Seminar: Ermida do Paiva in Medieval Portugal
Auditorium of the Cultural Center of Castro Daire
Monday, November 26, 2012, 2:00 P.M.
Commentary edited and prepared by:
Dr. Mario Ferreira and Dr. Terrence Lauerman, O. Praem.
I. REMOTE ANTECEDENTS TO THE SEMINAR:
At some time during 2009, Dr. Mario Ferreira made an inquiry to the Norbertine Order concerning his desire to
know more about a mysterious Norbertine foundation near his summer home near Castro Daire. As an
accomplished and trained archaeologist, he was wondering if Norbertine historical records could shed light on
the origins and historical development of the Ermida do Paiva. I, (Terrence Lauerman) as a trained cultural
historian interested in the Iberian history of the Norbertines, accepted the challenge to learn and research more
about the little-known Norbertine foundation in Portugal. Checking the results of research done in the late 1950s
concerning the Order in the Iberian peninsula appearing in the Monasticon Premonstratense by Fr. Norbert
Backmund, O. Praem., it was clear that very little is known.
To get a sense of the site and the project, I visited Portugal June 24-25, 2011, in the company of Dr. Ferreira and
his wife, Fátima, after touring the influential Norbertine abbey of Santa María de la Caridad in Ciudad Rodrigo,
Spain. This was the Spanish Norbertine abbey that actually had historical connections with the Ermida at various
times over the centuries. The Ermida is now a functioning parish church next to the ruins of the former
community house of the Norbertines. Being impressed with the beautiful Ermida and its site on a high hill above
the Paiva River, I decided to publicize and help in developing further research and a future seminar to promote
serious on-going scholarship. Months of further work and study by Dr. Ferreira have resulted in the fine seminar
described below.
II. PRE-CONFERENCE EUCHARISTIC LITURGY AT THE ERMIDA
Reception of Bishop D. Antonio da Rocha Couto: 10:30 A.M.
Mass offered by the bishop and diocesan concelebrants: 11:00 A.M.
(Music by the parish choir of Castro Daire)
Post-Liturgy Restaurant Lunch in Castro Daire: 1:00 P.M.
III. SEMINAR PROGRAM:
Welcome:
Fernando Carneiro (Mayor)
D. Antonio da Rocha Couto (Bishop of Lamego)
Prof. Joăo Afonso Pancada Correira (Director of the Institute for Arts and Crafts)
Mrs. Marta Carvalhal (Director of the Library of Castro Daire and Event Organizer)
Conference 1:
D. Antonio da Rocha Couto, Bishop of Lamego
"Religious Experience and Pilgrimage"
The bishop reflected on the centuries-long custom of Christian pilgrimage to holy sites and monasteries as a
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context for appreciating the existence of the Ermida do Paiva. He expressed interest in developing more
knowledge about the site and its religious tradition.
Conference 2:
Dr. Terrence Lauerman, O. Praem., St. Norbert Abbey
"History and Present State of the Premonstratensian Order"
The basic theory of canonical religious life of St. Norbert in contrast to traditional monastic life of St. Benedict
was presented. The explosively rapid early history of the expanding Norbertine foundations all over Europe after
1121 was presented. More active communities in eastern Europe were contrasted with the more contemplative
abbeys of in western Europe following a more Cistercian pattern of life. The challenges of the Reformation were
presented in the context of needed reform and the suppression of numerous abbeys in Anglican, Lutheran, and
Calvinist environs. The Counter-Reformational reform of the 16 major Norbertine abbeys in Spain under Felipe
II was discussed in regard to the creation of the Spanish congregation of the Order separated from the control of
the General Chapter in France. The current state and location of the various language and geographic circaries of
the Order were described (English, Bohemian, Dutch, French, German, Hungarian, and Brazilian groupings).
Statistics on current numbers of novices clerics, brothers, professed, deacons, priests, and bishops were
enumerated concerning the total population of 1,307 in the Order. The active parochial, educational, and retreat
apostolates of the four Norbertine abbeys in the United States (De Pere, WI; Daylesford, PA; Albuquerque, NM;
and Orange, CA) were outlined. Many publications and pamphlets about various communities in the world-wide
Order were put on display at the Norbertine exposition table in the library of Castro Daire.
