© The Way of Saint James © http://king-renaissance.blogspot.com © http://king-early-days.blogspot.com http://pilgrimsplaza-king-index.blogspot.com © http://pilgrimsplaza-king-1.blogspot.com © http://pilgrimsplaza-traplepuy.blogspot.com © http://pilgrimsplaza-king3.blogspot.com © diversen © http://pilgrimsplaza-ramiro-1.blogspot.com © http://pilgrimsplaza-peterspruijt.blogspot.com © http://seculierpelgrimsgenootschap.blogspot.com © http://pilgrimsplaza-boeken.blogspot.com © http://pilgrimsplaza-gedichten.blogspot.com © http://pilgrimsplaza-sites.blogspot.com © www.pelgrimspaden.nl 26 © 30-1-8Pilgrimage is of all people, faiths, sferes and ages - for hunters, gatherers and smorgasbordians:
Er is geen weg naar de vrede; vrede is de weg - Simon Vinkenoog
Truth is a pathless land - Jiddu Krishnamurti
Quote of the year by my neighbour Erik Jan de Jong:
"The origin may be vague, but the veneration is real"
- http://www.archive.org/details/wayofsaintjames01kinguoft -
- http://www.archive.org/details/wayofsaintjames02kinguoft -
- http://www.archive.org/details/wayofsaintjames03kinguoft -
- http://www.archive.org/details/wayofsaintjames02kinguoft -
- http://www.archive.org/details/wayofsaintjames03kinguoft -
21-5-9 NEW:The Santiago Enigma - cluesNew: 'King' in herdruk!
The Way of Saint James van Georgiana Goddard King (1920) nu in herdruk als 3-delig pocketbook! “This three volume set is being reprinted by Pilgrims Progress and should be available early in 2008. They plan to have all three volumes available at the american pilgrims gathering in March.” Zie http://www.pilgrimsprocess.com/events.htm en http://www.backpack45.com/camino2.html en details (ISBN, uitgeverssites, prijzen, data) in Comment 3 van February 6, 2008 5:06 PM. Zie onderaan deze pagina voor de stand van zaken medio februari 2008 van de beschikbaarheid van het origineel en meer herdrukken.
Breaking News! herdruk 'King' nu volop verkrijgbaar!
The Way of Saint James is in de nieuwe driedelige herdruk nu ook volop verkrijgbaar bij Amazon (http://www.amazon.com/), Barnes & Noble (http://www.barnesandnoble.com/) en Abebooks (http://www.abebooks.com/ printed on demand) via met name: www.amazon.com/s/ref=nb_ss_b/105-8577087-5811667?url=search-alias%3Dstripbooks&field-keywords=the+way+of+saint+james&x=14&y=23 ,
http://www.abebooks.com//servlet/SearchResults?an=georgiana+goddard+king&sts=t&tn=the+way+of+saint+james&x=52&y=11 en http://search.barnesandnoble.com/booksearch/results.asp?SZE=10&WRD=the+way+of+saint+james&SAT=11.
Elk van de drie delen (Volumes) heeft een aparte inleider gekregen! Van die inleiders zijn hieronder ter oriëntatie wat bronnen van hun eerdere werk genoemd. Ook de elders op deze pagina genoemde drie originele eerste drukken waren begin maart nog bij Abebooks verkrijgbaar.
Veel plezier ermee! U bent van harte uitgenodigd om een bespreking (van elke lengte, over elk aspect) te plaatsen op http://www.pelgrimspaden.nl/!
PILGRIMSPLAZA
PS: Zie ook http://santiago.nl/links.php en http://www.santiago.nl/nieuws_20080414_santiago_de_cenigma.php .
Flip Book & TXT versions
Go to the Flip Book for easy reading or the TXT version for quick browsing:
http://www.archive.org/details/wayofsaintjames01kinguoft - Volume I;
http://www.archive.org/details/wayofsaintjames02kinguoft - Volume II;
http://www.archive.org/details/wayofsaintjames03kinguoft - Volume III;
The Way of Saint James, Volume I (Paperback) by Georgiana Goddard King (Author), Kathy Gower (Introduction) List Price: $34.95 Price: $34.95 Go to the Flip Book for easy reading or the TXT version for quick browsing:
http://www.archive.org/details/wayofsaintjames01kinguoft - Volume I;
http://www.archive.org/details/wayofsaintjames02kinguoft - Volume II;
http://www.archive.org/details/wayofsaintjames03kinguoft - Volume III;
www.amazon.com/review/R35XJ1PO9JU6M5 Going to Santiago
http://peregrinations.kenyon.edu/vol1-3/gower.pdf Pursuing the Chemin and the Coquilles St. Jacques in Paris , by Kathy Gower, PhD, Friends of the Road to Santiago
www.pilgrim.info/en/index.aspx?id=1149097 Post Camino Blues - the pilgrimage is over, by Kathy Gower and others
The Way of Saint James, Volume II (Paperback) by Georgiana Goddard King (Author), George D. Greenia (Introduction) List Price: $38.95 Price: $30.30
Castilian Writers, 1400-1500 (Dictionary of Literary Biography) by Gale Group, Frank A. Dominguez, and George D. Greenia (Sep 2003) Buy new: $254.00
Dictionary of Literary Biography: Castilian Writers, 1200-1400 (Dictionary of Literary Biography) by George D. Greenia and Frank A. Dominguez (Sep 21, 2007) Buy new: $235.00
The Way of Saint James, Volume III (Paperback) by Georgiana Goddard King (Author), Elyn Aviva (Introduction) List Price: $48.95 Price: $43.30
Following the Milky Way: A Pilgrimage on the Camino de Santiago by Elyn Aviva (Jul 16, 2003)
The Journey: A Novel of Pilgrimage and Spiritual Quest by Elyn Aviva (Jun 30, 2004)
Dead End on the Camino: A Noa Webster Mystery by Elyn Aviva (May 1, 2001)
Extra voordelig is de aanbieding van $100 (±€66) voor alle 3 delen op www.pilgrimsprocess.com/events.htm met een check. Ons postkantoor heeft een vouwblad van Western Union voor betalingen naar het buitenland. Heeft iemand daar ervaring mee?
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
www.pilgrimage-to-santiago.com/2008/01/30/for-the-first-time-more-foreign-pilgrims-than-spaniards January 30th, 2008 [Photo from La Voz de Galicia]http://links.jstor.org/sici?sici=1543-6314%28193911%2911%3A7%3C33%3AAAPIHS%3E2.0.CO%3B2-I&size=LARGE&origin=JSTOR-enlargePage 
For the first time, more foreign pilgrimsLa Voz de Galicia reports today that for the first time since statistics where collected in 1985 that there are more foreigners receiving the compostela than Spaniards. The article focuses on the fact that last year, 58.700 foreigners recieved the compostela and “only” 55 326 Spaniards. The articles also mentions that pilgrims from 121 countries received the compostela in 2007. 
"At Bryn Mawr Miss King became a tradition and a cult; now she is a legend." * * An American Pioneer in Hispanic Studies: Georgiana Goddard King - Harold E. Wethey -
Gelet op de voortekenen bloeit er in 2008 een kunsthistorische renaissance op langs de pelgrimswegen naar het bedevaartoord Santiago de Compostela. Als we terugkijken naar wat er in 2007 zo allemaal gebeurde rond het mooiste en diepstgaande boek The Way of Saint James van Georgiana Goddard King uit 1920, dan volgt er onverbiddelijk een hernieuwde belangstellling deze kunsthistorica die zeven jaar van haar leven gaf aan dit even ontroerende als verbijsterende standaardwerk. Ik ben er als een blok voor gevallen! Wie het pas leest na terugkeer zal de tocht over willen doen!
The Way of Saint James beleeft een nieuwe lente. De verhalen rond de apostel Jacobus en zijn legendarische graf in Noordwest-Spanje zijn rijker en gaan dieper dan de meeste pelgrims kunnen weten of vermoeden. De plotselinge multimediale bereikbaarheid daarvan lokt steeds meer reacties uit > http://pilgrimsplaza.blogspot.com.Het begon met een zeer gewaardeerd vriendelijk redactioneel bericht van 25-09-07 op www.santiago.nl (> Laatste Nieuws > Nieuwsarchief). Daarop kwam al op 26-11-07 een eerste reactie van de nieuwe generatie boekbesprekers op http://pilgrimsplaza-king3.blogspot.com.
Een ieder is van harte welkom met een volgende bijdrage! Zie ook het Nieuws van het Pilgrimsplaza van 22-09-07 in het ANWB-wandelforum op www.pelgrimspaden.nl > Forum > Wandelen.
American pilgrims 2007 http://www.americanpilgrims.com ; http://www.americanpilgrims.com/events/events_national.html
If you were not able to attend, you can get some sense of what you missed by browsing through the beautiful program (PDF, 700KB): Pilgrimage to America - Gathering of Pilgrims - Williamsburg, Virginia - March 9-11, 2007
Some subjects from the program:
“Pilgrimage in Classical Greece and Rome”—Barbette Spaeth, chair of the department of classical studies at William & Mary, explores the modes of pilgrimage in traditional Greek and Roman religions with telling examples from Corinth, Egypt and throughout the classical world.
“Prayer and pilgrimage”—Rev. Michael Wyatt, Chair of American Pilgrims on the Camino, former Canon Theologian at the National Cathedral in Washington, DC, and now at St. John’s Episcopal Church in What does it mean to walk for spiritual reasons? What about religious reasons? Explore together what methods help us remain both open and focused as pilgrims.
“Pilgrims and Crusaders”—Phil Daileader, a nationally known authority on the Crusades, is also the scholar behind the distinguished lectures on The Early Middle Ages and The High Middle Ages from The Great Courses audio series. He received his doctorate in medievalhistory from Harvard University in 1996, and has been teaching at William and Mary since 1998. He specializes in the social and cultural history of Mediterranean Europe.
“Pilgrimage in the Islamic Tradition”—John Williams will speak on pilgrimage in the Islamic tradition, travel for transformation by a faith community which undertakes the hajj to Mecca as a sacred duty for every believer. John is professor emeritus of religious studies at the College of William & Mary and a specialist in the Islamic tradition. His books include The World of Islam, Themes of Islamic Civilization and Roman Catholics and Shi’i Muslims.
