The First Pilgrims

Multiple legends, oral traditions, and written sources show the beginnings of the worship of Saint James the Great in the Iberian Peninsula and the discovery of his tomb in that isolated part of the medieval diocese of Iria Flavia.

This miniature of the Tumbo A of the Cathedral of Santiago, an important documentary codex from the 12th century, recreates the discovery by the bishop of the diocese of Iria Flavia, Teodomiro, of the tomb of the apostle Santiago and his disciples, Teodoro and Atanasio.

The Locus Sancti Iacobi was the first center of population to grow around the place where the Apostle's remains were discovered. Its organization marked the beginnings of the city and the start of medieval pilgrimage to Santiago de Compostela.

Legend holds that the tomb of the Apostle was discovered by Bishop Theodemar of Iria, whose existence was confirmed by the discovery of his mid 9th-century tombstone. The bishop was buried beside the first basilica, built by King Alfonso II of Asturias in Santiago de Compostela.

According to tradition, the first notable pilgrims to visit the tomb in the 9th century were the Asturian kings Alfonso II and Alfonso III, bringing the court of Oviedo with them on the journey. This would become the origin of the route that is now known as the Original Way (Camino Primitivo).

In these early stages of the Way, the worship of Saint James was promoted by the Asturian monarchy. They awarded land and benefits to the church in Santiago and pushed for the first basilicas and the Antealtares monastery to be built around the Apostle's tomb.

The Antealtares monks were responsible for attending the worship of the Apostle's tomb until the Cathedral Chapter was established for this purpose, between the 11th and 12th centuries.

There is still a Roman altar stone in the current monastery of Antealtares that was part of the Apostle's altar in the first basilicas of Saint James. The Bishop Diego Gelmírez gave it to the monks. 

From the 11th century, Santiago de Compostela experienced one of its most successful periods, becoming an established center of pilgrimage. During the 11th and 12th centuries, the Gregorian Reforms created a new spirituality around the worship of relics, which helped promote the growth of the Way.

The infrastructures for the pilgrims' travels were paid for by kings, noble laypersons, bishops, military orders, and particularly monasteries: a dense network of religious establishments, supported by the Order of Cluny, such as the Samos Monastery (Monasterio de Samos), grew up along the pilgrimage routes.

History views the 11th and 12th centuries as the golden age of pilgrimages to Santiago de Compostela. Pilgrims are recorded arriving in large numbers, not only from the Iberian Peninsula, but also from France, Italy, Central and Eastern Europe, England, Germany, and even Iceland.

Gelmíres became the first archbishop of the city in 1120, thanks to his diplomatic skills. He strategically pushed to restart construction of the Romanesque cathedral of Santiago de Compostela. He oversaw the completion of the chevet and the construction of the entirety of the transept (the transverse arm of the cathedral) as well as beginning the main nave. 

During his time, the Silversmiths' façade (fachada de las Platerías) was also built. It served as a backdrop for public trials and represented his power in the city. The sculpture on its tympanums (decorated surfaces above the doors) refers to the dual nature of Christ: human and divine.

Gelmírez also supported a project to become a city of pilgrimage, as well as the creation of promotional materials for Saint James. These included a book relating the main acts of Gelmírez's government, known as the registrum or the Historia Compostelana, and the famous Codex Calixtinus.

The Codex Calixtinus is a compilation of five books. The first, and longest, is a collection of the cathedral's liturgical texts. The second recounts Saint James' 22 most popular miracles.

The third is about the transfer of the Apostle's body from Jerusalem to Galicia. The fourth is dedicated to the adventures of Charlemagne on the Camino de Santiago. The fifth describes the routes of Saint James in France and the French Way (Camino Francés).

The musical appendix to the codex is also of great historical value. It contains some pieces that could be the first examples of polyphonic music (with two independent melodies) in Europe.