whose feast day is celebrated on January 16. In his venerable and magnificent church rests the body of Saint Genesius, a most illustrious martyr. For there is a suburb near Arles, between the two branches of the Rhône, called Trinquetaille, where behind the church stands a magnificent marble column, very tall and elevated above the ground, to which, as the story goes, Saint Genesius was tied and beheaded by the infidel mob; and even today it appears reddened by his rosy blood. The saint himself, scarcely had he been beheaded, seized his head with his own hands and cast it into the Rhône, and carried his body downriver to the church of Saint Honoratus, where it honorably lies. Her head, however, traveling down the Rhône and across the sea, guided by angels, reached the Spanish city of Cartagena, where it now rests splendidly and works many miracles. Her feast day is celebrated on August 25.

Then one must visit, near the city of Arles, a cemetery at a place called Aliscamps, to pray for the dead with prayers, psalms, and alms, according to custom. Its length and width is a mile. So many and such large marble tombs set upon the ground cannot be found in any cemetery except this one. They have various motifs and Latin inscriptions carved on them and are ancient, judging by their unintelligible writing. The farther one looks, the farther one sees sarcophagi. In this same cemetery there are seven churches; if in any of them a priest celebrates Mass for the dead, or if a layperson devoutly has a priest celebrate it, or if a cleric reads the Psalter, he will truly have the pious dead who lie there as advocates of his salvation before God in the final resurrection. For there rest the bodies of many holy martyrs and confessors, whose souls already rejoice in the paradisiacal abode. Its commemoration is usually celebrated on the Monday after the octave of Easter.

The most worthy body of the most pious Saint Giles, confessor and abbot, must also be visited with great care and attention. For Saint Giles, renowned throughout the land, must be venerated by all, worthily celebrated by all, loved by all, invoked by all, and visited by all. After the prophets and apostles, none among the other saints is more worthy, holier, more glorious, or quicker to help than he. For he is more readily attuned than the other saints to the needy, the afflicted, and the distressed who call upon him. Oh, how beautiful and worthwhile a deed it is to visit his tomb! For on the very day that someone prays to him with all their heart, they will undoubtedly be happily aided.

I have personally verified what I say: I once saw in his very city a man who, on the day he invoked him, escaped, with the help of the holy confessor, from the house of a certain shoemaker named Peyrot, whose house collapsed completely, utterly ruined by its age! Who, then, will ever see his dwelling again! Who will worship God in his most sacred church! Who will embrace his sarcophagus once more! Who will kiss his venerable altar, or who will recount his most pious life! For a sick man donned his robe and was healed; by his very unfailing power, one bitten by a snake was cured; another, possessed by a demon, was freed; the storm at sea calmed; Theocritus's daughter found the health she had long desired; a man sick in every way, completely lacking in health, achieved the longed-for cure; A doe, once untamed, was tamed by his command; his monastic order grew under his abbatial patronage; a madman was delivered from the devil; the sin of Charlemagne, revealed to him by an angel, was forgiven the king; a dead man was brought back to life; a paralytic regained his former health; moreover, two cypress gates bearing figures of princes of the apostles were carried across the sea from the city of Rome to the port of the Rhône, without anyone guiding them, solely by his powerful command. I grieve that I cannot remember and recount all his deeds worthy of veneration, for they are so many and so great. That brilliant Greek star, after illuminating the Provençals with its rays, beautifully hid itself among them, not diminishing, but growing larger; not losing its light, but ascending to the heights of Olympus; Its light did not dim upon its death, but rather, from all four cardinal points, it is considered the most illustrious among the other holy stars for its remarkable brilliance. Thus, at midnight on Sunday, September 1st, this star was eclipsed, and a choir of angels placed it with them in the celestial abode, and the Gothic people, along with the monks, laid it to rest in honorable burial on their free land, between the city of Nîmes and the Rhône River.

The enormous golden reliquary behind the altar, above his venerable body, has sculpted in the first row on the left side the images of six apostles, and in the foreground of this row is the image of Saint Mary. Above them, in this row, are the twelve signs of the zodiac, in this order: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. And among them are golden flowers in the form of a garland. In the third and highest row are the images of twelve of the twenty-four elders with these verses written above their heads:

On the right side, then, in the foreground, there are also six other figures, six of which are apostles and the seventh another disciple of Christ. But even above the heads of the apostles, on both sides of the ark, are represented in the form of women the virtues that shone in them, namely: kindness, gentleness, faith, hope, and charity. In the second row on the right, flowers are sculpted in the form of a garland of vines. In the third and highest row, as on the left side, are sculpted the figures of twelve of the twenty-four elders, with this inscription in verse above their heads:

The upper covers of the ark are carved on both sides in the shape of fish scales. At their apex are set thirteen rock crystals, some in a checkerboard pattern, others in the shape of apples or pomegranates. There is an enormous crystal in the shape of a large fish, most likely a trout, standing upright with its tail turned upwards. The first crystal is as large as a great pot, and above it is a magnificent and splendid gold cross. In the center of the ark's front, but on its front panel, the Lord is seen seated in a golden circle, giving a blessing with his right hand and holding a book in his left, on which is written the following: "Love peace and truth." Beneath the footstool at his feet is a gold star; next to his arms are two letters written, one to his right and one to his left, in this way: A*. And above his throne, on the outside, are the four Evangelists, who have wings and at their feet are scrolls on which are written, in order, the beginnings of their respective Gospels. Matthew is sculpted as a man at the top right, and below him is Luke in the form of an ox, and above and to the left John in the form of an eagle, and below him Mark in the form of a lion. There are also two angels admirably sculpted beside the throne of the Lord, namely: a cherub on the right, with its feet upon Luke, and a seraph on the left, likewise with its feet upon Mark.

There are two rows of precious stones of every kind, admirably arranged: one around the throne on which the Lord sits, and another around the edges of the ark, also encircling it, and three stones together representing the Trinity of God. And a figure, out of love for the holy confessor, nailed to the foot of the ark, facing the altar, with golden nails, a portrait of him, also of gold, which, to the honor of God, still appears there today. On the other end of the ark, at the back, the Ascension of the Lord is sculpted. In the first row are six apostles with their faces raised upwards, watching the Lord ascend into heaven, above whose heads is written the inscription, "Men of Galilee: this Jesus, who has been taken up from you into heaven, will come in the same way as you have seen him." In the second row, also standing, are another six apostles; but between them, on both sides, are golden columns. In the third row is the Lord, seated on a golden throne, and two angels, one to his right and one to his left, outside the throne, show the Lord to the apostles with their hands, each raising one and bowing the other. Above the Lord's head, outside the throne, is a dove that appears to hover over him. In the fourth and highest row, the Lord is depicted on another golden throne, and beside him are the four evangelists: Luke, represented by an ox, against the south side below, and above him Matthew, as a man. On the other side, toward the north, are Mark below in the form of a lion and John above in the form of an eagle. But understand that the Majesty of the Lord, who is on the throne, is not seated, but upright, with his back to the south and his head raised, as if looking toward heaven, his right hand raised and in his left a small cross, and thus he ascends toward the Father, who receives him at the top of the ark.

