 |
| Master of the Saint Bartholomew Altarpiece, Saint James Major German, c. 1500 Boston, Museum of Fine Arts |
“The mother of the sons of Zebedee approached Jesus with her sons
and did him homage, wishing to ask him for something.
He said to her,
"What do you wish?"
She answered him,
"Command that these two sons of mine sit,
one at your right and the other at your left, in your Kingdom."
Jesus said in reply,
"You do not know what you are asking.
Can you drink the chalice that I am going to drink?"
They said to him, "We can."
He replied,
"My chalice you will indeed drink,
but to sit at my right and at my left, this is not mine to give
but is for those for whom it has been prepared by my Father."
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
"You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
Matthew 20:20-28
(Gospel for July 25th, Feast of Saint James the
Greater, Apostle)
During the third week of July we celebrate the feast days of
three great saints, patrons of neighboring European countries, and, if legends
are to be given credibility, blood relatives.
They are Saints Anne and Joachim, parents of the Blessed Virgin Mary,
and Saint James Major (or the Greater), brother of Saint John the Evangelist,
one of the sons of Zebedee, and consequently, perhaps another grandchild of
Anne and Joachim and, therefore, nephew of Mary and first cousin of Jesus.1
The feast day of Anne and Joachim
is July 26th. The feast day
of Saint James the Greater is the day before, July 25th.
Saint Anne is one of the patron saints of France, especially
of the region of Brittany. Saint James
is one of the patron saints of Spain. In
fact, it is his great shrine at Compostela, in northwestern Spain, that was and
is one of the greatest pilgrimage sites in Europe. Each year, thousands of pilgrims still make
their way, frequently on foot, along the Camino de Santiago, just as they have
for over a thousand years.2
 |
| Albrecht Dürer, Saint James German, 1516 Florence, Galleria degli Uffizi |
Saint James' association with Spain goes back to the
time of Charlemagne, in the ninth century.
According to the legends recorded at about this time, shortly after Pentecost James tried to evangelize the Iberian
Peninsula, without great success. Although
there is no evidence in the Acts of the Apostles or in the works of the early
Fathers for this trip, it is not entirely impossible. The Iberian Peninsula was part of the Roman
Empire by the beginning of the first century and ultimately comprised the Roman
provinces of Hispania Tarraconensis, Hispania Lusitania and Hispania Baetica
and would certainly be one of the areas that attracted the early evangelists. Indeed, Saint Paul mentions his own
intentions to undertake a missionary journey to Hispania in the Epistle to the
Romans (Romans 15:24). However, his
plans were stymied when he was imprisoned and transported to Rome for trial,
where he was martyred.
 |
| +Richard de Montbaston, Saint James Preaching From Legenda aurea by Jacobus de Voragine French (Paris), c. 1348 Paris, Bibliotheque nationale de France MS Francais 241, fol. 169v |
 |
| Jean Bandol and Others, Saint James Preaching From Grande Bible Historiale Completeé French (Paris), c. 1371- 1372 The Hague, Meermano Museum MS RMMW 10 B 23, fol. 569r |
,%20c.%201480-1490_Paris,%20BNF+MS%20Francais%20245,%20fol.%201r_2.jpg) |
| +Jacques de Besancon, Saint James Preaching From Legenda aurea by Jacobus de Voragine French (Paris), c. 1480-1490 Paris, Bibliotheque nationale de France MS Francais 245, fol. 1r |
The Saint James legend further suggests that, after
preaching in Hispania for some time, he returned to Palestine and eventual
martyrdom. After martyrdom his remains were moved at some point to Spain, eventually
settling in the northwestern town of Compostela. In addition, later legend holds that, during
a battle of the Christians of northern Spain against the Muslim Moors who
dominated southern Spain from the seventh century on, Saint James appeared among
the Christian warriors, riding a white horse and leading them to victory. He thus became the patron of Christian
Spaniards.
Pilgrimage to his relics at Compostela was established by the
ninth century and continues unbroken to the present. Indeed, it has had a resurgence of interest
in the last three decades that sees larger and larger numbers make the
pilgrimage each year.
Iconography of Saint James
The iconography of Saint James Major is largely dependent on
what is known about him from the Gospels and from the numerous legends that
have become attached to him over time.