Next Step - 2008 Gathering and Hospitalero Training - Mission Santa Barbara, Santa Barbara, California - March, 2008 - http://www.santabarbara.com/points_of_interest/mission
Pilgrims on the Camino American - Our mission is to foster the enduring traditions of the Camino by supporting its infrastructure, by gathering pilgrims together, and by providing information and encouragement to past and future pilgrims. American Pilgrims continually seeks meaningful ways to support the Camino de Santiago de Compostela. info@americanpilgrims.com ; http://www.americanpilgrims.com ; gatherings@americanpilgrims.com or American Pilgrims on the Camino, Attn: Gathering, 1514 Channing Avenue, Palo Alto CA 94303, USA
Wie nu nog een originele 1e druk uit 1920 wil bemachtigen moet snel zijn. We zagen begin maart 2008 op www.abebooks.com nog maar drie stuks voor prijzen tussen ruim 100 en 250 euro. Die duurste komt con camisa wat een door de echte liefhebber fel begeerde stofomslag of cassette betekent!
De goedkopere 1e drukken lijken nu wel te zijn uitverkocht maar er zijn nu - van slechts het 3e deel (V3 - foto rechts) - al vanaf 25 euro diverse facsimile ofwel fotografische herdrukken als pocketbook verkrijgbaar. Mijn heerlijk ruikende 1e druk was binnen een week binnen en een herdruk deed er via Amazon nog geen twee weken over.
Let op: V3 betekent dus niet álle drie delen maar slechts het laatste deel (Volume) 3 en de prijs is ernaar. De eerste druk (alle foto's links) kunt u daarnaast ook herkennen aan het ontbreken van een ISBN-nummer waar ze in 1920 nog niet aan deden. Van de voorafgaande maar er wèl dégelijk bijhorende twee delen hebben wij nog geen herdruk gezien.
Zie de volledige inhoudsopgave van alle drie banden op http://pilgrimsplaza-king-index.blogspot.com
zodat u eventueel weet wat u mist als u tot aanschaf van de herdruk besluit. Overigens zijn alle delen uitvoerig op internet te lezen. Goede en slechte ervaringen met het printen zijn ook zeer welkom ter leeringhe ende vermaeck van aspirant navolgers!
- #1 reprint 2008 front page in multicolour - The Way of Saint James, Volume I by Georgiana Goddard King and Kathy Gower (Paperback - Jan 28, 2008) - Buy new: $34.95 - 3 Used & new from $34.76 In Stock
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
Hierna volgen:
§1: Wie was Georgiana Goddard King?§2: Overzicht van zo'n 45 King- en verwante bijdragen
§3: Aanvullende informatie van het internet geplukt§4: The Mortal Twin in The Way of Saint James§5: Some account of Gothic architecture in Spain
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§1: Wie was Georgiana Goddard King? [picture courtesy of Bryn Mawr College]
www.brynmawr.edu/library/exhibits/suffrage/welcome.html - Dedicated to the Cause: Bryn Mawr Women and the Right to Vote - The story of the fight for the right of women to vote in the United States is a familiar one, but less well known is the important role played in the movement by Bryn Mawr women.
http://en.wikipedia.org/wiki/M._Carey_Thomas - M(artha) Carey Thomas was second President of Bryn Mawr College. - Carey Thomas, as she preferred to be called, was born in Baltimore, Maryland. She was the daughter of James Carey Thomas and Mary Whitall Thomas. Her family included many prominent Quakers. Growing up, Thomas was strongly influenced by the staunch feminism of her mother and her mother's sister Hannah Whitall Smith. Her father, a physician, was not completely happy with feminist ideas, but his daughter was fiercely independent and he supported her in all of her independent endeavors.
Though both her parents were orthodox members of the Society of Friends, Thomas' education and European travel led her to question those beliefs and develop a love for music and theater, both of which were forbidden to Orthodox Quakers. In 1885 Thomas, together with Mary Elizabeth Garrett, Mamie Gwinn, Elizabeth King, and Julia Rogers, founded The Bryn Mawr School in Baltimore Maryland. The school would produce well-educated young women who met the very high entrance standards of Bryn Mawr College.www.brynmawr.edu/library - Rhys Carpenter Library - Georgiana Goddard King (1871-1939) established the department of the History of Art at Bryn Mawr College in 1913. She received a BA in English and a MA in philosophy and political science from Bryn Mawr College and began teaching art history at Bryn Mawr around 1910 at the request of President M. Carey Thomas. Although Professor King’s interests were wide-ranging and included Asian and modern art, her main passion was the art of Spain; Bryn Mawr thus became the first institution in the United States to offer graduate courses on Spanish art.
During her tenure, many future art historians of note commenced their careers at Bryn Mawr, among them Richard Bernheimer, Joseph Curtis Sloane and Alexander Soper. Professor King’s publications include The Way of St. James, Sardinian Painting and the posthumously published Heart of Spain. Photographs of Spanish architecture taken by her friend Edith Lober for the latter book are in the College's Collections.
Ofwel Miss King was de stichter van de afdeling Kunsthistorie aan het illustere Bryn Mawr College bij Philadelphia halverwege New York en Washington, die er in het pikkedonker doceerde opdat haar studenten geen notities zouden maken. Zie enkele foto's van haar elders in Spanje en een biografie op www.uclm.es/ceclm/fotografia_hispanic/index.htm en www.uclm.es/ceclm/fotografia_hispanic/fotografos/goddard_king.htm.
Veel van haar werk staat op www.worldcatlibraries.org (30 titels), http://demo.openlibrary.org/search?q=Georgiana+Goddard+King en http://oldpoetry.com/opoem/41697-Georgiana-Goddard-King-Song.
De auteur over zichzelf: I have made one straight story out of three years' wanderings, and places visited and revisited. The outcome offers, first, a record of what exists, where other accounts are incomplete or inaccessible, and, secondly, an explanation of it. Spain is a long way off, and pictures are not always explicit. It has taken seven years of my life. The writer's contribution, in particular, is first, a record and interpretation of iconographic detail all along the way, e. g., at Leyre from observation, at Santiago from Aymery Picaud's account; second, an attempt to date, by comparison with such dated examples as exist, without any a priori; third and last, an occasional small hypothesis and the ground for it, e. g., about the original west front at Compostella, and the cult of Santiago.
King daalt rond the cult of Santiago af naar de diepste lagen onder de katholieke (wat vanouds algemene betekende) legenden rond ons aller apostel Jacobus (ook patroon van ’s-Gravenhage en Europa), uit de tijd dat pelgrimeren nog niet aan een kerk was verbonden zoals in later eeuwen en waarbij nu dan ook beter de term beêvaren past.
Zo wordt haar verhaal deels ook dat van onze gehele vroege westerse mensheid, waaruit ook universele menselijke en mythische aspecten als het tweelingprincipe (> §4: The Mortal Twin) naar boven komen. Zie onderaan http://pilgrimsplaza-king-index.blogspot.com en de cruciale paragraaf Ik zie, ik zie, wat gij niet ziet...!? op http://pilgrimsplaza.blogspot.com.
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§2: Overzicht van zo'n 45 King- en verwante bijdragen van bevriende pelgrims en andere bronnen op www.pelgrimspaden.nl en het ANWB-wandelforum of elders:
maart '03 www.tweevoeter.nl/artikel/king_1/ Klaas van der Poel: The Way of Saint James, gelezen met de ogen van een pelgrim
02-05-03 www.tweevoeter.nl/artikel/king_2_inleiding/ Henk Flinterman: The Way of Saint James
05-03-03 www.anwb.nl Forum > Wandelen 'King': we zijn 'op weg! Wie gaat er mee? gb
17-06-03 www.tweevoeter.nl/artikel/king_3_inleiding/ Jurjen Richard Leinenga: The Way of Saint James30-06-03 www.anwb.nl id. Geert Toussaint: Dagboek van een pelgrimshond
23-10-03 www.anwb.nl id. Gerhard Eshuis: Hulpcontactpersonen voor pelgrims naar Santiago de Compostela
11-01-04 www.anwb.nl id. Iedereen mag zich pelgrim noemen! VPRO-radio OVT-interview
20-01-04 www.anwb.nl id. Daarom mag iedereen zich pelgrim noemen idem
feb. 2004 www.tweevoeter.nl/artikel/king_4/ Gerhard Eshuis (over Starkie e.a.): The Way of Saint James
14-04-04 www.anwb.nl id. Santiago Bulletin - jabri:
Het Aartsdiocees van Santiago heeft besloten de populaire riten te verbieden die de meeste bezoekers aan de kathedraal plegen, nl. ‘dos croques’, het voorhoofd houden tegen het hoofd van het Standbeeld van Maestro Mateo bij de Portico de Gloria én het plaatsen van de hand in de oude inkepingen van de Boom van Jesse (de pilaar met de stamboom van Jezus). Deze inkepingen zijn uitgesleten door de handen van miljoenen pelgrims gedurende duizend jaar.
De woordvoerder van het Aarts-diocees, Pater Fernandez Lago, verklaarde dat deze beide handelingen geen enkele liturgische betekenis hebben en dat er lange rijen ontstaan, welke leiden tot onrust tijdens de diensten en zelfs lawaai. Tevens zal de erosie van het standbeeld en de pilaar tot staan worden gebracht. - Ook zal de deur van de Kathedraal vanaf het Obradoiroplein nog maar beperkt geopend zijn, dit om de Portico de Gloria te beschermen en lawaai en onrust in de Kathedraal te vermijden.
