Christian Names and Saints in 15th Cent. Malta

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A couple of days ago, while I was rummaging through my history tomes on my library shelves, I happened to pick up a very old periodical, an early copy of the Melita Historica, dated 1969. Flipping through the first few pages, I stopped in my tracks as I caught a glimpse of the title page of ‘The Militia List of 1419 – 1420’, a groundbreaking essay which the late Prof. Godrey Wettinger had published. Wettinger tells all about the document he had investigated wherein he discovered the names of more than 1,660 Maltese that lived in the early 15^th century. I had studied this subject briefly during my B.A. course at the University, some 30 years ago. I thought it would be nice to refresh my memory about its contents. The Militia List was actually a register drawn up by the Università (administrative council) of Mdina, wherein the names of those men aged between 16 and 65 were registered as conscripts for military duty. This document is preserved in the archives of the Mdina Cathedral Museum. Since its publication more than fifty years ago, many historians and students have made very good use of this document in order to explore the various aspects of Malta’s social history of the 15^th century. Amongst the various revelations that this document provides is the population distribution of the island as it was then. Wettinger had eventually also followed up his article by another  in which he went through the family surnames extant at the time. Unfortunately, the list is incomplete as it does not cover the names of the inhabitants of Gozo nor those of Birgu. This because these regions did not fall under the jurisdiction of the Mdina Council, but were instead administered by an autonomous authority. Also excluded from the Militia List were the clergy and shopkeepers as these were exempt from military duty due to the nature of their occupation. Cloistered indefinitely in my own home since March 7, due to the pandemic, I thought this was an opportune moment to liven up my days by examining the list of names with a fine tooth comb. In the course of this perusal I was fascinated by the variety of Christian names on the list. In the Militia list there are some 80 different Christian names shared between the 1,660 names inscribed. In his essay, Professor Wettinger gives a break down of some twelve of the more frequent names to be found. I thought I should go a bit deeper and see what I could haul out of this historical gold cache. I decided I should try and complement Wettinger’s information by checking on other sources that are available to me in my private collection of literature dealing with Malta’s mediaeval history. Who knows? Maybe my armchair research will reveal to me some intricate details which up to now have gone unobserved. Some general background first The names of the drafted males on the Militia List are grouped according to the locality of their residence. These localities are mostly hamlets, villages and modest towns. A small village might have had as little as 100 residents, as was the case of Ħal Millieri. The bigger villages like Siggiewi, Qormi and Birkirkara would have a population of around 500 each. Only Rabat and Mdina had a sizeable population to speak of. This totalled between them some 1,500 souls. Wettinger assumes that the list of 1,660 men at arms, if multiplied by six should give an approximate population figure of 10,000 for the whole archipelago, once the inhabitants of Gozo and Birgu were to be included in the estimate. The male Christian names The names on the list were written down in the Sicilian or the Maltese vernacular and not in Latin as is often the case with notarial documents of the time. This was not a legal document and so the name Johanni is not written as Johannes; similarly Antoni is not written as Antonius. This helps us to get close to the actual familiar pronunciation of the names. From the repetitive and consistent manner that the letters were inscribed, one may establish a fairly faithful pronunciation. For instance, one will observe that the ‘ch’ in the name Chiccu, and the surname Bonnichi provide the same sound as in the Maltese letter ‘ċ’ and thus, the first name would read, Ċikku and the second The other two letters ‘c’ in Chiccu are representative of the ‘k’ sound here and in all other names. Although there is also a Jiakkinu. Incidentally, this name tells  us that the J sounded as a soft G throughout, same as in Janninu or Johanni. Some of the names in the list have a variant, in that some were jotted down with a complete and quasi-formal Christian name, as in the case of Nicolau, while the more shorten version, Cola was also recorded. Similarly the name Laurenzu or Laurenzcu was recorded as such (there were 16 of them) but were also sometimes inscribed by the street name Lenzu (17). Some of the names on the list sound quite alien. There are such names as Ansieldino, Arrigu, Brancadu, Signuri, Albanu and Custanzu. There are 58 persons named Thumeo or Thomeo, quite difficult to pin down as a Christian name. We shall revisit this name later on. Quite bizarre are the names Carnivalu (4) – and Apostoli (1). Below is the list of some of the more prevalent Christian names found, shown in descending order according to their frequency of appearance. Antoni   (104)                                           Paulu    (58)                 Francisku / Chiccu (40) Nicola / Cola (94)                                     Petru    (52)                  Pinu  (38) Johanni / Jianninu (82)                         Andrea  (47)                 Laurenzu / Lenzu  (33) Gulielmu / Lemu / Gulju, etc. (79)       Marcu  (42)                  Agustinu   (18) Thomeu / Thumeu  (58) It is rather strange not to find certain names that should reflect their locality’s revered saints. For instance Ġorġ is completely missing. One is led to believe that this is due to the fact that the cult of Saint George was not all the rage at the time. Yet we know that this saint was revered in Ħal Millieri and in Casale Curmi (Ħal Qormi). According to the De Mello Rollo of 1436, just 15 years after the Militia List of 1419-20, Qormi and therefore the town’s cappella were established as a parish. I suspect that the name Jorgi (the J sounding like a soft g), might be an interpretation of that name. Nevertheless, out of a list of 102 conscripts from Casal Curmi there is neither Jorgi nor Ġorġ or similar. Wettinger remarks that there is no Joseph. He ascribes Pinu to Filippino. Dare I venture to say that Pinu may be the shortened form of Guseppinu? I posit this guess as in the same list, Filippinu has a different and shortened version, that being Luppu or Lippu. Why is Thumeu so common? And who is Thumeu or Thomeo anyway? Never heard of this Christian name before. This was not another version of Thomas. The latter shows up as Thumasi or Masi. Does it stand for Timoteus, one of the very early Christian saints? Or is it a corrupt form of Matteu, a metatasi (inversion of syllables) that occurred some generations earlier? The list does not provide one single Matteu, although there happens to be one Mattu. The name Matteu does appears several times in documents of the late 15^th century. If Thumeu stands for Matheu then we would be satisfied to know that all the names of the four evangelists are represented on the list. Female Christian names So far that was plain sailing. For a list of female names I had to scrape the bottom of the barrel insofar as checking on my private collection of literature on medieval times. It was definitely not so easy to trace female names as these are not commonly recorded in documents of the 15^th century. This because the notarial documents often record males dealing in property, although this practice was not exclusive. Female names tend to be more evident when it comes to inheritance issues. Thus with hand on heart, I will be the first to admit that in comparison with the previous list of male names, the quantity of female names below is a stunted one. This will also be due of course to the limited material available to me at present. Amongst the two dozen or so female Christian names that I came across, the name Garita, short for Margarita, cropped up at least five times. Then there were Paula, Catharina, Agatha, Lisa (Aloisa), Simona, Angilica, Chancha, and Francesca / Chicca, Granata, Magdalena, Amata, Dominica, Isabella and Chilia, (might be a version of Lucia). So far not one single Maria. Although on the Militia List there is the male version, Mariu repeated 20 times and Marianu (5 times). Indeed, it would be quite logical to assume that some of the male names on the Militia List would compare to female names that were current amongst families. For instance why not a Paulina and a Petruzza. I came across some female names that might sound exotic and poshy to our ears: Imperia, Isolda, Ylagia, (there is a certain Lagu Dejf in the list – is this name not reminiscent of Shakespeare’s character, Iago in Othello?) Ventura, Vencie, Violans and Venera, (the latter could read Vennera, same as the name of the rock-cut chapel in Rabat, dedicated to Saint Vennera). The above names all belong to simple country folk. An interesting name belonging to a female slave providing her forced service in Malta in the 15^th century was Preciosa, which by today’s standards sounds very charming.

