Towards the History of Spanish Compound Anthroponyms with the Preposition de (Based on the 16th Century Baptismal Registers of Seville’s Parishes)

Downloaded from: http://onomastics.ru José-Javier Rodríguez-Toro University of Seville, Seville, Spain Towards the History of Spanish Compound Anthroponyms with the Preposition de (Based on the 16th Century Baptismal Registers of Seville’s Parishes) Voprosy onomastiki, 2021, Vol. 18, Issue 2, pp. 54–66 DOI: 10.15826/vopr_onom.2021.18.2.018 Language of the article: English ___________________________________________ José-Javier Rodríguez-Toro University of Seville, Seville, Spain Towards the History of Spanish Compound Anthroponyms with the Preposition de (Based on the 16th Century Baptismal Registers of Seville’s Parishes) Вопросы ономастики. 2021. Т. 18. № 2. С. 54–66 DOI: 10.15826/vopr_onom.2021.18.2.018 Язык статьи: английский DOI 10.15826 / vopr_onom.2021.18.2.018 UDC 811.134.2’373.23 + 272-564 + 2-5 Jos é -Jav i er Rodr í guez-Toro Universidad de Sevilla Sevilla, Spain TOWARDS THE HISTORY OF SPANISH COMPOUND ANTHROPONYMS WITH THE PREPOSITION DE (Based on the 16th Century Baptismal Registers of Seville’s Parishes) The paper focuses on Spanish compound names with the preposition de (e.g. María de la Concepción, Juan de los Santos, Catalina de Santiago, etc.) retrieved from baptismal books in Seville prior to 1600. This research was outlined years ago by Ramón Menéndez Pidal who studied names with Marian dedication, based mostly on the 17th and 18th centuries sources. The paper reprises the theme but in a more elaborate way: the study is based on baptismal registers from the century preceding 1600 when Menéndez Pidal began his research and on the baptismal books of all parishes of Seville, which makes it possible to draw reliable quantitative conclusions. Besides, the study considers all kinds of names with the preposition de. The corpus contain two kinds of such names: compounds with Marian dedications and those containing a saint’s name (e.g. Fernando de San Pedro, Elvira de San Vicente, Juan de Santo Agustín, etc.). In the 16th century such names were relatively rare: only 115 children are found to have been baptised with a compound name containing preposition de, such names being based on the combination of a fi rst name with one of only 30 dedicative elements (de San Pedro, de la Concepción, etc.). Female names with Marian dedications were almost twice as frequent as compounds with a saint’s name. The analysis shows that in the last case, the choice of the name depended on the catholic calendar: in the overwhelming majority of cases, the newborn baby got baptised immediately on the corresponding saint’s day or some days around this date (all deviances from this practice are discussed in the paper). It is also found that prior to 1600 names with de were characteristic of the most disadvantaged social groups, especially slaves and abandoned children, where the dedicative element that followed the preposition served as a substitute of a missing second name. Вопросы ономастики. 2021. Т. 18. № 2. С. 54–66 © Rodríguez-Toro J.-J., 2021 55 Towards the History of Spanish Compound Anthroponyms with the Preposition de Keywords: history of the Spanish language, anthroponymy, fi rst name, compound names, parish registers, Seville, Marian dedications, catholic calendar. 1. Introduction As is well known, one of the main features of Spanish anthroponymy is feminine names constituted by the name María, the preposition de ‘of’ and an occurence with a religious reference (e.g. María de la Concepción, María de la Encarnación, María de la O, etc.). For the natives, these names go unnoticed because of their incidence, but they attract the attention of outsiders, as it happened in 1935 between Ramón Menéndez Pidal, the leading Spanish philologist, and the German romanist Karl Vossler.1 This meeting was the origin of the paper published by Menéndez Pidal thirty years later [Menéndez Pidal, 1965] (reprinted in [Menéndez Pidal, 2005, 