Thus, then, is the tomb of Saint Giles, confessor, in which his venerable body honorably rests. Let the Hungarians be ashamed, who say they possess his body; let the camel drivers be utterly confounded, who glory in possessing his head; let the Normans of Coutances be equally troubled, who boast of having his whole body, since they cannot in any way remove his most sacred bones from their lands, as many claim. For some once attempted to fraudulently carry the venerable arm of the holy confessor out of Saint Giles's homeland to distant lands, but they could in no way leave with it. How many are the saints whose bodies, it is said by many, cannot be moved from their sarcophagi by anyone, namely: James the son of Zebedee, Saint Martin of Tours, Saint Leonard of Limoges, and Saint Giles, confessor of Christ. It is said that Philip, King of the Gauls, once tried to move their bodies to Gaul, but he could not move them at all from their own tombs.

Therefore, those traveling to Santiago de Compostela via Toulouse should also visit the body of Saint William the Confessor. For Saint William was an illustrious standard-bearer and important count of the great King Charlemagne, a valiant soldier, and highly skilled in warfare. He is said to have brought the cities of Nîmes and Orange, among many others, under Christian rule with his mighty courage; and he took with him a piece of the Lord's cross to the Gellone Valley, where he lived as a hermit and where he lies honorably as a confessor of Christ since his holy death. His feast day is celebrated on May 28th.

Along the same route, one should also visit the tombs of the holy martyrs Tiberius, Modestus, and Florence, who suffered martyrdom for the faith of Christ during the reign of Diocletian, tormented in various ways. They lie on the banks of the Hérault River in a beautiful tomb, and their feast day is celebrated on November 10.

Along the same route, one should also visit the most worthy body of Saint Saturninus, bishop and martyr, who, imprisoned by pagans in the capitol of the city of Toulouse, was tied to fierce and untamed bulls and thrown down all the stone steps from the top of the citadel for a distance of a mile. His head smashed, his brain crushed, and his body lacerated, he surrendered his worthy soul to Christ. He is buried in a very good place near the city of Toulouse, where the faithful erected a large church in his honor, and the canonical rule of Saint Augustine is observed, and many graces are granted to those who ask the Lord. His feast day is celebrated on November 29.

Likewise, the Burgundians and Germans traveling to Santiago by way of Le Puy should visit the most holy body of Saint Faith, virgin and martyr, whose most holy soul, after her body was beheaded by executioners on the hill near the city of Agen, was carried to heaven like a dove by choirs of angels and adorned with the laurel of immortality. When Saint Caprasius, Bishop of Agen, who, avoiding the fury of the persecution, hid in a cave, saw this, inspired to suffer martyrdom, he went to the place where the holy virgin and martyr was honorably buried by Christians in the valley commonly called Conques, and there they built a beautiful church, in which, to the glory of the Lord, the Rule of Saint Benedict is scrupulously observed to this day. Many blessings are granted to the healthy and the sick, and before its doors is a rich spring, more wondrous than words can describe. Its feast day is celebrated on October 6th.

Then, on the route from Saint Leonard of Limoges to Santiago, the most worthy body of Saint Mary Magdalene is to be venerated first and foremost by the pilgrims. This is the glorious Mary who, in the house of the leper Simon, washed the feet of the Savior with her tears, combed his hair, and anointed it with precious ointment, kissing it reverently; for which "her many sins were forgiven, because she loved much" Him who loves all, that is, Jesus Christ, her Redeemer. This is the one who, after the Sunday of the Lord's Ascension, from the lands of Jerusalem, arrived by sea with Saint Maximinus, a disciple of Christ, and with other disciples of the Lord, to the lands of Provence, through the port of Marseille; and in that land she lived a celibate life for some years and finally, in the city of Aix, received burial at the hands of Maximinus himself, the bishop of the city. After a long time, a knight, sanctified by his monastic life, named Badilon, transferred his most precious remains from this city of Vézelay, where they rest to this day in an honorable tomb. In that place stands a large and beautiful church and an abbey of monks. And for love of her, sins are forgiven by the Lord, sight is restored to the blind, the tongues of the mute are loosed, the paralyzed are made up, the possessed are freed, and countless blessings are bestowed upon others. Her solemn feast day is celebrated on July 22nd.

Likewise, one must visit the sacred body of Saint Leonard, confessor, who, belonging to the most ancient nobility of the Frankish lineage and having been raised in the royal court, renounced the sinful world for love of the Almighty God, and for a long time lived a celibate and eremitic life in the land of Limoges, in the place called Noblat, with frequent fasts and many vigils, enduring cold, nakedness, and unspeakable labors, and finally, in his own free field, rested in a holy death. His sacred remains are said to be immovable. Therefore, let the monks of Corbigny, who claim to possess the body of Saint Leonard, blush, since, as we have said, not even the smallest portion of his bones or ashes can be moved. The people of Corbicen, and many others, enjoy his blessings and miracles, but they are mistaken about his physical presence. Since they could not possess the body of Saint Leonard, they venerate, instead of Saint Leonard of Limoges, the body of a certain man named Leotardo. It is said that Leotardo, placed in a silver reliquary, was brought to them from the lands of Anjou. After his death, they changed his name, as if he were to be baptized anew, and gave him the name of Saint Leonard, so that, with the fame of such a great and renowned name—Saint Leonard of Limoges—pilgrims would come and enrich them with their offerings. They celebrate his feast day on October 15th. First, they made Saint Leonard of Limoges the patron saint of their church; later, they put another in his place, like envious servants who forcibly take their master's inheritance and unjustly give it to another. They are also like a wicked father who takes his daughter from her rightful husband and gives her to another. «They exchanged,» says the Psalmist, «their glory for the image of a calf.» To those who do such things, the Wise Man rebukes, saying, “Do not give your honor to strangers.” The devotees, therefore, both local and foreign, who come there, believe they find the body of Saint Leonard of Limoges, whom they venerate, and, unknowingly, they find another in his place. Whoever works miracles in Corbigny is, nevertheless, Saint Leonard of Limoges, the one who frees the captives and leads them there, even though he has been deprived of the patronage of that church. Hence, the people of Corbigny incur a double sin, because they do not recognize the one who, through his veneration, enriches them with his miracles, nor do they celebrate his feast day, but rather improperly worship another in his place.

