Tuesday, February 15, 2011

Confraternity Activities in Garganta la Olla

        Michael Kenny wrote in his book, A Spanish Tapestry: Town and Country in Castile that the cofrades carried wooden platforms on their shoulders upon which the figures of the honored saint were placed while they marched through the town. In the church each cofradia is represented in a certain section of the church. Then the captains of the cofradias present the priest with a monetary offering.  During this procession the parish priest and the cofradia captains walk together in the united purpose to honor the blessed Virgin or Mary the mother of Jesus. This shows unity with the local priest and unity in purpose with the cofradia brothers or cofrades.[1] Since the rules and regulations that governed the constitution of the cofradias were approved by the local catholic bishop, but regulated by the Catholic Church hierarchy, there must have been many similarities in the processions from city to city or town to town.
            In the 1743 cofradia books of Our Lady of the Rosary in Garganta la Olla, it was recorded that the members had responsibility to attend to the widows in the town, and to help the poor and/or members of their own cofradia with burial practices and clothing if they could not afford the cost. In that same year, they also described how they sold roscas or rings of bread made of wheat and oil and topped with honey and sugar, used especially in commemoration of the visitation of Our Lady of the Rosary on 2 July.[2] At this time, most citizens did not have an oven in their home to bake bread, so the cofradia had the bread baked in the central town oven and then sold the roscas as a service to the town members. This act shows another example of helping the needy by baking the bread in a common village oven.




[1] Michael Kenny. A Spanish Tapestry: Town and Country in Castile. (New York: Harper & Row, 1966),100-103.
[2] Iglesia Catolico, Parish of San Lorenzo Martir, Garganta la Olla, Caceres, Spain. Libros de Cofradia de Nuestra Senora del Rosario, 1527-1861, report for 1743, 23-25.

Tuesday, February 8, 2011

Reading and Transcribing - 16th Century Spanish Handwriting

1576 list

1603 list



The excitement of starting the project wore off a little when I received the images and was able to examine them more closely. I had been reading the parish baptism, marriage and burial records from Garganta la Olla for a couple of years by then, but I had never read any records from the 1500s. I originally thought that the handwriting wouldn't be too different from what I was accustomed to reading, but I quickly realized that was a bad assumption. The records had been preserved well and were quite readable which helped immensely. However, the difficulty came in recognizing the different types of handwriting and then deciphering the words. In the 1500s there were 3 different types of handwriting styles used. They were italica, cortesana, and procesal. In the membership lists, all three of these handwriting styles can be found depending on who was writing the list at that moment.

Interchangeable Letters
As you can see from the above images the handwriting varied from list to list and sometimes from page to page. In Spanish handwriting there are several letters that are interchangeable, such as i-y, b-v, j-x-g, and c-s-z-ss-ç. The letter "h" is not pronounced in the Spanish language, much like the "k" in the English language in the word know. The month of January in Spanish is "Enero". However, in earlier records you might find "Enero" spelled with an h on the front of the word as in "Henero." Both of these spellings were deemed correct and there was no rhyme or reason as to when they included the "h" or left the "h" off. The letters c-q or f- ph are also interchangeable. All of these differences have to be taken into consideration when reading the documents.

Learning the Handwriting Styles
Another challenge in reading older documents is deciphering the letters. Each handwriting style may have a little different way to form the same letters. At first, I worked with Peggy Ryskamp who helped me begin to recognize the letters that I had difficulty with. Peggy and I would worked side by side in the beginning. After I gained a little experience and became more confident in my abilities, I started working alone. I would save my questions all for one session with Peggy and work on only the questionable words and names.  Sometimes there were words or letters that baffled both Peggy and I. When this happened, George Ryskamp would look at the word or letters and help us decipher them. It was through this process that I learned to read these records. 

Abbreviations
Abbreviations are used frequently in older documents. This is a practice that is used widely in Spanish documents. Sometimes there seemed to be no rhyme or reason as to when the writer used an abbreviation or when he spelled the word out. The best practice for deciphering abbreviations is to keep an open mind and realize that any word may be abbreviated. Some of the common abbreviations occur with names, such as Franco for Francisco, Res for Rodriques, Xpobal for Cristobal, Ma for Maria, Po for Pedro and Jo for Juan.