1317–1324]), where he studied the spread of Marian dedications based in the 16th, 17th, and 18th centuries baptismal books from Madrid parishes of San Ginés and San Sebastián and Seville parishes of San Vicente and Santa Ana de Triana, and — to a lesser extent — those of San Miguel de los Navarros (Saragossa) and Nuestra Señora del Pi (Barcelona). His study shows the custom of baptizing children with the name of the saint or the religious festivity celebrated on the same day, so that they were called e.g. María de la Encarnación (for a girl born around 25 March) or María de la Concepción (around 8 December) [Menéndez Pidal, 1965, 10–11]. The truth is that the infl uence of the Counter-Reformation, especially after the Council of Trent (1545–1563), was very important in this respect.2 The dedications were attested, fi rstly, in the names of the cities founded by the Spanish in America (e.g. La Asunción in Paraguay, 1536) and in the names of the members of religious orders (e.g. Antonius a Nativitate, Isabel de la Concepción). In relation to the Marian dedications among neophytes, examples appeared earlier in Madrid (María de la Paz, 1569; María de las Nieves, 1569; María de la O, 1578), 1 “My interest in this subject was aroused by Karl Vossler’s trip to Madrid in 1935, when he published the fi rst part of his study on La poesía de la soledad en España (Poesie der Einsamkeit in Spanien) in the Acts of the Bavarian Academy in Munich in 1935, 1936 and 1938; when I told him that Soledad was used in Spain as a female name, one of many froms of veneration of the Virgin Mary, he was very surprised. His curiosity about this subject was passed on to me and, to the benefi t of the famous German critic, I undertook various investigations which he used in the fi rst pages of his study when he published it as a separate book” [Menéndez Pidal, 1965, 9]. 2 Cf.: “The Reformation had a considerable impact on the evolution of the modern anthroponymic system. In Catholic countries, with the strengthening of discipline and regulation of religious practice that was characteristic of the Counter-Reformation, the Church introduced an eff ective principle of approving baptismal names that implied the elimination of those which, because of their pagan character or for any other reason, did not meet the criterion of establishing their religious nature, which became stricter as compared to the one previously in use” [Castro, 2014, 28]. 56 José-Javier Rodríguez-Toro then in Seville, where the fi rst examples (namely María de la Concepción and María de la O) go back to 1615 [Menéndez Pidal, 1965, 13]. Boyd-Bowman also studied such names, but in the records of criollas — creole girls of Spanish extraction — baptized in Sagrario Metropolitano of the Cathedral of Mexico (from 1540 to 1950) [Boyd-Bowman, 1970, 19–21]. He concludes that in New Spain, whereas, the Marian dedications were uncommon until the 18th and 19th centuries.3 The fi rst examples date from 1665 (María de la O, María de la Candelaria, María de los Ángeles, María de la Concepción, etc.). More recent papers on the subject should also be taken into account: Díaz de Martínez has analysed the baptismal certifi cates of Humahuaca (province of Jujuy, Argentina) from the 18th century [Díaz de Martínez, 2003]4 and García Gallarín — those of the parish of San Sebastián (Madrid) between 1600 and 1630 [García Gallarín, 2009; 2017a; 2017b].5 Finally, Lončar’s work has the added value of studying the current situation of the phenomenon based on data collected by the National Statistics Institute of Spain (INE) [Lončar, 2013]. As can be seen, it is a major issue in Spanish onomastics but only few works have yet been written about it. In fact, Menéndez Pidal, who had studied only four parishes in depth, advised that the corpus should be expanded to fi nd out the origin of the compound names with Marian references [Menéndez Pidal, 1965, 13]. The aim of this essay is, for that very reason, to present the results of an analysis of compound names which consist