Saints as spiritual protectors The larger quantity of Christian names must have been inspired from names of relatives, dead or alive, but ultimately from Christian saints. Indeed I noted that many Christian names belong to saints that were very popular in the then still extant Byzantine culture of Sicily. When choosing names for the baptism of their numerous children, parents were spoilt for choice. The interior of the churches would have many representations of saints depicted on their walls or on wooden panels and triptychs. Take the case of Ħal Millieri. There, there are a dozen figures depicted on the interior walls of the chapel which is dedicated to the Annunciation. The frescoes that still show represent such saints as, Lawrence, George, Nicholas, Andrew, John the Evangelist, Blaise and Vincent. The figures of James and Paul are doubtful in their identification. Then there is Saint Agatha who happens to be the only female saint showing on the frescoed walls. While the population of Ħal Millieri might have hovered at around 200, in the militia lists of the 1420’s, we find that from 29 males, only 9 are named after the saints showing in the frescoes. These are, Johanni (4), Vincenti (2), Nicolau (1), Jiakinu (1) and Laurenzu (1). It seems that Michael, which is not represented in the chapel was quite a popular name in the village, (6). I shall hasten to add that a mere 70 metres away from this chapel there is another chapel dedicated to St John the Evangelist and St Michael, and hence the source for this name was close by.