The best advice to improve your reading skills with older documents is practice, practice, practice. This might sound like advice from your piano teacher, but it applies the same to reading handwriting. The more exposure you have with the handwriting, the easier it will become over time. I found this to be true. Now after 3 1/2 years of working with these records, I have become quite proficient in deciphering the handwriting. This was not an overnight process as you can imagine, it took many hours of work. In the end, the hard work was well worth the effort and the journey has been quite enjoyable for me.

The book- Finding Your Hispanic Roots by George Ryskamp, has more helps in deciphering handwriting in Spanish documents. Also BYU has a website devoted to reading old Spanish documents.

Saturday, January 29, 2011

What is a Confraternity (or Cofradia in Spanish)?

Cofrades (Members) Statue- Caceres, Spain


As in all Spanish villages, religious devotion and daily worship in the Catholic parish church were at the center of daily life. During the sixteenth century, cofradias or religious charitable organizations were begun to give greater opportunity and meaning to their religious devotion. Each cofradia had its own unique mission as shown by its patron saint. Men and women of the rural village of Garganta la Olla had a positive religious, social and economic impact on society through membership in cofradias. Likewise, the religiosity of the members and their desire for a personal reward in the afterlife were reflected in cofradia activities.

The Role and Definition of Cofradias
            Christopher Black has studied cofradias. Although his research focused mainly on how they functioned and benefitted life in Italy, Black gave a good definition of a cofradia. He described them as: 
“groups of people who came together in conformity with certain rules to promote their religious life in common, who did not take the vows of an order and generally lived in the  secular world. Cofradias were generally organizations of the laity that united for penitential ceremonies and/or charitable works such as gathering for   prayer or communion, maintaining an altar, or aiding the poor. As members of a cofradia the  Ursalines [or members] resided with their families, not in a convent    and performed good works in the community. They also met regularly to participate in confession and to share the Eucharist [or sacrament].”[1]

Flynn explains that “Cofradias were one of the few institutions created by the populace to meet their own needs.”[2]  Each Cofradia organization had a set of rules or by-laws to follow which every member promised to live by.  Even though the Catholic Church worked in harmony with the cofradia, these rules were not religious vows, instead were merely rules set up to govern the confraternal organization. [3]

Religious Purpose- Saint Name

            Each of these cofradias had a religious purpose which reiterated the fact that religion was a significant part of every-day life in Garganta la Olla. The main cofradias of the town were those of Our Lady of the Rosary, The Blessed Sacrament and Saint Anne.   Our Lady of the Rosary refers to the Virgin Mary who is the greatest of the Catholic Church saints. This cofradia is believed to be one of the most popular and universally practiced. Its members are given specific responsibility to frequently recite the rosary, along with charitable acts to the needy, thus showing devotion to Mary and her son.[4] Pope Pius V granted permission for this cofradia to be organized in 1569. [5] Benefits of membership include physical protection, cofradia participation for life and continuing after death and opportunities for indulgences or forgiveness of sins.[6] Membership in this cofradia is open to all people no matter their race, gender or social status. The feast day is the first Sunday in October.[7]

Beliefs in the Afterlife
            Friar Tomas Trujillo summed up the importance of charitable works by saying, “he who gives charity, extinguishes hunger and covers nakedness, extinguishes his own faults and covers his own sins.”[8] The members of these cofradias felt so devoted to the responsibility to help the poor, that they often left provisions for certain charities in their wills, such as bedding, clothing or monetary gifts.[9]
            One of the major reasons for the organization of cofradias was the concern Christian population had for their journey in the afterlife. Pedro de Veragüe gave this insight into how strongly the Spaniards felt about the connection of charitable acts with a person’s eternal reward.

“Hope and faith you will lose
when before God
you stand, wait and see

with great generosity
offer acts of charity
that you will be pure

The greatness of charity
is that it fulfills all needs
and he who receives it not shall pass Heaven by.”[10]