Saint James in the Gospels
In the Gospels we learn that James (derived from Jacob) was
the son of Zebedee, who appears to have been a prosperous owner of fishing
boats on the Sea of Galilee. He is the
brother of the Evangelist, John.
 |
| Plaque with Saints James and John the Evangelist Mosan, c. 1160-1180 Chicago, Art Institute |
 |
| Saints John Evangelist and James Major German, c. 14th Century Arnsberg Kreis Arnsberg, Church of Saint Lawrence |
 |
| Israhel van Mechenem, Saints James the Greater and John the Evangelist From The Apostles Series German, c. 1500 New York, Metropolitan Museum of Art |
The two brothers were the second set of brothers called into discipleship by Jesus, immediately after Andrew and Simon, who became Peter (Matthew 4:18-22; Mark 1:19 sq.; and Luke 5:1-11).
 |
| P. Hoeaxhlwe, The Calling of Saint James German, c. 1866-1872 Schwandorf, Church of St. James |
 |
| +James Tissot, The Calling of James and John French, c. 1886-1894 New York, Brooklyn Museum |
And, with
Peter, the two sons of Zebedee form a kind of trio, Peter, James and John, who
become the witnesses to many of the most important events in the New Testament,
such as the Transfiguration (Mark 9:1; Matthew 17:1; Luke 9:28) and the Agony
in the Garden (Matthew 26:37; Mark 14:33).
Thus they seem to have formed a special inner circle of disciples within
the twelve.
,%20c.%201425-1450_Paris,%20BNF_MS%20Francais%20376,%20fol.%20210v_2.jpg) |
| +Saints John, Peter and James From Pelerinage de Jesus-Christ by Guillaume de Digulleville French (Rennes), c. 1425-1450 Paris, Bibliotheque nationale de France MS Francais 376, fol. 210v |
Possible Familial Relationship to Jesus
According to pious tradition which, however, makes a certain
amount of sense, some of the special closeness which the Zebedee boys have to
Jesus may be accounted for by a familial relationship. There are old legends that suggest that Saint Anne was married three times, Joachim being her final spouse and Mary her only
daughter with him. By each of her earlier
marriages she is said to have also had a daughter.
One of these daughters is supposed to have been named Salome. And, Salome is the name of a woman mentioned
in two of the Synoptic Gospels as being among the women who were present at the
Crucifixion and burial of Jesus (Matthew 27:56; Mark 15:40) and who were among
the first witnesses to the Resurrection (Mark 16:1; Luke 24:10). The Gospel of John calls this woman, “his mother’s
sister” (John 19:25). So, this line of thought implies that Salome
was the mother of the Zebedee brothers and the sister of Mary, which made them
her nephews and the first cousins of Jesus.
This also would mean that Jesus’ commendation of his mother, Mary, to
the care of the Apostle John, which he made from the cross, a logical
request. For, he would be asking his
cousin to look after his mother, who would, therefore, be John’s aunt. Whether true or not, this was believed for
much of the subsequent course of Christian history. It can be seen in images such as the Holy
Kindred images, which link together all the many legends which held Saint Anne
to be the matriarch of a large and holy extended family.4 These images usually include Saint Anne and her three daughters: Mary with Jesus, Salome with Saints John and James and Mary Cleophas with her sons (Saints James the Less, Joseph the Just, Simon and Jude). The men of the family will also usually be included. These include Saint Joseph; the husbands of Saint Anne's other daughters, Alphaeus and Zebedee; and the three husbands of Saint Anne (Cleophas, Salome and Joachim). Sometimes Saints Zachary and Elizabeth and their son, John the Baptist may also be included.
,%20c.%201452-1460_Paris,%20BNF_MS%20NAL%201416,%20verso_2.jpg) |
| +Jean Fouquet, Saint Anne with Her Daughters and Grandchildren From the Hours of Etienne Chevalier French (Tours), c. 1452-1460 Paris, Bibliotheque nationale de France MS NAL 1416, verso |
 |
| Master of the Legend of Saint Anne, The Holy Kindred Netherlandish, 1475 Philadelphia, Museum of Art |
 |
| Triptych of the Holy Kindred Flemish, c. 1490s Ghent, Museum voor Shone Kunsten |
 |
| The Education of the Virgin with Saint Anne and Her Daughter Mary Salome and Saints James and John From a Book of Hours French (Paris), c. 1490-1500 New York, Pierpont Morgan Library MS M 7, fol. 78v |
 |
| Attributed to Matthaeus Gutrecht the Younger, The Holy Kindred German, c.1500-1510 Philadelphia, Museum of Art |
 |
| Master of the Legend of Saint Anne. The Holy Kindred Netherlandish, 1475 Philadelphia, Museum of Art |
 |
| Master of Holy Kinship. The Holy Kinship Flemish, c. 1505-1510 Cologne, Wallraf-Richertz Museum and Foundation Corbaud |
 |
| Quentin Massys. The Holy Kindred Center Panel of the Saint Anne Altarpiece Flemish, c. 1507-1508 Brussels, Musées Royaux des Beaux-Arts |
 |
| Johann von der Leyten, The Holy Kindred German, 1511 Marburg, Elisabethkirche |
 |
| Mary Cleophas and Mary Salome with Their Husbands and Children (with portraits of Friedrich the Wise as Alphaeus and Johann the Constant as Zebedee) German, c. 1520-1530 Cologne, Wallraf-Richartz Museum and Foundation Corbaud |
 |
| Maarten De Vos, The Holy Kindred Flemish, c. 1585 Ghent, Museum voor Schone Kunsten |
It is also suggestive that the Gospel passage for today’s
feast day is the one which focuses on the rather shocking demand for high
places in the kingdom with which the mother of the Zebedees badgers Jesus. Absent a family relationship this request
seems quite outrageous. However, it
takes on a more understandable context if you imagine that this is a sister of
Mary, asking her nephew to place his cousins in important positions in his
coming kingdom. Of course, it is quite
clear from the text that neither the brothers or their mother have any idea of
what they are actually asking for, i.e., martyrdom, although both did end up
suffering for their eventual belief in Jesus’ unworldly kingdom. James died early on, in 44 AD, by beheading. John lived on till the end of the century but
suffered a non-fatal martyrdom and exile.
