Rebuilding a Lost Church: the Augustinian Church Dedicated to Our Lady of Perpetual Help

Rebuilding a Lost Church: The Augustinian Church dedicated to Our Lady of Perpetual Help and its Priory in Valletta (1571-1763)

An architectural, archaeological, geographical and socio-cultural analysis with direct reference to the Notizia Augustiniana Aurea

Edited written and compiled by Malcolm Borg and Denis Darmanin co-writers Saviour Formosa and Fr Charles Vella

Rebuilding a Lost Church: The Augustinian Church dedicated to Our Lady of Perpetual Help and its Priory in Valletta (1571-1763) An architectural, archaeological, geographical and socio-cultural analysis with direct reference to the Notizia Augustiniana Aurea

Edited written and compiled by Malcolm Borg and Denis Darmanin Co-writers Saviour Formosa and Fr Charles Vella

This publication includes a complete transcription and translation of the Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo.

Malcolm Borg and Denis Darmanin

Dedicated to all those who have assisted and supported the conservation and restoration work of the church and priory in Valletta.

2023

First published by A&CV 2023 BALLARAT VIC 3350.

E-Book edition ISBN 978-0-6457836-2-9 Every effort has been made to seek permission for reproducing the images used within this publication.

Disclaimer: This publication is directed for education purposes only.

Design: Dr Malcolm Borg (A&CV) Acknowledgements: Fr Leslie Gatt O.S.A. Prior Provincial (Malta) Fr Alexander Cauchi O.S.A. Parish Priest St.Augustine's (Valletta) Dr Samantha Fabry, Mr Luke Borg.

Mr Denis Darmanin, Prof Saviour Formosa, Rev. Fr Charles Vella, Mr Brian Bunce, Dr. James Azzopardi.

Perit Paul Camilleri and Perit Zdenka Jakesevic.

Mr Adrian Mallia Ensure Mr Edward Calleja ECS Photography: Mr Ian Pace © (unless otherwise captioned) Front jacket illustration: The Siege of Malta:Valletta, 13 September 1565 (1 of 8 Royal Museums Greenwich) Picryl: The World's Largest Public Domain Media Search Engine Back jacket illustration: Valletta ou Valete ville forte, de l'isle de Malta. Ansicht aus der Vogelschau.

Kupferstich. Amsterdam, P. Mortier (um 1705).

■

part-sponsored by Arts & Culture Victoria a11d Heritage E11terprise Consultancy

A&CV

ARTS& CU1-1UREVICT08tA

HERITAGE ENTERPRISE CONSULTANCY LIMOTED

CONTENTS

Prologue Considerations on methods for research: integrating documentation

1 1

1.Context I: The History The document by the anonymous chronicler The structure of the document The language The period Other descriptions of the church of Our Lady of Perpetual Help

2 2 2 4 4 5

2. Context II: The geography

6

3. Benchmarks I: The archaeology of building

11

4. Benchmarks II: Significant surviving architectural features

25

5. The state and layout of the church

34

6. The collection of paintings and sculptures at Our Lady of Perpetual Help The value of microhistory Our Lady of Sorrows Church Pieta’ and its legacy The Sicilian province: the spread of cults, confraternities and iconography The Sicilian Caravaggisti (1590-1623) Other Southern Italian influences: Mattia Preti (1680?)

38 38 39 40 47 55

7. Popes, prelates and patrons

63

8. Arms and Escutcheons

66

Epilogue

71

9. The original text

73

10. The text: English translation

91

11. Patrons, Priests, Prelates and Dignitaries

109

Bibliography Index Biographies: co-writers

123 131 135

ILLUSTRATIONS

Working 3D model by Malcolm Borg using Sketchup 2022 based on plans by Perit Paul Camilleri and Associates.

Folio 119: Copy of the Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. Original misplaced at the National Archives Valletta and copy in posession of Malcolm Borg and Denis Darmanin.

Tables Table 1.1: List of chapels and side altars in the evolving churches of St. Augustine in Valletta.

Plates Plt.1.1: LiDAR survey of the tunnel vault and excavated section of the side altar (Formosa, S. & Borg, M. 2018).

Plt.1.2: LiDAR survey of the excavated courtyard and architectural elements discovered (Formosa, S. & Borg, M. 2018).

Plt.1.3: LiDAR survey of the excavated section showing the main altar pilasters and a section of the apse (Formosa, S. & Borg, M. 2018).

Plt.1.4: LiDAR survey of the excavated site and location were a concentration of graffiti was identified.

(Formosa, S. & Borg, M. 2018)

Maps Map.1.1: Map showing the area of the Manderploaggio and the allocated Augustinian site, Mount Sceberras. (Map adapted by Malcolm Borg) Map.1.2: Map showing the Manderaggio outlining the boat-camber over the North-West section of Valletta. (Map adapted by Malcolm Borg) Map.1.3: Map showing the Manderaggio quarter developed and the Augustinian complex.

Plans Plan 1.1: Plan marking the earliest excavations (2007) and successive archaeological trenches (2018-2023). (Based on plans by Perit Paul Camilleri and Associates) Plan 1.2: Plan showing the excavations over the old nave; (1) area which possibly served as a crypt, (2) area next to main altar section, (3) area of existing courtyard. (Based on plans by Perit Paul Camilleri and Associates).

Plan 1.3: Plan showing the various sections and reference points which revealed the construction of the lost church of Our Lady of Perpetual Help (1) original apse, (2) unrecorded side chapel, (3 & 4) sacristy and side entrances and (5) the oratory. (Survey Borg M. & Darmanin, D. 2018-23; Plans by Perit Paul Camilleri and Associates) Plan 1.4: Two elevations: Old Bakery Street and St. Mark Street with the highlighted surviving sections of the old complex. (Based on plans by Perit Paul Camilleri and Associates and surveys conducted by Heritage Enterprise Consultancy) Plan 1.5: Church planimetry based on current excavated sections showing the set-up and allocation of chapels as described by the anonymous chronicler. (Adapted by Malcolm Borg based on plans by Perit Paul Camilleri and Associates and old Valletta maps).

Figures Fig. 1.1: The sections around the side and main altar. (1) Piers and springers from an original barrel vaulted section, (2) niche inserted in connecting passage, (3) base of the recovered pilaster, (4) side altar, (5) water channel, (6) full framed decorative section of main altar pilaster. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2018) Fig.1.2: The side altar was excavated, cleaned and a method statement for consolidation works compiled.

(Photograph by Malcolm Borg Heritage Enterprise Consultancy 2018) Fig.1.3: The sculptural motifs on the pilaster holding the main architrave over the main altar. (Photograph

by Malcolm Borg Heritage Enterprise Consultancy 2018) Fig.1.4: Schematic reconstruction of the side altar. Based on plans by Perit Paul Camilleri and Associates and surveys submitted to the Superintendence of Cultural Heritage by ECA Consultants (Schematic plan

by Malcolm Borg; SketchUp 2021).

Fig.1.5: The blocked door with melitan mouldings led to the the courtyard. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2023) Fig.1.6: Plans and sections of the excavated courtyard and proposals for the interpretation area. (Courtesy Perit Paul Camilleri and Associates and Heritage Enterprise Consultancy) Fig.1.7: Original surviving sections of the church of Our Lady of Perpetual Help. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2023) Fig.1.7b: Original rib-vaulted apse integrated in the new plan of the church and priory. (Photograph Heritage Enterprise Consultancy 2023) Fig 1.7c: Original side-chapel was rehabilitated and restored; for decades it served as a store. (Photograph Malcolm Borg Heritage Enterprise Consultancy 2023) Fig.1.8: Original rib vaulted ceiling from a section of the cloister. (Photographs by Malcolm Borg Heritage Enterprise Consultancy 2023) Fig.1.9: Excavated section below street level probably may have served as a crypt.(Photographs by Malcolm Borg Heritage Enterprise Consultancy 2023) Fig.1.10-1.15: Graffiti portraying vessels may have been ex-voto inscribed by returning seamen.

(Photography by Denis Darmanin) Fig 1.16: Diptych of the Ecce Homo and Mater Dolorosa.

Fig.1.17: Statue of Our Lady of Loreto. Detail of x-rays of the side of the statue. Tests were commissioned for the X-ray and paint layers.

(Photographs by Dr. James Azzopardi, Malcolm Borg and Fr. Charles Vella, 2023) Fig. 1.18: Painting donated by Haxisa couple of Our Lady of Trapani. The altar was built in 1634.

Fig. 1.19: The Crucifix was located in the sacristy of Our Lady of Perpetual Help after being placed centrally over the tribune in the church. Now it is kept in the chapel of the Nativity next to the main altar.

(Photograph by Brian Bunce) Fig.1.20: Schematic plan adapted by Malcolm Borg featuring the location of the various side chapels and artefacts.

Fig. 1.21: The painting of Our Lady of Perpetual Help with a damaged canvas found in the Oratory of St. Augustine Church and Priory Valletta.

Fig. 1.21a: The painting of Our Lady of Perpetual Help during restoration in September 2023. Details of the face of Our Lady of Perpetual Help. (Photographs by Fr Charles Vella) Fig. 1.21b: The painting of Our Lady of Perpetual Help during restoration September 2023. Details of St. Anthony the Abbot. (Photographs by Fr Charles Vella) Fig. 1.21c: The painting of Our Lady of Perpetual Help during restoration in September 2023. Various details of vestments in vermillion and cobalt. (Photographs by Fr Charles Vella) Fig. 1.21d: The painting of Our Lady of Perpetual Help during restoration in September 2023. Various details show details of the dramatic Caravaggist figure. (Photographs by Fr Charles Vella) Fig. 1.21e: The painting of Our Lady of Perpetual Help during restoration September 2023. Various details show the uncovered details of the facial features of St. James the Apostle. (Photographs by Fr Charles Vella)

Figures (cont.)

Fig. 1.22: St. Augustine washing the feet of the Pilgrim Jesus (1623).

Fig. 1.23: St. Nicholas of Tolentino by Mattia Preti, Il Calabrese (1680).

Fig. 1.24: The Annunciation following the Renaissance Florentine style.

Fig. 1.25: St. John Nepomucene attributed to Gio. Nicola Buhagiar.

Fig. 1.26: St. Francis of Paola (early 1700s).

Fig. 1.27: From left to right: Family crest of the Surdo family, arms of the Grandmaster Jean de la Vesque de la Cassiere and crest of the Abela family. (The swan in the Surdo shield may be also ‘roussant’) Fig. 1.28: Family crest of Fra Bernardino La Scaglia.

Fig. 1.29: Family crest of the Surdo (?) family with the symbols of the Knights of St. John.

Fig. 1.30: Family crest Fra' Nicolás Cotoner y de Oleza who was a Catalan knight of Aragon: Grandmaster 1663-1680.

Fig. 1.31 & 1.32: Crests for the La Plana and Olivieri families(?).

Fig. 1.33: Crest pertaining or similar to La Rocehette with symbols of the Knights of St. John.

Fig. 1.34: Crest of the Farrugia (?) family.

Fig. 1.35: Crest found on the tombstone of Cornelio Gaij.

Fig. 1.36: Crest of family Revest (?).

Fig: 1.37: Crest of Baron and Baroness Xara.

Fig: 1.38: Crest referring to family Gerardinus.

Fig. 1.39: Crest pertaining to “Vincentius”?

Fig. 1.40: Crest pertaining to the Testaferrata family.

