Camino de Santiago : the routes in the region of Viseu

              © PASOS. Revista de Turismo y Patrimonio Cultural. ISSN 1695-7121
Vol. 18 N.o 3. Págs. 357-370. Julio-Septiembre 2020
https://doi.org/10.25145/j.pasos.2020.18.025
www .pasosonline.org
Resumen: El Camino de Santiago es una red de rutas en la que es posible encontrar personas con fines
religiosos, turistas, curiosos y otros peregrinos con los más diversos objetivos e intereses, mostrando las
perspectivas y significados multidimensionales de estos caminos. Varias veces los diversos interesados tienen
dificultades efectivas para identificar, en cada región, la ruta utilizada en el pasado por los peregrinos del
Camino de Santiago. En este marco, el estudio que se presenta aquí tiene por objeto explorar las principales
percepciones destacadas por la literatura científica sobre el Camino de Santiago, haciendo hincapié en el caso
específico de las rutas de la región de Viseu. Como metodología, se ha realizado, en primer lugar, una encuesta
bibliográfica con 52 artículos diferentes obtenidos de la plataforma científica Web of Science (todas las bases
de datos) para el tema “Camino de Santiago” y después se ha explorado la literatura relacionada con las rutas
de la región de Viseu. Para mejorar la revisión inicial de la literatura y apoyar la organización del estudio se
hizo previamente un análisis bibliométrico. Como principales conclusiones, de subrayar la importancia de
considerar enfoques multidisciplinarios en los análisis de las diversas dimensiones del Camino de Santiago.
Específicamente para las rutas de la región de Viseu de referir que, el Camino de Santiago, desde Coimbra
hasta Chaves pasando por Viseu, era una de las principales rutas de peregrinación portuguesa. Las primeras
referencias de una ruta que atravesó la región datan del siglo XII. En los siglos XVI y XVIII, peregrinos de
diversas nacionalidades recorrían el Camino hacia la tumba del Apóstol. Fueron impulsados por diversas
motivaciones de las desgracias de la vida. La devoción, la espiritualidad y la penitencia en particular fueron,
sin embargo, los factores determinantes para que alguien estuviera dispuesto a llevar el hábito de un
peregrino. Los caminos que tomaron no son fáciles de rastrear exactamente. No obstante, se pudo percibir
que los peregrinos de la región preferían las rutas principales que datan del período romano.
Palabras Clave: Análisis bibliométrico; Estudio de la literatura; Puntos clave; Historia.
Camino de Santiago: las rutas en la región de Viseu
Abstract: The Camino de Santiago is a network of routes visited by people of different ages and conditions,
be they pilgrims, tourists or merely in search of a different kind of holiday or adventure. The routes then
mean all kinds of different things to different people. These various users sometimes find difficulties in
identifying the original route used in each region by the pilgrims. The present study looks at the literature
on the routes with special emphasis on the route within the region of Viseu. First we did data­‑mining
of all
the webs on the Web of Science (all databases) for “Camino de Santiago” and after explored the literature
relating to the routes in the region of Viseu. To improve the initial literature review and to support the
organisation of the study, we carried out a bibliometric analysis where we underlined the importance of
considering multidisciplinary approaches in the review of the many different dimensions of the Camino
de Santiago. Most specifically, the route in the region of Viseu, that is, the Camino de Santiago starting
from Coimbra and ending in Chaves passing through Viseu, was one of the main routes used by pilgrims
in Portugal. The first references of the route date back to the XIIth century. In the XVIth and XVIIIth
centuries, pilgrims from diverse parts of the world walked the Camino to the tomb of the Apostles. They
all had different motivations, some seeking spiritual enlightenment and others doing penance, but all
dressed in the guise of pilgrims. These routs are not always easy to trace in our modern times but then as
now the people who walk the Camino de Santiago prefer the traditional paths, dating back to the times
of the Romans.
Keywords: Bibliometric analysis; Literature survey; Key points; History.
Camino de Santiago: the routes in the region of Viseu
Vítor João Pereira Domingues Martinho* João Nunes**
Polytechnic Institute of Viseu (Portugal)
Vítor João Pereira Domingues Martinho, João Nunes
* Agricultural School (ESAV) and CERNAS-IPV Research Centre (IPV, Portugal); E-mail: vdmartinho@esav.ipv.pt
** Education School (ESEV-IPV, Portugal); CHSC-UC (Portugal); E-mail: jnunes@esev.ipv.pt
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358 Camino de Santiago: the routes in the region of Viseu
1. Introduction
The several pilgrims of the Camino de Santiago walk the different routes with the more diverse
objectives, where the religious and the tourist perspectives have their relevance. In any case, the network
of routes from this way crosses several European regions and countries with diverse impacts on the
local dynamics. The municipalities recognize the importance of these routes for their socioeconomic
activities and usually are very interest in to have these ways in their territories. Sometimes the actual
definition of these routes is more political than based on effective evidences from the past.