,%20c.%201230-1240_Paris,%20BNF_MS%20NAL%203102,%20fol.%204v_2.jpg) |
| +The Martyrdom of Saint James From a Psalter German (Hildesheim), c. 1230-1240 Paris, Bibliotheque nationale de France MS NAL 3102, fol. 4v |
,%20c.%201300-1350_Paris,%20BNF_MS%20FRancais%20183,%20fol.%2034v_2.jpg) |
| +Master of the Roman de Fauvel, The Martyrdom of Saint James From Vies de saints French (Paris), c. 1300-1350 Paris, Bibliotheque nationale de France MS Francais 183, fol. 34v |
,%20c.%201325-1350_Paris,%20BNF_MS%20FRancais%20185,%20fol.%2047r_2.jpg) |
| +Jeanne de Montbaston, The Mission and Martyrdom of Saint James From Vies de Saints French (Paris), c. 1325-1350 Paris, Bibliotheque nationale de France MS Francais 185, fol. 47 |
 |
| Scenes from the Martyrdom of Saint James German, 15th Century Würzburg, Mainfränkisches Museum |
 |
| Chroniques II Workshop, Saint James and Philetus, the Martrydom of Saint James From Legenda aurea by Jacobus de Voragine New York, Pierpont Morgan Library MS M 674, fol. 333v |
 |
| Fra Filippo Lippi and Workshop, The Beheading of Saint James the Greater From the Pistoia Santa Trinita Altarpiece Italian, c. 1455-1460 London, National Gallery |
 |
| Albrecht Dürer, The Martyrdom of Saint James Major German, c. 1507-1509 Frankfurt-am-Main, Historisches Museum |
 |
| Jacques Callot, The Martyrdom of Saint James Major French, c. 1634-1635 Washington, National Gallery of Art |
 |
| Francisco de Zurbaran, The Martyrdom of Saint James Spanish, c. 1640 Madrid, Museo Nacional del Prado |
 |
| Johann Boeckhorst, Martyrdom of Saint James German, c. 1650-1660 Valenciennes, Musée des Beaux-Arts |
 |
| Noel Coypel, Saint James the Greater Led to Torture French, 1661 Paris, Musée du Louvre |
 |
| P. Horschler, The Execution of Saint James German, c. 1866-1872 Schwandorf, Church of Saint James |
Early Legends of Saint James Major
By the late thirteenth century Saint James Major had a
richly embellished legend in Western Europe, as attested by the entry for him
in the most popular hagiographic work of the middle ages, The Golden Legend
(Legenda aurea) by Jacobus
(James) de Voragine, the Archbishop of Genoa, first published in 1275.3 Among the legends collected by de Voragine
were:
The Legend of Hermogenes
Hermogenes was said to be a
magician who colluded with the Pharisees upon James’ return from Spain to
Palestine. He sent an assistant named
Philetus to perform his magic and overcome James. When Philetus was unsuccessful, and returned
to Hermogenes saying that James was the real deal, Hermogenes bound him with
magic and challenged James to free him.
This James did, from a distance.
This enraged Hermogenes, who summoned up demons to attack James and
bring him bound before him. However, the
demons were unable to attack James and were, in fact, themselves
tormented. When they reported this to
Hermogenes he realized he was bested, converted, and begged a token from James
to assist him. James sent him his
staff. Hermogenes then sent all his books
of magic to James who cast them into the sea.