Fig. 1.41: Crest pertaining to a Knight possibly a Bailiff; Martell, Martellini or Martelli(?).

Fig. 1.42: Shield of Inquisitor Tommaso Ruffo (1663-1753).

Fig. 1.43: Shield of the Bailiff Johann Wolfgang von Guttenberg.

Fig. 1.45: Arms of Pope Gregorius XIII. Fig. 1.46: Shield of Bishop Tomás Gargallo (1536–1614).

Fig. 1.47: Crest over the sacristy door featuring the Holy Spirit and the souls in purgatory.

(Photo by Malcolm Borg and sketch by Denis Darmanin)

Working 3D model by Malcolm Borg using Sketchup 2022 based on plans by Perit Paul Camilleri and Associates.

PREFACE At the end of the Seven Years War (1756–1763), the Notizia Augustiniana Aurea was written. The anonymous chronicler was sketching arms and escutcheons of the church and tracing the history of the Augustinian Order in Malta. The European conflict that involved most of the princes and powers was fought globally in Europe, the Americas and Asia. These conflicts were resolved through the Treaty of Paris of 1763, which brought Britain, France, Spain and Portugal into agreement to restore territories gained to the original owners.

Malta was not a contended territory and remained exclusively a vassal of the Kingdom of Sicily with a strong secular and religious administration under the Sovereign Military Hospitaller Order of St John. The longest reigning Grandmaster, Emanuel Pinto de Fonseca (1741-73), shared his clerical power with an Inquisitor Angelo Durini (1760-1766) and Bishop Bartolomé Rull (1757-1769). Rull was a priest of the Sovereign Military Hospitaller Order of St John. The church held significant power in Malta, which is tangible in the ecclesiastical architecture dominating the City of Valletta. One particular extensive block was offered to the Augustinian Order to establish a church and priory. The history of the first complex, established in 1571 and re-designed in 1764, is a testimony to the temporal and clerical politics in this Mediterranean Island. It modelled Valletta, and it formulated the style of its buildings.

This study considers a local micro-event in the global context and integrates multiple aspects of the historical urban landscape to understand Maltese history and geography better. In the absence of documentation, the Notizia Augustiniana Aurea, urban archaeological evidence and the collation of various studies (2016-2023) has given us an opportunity to scientifically and academically consider the container and the contained and retrace the development of the lost church of Our Lady of Perpetual Help and its priory.

Dr Malcolm Borg 10 x 2023

Folio 119: Copy of the Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. Original misplaced at the National Archives Valletta and copy in posession of Malcolm Borg and Denis Darmanin.

1

Prologue The main scope behind this study is to reconstruct through the available documentation, latest archaeological data, mapping and integrated methodologies the Church of Our Lady of Perpetual Help and its Priory. Since the plans developed by the Architect of the Order of St. John are lost, analysing this church is significant in understanding the link between the architecture of the early period in Valletta and the changes in style dominating the mid to late sixteenth and seventeenth century. In this reconstruction, the main aim is to understand the archaeology of buildings and urban archaeology. The follow-up process for preparing the site, the construction phase, its development and expansion and ultimately the demolition through the impact of the earthquake of 1693 was vital. The most crucial document that guides this analysis is the anonymous account Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. This research is geared toward establishing the value and significance of the ruins, the complex, the art and the artefacts as an integral part of the landscape of a World Heritage City.

Considerations on methods for research: integrating documentation For centuries, the loss of documentation and plans of one of the earliest churches and priories designed and built on the fortified peninsula of Valletta has posed questions on its contribution to the urban landscape and the evolution of this significant plot or block on the Manderaggio quarter. The latest and most recent archaeological digs and monitoring reports have contributed to a better understanding of how the earliest sections were integrated with the development of the Priory and Church dedicated to St. Augustine in Valletta. These shed more light on the style and design of the former church but had to be supplemented by further studies on old maps of Valletta, contemporary descriptions by travellers and writers, various entries in different collections of archives and finally, the reading of the archaeology of the site and sections exogenous to the perimeter of the block. This integrated process of evaluating fragmented facts may achieve a clearer picture of this complex, contributing to the city's development in its infancy. This information will further support the reading of Valletta's historic urban landscape.1

UNESCO. (2011). Recommendation on the Historic Urban Landscape (36th session of UNESCO's General Conference) Retrieved September 29, 2023, from https://whc.unesco.org/en/news/1026.

1

2

1. Context I: The History The document by the anonymous chronicler The document Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo, forms part of the Miscellanea collection at the National Library of Valletta and was found enclosed photocopied with unrelated documents. The document traced by Denis Darmanin at the National Archives Valletta comprises folios stamped 200 to 136 and marked initially 105 to 119 (16 sheets in all) and is now untraceable. There is no indication of provenance through a stamp or signature. It is handwritten, illustrated with sketches and has been reproduced poorly, probably judging from the photocopy the document is in a poor state of conservation. The paper has been affected by foxing and shows traces of borers. There are torn sections (later fixed with tape), and sections lost through ink corrosion. This corrosion has also impacted some pages with total or near total obliteration of the text and illustrations. The state of the document has made reading the text and its transcription and translation challenging.

The structure of the document The Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo is set into four unequal sections; a prologue, a chronology or historiography of the establishment of the Augustinian Order in Malta and the state of the Church of Our Lady of Perpetual Help in Valletta. The final section is a survey of the church contents and transcription of epitaphs, memorial tablets and crests.

The epilogue is composed of two main sections. The opening section traces back the earliest records of the establishment of Augustinian monasticism. Reference is made to the earliest Augustinians, Saints and Bishops. The author, a Maltese Augustinian possibly staying at the Valletta Priory at the time, traces the persecution (460 A.D.) of the Augustinians by Thrasamund the Vandal King and how, as a result, Bishops were transferred to Sicily and Sardinia and travelled to Malta during this crises.2 In this context, he quotes a host of sixteenth and seventeenth century writers, namely Laurentius Surius (1523-1578), Thoma Herrera (or de Herrera) (1558-1654), John Lightfoot (1602-1675), Tommaso Fazello (1498– 1570) and Augustinian brother and writer Christophorus Patavinus (1500-1569).3 He aims to sustain and prove the early settlement of the Augustinian Hermits in the convent at Mellieħa (Notizia Augustiniana Aurea, n.d.).

In a second instance, his thesis focuses on establishing the convent in Mdina and Rabat and establishing the Church of St. Mark after extensive shortcomings. In the section St. Mark’s of Malta in the Sicilian Province year 1582, he collates all the documentation available from Augustinian chroniclers and Maltese historiographers to establish the date of the founding of the Rabat convent and the church (Notizia Augustiniana Aurea, n.d.). After a period spent without a convent and hosted at Santo Spirito Hospital in Rabat, the Augustinians erected the complex. This development also ties in with the long-lasting debate on the arrival and establishment of the first monastic orders in Malta. The author goes on to quote, amongst Anon., (n.d.) Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para. 1–182), National Archives Valletta (NAV).

Photocopy in possession of Mr Dennis Darmanin and Dr Malcolm Borg.

3 Loc. cit.

2

3

others, F. Gio. Francesco Abela (1582-1655), Luigi Torelli (1609-1683), Augustin Lubin and the Abbot and writer Rocco Pirro(i) (1577-1651). He concludes this section on the founding of the convent in Rabat by quoting the document by the Notary Brandano di Caxaro (Caxxaro) on allocating the land for the order to establish the convent.4 The chronology of the establishment of the Augustinian Order is set in 460 A.D. at the peak of the Vandal persecution in Africa. Archbishop St. Fulgentius of Ruspe fled the persecution with his companion Fr. Redentus. The author relates how St. Fulgentius visited his venerable friend Ruffiniano, who had sought refuge at the convent in Mellieħa in Malta. As a reaction to the persecution of the Augustinians, he had founded a convent in this locality, which, according to the quoted account, had been established for 800 years. In 1255, following the order of Pope Alexander IV, they moved to another convent established after the siege. They built it on the demolished site, hoping for a fresh start. This building dedicated to St. Augustine survived until Suleiman the Magnificent attack on the City of Mdina. His historiography is based on the quoted sixteenth and seventeenth-century writers and traces the establishment of all the convents, including the one at Pieta' in 1617. He also establishes how preparations were in hand to establish the convent in Valletta.5 In the next section, tracing the chronology of the Augustinian Order establishment in Malta, the writer focuses on establishing Our Lady of Perpetual Help church and priory in Valletta.

He describes the state of the church after the earthquake of 1693 and before the demolition works of 1764. The description is a contemporary one unless based on a previous written record. He admits that he did not research the initial date of construction of the church; “…(i)n che tempo precisamente. si dato principio alla fabrica di questa Chiesa non sono andato rintracciarlo” (Notizia Augustiniana Aurea, n.d.). In the document, the convent's construction was set in 1572, as documented by Commander Abela in Book 3, Note 8, page 402 and by Commander del Pozzo in paragraph 1, Book 1, page 49. The works started under the rule of the newly elected Fra' Jean l' Evesque de la Cassire dated January 28 1572. He also documents the crests and date on the architrave of the entrance to the sacristy of the church.6 The final section opens with a description of the geography of the area of Valletta and the earliest account of the temporary allocation at Pieta. These accounts provided two main events for which a transcript of the memorial tablets found in Pieta is quoted. These refer to the incident and death of the Danish (not Dutch as quoted by the author) Colonel S. Bent Pendersen Skaah and the record of the pestilence of 1676 with a commemorative plaque commissioned by the Lieutenant of Germany and Baliff of the Order of St. John Frà Wolfgang Philip von Guttenberg.7 The description in a second instance is a survey or report on the physical state of the church in 1764; “Stato materiale della Chiesa delli RR.PP. Agostiniani della Vall’a in cui ritrovasi al p’nte anno 1764, in che fù demolita, e si diede principio à fabricare, e rifabricare il Con’vto con Idea daltre si à suo tempo in un. Altro canto e rifabricare d’essa Chiesa...”.8 Op. cit. Meltense S. Marci Provinciæ Sicilæ anno 1582. (Para. 183-363) NAV, Malta.

Op. cit. Meltense S. Marci Provinciæ Sicilæ anno 1582 in Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para. 456480) NAV, Malta.

6 Please refer to crests and escutcheons Fig.1.27.

7 Anon. (n.d.) Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para. 481-509 and 510-537) NAV, Malta.

8 Op. cit. (Para. 538-542).

4 5

4

This section to the end of the document is a detailed description of the sections of the church, patronage and the transcript of epitaphs found on the memorial tablets in the church. The description also includes sketches of the arms and crests over sections of the main church and side chapels.9 The language The other challenge faced in giving the document a context has been the anonymous writer and trying to decipher the epoch and style of writing. It was essential to understand better the politico-historical and cultural environment in which the document was written. The language, abbreviated in parts, is Italian, with varying quotations in Latin. The latter comes through in different forms, especially when quoted either from ecclesiastical text or sixteenth, seventeenth and eighteenth century books or texts. The Latin "language used during these centuries was subject to change, and although the vocabulary was firmly rooted in ancient Latin, it was affected by small semantic changes and the vicissitudes of fashion."10 Apart from the literary Latin, which is usually inserted as quotations from secondary documents, there is a more archaic Latin, which has been transcribed from epitaphs and memorial tablets. The Italian-Maltese used is from a mid to late eighteenth century as is the hand writing. The only word indicating the evolution of the Maltese language and its use is the place name Melleħa, which comes with a Maltese (ħ).11 It is not easy to determine when the (ħ) was introduced. Considering the epoch described in the document, one would tend to support Arnold Cassola's thesis that "(i)t is quite evident that the first use of the letter ħ in the Maltese language goes back to the 18th century certainly before 1760...".