Thus, divine mercy has spread throughout the world the fame of Saint Leonard of Limoges, confessor, whose most powerful virtue frees countless thousands of captives from prisons. Their iron chains, more barbarous than words can describe, hang by the thousands around his basilica, inside and out, to the right and left, as testimony to so many miracles. If you were to see the posts there laden with so many barbarous irons, you would be more amazed than words can express. For there hang iron handcuffs, rings, chains, shackles, stocks, ropes, locks, yokes, helmets, sickles, and various instruments from which, with his powerful virtue, the most powerful confessor of Christ freed the captives.

Another reason to admire him is that he used to appear in human form to those bound in dungeons across the seas, as attested by those whom he freed by the power of God. Beautifully fulfilled in him was what the divine prophet foretold when he said: «He often freed those who sat in darkness and the shadow of death, captives in misery and irons. And they cried out to him in their tribulations, and he delivered them from their distress. He turned them from the path of iniquity, for he broke down the gates of bronze and shattered their bars. He freed those chained with fetters and many nobles with iron shackles.» For sometimes Christians, like Behemoth, are also handed over bound to the Gentiles and enslaved by those who hate them, afflicted by their enemies, and humiliated at their hands; But he has often set them free and brought them out of darkness and the shadow of death, and broken their bonds. He says to those who are imprisoned, “Come out,” and to those who are in darkness, “Come into the light.” His holy feast is celebrated on November 6.

After Saint Leonard, one must visit, therefore, in the city of Périgueix, the body of Saint Fronton, bishop and confessor, who, consecrated in Rome by the Apostle Saint Peter to the pontifical dignity, was sent with a certain priest named George to preach in that city. And having set out together, George died on the way and was buried. Returning to the apostle, Saint Fronton told him of his companion's death, saying: "By the obedience you received from the apostle, in the name of Christ, rise and fulfill it." And so it was done. By the staff of the apostle, Saint Fronton recovered his companion from death, and converted the aforementioned city to Christianity with his preaching, illustrating it with many miracles, and upon his worthy death, received burial there, that is, in the church that was built under his patronage, in which, by God's grace, many blessings are granted to those who ask for them. However, some say that he was one of Christ's disciples. And although his tomb is unlike any other saint's tomb, being perfectly round like the Lord's, it surpasses all others in the beauty of its admirable construction. His feast day is celebrated on October 25th.

Those who travel to Santiago de Compostela via Tours should also visit the relic of the True Cross and the chalice of Saint Eurycus, bishop and confessor, in the Church of the Holy Cross in Orléans. For one day, while Saint Eurycus was celebrating Mass, the right hand of the Lord appeared in the flesh above the altar before the eyes of those present, and whatever the celebrant did on the altar, the hand itself did. When the priest made the sign of the cross over the bread and the chalice, the hand did the same. And when the host or the chalice was elevated, the very hand of God likewise raised the true bread and the chalice. And once the sacrifice was thus completed, the most pious hand of the Savior disappeared. From this, we understand that whoever sings the Mass, it is Christ himself who sings it. Therefore, Saint Fulgentius says: «It is not a man who consecrates the body and blood of Christ, but Christ himself, who was crucified for us.» And Saint Isidore says: «It is made neither better by the goodness of a good priest, nor worse by the wickedness of a bad one.» The aforementioned chalice is used in the Church of the Holy Cross for the communion of the faithful who request it, both from within the country and from abroad.

Likewise, in the same city, one must visit the body of Saint Eurycus, bishop and confessor. And also in the same city, in the church of Saint Samson, one must visit the knife that was truly used at the Lord's table.

Along the same route, on the banks of the Loire, one must also visit the worthy body of Saint Martin, bishop and confessor. For he is considered a magnificent raiser of three dead, and it is said that he restored health to lepers and the possessed, to the insane, to lunatics and the demon-possessed, and to all other sick people. And his sarcophagus, in which his most sacred remains rest near the city of Tours, gleams with much gold and silver and precious stones, and shines with frequent miracles. And above it rises, admirably built in his honor, a vast and venerable church, similar to that of Santiago de Compostela, to which the sick go and are cured, the possessed are freed, the blind see, the paralyzed stand upright, and all kinds of illnesses are healed; and every request is granted fitting and decisive help; for which reason his glorious fame is spread everywhere with worthy praise, to the glory of Christ. His feast day is celebrated on November 11th.

Then, in the city of Poitiers, one must visit the most holy body of Saint Hilary, bishop and confessor. Among his many miracles, he, filled with the power of God, vanquished the Arian heresy and taught the faithful to maintain the unity of the faith. The heretic Arius, unable to bear his sacred teachings, after abandoning the council, died a gruesome death in the latrine, suffering from a terrible bout of diarrhea. Furthermore, the earth, rising beneath him as he tried to sit in the council, provided him with a seat; he broke the bolts of the council doors with his voice alone; he remained exiled on an island off Frisia for four years; he drove away numerous snakes with his power; and in Poitiers, he restored to life the son who had died prematurely, a double death, to a weeping mother. Her tomb, where her most sacred and venerable bones rest, is adorned with much gold, silver, and precious stones, and her large and splendid church is revered for its frequent miracles. Her holy feast day is celebrated on January 13.

Likewise, the venerable head of Saint John the Baptist must be visited, which was carried by the hands of some religious men from the lands of Jerusalem to a place called Angély, in the lands of Poitou, where a large church of admirable design stands under his patronage. In this church, the same most holy head is venerated day and night by a choir of one hundred monks and is illuminated by countless miracles. And while it was being transported, this head also performed many miracles on land and sea. For at sea, it drove away many maritime dangers, and on land, according to the codex of its transfer, it brought some dead back to life. Therefore, it is believed that this is truly the head of the venerable Forerunner. Its discovery took place on February 24, in the time of Prince Marcian, when the Forerunner himself first revealed to two monks the place where his head lay hidden.

On the Way of St. James, pilgrims should worthily visit, in the city of Saintes, the body of St. Denis, his companion and Bishop of Paris, which he sent, through the mediation of Pope St. Clement, to his parents in Greece, who already believed in Christ. And I once found this martyrdom in a Greek school in Constantinople, in a certain codex of the martyrdoms of many holy martyrs, and for the glory of Our Lord Jesus Christ and of His glorious martyr Eutropius, I translated it as best I could from Greek into Latin. And it began thus;

«"Dionysius, Bishop of the Franks, Greek by birth, to the Most Reverend Pope Clement, greetings in Christ. We inform you that Eutropius, whom you sent with me to preach the name of Christ in these lands, has received from the hands of the infidels the crown of martyrdom for the faith of the Lord in the city of Saintes. Therefore, I humbly beseech Your Paternity not to delay sending as soon as possible to my relatives, acquaintances, and faithful friends in the lands of Greece, and especially in Athens, this account of his Passion, so that they and all others who once received with me from the Apostle Saint Paul the waters of new regeneration, upon hearing that a glorious martyr has suffered a cruel death for the faith of Christ, may rejoice in having suffered tribulations and anguish for the name of Christ. And if any kind of martyrdom should befall them through the fury of the Gentiles, may they know how to receive it patiently for Christ, and not fear it unduly." For all who desire to live a godly life in Christ must suffer reproach from the ungodly and heretics, and be despised as fools and senseless. For we must enter the kingdom of God through many tribulations.