This series of “events” led indirectly to James’ martyrdom, for the
Pharisees were angry and stirred up Herod Agrippa against James and Herod had
him beheaded.
,%20c.%201335_Paris,%20BNF_MS%205080%20r%C3%A9serve,%20fol.%2010v_2.jpg) |
| +Mahiet and Workshop, Hermogenes Sending Demons to Saint James From Speculum historiale by Vincent of Beauvais French (Paris), c. 1335 Paris, Bibliotheque nationale de France MS 5080 réserve , fol. 10v |
 |
| Fra Angelico, Saint James Major Freeing the Magician Philetus Italian, c. 1434-1435 Fort Worth, Kimball Art Museum |
The Legend of the Return to Spain
After the martyrdom of James his
body was taken by some of his disciples, put into a coffin and placed on a
ship. They cast off “without sail or
rudder” trusting to God that the body would come to rest in a place chosen by
God. They eventually landed in Galicia
in north western Spain, in the territory of a queen named Lupa. When they brought the body ashore they laid
it on a rock and it sank into the rock “as it had been soft wax, and made to
the body a stone as it were a sepulcher”. When the disciples asked for a place
to bury the body the queen treacherously told them to yoke two of her oxen to a
cart and transport it to where they wished.
This was a trick since the two animals she indicated were not oxen at
all, but fierce fighting bulls. However,
once blessed the bulls became docile and allowed themselves to be harnessed to
the cart. They transported the body to
the top of hill, where it was buried.
The burial place was in Compostela.
The queen repented and was converted and built a church there.
 |
| Martin Bernat, The Embarkation of James the Greater’s Body at Jaffa Spanish, c. 1480-1490 Madrid, Museo Nacional del Prado |
 |
| Martin Bernat, The Translation of the Body of Saint James the Greater at the Palace of Queen Lupa Spanish, c. 1480-1490 Madrid, Museo Nacional del Prado |
 |
| Master of Astorga, Debarkation of the Body of Saint James Spanish, First Quarter of 16th Century Madrid, Museo Lazaro Galdiano |
 |
| Master of Astorga, Translation of the Body of Saint James Spanish, First Quarter of 16th Century Madrid, Museo Lazaro Galdiano |
De Voragine tells us nothing about what happened after
that. However, the legend
continues. Apparently, the burial place
was forgotten during the period of the collapse of Roman rule under the
pressure of the barbarian invasions, which Spain did not escape. When the dust had settled so to speak and the
last group of barbarian invaders, the Visigoths, had established a relatively
stable kingdom, it re-emerged. According
to the legend of its finding, in the year 813 a monk, named Pelagius (or
Pelayo) had a dream vision of a star shooting over a hilltop field. He related his vision to the bishop of the
town of Iria (the former Iria Flavia, the town where the body of Saint James
was said to have landed). The bishop
investigated the field and the forgotten chapel with its burial place was
discovered. The king of Asturias and
Galicia, Alfonso II, built a church on the site (the star field or campus stella in Latin, hence Campostela). This church was later replaced by the present
cathedral, which was begun in 1075 and completed in 1211.
 |
| Pieter Coecke van Aelst, Body of Saint James Brought to Compostela From The Oxburgh Retable Flemish, c. 1500-1530 Norfolk (UK), Oxburgh Hall, National Trust |
 |
| Pieter Coecke van Aelst, Pilgrims at Compostela From The Oxburgh Retable Flemish, c. 1500-1530 Norfolk (UK), Oxburgh Hall, National Trust |
While it may be possible that a relic of Saint James was
brought to Spain, to Compostela, it is considered highly unlikely that the
entire body of the saint is held there, as other places also claim parts of his
body. Since it is not unusual for the
relics of saints (even modern day ones) to be fragmented so that parts of their
body are located in different places it is not unlikely that the places that
claim the relics do actually have them.
On the other hand, the bones in this tomb may not be those of Saint
James at all. In a way, their identity
is irrelevant. It is the person of the
saint, not simply his bones, that pilgrims venerate. And, unquestionably, the saint who is
venerated at Santiago is Saint James the Great.