In this perspective it is important to bring more insights about the topic related with the Camino
de Santiago, first to highlight the multidimensional meaning of these routes and after to stress the
heritage related to them and the main evidences considered in the several European regions to recover
these ways.
Considering the context described before, this work intends to explore the several aspects highlighted
in the scientific literature related with the Camino de Santiago. For that, it was, first, made before
bibliometric analysis (to better structure the study) and literature survey, considering 52 different
articles from the Web of Science (Web of Science, 2019) related with the topic “Camino de Santiago”.
After, it was explored the several literature (namely Portuguese documents) available related with the
specific case of the routes in the region of Viseu.
In fact, in 2007, some Jacobean routes were referenced, including the Interior Route from Viseu to
Chaves with a connection to the border through Verín (Iglesias, 2007). The route was opened, signposted
and officially inaugurated in 2012, based on the old route that passed through the region (Loza, 2015).
The first stage starts in Viseu, passing through Abraveses, and Moure, crossing the Vouga river in
Almargem, towards Vila Meã (where there was an invocation chapel of Santiago), and Mões until
reaching Castro Daire. One tends to consider this as the first stage that the pilgrims travelled after
passing through Viseu. But would this be the path taken by the pilgrims of the past?
This study intends to reconstruct the first stage of the pilgrimage route that left from Viseu to
Santiago, more specifically between Viseu and Castro Daire, at a distance of about 40 km. Reconstruc‑ting
pilgrimage paths is no easy task. There are no documentary sources to accurately reference and
reconstruct the itinerary. Therefore, in methodological terms, it is necessary to compel sources of a
diverse nature, such as old ways of communication, relevant population centers, as well as toponymy
or material sources that indicate the existence of a pilgrimage route.
It is believed that pilgrims used the main existing communication routes linking the most relevant
population centers of a region, so that they could move safely and quickly. It is also known that the Roman
roads were used at various times, reused in the medieval and modern periods. In this sense, the survey
of Roman roads that passed through the region allows the reconstitution of possible pilgrimage routes.
In order to detect roaming routes, it is also necessary to check the existence of the main communication
routes in the past; it is believable that the pilgrims used them. It is also important to realize the existence
of population centres, through the census of parishes for the medieval and modern period. The pilgrims
privileged the passage through relevant population centers, with the purpose to obtain support from
populations and institutions. Finally, in the survey of routes, invocations to Santiago, toponymy and
other material sources must also be taken into account. In any case, the sources should be examined
critically. In other words, a Santiago cross or a temple with its invocation should not be immediately
understood, per se, as elements that testify to the existence of a pilgrimage route, as they often result
from beliefs associated with worship that have long been rooted in the population.
As far as the methodology is concerned, it should be noted that the reconstitution of the stage must
be framed in the wider context of the pilgrimage and the life of the pilgrims. This is the only way to
understand the importance of routes. The paper is divided into more sixe parts, after this introduction.
In the second and third parts are to explore and analysis of the scientific literature available in the
Web of Science. In the fourth part reference will be made to aspects associated with the Jacobean
spirituality, as well as some of the main pilgrimage routes that crossed the north and center of the
country. In the fifth part, we will try to observe the Camino de Santiago in the region of Viseu, as far
as pilgrims, worship and paths are concerned. In the sixth part will be presented a suggestion for the
Portuguese institutions consider the catholic sanctuary of Senhora dos Milagres in Pindelo dos Milagres
(São Pedro do Sul) as strategic place for the pilgrims assistance in Camino de Santiago route between
Viseu and Castro Daire (Portugal). Finally the last section is for the main insights from this reseach.
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Vítor João Pereira Domingues Martinho, João Nunes 359
2. Networks from the literature available in the Web of Science
The figure 1, obtained through the software VOSviewer (VOSviewer, 2019) and considering 4 as
the minimum number of occurrence of a term, groups the several terms with 4 or more occurrences
in the 52 different articles considered in four clusters (one colour for each cluster). The terms from
these clusters reveal the importance of the history and culture for the promotion of these routes and
the existence of a great variety of ways across the Europe. On the other hand, these clusters show the
importance of this Camino and Santiago de Compostela for the all Galicia region. Finally, this figure
highlights the importance of the experiences in this network of routes and the characteristics of these
ways as opportunities to promote local dynamics.
Considering this bibliometric analysis, the section 3 of this study related with the literature survey
will be organized in the following four subsections: historical and cultural heritage; routes across Europe;
Camino de Santiago and Galicia region; routes characteristics.
Figure 1: Network visualization map for 52 different articles related
with the Web of Science topic “Camino de Santiago”
3. Literature survey from the Web of Science
Considering the several articles obtained from the Web of Science in this section will be made a
literature review taking into account the bibliometric analysis made before.