04-05-04 www.anwb.nl id. Santiago de ‘Morendoder’ niet langer welkom in de kathedraal van Compostela Gerhard Eshuis
04-08-04 www.anwb.nl id. Venus omarmd door Jacobus Ben van der Linden te Vlaardingen
16-10-04 www.anwb.nl id. De verhalen achter de Camino de Santiago Gerhard Eshuis > 04-05-04
20-10-04 www.anwb.nl id. Welke Jacobus? Henk Flinterman > 16-04-04 > 03-12-04
20-10-04 www.anwb.nl id. SANTIAGO-BOEKBESPREKING: 'The Way of Saint James' - Georgiana Goddard King - 'De verhalen achter de Camino de Santiago' Gerhard Eshuis
26-10-04 www.anwb.nl id. The way of Saint James van Georgiana King, moeder van al 'mijn' pelgrims gb
03-12-04 www.anwb.nl id. Reactie op: Welke Jacobus? Henk Flinterman van 20-10-04
Ja'akov en Jacobus: is de naam een voorteken? Marianne Lodder en Ria van der Pot
21-03-05 www.anwb.nl id. Een vrouw op reis Jurjen Richard Leinenga
08-04-05 www.anwb.nl id. GB's zwanezang: van hobby via werk weer naar hobby
14-05-05 www.anwb.nl id. Wie was de ware Jacobus van Santiago de Compostela? Henk Flinterman
29-05-05 www.anwb.nl id. Geert Bakker blijft zijn pelgrims van dienst als 'Bondspelgrim in ruste'
08-08-05 www.anwb.nl id De pelgrimstrap naar de kathedraal van Le Puy Gerhard Eshuis (foto rechts)
08-08-05 http://pilgrimsplaza-traplepuy.blogspot.com De pelgrimstrap naar de kathedraal van het Zuid-Franse Le-Puy-en-Velay Gerhard Eshuis
18-09-05 http://pilgrimsplaza-inhoud-content.blogspot.com inhoud website www.pelgrimspaden.nl
16-10-05 http://pilgrimsplaza-peterspruijt.blogspot.com Peter Spruijt van NEMO: Wandelen; reizen in de leegte
24-10-05 http://pilgrimsplaza-ramiro-1.blogspot.com William Vance maakte 10 schitterende stripboeken (comics) met avonturenverhalen rond de kathedraal van Santiago de Compostela en de reconquista van Spanje
25-10-05 http://seculierpelgrimsgenootschap.blogspot.com Zoekers en sprokkelaars: Lezersbrief in de Vlaamse DE PELGRIM gb
30-10-05 http://pilgrimsplaza-king-index.blogspot.com volledige inhoudsopgave van alle vier boeken van King
31-10-05 http://pilgrimsplaza-gedichten.blogspot.com P I L G R I M S P L A Z A voor het levende woord van dichtende zoekers
01-12-05 http://pilgrimsplaza-king-1.blogspot.com twee bijdragen van Jurjen Leinenga: Pelgrimstochten, Santiago, King en verder? en Een vrouw op reis
03-01-06 www.anwb.nl id. P I L G R I M S P L A Z A GOED VAN START > 29-05-05
15-06-06 www.anwb.nl id. The way of Saint James van Georgiana King, moeder van al 'mijn' pelgrims [toen ik ze nog ambtshalve van advies en informatie voorzag -gb]
18-09-06 http://pilgrimsplaza-pelgrimspad.blogspot.com over het Nederlandse Pelgrimspad
21-09-06 http://pilgrimsplaza-nieuwsbrief4.blogspot.com uit voormalige 4e NIEUWSBRIEF PELGRIMSPAD zomer 1999
16-10-06 http://pilgrimsplaza-boeken.blogspot.com boeken en motto’s over Santiago de Compostela en meer
18-10-06 http://pilgrimsplaza-sites.blogspot.com meer interessante websites
2-2007 Zomereditie Themanummer Santiago de Compostela in het wondermooie VA-Magazine Vruchtbare Aarde www.vruchtbareaarde.nl en voor nabestelling www.xs4all.nl/~va/bestel.html
25-09-07 www.santiago.nl > Laatste Nieuws > Nieuwsarchief > vriendelijk redactioneel bericht van André Brouwer:
The Way of Saint James nu ook multimediaal: Volgens Geert Bakker, ex-beroepspelgrim voor de ANWB, is dit het mooiste en meest diepgaande boek over Santiago de Compostela. Op de weblog van Geert staan links die het mogelijk maken het boek via internet te lezen. Ook geeft Geert de mogelijkheden aan hoe men nog in bezit van dit klassieke meesterwerk kan komen. En er staan nog veel meer wetenswaardigheden over pelgrimeren op de weblog van Geert Bakker http://pilgrimsplaza.blogspot.com
16-11-07 http://pilgrimsplaza-king3.blogspot.com 1e King-bijdrage van Marcel van Huystee over Book 3 The Bourne
26-11-07 http://pilgrimsplaza-king3.blogspot.com
26-11-07 http://pilgrimsplaza.blogspot.com ook over de Pórtico de la Gloria: Ik zie, ik zie, wat gij niet ziet...!? gb
15-12-07 www.anwb.nl id. Renaissance in pelgrimsland gb
20-12-07 reactie op Renaissance in pelgrimsland Zoeker
Alle King-weblogs tot dusverre op www.pelgrimspaden.nl: http://king-renaissance.blogspot.com © http://pilgrimsplaza-king-index.blogspot.com © http://pilgrimsplaza-king-1.blogspot.com © http://pilgrimsplaza-traplepuy.blogspot.com © http://pilgrimsplaza-king3.blogspot.com © http://king-early-days.blogspot.com
e verhalen achter de Camino de Santiago Starkies boek is -zoals in §2 vermeld- op 16-10-2004 besproken door Gerhard Eshuis in het ANWB-Wandelforum op www.anwb.nl: ‘Starkie, die in de jaren vijftig de tocht voor de zoveelste keer maakte, doet hierin uitgebreid verslag van zijn belevenissen en kleedt die verder aan met de verhalen over historische gebeurtenissen, wonderen, volksvertellingen en spookverhalen, die hij op zijn weg tegenkomt. Hij is een rasverteller die de lezer tot aan de laatste bladzij ademloos geboeid houdt. Veel van de verhalen die hij vertelt, blijkt hij te ontlenen aan ‘The Way to Saint James’ van Georgiana King, geschreven tussen 1915 en 1920.’
VII. THE ASIAN GOD 278
The Constant Worship 285
The Star-led Wizards 314
The Mortal Twin 334
[foto p488: 'He is the twin of Christ.']
The High God 347
Along the Eastern Road 365
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§5: Some account of Gothic architecture in Spain van George Edmund Street (1824-1881); edited by Georgiana Goddard King (1914)
Ms King writes in Bryn Mawr, Vigil of S. Andrew [29-11], 1912 in her INTRODUCTORY NOTE: 'This book is not mine. If I ever write a book about Spain it will be a different one, and not so good a one-and whether I like it or not, it will be based on this.
Mr Street writes (see www.cccdub.ie/heritage/architecture/street/street.html & www.archive.org/details/someaccountofgot00streuoft):
‘CHAPTER VII SANTIAGO DE COMPOSTELLA
[188] My journey to Santiago was quite an experiment. I had been able to learn nothing whatever about the cathedral (2) before going there, and I was uncertain whether I should not find the mere wreck of an old church, overlaid everywhere with additions by architects of the Berruguetesque or Churrugieresque schools, instead of the old church which I knew had once stood there.
[189] For, to say the truth, if the cathedral be left out of consideration, Santiago is a disappointing place. There is none of the evidence of the presence of pilgrims which might be expected, and I suspect a genuine pilgrim is a very rare article indeed. I never saw more than one, and he proclaimed his intentions only by the multitude of his scallop-shells fastened on wherever his rags would allow; but I fear much he was a professional pilgrim; he was begging lustily at Zaragoza, and seemed to have been many years there on the same errand, without getting very far on his road. And there is not much evidence in the town itself of its history and pretensions to antiquity; for, as is so often the case in Spain, so great was the wealth possessed by the Church in the seventeenth and early part of the eighteenth century, that all the churches and religious houses were rebuilt about that time, and now, in place of mediaeval churches and convents, there are none but enormous Renaissance erections on all sides; and as they are bad examples of their class, little pleasure is to be derived from looking at them, either outside or inside. … I need hardly say how much store was laid by the clergy of Santiago on their possession of the body of the Apostle. Mr. Ford 4 gives only too amusing, if it is, as I fear, only too true, a version of the story of the Saint's remains. Suffice it here to say, that there no longer seem to be great pilgrimages to his shrine, and that even in Spain the old belief in the miracle-working power of his bones seems now practically to have died out. …
[103] This cathedral is of singular interest, not only on account of its unusual completeness, and the general unity of style which marks it, but still more because it is both in plan and design a very curiously exact repetition of the church of S. Sernin at Toulouse. 2 But S. Sernin is earlier in date by several years, having been commenced by S. Raymond in A.D. 1060, and consecrated by Pope Urban II. in A.D. 1096; and the cathedral at Santiago can only be regarded, therefore, as to a great extent a copy of S. Sernin, the materials being, however different, since granite was used in its construction in place of the brick and stone with which its prototype was constructed.
[208] I could not discern the meaning of a rite the people perform here. They kneel down and put the thumb and three fingers of one hand into some cavities just fitted for them in the sculpture of the central shaft, and then with the other hand throw sand down the throats of the monsters. Some people evidently did this much to their own satisfaction, whilst an acolyte called my attention to the practice as being curious and unintelligible.
[209] The whole scheme is, in fact, a Last Judgment, treated in a very unconventional manner; the point which most invites hostile criticism being the kind of equality which the sculptor has given to the figures of our Lord and S. James, both being seated, and both in the central position; and though the figure of the apostle is below that of his Lord, it is still the more conspicuous of the two.
[212] I have but little more to say about Santiago. The churches seemed everywhere to be modern, and, though some of them are very large, extremely uninteresting (14). The streets are narrow, picturesque, and winding, but with far fewer traces of any antiquity in the houses than might have been expected. The only Gothic domestic building that I saw is the great hospital, close to the cathedral, which has four fine courts, and the principal entrance through a chapel or oratory, with an altar in it. The detail of this work is, however, extremely late and poor; it was founded in A.D. 1504 by Ferdinand and Isabella, Henrique de Egas being the architect.