The martyrdom of Saint Eutropius, Bishop of Saintes and Martyr, begins

The most glorious martyr of Christ, Etropius, kind bishop of Saintes, born of the pagan race of the Persians, was of the most illustrious lineage in the world; for he was fathered in human terms by Queen Giva, the emir of Babylon named Xerses. No one could have been more sublime than he in lineage, nor more humble in faith and works after his conversion. And having learned Chaldean and Greek letters in his childhood, and having equaled in prudence and wisdom the highest figures in the entire kingdom, wishing to ascertain whether by chance there might be someone wiser than himself, or anything unusual, he went to the court of King Herod of Galilee.

Having heard of the Savior's miracles, while staying for a time at that court, he sought Him from city to city and found Him as He was marching to the opposite shore of the Sea of Galilee, which is the Sea of Tiberias, with countless crowds of people who followed Him, witnessing the miracles He performed. Then, by the disposition of divine grace, it happened that day that the Savior, in His ineffable generosity, fed five thousand men with five loaves and two fish, in Eutropius's presence. Having seen this miracle and heard of the others, the young Eutropius, now believing a little in Him and desiring to speak to Him, did not dare, for he feared the severity of his tutor Nicanor, to whom his father, the emir, had entrusted his care. Nevertheless, satisfied with the bread of divine grace, he went to Jerusalem, and having worshipped the Creator in the temple, according to pagan custom, he returned to his father's house. And he began to tell her everything he had carefully observed in the land from which he came.

«I have seen,» he said, “a man called Christ, whose like cannot be found anywhere in the world. He gives life to the dead, healing to lepers, sight to the blind, hearing to the deaf, restoring their former strength to the paralyzed, and health to all kinds of sick people. What more could he do? Before my very eyes, he fed five thousand men with five loaves and two fish. And with the leftovers, his disciples filled twelve baskets. Where he is, there can be no place for hunger, storm, or death. If the Creator of heaven and earth were to deign to send him to our country, may your grace do him the honor he deserves.”.

Hearing these and similar things from his son, the emir silently pondered how he might see him. A short time later, having barely obtained permission from the king, the boy, eager to see the Lord again, went to Jerusalem to worship in the temple. With him were Warradac, the general of the armies, Nicanor, the king's chamberlain and the boy's tutor, and many other nobles whom the emir had entrusted to his care. One day, as the boy returned from the temple, countless crowds thronged from all sides at the gates of Jerusalem to receive the Lord, who was returning from Bethany, where he had raised Lazarus from the dead. Seeing the Hebrew children and the multitudes from other nations who came out to meet him, spreading flowers and branches of palm, olive, and other trees along the road he was to travel, and shouting, "Hosanna to the Son of David!", he rejoiced beyond words and began to eagerly spread flowers before him.

Then he learned from some people that He had raised Lazarus from the dead four days after his death, and he rejoiced even more. But because he could not see the Lord completely at that time, due to the excessive crowd of people surrounding Him, he began to be very saddened. He was, therefore, among those of whom John testifies in his Gospel, saying: «Now there were some Gentiles among those who had come to worship on the day of the festival. These approached Philip, who was from the city of Bethsaida, and said to him, »Sir, we wish to see Jesus.’” And Philip, in the company of Andrew, told the Lord, and immediately Saint Eutropius, together with his companions, saw Him openly and with great joy began to believe in Him secretly. Finally, he joined Him completely, but he feared the opinion of his companions, whom his father had charged above all to guard him carefully and bring him back to his side. Then he learned from some people that the Jews were going to kill the Savior soon; Not wanting to witness the death of such a great man, he left Jerusalem the next day. And having returned to his father, he carefully recounted to everyone in his homeland all that he had seen of the Savior in the lands of Jerusalem.

Then, after a short stay in Babylon, desiring to be completely devoted to the Savior and believing Him still alive in body, he returned to Jerusalem forty-five days later, without his father's knowledge, accompanied by a steward. When he heard that the Lord whom he secretly loved had been crucified and killed by the Jews, he grieved greatly. But when he learned that He had risen from the dead, appeared to His disciples, and triumphantly ascended into heaven, he began to rejoice greatly. Finally, joining the Lord's disciples on the day of Pentecost, he diligently learned from them how the Holy Spirit had descended upon them with tongues of fire, filled their hearts, and taught them all kinds of languages. Filled with the Holy Spirit, he returned to Babylon and, burning with zeal for the love of Christ, killed the Jews he found in his homeland for those who in Jerusalem had condemned the Lord to death.

And after a short time, as the Lord's disciples journeyed to the various regions of the earth, two golden candelabras, radiant with faith by divine grace—namely, the Lord's apostles Simon and Thaddeus—went to Persia. And when they arrived in Babylon, after driving out from those lands some magicians, Zaroen and Arfaxat, who were leading people astray from the faith with empty words and miracles, the apostles, distributing to all the seeds of eternal life, began to shine forth with all manner of miracles. Then the holy child Eutropius, rejoicing at their arrival, advised the king that, abandoning the error of the pagan idols, he should embrace the Christian faith, by which he would merit to attain the kingdom of heaven. What more could one ask for? Immediately afterward, through the apostolic preaching, the king and his son, along with a great number of Babylonian citizens, were regenerated with the grace of baptism by the hands of the apostles themselves. Finally, with the entire city converted to the faith of the Lord, the apostles established the church with all its hierarchy. Obadiah, a most faithful man imbued with the Gospel doctrine, whom they had brought with them from Jerusalem, was ordained bishop of the Christian people, and Eutropius was appointed archdeacon. They then went to preach the word of God in other cities. And since not many days later they had completed their earthly life elsewhere through the triumph of martyrdom, Saint Eutropius wrote his account of his passion in Chaldean and Greek. Having heard of the fame of the miracles and wonders of Saint Peter, Prince of the Apostles, who was then fulfilling his apostolic duties in Rome, he renounced the world completely and, having received permission from his bishop (though his father was unaware of it), went to Rome. And having been graciously received by Saint Peter, and having spent some time with him in the precepts of the Lord, he went, at his command and advice, to preach with other brothers in the lands of Gaul.