3.1. Historical and cultural heritage
The pilgrimage is considered in our days as a part of the tourism industry, where the pilgrims initiate
their journeys, also, for tourist purposes (김진영, 2018). The Camino de Santiago is a UNESCO World
Heritage with a cultural dimension (Chi­‑Wan,
2013) and this may be an interesting instrument to
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360 Camino de Santiago: the routes in the region of Viseu
promote the tourism in the crossed municipalities, namely in those with more problems of desertification
(Alonso Gonzalez, 2018). But, in some cases, these dynamics created by the Camino are not enough to
avoid the main problems verified in the rural area (Urrutia et al., 2018). The cultural dimension and the
historical heritage are crucial supports for the tourist promotion (Choi, 2013), where it is important to
ensure a close correspondence between the projected image and the perceived context by the pilgrims
(Suárez and Franco, 2016). In general, the pilgrims search spiritual wellbeing and new nature and sport
experiences, giving less importance to the religious dimensions (Amaro, Antunes and Henriques, 2018).
In a similar way, the U.S. pilgrims stress, for example, the friendship and the relationships with the
nature (Anthony, 2018). In fact, the relationships with the nature are the aspects more highlighted by
the several pilgrims of the Camino de Santiago (Beeman, 2017). The Camino de Santiago was and is
an inspiration for several authors (Benitez Rojo, 1983) over the years (Chemris, 2008) and in different
perspectives (Carvajal Gonzalez, 2015), approaches (Daie, 2018) places (Ruiz Alonso, 2014), legends
and myths (Sabaris, 2018) and social dimensions (Tato Fontaina, 2016), in some cases relating their
own experiences (Michan­‑Dona,
2011) as pilgrims (Sienkewicz, 2018). The Camino de Santiago seems
to be in our days a space of reflection more about the society and our role inside it than about personal
questions as the health, for example (Fitzgerald, 2015). The spirituality is referred by several pilgrims
as the main motivations for the Camino and as the main ingredients from the lived experiences (Im
and Jun, 2015). In general, the pilgrims search the happiness (Kim, Kim and King, 2016).
The pilgrimage is seen, indeed, as a way of traveling and as a tourist product with impacts in the
local development, where the infrastructures to support the pilgrims play here a determinant role
(Carbone, Corinto and Malek, 2016). The new technologies may bring relevant contributions in several
aspects, since the tourist promotion (Lopez, Santomil Mosquera and Lois Gonzalez, 2015) until a better
support and orientation (Smith, 2018a) for the several pilgrims (Fernandez Vazquez, Lopez Rodriguez
and Arevalo Iglesias, 2016), where the kind of information available and the characteristics of these
technologies may make the difference for the stakeholders (Nickerson and Mourato­‑Dussault,
2016).
The Camino de Santiago as tourist destination was reborn, in Spain, in the sixties when the Franco
regime decided to create policies to promote the Spanish tourism, after decades of considering this
economic activity as negative for the national ideology (Hwangbo, 2010).
3.2. Routes across Europe
The Camino de Santiago is, also, considered as a benchmark for other initiatives (Feixa, 2017) and
as an inspiration for the revival of older routes and to create new ways, some with the destination
of Santiago de Campostela and others with different end points. In any case, in our days, in some
circumstances, there was a change from the original objective of the ancient pilgrimage, valuing more
the journey than the destination (caminoisation) (Bowman and Sepp, 2019).
In Spain, the royal intervention had its impact on the evolution of the pilgrimage and the routes to
Santiago de Compostela over the eleventh and twelfth centuries, namely promoting and supporting
institutions related with Santiago phenomenon (Garcia, 2008).
The UNESCO distinguished more than 2500 kilometres in Spain of routes related with the Camino
de Santiago, crossing eight autonomous communities (Aragón, País Vasco, Asturias, Cantabria, Castilla
y León, Galicia, La Rioja y Navarra), where walking pilgrims from several countries of Europe (Somoza
Medina and Lois Gonzalez, 2017).
3.3. Camino de Santiago and Galicia region
Compostela and the Galicia region as final destination of the routes related with the Camino de
Santiago from several European locals had their sources in the ninth century and had a relevant
impulse in the twelfth century. However, the nineteenth and twentieth centuries brought ideological
and cultural perspective to the Camino (Abou­‑El­‑Haj,
2015). In practice, Santiago de Compostela and
the Galicia changed from a sacred local in the Middle Age to a global place in our days with several
impacts in the all region (Bermudez, 2018).
The impact from the Camino de Santiago in Spain was, in fact, relevant, not only for Galicia, but
also for the all neighbours regions as, for example, the País Vasco (Porcal Gonzalo, Diez Angulo and
Junguitu Iniguez de Heredia, 2012), where Bilbao benefited from this pilgrimage before the Guggenheim
Museum (Franklin, 2016), or El Bierzo from Castilla y León (Montes Perez, 2015). The Camino de
Santiago, namely through the tourism, has a determinant impact on the regional and local development
in several dimensions (economic, social, cultural, historical and environmental) (Lee and Sohn, 2017).
