The Catedral de Santiago de Compostela, as you may know, is the destination of pilgrims who walk the Camino de Santiago. Since the Middle Ages, it has been a holy place where tradition says the remains of St. James the Greater rest. However, over the centuries, the authenticity of this tradition has been, and continues to be, a subject of debate. In this article, we explore the historical details, legends, and theories surrounding the figure of James and his supposed tomb in Compostela.
Tomb of Apostle James, waiting for you for centuries
The Medieval Tradition
It’s interesting how the life of James the Greater takes place in the 1st century, still in the Ancient Age, but the discovery of his tomb and the origin and development of his cult in Santiago de Compostela and Galicia didn’t happen until at least 800 years after his death, during the Middle Ages. Although it cannot be definitively proven today that the remains in the Apostle’s tomb belong to him, the medieval tradition, with its discovery or Inventio, solidified the belief that his relics rested there, giving rise to a cult that continues to attract thousands of pilgrims through the Jacobean routes.
The Apostle James in Hispania and Galicia
James the Greater was one of Jesus’ twelve apostles and a close witness to his life and miracles. After Christ’s death, it is believed that James preached in Hispania. After his martyrdom in Jerusalem, his body was, according to tradition, carried by his disciples Theodor and Athanasius to Galicia, in the so-called Traslatio, where he was supposedly buried along with them in a place later identified as Santiago de Compostela.
Alfonso II the Chaste
Origin of the Apostle’s Cult
According to tradition, in the year 813, the hermit Pelayo, who lived where the church of San Fiz de Solovio now stands in the historic center of Santiago, received a divine sign in the form of a star that illuminated the place of Libredón. Following this sign, he discovered a tomb in a marble chest, which was believed to contain the remains of St. James the Greater. This discovery, known as the Inventio, was confirmed by the visit of the bishop of Iria Flavia, Teodomiro, who communicated the news to King Alfonso II the Chaste, the monarch of Asturias. After hearing about the discovery of the tomb of James, the king decided to travel to the site. Between the years 813-820, tradition says that Alfonso II walked the route from Oviedo to Santiago de Compostela, becoming the first pilgrim in the history of the Camino de Santiago. In fact, this is also the history of the Primitive Route, the first route to be born.
His journey not only served to confirm the discovery, but also helped promote the cult of the Apostle James. After these events, the figure of James became highly relevant in the Middle Ages, especially in the fight against the Muslims. During the so-called “Reconquista,” James was considered the symbol of Christian victory, known as Santiago Matamoros. It is worth remembering that James is often depicted as an Apostle, Pilgrim, and Soldier on horseback: hence, the Cross of Santiago, one of the symbols of the Camino, is shaped like a sword. This legend grew over time, reinforcing the idea of his presence in Galicia and his association with the Christian victory.
Cross of Santiago
A Different First Theory: Priscillian
A figure to consider is Priscillian, a Galician bishop from the 4th century who was condemned for heresy, even though he became the prelate of Ávila. Priscillian, who is credited with the heresy of Priscillianism, managed to associate Galicia with a center of Christian pilgrimage, as it is believed that Priscillian was also buried in the region: martyred in Trier under the rule of Emperor Maximinian, his remains, like those of James, would also have been later carried by his disciples to Galicia.
Some historians suggest that the cult of James might have been inspired by the figure of Priscillian, and that the subsequent identification of James’ remains in Compostela may have been a way to consolidate religious power in the region. His figure and martyrdom motivated the development of his devotion in Galicia, laying the foundations for the cult of James to gain strength centuries later.
Despite being the bishop of Ávila, Priscillian was persecuted and martyred as a heretic
Modern Age Denialist Theories
Despite popular devotion, doubts about the authenticity of St. James’ remains have existed since ancient times. In the Modern Age, figures such as Martin Luther and Erasmus of Rotterdam questioned the veracity of the tradition. Luther, in particular, criticized the veneration of relics, arguing that many of them were invented to attract pilgrims and resources to the Church. Moreover, they denounced that many of those who traveled to Compostela were “false pilgrims”, poor people who pretended to be pilgrims and traveled simply to survive, taking advantage of the charity given to pilgrims; many even used this as an opportunity to rob others.
