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Liturgy and ceremony in the seventeenth century Benavente - An ordinance so that residents will

Chronica Minora

"Iten, the residents of this town go to this town haze processions, devotions ansi by his vote and people's health as temporary, and Whosoever other manner whatsoever, under penalty of one hundred maravedis for every time I do not do so, distributed in such manner. "

This ordinance is the shortest by far of all those gathered in the Book of Ordinances of the Villa de Benavente seventeenth century. The codex was happily restored to the Municipal Archives in January 2006 as part of the legacy Probate of the priest and researcher Don Vidal Aguado Seisdedos. The ordinance can be seen as complementary and explanatory of some aspect of previous ones, and originally formed part of the same body documentary.

is an appeal and a mandate for neighbors to attend the processions held in the village, both devotional as those related to votes made by the council. In Spain the Baroque spirituality goes beyond the private sphere and should be externalized as a predetermined pattern. Often resorted to external religious signs and manifestations in participating, one way or another, every Christian community.

Given the large number of parishes, monasteries and brotherhoods Benavente exist in the seventeenth century, it is reasonable to think that would be multiple and various parades and processions held throughout the year, although most active, of course, for the liturgical feasts local and Easter. There were, however, some outstanding record. The oldest on holding processions in Benavente back to the fourteenth century.

Juan Diego In 1360, Archdeacon of Benavente in the church of Oviedo, grant writing Established by the boss to say two Masses sung and make two processions on the first Tuesday after the day of Pentecost in this way:

"The first has to send to say Mass and officiate must Santa Clara nuns of the town, with its procession of community for faculty finished the Mass, which will apply for the soul of the founder and by its obligations. The second mass, to be followed to the convent, the council shall call on the altar of St. Mary of the convent, which will come Pellicer reverend priests, and a procession with crosses in the parishes, and completion of Mass, to be implement by the soul of the Archdeacon, will go out in procecsión the parish of San Andrés and sing his prayer or responsibility for their burial. To fulfill this charge left the nuns said Archdeacon thirty maravedis each year with their pittance of two meats, bread and wine to his will: and sixty maravedis council the same way, all located on two houses and a warehouse with tanks to the streets of the Jewish quarter, typical of the founder that left the chaplain chaplaincy founded in San Andres with the requirement that he pay the set. "

in 1577 is a concert date for payment two processions by the town that the Town Council of San Vicente was forced to do in San Martin de San Roque July and August.

Our ordinance shows a particular concern of the regiment by the relaxation of customs and the consequent loss of enhancement of these parades devotees. But not only the laymen were reluctant to participate in these celebrations, the clerics also reluctant to do so. In 1622 the licentiate Diego de la Hoz, vicar of the diocese of Astorga, had to issue a mandate calling for the pastors of the area of \u200b\u200bthe town of Benavente to participate in the procession and praying the rosary that was made each year on the day of San Marcos in the Hospital of the Count-Duke of Benavente, because some of them would not comply with this tradition.

council officials attending these ceremonies often accompanied by members of the council, in strict order and priority set by the protocol. After all, these shows are played and staged with great solemnity the current social order, so that competition and the struggle for proper placement of the forces of the town was a matter no less. Thus, in 1678, formalizing an agreement on precedence and protocol for the location of the scribes with the Cabildo de San Vicente for processions.

Moreover, there can consider other extraordinary processions, cone-related incidents or unexpected calamity, and that our text identifies the time and weather. In these cases, the council was also involved, knowing that this was a modality to facilitate or promote the common good.

But of all these celebrations, which achieved greater visibility and tradition were related to the Virgin of the Vega, the patron saint of Benavente. And since 1520 there is information in the books of accounts of the council's vote, pilgrimage and function Vega, held from undetermined time in the chapel of Cimanes de la Vega. The regiment went on Monday Pascuilla the temple, accompanied with great solemnity by the Cabildo of San Vicente. A detailed description of the journey of these delegations appears outlined in a document of the eighteenth century:

"It came from the church of Santa Maria del Quicksilver to the convent of Our Lady of Mercy of the Order of St. Jerome, outside of the town, going all in procession, and from there, riding on their horses without a warrant or carriages, the Chapter of the Corporation and the Cabildo de San Vicente are the way to a small chapel, which is before Our Lady, where, turning to organize a procession to the shrine mentioned approach, where the Mass ended, the house will have a decent meal for both communities. "

do not know since when the council took the vote, but surely our ordinance is related to him, as he expressly mentions processions related to votes. The threat of a penalty of 100 coppers would be more than enough incentive to ensure assistance in line with neighboring the importance of the event. However, the vote of the Virgen de la Vega was becoming a burden on the battered municipal coffers and he relaxed compliance, among other reasons, due to storms and the impracticability of the roads. It should also help the difficulty to urge neighbors to sanction or not, to move to a village several kilometers away. As a result of this, since the early eighteenth century the council begins to ask for vote switching to other similar events held within the village.