Cassola further quotes examples of the use of the (ħ) in 1746 in the manuscript Il Gozo Antico-Moderno e Sacro-Profano by Canon Giovanni Pietro Francesco Agius de Soldanis.12The use of (ħ) may indicate that a contemporary of Agius de Soldanis wrote the document.

The period The document is not dated and anonymous. However, in reading this document, the anonymous chronicler is surveying the complex before its demolition. The indications are given through the church's description in the last section and the details given in the various sections. Although in some instances it seems that he relies on his memory “Edà appunto avanti di dare mano alla promessa copia di Pianta della Chiesa, m’occore soggiungere una intralasciata, perche à suo luogo mi figgi dalla mema., e dall’ occhio...”13 he is systematic.

Loc. cit.

Helander, H. (2012). The roles of Latin in Early Modern Europe, L’annuaire du Collège de France. Retrieved September 29, 2023, from https://journals.openedition.org/annuairecdf/1783.

11 Anon. (n.d.). Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para. 76–96, 157–182, 216–234, 246–268, 293317,318-363, 364–377) NAV, Malta.

12 Cassola. A., (2014) Arnold Cassola (2013), “A note on the dating of ħ, għ and x in Maltese”, in Albert Borg, Sandro Caruana, Alexandra Vella, editors, Perspectives on Maltese Linguistics.

Retrieved September 29, 2023, from https://doi.org/10.1524/9783050065144.13.

13 Anon. (n.d.) Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para. 822-830) NAV, Malta.

9

10

5

His walk-through and annotations are extraordinarily vivid and detailed, with precise references to architectural components, design, plan, style, materials and colour. It is too detailed to be a description from memory. What we know from his description is that in the sacristy is the plan of the church; "=Conservasi parimte in carta pergamenadissegnata la Pianta di tutto il Corop della Chiesa”14 We also know that this is when demolition works were initiated (1763). Therefore, it may be considered as a final survey or inventory of the church designed by Girolamo Cassar. Interestingly, the surveys undertaken show significant sections were incorporated into the new priory building, which was original to the old church. The report may have been written under the direction of the Priors; Prospero Sciortino (1760-1763) and Benedetto Bonnici (1763-1771). It is unclear whether this report could have been compiled by one of the appointed deputies in charge of the project, either P. Rafel Laferla or P. Franġisk Sant.15 Other descriptions of the church of Our Lady of Perpetual Help Other 'contemporary' descriptions of Valletta and its buildings do not reveal more detailed accounts of the church or priory. In 1575, Pietro Dusina was sent on a mission to Malta and served as an inquisitor and apostolic delegate to Malta between 1574 and 1575. He visited every church in the Maltese Islands and kept a detailed record of them.16 Giovanni Francesco Abela (1582–1655) in his Della Descrittione di Malta isola nel Mare Siciliano: con le sue antichità, ed altre notizie (Lib. III Not. VIII) traces the evolution of the Augustinian Order in Malta and gives a brief description of all the convents. He mentions both the convents in Pieta' and Valletta, but the account refers to those involved in the establishment rather than the complex.17 Giacomo Bosio (1544–1627) in his Historia della sacra religione militare di S. Giouanni Gerosolimitano detta di Malta, del signor commendator Fr. Bartolomeo Co. Dal Pozzo veronese, caualier della medesima Parte prima che proseguisce quella di Giacomo Bosio dall'anno 1571 fin' al 1636 provides an early account of the land of Valletta being assigned to the various convents but does not venture into a detailed description of building of the church or priory.18 The Descrittione di Malta: Anno 1716 does not mention the priory or the church but refers to the area of Il Manderaggio.

Next to the Marsamxett Gate where the slaughter-house was located. The gate was also known as Porta Boucheria.19 Op. Cit. Para. 538-542.

Cauchi, P. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta (pp. 44-45 and p.191).

16 Vella A.P (1969). La missione di Pietro Dusina a Malta nel 1574. (Melita Historica. 5(2), pp.165–184) Retrieved September 29, 2023, from https://www.um.edu.mt/library/oar/bitstream/123456789/36891/1/6.pdf.

17 Abela, G.F. (1780) Malta illustrata... del commendatore F. Giovanfrancesco Abela, corretta, accresciuta, e continovata dal conte Giovannantonio Ciantar,... con le piante di Malta, e della sua antica citta'. (Lib. III Not. VIII) Retrieved September 29, 2023, from https://books.google.com.au/books?id=owq3PSvrIdYC&printsec=frontcover&source=gbs_ge _summary_r&cad=0#v=onepage&q&f=false.

18 Bosio G. (1571-1636) Historia della sacra religione militare di S. Giouanni Gerosolimitano detta di Malta, del signor commendator Fr. Bartolomeo Co. Dal Pozzo veronese, caualier della medesima Parte prima che proseguisce quella di Giacomo Bosio dall'anno 1571 fin' al 1636. (Vol. IIIan.166, Lib. 37) Retrieved September 29, 2023, from https://www.google.com.au/books/edition/Historia_della_sacra_religione_militare/E2kJejjyV 4oC?hl=en&gbpv=1.

14 15

Mallia-Milanes V. (1988). Descrittione di Malta: Anno 1716 – A Venetian Account.

Bugelli Publications. Malta. (p.41).

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2. Context II: The geography It is easier to understand the description of the anonymous chronicler by considering and analysing the urban morphology and archaeology. The physical context of the block, including the partially demolished church and the priory, is essential in understanding the design and layout of the site, which is complex. The multiple interventions and demolition work made analysis highly challenging. The successive archaeological digs and trial trenches dating back to 1999-2000 assist in generating benchmarks. LiDAR surveys by Professor Saviour Formosa and Dr Malcolm Borg in 2018-2019, assisted non-interventionist interpretation.

(Formosa, S. & Borg, M., 2019) The urban morphology has dictated the development of the Augustinian complex as a block within the gridiron pattern of the Valletta streets. This section over the Mandragg features in the earliest Valletta maps and plans. The block, extended in parts, was set over the saddleback now traced over Old Bakery Street (Strada Forni) and the meeting of two valleys. One runs from South-West to North-East along the promontory of Mount Sceberras. The other steeply flows across it from the ridge to the sea (East to West) and is marked by St. John Street (Strada San Giovanni). The block formed by Old Bakery Street, St. Mark Street, Old Mint Street and St. John Street rises on a gradient of 1:5. It rises from the lower section of the curtain (5m above sea level) up to the Square of St. John's Co-Cathedral, which is sited on the spine of the ridge of Mount Sceberras.

The gridiron forms parallel terraces flowing down to the fortifications held by St. Andrew's Bastion and San Salvatore Bastion, interconnected by the blocked curtain wall. The valley which led into the sea was engineered to fit the Mandragg or manrachio, a camber "Emporio ed alloggio de Navigli”.20 It was developed as a shelter for ships harbouring in the Port of Marsamxett but proved ineffective. Consequently, the quarry was filled up, and the curtain wall was blocked. The primary access was the Marsamxett Gate opposite the fortified Manoel Island. The main points of reference around the block were the Forni della Signoria (Old Bakery), established by the same Grandmaster Jean de la Cassiere and the Zecca (The Mint of the Order of St. John). The latter is still standing.

One of the quarters fully developed in the new city was the Mandragg, the area now bound

by Marsamxett Road, St. Sebastian Street, Old Bakery Street and St. Christopher Street. The quarrying of the site possibly delayed the development of the Mandragg. The Mandracchio was originally bordered by unnamed street (now St. Mark Street), Strada San Sebastiano (now Old Mint Street), Strada della Vittoria (now St. Lucy Street) and Manderaggio Curtain (now Marsamxett Road). St. Patrick Street which actually is the fourth street of the border, and not Old Mint Street, was unnamed during the period of the Order of St. John. The area was developed and occupied by locals and migrants. The urban pattern of this area did not follow the rigid gridiron plan of the rest of the city but was very organic, with a series of narrow and serpentine streets found in most of the local villages. The coastal area is one of the lowest parts of the city and the closest to sea level. The area was also originally the site of a lime kiln and, therefore an industrial site. The topography has determined the place names, and the Mandragg is possibly a corruption of the term Mandrachio. (Borg, M. & Fabry, S., 2011) Anon. (n.d.) Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo. (Para.481-509) NAV, Malta.

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Street names have defined the Valletta plan. The Italian version of the names persisted even during the British period. These names were discontinued after WWII’. In 1938, when war broke out the Italian street names were deleted as a security measure. The street names are geographic references to landmark buildings such as the Mint and the Bakery. The development of Old Bakery Street dates from the Order of St. John, where it was previously known as Strada San Giovanni Battista. During the French Occupation, it was then changed to Rue des Fours. It was known in Italian as Strada Forni during the British Period and then in English as Old Bakery Street. In Maltese, West Street was known as Triq l-Ifran. It is still known in its Maltese form and English as Old Bakery Street. The formation and naming of this street dates from the city's development. They were previously referred to as Strada San Sebastiano. During the French occupation, the street was renamed Rue de la Monnaie. It was known in Italian and English as Strada Zecca and Mint Street during the British Period. In Maltese, it is known as Triq iż-Żekka. It is still known in its Maltese form and the English equivalent. The development and formation of St. Mark Street known in Italian as Strada San Marco, marks the building of the complex. It was also related to the landmark building erected: the Augustinian church and priory. The Augustinians had already marked the landscape—the street parallel to Strada del Monte. During the French occupation, the street was renamed with a more suited Republican name, Rue du Peuple. It was known in Italian and English as Strada San Giovanni and St John Street during the British Period. (Borg, M. & Fabry, S. 2011)

Plt.1.1: LiDAR survey of the tunnel vault and excavated section of the side altar.(Formosa, S. & Borg, M. 2018)

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Map.1.1: Map showing the area of the Manderploaggio and the allocated Augustinian site Mount Sceberras (Map adapted by Malcolm Borg).

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Map.1.2: Map showing the Manderaggio outlining the boat-camber over the North-West section of Valletta. (Map adapted by Malcolm Borg)

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Map.1.3: Map showing the Manderaggio quarter developed and the Augustinian complex.

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3. Benchmarks I: The archaeology of building The various archaeological digs and surveys have made it possible to understand better the lost church. The main areas uncovered have revealed the initial building works and the formation of the earlier complex. It has facilitated the reading of extensions, accretions and changes.

The earliest monitored works date back to 2007.21 The magazine under the main hall of the priory was cleaned and cleared of debris. The site had been filled with compacted rubble and building material. The affected areas included the courtyard and sections of the ruins of the church of Our Lady of Perpetual Help. Shoring and infill works were mainly carried out after the earthquake, during demolition, and after the World War II blitz. These works were directed at consolidating the remaining structures to provide a solid base for rebuilding.