Throughout the course of the 15^th century, the revered saints were many. St Peter and Saint Paul are well represented on the Militia List, (58) and (52) respectively, these two saints being feted each year on June 29. However strange as it may seem, Saint Paul, Malta’s patron saint lags behind in popularity. According to the list, out of a population of some 1,500 in the two towns of Rabat and Mdina, only 20 persons were named Paulu, this in spite of the fact that the cult of St Paul was very strong due to the presence of the Grotto which was visited by pilgrims from all over Malta and beyond. God forbid were the whole town folk to be named Paulu or Paulina, variety being the spice of life. Hopefully more will be revealed to me and then to you as I delve into further scholarly work. Martin Morana 16^th May 2020

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In case you are interested to read about one very particular aspect of Maltese social history … plse click here :  https://sites.google.com/view/maltesehumoursbutseriously/home

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Since time immemorial, there have been many great story-tellers, the world over. In Greek times there were Aesop with his fables, who entertained while providing moral lessons, and Homer with his epic tales that extolled the prowess of the Greek gods. In the Indian, Persian and Arab world too, one finds a collection of fantastic tales in ‘One Thousand and One Nights’. In Europe, famous writers, such as the German Grimm Brothers, and the Danish Hans Christian Anderson, created characters that still enthral millions. Some of these tales, do have parallels in distant countries, as they were spread by word of mouth to be adopted by other cultures. Maltese tales were not excluded from such influences. On the contrary some local folk tales seem to connect with similar ones in North Africa, in nearby Sicily as well as certain countries in Europe and the Middle East. Story-telling is a pastime that may be performed to the enjoyment of children and adults alike. There still exists in the English vernacular an idiomatic expression that goes, ‘to spin a yarn’. This idiom could very well fit in a practical way, the Maltese way of life, of some 200 years ago, during the time when the cotton industry thrived. Hundreds of workers, mostly made up of the farmer’s own families gathered in rooms or courtyards of their own cottage, to gin and spin cotton into yarn. This time-consuming process was often done by the womenfolk accompanied by their young children. One may imagine that in order to cheer themselves up during the laborious and tedious hours, the matriarchal figure of the family, most of often the oldest women of the group, recounted anecdotes and tales to entertain those working or idling nearby. This may have been one way how oral tradition filtered down from one generation to the next. Maltese Folk Tales  

In Malta we come across a variety of folktales. Some of these accounts served to explain the peculiar phenomena of nature, such as astronomical observations, weather conditions, geological occurrences and even the origin of place-names. One may cite the case of the legendary sinkhole that exists near the village of Qrendi, known as Il-Maqluba, (M. the overturned). Legend has it that at that location there was once a village whose inhabitants lacked moral rectitude. To punish them, God destroyed the village and made it disappear from the face of the earth, thus leaving behind a deep pit in which today lush vegetation grows. The Pioneers of Maltese folklore

