The Black Virgin of Rocamadour

words + photos by Elyn Aviva

She called to me just as I was falling asleep, exhausted from too much travel. We had had a long, twisting drive to reach her sanctuary, perched on the side of a sheer bluff in the Lot region in southwestern France. My husband, Gary, and I had gone to bed early, around 9:30 p.m., too tired to enjoy a night stroll through the tiny medieval village of Rocamadour, which sheltered her chapel.

I was almost asleep when I heard her loud and clear, as if she were standing next to me. “Get up!” she commanded. “Come visit me in my sanctuary! That’s what you’re here for!”

I groaned. I was tired. Besides, I’d already visited the Black Virgin of Rocamadour in her sanctuary just a few hours earlier, right after we had arrived, because we’d been told her chapel would close at 7:30 pm.

I turned to Gary, lying next to me in bed. “She’s calling me.”

“What?” He mumbled.

“The Lady is calling me to visit her. You want to come?”

He muttered something. Then, “You go ahead.”

Suddenly energized, I sprang out of bed and got dressed. After all, when the Goddess calls you, you have to go. I knocked at the room next door where our friend Anne was staying. I knocked again, louder. After a few minutes she opened the door, looking sleepy.

“The Black Virgin is calling me to go to her. Want to come?”

She nodded. “Give me a minute.”

Soon we were on a night-time pilgrimage to the Goddess, walking through the silent, deserted streets, climbing the 223 steps of the Grand Staircase that lead up to her cliff-side sanctuary. We followed the Rue de la Mercerie to a small square, the Parvis de St-Amadour, center of the holy precinct. Then we walked up to the upper landing and stood in front of the chapel doors. They were locked.

I shook my head, disappointed. “I know we were told the sanctuary would be closed, but I’m sure the Black Virgin told me to come and see her.” Maybe it had just been a daydream, I thought, or a moment of confusion as I drifted off to sleep….

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The Spirit and Spirits of Portugal

by Judith Fein

[more from our SPOTLIGHT ON PORTUGAL series this week... ]

photo by erin-thérèse via flickr (common license)Do you believe in miracles? How else can you account for what happened in a field in central Portugal on May 13, 1917, when three shepherd children saw a vision of the Virgin Mary? Purportedly, she told the awe-struck kids that she would appear at the same spot on the l3th of the five following consecutive months. According to believers, up to 70,000 witnesses beheld a miraculous apparition on the 13th day of the last month. Go to Fatima yourself to see if you are uplifted, transported, or merely interested. It’s about one and a half hours from Lisbon by train. The three children are buried in the sanctuary, and in one outdoor area the faithful light long beeswax candles that intertwine as they melt and carry prayers to heaven. Be sure to visit the museum, where Marians from around the world—including Pope John Paul—have left objects that are precious and significant to them.  The latter even donated the bullet that was used by the man who tried to assassinate him. He believed that the Virgin of Fatima saved him.

Perhaps, while you’re in Portugal, you’ll want to find out about the secret Jews in the mountains of central Portugal who were forcibly converted to Catholicism during the Inquisition.  After half a millennium of hiding their identity, they finally came out. In Belmonte, where a museum tells the story and shows the artifacts, you’ll be swept into a world where people clung to their religion in the face of great danger and, in the end, faith triumphed over oppression. There is also a synagogue, and you may be fortunate enough to meet some of the Belmonte Jews. When they decided to publicly claim their heritage and faith—about twenty years ago-- the story captivated people round the world, and now Belmonte is one of the top stops in the region for visitors of all religions.

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The Camino de Santiago: An Inner and Outer Journey

by Elyn Aviva

I first heard about the Camino de Santiago in 1981 from my friend Michael, when I was looking for a topic for my Ph.D. in cultural anthropology. Michael idly mentioned there had been an important medieval pilgrimage road in Spain and suggested I look for it—I might find its art and architecture of some interest.

In the summer of 1981 I arrived in Spain, still looking for a topic for anthropological fieldwork. I ended up in Sahagún, a small town in the north-central province of León, where I stayed at the Benedictine nuns’ guesthouse.

photo by victor_nuno via flickr (common license)

I didn’t have to look for the Camino de Santiago—it found me. Sahagún was on the pilgrimage road. Pilgrims came to the door of the guesthouse, passport-size pilgrimage credentials in their outstretched hands, seeking shelter for the night. The Benedictinas, observing millennium-old customs of hospitality, gave them a place to sleep and food to eat. I realized that the Camino wasn’t an historic artifact—pilgrims were still walking it.

I was fascinated by these pilgrims and soon captivated by the Camino. I learned that it stretched 500 miles across northern Spain, from the Pyrenees in the east to Santiago de Compostela in the west, the purported burial place of St. James the Greater, the first martyred apostle. The pilgrimage had begun after the rediscovery of the tomb in the 800s.

As in a vision, I saw before me a grand panorama of people in movement, spanning the centuries, traveling across the outer landscape of Europe, traveling through the inner landscape of the soul. I had found my research topic. I knew I had to walk the Camino.