Unknown to the recent excavations (2018-2023), the original floor level had been established with the clearing of the debris. The barrel-vaulted section held the new entrance to the convent with a small entrance and access to the lower underground level. The vaulted area revealed a blocked access to a chapel that had been adaptively re-used as a store at the time. The magazine also led to an underground water channel interconnected to the floor above via a well shaft. The excavation works also partially unearthed a heavy Gothic-styled pilaster which held the above loggia and rib vaulted systems from the earliest building of Valletta. (Refer to Plan 1.1)The process of collating and applying data has been a stepped approach based on a four-stage process: (A) evaluation and analysis; (B) collation and dovetailing of data; (C) surveying, mapping and building of digital data and models and (D) reviewing results. The stepped approach led to the compilation of (i) a series of reports and studies which take into consideration the primary and secondary sources based on desktop research; (ii) a series of reports which collated physical data from; (a) archaeological reports, (b) restoration monitoring reports, and (c) studies on available maps and plans. This process amplified the resources and prepared a foundation on which to graft the physical data to model the complex (1571-2022). The physical data was collated onsite and from the environs. A section of the parish area is set as a study area focused on understanding the geography and urban morphology, resorting to current digitised maps and plans, geodata and rastering of original plans and maps. Regarding the complex itself, a digital working model was composed of the following; (a) the use of the current plan and surveys to build a 3D model of the complex and (b) the LiDAR data gathered to record and georeference the newly excavated site, the main architectural features found and the connectivity with (i) the fabric from 1571, (ii) the current morphology of the building and (iii) the external geography or urban context. With the integration of these three elements, it was possible to understand the spatial and physical evolution of the complex.

In his abstract for Techniques of Archaeological Excavation, Philip Barker sums up succinctly the valuable opportunity excavation provides; “Excavation recovers from the earth archaeological evidence obtainable in no other way. The soil is a historical document which, like a written record, must be deciphered, translated and interpreted before it can be used. For the very long prehistoric periods of human history, excavation is almost the only source of information, and for the protohistoric and historic periods, it provides evidence where the documents are silent or missing. The more, therefore, that we can refine our methods and techniques, the more valid will be the interpretations which we derive from our results.”22 Refer to Planning Permits issued for the site listed in the bibliography.

Barker P. (1993). Techniques of Archaeological Excavation. Routledge. London. UK. (Abstract) Retrieved September 29, 2023, from https://doi.org/10.4324/9780203442173.

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Regarding archaeological excavations, there were two opportunities: one with the current project (2018-2023) and an earlier intervention with clearing one of the magazines in 2014. In the first rehabilitation project (2009-2014), several layers of rubble infill (war damage) in the magazine supported the new priory entrance (1765). The second planning and development application, filed initially in 2014 with revisions lodged through 2018, considered the installation of a panoramic lift over the old cloister and courtyard, which necessitated archaeological investigations. These were systematically extended from trial trenches to the courtyard through a re-siting process. Only some attempts if any prior to 2014 and 2018 had been made to map the archaeology of building. Firstly, no original plans for the complete complex were available. Secondly, only a measured survey could provide the data necessary for mapping the full extent. The project also provided an opportunity to document photographically all the parts of the building not only in detail but also covering all its architectural elements. The exercise of recording architectural elements was only fully possible with the erection of scaffolding in all the areas of intervention and significant monitoring of the restoration interventions systematically implemented daily and weekly.

The main archaeological works commissioned during the restoration works and development of the Community Interpretation Centre in 2018 were crucial. The area of the magazine on Old Mint Street and the courtyard were dug up in various failed attempts to find the ideal area to build an external lift for the centre. This task proved challenging and the elevator shaft had to be redesigned in the internal section of the building alongside another earlier lift installed in the 1980s. This construction and installation had already compromised an area which could be re-used. It also proved to be a strategic connection for the segregated use of the priory from the Community Interpretation Centre.

Evidence gathering was possible by applying LiDAR. In September 2018, the scanning team made up of Saviour Formosa and Malcolm Borg completed an onsite survey of the archaeological fabric discovered after the archaeological excavations during the same period.23 The main focus was the extent of the original magazine from Old Mint Street, the section of uncovered remains including a pilaster from the section of the old choir, and a section which included a side chapel and altar including a decorated base, fragments of a side aisle and piers surmounting original ruins. This latter part may also include, through interpretation, a section of a second side altar or a side chapel. The methodology chosen to acquire the fabric was LiDAR (light detection and ranging), following a review on whether it was best to employ photogrammetric or LiDAR technologies (Nex, 2011). Due to the nature of the structure (access to light, structure form and texture), the LiDAR approach was chosen (Xiao et al, 2021). A series of scans were taken using a RiEGL VZ-400i Terrestrial Laser Scanner with (NNN) scan positions. At 500,000 data points per sec over 46 seconds, each scan resulted in a point cloud of 23 million points per scan. The resultant output was combined with RGB values captured from the integrated camera capture of 7 images per scan (Formosa, S. & Borg; M., 2018). Multiscan alignment and integration through the scanner's proprietary software, RiScanPro, were aligned and combined in one model, particularly to resolve the georeferencing issue. This project was located in an internal section of the building where the scanner's GPS antenna does not return exact coordinates. The solution to such a problem was resolved through several scans external to the building, gradual scans within the externalinternal interfaces and, once again, a series of scans in the current courtyard.

A digital working model was developed based on AutoCAD 2023 and SketchUp 2021 and deploying ESRI GIS Mapping software.

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The interim scans were anchored through several reflector targets that allow the scanner to align itself within areas that are not accessible to GPS signals. SLAM technology aids this process, but this exercise deployed the anchoring process. Post-processing was carried out through the exporting of the resultant pointcloud in both .laz and .ptx formats leading to eventual rendering for web-based outputs using LasPublish and RealityCapture for mesh development. The former was exported to the weblink. The latter outputs were exported to Unity for a CAVE (Immersion Lab) environment and VR and MR technologies, mainly Oculus Rift and Magic Leap (Formosa, S. & Borg; M., 2018). The gradual monitored archaeological works revealed three main features initially. Although partly buried under debris, the decorative pilaster over the main altar section was wholly exposed. The architectural element was a bas-relief sculpted framed section with putti and stylised leaves.

This was significant and important as it directed the study to the earliest decorative elements of the church of Our Lady of Perpetual Help. It also pointed conclusively to the style of the local architect Girolamo Cassar (c.1520–c.1592). In the excavated area, the site also yielded a severed pilaster with a sculpted decorative motif in the same style. This pedestal panel stood on the nave. This element marked one of the side chapels next to the main altar.

The full extent of the excavation to ground level also provided information on the extent and span of the pilasters over the altar section, the change in levels from the altar to the choir and the main rock-hewn reservoir. The reservoir extended out from the main altar over the original nave. The reservoir is also interconnected with the well in the courtyard and the well-shaft under the current kitchen.

The discovered sections were vital to guide the rebuilding the lost sections of the church through its archaeology. The established and original levels between Old Mint Street (20m above sea level) and the church and site floor were maintained. Further excavations of the area in 2019 and 2020 gave unexpected results when dedicated works uncovered the remnants of the side altar on the East of the nave next to the main altar. The damage from the earthquake is evident; however, substantial areas survived. The predella or altar platform was uncovered fully to the foundations. The sides, which included the base of columns with escutcheons, were both traceable. Although the antependium or frontal was broken in parts and needed support, it was still legible. The lintel, which held part of the mensa or altar table, had to be consolidated as it, in turn, supported the remaining sections of the first gradine. The second gradine is enamassed at the top and is a mix of rubble, piled up masonry, old water pipes and stone channels. The whole is difficult to distinguish. Nevertheless, with a section of the connecting arch comprising what is possibly a niche, the style pointed towards the design of side altars at the Franciscan Church of St Mary of Jesus (Convent of the Minori Osservanti).

The details are similar even in the work of the scalpellini. The churches both erected during the same period are formed to the designs of the same architect. Successive excavations unearthed a doorway to a converted section of the old church. This area had been adapted and absorbed into part of a magazine. Consolidation works during the period of reconstruction resorted to the use of heavy piers and buttressing. Importantly, the trial trenching of the section towards the East at the back of the altar uncovered two significant pieces of architecture. There was a blocked door with jambs with melitan mouldings. A section from the threshold to the first few courses survives. Also, a section of the original courtyard paving was retrieved. These provided both the bearings and orientation of the church vis-a-vis the courtyard and the levels of the original church and courtyard. The evidence shows that accretions had considerably diminished the small space of the courtyard and that the entire complex was solidly set on a rock shelf. It was also evident that the side altar had been fitted in as the church developed.

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This detail also supports the thesis and earlier description of the church with six, not ten, side altars.24 It also proved that the building set on two distinct sections of the rock surface or shelves followed the gradient. The front section of the church and priory sat on the lower shelf at 20m above sea level (Old Mint Street). Whereas the other back section was built over the slightly elevated shelf (level with Old Bakery Street) rising to circa 25m. The complex followed the gradient of the valley system, and the architect exploited the varying rocky outcrops. The construction of these foundations as part of the rock-cut surface is also evident from the rock-hewn sections of the church and priory both internally and externally.

The rock next to the pilaster over the altar and opposite the side altar recovered in September 2023 was kept and built over. The base of the quoin and pilaster of the priory on Old Bakery Street corner with St. Mark Street is also completely rock-hewn. The well inspected in the courtyard was also extended. The current wellhead stands nearly 5-6 courses higher than the original one. The old church gradual rose from the nave led to the altar, to the choir and then to the oratory along the full extent of St. Mark Street. A section of lintel found in the area of excavation points to a possible remnant of this side entrance to the church from the courtyard. The lintel found had part of an inscription which should read: Quid hic statis tota die otiosi? This quote is taken from Matthew 20:6 and found in St Augustine’s Ethics and Virtues and St Thomas Aquinas. Could it be an invitation to return to prayer?25 Other architectural elements excavated during the restoration process yielded the pilaster, which had been slightly revealed in 2007. The pilaster was now completely unearthed, featuring a solid columnar system holding a full arcade. The Gothic-style construction lifted a rib vaulted section on a split level and interconnected doorways with melitan mouldings similar to the one found in the courtyard. The architecture is very similar in mass and design to the cloister at the Inquisitor's Palace in Vittoriosa. The loggia connected the church choir to the priory and the added side chapel. The restoration works on the chapel and rib-vaulted atrium revealed the escutcheon of Inquisitor Ruffo. These are probably the arms of Inquisitor Tomaso Ruffo (1694-98) who probably interceded to assist the Augustinians during the repairs from the earthquake of 1693—the restoration of the chapel points to a change of use and adaptation. The features in the chapel included a pit covered with roofing slabs, which comprised earthenware, pottery and other related artefacts. It also had pavers with a drain directed towards the courtyard. These point to an earlier structure or space, possibly a courtyard. This section features the earliest maps and plans by Giovanni Battista Vertova.26 The small internal space could have easily been roofed with a saucer-like dome and lantern and used temporarily during works. In the central courtyard, other sections under the rusticated Giant Order holding the new priory building have revealed the extent of the priory, which ran along the excavated section. The masonry, which also served as a solid foundation, pertains to another tunnel vault or vaulted area with roundels featuring saints. These are very similar in style to the ones surviving in the earlier priory hall, now the office of the parish priest. This section, therefore, must have been removed to make way for a more spacious courtyard and the internal facade of the new priory building. The enclosed but limited space shifted Eastwards Cauchi (1997), L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana Malta, 1997, p.27.

24

Fr Leslie Gatt and Fr Josef Sciberras indicated that it might refer to "the day was far spent, it was almost gone, a small portion of it remained, but one hour, as appears from (Matthew 20:12).