[214] (12) Unfortunately the whole question of date and origin has been revived so lately and so violently that it seems necessary to sum up the arguments for and against a purely Spanish source of inspiration. Aside from its beauty, the Gloria of Compostella, as Senor Lamperez points out, made a whole school, and you can see imitations of it at the cathedral of Orense, San Jeronimo of Compostella, San Martin de Noya, the doors of Carboira, San Julian de Moraine, etc. It is probable, though the dates are not certain, that San Vicente of Avila influenced Santiago. The actual date of commencing the work cannot be fixed, because the Codex Calixtino contradicts itself, gives 1078 as the date, but also says that from the beginning until the death of Alfonso I. of Aragon was fifty-nine years, to that of Henry I. of England sixty-two years, to that of Louis VI. of France sixty-three years. That gives you a chance to fix the date as early as 1073, if you think the Spanish historian less likely to know the year he meant than a bit of foreign history.
This all is the less important because the Archaeological Congress, at Toulouse, seems to have admitted that S. Sernin was begun in 1080, consecrated in 1096, and finished 1 140. That point of precedence is offset, however, by the fact mentioned by the Abbe Bouillet, that the abbey church of Conques, identical in type, was planned and well begun under the Abbot Odolrich, who disappears in 1065. The date, if correct, shifts the direct derivation from Toulouse to Conques, and if, as I believe, the case of Conques has not appeared in English it is worth summing up from the modest essay by Abbe Bouillet. First, the three churches are alike in type. Secondly, the dates make S. Foy de Conques the eldest. In the third place, Conques lay on one of the four great pilgrimage routes from France to Santiago, which joined at Puenta la Reina beyond Pamplona. The first went by S. Gilles, Montpelier, Toulouse, and the Port of Aspe; the second from Le Puy by way of Conques and Moissac. The Codex of S. James of Compostella, or Liber de Miraculis Sancti Jqcobi, an early [215] twelfth-century guide book, names the relics of S. Faith among those that are to be venerated on the way.
In 1034, Roger I. of Tosny, Lord of Castillon, in Normandy, went to help Sancho of Aragon against the Moors, and on the way home took some relics of S. Faith from Conques to Castillon, which he renamed from the abbey and which is now Conches. In effect, Conques was not then neglected and forgotten, but an influence felt far. Fourth and last, the monks of Conques were great builders, not only throughout France, but across the Pyrenees: Sancho Ramirez at the siege of Barbastro vowed to them for a priory the principal mosque of the town, and by the advice of the Bishop of Pamplona kept his vow; he made, and let us hope he kept, a similar pledge when he marched against Zaragoza and Lerida.
Between noo and 1114, Sancho, Bishop of Erro, gave them the church of Roncesvalles.
All this time Santiago was a-building, and the real burden lies on those who should undertake to prove that from Conques, as from Moissac and Toulouse, ideas and labourers did not travel along the great pilgrim way. Churchmen knew the road: in the beginning of the twelfth century there was at Compostella a canon named Bernard, who came from Agen and who became Bishop of Salamanca, and finally Archbishop of Santiago, dying in 1152. There was an earlier Bernard, who served on one of Diego Pelaez's commissions in 1071 ; it consisted of one Rotberto and the director of the works, Bernard, afterwards called Magister Mirabilis, and even Senor Ferreiro admits that any Bernard is presumably a Frenchman.
The case of a French derivation, Senor Lamperez sums up in five propositions:
(i) The type is completely Angevine he is using Angevine for what we call Auvergnat, specifying Le Puy, Clermont-Ferrand, Orcival, Issoire, Toulouse, Conques, etc.
(2) No earlier monuments exist to prove that Spain developed such a type. He frankly laughs at the claim that such once were but all are lost except San Bartolome de Tuy and San Torcuato de Comba, the dates of which are not established. The respectable parallels are the cathedrals of Lugo and Tuy and the nave of S. Vincent of Avila, all posterior.
(3) Santiago is, however, earlier than S. Sernin he does not apparently know the date for Conques
(4) and is the finest example of the series.
(5) It shows in some elements a nationalising of the Angevine style produced by direct foreign influenes, both Syro-Byzantine and national, i.e., Mahometan. After these there is no more to say.
To come to the Gloria : French critics claim Master Matthew as a Frenchman : all the documents cited in confutation can prove only that he was living in Galicia from nobody knows how long before 1161, when he built the Puenta Cesuri, and bridge-building in those days was a master's work, well rewarded sometimes, as at Avignon, by nothing less than canonisation; that he was married and had various sons, one of whom was to succeed him in the work on the basilica; that his post was director and master of all the workmen of the Compostellan school, existing from the end of the eleventh century; that in 1168 Ferdinand gave him a private donation because he held in his charge the direction and the master- ship of the works of the Apostle ; that his name appears in documents of 1189-92; that in 1217 he is called Dominus, and in 1342 and, [drawings from the book]
[216] in 1435 the houses he had owned on the Plaza de la Azabacheria were still called Master Matthew's houses. We shall probably never know more. But before Master Matthew there was no such narthex in Spain as already existed in France, at, for instance, S. Benoit-sur-Loire and Vezelay. The former abbey, by a curious coincidence, has a link with Spain by way of Germiguy-des-Pres, three miles off, built in 806 by a Spanish bishop on the model of Aix-la-Chapelle. At Vezelay the tympanum of the door of the church proper holds a gigantic Christ in Judgment, showing His wounds, between apostles and evangelists, with a small but still great figure on the central shaft, this time of Christ as Creator and Sustainer of the world the Magdalen being obviously debarred from her place there, both as penitent and as woman. The style of this work is more like some at the south door of Santiago than like the Gloria.
Master Matthew was very individual, as our author has already, on page 207, pointed out, and while the French workmen at Leon give you Spanish types, he does more, he gives you Gallegan. He founded a great school by the strength of his own genius; where one of his immediate disciples carved the archbishop's banqueting hall, you can judge how much of that he was able to communicate. He set on his own work the mark of his own hand, and his workmen were plastic under his touch ; but he and they alike, perhaps (the earliest, it may be, or the best of them, at any rate, a great number), had come along the Way of S. James, past S. Gilles and past Moissac or past Conques, and as surely as they all made up a school, which was a new thing, so surely they all came out of schools which were old things, and brought their wallets stuffed, and picked up what they could by the way.
Among the parallels that must enforce themselves I noted for my own part these : in general likeness, that the bases of all the great pillars recall those at S. Trophime and S. Gilles, though less eastern than the latter and more individual; that the northern French sense for telling a coherent story, presenting a sculptured scheme of things, is absolutely wanting, and so it is at Vezelay, Conques, Moissac. In particulars : any one who has seen sculptured in the porch at Moissac the punishment of lust and avarice will not forget either the miser's toads or the woman's serpents; here, in the archivolt of the southern doorway, which represents souls rising, and gathered by four angels and four devils and then tormented in Hell, occurs the same figure of Lilith and the Serpent. As this door has been restored by a mealy-mouthed generation, I photographed the group in the original fragment at San Clemente, and the same motive on a capital at Vezelay.
On the western side, fronting these doors, only two of the capitals in the Gloria are historied, and one of these shows the slanderer's tongue pulled out with pincers, as again at Vezelay. Certain figures here also, and at the south transept, have the legs crossed like a dancing dervish, as at Moissac and Souillac and Vezelay. Enough examples are these to establish between the south of France and Compostella, in the very moderate words of the Abbe Bouillet, " un echange d' inspirations artistiques entretenu par le courant des pelerinages et de la devotion." '
[red highlighting by me -gb]
If you were not able to attend, you can get some sense of what you missed by browsing through the beautiful program (PDF, 700KB): Pilgrimage to America - Gathering of Pilgrims - Williamsburg, Virginia - March 9-11, 2007 Some subjects from the program:
“Pilgrimage in Classical Greece and Rome”—Barbette Spaeth, chair of the department of classical studies at William & Mary, explores the modes of pilgrimage in traditional Greek and Roman religions with telling examples from Corinth, Egypt and throughout the classical world.
“Prayer and pilgrimage”—Rev. Michael Wyatt, Chair of American Pilgrims on the Camino, former Canon Theologian at the National Cathedral in Washington, DC, and now at St. John’s Episcopal Church in What does it mean to walk for spiritual reasons? What about religious reasons? Explore together what methods help us remain both open and focused as pilgrims.
“Pilgrims and Crusaders”—Phil Daileader, a nationally known authority on the Crusades, is also the scholar behind the distinguished lectures on The Early Middle Ages and The High Middle Ages from The Great Courses audio series. He received his doctorate in medievalhistory from Harvard University in 1996, and has been teaching at William and Mary since 1998. He specializes in the social and cultural history of Mediterranean Europe.
“Pilgrimage in the Islamic Tradition”—John Williams will speak on pilgrimage in the Islamic tradition, travel for transformation by a faith community which undertakes the hajj to Mecca as a sacred duty for every believer. John is professor emeritus of religious studies at the College of William & Mary and a specialist in the Islamic tradition. His books include The World of Islam, Themes of Islamic Civilization and Roman Catholics and Shi’i Muslims.
Next Step - 2008 Gathering and Hospitalero Training - Mission Santa Barbara, Santa Barbara, California - March, 2008 - http://www.santabarbara.com/points_of_interest/mission
Pilgrims on the Camino American - Our mission is to foster the enduring traditions of the Camino by supporting its infrastructure, by gathering pilgrims together, and by providing information and encouragement to past and future pilgrims. American Pilgrims continually seeks meaningful ways to support the Camino de Santiago de Compostela. info@americanpilgrims.com ; http://www.americanpilgrims.com ; gatherings@americanpilgrims.com or American Pilgrims on the Camino, Attn: Gathering, 1514 Channing Avenue, Palo Alto CA 94303, USA
Wie nu nog een originele 1e druk uit 1920 wil bemachtigen moet snel zijn. We zagen begin maart 2008 op www.abebooks.com nog maar drie stuks voor prijzen tussen ruim 100 en 250 euro. Die duurste komt con camisa wat een door de echte liefhebber fel begeerde stofomslag of cassette betekent!
