[191] So, naturally, the Fornsvenskt Legendarium, I, 170, and the Catalan Recull de Eximplis e Miracles, etc., Barcelona, 1880, I, 298.
[192] Opus de Tholosanorum gestis, fol. 49 verso, according to Acta S., p. 46, of the volume last cited. Toulouse rivalled with Compostella in the possession of relics of St James, and was amply entitled to the honor of the miracle. Dr Andrew Borde, in his First Book of the Introduction of Knowledge, says that an ancient doctor of divinity at Compostella told him, "We have not one hair nor bone of St. James; for St James the More and St James the Less, St Bartholomew and St Philip, St Simon and Jude, St Bernard and St George, with divers other saints, Carolus Magnus brought them to Toulouse." Ed. Furnivall, p. 204 f. I do not know where the splenetic old divine got his information, but certainly from no source so trustworthy as the chronicle of Turpin. Besides other places in France, the body, or at least the head, of St James was claimed by churches in Italy, Germany, and the Low Countries. But the author of an old Itinerary of the Pilgrims to Compostella asserts that James the Greater is one of four saints who never changed his burial-place. See Victor Le Clerc in Hist. Litt. de la France, xxi, 283.
[193] See 'La grande Chanson des Pélerins de Saint-Jacques,' in Socard, Noëls et Cantiques, etc., p. 76, last stanza, p. 80, third stanza, p. 89, fifth stanza; the last == Romancero de Champagne, I, 165, stanza 5.
[194] Southey follows Marineo in his Christmas Tale of "The Pilgrim to Compostella."
[195] "Auch eine deutsche Jesuitenkomödie, Peregrinus Compostellanus, Innsbruck, 1624, behandelt diesen Stoff. F. Liebrecht, in Serapeum, 1864, S. 235."
[196] Vasari, V, 184, Milan, 1809; Crowe and Cavalcaselle, III, 124, II, 566 ff, ed. 1866; Mrs Jameson's Sacred and Legendary Art, I, 241, ed. 1857. Professor N. Høyen indicated to Grundtvig the picture of Pietro Antonio, and d'Ancona refers to Pisanello's.
[197] He denies the perpetual multiplication of the feathers, and adds that the very gallows on which the pilgrim was hanged is erected in the upper part of the church, where everybody can see it. It is diverting to find Grossenhain, in Saxony, claiming the miracle on the ground of a big cock in an altar picture in a chapel of St James: Grässe, Sagenschatz des Königreichs Sachsen, 2d ed., I, 80, No 82, from Chladenius, Materialien zu Grossenhayner Stadtchronik, I, 2, Pirna, 1788; in verse by Ziehnert, Volkssagen, p. 99, No 14, ed. 1851.
[198] For Luis de la Vega, see Acta Sanctorum, III Maii, p. 171 f, §§ 6, 7, 8, VI Julii, p. 46, § 187. The Spanish and the Dutch ballad give due glory to St James and the Virgin; French C to God and St James. The Wendish ballad can hardly be expected to celebrate St James, and refers the justification and saving of the boy to the Virgin and the saints. French A has St Michas; B, God and the Virgin.
Luis de la Vega, with what seems an excess of caution, says, p. 172, as above, § 8: appositique erant ad comedendum gallus et gallina, assati nescio an elixi. Of boiled fowl we have not heard so far. But we find in a song in Fletcher's play of 'The Spanish Curate,' this stanza:
The stewd cock shall crow, cock-a-loodle-loo,
A loud cock-a-loodle shall he crow;
The duck and the drake shall swim in a lake
Of onions and claret below.