26 De Lucca, D (2001) Giovanni Battista Vertova. Retrieved September 29, 2023, from https:// 25

www.amazon.com.au/Giovanni-Battista-Vertova/dp/9990993769.

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Plan 1.1: Plan marking the earliest excavations (2007) and successive archaeological trenches (2018-2023).

(Based on plans by Perit Paul Camilleri and Associates)

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Plan 1.2: Plan showing the excavations over the old nave; (1) area which possibly served as a crypt, (2) area next to main altar section, (3) area of existing courtyard.

(Based on plans by Perit Paul Camilleri and Associates).

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Fig. 1.1: The sections around the side and main altar. (1) Piers and springers from an original barrel vaulted section, (2) niche inserted in connecting passage, (3) base of the recovered pilaster, (4) side altar, (5) water channel, (6) full framed decorative section of main altar pilaster. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2018)

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Fig.1.2: The side altar was excavated, cleaned and a method statement for consolidation works compiled.

(Photograph by Malcolm Borg Heritage Enterprise Consultancy 2018)

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Fig.1.3: The sculptural motifs on the pilaster holding the main architrave over the main altar. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2018)

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Fig.1.4: Schematic reconstruction of the side altar. Based on plans by Perit Paul Camilleri and Associates and surveys submitted to the Superintendence of Cultural Heritage by ECA Consultants (Schematic plan by Malcolm Borg; SketchUp 2021).

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Fig.1.5: The blocked door with melitan mouldings led to the the courtyard. (Photograph by Malcolm Borg Heritage Enterprise Consultancy 2023)

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Demolished sections

Original sections integrated in the new complex

Plan 1.3: Plan showing the various sections and reference points which revealed the construction of the lost church of Our Lady of Perpetual Help (1) original apse, (2) unrecorded side chapel, (3 & 4) sacristy and side entrances and (5) the oratory.

(Survey Borg M. & Darmanin, D. 2018-23; Plans by Perit Paul Camilleri and Associates)

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Fig.1.6: Plans and sections of the excavated courtyard and proposals for the interpretation area. (Courtesy Perit Paul Camilleri and Associates and Heritage Enterprise Consultancy) Plt.1.2: LiDAR survey of the excavated courtyard and architectural elements discovered (Formosa, S. & Borg, M. 2018).

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Plan 1.4: Two elevations: Old Bakery Street and St. Mark Street with the highlighted surviving sections of the old complex. (Based on plans by Perit Paul Camilleri and Associates and surveys conducted by Heritage Enterprise Consultancy)

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4. Benchmarks II: Significant surviving architectural features Although the anonymous chronicler informs his readers about the narrow side entrance leading onto the street on the West, there may have been more than one side entrance on St. Mark's Street. The narrow doorway with a grilled extensive fanlight is the most evident and fits the description. The entrance is decorated with a festoon and an escutcheon featuring the Holy Spirit, and possibly the eroded section included the souls in the purgatory. The feature was conserved as most of it has flaked off, and the shield partly detached from its original position was at risk. It will feature in the archaeological section of the Community Interpretation Centre.

These are not the only features connecting archaeological finds to the surviving architectural elements. The entire church section, from the choir to the oratory, has practically survived and integrated into the new building. The whole apse and choir survive with the conserved features and details. The whole rib-vaulted section of the apse and choir is evidence of the original style. The coffered vaulted ceiling of the oratory is also of the period. Evidence of side entrances traced in various sections of the lower levels of the priory, both on St. Mark Street and Old Bakery Street, are testimony to the old building. Two marble fonts have been traced to mark the original entrances to the old church and complex. One of which is in a current tenancy belonging to the Augustinian Order. The basins are simple in design and similar to the ones found at the church dedicated to Our Lady of Sorrows in Pieta. One of these is more complex and held within an escallop shell. The old priory itself attests to the surviving sections of the first complex. It is adjacent and abutting the original church of Our Lady of Perpetual Help. The series of windows on the upper floor of the priory on Old Bakery Street are original, with simple frames and sills. These reflect Girolamo Cassar's earliest interventions in Valletta and Vittoriosa.

Other architectural features from the lost church have been revealed even through cleaning.

The decorative elements in the old and new church and priory reflect the developments in fresco applications and other methods dating from the sixteenth century to the eighteenth century. These decorative applications adopted in ecclesiastical, military and palatial buildings around the Maltese Islands document architectural decorative techniques.

Only a few researchers have ventured to record these methods, and there needs to be more documentation published. The few examples extant yield a very fragmented picture.

During the restoration project (2018-2023), there was an effort to record the details of the ruins of the original church and priory to understand better the application of polychromy. As sixteenth century buildings were inherited mostly stripped of colour, there is a tendency to consider these historical buildings achromatic. The old church's newly found sections included a collapsed altar section, the prominent pilasters of the transept and arches, a section of the side altar or aisle, and the apse's midsection. All these had applied polychromy, revealing the extensive use of lime-based washes with red ochre and blue and black hues. The architectural details and sculptural motifs over the altar and pilasters were predominantly red.

The most remarkable remnants were those of the side altar or side aisle, where a red dado was delineated with a solid black line. The section of the apse revealed both red and blue lime-based applications.

In most cases observed, these were successive superimposed thin layers of limewash. The wash or pigment is not applied to a lime-based plaster but directly on the limestone surface. As highlighted earlier, information on the decorative elements, methods and techniques needs to be more detailed. However, descriptions of the old church side altars indicate the evolution from the simple lime-based wash applications to the more elaborate Baroque interventions.

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These are recorded in the contemporary description, which provides details regarding the new altar commissioned and financed by Grand Master Gregorio Caraffa in 1680 and, subsequently, the Memorial commissioned by the Bailiff of the Order of St. John Johann Wolfgang Von Guttenberg (1676-1702). In the former development, the new altar described as "il tutto stucco" with "ornamenti di grande maestria" comprising figures, clouds and festoons. In another section, stucco was applied to a tablet commemorating Pope Gregory XIII. A white marbling effect was rendered using linseed-based colours, "e tinta con oglio di lino”. (Notizia Augustiniana Aurea, n.d.)

Other details provide archaeological evidence regarding the details of the church. This evidence comes in the form of graffiti. Denis Darmanin has been collating these for the past two decades and has compared them to others on various sites. The theme is maritime, and the most evident are probably ex-votos surrounding the church's main altar. The graffiti on a selection of sections of masonry were moved from area to area during consolidation works.

Graffiti dating to the seventeenth and eighteenth centuries is an unclassified document. These graffiti are often found on external walls of chapels, churches and prominent buildings. Most depict crude interpretations of galleys or warships of the Order of St. John. Some may be attributed as ex-voto inscribed in the soft limestone by those returning safely home. The port area with the facade of the Church of Our Lady of Perpetual Help dominating the harbour of Marsamxett was a beacon of hope. After travelling by sea, a corso or corsairing voyage, or after reaching a safe harbour in the aftermath of a bad storm, the most venerated would be offered prayers of thanks. Our Lady of Perpetual Help stood as the ideal cultic reference for a safe haven.

The courtyard or cloister of St. Augustine at Valletta's first church and priory follows this trend. Although only a few graffiti survive from the original structure, the priory’s yard or what remains of it provides a concentration of such graffiti. The most vivid are those amassed on the main altar wall (refer to Fig. 1.10), on which there is also a blinded doorway. Although some are crude and are now faint, the graffiti are a series of different sea vessels. One of the most prominent graffitoes (Fig. 1.11) represents the hull of what appears to be a Venetian gondola due to its curved design and the small spiral stern called the ‘risso’. There was, however, a similar boat in Malta with such a feature on its bow and stern. The body was not of that shape, although artistic license should always be considered when reading these graffiti. There are some additional markings, but the definition is lost to time and weathering.

The second graffito (Fig. 1.12) is the starboard side, like a brig or a ship of the line. At times, this is referred to as square-rigged ships. The flag of the Order of St. John is prominent on the stern, along with the fore and aft masts with full sails. There are other details, but they are somewhat obscure. It is difficult to determine whether the adjacent graffito (Fig. 1.13) is a single or double-decked ship of the line. The three masts, the captain's and officers' quarters at the stern, the figurehead and other features are clear and identifiable. There is the shape of a second ship below this graffito, but it lacks detail. Only the flag on the stern of this graffito is identifiable. Not all the ship graffiti contain detail or are complete, just like the outline (Fig.1.14), which represents another ship of the line. This wall section abutting the main altar shows several non-identifiable graffiti (Fig. 1.15). On the right is what resembles two ships, where a mast is visible. There are numerous curves and other scratches which also need to be identified.

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Fig.1.7: Original surviving sections of the church of Our Lady of Perpetual Help.

(Photograph by Malcolm Borg Heritage Enterprise Consultancy 2023)

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Fig.1.7b: Original rib-vaulted apse integrated in the new plan of the church and priory. (Photograph Heritage Enterprise Consultancy 2023)

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Fig 1.7c: Original side-chapel was rehabilitated and restored; for decades it served as a store. (Photograph Malcolm Borg Heritage Enterprise Consultancy 2023)

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Fig.1.8: Original rib vaulted ceiling from a section of the cloister.

(Photographs by Malcolm Borg Heritage Enterprise Consultancy 2023)

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Fig.1.9: Excavated section below street level probably may have served as a crypt.(Photographs by Malcolm Borg Heritage Enterprise Consultancy 2023) Plt. 1.3: LiDAR survey of the excavated section showing the main altar pilasters and a section of the apse (Formosa, S. & Borg, M. 2018).

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Fig.1.10-1.15:Graffiti portraying vessels may have been ex-voto inscribed by returning seamen. (Photography by Denis Darmanin)

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Fig.1.11-1.15:Graffiti portraying vessels may have been ex-voto inscribed by returning seamen. These have been found mostly around the main altar (see inset plan).

(Photography by Denis Darmanin)

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5. The state and layout of the church The account has few indications of the church's external architectural qualities and elements.

However, through the description, we understand that from the account, it had two doors leading to the public streets; "sono q’ta Chiesa due Porte: una laterale piccola che…da stretta e guarda à Ponente l’altra la maggiore e la Principale che esce alla strada larga e guarda verso Tramontana e vi sigo…una faccata molto galante ornata con intagli e festoni all’ uso…”.27 It had two entrances; one small side door on the West. This side is also mentioned later. It led through the side chapel dedicated to St. Nicholas of Tolentino, “Porta laterale piccola, che riesce alla strada pubblica come dicemmo fondo, e Cappella laterale e contigua col Coro dedicata al Gloriosa S. Nicolò Tolentino...”.28 This “strada pubblica” and “stretta” is today’s St. Mark’s Street. The main door is on the Tramuntana, on the North side and in a broader street, today Old Mint Street. 29 There are some annotations on the elegant and ornate facade, which from the description seem to indicate that it departs from Girolamo Cassar’s 1571 church of St. Mark in Rabat, which is simple yet classical.30 It is the case that other side chapels were added during the seventeenth century. This change may be deciphered through physical evidence. The side chapel on the East next to the altar (on the left) was added later as it blocks a second side door to the East.31 This door may have led to a garden or cloister.

After describing the Church of Our Lady of Sorrows, the author immediately sets out to describe the church. There needs to be some clarification of his description at the start. He mentions the chapel to St. Nicholas of Tolentino twice. He views the chapel through the main door and, once inside, describes the side of the sacristy (next to the side door on the West).