De goedkopere 1e drukken lijken nu wel te zijn uitverkocht maar er zijn nu - van slechts het 3e deel (V3 - foto rechts) - al vanaf 25 euro diverse facsimile ofwel fotografische herdrukken als pocketbook verkrijgbaar. Mijn heerlijk ruikende 1e druk was binnen een week binnen en een herdruk deed er via Amazon nog geen twee weken over.Let op: V3 betekent dus niet álle drie delen maar slechts het laatste deel (Volume) 3 en de prijs is ernaar. De eerste druk (alle foto's links) kunt u daarnaast ook herkennen aan het ontbreken van een ISBN-nummer waar ze in 1920 nog niet aan deden. Van de voorafgaande maar er wèl dégelijk bijhorende twee delen hebben wij nog geen herdruk gezien.
Zie de volledige inhoudsopgave van alle drie banden op http://pilgrimsplaza-king-index.blogspot.com
zodat u eventueel weet wat u mist als u tot aanschaf van de herdruk besluit. Overigens zijn alle delen uitvoerig op internet te lezen. Goede en slechte ervaringen met het printen zijn ook zeer welkom ter leeringhe ende vermaeck van aspirant navolgers!
Geert Bakker
Bondspelgrim-in-ruste
P I L G R I M S P L A Z A
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
Hierna volgen:
§1: Wie was Georgiana Goddard King?§2: Overzicht van zo'n 45 King- en verwante bijdragen
§3: Aanvullende informatie van het internet geplukt§4: The Mortal Twin in The Way of Saint James§5: Some account of Gothic architecture in Spain
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§1: Wie was Georgiana Goddard King? [picture courtesy of Bryn Mawr College]www.brynmawr.edu/library/exhibits/suffrage/welcome.html - Dedicated to the Cause: Bryn Mawr Women and the Right to Vote - The story of the fight for the right of women to vote in the United States is a familiar one, but less well known is the important role played in the movement by Bryn Mawr women.
http://en.wikipedia.org/wiki/M._Carey_Thomas - M(artha) Carey Thomas was second President of Bryn Mawr College. - Carey Thomas, as she preferred to be called, was born in Baltimore, Maryland. She was the daughter of James Carey Thomas and Mary Whitall Thomas. Her family included many prominent Quakers. Growing up, Thomas was strongly influenced by the staunch feminism of her mother and her mother's sister Hannah Whitall Smith. Her father, a physician, was not completely happy with feminist ideas, but his daughter was fiercely independent and he supported her in all of her independent endeavors.
Though both her parents were orthodox members of the Society of Friends, Thomas' education and European travel led her to question those beliefs and develop a love for music and theater, both of which were forbidden to Orthodox Quakers. In 1885 Thomas, together with Mary Elizabeth Garrett, Mamie Gwinn, Elizabeth King, and Julia Rogers, founded The Bryn Mawr School in Baltimore Maryland. The school would produce well-educated young women who met the very high entrance standards of Bryn Mawr College.www.brynmawr.edu/library - Rhys Carpenter Library - Georgiana Goddard King (1871-1939) established the department of the History of Art at Bryn Mawr College in 1913. She received a BA in English and a MA in philosophy and political science from Bryn Mawr College and began teaching art history at Bryn Mawr around 1910 at the request of President M. Carey Thomas. Although Professor King’s interests were wide-ranging and included Asian and modern art, her main passion was the art of Spain; Bryn Mawr thus became the first institution in the United States to offer graduate courses on Spanish art.
During her tenure, many future art historians of note commenced their careers at Bryn Mawr, among them Richard Bernheimer, Joseph Curtis Sloane and Alexander Soper. Professor King’s publications include The Way of St. James, Sardinian Painting and the posthumously published Heart of Spain. Photographs of Spanish architecture taken by her friend Edith Lober for the latter book are in the College's Collections.
Ofwel Miss King was de stichter van de afdeling Kunsthistorie aan het illustere Bryn Mawr College bij Philadelphia halverwege New York en Washington, die er in het pikkedonker doceerde opdat haar studenten geen notities zouden maken. Zie enkele foto's van haar elders in Spanje en een biografie op www.uclm.es/ceclm/fotografia_hispanic/index.htm en www.uclm.es/ceclm/fotografia_hispanic/fotografos/goddard_king.htm. Veel van haar werk staat op www.worldcatlibraries.org (30 titels), http://demo.openlibrary.org/search?q=Georgiana+Goddard+King en http://oldpoetry.com/opoem/41697-Georgiana-Goddard-King-Song.
De auteur over zichzelf: I have made one straight story out of three years' wanderings, and places visited and revisited. The outcome offers, first, a record of what exists, where other accounts are incomplete or inaccessible, and, secondly, an explanation of it. Spain is a long way off, and pictures are not always explicit. It has taken seven years of my life. The writer's contribution, in particular, is first, a record and interpretation of iconographic detail all along the way, e. g., at Leyre from observation, at Santiago from Aymery Picaud's account; second, an attempt to date, by comparison with such dated examples as exist, without any a priori; third and last, an occasional small hypothesis and the ground for it, e. g., about the original west front at Compostella, and the cult of Santiago.
King daalt rond the cult of Santiago af naar de diepste lagen onder de katholieke (wat vanouds algemene betekende) legenden rond ons aller apostel Jacobus (ook patroon van ’s-Gravenhage en Europa), uit de tijd dat pelgrimeren nog niet aan een kerk was verbonden zoals in later eeuwen en waarbij nu dan ook beter de term beêvaren past.
Zo wordt haar verhaal deels ook dat van onze gehele vroege westerse mensheid, waaruit ook universele menselijke en mythische aspecten als het tweelingprincipe (> §4: The Mortal Twin) naar boven komen. Zie onderaan http://pilgrimsplaza-king-index.blogspot.com en de cruciale paragraaf Ik zie, ik zie, wat gij niet ziet...!? op http://pilgrimsplaza.blogspot.com.&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§2: Overzicht van zo'n 45 King- en verwante bijdragen van bevriende pelgrims en andere bronnen op www.pelgrimspaden.nl en het ANWB-wandelforum of elders:
maart '03 www.tweevoeter.nl/artikel/king_1/ Klaas van der Poel: The Way of Saint James, gelezen met de ogen van een pelgrim
02-05-03 www.tweevoeter.nl/artikel/king_2_inleiding/ Henk Flinterman: The Way of Saint James
05-03-03 www.anwb.nl Forum > Wandelen 'King': we zijn 'op weg! Wie gaat er mee? gb
17-06-03 www.tweevoeter.nl/artikel/king_3_inleiding/ Jurjen Richard Leinenga: The Way of Saint James30-06-03 www.anwb.nl id. Geert Toussaint: Dagboek van een pelgrimshond
23-10-03 www.anwb.nl id. Gerhard Eshuis: Hulpcontactpersonen voor pelgrims naar Santiago de Compostela
11-01-04 www.anwb.nl id. Iedereen mag zich pelgrim noemen! VPRO-radio OVT-interview
20-01-04 www.anwb.nl id. Daarom mag iedereen zich pelgrim noemen idem
feb. 2004 www.tweevoeter.nl/artikel/king_4/ Gerhard Eshuis (over Starkie e.a.): The Way of Saint James
14-04-04 www.anwb.nl id. Santiago Bulletin - jabri:
Het Aartsdiocees van Santiago heeft besloten de populaire riten te verbieden die de meeste bezoekers aan de kathedraal plegen, nl. ‘dos croques’, het voorhoofd houden tegen het hoofd van het Standbeeld van Maestro Mateo bij de Portico de Gloria én het plaatsen van de hand in de oude inkepingen van de Boom van Jesse (de pilaar met de stamboom van Jezus). Deze inkepingen zijn uitgesleten door de handen van miljoenen pelgrims gedurende duizend jaar. De woordvoerder van het Aarts-diocees, Pater Fernandez Lago, verklaarde dat deze beide handelingen geen enkele liturgische betekenis hebben en dat er lange rijen ontstaan, welke leiden tot onrust tijdens de diensten en zelfs lawaai. Tevens zal de erosie van het standbeeld en de pilaar tot staan worden gebracht. - Ook zal de deur van de Kathedraal vanaf het Obradoiroplein nog maar beperkt geopend zijn, dit om de Portico de Gloria te beschermen en lawaai en onrust in de Kathedraal te vermijden.