Conference 3:
Eng. Fátima Morgado Parente
"Contribution of DNA to Archaeological Research"
In her presentation Mrs. Parente talked about the usefulness of DNA in archaeological research. Regarding the
Ermida research, she spoke about how the collected DNA could help to determine the geographic origin of the
buried persons and how the DNA could also determine the diseases and dates of death.
Conference 4:
Eng. Carlos Beloto, Instituto das Artes e Oficios, University of Lisbon
"The Importance of Replicas in the Spread of Cultural Patrimony"
Mr. Beloto is a very experienced expert in the field of professionally-produced replicas of cultural patrimony.
The importance of the original crosier and the miter of Ermida as national treasures was described. He developed
the idea of how the replicas replace the originals and are a valuable presence in the original local community of
Castro Daire.
Conference 5:
Dr. Mario Rodrigues Ferreira, Instituto das Artes e Oficios
"The Ermida do Paiva, State of the Investigation"
In his conference, Dr. Ferreira related some new discoveries that he and his team made. In fact, there are very
few documents about the Ermida do Paiva. Previous investigations did not go too far in studying the past of the
abbey, mainly due to a lack of archival information. However, due to new documents and the previous help of
Dr. Lauerman, he could put together new documented information on the events of its history. Some of the new
insights are incorporated into the section on the pre-conference history of the Ermida which follows below.
____________________
Post-Conference Exposition: 5:00 P.M.
Inauguration of the Local Exposition
of the Replicas of the 12th-Century Crosier and the 13th-Century Miter from the Ermida do Paiva
(Originals on permanent display at the
Museu Nacional de Arte Antiga, Lisbon)
(A second replica of the 12th-century crosier was given to the Center for Norbertine Studies at St. Norbert
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College in
De Pere, Wisconsin, U.S.A.: www.snc.edu/cns)
Post-Conference Web Images and Articles:
www.viseumais.com/viseu/?p=22492
www.viseumais.com/viseu/?p=22679
www.lamego-diocese.blogspot.com/2012/11/igreja-da-ermida-do-paiva-coloquio.html
__________________________________
IV. PRE-CONFERENCE ORIENTATION AND BACKGROUND:
The Church of Nossa Senhora da Conceiçăo (A Ermida)
Pre-Conference Web Images and Articles:
General Google Search: Ermida do Paiva images
or specifically
www.paivascapes.org/locais-apresentacao/ermida-do-paiva
www.monumentos.pt/Site/APP_PagesUser/SIPA.aspx?id=4296
http://pt.wikipedia.org/wiki/Igreja_de_Nossa_Senhora_da_Concei%C3%A7%C3%A3o_(Ermida)
The Hermitage of Nossa Senhora da Conceiçăo is a monastery in Ermida do Paiva, with access from State
Highway 225; and it is located 6 kilometers from Castro Daire, Portugal. It now serves as the parish church of
Ermida. It became a national monument by decree (Dec. No. 2303, DG 60, March 29, 1916). This monastery is
also known as the Ermida Monastery, Church of Our Lady of Conception and Church of Acronyms
(LACERDA, Arăo de, O Templo das Siglas, Edicăo do Autor, Porto, 1919).
The following text describing the history, architecture, symbols, crosier, miter, and restoration efforts is in
general a summary translation of some of the main points of the Wikipédia article corrected, enhanced, and
expanded with some of the latest new research completed for the seminar by its participating speakers and
researchers.
HISTORY:
It is a monument of the second half of the twelfth century. Its foundation is reported as having happened in the
Age of Caesar of 1178 (in our modern calendar, 1140). It was founded by D. Rupert, a French religious who
probably was from the Abbey of San Martin of Laon, France, of the Premonstratensian Order of St. Augustine,
on a farm of the crown and under D. Afonso III's own patronage. The cited D. Rupert arrived in Portugal on a
crusade that helped the Portuguese king, Afonso Henriques, to conquer Lisbon. Apparently he came with an
undetermined number of Norbertines under obedience to Walter, a probable abbot from Saint Martin of Laon
and Saint Michael.