And when he arrived at the city called Saintes, he saw it very well surrounded by ancient walls, adorned with high towers, situated in a very good place, proportionate in size and extent, abundant in all sorts of riches and provisions, full of beautiful meadows and clear springs; guarded by a great river, surrounded by fertile orchards, apple groves and vineyards; enveloped in a healthy atmosphere, pleasant for its squares and streets and in many aspects beautiful; and the zealous man began to think that God would deign to make this most beautiful and distinguished city convert from the error of the Gentiles and the worship of idols and submit to the law of Christ. So, walking through its squares and streets, he constantly preached the word of God. As soon as the citizens realized that this man was a foreigner and heard him speak of the Holy Trinity and baptism, words previously unknown to them, they indignantly drove him out of the city, burning him with torches and flogging him with enormous rods. But he, patiently enduring this persecution, built himself a wooden hut on a hill near the city, where he lived for a long time. During the day he preached in the city, and at night he prayed in that hut.

And since he had only been able to convert a very few to Christianity through his preaching for a long time, he remembered the Lord's command: "If anyone will not welcome you or listen to your words, leave that house or town and shake the dust from your feet." Then he returned to Rome, where, after Saint Peter had been crucified, he was ordered by Saint Clement, who was now Pope, to return to that city and, preaching the teachings of the Lord, await the crown of martyrdom there. Finally, having received episcopal ordination from the same Pope, along with Saint Dionysius, who had come to Rome from Greece, and with the other brothers whom Saint Clement was sending to preach in Gaul, he arrived in Auxerre. There, bidding farewell with embraces of divine love and tearful greetings, Saint Denis departed with his companions for the city of Paris. Saint Eutropius, returning to Saintes fully resolved to suffer martyrdom and filled with Christian zeal, strengthened himself, saying: «The Lord is my help; I will not fear what man may do to me. If my persecutors kill my body, they cannot kill my soul. Skin for skin! All that a man has he will gladly give for his life.».

Then, constantly entering the city, he preached the faith of the Lord like a madman, urging, in season and out of season, and teaching everyone about the Incarnation of Christ, His Passion, Resurrection, and Ascension, and all that He deigned to suffer for the salvation of humankind. He clearly told everyone that no one could enter the kingdom of God except one who had been born again of water and the Holy Spirit. And at night he stayed in the aforementioned hut, as before. Thus, through his preaching and the immediate arrival of divine grace, many Gentiles in that city were baptized by him, and among them was a daughter of the king of that city, named Eustella, who was reborn through the waters of baptism. When her father learned of this, he detested her and banished her from the city. But she, seeing that she had been expelled for the love of Christ, went to live near the hut of the holy man. However, her father, saddened by his love for his daughter, sent frequent messengers urging her to return home. But she replied that she preferred to live outside the city for the love of Christ than to return and be defiled by idolatry. And her father, overcome with anger, having gathered the executioners from all the city—one hundred and fifty in total—ordered them to kill Saint Eutropius and to take the girl with them to her father's house. So, on April 30th, they, accompanied by a great many pagans, went to the aforementioned hut, and first stoned the most holy man of God, then flogged him naked with clubs and lead-weighted thongs, and finally, with axes and hatchets, they killed him by cutting off his head. The girl, then, together with some Christians, buried him that night in her hut and, as long as she lived, never ceased to venerate him with vigils, candles, and holy funeral rites. And upon departing this world with a holy death, he ordered that he be buried in a field he owned, next to the tomb of the master. Later, over the most holy body of Saint Eutropius, the Christians erected in his honor and under the patronage of the most holy and undivided Trinity a large church of admirable design, in which the sick of all kinds of diseases are often cured, the paralyzed are made right, the blind regain their sight and the deaf their hearing, the possessed are freed, and saving help is given to all who ask for it with all their heart; and there hang the iron chains, the rings, and the other various iron instruments from which Saint Eutropius freed those bound with them. May he, then, through his worthy merits and prayers before God, obtain for us forgiveness, erase our vices, awaken virtues within us, guide our lives, deliver us from the jaws of hell in the face of death, appease the tremendous wrath of the eternal Judge at the final judgment, and lead us to the high kingdom of heaven: through the grace of our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit, God, for ever and ever. Amen.

Then, in Blaye by the sea, one must seek the protection of Saint Roman, in whose church rests the body of the blessed Roland, who, being of noble lineage—namely, a count of King Charlemagne and one of the Twelve Peers—moved by zeal for the faith, entered Spain to fight the infidel peoples. Here, so great was his strength that, as the story goes, he split a crag from top to bottom with three blows of his sword, and likewise split his trumpet in two by blowing it with the air from his chest. His split ivory trumpet is in the church of Saint Severin in the city of Bordeaux, and a church was built upon the crag of Roncesvalles. Then, after Roland had won many battles against the pagan kings, weary from hunger, cold, and excessive heat, struck by tremendous blows and many lashes for the love of the divine spirit, and wounded by arrows and lances, it is said that he finally died of thirst in the aforementioned valley, a valiant martyr for Christ. And his own companions buried his most sacred body with fitting veneration in the church of Saint Roman in Blaye.

Afterwards, in the city of Bordeaux, one must visit the body of Saint Severinus, bishop and confessor, whose feast day is celebrated on October 23.

Likewise, one must visit in the Bordeaux plains, in the village called Belin, the bodies of the holy martyrs Oliver, Gondelbod, King of Frisia, Ogier, King of Dacia, Arestian, King of Brittany, Garin, Duke of Lorraine, and many other warriors of Charlemagne, who, after the pagan armies were defeated, were killed in Spain for the faith of Christ; whose precious bodies were carried by their companions to Belin and carefully buried there. They all lie together in a tomb from which emanates a most sweet fragrance that heals those who inhale it.

Afterwards, one must visit the tombs of the holy martyrs Facundus and Primitivus, whose basilica was built by Charlemagne; and near their village are the wooded meadows where, according to legend, the spearheads of the warriors blossomed. Their feast day is celebrated on November 27.

Then, in the city of León, one must visit the venerable body of Saint Isidore, bishop and confessor or doctor, who established a most pious rule for the clergy of his church, instilled his doctrines in the Spanish people and honored the whole holy Church with his flowery writings.

Finally, in the city of Compostela, the most worthy body of the apostle James must be visited with great care and attention.

May the aforementioned saints, with all the other saints of God, help us with their merits and prayers before Our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God forever and ever. Amen.

Book V Chapter IX

Of the quality of the city and basilica of Santiago, apostle of Galicia. Calixtus, pope, and Aimerico, chancellor.