04-05-04 www.anwb.nl id. Santiago de ‘Morendoder’ niet langer welkom in de kathedraal van Compostela Gerhard Eshuis
04-08-04 www.anwb.nl id. Venus omarmd door Jacobus Ben van der Linden te Vlaardingen16-10-04 www.anwb.nl id. De verhalen achter de Camino de Santiago Gerhard Eshuis > 04-05-04
20-10-04 www.anwb.nl id. Welke Jacobus? Henk Flinterman > 16-04-04 > 03-12-04
20-10-04 www.anwb.nl id. SANTIAGO-BOEKBESPREKING: 'The Way of Saint James' - Georgiana Goddard King - 'De verhalen achter de Camino de Santiago' Gerhard Eshuis
26-10-04 www.anwb.nl id. The way of Saint James van Georgiana King, moeder van al 'mijn' pelgrims gb
03-12-04 www.anwb.nl id. Reactie op: Welke Jacobus? Henk Flinterman van 20-10-04
Ja'akov en Jacobus: is de naam een voorteken? Marianne Lodder en Ria van der Pot
21-03-05 www.anwb.nl id. Een vrouw op reis Jurjen Richard Leinenga
08-04-05 www.anwb.nl id. GB's zwanezang: van hobby via werk weer naar hobby
14-05-05 www.anwb.nl id. Wie was de ware Jacobus van Santiago de Compostela? Henk Flinterman
29-05-05 www.anwb.nl id. Geert Bakker blijft zijn pelgrims van dienst als 'Bondspelgrim in ruste'
08-08-05 www.anwb.nl id De pelgrimstrap naar de kathedraal van Le Puy Gerhard Eshuis (foto rechts)08-08-05 http://pilgrimsplaza-traplepuy.blogspot.com De pelgrimstrap naar de kathedraal van het Zuid-Franse Le-Puy-en-Velay Gerhard Eshuis
18-09-05 http://pilgrimsplaza-inhoud-content.blogspot.com inhoud website www.pelgrimspaden.nl
16-10-05 http://pilgrimsplaza-peterspruijt.blogspot.com Peter Spruijt van NEMO: Wandelen; reizen in de leegte
24-10-05 http://pilgrimsplaza-ramiro-1.blogspot.com William Vance maakte 10 schitterende stripboeken (comics) met avonturenverhalen rond de kathedraal van Santiago de Compostela en de reconquista van Spanje
25-10-05 http://seculierpelgrimsgenootschap.blogspot.com Zoekers en sprokkelaars: Lezersbrief in de Vlaamse DE PELGRIM gb
30-10-05 http://pilgrimsplaza-king-index.blogspot.com volledige inhoudsopgave van alle vier boeken van King
31-10-05 http://pilgrimsplaza-gedichten.blogspot.com P I L G R I M S P L A Z A voor het levende woord van dichtende zoekers
01-12-05 http://pilgrimsplaza-king-1.blogspot.com twee bijdragen van Jurjen Leinenga: Pelgrimstochten, Santiago, King en verder? en Een vrouw op reis
03-01-06 www.anwb.nl id. P I L G R I M S P L A Z A GOED VAN START > 29-05-05
15-06-06 www.anwb.nl id. The way of Saint James van Georgiana King, moeder van al 'mijn' pelgrims [toen ik ze nog ambtshalve van advies en informatie voorzag -gb]
18-09-06 http://pilgrimsplaza-pelgrimspad.blogspot.com over het Nederlandse Pelgrimspad
21-09-06 http://pilgrimsplaza-nieuwsbrief4.blogspot.com uit voormalige 4e NIEUWSBRIEF PELGRIMSPAD zomer 1999
16-10-06 http://pilgrimsplaza-boeken.blogspot.com boeken en motto’s over Santiago de Compostela en meer
18-10-06 http://pilgrimsplaza-sites.blogspot.com meer interessante websites
2-2007 Zomereditie Themanummer Santiago de Compostela in het wondermooie VA-Magazine Vruchtbare Aarde www.vruchtbareaarde.nl en voor nabestelling www.xs4all.nl/~va/bestel.html
25-09-07 www.santiago.nl > Laatste Nieuws > Nieuwsarchief > vriendelijk redactioneel bericht van André Brouwer:
The Way of Saint James nu ook multimediaal: Volgens Geert Bakker, ex-beroepspelgrim voor de ANWB, is dit het mooiste en meest diepgaande boek over Santiago de Compostela. Op de weblog van Geert staan links die het mogelijk maken het boek via internet te lezen. Ook geeft Geert de mogelijkheden aan hoe men nog in bezit van dit klassieke meesterwerk kan komen. En er staan nog veel meer wetenswaardigheden over pelgrimeren op de weblog van Geert Bakker http://pilgrimsplaza.blogspot.com 16-11-07 http://pilgrimsplaza-king3.blogspot.com 1e King-bijdrage van Marcel van Huystee over Book 3 The Bourne
26-11-07 http://pilgrimsplaza-king3.blogspot.com
26-11-07 http://pilgrimsplaza.blogspot.com ook over de Pórtico de la Gloria: Ik zie, ik zie, wat gij niet ziet...!? gb
15-12-07 www.anwb.nl id. Renaissance in pelgrimsland gb
20-12-07 reactie op Renaissance in pelgrimsland Zoeker
Alle King-weblogs tot dusverre op www.pelgrimspaden.nl: http://king-renaissance.blogspot.com © http://pilgrimsplaza-king-index.blogspot.com © http://pilgrimsplaza-king-1.blogspot.com © http://pilgrimsplaza-traplepuy.blogspot.com © http://pilgrimsplaza-king3.blogspot.com © http://king-early-days.blogspot.com
Flipbooks & reviews:
http://openlibrary.org/details/wayofperfectlove00kingiala TWoPL flipbook
http://openlibrary.org/details/unpublishednotes00streuoft UNaRP flipbook http://demo.openlibrary.org/b/way_of_saint_james_2/review/1 MvH1 22-1-8 7 http://demo.openlibrary.org/b/way_of_Saint_James_2/review/2 PP2 16-1-8
http://pilgrimsplaza-king3.blogspot.com 26-11-7
http://libro.uca.edu/sjc/sjc.htm text-on-line-book: R. A. Fletcher, Saint James's Catapult: The Life and Times of Diego Gelmírez of Santiago de Compostela
§3: Aanvullende informatie van het internet geplukt:
http://libro.uca.edu/sjc/sjc.htm text-on-line-book: R. A. Fletcher, Saint James's Catapult: The Life and Times of Diego Gelmírez of Santiago de Compostela
§3: Aanvullende informatie van het internet geplukt:
www.questia.com/PM.qst?a=o&d=5678951 The Way of Saint James, Volume 1 – FOREWORD (…) For those who desire to secure facts while avoiding the context, a very careful Index is supplied. This makes it possible for the learned to look up a church unmolested by the dust of the highway, and even the learned may care to look into the pages for some of the churches which are, so far as may be ascertained, hitherto unpublished: of these are Torres, Barbadelo, Puerto Marin. The writer has looked into a good many old books and not a few remote and distinguished periodicals. The excursus into what may seem the field of comparative literature, indispensable to the argument, was long, laborious, and scrupulously at first hand. The religions of the Roman Empire were investigated in competent and first-rate authorities, which are enumerated in the bibliography. Cursor Mundi is cited so often, though an English work, because it is precisely what it calls itself, a Pilgrim of the World, that has gathered up an immense quantity of current and floating lore, and represents just what might be in the head of any stone cutter or master of the works. (…) Possibly it will be said that this little book is neither one thing nor the other, for it offers archaeology without jargon, and travel without flippancy. The writer's hope is that the learning, however small, may be judged sound, and the style not unworthy of it in being the ordinary vehicle, which is the daily speech of cultivated people: and that some worth and some pleasure may consist in the exact account of what was done and seen with the sense and in the light of a whole history and literature yet palpable and precious, though less familiar to the gentle reader than the immortal ambience of the Lombard plain and the hill-towns of Tuscany. (…)
The Rider on the White Horse van Georgiana Goddard King, The Art Bulletin, Vol. 5, No. 1 (Sep., 1922), pp. 2-9doi:10.2307/3046422. This article consists of 14 page(s). Gevonden op http://links.jstor.org/sici?sici=0004-3079%28192209%295%3A1%3C2%3ATROTWH%3E2.0.CO%3B2-J&size=LARGE&origin=JSTOR-enlargePage waarin Georgiana ook de Pórtico de la Gloria noemt.
The Rider on the White Horse van Georgiana Goddard King, The Art Bulletin, Vol. 5, No. 1 (Sep., 1922), pp. 2-9doi:10.2307/3046422. This article consists of 14 page(s). Gevonden op http://links.jstor.org/sici?sici=0004-3079%28192209%295%3A1%3C2%3ATROTWH%3E2.0.CO%3B2-J&size=LARGE&origin=JSTOR-enlargePage waarin Georgiana ook de Pórtico de la Gloria noemt.
The Road to Santiago by Walter Starkie - Author(s) of Review: Violet Alford - Folklore, Vol. 68, No. 4 (Dec., 1957), pp. 504-506. http://links.jstor.org/sici?sici=0015-587X(195712)68%3A4%3C504%3ATRTS%3E2.0.CO%3B2-K
e verhalen achter de Camino de Santiago Starkies boek is -zoals in §2 vermeld- op 16-10-2004 besproken door Gerhard Eshuis in het ANWB-Wandelforum op www.anwb.nl: ‘Starkie, die in de jaren vijftig de tocht voor de zoveelste keer maakte, doet hierin uitgebreid verslag van zijn belevenissen en kleedt die verder aan met de verhalen over historische gebeurtenissen, wonderen, volksvertellingen en spookverhalen, die hij op zijn weg tegenkomt. Hij is een rasverteller die de lezer tot aan de laatste bladzij ademloos geboeid houdt. Veel van de verhalen die hij vertelt, blijkt hij te ontlenen aan ‘The Way to Saint James’ van Georgiana King, geschreven tussen 1915 en 1920.’
Wie of wat is The Mortal Twin? (zie ook §4)
Zie Bryn Mawr College Art & Archaeology Collections en www.brynmawr.edu/collections/Exhibitions/exh-ibeji.shtmlEre Ibejis: Yoruba Twin (picture below) Figures from the over Bryn Mawr College Collection
The birth of twins in Yoruba society is common yet auspicious. According to Yoruba tradition twins are imbued with the supernatural ability to bring to their family happiness, health and prosperity. Twins also are believed to ward off disaster. However, their temperaments are believed unstable as twins can also bring about disaster, disease and death. This instability explains why people in the Yoruba culture often treat twins with special care; twins receive the best food, clothes and jewelry. The affection given to them is to prevent these powerful beings from using their powers for evil ends.
Legend and Myth
Twins are also called ejire, or two who are one. According to Yoruba tradition, everyone on earth has an ancestral guardian spirit or soul counterpart in the sky that duplicates his or her actions. This soul is constantly and cyclically reborn. Twins are thought to have a double soul. Because there is no way of distinguishing the twin who is a divine being from the mortal twin, both are treated as sacred.
The first born twin in Yoruba society is called Taiwo, from the expression To-aye-wo, which means having the first taste of the world. The second born, called Kehinde (meaning arriving after another person) is ironically considered the senior twin. Kehinde, the second, sends out Taiwo as a scout to see what the world looks like. Kehinde is described as the more careful and intelligent of the two.