After Lisbon was conquered, Walter asked the Portuguese king to allow him to establish a monastery in Lisbon
under the auspices of the Premonstratensian Order. Since Lisbon already had a foreign bishop, Afonso Henriques
refused; and Walter returned to France. Apparently D. Rupert and maybe others stayed in Portugal and went to
the Castro Daire region to establish a Norbertine foundation. The question is why there? Here are three possible
reasons.
First of all, Afonso Henriques spent his childhood there since his tutor had large properties there. Secondly, there
possibly existed there already a small chapel or shrine that attracted a Norbertine community. Thirdly, since the
Spanish king also had designs on that territory, fixing a Portuguese presence at the Ermida would strengthen
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Portuguese claims.
In 1312 the monastery was dissolved officially, but it continued to function under intermittent and unclear
secular circumstances over the on-going years. Some texts refer to the presence of Norbertines until 1575 when
the last abbot died. At that time there were people who remembered the white habit of Norbertines who left "five
years ago", and that would be by subtraction the year 1570.
In the chronicle of the abbey of Nuestra Seńora de la Caridad, the fundamental historical source for the closest
Spanish Norbertine abbey in Spain, there are indications of Norbertine connections with the Ermida. (MARTÍN
VISO, Ińaki, ed., Becerro del Monasterio de Nuestra Seńora de la Caridad de Ciudad Rodrigo (Siglos XII-XIX),
Centro de Estudios Mirobrigenses, Ciudad Rodrigo, 2007.)
According to local historical sources or the above becerro, the following scattered historical facts can be noted in
regard to the relationship of the Premonstratensians to the Ermida and Portugal:
In 1174, the monastery was already in existence.
King Manuel and his wife were tertiaries or some type of lay associates of the Order.
In 1488 an apparently functioning Prior of the Ermida do Paiva, Alvaro do Allivall, asked the provisor of the
Diocese of Lamego for the transfer of some official papers from Cardenal Jacinto.
In 1499, the General Chapter of the Premonstratensian Order asked the Portuguese king to have the Monasterio
of La Ermida reformed according to the statutes of the Order.
In 1514 Cristóval de Norońa swore allegiance to the abbot of la Caridad indicating the Ermida had not had a
superior for the last 40 years and that he wanted to recognize the abbot of la Caridad as the father abbot of la
Ermida. Also in 1514, there was a transfer of land from the convent in Couto. It was transferred by D. Manuel to
the Couto of the Ermida, and it is mentioned in several places that the convents of S. Joaninho, Codeçais, Ester,
Carvalhosa, Sobrado, and Cujó belonged to it.
In 1517/1520, D. Manuel took the land previously in commendation to the Military Order of Christ. In the
sixteenth century, D. Manuel I made a donation to D. Pedro de Meneses, Count of Vila Real, for the patronage of
the Ermida monastery, to which was attached the monastery of Baltar.
Due to the fact that in 1545 the abbot of Nuestra Seńora de la Caridad, Fernando Chávez, sent one of his priests,
Ludovico Mejía, to the Ermida do Paiva to do pastoral work, this would indicate some level of relationship as a
dependent house.
Upon the death of the "abbot" Pedro de Noronha and the assumption of leadership by the rector Joan de
Guilbeira in 1575, the provisor of the Diocese of Lamego, Francisco Cheves, presented a petition in Portuguese
requesting La Caridad to have clear sponsorship of the Ermida. It is interesting to note that in this period even
when la Ermida clearly did not have abbatial status, the pastors or rectors of La Ermida presided with crosier and
miter on feast days.
In 1602 the Reforming General of the Spanish Norbertines, Francisco Garrido, sent a definitor of the Order,
Gregorio Quixano, on a mission to recover and revive La Ermida due to its floundering leadership and lack of
membership. Information was sought out concerning the original founders of the Ermida and who would be
responsible for its future continuance. Some on-going official visitations of la Ermida by the Spanish
Norbertines continued for a while.
In 1620 a list of local religious rents owed to the Ermida was made. The becerro also records in the will of Pedro
de Noronha Perreira, not only financial gifts but also a list of objects belonging or to be made for the Ermida.
This list included a silver monstrance, a Marian crown of silver and jewels, another crown for the infant Jesus,
and a silver cross.