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I Heard The Call of Girona

by Elyn Aviva

I heard the Call whisper to me as I pressed my hands against its crumbling grey stones. I was standing in the medieval Jewish quarter in Girona, aka “The Call,” a Catalan word based on the Hebrew qahál, which means “a meeting or a gathering.” And gather they did, long ago, the Jewish residents of Girona, Spain, in the winding streets and narrow alleys, in the covered corridors and on the steep-stepped sidewalks. Hurrying to work, to play, to study, hurrying to synagogue to pray. They arrived in 898 and for 500 years they were integrated into the city—except for those dreadful times like 1391 when suddenly they weren’t and they became the targets of violence and repression.

I had seen their traces in the Museum of Jewish History, housed in what had been the Girona synagogue until 1492 when all the Jews were expelled, ending 500 years of coexistence. Suddenly they were gone, all gone, forced from their temple, their homes, their land, and sometimes from their faith.

I had seen what little they had left behind, displayed in the museum’s evocative exhibits. One gallery held fourteenth-century limestone gravestones, engraved in Hebrew (“Josef, a young child who was a lover of joy, the son of Rabbi Jacob. May he be present in Glory, protected by his Rock and his Redeemer" and “the honored Estelina, wife of the distinguished and upright Bonastruc Josef. May she have her mansion in the Garden of Eden”). Other galleries were filled with rare artifacts, facsimiles, and borrowed objects, with modern reconstructions and pictorial displays. Nothing else remained of the once-thriving community—except its reputation. Not even time’s amnesia could silence that, for Girona had been the center of a famous medieval school of Kabbalists, those mystical philosophers who believed the universe was made manifest in ten emanations.  

The most famous Kabbalist of that time was Rabbi Moses ben Nahman (also known as Ramban or Nahmanides), born in Girona in 1194 and died in the Holy Land in 1270. In 1263 King James I of Aragón (a personal friend) summoned him to Barcelona to defend Jewish beliefs against the Dominican Pablo Christiani, a Jewish convert to Christianity. King James awarded Nahmanides a prize and declared that never before had he heard "an unjust cause so nobly defended."

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Power Places

words + photos by Elyn Aviva

Souls in the form of lizards and snakes slither their way to the seashore sanctuary of San Andrés de Teixido in northwestern Spain. At least that’s what local Galician folklore claims about this hard-to-reach pilgrimage shrine, perched on a cliff on the Costa da Morte. “If you don’t go there before you die, you’ll have to go there afterwards”—or so the legends assert. So why not go now, I thought to myself? It would certainly be simpler and more convenient. Besides, I was intrigued by these Celtic-tinged stories of transmigration of souls in what appears to be a deeply Catholic country.

Rather than slither, I went by car, wending my way up and around curvaceous roads shaded by huge eucalyptus trees that swayed in the strong Atlantic breeze. Their medicinal scent filled the air. I pulled over near a TV repeater tower to walk a short stretch of the original pilgrims’ path, careful not to kill any insects I encountered en route—after all, they might be souls on pilgrimage. Or so the legend goes.

At last I reached the tiny village of San Andrés and left the car in the large parking lot at the outskirts. I strolled down the narrow lane lined with souvenir stands selling wax ex-votos in the shape of body parts, brightly painted hard-baked bread-dough offerings, and tiny bundles of hierba de enamorar, a local pink flower that is supposed to be a love potion. Something for everyone, I thought. But was there anything here for me?

Around a bend I came to the white-washed sanctuary that guards the relics of the apostle San Andrés (Saint Andrew). The church was surprisingly small, given the size of the folklore that surrounds it. Legend says that San Andrés was distressed because so few pilgrims visited his isolated shrine, so he complained to Christ; Christ felt sorry for him and promised that nobody would enter heaven if they hadn’t gone first to San Andrés de Teixido. It was a great marketing ploy, judging by the popularity of the shrine over the last 400 years.

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Yes, I pray—but not to your god

by Eric Lucas

They approach a bit haltingly, these young women attired in pastel fabrics.

Eric Lucas“How long have you been saved?” they inquire.

“Saved?” I respond. I know what they’re after, but one has to let this conversation run its course.

“Well, I saw you praying, and I was so glad to see another believer here in the restaurant.” I raise my eyebrows. “What church do you go to? Baptist? Church of Christ?” They plow on earnestly.

That’s when I drop the bombshell, my own personal bazooka round aimed at American religiosity.

“I don’t go to church,” I say, pleasantly.

Silence.

“But you were praying,” they accuse me.

Yes, indeed, I was praying. These encounters invariably take place when I am on the road in America, have surrendered to expedience and stopped at a fast-food outlet for dinner. It might be Anaheim, it might be Amarillo. Wherever I am, I say a personal, silent prayer before my every meal, and have done so for 25 years. That’s a long time; my prayers were born in a search for spiritual discipline, and they have nothing to do with any religion. Not Christianity, not Judaism, not Islam. I don’t pray to Christ, or Yahweh, or Zoroaster, or Allah or even Mephistopheles. I don’t like organized religion. Doctrine annoys me. Scriptures are superstitious malarkey.

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