Food

The food in the Asturian region was magnificent. A “pilgrim’s menu” cost between 10 and 15€, which produced several generous courses of home-made food with red wine. Favourites included Fabada, a thick soup of ham, cabbage and potatoes with chorizo sausage and black pudding, stuffed cabbage, or braised beef and a caramelised cheesecake.

A lot of energy is needed to walk 30km. I cannot imagine how this could be done whilst fasting as penitence. Self denial may be a feature of faith taken to extremes, reinforcing the idea that the bodily self is unworthy. Margery Kempe describes a scene where other pilgrims complain about her refusal to eat meat. The doctor supports her: “I will not make her eat meat while she can abstain and be the better disposed to love our Lord… and while our Lord gives her strength to abstain”

The food was part of the region- “knee- strengthening “ and repairing to manage the hills. It is a pleasure to eat knowing the food will be used as fuel for the body.

Where did the pilgrim’s eat and stay in Bury St Edmunds? I imagine this would be in the town rather than the abbey complex, and would have produced a substantial amount of work.

 

Thoughts, dreams, and visions

I am aware that my thinking is altered through walking. The rythmn and the exercise allow thoughts to tumble out. On an expedition such as this journey to Santiago there is lots of sensory input of new sights, sounds, smells, tastes. Inhibition is loosened, sensation heightened. I have also noticed dreams are more action-packed- as if the traffic in the brain has speeded up. It is hardly surprising this feels therapeutic. Not all my dreams have been pleasant or easy, as if old memories suppressed are dredged up and processed.

Thinking could be further affected by the pilgrim’s health: Margery Kempe had fourteen children and was likely to be malnourished. She practiced fasting regularly. I wonder if this explains her emotional lability and easy tendency to cry? It would be easy to imagine  visual hallucination following on from this state, moving beyond the rational or tangible world into a waking dream, or vision, with supernatural or divine explanation. 354D0A27-1F92-4D85-907A-906ADB5E1FF39A4387C5-0A1A-4A9F-A3CC-612AC0037A7776C96C75-DBEF-4805-B87C-503926EE20A0B90B6833-C4B2-4315-8A56-F4F4D81F67C1

Ups and Downs

We climbed in the Cantabrigian hills along from Pola de Allande to the village of La Mesa. This involved a steep climb across Puerto del Palo at 1146m. This pilgrim was begging for mercy, staggering up Hill Difficulty and feeling thankful once the summit was reached. My husband, however, is particularly challenged by going downhill or crossing awkward streams, with much complaining along the way. The views at the top were awesome, but I was glad of the journey’s end.

Weather, seasons, light and shade

Walking through the Asturian hills in April made me think about the seasons and their influence on pilgrimage- the mud South of Bury St Edmunds would have made travel difficult before roads were paved. How delightful, however, once things had dried out a bit and the sun was shining.

I am struck by how much our language uses sunshine for happiness and clouds and/or shade for sadness or uncertainty. In a hotter country the shade is desirable, especially when travelling. It is much easier to walk in the cool of the morning. When the sun shines through, however, the effect feels truly beautiful. Contrast of light and shade is sharper and the view literally lights up. Dappled shade adds infinite effects.

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Flora

 

The wild flowers in the hills, especially the woodland between Grado and Salas in the Asturian region are truly spectacular. Everything was so lush, so green. Banks of purple nettle or red clover; orchids, violets, deep blue Pulmonaria and clumps of Solomon’s seal. This was, presumably, how the Suffolk countryside once looked, too. I am saddened we have lost so much of our local flora around Bury St Edmunds to intensive farming and building. – this is something which should be acted on before it is too late. 

Orviedo Cathedral

We visited Orviedo Cathedral on our first day along the Camino Primitivo. I was really impressed by this building- even though it was built and revised over several centuries it seemed very coherent- the size, shape, light, design all held an integrity and beauty. The three rose windows were stunning. It reminded me of the Art School designed by Mackintosh in Glasgow- the same absolute conviction in design down to the smallest detail.

Walking out into the countryside the patterns of arches, etc could be seen in the hills, trees and many wild flowers. The building reflected this and celebrated it: a truly great work of art. ACE77A4C-257A-4B60-BAF2-E0B61DA2BBD9F5019FC6-DB05-4440-9B27-1CB7EE20767FBD1D4060-81DB-4DDA-942D-ECCC97CDF3FA

Destruction of images

I visited the Cluniac priory in Thetford with my friend David Rees. The ruins of the complex are easier to imagine than the Abbey ruins in BSE as the scale is smaller and there is slightly more left, including the remains of the priors’ house, a piece of gothic arch and the altar, completely stripped.  There are two sets of cloisters: a large one and much smaller one beside a 12th Century infirmary with a flint-knapped floor: perfect squares. The priory closed in 1540, 4 years after the beheading of Ann Boleyn. Duffy’s Book “The Stripping of the Altars” goes into detail on the debates at that time over images. Pilgrimage was banned from 1536. Thetford had possessed a statue of a virgin which performed miracles. John ap Rice, writing to Cromwell described his findings from Bury St Edmunds: “Amongst the reliques we found moche vanitie and superstition, as the coles that St Laurence was posted with all, the paring of S.Edmundes naylles, S. Thomas of Canterbury penneknyff and his boots, pieces of the olie crosse..”

Hugh Latimer, Lenten preacher to the king, was particularly exercised by images: in June 1536 he gave an sermon rejecting a list of objects of popular devotion: the cult of saints, images, lights, relics, holy days, pilgrimage, pardons and Purgatory. As most people were illiterate this completely undermined the structure of their devotion.

The Bishops’ Book, published in 1537 states that “we are utterly forbidden to make or have any similitude or image to the intent to bow down to it or worship it”…”Use (of images) in church was a concession to the dullness of men’s wits surviving traces of gentility or paganism. Better to have no representation whatever of God the Father.”

The banning of pilgrimage would have suppressed communication and greatly reduced income for the churches or their towns: the equivalent of stopping the Tourist Industry. I wonder how much devotion with candles, statues, etc. continued at a private domestic level? The act of pilgrimage is thus linked to image-making and image-appreciating. The emotional rants of the time confirm the emotional power of the images, particularly with an illiterate population

 

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