Due to its apparent ancient Norbertine roots or intermittent connections, some bishops of Lamego hoped for a
restoration of Norbertine presence at the monastery in expectation for revitalization.
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ARCHITECTURE:
It is an amazing monument. The facade is facing west, according to the classical liturgical orientation, but not
with the exact alignment east/west. The main door is topped by broken arched archivolts which are based on
three delicate columns and no less painstakingly carved capitals to top these as well. Just above the stones
forming the arch stands up a checkered track, as a lace edge finishing a work in which the artist put all his
commitment and zeal. In the tympanum, as a coat of arms of a noble house identifying the lineage of the owner,
appears a cross. On top of the gable there is another cross different from the previous one. This is a flowered
cross, a cross whose shape is such that Mario Nunes says that it is the same as those of the thirteenth century. He
also says that there exists in the Grand Vasco Museum in Viseu, from the Ermida, "a cross of gilded copper with
the extreme shape of a fleur-de-lis". (Nunes, 1991, Wikipédia).
Skirting the south side of the temple, we have the side door, also a broken arch, and at the tympanum, the
remnants of an inscription, in which one can read the following:
"ERA Ma CCa La (...) NI (...) (PELAG) II EPISCOPO LAMECENSI (...) IN PRESBITER:
PREMONSTRATENSIS. (...) (IP)SIUS NOMINE" The translations is: In the era of 1252 (Gregorian year of
1214), the bishop of Lamego D. Pelagio, Premonstratensian priest (...) in his name." Apparently this inscription
reveals the date of the second consecration made in the bishop's name by a Norbertine priest or thatthe bishop
himself was a Norbertine. A missing verb causes the confusion in meaning.
In the south-side panel of the chancel, is inscribed a text perpetuating the name and date of the man who
gathered around himself a religious community to whom they owe, of course, the existence of the unique
medieval architectural monument. On that stone can be read the following caption: "ERA MC 2R VIII
CVANDO OBIIT PATER RUBERT MENSE OTUBER," which means, "It was in 1198 when Father Rupert
died, month of October. Several authors say this inscriptions perpetuates not only the name of the founder but
also the place of his burial. In fact below this inscription is a medieval anthropomorphic coffin; but if we look at
it carefully, we see that D. Rupert, the founder, never was located there. The burial place is at floor level which
means that it was put there many years after his death. Last but not least, it is outside the church. The founder
never would have been interred outside the church. On the contrary, if he died while in the monastery, he would
have been buried inside the church as close as possible to the altar.
It is a monument in Romanesque style, although in the totality of the building appear characteristically Gothic
elements. Thick walls, accompanied by prismatic buttresses up to the cornice in struts are secured to ensure the
support of the weight. Sculpted tops of the columns in rough and in a genuine anarchy are carved with human
figures, gargoyles, strings, fruit loops, flowers, and geometric elements of various kinds.
Arăo de Lacerda classified this temple as Romanesque and said immediately what he felt as soon as he set his
eyes upon it. "...in the first day of my pilgrimage to the ancient beauty in the simplicity of a molded Romanesque
monument in transition to the more winged and rib style of the cathedrals, I felt the most gentle monastic
lethargy in the darkness of the peaceful night ... " (Lacerda, 1919)
On the north side, there is a granite rectangular sink-like depression, anchored to the wall of the chancel, and
linked to the walk way. Some scholars say it is the grave of one of the founders of the monastery, but there is no
reference to another founder later than Father Rupert.
Inside the temple it is dark and cold. It has as a single nave covered with a vault of a broken bow, looking more
like the back of a keel of a boat than a crib or a half barrel. It can be said that the solution to the coverage was
not purely Romanesque nor was it Gothic as in the chancel. The latter is separated from the former by a crossing
arch.
On both sides of the arch are the only two altars in the single nave. One is for the Sacred Heart of Jesus and the
other for Our Lady of the Rosary, with engravings. The image of painted wood of Our Lady of the Rosary with
the child follows the canons of imagery of the eighteenth-century. The windows of the main body with loopholes
that open right up at the top of each rounded arch near the cornice let in a dim light, creating an internal
environment of recollection and prayer.
