The three Maries in Saintes-Maries-de-la-Mer
Nestled along the picturesque shores of the Camargue, Les Saintes-Maries-de-la-Mer boast a rich history dating back to the dawn of Christianity and is one of the most emblematic towns in Southern France.
Legend indeed intertwines with reality in this ancient town, as it is said to have been the sanctuary where Mary Jacobe, Mary Salome, and Mary Magdalene sought refuge following their harrowing flight from persecution in Palestine. Fleeing the trials faced by Christians in the Holy Land, the three Maries embarked on a perilous journey of exile.
Forced to depart their homeland, they found themselves adrift on a makeshift raft, cast upon the whims of the Mediterranean currents by the decree of the Romans. Their voyage, fraught with uncertainty and danger, carried them across vast waters until they finally found solace upon the sandy shores of Camargue.
Eventually, their craft ran aground on the shores of Camargue, at a site known as oppidum-râ or Notre-Dame-de-Ratis (with ‘ratis‘ in Gallic meaning raft).
The site was renamed Notre-Dame-de-la-Barque and then Notre-Dame-de-la-Mer before its renaming in 1838 to Saintes-Marie-de-la-Mer.
According to Christian tradition, the three Maries arrived accompanied by several companions, including Martha, Lazarus, Maximin of Bethany, Sidonius, and Joseph of Arimathea, who bore the Holy Grail.
Together, they journeyed across what is now France, disseminating the teachings of Christianity. While the other figures continued their travels, the three Maries chose to stay in the village, where they lived out their lives, eventually passing away and being laid to rest there.
Another account suggests that Mary Magdalene departed Les Saintes-Maries-de-la-Mer and retreated to a cave nestled in the mountains of La Baume, within the Var department, where she found her final resting place.
This narrative gained prominence in 1279 with the discovery of a sarcophagus in the crypt of church of St. Maximin in La Baume. The numerous miracles attributed to the site prompted the church to declare it as Mary Magdalene’s tomb, transforming St. Maximin-de-La-Baume into a revered pilgrimage destination.
Christian tradition also recounts that upon their arrival on the shores of Camargue, the three Maries and their companions were greeted by Sara la Noire, who became their devoted servant. Mary Jacobe, Mary Salome, and Sara la Noire were laid to rest near the oratory they established, their graves swiftly becoming a revered pilgrimage site and a vital stopover on the Way to Santiago de Compostela.
Over time, the humble oratory proved insufficient to accommodate the influx of worshipers drawn from across Christendom. As a result, it was replaced by a grand church, reflecting the enduring significance of the site. While the tradition of the three Maries traces back to the earliest days of Christianity, its widespread recognition throughout the kingdom of France was solidified through the Golden Legend, or Légende Dorée.
Légende Dorée – Golden Legend
The Golden Legend, authored in the 1260s by the Archbishop of Genoa, serves as a comprehensive chronicle of the lives of approximately 150 Christian saints and martyrs.
The pilgrimage to Les Saintes-Maries-de-la-Mer grew in such prominence that by 1343, the Pope decreed their celebration on May 25 and October 22, solidifying their significance in Christian tradition.
Furthermore, the cult of Mary Magdalene, initially intertwined with that of the other two Maries, underwent a significant transition, with its focal point shifting to St. Maximin-de-la-Baume.
Unlike the longstanding tradition of the three Maries, the legend of Sara emerged relatively late, in 1521, within the Légende des Saintes-Maries.
In a bid to capitalize on the fervent devotion of worshippers, the relics of the saints were purportedly ‘discovered’ during the same period. Bones believed to belong to Mary Salome and Mary Jacobe were enshrined in opulent caskets, while those attributed to their maid Sara were gathered in a modest wooden box and interred in a crypt to the right of the altar.
The Church established the commemorations of Mary Jacobe on May 25, Marie-Salome’s on October 22, and a third time on December 3. During the processions to the sea, typically held in May and October, the two saints were reverently placed on a boat as part of the sacred ritual. The celebration of Sara la Noire was set for May 24, honoring her integral role in the legend of the three Maries.