 |
| Devotional Badge with Saint James Flanked by Two Kneeling Pilgrims Italian, c. 1200-1250 Cleveland, Museum of Art |
 | ||
| Saint James Major with Pilgrims German, c. 1226-1250 Linz am Rhein, Old Catholic Parish Church of Saint Martin
|
,%20c.%201285-1290_Paris,%20BNF_MS%20NAF%20162251,%20fol.%2066r_2.jpeg)
 |
| Master Francois, Pilgrims Praying Before the Shrine of Saint James From a Speculum historiale of Vincent of Beauvais, Vol III French, c. 1400 Chantilly, Musée Condé MS 722, fol. 216r |
 |
| Chief Associate of Master Francois, Saint James and a Pilgrim From a Book of Hours French (Paris), c. 1480-1495 New York, Pierpont Morgan Library MS M 231, fol. 198v |
 |
| St. James the Great Venerated by Pilgrims German, c. 1501-1525 Oberwesel, Church of Our Lady |
 |
| Saint James Venerated by a Woman Presented by Saint Helena From Inserted Leaf in Book of Hours French (Dijon), c. 1520 London, British Library MS Harley 3181, fol. 23v |
The Legend of Our Lady of the Pillar
This is a story not included in the Golden Legend. According to this legend, while Saint James
was preaching in Spain (or to be more chronologically correct, the provinces of
Hispania) on January 2, 40 AD, the Blessed Virgin appeared to him seated atop a
pillar. She was still alive at the time
and living in Ephesus with his brother, the Apostle/Evangelist John. She requested his return to Palestine. He obeyed and returned to his martyrdom.
 |
| Our Lady of the Pillar Appearing to Saint James the Great Italian, c. 17th-18th Century Rome, Church of Our Lady of Monserrat |
 |
| Nicolas Poussin, Apparition of the Virgin to St. James Major French, c. 1650 Paris, Musée du Louvre |
 |
| Antonio Gonzalez Velasquez, the Elder, Saint James' Vision of the Virgin of the Pillar Spanish, c. 1750-1755 Chicago, Art Institute |
 |
| Francisco Bayeu y Subias, St. James Being Visited by the Virgin Spanish, 1760 London, National Gallery |
Saint James Matamoros (the Moor Slayer)
Saint James is the patron saint of Spain both because of the
presence of his relics in Compostela and because of the legend of Saint James
Matamoros (the Moor Slayer). According
to this legend Saint James appeared during the early years of the bitter war
between the established Christian population made up of Iberian natives and
Visigothic settlers and the invading Islamic armies of Moors and Berbers from North Africa. The struggle began in 711 and lasted until 1492. At
the battle of Clavijo (itself a legendary event, though apparently based on a
real battle, the second battle of Albelda) he is reported to have appeared,
riding a white stallion and brandishing a white banner, and assisted the
outnumbered Christian army of the Kingdom of Asturias to defeat the larger
Moorish army.
This legend made James the patron of the Christian kingdoms
of Iberia in their long battle to regain the peninsula from the invaders and,
hence, the patron saint of the reunited kingdom of Spain. One manifestation of this was the founding of
the Order of Saint James (or Santiago) in the twelfth century. Originally founded, like the Templars or
other crusading orders founded for the Holy Land, to develop religious brothers
who would fight against the Muslim armies in defense of Christians, over time
it devolved into a more ceremonial order of chivalry or mark of rank, like the
Order of Garter in England.
 | ||
| St. James Matamoros Spanish, c. 1180-1200 Compostela, Cathedral of Santiago
|
,%201567_Paris,%20BNF_MS%20Espagnol%20435,%20fol.%202rtop_2.jpg)
 | ||
| Saint James In Combat Spanish, 17th Century Paris, Musée de Cluny, Musée national du Moyen Age_MS CL 14101
|
 |
| Juan Carreňo de Miranda, Saint James Major at the Battle of Clavijo Spanish, 1660 Budapest, Szépmûvészeti Múzeum |
 |
| Giovanni Battista Tiepolo, Saint James Conquering the Moors Italian, c. 1749-1750 Budapest, Szépmûvészeti Múzeum |
 |
| Corrado Giaquinto, The Battle of Clavijo Italian, c. 1755-1756 Madrid, Museo Nacional del Prado |
 |
| Joseph Winterhalder the Younger, Victory of St. James of Compostela Over the Saracens in the Battle of Clavijo Austrian, c. 1764 Vienna, Belvedere Museum |
Epistle Writer
cording to tradition, James was also the writer of the
Epistle that bears his name. Therefore,
he is sometimes shown with the attributes of a writer, such as a scroll, a book or writing implements.