of a fi rst name, not only María, and a noun phrase (dedicative element) with the preposition de and based on all the 16th century baptismal certifi cates housed in the parish archives of Seville (Spain). Seville was the economic capital at that time (we must remember that it had a monopoly on trade with America, a newly discovered continent) and one of the most important in Europe [Morales Padrón, 1989; Núñez Roldán, 2004]; its archives possess an important collection of baptismal registers from the century preceding 1600 when Menéndez Pidal began his research.6 3 Cf.: “Although in those times no one female name could rival that of María, the mother of Jesus, in popularity, among the names of girls born in Mexico before the end of the 17th century, those allusions to the Virgin, so characteristic of the onomastics of the 18th and 19th centuries, will be sought in vain. There are no traces of Concepción, Encarnación, Carmen, Consuelo, Dolores, Mercedes, Rosario, or Soledad” [Boyd-Bowman, 1970, 17]. 4 Cf.: “Marian dedications manifest themselves in the use of other names related to facts, virtues, mysteries, images of Mary: Guadalupe, del Carmen, del Rosario, Dolores, Concepción, Visitación, Natividad, Magdalena, etc.” [Díaz de Martínez, 2003, 246]. 5 Cf.: “The infl uence of Marian dedications on personal names is perhaps the most striking phenomenon of this period” [García Gallarín, 2009, 99]. 6 The parish archives of Seville are Sta. Ana de Triana, S. Andrés, S. Bartolomé, S. Bernardo, Sta. Catalina, Sta. Cruz, S. Esteban, S. Ildefonso, S. Isidoro, Sta. Marina, S. Juan de Acre, El Sagrario, Sta. María la Blanca, La Magdalena, S. Miguel, S. Martín, S. Nicolás, S. Pedro, S. Román, El Salvador, and S. Vicente [Morales Padrón, 1982]. 57 Towards the History of Spanish Compound Anthroponyms with the Preposition de As to the semantics, we distinguish between at least two kinds of these compound names: the fi rst, certainly more heterogeneous, refers to general Christian virtues, devotions or symbols [Castro, 2014, 28], feasts of the liturgical year, immaterial entities [Ibid., 30–31] (see Section 2); the second contains the names of saints venerated in the religious calendar (see Section 3). We will consider the frequency of these names, the possible infl uence of the Church on their choice and certain social aspects that aff ect them (see Section 4). 2. Compound Names Dedicated to Mary and Names with Similar Motivations L Á,7 eight examples: Ana de los Ángeles (S. Vicente 1–56, 11/8/1527), Fernando de los Ángeles (Sta. Ana 1–438vº, 24/10/1531), Isabel de los Ángeles (El Salvador 4–99, 10/11/1555), Jerónima de los Ángeles (El Sagrario 4–161vº, 10/10/1552), Juan de los Ángeles (Sta. Ana 2–110, 12/8/1537), María de los Ángeles (S. Pedro 1–17, 27/8/1531; El Sagrario 3–180vº, 8/8/1547; Sta. Ana 5–50, 8/8/1558): ‘Virgin Mary, queen of the Angels’ (2 August) [DHNAE, 128–129]. L C, two examples: María de la Concepción (S. Vicente 6–10, 14/12/1568; El Sagrario 13–30, 16/12/1578): ‘The Inmaculate Conception of Mary’ (8 December) [DHNAE, 262–264]. L (S) C, nine examples: Diego de la Cruz (El Sagrario 17–10vº, 15/5/1589), Felipa de Santa Cruz (S. Bernardo 3–21, 10/5/1593), Jacinto de la Cruz (La Magdalena 12–278vº, 30/4/1596), Juan de la Cruz (S. Vicente 1–95vº, 11/5/1530; S. Vicente 1–167, 8/3/1535), Magdalena de la Cruz (S. Miguel 2–187vº, 26/2/1570), Marcos de la Cruz (La Magdalena 3–150vº, 2/5/1548), María de la Cruz (Sta. Ana 2–183, 4/4/1540; La Magdalena 4–71, 8/6/1550): ‘The Finding of the True Cross’ (3 May) [DHNAE, 283–284]. L E, two examples: Clara de la Encarnación (S. Miguel 3–216, 23/1/1590), María de la Encarnación (El Salvador 10–345, 9/4/1596): ‘Feast of the Incarnation (or feast of the Annuciation)’ (25 March) [DHNAE, 359]. E S, one example: Ana de Espíritu Santo (S. Martín 2–186vº, 4/6/1581): ‘Pentecost’ (moveable feast celebrated on the 50th day from Easter Sunday). G, one example: Constanza de Gabriel (Sta. Mª la Blanca 1–66, 1/4/1538): ‘Archangel Saint Gabriel’ (18 March). 