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Vítor João Pereira Domingues Martinho, João Nunes 361
Nonetheless, there are roles that the several institutions related with the phenomenon should play,
namely in the preservation of the Camino identity (Martin­‑Duque,
2017) and promoting strategic
plans to deal with new realities, including in Santiago de Compostela to deal with the overcrowding
related with the tourist affluence near the Cathedral (Perez Guilarte and Lois Gonzalez, 2018). The
preservation of identity in the territories over the routes should be a concern (김신혜, 2014), considering
the real possibilities of transference of customs and traditions from the pilgrims to the local communities
(Rodriguez Fernandez, Pazos Couto and Palacios Aguilar, 2014).
3.4. Routes characteristics
The routes of the Camino de Santiago are not easy to do and are a really difficult task for the human
resistance, where is not unusual the appearance of diverse health problems (Gimenez Duran et al.,
2010) and communicable diseases (Watkins et al., 2014), including cardiovascular concerns (Harris and
Wolf, 2013) and diverse injuries (Sevilla, Rodriguez and Dallasta, 2007). However, for some pilgrims
this is part of their objectives and experiences intended (Bryce, 2017). The pilgrimage over the Camino
de Santiago is not always made only by land paths. There are, also, records of pilgrimage over this
way through the Ebro River made by famous pilgrims (Luis VII of France, for example) (Cuchi de la
Cuesta, 2003).
The promotion of the forest over the Camino de Santiago as a resource that may be consider to create
more dynamics over the several itineraries is being considered by the several institutions related with
the territories crossed by the different routes (Miramontes Carballada, 2017).
The itineraries of the Camino de Santiago are, in many cases, a revival of the routes used by the
pilgrims in the Middle Age to the Cathedral of Santiago de Compostela (Murray and Graham, 1997),
where the local potentialities in the municipalities crossed by the routes are not properly explored
in consequence of lack of adjusted infrastructures (Padin and Pardellas de Blas, 2015) or adjusted
initiatives (Tome Fernandez, 2017). In other cases, these potentialities are ignored by the pilgrims
because their weak preparation for a journey as that over the Camino that requires some cares and
concerns (Smith, 2018b).
4. The Camino, Jacobean spirituality
Santiago de Compostela was and still is today one of the main religious centers of pilgrimage of the
Catholic universe. It is the place of veneration of the apostle, of the worship of the relics. Like other
major centers of Catholic pilgrimage, it derives from a penitent spirituality, linked to the atonement
of sins. It also emphasizes the need for protection and security and the strengthening of spirituality.
From the earliest days of the Church, the cult of the saints was structural in Christian spirituality.
In the Modern Era, under the Counter­‑Reformation,
the Church was not deterred from highlighting
the importance of the veneration of Saints and Holy Images (Igreja Católica, 1786). More recently,
in the twentieth century, at the Second Vatican Council, the relevance of the veneration of relics and
images as a means of leading the faithful to guide their existence through the example of the life and
work of the virtuous was emphasized. The pilgrimage should be inscribed in the context of worship of
the saints, as intercessors of divine grace (Concílio de Vaticano II, n.d.).
The motives that led to pilgrimage were varied. Pilgrims sought protection and mediation through
a contractual relationship that presupposed offers as a form of gratitude. But there were those who
did it because of promises that resulted from distressing moments. And there were those who left so
that the contact with the relics would cure the maladies or ensure protection. In the Modern Era, a
penitent spirituality is gradually affirmed, resulting from the strengthening of sacramental practice;
indulgences and prayers for the souls of purgatory led believers into sacred spaces. In addition, the
proliferation of confraternities and brotherhoods has led to the reinforcement of penitential practices,
and pilgrimage is a form of penance (Penteado, n.d.).
The importance of Santiago in the lives of the faithful is unmistakable. Carolina Michaelis collected
a set of popular songs that attest the Santo’s strength in the Portuguese popular imagination (Serrão,
1974). There were even places in Portugal that channeled part of the tributes to the church of Compostela.
In Malpartida (Almeida) the farmers, in the middle of the eighteenth century, were still obliged to pay
two fields of the best seed they harvested to the Cathedral of Santiago (ANTT, n.d.a). These rights
came from regal or private donations to the cathedral of Compostela; the first donations date from very
backward times, more concretely to the ninth century (Almeida, 1968). In any case, they testify to the
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362 Camino de Santiago: the routes in the region of Viseu
relevance of Santiago in the Portuguese territory and contributed, in the cases in which the rights
crystallized, to the affirmation of Compostela in the popular imaginary.
Although popular devotion has been fundamental to the proliferation of worship, religious and
civilian powers have become central to its claim. Even before the formation of the Portuguese natio‑nality,
monarchs from Leon, the order of Cluny and some bishops, case of D. Diego Gelmirez, in the
twelfth century, aided by important members of royalty and nobility were decisive in the promotion of
worship. The Portuguese royal power also contributed. The Queen Isabel of Aragon was a pomegranate
of Santiago. In 1502, King Manuel visited Santiago de Compostela as a way of thanking the arrival
of the Portuguese ships in India. And after the visit he ordered that a lamp should be kept lit at all
times in the cathedral so as to obtain grace for the kings of Portugal (ANTT, n.d.b). In the sixteenth
and seventeenth centuries, many Portuguese people visited Santiago, including some important figures
of the society of the time, such as the infant D. Fernando, brother of D. João III, Damião de Góis and
Francisco de Holanda (Penteado, n.d.).