 |
| Saint James the Greater French (Limoges), c. 1231 New York, Metropolitan Museum of Art |
 |
| Grifo di Tancredi, Saint James Major Italian, c. 1310 Washington, National Gallery of Art In addition to the scroll, indicating his authorship of an Epistle, this Saint James has a small cockle shell on his left shoulder. |
 |
| Antonio Veneziano, Saint James Major Italian, c. 1380 Vatican City, Pinacoteca Vaticana
Although the book appears to be the primary attribute in this picture, the pilgrim staff has a prominent position. If this painting was cut down from something larger the cockle shell may also have appeared. |
 |
| Bonifacio Bembo, Saint James the Great Italian, c. 1450 Milan, Pinacoteca di Brera |
 |
| Jean le Tavernier and Follower, Saint James the Greater From Hours of Philip of Burgundy Flemish (Oudenaarde), c. 1450-1460 The Hague, Koninklijk Bibliotheek MS KB 76 F2 fol. 252r |
 |
| Saint James the Greater French (Burgundy), c. 1450-1475 New York, Metropolitan Museum of Art, the Cloisters Collection |
 |
| Carlo Crivelli, Saint James Major Italian, c. 1472 New York, Brooklyn Museum |
 | ||
| Possibly Master of Saint Antonius, Saint James the Great Dutch,,c. 1480-1510 Amsterdam, Rijksmuseum
|
,%20c.%201501-1502_Paris,%20BNF_MS%20Latin%2010532,%20p.%20338_2.jpg)
 |
| Jose de Ribera, Saint James the Great Spanish, c. 1640 Seville, Museo de Bellas Artes |
Saint of the Camino
From the ninth century until the present day pilgrims have
made their way to Compostela to pay homage to the saint. Indeed, for many centuries, there were three
major pilgrimages which European people could make: Jerusalem, Rome and Santiago de Compostela. Since, bar the period of Crusader control,
Jerusalem was in the hands of Muslim rulers for most of the medieval period
travel there was severely limited, extremely costly and frequently resulted in
the death of the pilgrim, it was the least often undertaken. Since most people were unable to get there to
venerate the great sites associated with the Passion of Jesus, other options
became attractive. Rome and Santiago
were important because they were or were believed to be the resting place of
two of the Apostles most closely associated with Jesus, Peter and James. Rome likely had precedence as it also held
some of the relics of the Passion, such as parts of the True Cross or the Holy
Stairs, as well as being the headquarters of the Pope, the successor of Saint Peter. However, travel to Rome, though not
as dangerous or expensive as travel to Jerusalem, was still somewhat difficult
for the average northern European.
Therefore, Santiago became the most popular site for travel. There were three well established routes
leading from different areas of northern Europe. The pilgrims could stay in monasteries and
cathedral towns as they traveled southwest through France. The three routes eventually met in
northeastern Spain and a single route traveled across northern Spain to
Compostela. Some pilgrims might also
arrive by sea as well. Many who had
walked as an act of penance also departed by sea, their penance done.
Most pilgrims carried a walking staff to assist them over
the often tough terrain. Those who came
and/or departed by sea would often take shells from the seashore as mementos of
their experience. Both the pilgrim staff
and the shell, especially the cockle shell, especially when worn as a pendant or as an ornament on a large hat, became attributes of Saint James
and many pictures and statues use them to identify him.
 |
| Simone Martini, Saint James Major Italian, c. 1315-1320 Washington, National Gallery of Art
Here Saint James is shown with both the attributes of the pilgrim and the Epistle writer. |
 |
| Maubeuge Master, Saint James the Great From Bible historiale by Guiard des Moulins French (Paris), c. 1320-1330 New York, Pierpont Morgan Library MS M 323, fol. 275r
The large hat, with cockle shell decoration, became one of the most recognizable attributes of the saint. |
 |
| Robert de Lannoy, Saint Jaques French, c. 1326-1327 Paris, Musée de Cluny
Although this statue is damaged you can make out the
cockle shell on the purselike bag hanging from the
saint's waist. |
 |
| Saint James Major German, c. 1360 Cologne, Schnütgen-Museum
This statue includes both the attributes of the
pilgrim and the writer.
|
 |
| Saint James Major English, Early 15th Century Chelmsford, Essex (UK), Chelmsford Museum |
 |
| Saint James the Great German, 15th Century Philadelphia, Museum of Art |
 |
| Head of St. James the Greater French (Burgundy), c. 1450-1500 New York, Metropolitan Museum of Art
This is one of my favorite images of Saint James. I love the delicate but realistic modeling of the face, hair and beard and I especially love the wooly texture of the hat. |
 |
| Saint James as a Pilgrim French, c. 1475-1500 Paris, Musée du Louvre |
 |
| Saint James the Greater German, c. 1475-1500 New York, Metropolitan Museum of Art |
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| Saint James the Great German, c. 1475-1500 Cologne, Schnütgen Museum |
 |
| Chief Associate of Master Francois, St. James Major From a Book of Hours French (Paris), c. 1485-1500 New York, Pierpont Morgan Library MS M 195, fol. 174r |
 |
| Gil de Siloe, Saint James the Greater Spanish (Burgos), c. 1489-1493 New York, Metropolitan Museum of Art, The Cloisters Collection |
 |
| Saint James the Great German, c. 1490 Nuremberg, Church of St. James |
 |
| Follower of Master of Spencer 6, Saint James Major From a Book of Hours French (Langres), c. 1495-1500 New York, Pierpont Morgan Library MS M 271, fol. 120r |
 |
| Saint James the Great German, c. 1500 Berlin, Skulpturensammlung und Museum für Byzantinishce Kunst |
In this interesting image and that which follows, Saint James is depicted with what appears to be prayer beads, possibly an early form of rosary in addition to his usual attributes.