7 We use small capitals to emphasize the characterizing elements of compound names that bear religious meaning and, thus, are the main object of study. The examples are italicized; in brackets, we indicate the source of the example (parish, book number and, separated by a dash, page number), and the date of baptism. We also indicate the corresponding religious meaning (image, character, holiday, etc.) that accounts for the motivation of the name. 58 José-Javier Rodríguez-Toro G, two examples: Inés de Gracia (Sta. Mª la Blanca 2–56, 4/5/1581), Isabel de Gracia (S. Ildefonso 3–64vº, 9/7/1538): ‘Feast of the Annuciation’ (the salutation of Gabriel to Virgin Mary was “Ave gratia plena”). J, seven examples: Ana de Jesús (S. Pedro 1–133, 20/8/1542), Isabel de Jesús (S. Vicente 5–4vº, 26/1/1561), Juan de Jesús (Sta. Ana 5–458vº, 24/1/1565), María de Jesús (Sta. Ana 5–11, 20/9/1557; S. Ildefonso 7–37vº, 7/2/1597; El Sagrario 21–120, 25/10/1598), Mariana de Jesús (S. Miguel 4–45, 15/6/1594): ‘Jesus’. This male name was uncommon out of respect [Menéndez Pidal, 1965, 11]. L N, two examples: María de Nieves (El Salvador 3–142vº, 13/8/1548), Elvira de las Nieves (Sta. Catalina 1–125vº, 13/8/1550): ‘Feast of Our Lady of the Snow’ (5 August) [DHNAE, 697–698]. L O,8 ten examples: María de la O (Sta. Catalina 1–40, 27/12/1545; S. Miguel 1–118vº, 22/12/1548; El Salvador 3–170, 17/12/1549; La Magdalena 4–50, 28/12/1549; El Salvador 4–102vº, 30/12/1555; Sta. Ana 7–50vº, 25/12/1570; El Salvador 9–25, 26/12/1583; Sta. Ana 15–72vº, 18/12/1588; El Salvador 11–60vº, 26/12/1597; El Salvador 11–61, 1/1/1598): ‘Feast of the Expectation of the Blessed Virgin Mary’ (18 December) [DHNAE, 703]. This celebration was instituted by the 10th Council of Toledo and approved in 656, it was the only holiday devoted to the Virgin that was celebrated before the 9th century and the fi rst of the Marian festivals in the Mozarabic Calendar of Seville [Rubio Merino, 2002, 681]. R, two examples: Gaspar de los Ramos (El Sagrario 2–214vº, 18/4/1541), Juan Ramos (Sta. Cruz 1–36vº, 3/4/1553): ‘Palm Sunday’ (moveable feast, the Sunday before Easter). L R, ten examples: Baltasar de los Reyes (La Magdalena 5–257, 20/1/1563), Gaspar de los Reyes (El Sagrario 2–132, 9/9/1539), Inés de los Reyes (El Sagrario 1–127, 11/1/1522), Jacinto de los Reyes (El Sagrario 20–33, 12/1/1596), Juana de los Reyes (S. Andrés 1–63vº, 18/1/1549), Melchor de los Reyes (S. Isidoro 0–94v, 6/1/1554; Sta. María la Blanca 2–144, 21/1/1599), Melchora de los Reyes (Sta. Ana 9–213vº, 11/1/1578; Sta. Ana 11–7vº, 20/1/1581; Sta. Marina 1–201, 6/1/1597): ‘Epiphany or Three Kings’ Day’ (6 January). L S, twelve examples: Ana de los Santos (Sta. Ana 5–288, 9/11/1562), Guillermo de los Santos (El Salvador 4–263, 31/10/1560), Juan de los Santos (Sta. Ana 2–90, 9/11/1536; El Sagrario 2–181, 3/11/1538; El Sagrario 21–123vº, 9/11/1598), Juana de los Santos (Sta. Ana 1–256vº, ?/11/1520; S. Bartolomé 2–58, 1/11/1596), Luis de los Santos (S. Andrés 2–85vº, 8/11/1565), María de los Santos (S. Isidoro 0–89vº, 8/11/1553; Sta. Ana 5–64, 12/11/1558), Pedro de los Santos (El Sagrario 3–191vº, 9/11/1547), Simón de los Santos (Sta. Cruz 1–4vº, 3/11/1547): ‘All Saints’ Day’ (1 November). 8 The name is motivated by the Great Advent Antiphons (or Great Os) which all begin with the interjection “O.” The antiphons are sung or recited during the week preceding Christmas. 59 Towards the History of Spanish Compound Anthroponyms with the Preposition de L T, three examples: Melchor de la Trinidad (El Sagrario 3–105, 8/6/1545), María de la Trinidad (S. Juan de Acre 1–6vº, 28/2/1563; S. Román 3–130, 22/6/1590): ‘Holy Trinity’ (the fi rst Sunday after Pentecost) [DHNAE, 866–867]. V, one example: María de Victoria (El Sagrario 7–299, 4/3/1566): “The use of Victory and Victor shows the extent to which both Marian and Christic feasts (Nativity, Circumcision, Presentation, Incarnation, Palms, Easter, Invention of the Cross) are experienced as victories of Christ over darkness, death, sin, etc.” [Billy, 2017, 58]. L V, one example: Margarita de las Vírgenes (S. Martín 2–173vº, 26/7/1580): ‘Margaret, virgin and martyr’ (20 July). 