Between two rivers, one called the Sar and the other the Sarela, lies the city of Compostela. The Sar is to the east, between Monte do Gozo and the city; the Sarela is to the west. The city has seven entrances and gates. The first is called the French Gate; the second, the Gate of the Rock; the third, the Gate of the Subfratribus; the fourth, the Gate of the Holy Pilgrim; the fifth, the Fajera Gate, which leads to Padrón; the sixth, the Gate of Sussanis; and the seventh, the Mazarelos Gate, through which the precious wine arrives in the city.

In this city there are usually ten churches, among which the first shines gloriously that of the most glorious apostle James the son of Zebedee, located in the middle; the second is that of Saint Peter, apostle, which is an abbey of monks, located next to the French way; the third is that of Saint Michael, called of the Cistern; the fourth, that of Saint Martin bishop, called of Pinario, which is also an abbey of monks; the fifth, that of the Holy Trinity, which is the cemetery of the pilgrims; the sixth that of Saint Susanna, virgin which is next to the road to Padrón; the seventh that of Saint Felix, martyr; the eighth that of Saint Benedict; the ninth, that of Saint Pelagius, martyr, which is behind the church of Saint James; the tenth, that of Saint Mary Virgin, which is behind that of Saint James, and has an access to the same cathedral, between the altar of Saint Nicholas and that of the Holy Cross.

Of the measure of the church

The Cathedral of Santiago, therefore, is fifty-three man's heights long, that is, from the western door to the altar of San Salvador. In contrast, its width, from the French door to the south door, is thirty-nine. Its interior height measures fourteen. No one can know its exterior length and height. This same church, therefore, has nine naves below and six above, a nave and two transepts, and eight other small chapels, each containing its own altar. Of those nine naves, six are small and three are large. The first main nave runs from the western door to the four central pillars that support the entire church, and has a side aisle to the right and another to the left. In turn, the other two large naves are arranged in two transepts, the first of which extends from the French door to the south door. Both of these naves have two side aisles. These three main naves reach the roof of the church, while the six smaller ones only reach half a nave. All the large naves are eleven and a half man's heights wide. A man's height is exactly eight palms. In the main nave there are 29 pillars, 14 on the right and 14 on the left, and one inside between the two doors facing north, separating the ciboriums. In the transept of the same church, from the French door to the south door, there are 26 pillars, 12 on the right and 12 on the left, and two inside before the doors, separating the ciboriums and the portals. In the apse, there are also eight freestanding columns around the altar of St. James. The six small aisles above the triforium of the church are the same length and width as the other aisles below them. On one side, rising from the large naves to the top, are double pillars, which the stonemasons call half-pillars. Upstairs in the naves there are as many pillars as there are below in the church, and in the triforium there are as many transverse arches as below; but in the triforium aisles, between each pillar there are always two columns together, called "cindrias" by the stonemasons. In this church, in short, not a single crack or defect is to be found; it is admirably constructed, large, spacious, bright, of suitable size, proportionate in width, length, and height, of admirable and ineffable workmanship, and it is doubly built, like a royal palace. Whoever goes up through the triforium aisles, even if they ascend in sadness, is cheered and gladdened by the splendid beauty of this temple.

From the windows

The cathedral has 63 stained-glass windows. There are three in each of the altars in the apse. In the ceiling of the church, around the altar of St. James, there are five windows that illuminate the altar of the apostle. Above, in the triforium, there are 43 windows.

From the porticoes

This church has three main porticoes and seven smaller ones: one facing west, which is the main one; another facing south; and another facing north. Each main portico has two entrances, and each entrance has two doors. The first smaller portico is called Santa María, the second the Via Sacra, the third San Pelayo, the fourth the Canons' Portico, the fifth the Quarry Portico, the sixth also the Quarry Portico, and the seventh the School of Grammarians Portico, which also provides access to the archbishop's palace.

From the fountain of Santiago

When we French wish to enter the Basilica of the Apostle, we do so from the north side. Before the entrance, beside the road, stands the hospital for poor pilgrims of Santiago. Beyond the road, there is an atrium with nine steps leading down. At the foot of the steps in this atrium is a magnificent fountain, unlike any other in the world. This fountain has three stone steps at its base, upon which rests a beautiful, round, concave stone basin, like a tub or bowl, so large that I believe fifteen men could comfortably bathe in it. In its center rises a thick bronze column, seven-sided and of proportionate height, from whose top emerge four lions. From their mouths flow four jets of water to quench the thirst of the pilgrims of Santiago and the inhabitants of the city. And these jets, after they emerge from the lions' mouths, immediately fall into the same basin below, and from there, through a hole in the basin, escape underground. Just as one cannot see where the water comes from, neither can one see where it goes. This water is sweet, nourishing, healthy, clear, very good, warm in winter and cool in summer. On the aforementioned column is the following inscription, engraved in two lines all around beneath the lions' feet:

I, Bernardo, Treasurer of Santiago, brought this water here and performed the present work for the remedy of my soul and of my parents in the year MCLX on the third of the Ides of April (= April 11, 1122).

From the paradise of the city

Beyond the fountain lies the atrium, or paradise, as we mentioned, paved with stone. There, among the emblems of Saint James, pilgrims are sold the typical scallop shells. Wineskins, shoes, deerskin satchels, bags, straps, belts, and all sorts of medicinal herbs, as well as drugs and many other things, are also for sale. Money changers, innkeepers, and other merchants are located along the French Way. Paradise is about a stone's throw in either direction.

From the northern gate

Beyond this atrium lies the northern or French Gate of the Basilica of St. James, which features two beautifully sculpted entrances. Each entrance boasts six columns on the exterior, some marble and others stone, three on the right and three on the left, for a total of twelve columns. Above the column between the two portals, on the exterior wall, is the Lord seated on a throne of majesty, his right hand bestowing a blessing, his left holding a book. Around his throne, as if supporting him, are the four Evangelists. To his right is a sculpted depiction of Paradise, where the Lord is again shown admonishing Adam and Eve for their sin; to his left, another figure is depicted casting them out of Paradise. There, then, are carved all around many images of saints, beasts, men, angels, women, flowers, and other creatures, whose essence and quality we cannot describe because of their great quantity. However, above the door to the left as you enter the cathedral, the Annunciation of the Blessed Virgin Mary is sculpted in the tympanum. The angel Gabriel also speaks to her there. On the other hand, to the left of the side entrance, above the doors, the months of the year and many other beautiful allegories are seen in relief. On the outer walls are two large and fierce lions, one on the right and one on the left, always facing the doors as if keeping watch. Above, on the jambs, are four apostles, each carrying a book in their left hand and with their right hands raised, blessing those who enter the church; Peter is on the left, Paul on the right; And on the right entrance are the apostle John on the right and James on the left. And above the respective heads of the apostles are sculpted those of oxen, which protrude from the lintels.