Both important figures in Portuguese society and religious fervor motivated so many others to travel
hundreds or thousands of kilometers of the Jacobean routes. Guilherme Boroa, who was to be burned by
the Inquisition for heresy, crossed the country on a pilgrimage; in 1554 he arrived at Lamego, coming
from Lapa, with the purpose of going to Santiago de Compostela (Correia, 1982). Years before, António
Lopes, a cleric of Elvas, was prepared to go to Santiago in pilgrimage and from there to other parts.
He was authorized to do so for one year by Cardinal D. Henrique, an extremely important figure of the
the Church and politics, in 1535 (ANTT, n.d.c). At the end of the sixteenth century, after landing in the
Algarve from Africa, Francisco Barbosa took the habit of a pilgrim and went to Romaria to “Santiago
de Galicia” (ANTT, n.d.d).
The pilgrims wore particular habits during the pilgrimage. In 1760, in the city of Lisbon, it is said
that one of the many pilgrims who passed through it was dressed in a long piece of canvas, covered with
a cloak of the same material, a pair of old boots, holding a bag made of canvas too (ANTT, n.d.e). The
habit was a way of distinguishing themselves, of drawing the attention of the community to pilgrimage.
The pilgrims belonged to various social classes, nobles, clergymen and people of lower status. Some
of them had diverse activities. A paradigmatic one is Francisco Barbosa who was a fisherman, sailor and
soldier. At the end of the sixteenth century, he left his activities to embrace pilgrim life (ANTT, n.d.d).
The pilgrims travelled on established routes. One of the most commonly used was from Lisbon to
Coimbra towards Porto. From Porto, to Caminha where it crossed the border. But there were also
routes of pilgrimage in the interior, namely that of Coimbra that passed through Viseu and was headed
to Chaves. There was also the route from Évora, through Castelo Branco and Guarda that inflected
towards Lamego, meeting the route from Viseu towards Chaves (Moreno, 1986). These routes originated
in Roman routes that linked the civitas of Roman Portugal. In fact, one of the most important routes
in the territory linked Coimbra to Viseu. The existence of a road linking Mérida to Chaves, crossing
the Tejo river in Segura is also documented (Alarcão, 1983). In the Roman period a road also went
from Viseu towards Chaves, crossing the Douro river in the region of Lamego (Vaz, 2000). It is believed
that, having been reused in the Middle Ages, these routes continued to serve the transit of people and
goods in the Modern Age, between the sixteenth and nineteenth centuries. In the twentieth century,
with the opening of new roads, the old roads were either destroyed to build new roads or abandoned,
serving only as rural roads.
Pilgrims benefited from the existence of a set of hostels that flourished since the Medieval Epoch. Here
they found a roof, water and food (Serrão, 1974). But the pilgrims did not only benefit from receiving
shelters. The community also helped them through existing institutions or individually by feeding them
and killing their thirst. When Father António Lopes left Elvas in the direction of Santiago, he took with
him the letter written by Cardinal D. Henrique asking that the prelates, priors, vicars, priests and
deacons [...] would receive him with charity (ANTT, n.d.c). Charity was one of the Christian precepts,
practiced in the context of the remission of sins.
During the pilgrimage the pilgrims contacted, in the different regions of the country, with signs of the
cult to Santiago. There were churches and chapels invoking this saint, although their expressiveness
was reduced in the general summation of invocations. For example, in the thirteenth century, in the
diocese of Viseu, the cult of Santiago was carried out in six main churches, which corresponded to
about 4% of the total number of temples (Nunes, 2016). In the course of the Modern Age, and in spite
of the appearance of numerous parishes, the expressiveness of the cult remained residual. In 1675,
there were the same six churches that were already coming from medieval times, in a universe of 289
temples, namely: Trancoso; Venda do Cepo; Santiago de Cassurrães; Cepões; Carvalhais; Santiago de
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Vítor João Pereira Domingues Martinho, João Nunes 363
Besteiros. Santiago was commonly deprecated to the detriment of the cult of Our Lady, St. Peter, St.
Michael, and St. John the Baptist (ADV, n.d.a).
The temples of invocation to Santiago were not confined to a particular region. Instead, they were
located in regions as different as Trancoso, Besteiros, Lafões and Mangualde. This means that it was
not the existence of a pilgrimage route, that is, the pilgrims’ passage, which determined the existence
of temples of invocation to Santiago, because if it were so it would be natural that this type of orago
would flourish along a certain route. The invocations came from the popular, individual or collective
spirituality of the community when the temples were founded. For example, in 1620, António Saraiva de
Sampaio and his wife Guiomar de Vasconcelos, certainly for reasons of private devotion, built a chapel
invoking Santiago, adjacent to their house in Póvoa d’el Rei (Trancoso ) (Alves, 1968).