Because the ere ibeji is considered the depository of the deceased twin's soul, it is often treated with extreme and loving care. Caring for the ere ibeji is initially the mother's responsibility. If the surviving twin is a girl, as she reaches the appropriate age, she will gradually take over the care. The ere ibeji is carried on the mother's back, wrapped in her robe in the same fashion as a living child. - Courtesy Marilyn Hammersley Houlberg
Nog meer over twins
Denk ook aan Jacob en Ezau die naar verluidt al bij hun geboorte ieder de eerste wilden zijn en aan Thomas Didymus, allebei aanduiding van deling (anatomie = snijden) of tweeling. Zie http://en.wikipedia.org/wiki/Thomas_the_Apostle: St Thomas the Apostle, Judas Thomas or Didymus, was one of the Twelve Apostles of Jesus. The Synoptic Gospels and Acts list this twin (Te'oma means twin in Aramaic, as does Didymus in Greek) among the apostles (Mt 10:3, Mk 3:18, Lk 6:15). En, voor zoekers en sprokkelaars die alles, maar dan ook álles willen weten: http://en.wikipedia.org/wiki/Gospel_of_Thomas enhttp://en.wikipedia.org/wiki/Thomas_the_Apostle#Twin_and_its_renditions!
http://www.millersville.edu/~columbus/data/spc/CARENAS1.SPK by Francisco Carenas - "The myth of Santiago de Espana and its repercussion in the Spanish Reconquest and in the New World" - Met ± 250 Places in Spanish America Named After Santiago - Met aanduiding van Jacobus als twin brother of Christ - He was considered to be higher than saint Peter, because he was a protomartyr, the first martyr. He was a favorite of Jesus and brother of Christ Himself, and also the "son of thunder." It was felt that St. James was really the center of Christianity, precisely because he was a brother of Christ, actually His twin brother. Later 'brother' would be interpreted in a more allegorical way, that is to say, in spirit, and not in flesh.
http://www.cavehzahedi.com/words.html In 1945, when the Nag Hammadi library was discovered inEgypt
http://users.winshop.com.au/annew/Castor.html Castor is a binary, bright white and pale white, in Gemini. The mortal Twin famous for his skill in taming and managing horses, the Northern Twin (western). The immortal Twin is Pollux the Boxer. Together they were the Two Gods of Sparta, Dioscuri in Rome, Didymi, also Amphion and Zethus, Antiope's sons, who, as Homer wrote, were Founders of Thebes, and men of mighty name. In India they Acvini, the Ashwins, or Horsemen, they were also called Apollo (Castor) and Hercules (Pollux).
Castor was Ovid's Eques, the Horseman of the Twins, and the mortal one as being the son of Tyndarus, in later Greek days it was Apollo, until toward the Christian era this name for the god of day was the title of the planet Mercury when morning star. As morning and evening star in Egypt it was Set and Horus; in India, Buddha and Rauhinya; and in Greece ... the Lovely One, and … the Sparkling One.
http://domeofthesky.com/clicks/gem.html & GEMINI: Searching for the Missing Twin … a spear kills Castor, the mortal twin… en www.astrosynthesis.com.au/articles/articles/gemini-the_search_for_the_missing_twin.pdf:
At least I knew who I was
when I got up this morning,
but I think I must have changed
several times since then.- Lewis Carroll
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§4: > The Mortal Twin in The Way of Saint James:
> http://pilgrimsplaza-king-index.blogspot.com
BOOK ONE: THE PILGRIMAGE band 1: hoofdstukken I - V
BOOK TWO: THE WAY band 1: hoofdstukken I - VIII
BOOK TWO: THE WAY band 2: hoofdstukken IX - XVI
BOOK THREE: THE BOURNE band 3: hoofdstukken I - VII
BOOK FOUR: HOMEWARD band 3: hoofdstukken I – III
> BOOK THREE: THE BOURNE band 3: hoofdstukken I - VII
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
Zie Bryn Mawr College Art & Archaeology Collections en www.brynmawr.edu/collections/Exhibitions/exh-ibeji.shtmlEre Ibejis: Yoruba Twin (picture below) Figures from the over Bryn Mawr College Collection
The birth of twins in Yoruba society is common yet auspicious. According to Yoruba tradition twins are imbued with the supernatural ability to bring to their family happiness, health and prosperity. Twins also are believed to ward off disaster. However, their temperaments are believed unstable as twins can also bring about disaster, disease and death. This instability explains why people in the Yoruba culture often treat twins with special care; twins receive the best food, clothes and jewelry. The affection given to them is to prevent these powerful beings from using their powers for evil ends.
Legend and MythTwins are also called ejire, or two who are one. According to Yoruba tradition, everyone on earth has an ancestral guardian spirit or soul counterpart in the sky that duplicates his or her actions. This soul is constantly and cyclically reborn. Twins are thought to have a double soul. Because there is no way of distinguishing the twin who is a divine being from the mortal twin, both are treated as sacred.
The first born twin in Yoruba society is called Taiwo, from the expression To-aye-wo, which means having the first taste of the world. The second born, called Kehinde (meaning arriving after another person) is ironically considered the senior twin. Kehinde, the second, sends out Taiwo as a scout to see what the world looks like. Kehinde is described as the more careful and intelligent of the two.
Because the ere ibeji is considered the depository of the deceased twin's soul, it is often treated with extreme and loving care. Caring for the ere ibeji is initially the mother's responsibility. If the surviving twin is a girl, as she reaches the appropriate age, she will gradually take over the care. The ere ibeji is carried on the mother's back, wrapped in her robe in the same fashion as a living child. - Courtesy Marilyn Hammersley Houlberg
Nog meer over twins
Denk ook aan Jacob en Ezau die naar verluidt al bij hun geboorte ieder de eerste wilden zijn en aan Thomas Didymus, allebei aanduiding van deling (anatomie = snijden) of tweeling. Zie http://en.wikipedia.org/wiki/Thomas_the_Apostle: St Thomas the Apostle, Judas Thomas or Didymus, was one of the Twelve Apostles of Jesus. The Synoptic Gospels and Acts list this twin (Te'oma means twin in Aramaic, as does Didymus in Greek) among the apostles (Mt 10:3, Mk 3:18, Lk 6:15). En, voor zoekers en sprokkelaars die alles, maar dan ook álles willen weten: http://en.wikipedia.org/wiki/Gospel_of_Thomas enhttp://en.wikipedia.org/wiki/Thomas_the_Apostle#Twin_and_its_renditions!
http://www.millersville.edu/~columbus/data/spc/CARENAS1.SPK by Francisco Carenas - "The myth of Santiago de Espana and its repercussion in the Spanish Reconquest and in the New World" - Met ± 250 Places in Spanish America Named After Santiago - Met aanduiding van Jacobus als twin brother of Christ - He was considered to be higher than saint Peter, because he was a protomartyr, the first martyr. He was a favorite of Jesus and brother of Christ Himself, and also the "son of thunder." It was felt that St. James was really the center of Christianity, precisely because he was a brother of Christ, actually His twin brother. Later 'brother' would be interpreted in a more allegorical way, that is to say, in spirit, and not in flesh.
http://www.cavehzahedi.com/words.html In 1945, when the Nag Hammadi library was discovered in
http://users.winshop.com.au/annew/Castor.html Castor is a binary, bright white and pale white, in Gemini. The mortal Twin famous for his skill in taming and managing horses, the Northern Twin (western). The immortal Twin is Pollux the Boxer. Together they were the Two Gods of Sparta, Dioscuri in Rome, Didymi, also Amphion and Zethus, Antiope's sons, who, as Homer wrote, were Founders of Thebes, and men of mighty name. In India they Acvini, the Ashwins, or Horsemen, they were also called Apollo (Castor) and Hercules (Pollux).
Castor was Ovid's Eques, the Horseman of the Twins, and the mortal one as being the son of Tyndarus, in later Greek days it was Apollo, until toward the Christian era this name for the god of day was the title of the planet Mercury when morning star. As morning and evening star in Egypt it was Set and Horus; in India, Buddha and Rauhinya; and in Greece ... the Lovely One, and … the Sparkling One.
http://domeofthesky.com/clicks/gem.html & GEMINI: Searching for the Missing Twin … a spear kills Castor, the mortal twin… en www.astrosynthesis.com.au/articles/articles/gemini-the_search_for_the_missing_twin.pdf:
At least I knew who I was
when I got up this morning,
but I think I must have changed
several times since then.- Lewis Carroll
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§4: > The Mortal Twin in The Way of Saint James:
> http://pilgrimsplaza-king-index.blogspot.com
BOOK ONE: THE PILGRIMAGE band 1: hoofdstukken I - V
BOOK TWO: THE WAY band 1: hoofdstukken I - VIII
BOOK TWO: THE WAY band 2: hoofdstukken IX - XVI
BOOK THREE: THE BOURNE band 3: hoofdstukken I - VII
BOOK FOUR: HOMEWARD band 3: hoofdstukken I – III
> BOOK THREE: THE BOURNE band 3: hoofdstukken I - VII
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
VII. THE ASIAN GOD 278 The Constant Worship 285
The Star-led Wizards 314
The Mortal Twin 334
[foto p488: 'He is the twin of Christ.']
The High God 347
Along the Eastern Road 365
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
§5: Some account of Gothic architecture in Spain van George Edmund Street (1824-1881); edited by Georgiana Goddard King (1914)Ms King writes in Bryn Mawr, Vigil of S. Andrew [29-11], 1912 in her INTRODUCTORY NOTE: 'This book is not mine. If I ever write a book about Spain it will be a different one, and not so good a one-and whether I like it or not, it will be based on this.