However, as for the walkthrough, he describes the chapels on the West, then returns to the main door and describes the side chapels on the (left) or the East. There are ten chapels in all. Other earlier descriptions mention less. We also know through the painting dedicated to Our Lady of Trapani that in 1634, an altar dedicated to this cult was erected. This event is not mentioned in any of the descriptions. It may have been in the chapel bearing the Testaferrata escutcheons. The chapel was later adapted to celebrate St. Thomas of Villanova. (Borg, M., & Darmanin, D.) The escutheon was placed over the inter-connecting chapel archway "e nell’ archi di passaggio, e comunicazione in una l’Arma Gentilizia Testaferrata”. (Notizia Augustiniana Aurea, n.d.)

Anon. (n.d.) Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo, (Para. 563-571) NAV. Malta.

28 Op. cit. (Para.589-623).

29 Tramontana, in this context, refers to the Maltese wind and compass direction, which varies from Italian. In Maltese, Tramuntana indicates the North point. In contrast, in Italian, Tramontana indicates the South East, i.e. "a cold, dry wind blowing south or southwest from the mountains in Italy and the W Mediterranean”. Refer to Collins dictionary; https://www.collinsdictionary.com/dictionary/english/tramontana and http://kelmakelma.com/posts/warda-tal-irjieh/.

30 Hughes, J.Q., (1967). The Building of Malta during the period of the Knights of St.John of Jerusalem 1530-1795, Alec Tiranti, London, (pp.60-61). It is important to note that the current façade of St. Mary of Jesus Church was redesigned by Mederico Blondel in 1680.

31 Archaeological finds dating to 2019-2020.

27

35

According to the “Libro Esito” of 1591 as indicated by Fr. Mark Cauchi the text refers to six altars with a main altar dedicated to Our Lady of Perpetual Help.32 Most chapels and dedications pre-dating demolition were replicated in the new church. The West side of the nave includes five side altars. The one next to the entrance dedicated to the Annunciation comprised a small painting dedicated to St. Anne over the altar. The next chapel dedicated to St. John Nepomucene rehabilitated by the Knights of the German langue, also promoted with great fervour Our Lady of the Letter. The third chapel from the entrance had the titular of Our Lady of Perpetual Help with St. James the Apostle and Saint Anthony the Abbot. The fourth chapel before that of St. Nicholas of Tolentino had the titular painting of St. Liborius.

On the East section of the nave, the church also had five altars. The chapel dedicated to the patriarch St. Francis of Paola was next to the church main entrance opposite that of the Annunciation. Adjacent was one dedicated to the "glorious" St. Thomas of Villanova. Our Lady of Graces was placed centrally on the third side altar. This chapel also had a small painting portraying St. John of God. The fourth chapel on the East was dedicated to the Ascension of Christ. This chapel also had a niche with a "wooden" statue of Our Lady of Loreto. The fifth chapel and side altar leading to the main altar, found lately during excavations, was dedicated to Our Lady of Consolation (of the Girdle). The painting included St. Augustine, St. Monica and other Saints. This painting is untraceable. On the East side, the chapel dedicated to St. Nicholas of Tolentino led to the sacristy. This setup is in part similar to the current church planimetry.

List of side chapels and altars (1591)33 Main Altar Our Lady of Perpetual Help Altar dedicated to St. Augustine The Annunciation Our Lady of Itria Our Lady of Consolation (of the Girdle) St. Nicholas of Tolentino St. Laborious

1634 Our Lady of Trapani

List of side chapels and altars (1764)34 Main Altar St. Augustine The Annunciation (and St.Joseph) Our Lady of Consolation (of the Girdle) St. Nicholas of Tolentino (with niche and statue of the Saint) St. Liborius Our Lady of Perpetual Help St. Thomas of Villanova St. John Nepomucene the Martyr (enhanced: Our Lady of Itria) Our Lady of Graces St. Francis of Paola Ascension of Christ (with a niche dedicated to Our Lady of Loreto)

List of side chapels and altars (1765- new church) Main Altar St. Augustine The Annunciation Our Lady of Consolation (of the Girdle) St. Nicholas of Tolentino Our Lady of Perpetual Help St. John of Sahagun Ascension of Christ

Table 1.1: List of chapels and side altars in the evolving churches of St. Augustine in Valletta.

Cauchi, P. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (p.27).

32

Ibid.

Anon., Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (para. 481-852) NAV. Malta.

33 34

36

The chapels have been recorded in sequence; “Quinta ed ultima Cappella vicina l’adito alla Sacristia dedicata a B’ma Vergine sotto titolo della Consolazione” and “...(i)n quinto luogo si venera in altra Cappella la SS. Annonciata di Giuspadto. delli Olivieri...”. These are set symmetrically to the West and East along the central nave with heavy ornate pilasters, arched recesses and interconnecting arched passages.35 In the West section in the direction of the main altar and sacristy were the following chapels (please refer to Plan 1.7): The Annunciation, St. John Nepomucene the Martyr (previously dedicated to Our Lady of Itria), Our Lady of Perpetual Help, St. Liborius and St. Nicholas of Tolentino. The latter chapel remained next to the sacristy, even in the new church. On the East section (left facing the altar) and in the direction of the main altar, the following were sited in succession: St. Francis of Paola, St. Thomas of Villanova, Our Lady of Graces, Ascension of Christ with a niche to Our Lady of Loreto and Our Lady of Consolation (of the Girdle). The latter chapel referred to as the fifth chapel "quinta ed ultima cappella vicino l’adito alla Sacrestia” was located before the sacristy next to the main altar.36 The sacristy held the Crucifix, which now forms part of the Chapel of the Sacrament in St. Augustine's Church next to the altar. Under the cross was a shield engraved in wood similar to the one of Fra' Bernardino Scaglia Admiral of the Order (1582) and Prior of Capua (1583). The Crucifix had been moved from the tribune next to the altar.37 The chronicler also mentions the painting by Daniele Monteleone showing Our Lady (unknown title) with St. John the Baptist, St. Roch the Confessor and other Saints. This painting was signed and painted in 1590. The painting is no longer part of the collection. There is no painting of that description in the collection. A plan of the church kept next to the painting has not been retraced.

The choir within the apse and adjacent to the sacristy had timber stalls with two ranks. The whole re-decoration commissioned by Grand Master António Manoel de Vilhena (1663-1736) included a titular painting. The choir had a titular painting of St. Augustine dated 1585. In 1680 the new chapel was installed and financed by Fra Gregorio Carafa (1615-1690), and a new painting by "Cavaglier Mattia Preti detto il Calabrese” was integrated within the elaborate stucco work. There was no altar under the titular painting of St. Augustine. (Notizia Augustiniana Aurea, n.d.)

At the end of the choir, a series of steps led to the oratory dedicated to Our Lady of Consolation (of the Girdle). This cult was promoted by Prior Fra Matteo Surdo and supported by a decree issued by Bishop Tomás Gargallo (1536-1614) in 1610.

Archaeological finds dating to 2019-2020.

Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (para. 636-638). NAV. Malta.

37 Op. cit. (Para. 563-571) 35 36

37

[2J

Old main entrance to church (Old Mint Street)

� Steeple (?)

0Nave

� Earlier cloister converted to chapel: Inquisitor Tommaso Ruffo

� Side chapels

� Earlier entrance to the Priory (Old Bakery Street)

� Steps to altar

� Side entrance to Priory (Old Bakery Street)

�Altar

�Garden(?)

� Choir

[J

Sacristy and possible steeple (?)

E]

Loggia and passageway connecting the priory to chapel and church

� East and west portals - blocked door to side altar

� Oratory

Plan 1.5: Church planimetry based on current excavated sections showing the set-up and allocation of chapels as described by the anonymous chronicler. (Adapted by Malcolm Borg based on plans by Perit Paul Camilleri and Associates and old Valletta maps)

38

6. The collection of paintings and sculptures at Our Lady of Perpetual Help The collection of paintings and sculptures surviving the earthquake and successive incidents throw further light on the church, the devotees and its patrons. To understand the container, one has to evaluate and analyse the contained. The documentation of components of the collection of artefacts and the provenance of sacred heritage assets of the Augustinian Church of Our Lady of Perpetual Help in Valletta is crucial in understanding its history. As part of a more extensive study which encompasses the analysis of the archaeological fabric of the site of the lost church, the assessment of the specific artefacts provides a tangible record. The fragmented historical and archaeological records achieve greater relevance and value through the restoration and conservation reports that Rev. Fr Charles Vella has compiled in collaboration with Dr. Malcolm Borg. The ultimate goal is to understand better the components, quality, value and development of the collection in its entirety.

The main issue with tracing the provenance of the collection of the Augustinian church of Our Lady of Perpetual Help in Valletta is reconstructing the lost records and data. These records and artefacts have been lost or impacted through two main catastrophic incidents: (1) the earthquake of 1693 and the resultant demoltion of the church, and (2) the disruptions in the Augustinian Order legacy in Valletta through successive historical events as in the case of the looting of Napoleonic troops in the eighteenth century and the bombing and destruction of significant areas of the complex during World War II. The study was only possible through an integrated investigative process which analysed and evaluated all aspects of the collection directly and indirectly. The stepped approach included the evaluation of data retrieved from second-hand documentation. These annotations are collated in the archival research of Fr Mark Cauchi and Fr Gulju Bonnici in their respective publications. The research could only be complete with the study of urban archaeology and the archaeological studies and reports dating to the earliest restoration intervention (2005). The translation and interpretation of the anonymous description Notizia Augustiniana Aurea: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo and comparative studies to the archaeology and architecture of the complex was crucial in giving the collection a context. In the case of the lost church of Our Lady of Perpetual Help, the contained and the container were equally important. The tracing of the positioning of paintings in the church was vital. The more intense study was directed at the individual artefacts whereby the conservation and restoration reports were significant in gaining an understanding of provenance, patrons, confraternities and cultic movements through the 400 years of development.

The value of microhistory The value in micro-history is the contribution of the records of singular events to macro-history.

Microhistory is also crucial in supporting the collation of records for singular historical objects or a group of heritage assets. The collection of artefacts, especially for a lost church and records, is vital in research and compiling data.

The provenance of a collection or singular artefacts is important in retrieving historical data of the specific church and conserving its memory. In the case of the Augustinian Church of Our Lady of Perpetual Help collection, the contribution of single objects to the greater context is vital for valorising the historical urban landscape. The collection is significant to trace the

39

development of the Augustinian iconography locally and on a European level. Also, the collection is essential in evaluating the contribution and evolution of sacred European art.

Therefore, it is essential to trace the evolution and development of the collection of artefacts, even antecedent to the building and establishment of Our Lady of Perpetual Help in Valletta.

Through the Notizia Augustiniana Aurea and studies on the architecture and components of earlier church, a better understanding of a timeline for the development of the collection my be established. The collection for this study includes ten paintings and artefacts the anonymous writer described as being in the church up to its demolition in 1764. Not all were retraced, and some may not have been kept in the church but have been included as reference points to provenance and patronage. A selection of four artefacts and paintings predating the development of the complex in Valletta and which contribute significantly to the development of the iconography of the Augustinian Order are also included. The other titular paintings are of the period or possibly later additions which have been kept but do not form part of the current ensemble of the Church of St. Augustine Valletta.