Pillows of the Three Maries
Les Saintes-Maries-de-la-Mer site bears the marks of ancient habitation, with evidence suggesting occupation since prehistoric times. Archaeological finds, including submerged vestiges off the village’s shore, attest to its ancient roots.
Among the archaeological discoveries, three intricately carved marble steles were unearthed beneath the heads of the skeletons, later designated as oreillers des Saintes, or Saints’ Pillows. While two were identified as funerary steles, the third was recognized as a taurobolic altar, adding further layers to the mystique surrounding the site.
Originally, Les Saintes-Maries-de-la-Mer served as a sacred site dedicated to the three Celtic Matres, revered as Goddesses of Fecundity. The carved steles discovered were intricately linked to their veneration.
Further excavations unveiled a temple erected by the Phoenicians (Greeks), who established Marseille around 600 BC, dedicated to Artemis. However, with the Roman colonization of Provence in the 2nd century BC, the temple underwent a transformation, being rededicated to Juno, the Goddess of Marriage, and Mithra, the deity associated with Covenant and Oath.
Over time, the Christian Church assimilated its traditions with those of the pagan predecessors, resulting in the metamorphosis of the Matres’ steles into the Pillows of the Three Maries, symbolizing the enduring interweaving of ancient and Christian beliefs.
Sara la Noire
The legend of the three Maries and Sara is undeniably intertwined with the sea, symbolizing both sanctuary and salvation for those who seek refuge in its embrace. Originally known as Sara la Noire, or Black Sara, she later became revered as Sainte Sara, the Patron Saint of the Gypsies.
Two contrasting versions exist regarding her origins. According to Christian tradition, Sara was perceived as the faithful black servant of the three Maries. However, an alternate narrative suggests a noble lineage, with Sara hailing from High Egypt. In this version, she is said to have faced rejection by King Herod before finding solace in the religion of Abraham, embodying a tale of resilience and spiritual transformation. Her legend, in contrast to that of the three Maries, first emerged in 1521 within the Légende des Trois Maries. However, the cult of Sainte Sara remained relatively obscure until around 1800.
It wasn’t until 1936 that the Gypsy community began the tradition of the procession to the sea, during which they ritually immerse the statue of Sara up to the waist. This tradition of immersion is, of course, linked to the legend of the Maries landing on the shores of Camargue and disembarking into the water. Indeed, this rite of immersion holds roots in ancient Pagan traditions focused on purifying both body and soul. The Mediterranean Sea, undeniably vital in the South of France, served as a cornerstone of life, providing sustenance, transportation, and livelihoods.
Some historians propose that the Gypsies, a nomadic tribe tracing back to India, adopted Sara la Noire due to her parallels with Kali, the Indian Goddess of Creation, Sickness, and Death. Similar practices of immersing Kali in water are indeed observed in Indian rituals, further highlighting the cross-cultural resonance and symbolic significance of this ancient tradition.
Gypsy pilgrimage to Les Saintes-Maries-de-la-Mer
Sainte Sara’s worship has evolved into an annual pilgrimage and a significant religious event for the Gypsy community. This pilgrimage, observed on May 24 and 25, draws Gypsies from across Europe, although its modern format dates back to 1935. The earliest Gypsies, arriving in France in the early 15th century, encountered the pilgrimage, initially dedicated solely to the three Maries. Gypsies traversed France in horse-drawn caravans, traveling in cohesive groups. However, societal apprehension grew due to their perceived association with roving bands of thieves who pillaged the countryside. To dissuade them from encroaching, people began offering money to the Gypsies.
In 1521, Sara was officially canonized as a saint and integrated into the pilgrimage tradition. Thus, Gypsies established the custom of journeying to Les Saintes Maries de la Mer annually to honor her.