Image of ancient pilgrims
Furthermore, “to make matters worse,” from the late 16th century, pilgrims arriving in Santiago found that they could not see the Apostle’s relics. His remains were hidden to prevent them from being destroyed by the English looting, who, after the defeat of the Spanish Armada, attacked northern Spain. According to tradition, the Archbishop of Santiago at that time decided to hide the remains in a secret place to protect them, and over time, the exact location fell into oblivion: for the next three centuries, St. James’ remains remained lost.
The lack of concrete evidence about St. James’ remains, along with the passage of time and the absence of reliable documentation, led many to question the authenticity of the tomb. Other scholars argue that the cult of James could have been created as a way to promote the Christianization of the region and to solidify Galicia’s importance as a pilgrimage destination.
Urn with the relics of James Zebedee
The Rediscovery of the Apostle’s Remains in the 19th Century
In the 19th century, particularly after the excavations carried out in 1879, the belief was reaffirmed that the remains of the Apostle rested in the Cathedral of Santiago de Compostela. During these works, human remains were found that, according to tradition, would correspond to those of the Apostle. Despite the lack of definitive scientific evidence, the rediscovery of the tomb in the 19th century renewed devotion to the Apostle.
Recent Historiography on the Apostle’s Tradition
The historiography on the figure of James and his possible presence and cult in Compostela is vast and has been the subject of numerous studies. In the Middle Ages, the cult of James was central to the Christianization of the Iberian Peninsula, and the pilgrimage route to his tomb became one of the main focuses of European religious life. In modern times, the historiography on James has been more critical, as we can learn from reading many of the essays and books about the Camino de Santiago available.
Contemporary studies tend to interpret the cult of James more as a phenomenon of political and religious consolidation, rather than a purely historical tradition based on verifiable facts. However, devotion remains a fundamental part of the spiritual and cultural heritage of the Camino de Santiago, which continues to be one of the three most important pilgrimage centers in Christendom.
Historical essays on the Camino de Santiago explore its lights and shadows
Documented Burials in the Cathedral of Santiago
Of course, and this time with archaeological and historical evidence, the Cathedral contains several burials of historical figures in different areas of the temple. There are also many anonymous people in the Roman cemetery and the Suevic necropolis beneath the cathedral floor, with dozens of tombs and gravestones dating from the 13th to 19th centuries, which are now only accessible to researchers.
In the Cathedral itself, in the various chapels there are also tombs, generally of religious figures:
- Chapel of Santa Fe, tomb of Don Diego de Castilla (Maestrescuela), work of Maestro Arnau, from 1521.
- Chapel of Cristo de Burgos, with the tombs of Cardinal García Cuesta and Cardinal Carrillo.
- Chapel of the Relics, with the remains of James Alpheus and dozens of saints.
Reliquary of James Alpheus
Of course, we must mention The Epitaph of Bishop Teodomiro, the discoverer of the Apostle’s remains, which is also inside the Cathedral. In addition to the chapels, the Royal Pantheon of the Cathedral of Santiago houses kings and nobles:
- Tomb attributed to Raymond of Burgundy, Count of Galicia (1065 – 1107).
- Tomb of Pedro Froilaz, Count of Traba (ca. 1075 – 1126).
- Tomb of Queen Berenguela (1108 – 1149).
- Tomb of Queen Juana de Castro (early 14th century – 1374).
- Tomb traditionally attributed to Alfonso VIII (IX) (1171 – 1230).
- Tomb traditionally attributed to Fernando II (1137 – 1188).
Sitting Statue of Apostle James
The question of who is truly buried in the tomb of St. James in the Cathedral of Santiago de Compostela remains an unsolved mystery. While tradition holds that the remains belong to James the Greater, the lack of scientific evidence has left the door open to various interpretations. The truth is that the Camino de Santiago continues to be a symbol of faith, history, and culture, and even though we cannot confirm the identity of the remains in the cathedral, what truly matters is the influence this pilgrimage route had on the history of medieval Europe and the profound spiritual and religious meaning this place still holds for the pilgrims who walk its path. If you like, you can discover it by doing the Camino de Santiago with us.
Leave A Comment