3. Names Derived form Names of Saints S B, one example: Agustina de San Bartolomé (S. Esteban 1–38vº, 31/8/1570): ‘Bartholomew the Apostle’ (24 August). S B, one example: María de San Blas (La Magdalena 3–4, 9/2/1544): ‘Blaise, bishop of Sebastea and martyr’ (3 February). S F, two examples: Catalina de San Francisco (S. Miguel 4–24vº, 6/12/1592), Isabel de San Francisco (S. Pedro 4–165, 15/10/1589): ‘Francis of Assisi, founder the men’s Order of Friars Minor, confessor’ (4 October). S J, one example: María de San José (El Salvador 10–129vº, 28/3/1591): ‘Joseph, the husband of Mary, the mother of Jesus’ (19 March). S J, three examples: Francisca de San Juan (S. Andrés 2–316, 9/3/1594), Juan de San Juan (Sta. Ana 1–75vº, 29/6/1510), María de San Juan (El Salvador 5–160, 25/6/1568): ‘Nativity of John the Baptist’ (24 June). S M, two examples: Juana de San Miguel (S. Nicolás 1–4, 8/10/1536), Micaela de San Miguel (S. Miguel 2–20vº, 10/10/1554): ‘Archangel Michael’ (29 September). S P, four examples: Fernando de San Pedro (S. Pedro 1–47vº, 12/3/1534), Juana de San Pedro (S. Ildefonso 5–26vº, 10/7/1567), María de San Pedro (El Sagrario 21–89vº, 5/7/1598), Melchor de San Pedro (La Magdalena 3–155, 4/7/1548): ‘Peter the Apostle’ (29 June). S R, one example: María de San Roque (Sta. Ana 10–177, 23/8/1580): ‘Roch (or Rocco) confessor’ (16 August). S V, one example: Elvira de San Vicente (S. Vicente 2–45vº, 1/1/1538): ‘Vincent martyr’ (22 January). S A, six examples: Catalina de Santa Ana (S. Nicolás 1–117vº, 5/8/1548), Juan de Santa Ana (Sta. Ana 1–65, 8/9/1508; S. Vicente 1–56, 28/7/1526; S. Isidoro 0–122vº, 4/8/1555), Leonor de Santa Ana (Sta. Ana 1–436vº, 22/9/1531), María de Santa Ana (El Salvador 10–346vº, 21/4/1596): ‘Anne, the mother of Mary and the maternal grandmother of Jesus’ (26 July). 60 José-Javier Rodríguez-Toro S M, fi ve examples: Domingo de Santa María (El Sagrario 13–29vº, 15/12/1578), Gregorio de Santa María (El Salvador 3–90, 15/12/1544), Juan de Santa María (S. Isidoro 0–25, 14/9/1551; El Sagrario 12–98vº, 2/2/1577), Melchora de Santa María (S. Vicente 1–157vº, 3/9/1534): ‘The Inmaculate Conception of Mary’ (8 December) or ‘The Nativity of the Blessed Virgin Mary’ (8 September).9 S, twelve examples: Ana de Santiago (S. Nicolás 1–2, 6/8/1536; El Sagrario 16–4, 17/8/1586; S. Esteban 2–104, 18/11/1596), Catalina de Santiago (Sta. Ana 1–435, 6/8/1531; S. Ildefonso 5–5, 24/7/1565; El Sagrario 8–168vº, 25/7/1568), Felipa de Santiago (S. Miguel 1–140, 11/5/1550; El Salvador 10–221, 9/5/1593; El Salvador 10–264, 8/5/1594), Felipe de Santiago (El Salvador 10–221, 9/5/1593), Francisco de Santiago (Sta. Ana 2–78vº, 31/7/1536), Juan de Santiago (El Salvador 3–38vº, 9/8/1542): ‘James the Great, apostle’ (25 July) or ‘James the Less, apostle’ (1 May). S A, one example: Juan de Santo Agustín (El Sagrario 19–118vº, 5/6/1594): ‘Augustine, bishop of Hippo, Church Father, confessor’ (28 August). S D, two examples: Gaspar Alonso de Santo Domingo10 (El Sagrario 2–174vº, 8/8/1538), Juan de Santo Domingo (Sta. María la Blanca 1–57, 19/9/1536). ‘Dominic, founder of the Order of Preachers’ (4 August). 4. Discussion 4.1. The Frequency of Compound Names with de Until the 16th century, among Christians (Catholics and Protestants) and Jews, fi rst names were usually single [Billy, 2014, 56]. In the Hispanic countries (e.g. Spain, Mexico) compound names were rare, although since the Golden Age they have become more frequent [Boyd-Bowman, 1970, 15–16; Castro, 2014, 51]. We have registered a total of 476 compound names (in 1,311 baptismal certifi cates) in Seville’s 16th century baptismal books. In most cases (423 names from 1,073 baptismal certifi cates) are double names (e.g. Ana María, Juan Francisco), while compound names with the preposition de are found only in 115 baptismal certifi cates, 73 with a Marian dedication (or similar) and 