At the turn of the twentieth century, various folkorists, most of them foreigners, collected oral folk-tales by interviewing people all over the Maltese islands. One of them them was the Italian Luigi Bonelli. Two others were the Germans, Bertha Ilg and Hans Stumme. Then there was the Maltese Jesuit priest, Manwel Magri, (1851 – 1907). Between them they recorded 102 local anecdotes, tales that may have included a few legends and variants of them. Father Magri recorded 62 folk tales that also included variants. It is interesting to note that of these, about eight recount tales related to intimidating giants and menacing monstrous creatures. Sixteen other tales involve an imaginary king, or as the Maltese called him, is-Sultan, an authority to be feared as he was often threatening to his subjects by his irrational wishes and edicts. The Sultan held power over life and death over one and all. Giants and Megaliths A couple of tales may be classified as legens, as they explain how the mysterious Maltese prehistoric megalithic temples were built by giants. In Gozo, several tales recount how a giantess transported from the small village of Sannat a large boulder on her shoulder to set up a menhir at Qala, where it is still to be found today. This she did with ease, obtaining her energy by nourishing herself with broad beans. The megalithic temples of Ġgantija at Xagħra, as the name implies, were supposedly built by giants. Even Gian Franġisk Abela, Malta’s most ancient historian, wrote in his Della Descrittione di Malta (1647), that he believed that the Maltese temples were built by a race of giants that inhabited the islands in Pre-Deluvian times. This belief was corroborated by the occasional finds of large-sized skeletal bones in quarries and rock fissures. These remains, in reality, belonged to extinct animal species such as elephants and hippopotami, dating to the glacial and inter-glacial periods Malta. Such fossils are not unique to Malta. Similar finds occur elsewhere in the Mediterranean. It was because of such oversized bones that the Greeks believed in a giant race, known as the Cyclops. These one eyed creatures, made famous in the Odyssey, were indeed created out of fantasy as people believed that the central large cavity in the fossilised elephant skull which to which the elephant’s proboscid is attached, was surely the socket in which the eye of this fantastic creature was held. Menacing giants outdone by mortals Of the eight giants’ tales, there are included the following, titled: ‘The woman who carried the huge stones for building’. ‘A young boy kills nine giants’; ‘The giants’ bastions’; ‘The giant and the bird hunter’, and ‘A girl kills a female giant’. I shall summarise here the last two to elaborate on the gist of these tales. The giant and the bird hunter Once upon a time there was a hunter who ventured into the woods and who came by chance upon a giant. The giant confronts the hunter and challenges him to a wrestling match before devouring him. The hunter keeps his cool and retorts that not even dogs behave like that before they attack one another – because they would first sniff at each other’. He thus challenged the giant to a contest of skills to prove to him that whatever the latter did he could outdo him. The giant picks up a pebble (Malt. ċagħka), places it in the palm of his hand and crushes it to dust. Not to be outdone, the hunter kneels down to the ground and secretly picks up a ġbejna (a typical Maltese cheeselet) from his hunting pouch, hides it in the palm of his hand, while he seemingly pick up a pebble. The white ġbejna was indistinguishable from the pebble and so the hunter shows it to the giant and then proceeds to crush by pressing his palm into fist. The juices inside the ġbejna spurt out from between his fingers. The giant is amazed that this mere mortal is able to crush the pebble so hard as to liquefy its matter. The challenge is followed by others, that the hunter always wins by his wit and his clever tricks. Eventually the giant lets the man go. A girl kills a giantess Another fable recounts the story of a small girl who was lame and who was held captive by two giants, a husband and wife, in their home with the intention that some day they would bake her and devour her as their lunch. The day finally arrives, and while the husband is away, the female giantess decides to give her husband a treat by baking the girl for him. The giantess lets the girl out of her cage and tells her to come to over to help her with her cooking. The giantess asks the girl to hop on to the oven’s ledge to teach her how to bake bread. The girl sees what is coming for her. So when they approach the oven the girl suggests to the giantess to sit on the ledge of the oven so that she (the girl) would teach her something else. The dim-witted giantess does as she is told. Once the giantess positions herself on the ledge of the oven, the girl promptly shoves her through the oven window and slams the door behind her. She stokes the fire and makes a good giant roast out of her captor. The cooking was ready by the time the giantess’s companion returns home and the girl serves him the nice giant rump for him to devour. However, the story does not finish there. Following lunch, the giant instructs the girl to fetch him a glass of water from the well. The girl laments that there is not enough water in the well and she suggests that the best way to retrieve the little water there is, she would hoist the giant down the shaft by a rope so that he would dredge the water from the bottom into the bucket. The dim-witted giant obliges, and is hoisted down to the bottom of the well. He fills up the bucket with water. Then he cries out, ‘I am ready … you may haul me up young girl!’ The smart young lady says to the giant: ‘You must first say appa! (Appa is a meaningless Maltese word used to poke fun at a given situation). The giant obliges and says ‘appa!