SYMBOLS:
Some points that are really outstanding in this monastery are the symbolic acronyms, which today cause us to
wonder what they mean exactly. There is some thought that they are signs of the historical record or the mystical
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mentality of an era reflecting the relationship between man, the universe, and life. In the monastery, some stones
have three engraved acronyms, but many have only one. Many others have two, and others none. We might say
that the human figure carved on a cantilever displays what some acronyms hide, and are themselves symbols of
fertility reduced to the simplest form.
We can not establish when these symbols were made. The first description of them was made in the 20th
century, so that tardy mention of them might be rather non-scientifically significant. They could have been made
in the 19th century; and, therefore, be some graffiti inscriptions or from some other unknown source of historical
insignificance. In summary, for the moment it is better to expect that the marks left on the stones of the
monastery were made by stonemasons who helped to construct the building.
The facilities that were the quarters of the religious in olden days and in more recent times home of deans and
abbots are in a ruinous state. Today there is only one set of walls which are on the on the verge of falling down.
On January 15, 1890, abbot Antonio de Freitas Pinto e Souza, copyrighted in an emotionally intense form a
macabre event which happened right there next to the church. Below is his comment.
It was reported that: "the premises or section which are below the entrance porch which has a cross on the right
with this format (a drawn cross) was uncovered with my own hand, and there appeared almost at the surface of
the ground a skull and the corresponding human bones which seemed to be of an adult. I experienced much grief
when I went to dig in the ground of the said premises for tilling as in fact did. It was wondered whose bones
were by the entrance of the premises to the right side in the darkness of the property. It is not known who he was
or where to bury that corpse concealing a possible crime committed here. I sent for analysis to proceed through
the efforts of the physician of the Chamber, and he found out that the bones were of two corpses, not only from
the length of the bones of the legs and arms; but he recognized that there appeared to be two palates of mouths,
one being an older person and the other a younger one. By the judgment of the physician, those bodily forms
were buried there for more than 40 or 50 years. Here is the declaration for memory of those who succeed me ... "
(Wiképedia)
CROSIER AND MITER:
As regards all the architectural and artistic elements originating at the former Premonstratensian Abbey of the
Ermida do Paiva near Castro Daire, Portugal, the most important artifacts are undoubtedly the abbatial crosier
and miter which are on permanent display at the Museu Nacional de Arte Antiga in Lisbon. Replicas of both
now on display in Castro Daire (and an additional one of the crosier on display at the Center for Norbertine
Studies) were carefully prepared by Carlos Beloto, an artisan from the Instituto de Artes e Oficios of the
Universidade Autónoma de Lisboa.
The crosier was described loosely in translation as a: "Crosier of gilded copper from the Chapel of Paiva, of the
twelfth century, best known as the crosier of Castro Daire. Its style fits with the monument where it was used.
The workmanship of images, symbols, and ornaments is filled with an archaic style which unmistakably shows
the technique of modeling metal of Romanesque artistry. Both the low relief of the Virgin, as well as that of the
Blessed Savior keep the hieratic character of Byzantine productions that make it less naturalistic and closer to
Orthodox principles. In addition to the bestiary, there is a cantilever or a helm. At the bottom of the arch are seen
three lizards with curly tails symbolizing secrets, and on top, protecting the curve, which bears on one side the
Savior and on the other the Virgin and Child, is a snake signifying surveillance." (LACERDA, Arăo de, O
Templo das Siglas, Edicăo do Autor, Porto, 1919)
The miter also described by Lacerda in the source noted above is one of the oldest known fabrics on display in
Portugal dating from the early centuries of the Ermida. It is a white damask embroidered with metalic thread
over a base of coarse linen. At the base of the miter there is a fringe of gold brocade embossed in dark red velvet.
RESTORATIONS:
In 1955 the Direcçcăo Geral dos Edficios e Monumentos Nacionais performed the repairs on the roof and
timbers plus replacement of window frames and stained glass. In 1963 small works of cleaning and repair and
were completed. In 1975 there was reconstructing of the coverage in pre-stressed concrete and strapping of the
walls, cleaning and repointing of building stones indoor and outdoor, protecting of the altars and pulpits, and
repairing of the stained glass. In 1976 there was a restoration of the roof, and in 1977 the repair and
reconstruction of doors and windows, upgrading of the electricity grid, and addition of some furniture. In 1978
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improvements in the exterior and interior drainage system and paving of the church yard were completed as well
as repair of the altars. In 1982 there was a solidification of the outer arches. The last reform took place in 2004
with the restoration of the altar.