Our Lady of Sorrows Church at Pieta and the earliest artefacts point to the Sicilian connection to the Augustinian Province. The collection of artefacts dating back to the fifteenth century demonstrates a notable patronage of the Knights of St.John with a significant contribution by the Maltese nobility and local affluent families. These modelled and shaped the internal sections of the church with changes from its founding to its demolition (1572-1764).

Our Lady of Sorrows Church Pieta’ and its legacy Why is Our Lady of Sorrows Church (earlier dedicated to St. Roch) significant in evaluating the collection? The importance lies in the fact that the church and convent shed some light on the architecture of the new church proposed in Valletta to the designs of Girolamo Cassar and the paintings and artefacts within the same church. Even though the Pieta' is a very brief transition, this is a significant starting point.

According to the anonymous author of the Notizia Augustiniana Aurea, the information published by Commander Abela (Book 3 Note 56 page 202) where he refers to the development of the old convent in Rabat of the city of Notabile, was erroneous.38 This statement reflects the mistakes made by Father Maestro Errera and the other Augustinian writers. Writings from the sixteenth century refer to Father Luca Zungheyr (possibly Zinghier), an exemplary Maltese Augustinian who preferred solitary life and established the first Institute. He asked for the blessed chapel of St. Roch also referred to as Madonna della Pietà, to Archbishop Gargallo, who agreed favourably to this request.39 According to the anonymous author, between 1607 and 1653, when it was suppressed, the Augustinian Fathers used Madonna della Pietà temporarily until the Valletta project took off. Although the history and facts are fragmented, there is a connection with patronage and artefacts in both the complex in Pieta' and the one in Valletta. It was interesting that the description of the dedication and ex-voto made by Fra' Wolfgang Phillip S.R., free Baron of Guttemberg Great Bali and Lieutenant of Germany in Pieta' (over the pulpit) is connected to the donation made by the family in 1721 to the Augustinian Fathers of the diptych showing the Ecce Homo and Mater Dolorosa.

“Finally this convent was established and so was the one in Valletta in 1572 and the one in Pietà or St. Roch...about 1617.” (Borg. M and Darmanin D., 2023) 38

Records of Burials, Ghaxaq Diocese registers. Retrieved September 29, 2023, from https://en.geneanum.com/malta/databases/burials.html#sortorder=desc).

39

40

The dedication to Our Lady of Loreto and the main paintings shows stylistic resonance in the earliest paintings at the Church of Our Lady of Perpetual Help. There is also a remarkable affinity between the patronage in the painting dedicated to Our Lady of Loreto and Our Lady of Graces in the church of Pieta’ to that of Our Lady of Consolation in St. Augustine Valletta, now hanging in the oratory of the confraternity.

The Sicilian province: the spread of cults, confraternities and iconography Studying the influence of the Sicilian artistic development is vital to understand the evolution of local iconography and Maltese sacred art. The connection to the Sicilian province is very much present in the collection. Establishing some clear benchmarks will assist in reading the evolution and provenance of the paintings and the stylistic appurtenance. Although unmentioned in the collection 1764, the earliest dedicated effigy in the church of Our Lady of Perpetual Help is that of Our Lady of Trapani. Although it must be noted that the couple Haxisa (not Haxixa as previously quoted in historical texts) dedicated an altar in 1634, the painting could have been earlier and fitted into the stone frame of the newly installed altar in Valletta.40 This event is celebrated with an Italian and Latin inscription over the frame's lower section. The dedication to Our Lady of Trapani and its close connection to the Knights of the Order of St. John dates to the early 1600s.

(Mercieca S. & Muscat J., 2015) The painting is not the only effigy where both the Virgin Mary and the Child Jesus carry the cross of the Knights. The one in Licata attributed to Giovanni Portulani, dated 1623-1625, may have been the one that influenced the iconography of the local painting. (Augusto, 2020) The Knights of the Order of St. John had made a vow to Our Lady of Trapani after surviving a shipwreck resulting from a successful incursion against the Ottoman Turks. A painting depicting a procession celebrating Our Lady of Trapani in 1735 (housed at the regional museum of Conte A. Pepoli in Trapani) shows the effigy carried by clerics. Knights of the Order of St. John attend the procession.

For a matter of exactness, the influence and contribution of Sicilian art and cults to the local oeuvre is also traceable in the statue of Our Lady of Loreto. This artefact has not been dated and proved to be very challenging scientifically.41 The statue of Our Lady of Loreto is mentioned in the Notizia Aurea Augustiniana and adorned the side altar dedicated to the Ascension of Christ and may date back to the early fifteenth century or earlier. Similarly, to the triptych dedicated to Our Lady with St. Paul and St. Augustine at the Rabat priory, the provenance is likely to be Sicilian.

On the bottom section of the frame a dedication reads “Marian Haxisa et sua consorte signora Catarina hano fvndato quest (alt)are per loro devosihone nell anno 1634 lano fato fare (?)."A study of the painting itself and the frame shows that (i) there is a striking resemblance to the sculpture attributed to Nino Pisano (1315-1370) and therefore, a significant knowledge of the source, (ii) that the effigy includes the eight-pointed cross of the Knights of the Order of St. John as the one depicted by Giovanni Portulani of Licata in 1623 and (iii) the frame of the painting with a gilt dedication was sawn off at the top to fit an altar.

See also Augusto, A (2020, March 22) Una storia di 4 secoli fa attuale oggi: nel 1644 i Cavalieri di Malta furono in quarantena a Licata. Qui Licata. Retrieved September 29, 2023, from https://www.quilicata.it/una-storia-di-4-secoli-attuale-oggi-nel-1644-i-cavalieri-di-maltafurono-in-quarantena-a-licata/.

41 Between 2020 and 2023, paint flakes deposited from the statue were analysed, and in 2023, an X-ray was commissioned by Dr Malcolm Borg and Fr Charles Vella.

40

41

The elongated statue may have been processional. It is incredibly light, made entirely of sackcloth, glue and gesso. It is devoid of an internal structure and is very similar in technique to the Sicilian statue-making dating back to the early sixteenth century and earlier. Even the Gagini family adopted this technique. The crucifix at the Parish Church of Alcamo attributed to Antonello Gagini, referred to as dell’abbondanza, is possibly one of the few surviving examples and dates back to 1523.42 Locally similar techniques were applied. This statue shows a Byzantine influence with characteristic features of the statues found around Sicily. The paint analysis shows more recent interventions, possibly after commissioned repairs. The current flesh tonalities (encarnaciones technique) of the Virgin Mary may belong to the older tradition of the Black Virgin of Loreto. Embellishments show added glass eyes to the Virgin and infant Jesus and consolidation work to the sackcloth or canvas internally. The statue has a seal at the base. Although unrecognisable, it may be an indication of appurtenance. In the church of Our Lady of Perpetual Help, the statue was set in a wooden gilt niche (Borg M. & Darmanin D., 2021). “…sopa. lo Scannello in una Nicchia di legna assai magnifica, e tutta dorata reggasi esposta alla pubblica venerazione una Statua di legno rappresentante la B’ma Vergine di Loreto, nel cui pedestallo in carattere rosso vi e scritto cosi = In homorem Deiparae Virginis Domus in qua Verbum Caro Factum est =” Another sacred and highly venerated artefact is the crucifix, which was kept in the sacristy.

The Crucifix may be of Sicilian provenance or local in the style and technique of the period (1500-1600). The Crucifix was part of a processional piece which included Our Lady, Mary Magdalene and St. Mary of Cleophas.43 Christ's dramatic effigy and figure are similar or in the style of those produced by the Sicilian Giovannello de’ Matinati (1549-1550), his bottega and other anonymous followers. Even the Gagini family produced crucifixes for various confraternities and churches (Di Natale, M.C. & Sebastianelli, M.). The proportions are harmonious and based on a Renaissance-inspired sense of balance. Sicily was at the forefront of crucifix-making in wood, papier mache and cloth. In 1549, they were also dictating standards of size and form (Di Natale, M.C. & Sebastianelli, M.).44 The one in St. Augustine's seems to follow style, form and size for processional crosses, a style that could have been an influence to local artists and adopted by the Maltese "crocifissai”.

Di Natale, M.C. & Sebastianelli, M. (2010) Il restauro del cinquecentesco Crocifisso in cartapesta del Museo Diocesano di Palermo. Museo Diocesano di Palermo. Studi e restauri. (p.17) Retrieved September 29, 2023, from https://iris.unipa.it/retrieve/handle/10447/52532/321131/dinatale_cartapesta.pdf.

43 Cauchi, P. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (p.154) 44 Di Natale, M.C. & Sebastianelli, M. (2010) Il restauro del cinquecentesco Crocifisso in cartapesta del Museo Diocesano di Palermo. Museo Diocesano di Palermo. Studi e restauri. (p.20) Retrieved September 29, 2023, from https://iris.unipa.it/retrieve/handle/10447/52532/321131/dinatale_cartapesta.pdf.

42

42

Fig 1.16: Diptych of the Ecce Homo and Mater Dolorosa in the style of the early Dutch artist Aelbrecht Bouts (1491–1520). This diptych is possibly Bavarian, dating to the sixteenth century and donated by the Guttenberg family in 1721. It has been marked with the escutcheon of the Bailiff.

43

Fig. 1.17: Statue of Our Lady of Loreto. Detail of x-rays of the side of the statue. Tests were commissioned for the X-ray and paint layers.

(Photographs by Dr. James Azzopardi, Malcolm Borg and Fr. Charles Vella, 2023)

44

Fig. 1.18: Painting donated by Haxisa couple of Our Lady of Trapani. The altar was built in 1634.

45

Fig. 1.19: The Crucifix was located in the sacristy of Our Lady of Perpetual Help after being placed centrally over the tribune in the church. Now it is kept in the chapel of the Nativity next to the main altar. (Photograph by Brian Bunce)

46

Fig.1.20: Schematic plan adapted by Malcolm Borg featuring the location of the various side chapels and artefacts.

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Our Lady of Consolation in the oratory possibly dates back to 1610-1620(?). There is no archival evidence pointing to commissioning and patronage. However, Fr. Mark Cauchi also refers to the founding of the confraternity dedicated to Our Lady of the Girdle, St. Augustine and St. Monica in 1621. The painting shows Our Lady of the Girdle interceding over St. Augustine and St. Monica and the souls in purgatory who are supplicating. The Notizia Augustiniana Aurea describes the painting but may have been heavily retouched through successive interventions. Fitted tightly in the lower section of the painting is probably the patron, who may be the Prior Fra Matteo Surdo, wearing a black cape on which there is an embroidered effigy of the Holy Spirit and Sacred Heart. This effigy may refer to the symbols of the confraternity. As a painting, it varies in quality and may have been revised at various stages.

The Sicilian Caravaggisti (1590-1623) The anonymous author of Notizia Augustiniana Aurea puts Daniele Monteleone, one of the Sicilian Caravaggisti in Valletta, painting an effigy of Our Lady with Saints in 1590. It also may be the case that the painting was brought to Valletta as it predates Monteleone's established activity in Malta. Monteleone’s Malta period is usually considered to date between 1600 and 1622. (Giunta, D., 2004) According to the memorialist, there was "nothing remarkable in the sacristy except for the sacred Crucifix mentioned earlier and a Painting of Our Lady…with Saints John the Baptist, St. Roch the Confessor and other Saints. At the lower end of the painting, there is the following note, ″Painted by Daniele Monteleone 1590″ (Borg M. & Darmanin D., 2021).

