With some frequency tends to speak in Jacobean pilgrims scopes of tourism with some purists sneer putting values pilgrim and pilgrimage. Scalpel is needed on this issue, because neither is gold that glitters all that shit we sneer. Not infrequently the sight and smell deceive us. There are tourists who are true pilgrims and pilgrims are mere assumptions backpack tourists and shelter. The quality depend on the person, not the context. No one is more or less than anyone. Could be a good topic of conversation, but I intend to now assess the presence of tourism in the world of pilgrimage.
I think the right thing is to accept that tourism comes and accompanies the pilgrimage, because if it goes ahead, that follows closely the inevitable and even necessary complement. For example, and generically, the scallop that arises as a witness and symbol of the pilgrimage, perhaps reused from other sources, becomes at the same time in memory or "souvenir" of the trip, and in his time including a certificate of same: pilgrim returns, it does so with the scallops stitched brimmed hat and cape as proof that reached Compostela. The demand becomes so high that the scallops and then become scarce artisan arise scallops stone, silver, jet ... and then other products arise: medals, insignia, gourds, bells ... pilgrimage and trade go hand in hand, souvenir and emblem are aspects of the same object, pilgrimage and travel become the same thing.
The Sacred Way is via commercial that attracts money changers, innkeepers, restaurateurs, builders, masons, blacksmiths, jet artisans, goldsmiths, prelates, kings, soldiers, knights, minstrels, troubadours, vendors, prostitutes, cantamañanas, rogues, con artists, swindlers, thieves, criminals, false pilgrims ... there's really nothing new on the scene, and all the extent of his time, are guided by the same criteria of supply and demand, the same as moving the tourism industry today.
Travel books and guides are way too good sample of a promotional tour sense of fixed assets and consumption. The Codex is the first Calixtino will guide Nopar, lord of Caumont, or Herman von Vach Kuning, Strasbourg or monk William Manier, tailor and resident of Carlepont.
In the seventeenth century, long before being modulated, and the pilgrimage is not meant as a heroic poverty, waiver or exercise economy of means, but the initiative of wealthy men like the medical profession, clergy, artisans, professionals liberal nobles, who sojourn with a mixture of devotion and adventure in search of seeing the world.
Is the case of William Manier mentioned that traveled to Compostela in 1726. Curious man mind he saw his step by describing land, food prices, the beauty of women and their dress ... Describe in detail Santiago, and especially the menu every convent regaled pilgrims while shopping different souvenirs mesons and walking. On his return back to Oviedo for elsewhere. Not without devotion, his book has a tourist trip orientation as evidence that these two worlds, pilgrimage and tourism are not opposed but simultaneous and complementary worlds because without provisions or condumio no mystique to resist, at least for most mortals.
The case before us is more clear and informative journey check that the path is to travel as personal dedication though not without religion, is the journey in 1668 Cosimo II de 'Medici, Grand Duke of Tuscany, accompanied by a court 40 people between servants and employees, among which are Lorenzo Megalotti as corrector and producer of the official account of the voyage, and Pier Maria Baldi with watercolors that illustrate what. Cosimo de Medici tells with a certain distance without too pilgrim spirit, not integrated into the means by which interested to observe and describe, without dealing too much to understand, as seen in his description of the rite of embracing the apostle, describing with contempt. His long journey from Florence to reach Santiago embarks on Corunna to the British Isles, with all his company, where he continues his journey.
From the time of Adam and Eve, to Martha and Mary, hedonism and mysticism, ora et labora, the God helps those danto deck, and even Thomist consubstantiality of soul and body, devotion and the adventure part of the road and both should keep a balance provided if you know the Way in its entirety.
Passing a friendly farmer or villager is forced greeting and conversation. When going through a village must stop at his tavern and drink wine and any niche product forgetting the letter and VAT. Passing a chapel or church, if it is open, you are a believer or not, do not hesitate and go, you'll have a chance to rest a while in the shade and quiet, you can find a good picture, and take some time to read something if you know or want, or you spend a generous and selfless thought towards something or someone you appreciate.
And to get to Santiago, do not confuse the queues, the bustle and the Baroque, and be sure to enter to give a hug to the Apostle and to visit the crypt where you can pray or meditate for a while on your road in the heart of your home . Do not leave home after eating Manolo with your fellow walkers, also a sacred rite. And if your desire continues to Finisterre or remains a little in Compostela as the end of your trip, but ignores any judgment about which is the most authentic finish the road, if at sea or in the temple, everyone lies in thee it is the beginning and the end of your road.