‘By land it is the greatest journey an Englishman may go.’ So wrote Andrew Boorde, physician and former bishop of Chichester in his 1542 First Book of the Introduction of Knowledge. The road to Santiago has rarely been without plaudits, from Godescalc, bishop of Le Puy in 950, to Paula Gerson, scholar and sceptic in 1993.

What was claimed to be the tomb of St James was discovered in 813 in the wilds of Galicia and soon began to attract pilgrims. Roads and bridges were built along the approaches which soon coalesced into a standard route. Hospices and monasteries were founded and secondary shrines became established. Variously described as the Camino Francés, the Milky Way and the Road Beneath the Stars, the route exerted a pull which was pre-Christian, but the discovery of an Apostolic tomb and the renewal of the infrastructure conspired to make Santiago the most celebrated of all mediaeval journeys – a byword for Chaucer’s pilgrims, a destination to vie with Jerusalem and Rome.

The funds poured into such an enterprise were immense, resulting in an incomparable range of mediaeval – particularly Romanesque – and Renaissance monuments. With cathedrals such as Burgos, León and Santiago, monasteries of the calibre of San Millán de la Cogolla, Silos and Leyre, the sculpture of Carrión de los Condes and Sangüesa, the paintings of Jaca and Miraflores, the metalwork of San Isidoro, the textiles of Las Huelgas, the road to Santiago does not want for masterpieces.

But equally impressive is the landscape, a memorial backdrop through which all must pass – the limestone cliffs and tumbling watercourses of Aragón and Navarre, the forests of chestnut, oak and acacia of the Rioja, the vast wheatfields of Castile and the green, slate-divided fields of Galicia.

We have two itineraries in 2011: The Road to Santiago – travelling by coach – and Walking to Santiago. They are markedly different in focus; the former is very much an architectural tour, and the latter a walking tour. But both are journeys in which you are conscious always of participating in a thousand-year-old flow of humankind which constitutes one of the most powerfully-felt shared experiences in the spiritual and aesthetic history of Europe.

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