Eventually, the pilgrim staff alone became sufficient to identify him.
From the thirteenth century the cathedral at Compostela has
cultivated a tradition of using a huge thurible (swinging incense burner) to
spread the smoke and odor of incense through the entire church. The tradition continues today. The burner, called the botafumeiro, takes
eight men to swing it into motion. The
current botafumeiro dates from 1851, but replaces an earlier one which was
plundered by Napoleon’s army. The pulley
mechanism that swings it dates from 1640.
The event is impressive to watch.
In the videos available the swinging of the botafumeiro is accompanied
by the singing of a hymn to Saint James as patron and protector of Spain. As one watches one can realize that they are
seeing a spectacle that would have been familiar to Ferdinand and Isabella, their
predecessors and successors, as well as to hundreds upon hundreds of ordinary
people stretching back through time for a thousand years.
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| Maestro de la Vistacion de Palencia, The Apostle James Spanish, c. 1500 Madrid, Museo Nacional del Prado |
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| Saint James Major From a Book of Hours French (Paris), c. 1500-1510 New York, Pierpont Morgan Library MS M 160, fol. 88r |
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| Saint James the Great German, c. 1501-1515 Herbstein, Catholic Parish Church of Saint James |
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| Juan de Flandes, The Apostle Saint James Flemish, c. 1507 Madrid, Museo Nacional del Prado |
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| Workshop of the Master of the First Prayer Book of Maximilian, Saint James the Great From the Spinola Hours Flemish (Bruges), c. 1510-1520 Los Angeles, J. Paul Getty Museum MS Ludwig IX 18, fol. 252v |
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| Hans Sebald Beham, Saint James the Great German, c. 1530-1540 Paris, Musée du Louvre |
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| Saint James Major German, c. 1530 Cologne, Schnütgen Museum |
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| Jacques Callot, Saint James Major French, c. 1630 Paris, Musée du Louvre |
Eventually, the pilgrim staff alone became sufficient to identify him.
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| El Greco, Saint James Major Greco-Spanish, c. 1610-1614 Toledo, Museo de El Greco |
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| Peter Paul Rubens, Saint James the Greater Flemish, c. 1610-1618 Madrid, Museo Nacional del Prado |
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| Guido Reni, The Apostle James the Greater Italian, c. 1618-1623 Madrid, Museo Nacional del Prado |
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| Jose de Ribera, Saint James the Greater Spanish, c. 1630-1632 London, English Heritage, the Wellington Collection, Apsley House |
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| Jose de Ribera, Saint James the Greater Spanish, c. 1630-1635 Madrid, Museo Nacional del Prado |
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| Alonso Cano, Saint James Major Spanish, c. 1650 Paris, Musée du Louvre |
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| Carlo Maratta, St. James Major Italian, c. 1661 Leeds (UK), Lees Museum and Galleries, Temple Newsam House |
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| Attributed to Luigi Baldi, St. James the Great Italian, c. 1750-1800 Rome, Church of Our Lady of Monserrat |
There is at least one unusual depiction of the saint in which instead of book or pilgrim staff, he holds the sword of his martyrdom.
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| Ulrich Widmann Workshop, Saint James Major German, 1481 Bamberg,, Church of Our Lady |
Other Iconographic Representations
As with any major saint, James appears often in groups of
saints, both in altarpieces and in more private devotional works.