The marks of the saint also asserted themselves through toponymy. There are many places in the
country called Santiago. They were high places, almost always on top of hills. Some were, since remote
times, occupied. The castro of Santiago in Figueiró da Granja (Fornos de Algodres), located on the “Monte
de Santiago” (Marques, 1988), for example, is situated on a mountain top and has been occupied since
the Chalcolithic period (Valera, 2007). In Penaverde (Aguiar da Beira) there is also a reference to a site
known as Santiago (Lemos, 2001). In the region of Viseu, more concretely in Pindelo dos Milagres there
was also the top of a mountain known as “Cabecinha de Santiago” (ANTT, n.d.f). It is not plausible
that the hagiography of these places result from any pilgrimage routes that have passed through the
orography of the sites. Santiago, like other saints, such as St. Peter, who also gives the name to a hill
in the region of Forninhos (Aguiar da Beira). These saints served as elements of Christianization of
these places and consequently strengthening Christian faith.
The cult of Santiago was also shown through images and crosses. Of course, the images of the saint
were mostly in the temples where the cult was held. The paintings of Vasco Fernandes in the church of
Santiago de Cassurrães are emblematic (Fernandes, 2014). The existence of crosses dedicated to Santiago
is documented in several regions of the country, not only in pilgrimage routes. In Mareco (Penalva do
Castelo), the existence of a house with the cross of Santiago was signalled. The association between
these traces and hypothetical pilgrimage routes is not linear. The existence of a temple of worship to
Santiago itself does not witness the existence of a route. In the case of Mareco, the existence of a cross
is linked to the fact that the village belonged to the Order of Santiago (ANTT, n.d.g).
5. The Camino in the region of Viseu
Francisco Monteiro, farmer in Barbeita, a small village near Viseu, in the mid­‑seventeenth
century,
had visions of a soul. On one occasion the soul told him that those who died were going on pilgrimage to
Santiago. This case testifies the importance of the penitential aspects in the lives of the men in the past.
It also testifies the importance of Santiago as a peregrinal center for the people of Viseu (Ribeiro, 2015).
A Jacobean pilgrimage in the region has been documented since the 12th century. One of the
itineraries, signalled by the Arab geographer Al­‑Idrisi
in the 12th century, passed by the villages of Avô
and S. Miguel do Outeiro, the latter one situated in the vicinity of Viseu. It is certain that this itinary
also passed through Viseu, as this city was an importany population center of the region. From Viseu,
the Camino went to Santiago de Compostela, through Braga crossing the Douro in Vila Boa de Quires
(Debasa, 2009). The fact that Al­‑Idrisi
referenced this route, may indicate that he himself made his way
to Santiago on it or knew about it from other pilgrims. This means that there were already pilgrims
who took the way through Viseu to Santiago de Compostela in the period of the foundation of Portugal.
In the Modern Era the pilgrimage did not fade away. Instead, several pilgrims of multiple nationalities
passed through Viseu annually. Friar António de S. Bruno, hermit of S. Antão, passed through Viseu
as a pilgrim to Santiago in 1720 (ADV, n.d.b). In 1722 Antonio Lino, who had long since left his native
Rome, arrived in Viseu as part of his pilgrimage to Compostela (ADV, n.d.c). Years later, in 1731, it was
the turn of Manuel José Rodrigues, an Aragonese clergyman. When he passed through Viseu he received
alms to continue his way (ADV, n.d.d). In that same year, Diogo Queves, a Hungarian priest, passed
through Viseu coming from Santiago de Compostela (ADV, n.d.e). It was commonly poor people, who
asked for alms in exchange for prayer (ADV, n.d.b). The specific motives behind these pilgrimages are
unknown; surely the penitence, the prayer or the misfortunes of the life, as António Lino refers, have led
pilgrims to make the Camino. It is important to highlight, nevertheless, the importance of almsgiving;
charity was a moral obligation of the good Christian. The alms, in these concrete cases offered by the
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364 Camino de Santiago: the routes in the region of Viseu
Cathedral Chapter or the Bishop, were a charitable act. Part of the revenues of the Diocese of Viseu
was spent on alms for the poor (Nunes, 2010).
Pilgrims also benefitted from care institutions. Being many of them poor, they found lodge in hostels
and hospitals where they found lair and assistance. The assistance in those places was carried out by
meritorious people so as to save their own souls, in the context of the so­‑called
“Economy of Salvation”.
In Viseu there are documentary references to several lodges, namely to the lodges of Soar, S. Martinho
and Trindade in the thirteenth century. Near the city of Viseu there was another one known as “Banhos
do Dão”, which already existed in 1267 (Rosa, n.d.).