From the southern gate

At the south door of the Apostolic Basilica, as we mentioned, there are two entrances and four leaves. On the right-hand entrance, on the outside, in the foreground above the doors, the Arrest of the Lord is admirably sculpted. There, by the hands of the Jews, the Lord is bound by his hands to the column; there, he is scourged with straps; there, Pilate sits in his chair as if judging him. Above, in another line, is sculpted Saint Mary, the Mother of the Lord, with her son in Bethlehem, and the three kings who come to visit the child with his mother, offering him the triple gift, and the star and the angel who warns them not to return to Herod. On the jambs of this same entrance are two apostles as guardians of the gates, one on the right and one on the left.

Likewise, on the other entrance to the left, on the jambs, there are two more apostles. And in the foreground of this entrance, above the doors, is sculpted the temptation of the Lord. There are, then, before the Lord, some black angels like monsters placing him upon the pinnacle of the temple. And some present him with stones, urging him to turn them into bread; others show him the kingdoms of the world, pretending that they will give them to him if he prostrates himself and worships them, which God forbid. But still others above are also worshipping him with censers.

In the same portico are four lions, one on the right at one entrance and another at the other. At the top of the pillar, between the two entrances, are two more ferocious lions, each resting its hindquarters on the other's. In the same portico are eleven columns: five on the right at the entrance on the right, and five on the left at the entrance on the left; the eleventh, however, stands between the two entrances, separating the ciboriums. These columns, some of marble, others of stone, are admirably sculpted with images, flowers, men, birds, and animals. These columns are of white marble. And it should not be forgotten that next to the temptation of the Lord is a woman holding in her hands the putrefied head of her lover, severed by her own husband, who forces her twice a day to kiss it. Oh, what a great and admirable punishment for the adulterous woman, worthy of being told to all!

At the top, above the four doors, facing the church's triforium, a beautiful and admirable composition of white marble stands out. There, the Lord is depicted standing, with Saint Peter to his left holding the keys, and Saint James to his right between two cypress trees, and Saint John, his brother, beside him; but also to the right and left are the other Apostles. Thus, the wall, above and below, both to the right and to the left, is beautifully sculpted with flowers, men, saints, animals, birds, fish, and other works that we cannot describe. And above the ciboria are four angels with trumpets announcing the day of judgment.

From the western gate

The western gate, which has two entrances, surpasses the other gates in beauty, size, and artistry. It is larger and more beautiful than the others and is admirably crafted, with many steps outside, and adorned with various marble columns, each with different representations and in various styles. It is sculpted with images of men, women, animals, birds, saints, angels, flowers, and various kinds of work. And its work is so vast that it cannot be fully described in my narrative. However, above, the Transfiguration of the Lord, which took place on Mount Tabor, is admirably sculpted. There, then, is the Lord in a white cloud, with his face shining like the sun, his garments gleaming like snow, and the Father above speaking to him, and Moses and Elijah appearing to him, telling him of the death he was to suffer in Jerusalem. And there are James, Peter, and John, to whom the Lord showed his Transfiguration before all others.

From the cathedral towers

There are to be nine towers in this very church, namely, two above the fountain portico, two above the south portico, two above the west portico, two above the two spiral staircases, and another larger one above the transept in the center of the church. With these and with the other most beautiful works, the Cathedral of Santiago shines magnificently and gloriously. It is all made of very strong, living stones, dark and very hard like marble, and painted inside in various styles, and very well covered outside with tiles and lead. But of all that we have mentioned, some is completely finished and some remains to be finished.

From the altars of the cathedral

The altars in this church are arranged in this order. First, next to the French door on the left, is the altar of Saint Nicholas; then the altar of the Holy Cross; then, in the apse, the altar of Saint Faith, Virgin; then the altar of Saint John, Apostle and Evangelist, brother of Saint James; then the altar of Saint Saviour, in the main chapel of the apse; next is the altar of Saint Peter, Apostle; followed by the altar of Saint John the Baptist. Between the altar of Saint James and the altar of Saint Saviour is the altar of Saint Mary Magdalene, where early Masses are sung for pilgrims. The principal altar is that of Saint Michael the Archangel, and there is another on the right, that of Saint Benedict, and another on the left, that of Saints Paul, Apostle, and Nicholas, Bishop, where the archbishop's chapel is also located.

From the body and altar of Saint James

But since we have thus far discussed the characteristics of the church, we shall now turn to the venerable altar of the Apostle. In the aforementioned venerable cathedral, it is said, lies honorably the revered body of Saint James, kept in a marble reliquary, in an excellent vaulted tomb, admirably crafted and of suitable size, beneath the high altar, which stands in his honor. And it is also considered that this body is immovable, according to the testimony of Saint Theodomir, bishop of the same city, who once discovered it and was in no way able to move it. Let the envious people of Trasmont blush, who claim to possess something of him or relics of him, for there lies the whole body of the Apostle, divinely illuminated with paradisiacal carbuncles, constantly honored with fragrant and divine aromas, adorned with resplendent celestial candles, and diligently celebrated with angelic gifts. And over his tomb is a small altar, which, it is said, was made by his own disciples and which, out of love for the Apostle and his disciples, no one has wished to demolish afterward. And over it is a large and admirable altar, which is five palms high, twelve long, and seven wide. I measured it myself. Thus, the smaller altar is enclosed beneath the larger altar on three sides, namely, on the right, on the left, and at the back, but open at the front so that the old altar can be clearly seen by removing the silver frontal. And if anyone wishes to send, out of devotion to Saint James, a cloth or a linen to cover the apostolic altar, they must send it nine palms wide and twenty-one long. On the other hand, if anyone sends, out of love for God and the Apostle, a canopy to cover the front of the altar, let it be seven palms wide and thirteen long.

From the silver front

The altar frontal, therefore, which stands before the altar, is beautifully crafted with gold and silver. It has sculpted in its center the throne of the Lord, upon which sit the 24 elders in the same order in which Saint John, brother of James, saw them in his Apocalypse, namely, twelve on the right and twelve on the left, holding in their hands lyres and golden vases filled with perfumes. And in the center sits the Lord, as on a throne of majesty, holding in his left hand the Book of Life and giving the blessing with his right. Around the throne, as if supporting it, are four Evangelists. The twelve Apostles are arranged to the right and left, three in the first row on the right and three above them. Likewise, there are three in the first row below on the left, and three in the row above. There are also very beautiful flowers all around, and between the Apostles, magnificent columns. The frontal, exquisite and splendid in its workmanship, is engraved above with these verses:

From the ciborium of the altar of the Apostle

The ciborium covering this venerated altar is admirably decorated inside and out with paintings, drawings, and various images. It is square, rests on four columns, and is of proportionate height and width. Inside, in the first row, are female figures representing the eight special virtues mentioned by Saint Paul. Two are depicted at each corner, and above their heads stand angels holding aloft the throne at the top of the ciborium. In the center of the throne is the Lamb of God, holding a cross with one foot. Outside, in the first row, are four angels who, sounding their trumpets, announce the resurrection on Judgment Day. Two are in front on one side, and two behind on the other. In the same row are four prophets: Moses and Abraham on the left, and Isaac and Jacob on the right, each holding scrolls with their own prophecies.