Thus the image of the Virgen de la Vega spent long periods within the walls of the villa, which causes the reluctance of administrators of the chapel owner. Around 1754 a dispute arises over restoring the image of Our Lady of Vega Cimanes his hermitage, which results in actual notice provision and measures of censorship on the acquittal of the chapter to Benavente by the Vicar of San Millán. In 1757 he obtained a license from that vicar, at the request of the town, for moving processional statue of Our Lady of Vega from the chapel of Cimanes. The file includes letter from the pastor of Cimanes council to allow the fulfillment of the vote. In 1823, the city was authorized to exchange or transfer the gift to the Chapel of Solitude and make the vote of a town in the church of San Nicolás.
Images: 1. Procession of the Virgen del Carmen in the 50's. In the background you can see the tower of the former church of San Andrés [Photo Archive Rafael González] 2: Nazarene in the Place de la Madera [Photo Montse Pastor], 3. Procession of the Virgen del Carmen in the 50 [Photo Archive Ledo del Pozo], 4. Santuario de la Virgen de la Vega in Cimanes and 5. Romanesque statue of Our Lady of La Vega de Cimanes [thirteenth century].

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Chronicle Desolation

Castrotorafe

The depopulated stands on a small plateau, on the shore Esla left, guarding a strategic pass over this river. The land is currently included the small town of San Cebrián de Castro, of just 363 inhabitants within the region of Zamora Tierra del Pan's municipal Fontanillas annexed includes the Castro.
Access is from the N-630, right on Via de la Plata, on a track perpendicular to start this road about two miles south of Fontanillas de Castro. The path leads the visitor directly to the remains of one of its ancient gates, on the eastern front. The defense system took advantage of a wide plateau with steep drop to the river and bounded by two small gullies that drain into it.

On the remote origin of the population and timing of settlement, lack of systematic archaeological excavations, there are no more than guesses. Usually identified with the "Vico Aquarius' Roman, one of the milestones listed in the Antonine Itinerary . Certain findings in surface materials Roman chronology, or even earlier, have come to underpin this hypothesis, although not conclusive arguments.

The first mention in the sources seems to be the year 1038 when the territory quoted ad Torab "or" Adtorabe "as close to the monastery of Moreruela, a donation from the Countess Sancha, daughter of the counts and Elvira Fernández Munio. The data has an interest, it makes manifest the existence of a territorial center of some entity with dependent towns or villages, including irrigation.

is from 1129 when Castrotorafe strong comeback in the context of repopulating momentum developed in the kingdom of León. This year Alfonso VII granted the privileges of Zamora and assigns a first alfoz. But will his son, Ferdinand II, who made this a prominent location within the political organization of the kingdom, in fact it is he who chronicles attribute the repopulation of the town: "this King Ferdinand settled ... Castrotorafe in the diocese of Zamora.."
In 1176, Castrotorafe is given to the Knights of Santiago headquarters of the Order: "Villame opinion Castro et Toraf per terminus novinssimos antiques, and two years later, in 1178, Pedro Fernandez, Master of the Order granted a new charter confirmed by Fernando II himself.
at this time must have been built first walled enclosure, and perhaps up the famous bridge over the Esla, a major viaducts in the area providing access to Zamora from the northwest territories Galicia and Portugal.

The defense of the bridge and castle guard increased the visibility of this enclave in the early thirteenth century, which was amended several disputes between Order of Santiago, the bishop of Zamora, the Pope and daughters of Alfonso IX, Sancha and Dulce. Alfonso IX in 1202 granted to the cathedral of Zamora the whole tithe of toll for the rebuilding of the cloister of San Salvador and San Miguel, a tax that would be closely linked, as in other places, with the management and control of the bridge.

In April of 1222 the bishop of Zamora reached an agreement with the Master of the Order concerning the tithe of the toll and watermills here. The master gave up all rights to the toll and half the mill of Figal and Bishop renounced all claims to the tithe of the toll and the mills of Castrotorafe.
miter differences between Zamora and the Order of Santiago on the payment of tolls and pasagium in Castrotorafe by the residents of the Lampreana Manganeses led to a new agreement, signed in 1229 by the bishop and the master. The promises Order unenforceable, the said neighbors can buy and sell Castrotorafe. For these same years several documentary references of the Cathedral of Zamora, bequests from wills, witness the activity at the bridge.