In the sixteenth century there is a specialization of this type of institutions and the hospital/hostel
designations gradually started to acquire their modern meaning. The hospital focused on the treatment
and support of the sick whereas hostels became dedicated to the support of the poor and the pilgrims.
Of the various care institutions in Viseu, one of the most important was the one in Regueira Street
which hosted and took care of pilgrims and travellers (Magalhães, 2011). As in other places, in the
seventeenth century the welfare institutions of Viseu were dependent on a charity, known as “Santa
Casa da Misericórdia”. One can read in the commitment of this confraternity, written in 1624, that the
hospital of Regueira pays assistance to pilgrims and other passengers (Santa Casa da Misericórdia de
Viseu, 2010). It should be noted that the hostels in Viseu were part of a group of hostels that existed
in the region. For example, in the locality of Reigoso there was a lodge with four beds, firewood, fire,
light, candle and salt (ANTT, n.d.h). In Moimenta, more precisely in Caria, there were three lodges
with beds, firewood and a pitcher of water for the poor passengers (ANTT, n.d.i). Moreover, in Vouzela
there was a lodge administered by the local “Misericórdia”to give shelter to passengers (ANTT, n.d.j).
As it turns out, they were spaces where pilgrims could regain strength, protect themselves from the
natural elements, and quench their hunger and thirst. After the rest, they were predisposed to start
another journey. What path did they take when they left Viseu?
Taking into account that the Roman roads were reused for centuries, it is important to first check the
route of the Roman road that linked Viseu to Lamego, as far as the first stretch from Viseu to the Paiva
river. Studies have shown that it left Viseu in the direction of Abraveses, towards Campo, crossing the
Vouga river over the bridge at Almargem. It then went through Adenodeiro, passing by Arcas, continuing
until Ponte Pedrinha where it crossed the Paiva River towards Castro Daire (Vaz, 2000). The existence
of Roman remains, namely sidewalks in Pousa Maria (Almargem) and near Castro Daire prove the
existence of this road (Vaz, 2000). The existence of vicus or villae is unknown; However, it is known
that the region was inhabited by an autochthonous population that occupied several castros (there are
vestiges of human occupation in Mamouros, Alva and Moledo). The inscription of “Lamas de Moledo”
is one of the most important material remains of this time in the region. It is a votive inscription of
sacrificial character with reference to diverse communities of that period (Alarcão, 1996).
It is plausible that this route of communication was reused in the medieval period. In the surroundings
of the road, several parishes appeared in the Middle Ages. The fact that the Count D. Henrique, father
of the first Portuguese King, mentioned the village of Alva in an important document, at the dwan of
the formation of Portugal, testifies the importance of some of these villages from long ago (Alarcão,
1996). In fact, the road passed near Pindelo dos Milagres, Mamouros, Alva and Ribolhos, places that
had already been constituted as parishes in the thirteenth century (Nunes, 2016). The early importance
of this settlement is also attested by othes references. In 1156, Pedro Alvites together with several
members of his family, exchanged with Pedro Godins the estate they had in “Villa Alva” in the territory
of Viseu, for a piece in Portela (Ventura and Matos, 2010).
Along with the documentary evidence, there are material sources which also testify the importance
of these settlements in the medieval period. In Mamouros, a holy relics box was found, which was
associated with the consecration of the altar. It contained the relics of S. Sebastião and S. Cecília. It
dates back to the beginning of the thirteenth century and was part of the altar at the time the temple
was sacred. In Alva a coin of Vitiza, a Barbarian King, was found next to the church of S. Martinho;
this discovery can be associated with the presence or passage of regional elites through this region
(Ventura and Matos, 2010).
However, the first concrete and precise references to a route of communication linking Viseu to
Lamego only emerged in the Modern Age. In 1753, João Baptista de Castro, in his “Terrestrial Route
of Portugal”, mentions the existence of the road between Viseu and Lamego in a course of nine leagues.
The itinerary was as follows (in brackets the distance in leagues per stage): from Viseu to Campo (1);
to the Almargem Bridge (1); to Rio de Mel (1); to Mamouros (1); to Castro (1); to Senhora do Ouvido (1);
to Bigorne (1); to Cruz (1); to Lamego (1) (Castro, 1753).
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Vítor João Pereira Domingues Martinho, João Nunes 365
The itinerary practically replicates the preexisting Roman road. It is important to bear in mind that
the Roman road passed through Campo, Almargem, Adenodeiro (which is next to Rio de Mel), Arcas (in
the vicinity of Mamouros) and Castro Daire. The passage through Rio de Mel is confirmed by the parish
priest in 1758. He says that in this village there was a wooden bridge in Rio de Mel village used by the
people who went from Viseu to Lamego (ANTT, n.d.f). This route of communication was so important
that at the end of the Modern Era, complaints were put forward by the population to repair the road
and improve the connections between the two cities (Oliveira, 2002). The importance of the route is also
attested due to the fact that it was represented in cartographic form in 1808 in the “Military Charter
of the main roads of Portugal” made by Lourenço Homem da Cunha de Eça.