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| Sano di Pietro, Madonna and Child with Saints James the Great and John the Evangelist Italian, c. 1460-1465 New York, Brooklyn Museum |
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| Bartolomeo Vivarini, St. James Polyptych Italian, c. 1490 Los Angeles, J. Paul Getty Museum |
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| Luca Signorelli, Madonna and Child with Saints James Major, Simon, Francis of Assisi and Bonaventure Italian, 1507 Milan, Pinacoteca di Brera |
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| Nicolo Pisano, Madonna and Child with Saints James and Helen Italian, 1512 Milan, Pinacoteca di Brera |
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| Gaspare Negro, Pieta with Saints Sebastien, Blaise, Margaret and James Major Italian, 1513 Boston, Museum of Fine Arts |
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| Jacopo Pontormo, Madonna and Child with Saints Italian, 1518 Florence, Church of San Michele Visdomini
In this rather odd painting Saint Francis kneels in adoration of what appears to be an extended Holy Family group in which Mary and Jesus are accompanied by Saint Joseph, Saint John the Baptist as a child and Saints John the Evangelist (as an old man) and James the Great (as a young pilgrim. |
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| Jacopo Bassano, Madonna and Child with Saints James Major and John the Baptist Italian, c. 1545-1550 Munich, Alte Pinakothek |
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| Giovanni Lanfranco, Madonna and Child with Saints Anthony Abbot and James Major Italian, c. 1622-1623 Vienna, Kunsthistorisches Museum |
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| Workshop of Willilam of Devon, Saints James Major and Lawrence From the Cuerden Psalter English, c. 1270 New York, Pierpont Morgan Library MS M 756, fol. 9r |
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| Michele Giambono, Polyptych of Saint James (Saint James with Saints Paul, Benedict, Michael and a Franciscan Bishop Saint) Italian, c. 1450 Venice, Gallerie dell'Accademia |
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| Pesellino, Santa Trinita Altarpiece (Saints Mamas, James, Zeno and Jerome) Italian, c. 1455-1460 London, National Gallery |
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| Saints Mary Magdalene and James Major German, c. 1460 Cologne, Schnütgen Museum |
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| Antonio del Pollaiuolo, Altarpiece with Saints Vincent, James Major and Eustace Italian, c. 1467-1468 Florence, Galleria degli Uffizi |
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| Christoforo Caselli, Saints Paul and James the Great Italian, c. 1499 Detroit, Institute of Arts |
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| Orazio Samacchini, Saints James and Catherine of Alexandria Italian, c. 1565 Glasgow, Museums Resource Centre |
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| Attributed to Pieter Claeissens the Younger, Saints James the Great, Bavo and Willibrord Flemish, 1574 Bruges, Groeninge Museum |
James As Patron
Not only is James patron of Spain, but he is also a personal
patron. He is, of course, patron to men
named Jacob or James or Jacques (the French variant), Jacopo (the Italian) or
Diego (from the Spanish contraction of his name, Santiago). Consequently, he is often shown in many paintings as the powerful personal
patron of various persons, both lay and clerical.
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| Follower of Roger van der Weyden, The Edelheere Altarpiece Flemish, 1443 Leuven, Sint-Pieterskerk |
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| Style of Roger van der Weyden, Saint James with Donor Flemish, c. 1450 West Sussex (UK), Petworth House, National Trust |
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| Bernardo Zenale, Madonn and Child with Saints James and Philip and the Family of Antonio Busti Italian, c. 1515-1518 Milan, Pinacoteca di Brera |
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| Pieter Coecke van Aelst, Saint James the Greater with Donors in Prayer Flemish, 1532 Madrid, Museo Nacional del Prado |
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| Girolamo Giovenone, Madonna and Child with Saints Martha, James, Joseph and a Donor Italian, c. 1543 Milan, Pinacoteca di Brera |
Whatever the facts of the family connections of Saint James
to Jesus, of his missionary work in Spain, of the arrival of his relics in
Compostela, there is no doubt that Saint James the Great continues to be a
presence in the world today. So, although the pilgrims will not be coming to Compostela this year, because of the Coronavirus pandemic, they will return in the future and Saint James will be freshly remembered.
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| James Tissot, Saint James the Great French, c. 1886-1894 New York, Brooklyn Museum |
© M. Duffy, 2020. Selected images refreshed, 2024.
+ Indicates refreshed image
* Indicates newly added image.
- Camerlynck, Achille. "Saint James the Greater." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 24 Jul. 2018 (http://www.newadvent.org/cathen/08279b.htm).
- https://en.wikipedia.org/wiki/Camino_de_Santiago
- The Golden Legend or Lives of the Saints. Compiled by Jacobus de Voragine, Archbishop of Genoa, 1275. First Edition Published 1470. Englished by William Caxton, First Edition 1483, Edited by F.S. Ellis, Temple Classics, 1900 (Reprinted 1922, 1931.), Volume 4. (https://sourcebooks.fordham.edu/basis/goldenlegend/GoldenLegend-Volume4.asp#James%20the%20More)
- For more about the possible family ties of James and Jesus, see my article “St. Anne, Matriarch of the Holy Kindred”
Excerpts from the Lectionary for Mass for Use in the Dioceses of the United States of America, second typical edition © 2001, 1998, 1997, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. Used with permission. All rights reserved. No portion of this text may be reproduced by any means without permission in writing from the copyright owner.
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