[1] Allyson M. Poska and Elizabeth A. Lehfeldt, “Redefining Expectations: Women and the Church in Early Modern Spain.” in Susan E. Dinan and Debra Meyers, ed. Women and Religion in Old and New Worlds. (New York: Routledge, 2001)  
[2] Maureen Flynn, Sacred Charity: Cofradias and Social Welfare in Spain, 1400-1700. (Ithaca, New York: Cornell University Press, 1989), 10.
[3] Christopher Black and Pamela Grovestock.  Early Modern Cofradias in Europe and the Americas. (Aldershot, England: Ashgate, 2006),  1.
[4] Michael Freze. Patron Saints. Huntington, (Indiana: Our Sunday Visitor, 1992), 209-210.
[5] Allyson M. Poska, Regulating the people: the Catholic Reformation in seventeenth- century Spain. (Boston: Brill, 1998), 72.                                                                                                                             
[6] Dominican Fathers: The Rosary Center, Portland, Oregon, Confraternity of the Most Holy Rosary. (Dominican Fathers: The Rosary Center, Portland, Oregon, 1986-2009). http://holyrosary.ageofmary.com/confraternity/ [Accessed 8 July 2009].
[7] Alban Butler. Lives of the Saints. (Cincinatti, Benzinger Bros. 1894, reprint Forgotton Books, 2007),  43.
[8] Flynn. Sacred Charity, 45.
[9] Flynn, Sacred Charity, 50-51.
[10] Flynn, Sacred Charity, 46 with English translation,  156.

Friday, January 28, 2011

Names, Names, Names: Confraternity Membership Lists 1527-1603

During the visit to Garganta la Olla in May 2007, I was participating in a BYU Family History Field Study with Dr. George Ryskamp and six other students. The academic purpose for our visit was to gather records for an 18th Century Study on the small, rural village of Garganta la Olla, and the role of women in that village. We spent two days in the Parish Archive, that the Priest was most gracious to let us use for examination and photographing of the records. It was an amazing experience looking at the collection of Parish Books from as far back as 500 years ago. We were actually able to handle the books and take pictures of whatever we wished.  The books were very well preserved because the climate in Garganta is quite dry. This was my first experience looking at such old records and I was very intrigued and overwhelmed by it all. It hardly seemed real.

While searching the Parish Books for anything pertinent to our studies, Confraternity  (or Cofradia in Spanish) Membership Lists were discovered from the years 1527, 1586, 1594 and 1603. These membership lists not only included the members or cofrades, but also others in the household, mainly family members. These lists pre-dated many of the Parish baptism, marriage and burial records. I was so excited to see these records. What a wonderful discovery! Each list was about fifteen to twenty pages, with anywhere from 30- 65 names on a page.

Membership List

Cofradia Books

BYU Field Study Activities - Garganta la Olla, Parish Archive
I could hardly wait to return home and have time to search and extract the names from these records. At first I wasn't sure who Dr. Ryskamp would assign to look at these records, but I knew that I had to ask if I could be involved. After all, these were my ancestors and my heritage. There was something that drew me to the records and this project. Little did I realize that 3 1/2 years later, I would still be consumed and enthralled with these records.

Thursday, January 13, 2011

My First Visit to Garganta la Olla- May 2007

In 2007, I made my first visit to Garganta la Olla as part of a BYU Family History Field Study Group. It is a magical town, nestled up in the mountains of western-central Spain. Because it is a town off the beaten path, it has remained much the same as it looked several hundred years ago. The exterior of many of the buildings looked the same as they did in ancient times. If it weren't for the asphalted roads and sidewalks, you would think you had stepped into a time machine and you were back in the seventeen or eighteen hundreds.

My added interest in this town stems from the fact that my great-grandfather, Meliton Gonzalez Trejo was born and raised here. It was fun to see the house of his birth, the church of his baptism, and walk the streets where he and his ancestors walked. It was a truly priceless experience.
BYU Field Study Group- May 2007





















Birthplace of Meliton.







The town is surrounded by mountains and a river. The town has two bridges, the old bridge and the new bridge. The new bridge was built in 1577, which seems somewhat comical to those of us from the US where there is nothing in the entire continent that dates back more than 400 years. To the left is a picture of the house where my great-grandfather Meliton was born. I was not able to go inside, because the current owners were not home. However, it was still fun to see the outside and contemplate the life of Meliton and the daily things he must have done in this little village. 




Meliton and Emily Family


This family picture was taken in Salt Lake City, Utah in the early 1890s. Meliton is holding son Milton, daughter Sarah in front and Emily is holding baby Jared. Standing in the back is Marie Louise, Meliton's daughter by his first wife Mariane Christensen. Stay tuned to my blog for further information on my village reconstruction project.