The location of the ruins of the Church of “Nhô Santiago Maior” is associated with a myth, since it is located in an unhealthy area, close to a large swamp and thus, the local tradition says that the image of Santiago Maior appeared in this locality on top of a palm tree. It is believed that the saint was transported to the town of Covoada, and he returned to the place of his appearance.
In 1954, the old church still served to religious worship, when preached by Mr. Fr. Olavo Teixeira while passing through the parish of São Tiago Maior. Besides serving as a place of worship, it performed other social functions such as registry office, recreational and educational activities, exercise of social control and management of social conflicts.
ler maisAs was the practice of custom, the interviewees stressed that at that time, the space also served as a place of burial for the people, with the famine that arose in Cabo Verde which led to a substantial increase in deaths, admitting the need to build the old and current cemetery in the 1940s. There is still living proof of the transparency of the existing tombs in the church.
In March 2018, in partnership with the City Council, assisted by the Portuguese, Mariana Almeida, the Institute of Cultural Heritage carried out an archaeological excavation in the ruins of the Church of Santiago.
This prospection confirmed the construction of the Church of Santiago Maior in the 18th century, as well as its brick construction in the wall and in the entrance arch, covered with tiles of half cane, and had an earthen floor.
During the excavations, traces of the existence of a small chapel on the side were found, traces of blue mortar, indicating that it was painted blue, inside. A chapel possibly built after the construction of the Mother Church.
In addition to the data mentioned above, human bones were found during the excavation period, as the space was used as a cemetery until its own space was built, coins from 1754 found in the sacristy, among several other objects.
It was also possible to verify the existence of three phases of works/interventions in the church, with the last one pointing to the year 1930.
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