‘ to which the girl mockingly replies with a rhyming expression: ‘il-ħabel skappa’ (the rope just slipped), and the girl lets the rope fall down the shaft, thus leaving the giant in the bottom of the well to die. In all the tales, whenever giants intimidate humans, we observe that these creatures, threatening as they may be, are no match for the witty minds of their puny human adversaries. Both stories cited and others are entertaining to the listener as the hero of the tale emerges unscathed in the end. The story plot works on the premise that brains are more efficacious than brawn in order for one to overcome a challenge. In the second of these tales, the empathy of the reader is even stronger as the hero of the story is a lame young lady. Tyrannical Sultans and defying heroes In Maltese folklore another cluster of tales abound that deal with the whimsical wishes of the authoritative and tyrranical monarch, the Sultan* as the Maltese called him. The nemesis of the king would often be depicted as a simple young man often hailing from a poor family,  who is audacious, smart and ready to try his luck by wandering away from home in search of adventure. The hero of the story would be summoned by the king to show his mettle in undergoing some perilous task, such as slaying fabulous serpents, monstrous birds, or even menacing giants. In return the king promises riches and sometimes the hands of his princess daughter in marriage. But he would often be threatening the young lad with execution, should the dauntless fellow fail in his tasks. Riddles were sometimes posed to the young contestant to solve in ordewr to progress in his mission. Occasionally, the hero of the story would be the youngest of three brothers or more. Whilst the older brothers fail in their tasks to satisfy the king’s wishes, the younger one succeeds, using his wit, albeit, often aided with the wisdom provided to him by older wise men or woman that he comes across during his journey. Knowing that the hero of the tale is young and artful while ready to risk his life, makes the listener of the tale empathise with him. The titles of the Sultan tales include: ‘‘The baker’s son sets three riddles to the Sultan’s daughter’; The Sultan’s daughter answers no to three questions’; The eighth son saves the Sultan’s daughter from the dragon’; ‘The son of the wise woman makes the bird sing’. Then there is ‘The tale of the old man buried in the cave’, which I shall recount briefly to elucidate on the arguments given above. The tale of the old man buried in a cave In this tale, a young lad takes his old and decrepit father to the ‘cave of death’ where as custom dictates, the old man is imprisoned in order for him to die soon in his own ‘tomb’. Such a sepulchral cave is known in Maltese folklore as a demus. In any case, when blocking the cave by an outside wall, the boy takes pity on his father and so he leaves a small opening for him to breathe some fresh air. Besides, he keeps on visiting him daily to nourish him with goat’s milk. It just happens that on the same day that the son takes over his father’s work in the fields, the king issues an edict by which he forbids that any of his subjects tend to their fields – just so that all would toil in the king’s own agricultural land, solely for the ruler’s successful harvest. When visiting his father that evening, the young lad confided in him his problems to seek his advice. The old man tells him, ‘If the king wishes that you take care of his fields then do so. Till his fields during the day, but also make sure that you work our own fields during the night. The boy agrees and he manages to till both the king’s land as well as that of his own family. Harvest time comes and he is the only one in the kingdom who successfully harvests both the king’s crops as well as his own. The king is puzzled as to how the boy manages to gain such a good harvest in both cases. So he summons the young lad to demand an explanation. The boy admits to the king about his working both fields on the same days, one in the morning and one at night. The king is amazed at the boy’s skills and astuteness. ‘Young man, you seem to be quite a shrewd fellow. So now you must do this for me’, says the king: ‘Tomorrow you must come to visit me on foot but also riding a donkey’. The boy goes back to his father’s cavern to seek advice as how to solve this problem. The father tells him: ‘Oh that may be simpler, more than you think. Choose a donkey of a modest size. Mount her but ensure that while riding her you ensure that you your feet keep threading the ground. Then walk, while astride the donkey all the way up to the palace. That should satisfy the king’s wish.’ The boy did this and when summoned by the king the following morning he rode his donkey all the way to the king’s palace while threading his feet on the ground. The king greets him and laughs, ‘My goodness you are a clever lad’. ‘And now that you have passed two tests, you have still another challenge to face, so hear this: tomorrow you must come to me barefooted but at the same time wearing a pair of boots’. This mystifying challenge once again made the boy run back to his father’s cave for help. The father scratches his head for a moment, but soon comes up with a solution. He tells his son: ‘Take your boots to a cobbler and tell him to strip off the sole of each shoe. Then wear your shoes and go to the king as the heels of your feet are touching the ground. In this manner you will be both clad in your shoes and at the same time you  are barefooted!’ This is exactly what the boy does, and so he walks in the soleless boots all the way to the king’s palace. The king asks the boy, ‘how is it that you seem to find a solution to all my challenges?’ and the boy says that it is his father from his sepulchral grave who gives him advice. ‘You mean to say that your dead father speaks to you?’ – ‘No’, says the boy, ‘my father is alive, but he is locked up in one of the sepulchral caves’. The king shakes his head in disapproval. He immediately issues an edict that forbade anyone to lock up their aged parents in sepulchral caves when nearing the end of their lives. And since then, no more dying people in that kingdom were being locked up inside such caves. While these amusing tales were simply meant to delight children, the stories were also a way to impart moral lessons to the listener. Faced with peculiar and perilous situations the heroes of the tale found fortitude and solutions to their challenges by thinking outside the box, as the modern saying goes. * The Maltese used to call the Grand Master of the Order of St John that ruled Malta (1530 – 1798) by this name. Indeed, there is a placename known as Ġnien is-Sultan, near Rabat, and Bieb is-Sultan, a gateway into the Cottonera Fortifications. *       *       * Bibliography Cassar Pullicino Joseph, Studies in Maltese Folklore, Malta University Press, 1992. Magri Manwel, Ħrejjef Missirijietna, Provinċja Maltija ta’ Ġesu, 1967. Mifsud Chircop Ġorġ, Manwel Magri – Ħrejjef Missirijietna, Publishers Enterprises Group, 1994. Grima Lily, Stumme’s Folktales from Malta, Malta University Publishing, 2019.