FUTURE INVESTIGATIONS:
There are still many questions that need to be answered. For instance:
1. Whose are the graves located outside the church?
2. Is there any Norbertine cemetery?
3. Where is the location of the farm needed by the Norbertines to support the community?
4. Can a connection be established between the old monastery and the actual ruins?
5. Can a redrawn floor plan of the monastery indicate the possible number of Norbertines who could have been
housed there?
6. Can we map the origins of the people buried in the space of the nave?
7. Can we discover more information about the founder, D. Rupert, O. Praem.?
8. Can references to the Ermida be found in any of the Norbertine General Chapter protocols including those of
1499?
9. Can new information on the history of the Ermida be discovered by consulting the visitation reports of the old
Spanish circary of the Premonstratensian Order?
10. Can the origins of the mysterious "siglas" and their meaning be discovered?
FUTURE ACTIVITY AND PUBLICATIONS:
At this moment in early 2013, there are:
1. preparations for a summer excavation to establish the location of a probable nearby farm occupied by the
Norbertines.
2. negotiations with the Instituto Geológico e Mineiro to borrow a geo-radar for the purpose of scanning the
ground under the floor of the church, under the church yard, and under the monastery ruins.
3. plans to publish facsimile editions of the following two books:
Templo das Siglas by Arăo de Lacerda. (The original manuscript is located in the archives of the Diocese of
Lamego.)
Usos da Igreja da Ermida do Paiva (This original manuscript from 1772 which describes the traditions of the
parish is also in the archives of the Diocese of Lamego.)
BIBLIOGRAPHY:
ALVES, José da Felicidade, Conquista de Lisboa Aos Mouros em 1147, Ed. Livros Horizonte, Lisboa, 2004.
ARDURA, Bernard, The Order of Premontre: History and Spirituality, Paisa Publishing Co., De Pere,
Wisconsin, 1995.
BACKMUND, Norbert, "Les Origines de l'orde de Premontré au Portugal", Ed, Maranus, Porto, 1959.
CARVALHO, Abílio Pereira de, “ Mosteiro da Ermida” , ed. do Autor, 2001.
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CORREIRA, Alberto et al, "Castro Daire", Câmara Municipal de Castro Daire, Viseu, 1986.
COSTA, Paula Pinto, "Os forais de Pinhel", Municipio de Pinhel, 2010.
HERCULANO, Alexandre, ed, Portugaliae Monumenta Historica, Vol. 1, Fasc. VII, Typographia Nationali,
Lisboa, 1836.
LACERDA, Arăo de, O Templo das Siglas, Ed do Autor, Porto, 1919.
LÓPEZ DE GUEREŃO SANZ, María Teresa, "Los Premonstratenses y su Arquitectura: Historia de un Olvido",
Anuario del Departamento de Historia y Teoría del Arte (U.A.M.), Vol. IV, Madrid, 1992.
LÓPEZ DE GUEREŃO SANZ, María Teresa, Monasterios Medievales Premonstratenses, 2 Vols., Junta de
Castilla y León, Salamanca, 1997.
MARTÍN VISO, Ińaki, ed., Becerro del Monasterio de Nuestra Seńora de la Caridad de Ciudad Rodrigo (Siglos
XII-XIX), Centro de Estudios Mirobrigenses, Salamanca 2007.
NORIEGA, Joseph Stephanum, Dissertatio Apologetica Mariano Candida, Salamanca, 1723.
PAIVA, José Coelho, Picăo, Memorias do Monumento, S/d.
PERREIRA, José Augusto, A Igreja da Ermida do Paiva, Fábrica da Igreja da Ermida, Lamego, 2007.
REUTER, Abiah, Elizabeth, Chancelarias Medievais Portuguesas, Instituto Alemăo da Universidade de
Coimbra, Coimbra, 1938.
RODRIGUES FERREIRA, Fernando Eduardo, Vida e Morte na Época de D. Afonso Henriques, Ed. Hugin,
Lisboa, 1998.
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