For the construction of the viaduct took a backwater of the river, caused by the action of "extremely violent curve previously developed" in the words of Gomez Moreno. Granada archaeologist places its construction at the end of the twelfth century, noting that consisted of twelve or more arcs "and sunken piles of polygonal cut against the grain and spurs to the opposing party, with rather clumsy approach. Its foundations persevere in the river , and four batteries, made of thick masonry, rocks appear on the opposite bank. " The impressive system of fortifications of the town had always considered the protection of this infrastructure, because from the angle northwest of the castle wall as a coracha down to the river, where are located the remains of a tower that would serve to spur the provision of water and monitoring.

Based on indirect evidence, some authors have argued that the mid-sixteenth century the bridge collapsed definitely not going to rebuild. May have to delay at least several decades this situation, since the visit to parcels of 1528 Peñasuende Castrotorafe and mentioned here a boat.

This same visit reveals the existence of a chapel dedicated to Santa Marina located near the river Esla, which parallels with respect to bridge Castrogonzalo are self-evident: "Visitation of the hermitage of Santa Marina near the village of Castrotorafe [...] The said visitors sent to Peter Constant, pastor of Castro Torafe that it takes the income from this hermitage, which makes Hazer two corners of this hermitage, which are Cayden Hazi the river, the quale made of stone and lime, according to the wall that is cast. "

In any case since the late fifteenth century has been a great bridge collapse, the details refer to the first destruction that could be traced even the fourteenth century and that could be short:

"Visytamos Baxo a bridge that is the strength in that Ryo, which is Cayden, arches her, but three that are healthy, and all the pillars of Paresce other grand part above water, they do not know ynformados FUEM sy sy is dropped or overthrown because ay the memory of that dello onbres agreed. "

This is a visit in 1494. The same source informs us of the economic and strategic importance that this step condecían Santiaguista: "If that bridge is hiziese, rent the said task hundred miles mrs. But in dende up, because all the people comes from Portugal to Castile Fery Verny by the turnpike rendyese ally much. "
From these dates the references to this town lacking in diplomatic collections, an obvious sign of loss of strength, to which should contribute significantly to the destruction of the bridge. Today, when the reservoir is low waters, you can still see the starts of their batteries in the riverbed.
The castle in ruins, is located at the northwest corner of the fortified enclosure. It features a trapezoid with a double defense system. First striker slotted barrier with four circular towers angles and, on appeal, a main body isolated from similar plant, now virtually unrecognizable. The General Answers
Cadastre of Ensenada, in 1751, states that "in these wilds acted and operated as territory that grabs their enclosure, which is all around the stone wall, with buckets , and has four arched doors through which enter it, each with its name, and has for four hundred yards east to west and from north to south four hundred and ten, a quarter of a mile circle. "

also is hereby given that the desert only a person lives, poor solemnity to be exact, and therefore exempt from contributions, "... is based in the wilderness only a Santero or hermit, who cares for the church. There is a house with high and low room, where she lives the hermit. It is separated from the church and used for guest quarters of people in many parts down to visit the holy image, which is placed in this church and is titled the Realengo. Whose house is owned by his Majesty. "

regard to the castle is described as: "There is a castle, with its upper and lower house, which is uninhabitable. Is your tower and barbican, and is typical of holders of the Knights of Castro, who today is the Marquis de Galiano [referring to Juan Pablo Galiano and Chinarca, I Marquis de Galiano since 1746], Knight of the Order of Santiago, Mayor of the Royal Site of San Ildefonso, and said that he formerly resided in eight commanders, and not run like today is this castle destroyed and ruined by neglect. "

The depopulated Castrotorafe was declared a National Monument on June 3, 1931. On 5 May 1949 did the same with the castle. Today both buildings included on the inventory of Castile and Leon as a Cultural, in the category of "archaeological site" and "Castles", respectively. The ownership of all the ruins of the Castle, Chapel Wall and corresponds to the Provincial de Zamora free transfer under the State granted by public deed dated November 5, 1976, with the aim of ensuring their preservation.
Images: 1. Given the near Castrotorafe in the west, towards 2. Remnants of the broken bridge over the river Esla 3. The Castle from one of its hubs, recently collapsed, 4. Vista del Castillo 5. Pocket artillery.