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To read more on Maltese folk and culture, in particular to Maltese humour, please click here: https://sites.google.com/view/maltesehumoursbutseriously/home This book deals with the story of Maltese humour since Roman times up to present.

The author tackles humour both on the individual level as well as that which was and is presented in the theatre and on screen. The writer draws from many past and present anecdotal episodes and situations to elucidate on the genral state of the Maltese psyche. Humour is a two way style of communication that sizes up the temperament of both the presenter as well as the receiver of humour.

Paperback; paġni: 226. Euro 12.95. Available at bookstores …. If you are in Valletta try Agenda or Meli Bookshops.

Also available in ebook format from Amazon Kindle. Price: $.7.30.

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Bibliography

Buhagiar Mario, ‘Medieval Churches in Malta’. (photostat - unfortunately, I
do not have the title of the original publication).
Dalli Charles, Malta - The Medieval Millenium, Midsea Books Ltd. 2006.
Luttrell Anthony, Ħal Millieri: A Maltese Casale, Its Churches and Paintings. Midsea Books Ltd, 1976.
Roebuck David, Mediation and Arbitration in medieval Malta, from the records
of Notary Zabbara (1471- 1500) Melita Historica, Vol. XVI no 4. 2015.
Vella Charlene, The Mediterranean Artistic Context of Late Medieval Malta. Midsea Books, 2013.
Wettinger Godfrey, ‘The young widow of Gozo who married too soon’, Melita Historica, Vol. XIII, no. 2 1997.
Wettinger Godfrey, ‘Honour and shame in 15th century Malta’, Melita Historica, Vol. VIII, 1980.
Wettinger Godfrey, ‘The Militia List 1419 -1420’, Melita Historica,Vol. 5, no 2, 1969.
Wettinger Godfrey, ‘A Cleric is disciplined in Gozo 1486 - 87’, Melita 
Historica, Vol. XIV no 2. (2005).
Wettinger Godfrey, ‘Donna Simona Caruana, Alias de Baldas’, Melita Historica,
Vol XIII, no. 2. 2001.

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