{"id":4635,"date":"2022-04-23T15:43:51","date_gmt":"2022-04-23T13:43:51","guid":{"rendered":"https:\/\/www.casasruralesvaldovino.com\/the-way-of-san-andres-de-teixido\/"},"modified":"2025-03-05T11:41:04","modified_gmt":"2025-03-05T10:41:04","slug":"the-way-of-san-andres-de-teixido","status":"publish","type":"post","link":"https:\/\/www.casasruralesvaldovino.com\/en\/the-way-of-san-andres-de-teixido\/","title":{"rendered":"The Way of San Andr\u00e9s de Teixido

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Few paths hold as much magic and mysticism as the Camino to San Andr\u00e9s de Teixido. Its origins date back to Neolithic times, as evidenced by the many legends surrounding it. The pilgrimage to San Andr\u00e9s blends Christian worship with pagan rites and pre-Christian traditions, such as the belief that the reptiles and insects encountered along the way are souls on a pilgrimage who will not find rest until they have visited the site <\/p>\n\n

It is said that to San Andr\u00e9s de Teixido, “vai de morto o que non vai de vivo” (“you will go in death if you do not go in life”). Interestingly, this coincides with the legend of the god Donn, the Irish Celtic god of the dead, who also prophesied upon his death: “You will all come to me after your death.” 4o <\/p>\n\n

According to legend, the origin of this “curse” was San Andr\u00e9s’ jealousy of the pilgrimage to Santiago de Compostela. One day, he was visited by God, accompanied by Saint Peter, who listened to his complaints. To change his fate, God made him a promise: from that moment on, all mortals would come to his sanctuary, and if they did not do so in life, they would visit in spirit after death. <\/p>\n\n

The old path to San Andr\u00e9s begins at the Monastery of San Marti\u00f1o de Xuvia, in the municipality of Nar\u00f3n, near Ferrol, covering a total of 42 kilometers to the final destination. As is often the case, the journey itself is just as important, if not more so, than the destination. <\/p>\n\n

here are many rituals associated with the path. It is said that those walking the route for the first time, in addition to doing so with joy, should pick up a stone and carry it in their pocket throughout the journey, only to throw it onto the milladoiro upon reaching San Andr\u00e9s, as proof of having completed their pilgrimage. There is also a ritual for the return journey, which involves bringing back a hazelwood staff (a form of protection known as the Ramo de San Andr\u00e9s) and small branches of yew (teixo in Galician, from which the village gets its name) as a symbol of health. <\/p>\n\n

The Submerged City of Portonovo de Valverde<\/h2>\n\n

As the path passes through Valdovi\u00f1o, a legend associated with the route tells of a stone at the border between the municipalities of Valdovi\u00f1o, Nar\u00f3n, and San Sadurni\u00f1o. This stone serves as a bridge over a small tributary of the Donelle River and bears the inscription “M3T” (Marco de 3 Termos), referring to the boundary point of the three municipalities. 4o<\/p>\n\n

That stone, believed to have been taken from the chamber of a dolmen, bears the imprint of a footprint, which, according to tradition, was left by Our Lord Jesus Christ when He flooded a sinful city that once stood there.<\/p>\n

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According to legend, Christ was traveling to the Monastery of San Marti\u00f1o de Xubia on His way back from San Andr\u00e9s de Teixido when, upon reaching the great city of Portonovo de Valverde, His sandals broke. He went door to door begging for an old pair of shoes, but in vain. A shoemaker, who had his shop open, struck Him in the eye with the worn-out sandals. Enraged, Christ flooded the city of Valverde with a single step, leaving the imprint of His foot on the stone. <\/p>\n\n

They say that since that day, those who live along the path do not dare to turn away pilgrims, “just in case.” It is also said that on nights of the full moon, the submerged city can be seen at the bottom of the river, and if one strikes the riverbed with a long staff, the bells of the church can still be heard ringing. <\/p>\n\n

A Capela Da Fame de Li\u00f1eiro<\/h2>\n\n

This chapel owes its name to the fact that pilgrims coming from Ferrol, Xubia, or Neda would rest around it to eat and regain their strength. It was a mandatory stop along the route, and it collected significant alms, which eventually led to a dispute between Vilarrube and Vilaboa over its ownership\u2014and, with it, the donations and income it generated. <\/p>\n\n

The chapel was built in the late 16th century and is the work of the priest of Vilarrube, Don Pedro Tenreiro de Lago. It features a Renaissance-style altarpiece with polychrome decoration on granite. <\/p>\n\n

Above the entrance door, a Cross of Saint John can be seen, indicating the protection and patronage of the Order of the Knights of Saint John over both the chapel and the pilgrimage to San Andr\u00e9s. The nobility of the regions of Trasancos, Labacengos, and Arr\u00f3s also played a role in the construction of the hospital and chapel of Santa Margarida de O Val, likely commissioned by Fernando de Andrade. 4o <\/p>\n\n

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Porto do Cabo<\/h2>\n\n

Porto de Cabo, located next to the medieval bridge of the same name, is situated in Vilarrube. It was the meeting point for pilgrims coming from Portugal, R\u00edas Baixas, Santiago, Ferrol, and Neda, as well as those arriving from As Somozas, traveling from Castile and Ourense. Esto atestigua la importaThis testifies to the significance that this pilgrimage route once held.ncia que tuvo esta ruta de peregrinaci\u00f3n. Porto do Cabo was a hospital for pilgrims. The most famous hostel was called A Casa da Bastona.<\/p>\n

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At the foot of the bridge, until the mid-20th century, innkeepers specialized in caring for pilgrims\u2014most of them from Sedes (Nar\u00f3n) and famously known as the “caldupeiras”\u2014would prepare broth in the open air. They served it in large cuncas (traditional bowls) to pilgrims in exchange for a patac\u00f3n (a 10-cent peseta coin).<\/p>\n\n

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\n\nCastro de Crecente Rural House<\/a>\n\n<\/h2>\n

Details<\/h3>