Mr Street writes (see www.cccdub.ie/heritage/architecture/street/street.html & www.archive.org/details/someaccountofgot00streuoft):
‘CHAPTER VII SANTIAGO DE COMPOSTELLA
[188] My journey to Santiago was quite an experiment. I had been able to learn nothing whatever about the cathedral (2) before going there, and I was uncertain whether I should not find the mere wreck of an old church, overlaid everywhere with additions by architects of the Berruguetesque or Churrugieresque schools, instead of the old church which I knew had once stood there. [189] For, to say the truth, if the cathedral be left out of consideration, Santiago is a disappointing place. There is none of the evidence of the presence of pilgrims which might be expected, and I suspect a genuine pilgrim is a very rare article indeed. I never saw more than one, and he proclaimed his intentions only by the multitude of his scallop-shells fastened on wherever his rags would allow; but I fear much he was a professional pilgrim; he was begging lustily at Zaragoza, and seemed to have been many years there on the same errand, without getting very far on his road. And there is not much evidence in the town itself of its history and pretensions to antiquity; for, as is so often the case in Spain, so great was the wealth possessed by the Church in the seventeenth and early part of the eighteenth century, that all the churches and religious houses were rebuilt about that time, and now, in place of mediaeval churches and convents, there are none but enormous Renaissance erections on all sides; and as they are bad examples of their class, little pleasure is to be derived from looking at them, either outside or inside. … I need hardly say how much store was laid by the clergy of Santiago on their possession of the body of the Apostle. Mr. Ford 4 gives only too amusing, if it is, as I fear, only too true, a version of the story of the Saint's remains. Suffice it here to say, that there no longer seem to be great pilgrimages to his shrine, and that even in Spain the old belief in the miracle-working power of his bones seems now practically to have died out. …
[103] This cathedral is of singular interest, not only on account of its unusual completeness, and the general unity of style which marks it, but still more because it is both in plan and design a very curiously exact repetition of the church of S. Sernin at Toulouse. 2 But S. Sernin is earlier in date by several years, having been commenced by S. Raymond in A.D. 1060, and consecrated by Pope Urban II. in A.D. 1096; and the cathedral at Santiago can only be regarded, therefore, as to a great extent a copy of S. Sernin, the materials being, however different, since granite was used in its construction in place of the brick and stone with which its prototype was constructed.
[208] I could not discern the meaning of a rite the people perform here. They kneel down and put the thumb and three fingers of one hand into some cavities just fitted for them in the sculpture of the central shaft, and then with the other hand throw sand down the throats of the monsters. Some people evidently did this much to their own satisfaction, whilst an acolyte called my attention to the practice as being curious and unintelligible.
[209] The whole scheme is, in fact, a Last Judgment, treated in a very unconventional manner; the point which most invites hostile criticism being the kind of equality which the sculptor has given to the figures of our Lord and S. James, both being seated, and both in the central position; and though the figure of the apostle is below that of his Lord, it is still the more conspicuous of the two. [212] I have but little more to say about Santiago. The churches seemed everywhere to be modern, and, though some of them are very large, extremely uninteresting (14). The streets are narrow, picturesque, and winding, but with far fewer traces of any antiquity in the houses than might have been expected. The only Gothic domestic building that I saw is the great hospital, close to the cathedral, which has four fine courts, and the principal entrance through a chapel or oratory, with an altar in it. The detail of this work is, however, extremely late and poor; it was founded in A.D. 1504 by Ferdinand and Isabella, Henrique de Egas being the architect.
[214] (12) Unfortunately the whole question of date and origin has been revived so lately and so violently that it seems necessary to sum up the arguments for and against a purely Spanish source of inspiration. Aside from its beauty, the Gloria of Compostella, as Senor Lamperez points out, made a whole school, and you can see imitations of it at the cathedral of Orense, San Jeronimo of Compostella, San Martin de Noya, the doors of Carboira, San Julian de Moraine, etc. It is probable, though the dates are not certain, that San Vicente of Avila influenced Santiago. The actual date of commencing the work cannot be fixed, because the Codex Calixtino contradicts itself, gives 1078 as the date, but also says that from the beginning until the death of Alfonso I. of Aragon was fifty-nine years, to that of Henry I. of England sixty-two years, to that of Louis VI. of France sixty-three years. That gives you a chance to fix the date as early as 1073, if you think the Spanish historian less likely to know the year he meant than a bit of foreign history.
This all is the less important because the Archaeological Congress, at Toulouse, seems to have admitted that S. Sernin was begun in 1080, consecrated in 1096, and finished 1 140. That point of precedence is offset, however, by the fact mentioned by the Abbe Bouillet, that the abbey church of Conques, identical in type, was planned and well begun under the Abbot Odolrich, who disappears in 1065. The date, if correct, shifts the direct derivation from Toulouse to Conques, and if, as I believe, the case of Conques has not appeared in English it is worth summing up from the modest essay by Abbe Bouillet. First, the three churches are alike in type. Secondly, the dates make S. Foy de Conques the eldest. In the third place, Conques lay on one of the four great pilgrimage routes from France to Santiago, which joined at Puenta la Reina beyond Pamplona. The first went by S. Gilles, Montpelier, Toulouse, and the Port of Aspe; the second from Le Puy by way of Conques and Moissac. The Codex of S. James of Compostella, or Liber de Miraculis Sancti Jqcobi, an early [215] twelfth-century guide book, names the relics of S. Faith among those that are to be venerated on the way. In 1034, Roger I. of Tosny, Lord of Castillon, in Normandy, went to help Sancho of Aragon against the Moors, and on the way home took some relics of S. Faith from Conques to Castillon, which he renamed from the abbey and which is now Conches. In effect, Conques was not then neglected and forgotten, but an influence felt far. Fourth and last, the monks of Conques were great builders, not only throughout France, but across the Pyrenees: Sancho Ramirez at the siege of Barbastro vowed to them for a priory the principal mosque of the town, and by the advice of the Bishop of Pamplona kept his vow; he made, and let us hope he kept, a similar pledge when he marched against Zaragoza and Lerida.
Between noo and 1114, Sancho, Bishop of Erro, gave them the church of Roncesvalles.
All this time Santiago was a-building, and the real burden lies on those who should undertake to prove that from Conques, as from Moissac and Toulouse, ideas and labourers did not travel along the great pilgrim way. Churchmen knew the road: in the beginning of the twelfth century there was at Compostella a canon named Bernard, who came from Agen and who became Bishop of Salamanca, and finally Archbishop of Santiago, dying in 1152. There was an earlier Bernard, who served on one of Diego Pelaez's commissions in 1071 ; it consisted of one Rotberto and the director of the works, Bernard, afterwards called Magister Mirabilis, and even Senor Ferreiro admits that any Bernard is presumably a Frenchman.
The case of a French derivation, Senor Lamperez sums up in five propositions: (i) The type is completely Angevine he is using Angevine for what we call Auvergnat, specifying Le Puy, Clermont-Ferrand, Orcival, Issoire, Toulouse, Conques, etc.
(2) No earlier monuments exist to prove that Spain developed such a type. He frankly laughs at the claim that such once were but all are lost except San Bartolome de Tuy and San Torcuato de Comba, the dates of which are not established. The respectable parallels are the cathedrals of Lugo and Tuy and the nave of S. Vincent of Avila, all posterior.
(3) Santiago is, however, earlier than S. Sernin he does not apparently know the date for Conques
(4) and is the finest example of the series.
(5) It shows in some elements a nationalising of the Angevine style produced by direct foreign influenes, both Syro-Byzantine and national, i.e., Mahometan. After these there is no more to say.
To come to the Gloria : French critics claim Master Matthew as a Frenchman : all the documents cited in confutation can prove only that he was living in Galicia from nobody knows how long before 1161, when he built the Puenta Cesuri, and bridge-building in those days was a master's work, well rewarded sometimes, as at Avignon, by nothing less than canonisation; that he was married and had various sons, one of whom was to succeed him in the work on the basilica; that his post was director and master of all the workmen of the Compostellan school, existing from the end of the eleventh century; that in 1168 Ferdinand gave him a private donation because he held in his charge the direction and the master- ship of the works of the Apostle ; that his name appears in documents of 1189-92; that in 1217 he is called Dominus, and in 1342 and, [drawings from the book][216] in 1435 the houses he had owned on the Plaza de la Azabacheria were still called Master Matthew's houses. We shall probably never know more. But before Master Matthew there was no such narthex in Spain as already existed in France, at, for instance, S. Benoit-sur-Loire and Vezelay. The former abbey, by a curious coincidence, has a link with Spain by way of Germiguy-des-Pres, three miles off, built in 806 by a Spanish bishop on the model of Aix-la-Chapelle. At Vezelay the tympanum of the door of the church proper holds a gigantic Christ in Judgment, showing His wounds, between apostles and evangelists, with a small but still great figure on the central shaft, this time of Christ as Creator and Sustainer of the world the Magdalen being obviously debarred from her place there, both as penitent and as woman. The style of this work is more like some at the south door of Santiago than like the Gloria.
Master Matthew was very individual, as our author has already, on page 207, pointed out, and while the French workmen at Leon give you Spanish types, he does more, he gives you Gallegan. He founded a great school by the strength of his own genius; where one of his immediate disciples carved the archbishop's banqueting hall, you can judge how much of that he was able to communicate. He set on his own work the mark of his own hand, and his workmen were plastic under his touch ; but he and they alike, perhaps (the earliest, it may be, or the best of them, at any rate, a great number), had come along the Way of S. James, past S. Gilles and past Moissac or past Conques, and as surely as they all made up a school, which was a new thing, so surely they all came out of schools which were old things, and brought their wallets stuffed, and picked up what they could by the way.
Among the parallels that must enforce themselves I noted for my own part these : in general likeness, that the bases of all the great pillars recall those at S. Trophime and S. Gilles, though less eastern than the latter and more individual; that the northern French sense for telling a coherent story, presenting a sculptured scheme of things, is absolutely wanting, and so it is at Vezelay, Conques, Moissac. In particulars : any one who has seen sculptured in the porch at Moissac the punishment of lust and avarice will not forget either the miser's toads or the woman's serpents; here, in the archivolt of the southern doorway, which represents souls rising, and gathered by four angels and four devils and then tormented in Hell, occurs the same figure of Lilith and the Serpent. As this door has been restored by a mealy-mouthed generation, I photographed the group in the original fragment at San Clemente, and the same motive on a capital at Vezelay.
On the western side, fronting these doors, only two of the capitals in the Gloria are historied, and one of these shows the slanderer's tongue pulled out with pincers, as again at Vezelay. Certain figures here also, and at the south transept, have the legs crossed like a dancing dervish, as at Moissac and Souillac and Vezelay. Enough examples are these to establish between the south of France and Compostella, in the very moderate words of the Abbe Bouillet, " un echange d' inspirations artistiques entretenu par le courant des pelerinages et de la devotion." '
[red highlighting by me -gb]
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
Alle © rechten voorbehouden!