In the upper row, the twelve apostles are seated in a circle. On the front, James sits in the center, holding a book in his left hand and giving a blessing with his right. To his right is one apostle, and to his left, in the same row. There are also three other apostles to the right of the ciborium, three to its left, and three more behind. Above, on the lid, four angels sit, as if guarding the altar. At the four corners of the ciborium, where the lid begins, the four evangelists are sculpted with their respective symbols. The inside of the ciborium is painted, while on the outside, a finial with a triple arch rises, facing west, depicting the Father; in the second arch, facing southeast, the Son; and in the one facing north, the Holy Spirit. Above this finial is a shimmering silver ball surmounted by a precious cross.

Of the three lamps

Before the altar of St. James hang, in honor of Christ and the Apostle, three large silver lamps. The one in the middle is very large and admirably crafted in the form of a great censer, having seven reservoirs, representing the seven gifts of the Holy Spirit, in which seven lights are placed; and the reservoirs hold only balsam, myrtle, myrobalan, or olive oil. The largest of the reservoirs is in the middle of the others, and on the outside of each of the surrounding reservoirs are sculpted the images of two apostles. May the soul of Alfonso, King of Aragon, who, it is said, gifted it to St. James, rest in eternal peace.

On the dignity of the church of Santiago and its canons

At the altar of St. James, no one customarily says Mass unless they are a bishop, archbishop, pope, or cardinal of the same church. For there are usually seven cardinals in this basilica, who celebrate the divine offices at the altar; and this office was created and granted by many popes and confirmed by Pope Callixtus. This dignity, therefore, which the Cathedral of St. James holds according to good custom, should not be taken away by anyone in honor of the Apostle.

Of the stonemasons of the church and the beginning and end of his work

The master stonemasons who began building the Cathedral of Santiago were Don Bernardo the Elder, an admirable master, and Roberto, along with about fifty other stonemasons who worked diligently there under the administration of the most faithful Don Wicarto and Don Segredo, Prior of the Canons, and Abbot Don Gundesindo, during the reign of Alfonso, King of Spain, and the episcopate of Don Diego I, a valiant warrior and generous man. Construction of the church began in the year 1078. From the year it began until the death of Alfonso, the famous and valiant Aragonese king, fifty-nine years passed; until the death of Henry, King of England, sixty-two; and until the death of Louis the Fat, King of the Franks, sixty-three. From the year the first stone was laid in its foundations until the year the last was placed, forty-four years passed. And this church, from the time it was begun until today, flourishes because of the brilliance of the miracles of Saint James, for in it health is granted to the sick, sight is restored to the blind, the tongues of the mute are loosened, the ears of the deaf are opened, the lame are given a healthy gait, the possessed are freed, and what is greater, the prayers of the faithful are attended to, heaven is opened to those who call upon it, comfort is given to the sad, and all foreign peoples from all climates of the world come there in droves, bringing offerings in praise of the Lord.

On the dignity of the church of Santiago

And it must not be forgotten that the dignity of the archbishopric of the city of Mérida, a metropolitan see located in Saracen territory, was transferred and given, out of love and honor for the Apostle, to the church of Santiago and to his own city by Pope Callixtus, worthy of good memory, and for this reason he ordained and confirmed the most noble Diego as the first archbishop in the apostolic see of Compostela. For Diego himself had previously been bishop of Santiago.

Book V Chapter X
Of the number of canons of Santiago

Furthermore, this church, according to tradition, has 72 canons, in accordance with the number of the 72 disciples of Christ, and who observe the rule of the scholar of Spain, Saint Isidore.

These men, then, receive the offerings from the altar of St. James in successive weeks. The first receives the offerings in the first week, the second in the second, the third in the third, and so on until the last. Every Sunday, it is said, the offerings are divided into three parts, the first of which is given to the weekly steward to whom it belongs. The other two parts, once again gathered, are then divided into three: one part is given to the canons for their meals, another to the work of the basilica, and the last to the archbishop of the church. But the week from Palm Sunday to Easter must be given, according to custom, to the poor pilgrims of St. James in the hospital. Moreover, if God's justice is upheld, a tenth of the offerings from the altar of St. James must be given at all times to the poor who come to the hospital. All poor pilgrims, for the love of God and the Apostle, should receive full hospitality in the hospital the night after they arrive at the altar of St. James. The sick, in turn, should be cared for there charitably until their death or full recovery. This is how it is done in St. Leonard. All the poor pilgrims who arrive there receive food. The alms that arrive at the altar each Sunday from dawn until third hour should also normally be given to the lepers of the same city.

And if any prelate of the same church should commit fraud in this or otherwise invest the alms that are to be given as we have said before, let him have his sin before God and him.

Book V Chapter XI

 How the pilgrims to Santiago should be received

Pilgrims, both poor and rich, must be charitably received and venerated by all people when they go to or come from Santiago. For whoever receives them and diligently hosts them will not only have Saint James as a guest, but also the Lord, according to His own words in the Gospel: «Whoever receives you receives me.» In ancient times, many incurred God's wrath because they refused to receive the needy and the pilgrims to Santiago. In Nantua, a town between Geneva and Lyon, the cloth of a certain weaver who refused bread to a pilgrim to Santiago who asked for it suddenly fell to the ground, torn in two.

In Vilanova, another needy pilgrim on the Camino de Santiago begged alms for the love of God and Saint James from a woman who had bread. The pilgrim said to her, "May the bread you have turn to stone!" And when the pilgrim left the house and was some distance away, the wicked woman approached the ashes and, thinking to gather his bread, found a round stone instead. And she, filled with remorse, immediately followed the pilgrim, but she did not find him.

In the city of Poitiers, two Gallic noblemen, returning from Santiago de Compostela penniless, begged for lodging, for the love of God and Saint James, from the house of Jean Gautier to Saint Porcarius, but found none. Having lodged in the last house on that street, in the home of a poor man, near the church of Saint Porcarius, lo and behold, as punishment from God, a swift fire swept through the entire street that night, beginning at the house where they had first sought lodging and ending at the one where the servants of God had stayed. The house remained untouched by divine grace. Therefore, let it be known that pilgrims to Santiago, both poor and rich, must be justly received and diligently cared for.