Over time, the monetary offerings transitioned to wine, becoming a form of hospitality instead of payment. These gatherings of Gypsies blossomed into vibrant celebrations, replete with songs and dances.
However, the tranquility of the pilgrimage was disrupted during the tumultuous era of the French Revolution. In 1800, a surge of legends recounting miracles and healing attributed to Sainte Sara emerged, aiming to reinvigorate her veneration. However, in the ensuing decades, the village faced desolation due to a rampant outbreak of malarial fevers sweeping through Camargue. This epidemic drove residents away, leaving Les Saintes Maries de la Mer deserted.
During this period, the Gypsies ceased their pilgrimages until the outbreak subsided. They cautiously returned in 1852, albeit mingling with other pilgrims rather than gathering separately. The revival of the pilgrimage was sparked by the inauguration of a railway line, facilitating the mass influx of worshippers and Gypsies, who resumed their journeys with their horse-drawn trailers.
Marquis Folco de Baroncelli-Javon
In 1895, the local commune took measures to curb the pervasive presence of Gypsies during the May celebrations by issuing a decree prohibiting their attendance. Marquis Folco de Baroncelli-Javon, a passionate advocate of Provencal traditions hailing from Avignon, played a pivotal role in shaping the modern pilgrimage to Les Saintes-Maries-de-la-Mer. Under his influence, the celebrations were formalized to take place on May 24-25.
In 1904, the Marquis established the Mas de l’Amarée, one of the largest properties in Camargue. Here, he introduced the breeding of fighting bulls and cultivated a corps of local herdsmen known as guardians. These guardians, mounted on their distinctive gray horses, became a fixture in the processions of Les Saintes-Maries-de-la-Mer, accompanied by Arlésiennes adorned in their traditional costumes.
The vibrant religious and folk processions gained immense popularity, prompting the bishop of Aix to authorize a Gypsy Mass in the crypt housing Sara’s casket in 1921. Following a protracted struggle, the Marquis succeeded in securing official recognition from the Church for the cult of Sainte Sara, marking a significant milestone in the integration of Gypsy traditions within the broader religious framework.
On May 25, 1935, a significant milestone was reached when the Gypsies secured permission to carry Sara’s statue and partially immerse it in the sea during the procession of Les Saintes-Maries-de-la-Mer. This procession, however, occurs on the eve of the procession of the three Maries. Over the years, this pilgrimage has grown exponentially in popularity, evolving into a major religious event that unites the international Gypsy community. This transformation has also given rise to a distinctive tourist phenomenon, drawing thousands of visitors each year.
Les Saintes-Maries-de-la-Mer Romanesque church
Let’s conclude our tour with a visit to the church.
Constructed between the 9th and 12th centuries, stands as a commanding presence atop the legendary site of Les Saintes-Maries-de-la-Mer.
During its inception, the shoreline was frequently besieged by pirates and invaders, prompting the construction of the fortified Eglise Notre-Dame-de-la-Mer. Its robust defenses, including ramparts with battlements and machicolations, originally served as watchtowers safeguarding against maritime threats.
In times of peril, the church provided sanctuary for the local populace, even housing a freshwater well within its walls. While its architectural elegance may be modest, the imposing grandeur of the structure leaves a lasting impression on all who behold it.
Department of Bouches-du-Rhône
Coordinates: Lat 43.453241 – Long 4.429074
Photos via Wikimedia Commons: Photo1 by Acediscovery CC BY 4.0 – Plage du Grand Radeau by Canal dolly CC BY-SA 4.0 – Fortified ND de la Mer by Wolfgang Staudt CC BY 2.0 – Pillow des three Maries by Finoskov CC BY-SA 4.0 – Ritual sea bath by Fiore S. Barbato CC BY-SA 2.0 – Header by Nicolas Vigier CC0 – See from above by Jean-Louis Vandevivère CC BY-SA 2.0 – Sainte Sara la Noire by Rio0601 CC BY-SA 4.0