This means that the Roman road linking Viseu and Lamego was reused in the Medieval and Modern
Times. Taking into account the itinerary (it was the quickest way to get to Lamego, an important point
of passage of the Camino) and the existence of important population nuclei for a long time ago, it is
credible that it was the route used by the pilgrims in the past.
6. The catholic sanctuary of Senhora dos Milagres in Pindelo dos Milagres (São Pedro do
Sul) as strategic place for the pilgrims assistance in Camino de Santiago route between
Viseu and Castro Daire (Portugal)
As stressed before by the literature review the availability of infrastructures over the routes of the
Camino de Santiago is determinant to support and assist the pilgrims. These infrastructures may,
also, to have an important role in the promotion of the more interesting natural and tourist places
over the itineraries.
The catholic sanctuary of Senhora dos Milagres more or less in the middle of the route between
Viseu and Castro Daire may be a strategic place to promote assistance to the pilgrims of the Camino
(figure 2 obtained from the Google Earth (Google Earth, 2019).
Figure 2: Location of the sanctuary of Senhora dos Milagres in
the itinerary between Viseu and Castro Daire, Portugal
This sanctuary is a very interesting place, with a religious meaning, but also an interesting natural
landscape. In fact, every year come to this place several pilgrims with the more diverse objectives,
namely faith, devotion and wellbeing. However, as many sanctuary located in rural areas and distant
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366 Camino de Santiago: the routes in the region of Viseu
from the population aggregates, this sanctuary without an effective promotion has serious risks of lose
pilgrims, namely because the older people reduce naturally disappear and the younger are not familiar
with the sanctuary and their traditions and history (Martinho, Serra and Duque, 2017).
Creating here a point of assistance for the pilgrims of the Camino de Santiago will be good for the
pilgrimage and for the sanctuary that needs more promotion. The local institutions, namely the public
organizations should play here an effective and energetic role to achieve these objectives.
7. Conclusions
In our days the pilgrimage combines the religious and the tourist dimensions following the social
changes and the objectives of the pilgrims. In fact, in the recent decades the pilgrims search the religious
dimension of the destination places, but also, the happiness, the reflection, the wellbeing, the contact
with the nature and heritage dimensions of the end points. This is true for many places around the
world, as it is for the several itineraries of the Camino de Santiago.
This bring new challenges for the local and regional institutions, namely to take advantages from
the implicit opportunities and to preserve the identities of the several traditions and customs over the
different places crossed by the routes of the Camino de Santiago. The intangible resources related with
the landscape (nature and forest) and cultural and historical heritage should be properly combined
to promote in a sustainable way the regional development, namely in zones with more socioeconomic
problems. The creation of adjusted infrastructures to support and inform the pilgrims is fundamental
and may be considered as tourist points.
The documents do not make it possible to accurately measure the pilgrimage routes that passed
through the interior of the country. The references of the geographer Al­‑Idrisi
in the twelfth century
are too generic; they allow to prove the existence of a Jacobean route that passed through the region
of Viseu, but with the exception of S. Miguel do Outeiro, they do not identify the localities where it
went through. It is plausible, considering that the main routes of medieval communication followed
the route of the Roman roads, that the Jacobean routes followed those as well, because they were being
reused in the course of the centuries. As far as the route from Viseu to Lamego is concerned, it was
possible to verify that the existing route of communication in the Medieval and Modern Ages marked
the preexisting Roman road. The Camino led through Almargem, Rio de Mel/Adenodeiro and Mamouros.
The existence of pilgrims who passed through Viseu is documented at various times, from the birth
of the nation. In the 12th, 16th and 18th centuries, Portuguese pilgrims from various nationalities
made their way through Viseu. They were mostly poor people who survived from charity in exchange
for prayer and penetance. They benefitted from a set of care institutions, namely hostels. The lodging
in Regueira Street, located in a strategic place, next to one of the main routes of access to the city was
particularly concerned about the assistance of travellers and pilgrims. The pilgrims also benefitted
from the support of people and institutions through alms; the Bishop of Viseu channeled part of the
Diocese’s revenues into alms.
The history of the Portuguese roads of Santiago and in particular the history of the pilgrims who
left towards Compostela still has to be told. The research behind this essay opened a window, making
it possible to have a glimpse of the Camino. There is, however, still a long road to walk so as to wholly
observe and understand this millennial reality that marked the Portuguese culture in an indelible way.
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Acknowledgments
This work is funded by National Funds through the FCT - Foundation for Science and Technology,
I.P., within the scope of the project Refª UIDB/00681/2020. Furthermore we would like to thank the
CERNAS Research Centre and the Polytechnic Institute of Viseu for their support.
We would like to thank, also, the Dr. Luís Maia Rodrigues for his suggestions.
Recibido: 05/12/2019
Reenviado: 22/01/2020
Aceptado: 11/02/2020
Sometido a evaluación por pares anónimos