42 with a saint’s name. The total number of dedicative elements is 30, the most frequent of them are los Santos and Santiago (12 instances each), la O and los Reyes (10 instances each), la Cruz (9 instances), los Ángeles (8 instances), Jesús (7 instances) and Santa Ana and Santa María (6 instances each). These elements are attached to both male and female names, although contentwise, from the 115 instances, 76 (66.1%) are female names and 39 (33.9%) are male names. The most frequent name is María (33 instances; 28.6%), Juan is the second with 17 instances. It should be noted that, according to the sacramental books studied, around 25% of Seville’s neophytes at that time were baptised as María and Juan. Furthermore, 9 The name Santa María can also be considered as a Marian dedication (Section 2). 10 Here, the dedicative de-element is attached to a double name, which is unusual in our corpus. 61 Towards the History of Spanish Compound Anthroponyms with the Preposition de María appears exclusively with la O and la Concepción (these compound Marian names have already been analysed, among others, by Menéndez Pidal and Boyd-Bowman). 4.2. The Infl uence of the Catholic Calendar of Saint’s Days on the Choice of Compound Names with de The infl uence of the liturgical year on the compound names analysed is undoubtedly its main characteristic. The data obtained in this respect are very revealing: 84 of the 115 instances — i.e. 73% of the total corpus11 — are neophytes who were baptised on the eve of the celebration of a saint’s feast (or a few days before), on the day of the celebration or 7–14 days later. This last possibility is by far the most frequent in the corpus studied. Perhaps there was a quarantine preventing newborn babies from being brought to the temple immediately after the birth. The predominance is even more marked in the most repeated names: all the instances of los Santos were registered around All Saints’ Day, all the girls called María de la O were baptised around the feast of the Expectation of the Blessed Virgin Mary, and the baptisms with names followed by los Reyes are dated 6, 11, 12, 18, 20, and 21 January (there was only one person, Gaspar de los Reyes, who was baptised in a diff erent month, 9 September 1539). It should be noted that most of the children with los Reyes had the name of one of the Magi (Baltasar, Gaspar, Melchor/Melchora), which further strengthens the association with the corresponding feast. That said, some feasts do not have a fi xed date in the catholic calendar, e.g. Palm Sunday, Pentecost or Trinity Sunday. However, Gaspar de los Ramos and Juan Ramos were baptised in April (18 April 1541 and 3 April 1553, respectively) which corresponds to the traditional period of celebrating Palm Sunday; Ana de Espíritu Santo, Melchor de la Trinidad, and María de la Trinidad (S. Román 3–130) — in June, which corresponds to the period of celebrating Trinity Sunday. For this reason, in our opinion, these are also valid examples of the impact that the catholic calendar had on the naming practices. As to the names of saints, we must point out that both Santa María and Santiago, two of the most frequent de-elements in our corpus, could depend on two diff erent dates: Santa María refers to the feast of the Conception and the Nativity of Our Lady, while Santiago might be related to James the Great and James the Less. Among the de-compounds that were not infl uenced by the calendar, there are four in which the second part of the name coincides with the name of the temple where the sacrament was administered, namely Fernando de San Pedro, Elvira de San Vicente, Juan de Santa Ana and Leonor de Santa Ana. At least two of them, Elvira de San Vicente and Juan de Santa Ana, were abandoned children taken in by the parish. 11 The percentage would be higher if the name Jesús were removed. This name is very common and lacks a specifi c date of celebration, the baptisms being registered in diff erent months (January, February, June, August, September, and October).