The missing plan of the church, which was kept in the sacristy, is not available with text.

However, the writer had to "…present a copy as a permanent record." The plan is also missing from the recovered document. (Borg M. & Darmanin D., 2021) The description is incongruent with any of the paintings in the collection. However, the painter may have been involved with other Sicilian Caravaggisti, as the style of other paintings in the collection reveal.

Currently, the Fondazzjoni Socjo-Kulturali Ambjentali Augustina, with the support of the Malta Arts Council, is cleaning and restoring the titular painting of Our Lady of Perpetual Help with St. James the Apostle and St. Anthony the Abbot. The altar dedicated to Our Lady of Perpetual Help was positioned between the one dedicated to St. Liborius and that of St. John Nepomucene on the West (or the right side from the main entrance). This position in the church is significant and sheds light on the cultic relevance of Our Lady of Perpetual Help. The titular was already dedicated to St. Augustine in 1764. The chapel was probably commissioned by a family Bonello (?) as the escutcheons were sculpted on the column pedestals (Borg M. & Darmanin D., 2021). The cleaning has revealed vibrant colours, and Rev. Fr Charles Vella has skilfully brought back the facial features of the Virgin Mary, distorted by significant overpainting. The rich vermillion and cobalt or smalt were covered by layers of varnish and overpainting (Vella, C. & Borg. M, 2023). With this intervention, the painting's attribution would be reconsidered. The painting had been misattributed to Lionello Spada (1576-1622).

The vibrancy of colours and the Mannerist traits may lead to the interpretation of the work as one of the Erardi’s, possibly Stefano Erardi (1630–1716).

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However, there are still stylistic incongruence within sections of the painting, especially in the upper section.45 The section with angels is still very true to the early symbolism of the mediatrix in early Byzantine icons. It shows the two archangels holding the crown. The Virgin holding child Jesus protects the Christian souls from evil, crushing the serpent. The unclad soul is saved, although frightened. The restoration has brought out a significant detail covered through over painting. The Director-Restorer, Fr Charles Vella and the team considered this ethical cleaning on two levels. The removal of the extended sash over the unclad soul was vital two-fold. The aesthetic qualities which are Caravaggist in the imported child figure are evident. It is a central figure in the painting with the full dramatised action of arms flung into the air and the expression of fear. The significance is also highly symbolic. As found in Raffaellino Del Colle (1536) depictions and later paintings, as in that by Jacopo Chimenti Detto Empoli (1559), the Child Jesus is seen being protected

by Our Lady. Earlier effigies show the Madonna sheltering the child with her blue cape (Severo Ierace, Marco Cardisco, Madonna del Soccorso, Museo di Capodimonte (1538-40).

A close analysis of the painting does not reveal any signatures. It is very evident from the pictorial quality and style that the painting is not the work of Spada. Whilst the upper section of the painting is more stylised and traditional, the Saints in the foreground reveal great mastery. Both figures symmetrically balance and frame the subject as they gaze towards the Child Jesus and Our Lady. Our Lady, represented as the Hodighitria, as She guides us to the Redeemer. It is hard to define and point to either Daniele Monteleone, Mario Minitti (1577-1640) or Giulio Cassarino (1588-1637) who were working in Malta during the period. The problem with minor artists is that the skill and style change significantly from painting to painting. There are similarities to Minitti’s Our Lady with Cosma and Damian at the church of Our Lady of Bethlehem in Modica, Sicily. Other sections of the painting may not necessarily point to Minitti but are exported Caravaggist characters from the more popular subjects: The burial of St. Lucy, The Nativity, Our Lady and Child Jesus with St. Anne (Dei Palafrenieri) and The Martyrdom of St. Matthew to mention a few. There are qualities and similarities to Francesco Cassarino’s The Immaculate Conception with St. Bartholomew and the Blessed William (1631)46 at the Church of St. Bartholomew in Scicli, Sicily (Fiaccola G.,2014).

Cauchi, P. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta.(p.125) 46 Fiaccola G.(2014, June 8). A tale of two Sicilian Cassarinos.The Times of Malta. Retrieved September 29, 2023, from https://timesofmalta.com/articles/view/A-tale-of-two-SicilianCassarinos.522796.

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Fig. 1.21: The painting of Our Lady of Perpetual Help with a damaged canvas found in the Oratory of St. Augustine Church and Priory Valletta.

Fig. 1.21a: The painting of Our Lady of Perpetual Help during restoration in September 2023.

Details of the face of Our Lady of Perpetual Help. (Photographs by Fr Charles Vella) Fig. 1.21b: The painting of Our Lady of Perpetual Help during restoration September 2023.

Details of St. Anthony the Abbot. (Photographs by Fr Charles Vella) Fig. 1.21c: The painting of Our Lady of Perpetual Help during restoration in September 2023.

Various details of vestments in vermillion and cobalt. (Photographs by Fr Charles Vella) Fig. 1.21d: The painting of Our Lady of Perpetual Help during restoration in September 2023.

Various details show details of the dramatic Caravaggist figure. (Photographs by Fr Charles Vella) Fig. 1.21e: The painting of Our Lady of Perpetual Help during restoration September 2023.

Various details show the uncovered details of the facial features of St. James the Apostle.

(Photographs by Fr Charles Vella)

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Another Caravaggist painting which may also assist in understanding the artistic oeuvre and activity of the period and which survived the earthquake is that of St. Augustine washing the feet of the pilgrim Jesus dated 1623. This painting, not explicitly mentioned in the quoted account, is still a significant contribution to the development of the collection. The anonymous chronicler refers to three paintings in the Church of Our Lady of Perpetual Help, two dedicated to St. Augustine, and these were in the choir and possibly in the sacristy. One of the titular paintings dated back to 1585 and adorned the choir as part of the intervention with timber stalls and stucco commissioned by António Manoel de Vilhena (1663–1736). The Prince and Grandmaster probably had commissioned the works between 1722 to 1736, a few decades before the demolition works. This painting is not the current one in the collection. The 1623 version is that of St. Augustine washing the feet of the pilgrim Jesus mentioned earlier. The surviving painting was not the one mentioned in the choir; this may have been lost or handed over to another Augustinian church and priory. It is important to note that before the demolition of 1764, the titular painting was already that of St. Augustine. The chronicler seems to refer to a substitution but describes the new painting by Mattia Preti (1613-1699).

“Vi si rappresenta in prospettiva un S.Agostino. Il pro. Quadro di S.Agostino Tutelare fù fatto l’anno 1585. In appresso si fece la nuova Cappella à spese del G.Mr’o Caraffa nel 1680 e fù posto nuovo quadro dipinto da Cavaglier Mattia Preti il Calabrese, e d’intorno diverse altre figure con nuvolari, festoni, ed altri ornamenti di grande Maestria. Il tutto di Stucco.”

St. Augustine washing the feet of the pilgrim Jesus is different from the work of Mattia Preti and clearly shows Caravaggist traits. There is a discrepancy in dates and attribution. Therefore, what was inherited and observed at the time differ. The painting deserves a mention and treats a distinctly Augustinian subject i n a Sicilian Caravaggist style. The overpainting and interventions with varnish have darkened areas and rendered details unrecognisable in parts. Restoration should uncover a vibrancy and quality that points to this artistic influence. As with the painting of Our Lady of Perpetual Help, the characters are also Caravaggist, and so is composition. The angel descending from the top section is after Caravaggio and St. Augustine, and the assisting acolyte holding the copper kettle may also be identified in Mario Minitti’s St. Benedict. There are also familiar characters in Giulio Cassarino (1588-1537) in the Martyrdom of St. Catherine. The painting may be as enigmatic as Cassarino himself. A cartouche, date and emblem do not give further evidence. It sustains patronage and provenance. The emblem, unlike what was considered in earlier studies is that of a Lieutenant or a Bailiff of the Langue of Aragon(?) probably a Martelli, or Martellini (?). The cartouche seems to indicate an apprentice at work or the intervention of a Master; “QUM PINXIT INSIGNA DOCENT. N(?) A(?) C 1623”. The insignia belongs to a Knight of the Order of St. John and is not mentioned in the account.

Other Southern Italian influences: Mattia Preti (1680?)

Although one of Preti’s paintings is untraceable, the other painting by Mattia Preti represented St. Nicholas of Tolentino. The anonymous writer refers to the chapel repeatedly.

The location of the titular is at the end of the nave next to the altar on the West, in the same position as in the new church. This painting is dated 1680, but there are incongruencies in the current dating and patronage to what is suggested as Preti’s contributions. It is a traditionalist depiction of St. Nicholas of Tolentino in his black habit worn by Augustinian hermits and with the star on his chest, which refers to the star said to have appeared at his birth. The Saint is depicted praying for Christ’s intervention against the demons which assail him. Hermits are also usually shown with a skull to suggest their contemplation of death. St. Nicholas of Tolentino is a Patron of the Holy Souls. Mattia Preti travelled to Rome early in his career (1630), where he became familiar with the style of Michelangelo Merisi da Caravaggio and chiaroscuro.

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He later moved to Naples (1653-60) and was influenced by the work of Luca Giordano, who painted grandly and a lighter Baroque style. Mattia Preti, a devotee of St. Nicholas of Tolentino, became a Knight of the Order of St. John and, in 1659, when he visited Malta. He settled in Malta and had lodging at the Manderaggio. Although several pieces may be found, the St. John the Baptist cycle at the Valletta Cathedral is deemed his major work. Without doubt, the painting of St. Nicholas of Tolentino is one of the best works of Il Calabrese, revealing a more mature style. (Leone, G.) It seems the painter was commissioned in 1680 to complement the elaborate stucco work commissioned by Grand Master Gregorio Caraffa (1615-1690). The chapel with an "altare privilegiatum" founded by the "Societa delli Agonizzanti" represented by the Mallia brothers (Gionne and Natale) also included a wooden statue of the Saint in a timber niche. The brothers rewarded with a "Privilegio Pontificio" marked the entrance to the side chapel over the choir.

The entrance is marked with a white marbelled cartouche, "Gregorius XIII P.O.M: Bonon Buoncompagnus". The same society in 1630 commissioned the oratory dedicated to St. Nicholas of Tolentino in Palermo. The side chaples comprise similar cults (Palermo, G., 1816).47 According to the anonymous chronicler, the dedication to St. Nicholas of Tolentino equalled that to Senglea's St. Francis of Paola (later transferred to Paola).

The Notizia Augustiniana Aurea provides a very detailed description of the paintings, patrons' escutcheons and altars in the church. Although some of the altars kept a prominent position, other cultic devotional chapels were changed or removed. Out of the five side alters on the West side the chapel the Annunciation and the chapel dedicated to St. John Nepomucene which was renovated and celebrated by the Langue of Germany were greatly revered. The Knights had given in it a further title and dedication to a prominent cult of the "Bma Vergine sotto titolo della Lettra”. Our Lady of the Letter was principally a cult which evolved from Messina but was also popular in the Maltese Islands. The altar dedicated to the Virgin in St. Francis Church Valletta was dismantled in 1668 (Franceschini, C., 2019). 48 It seems to have taken prominence in the Augustinian church. The next chapel was that of Our Lady of Perpetual Help, adjacent to that of St. Laborius, founded under the patronage of Grand Master Fra' Nicolás Cotoner y de Oleza (1608-1680). The arms reproduced in the document are not the full Grandmaster’s escutcheon. The final chapel on the side of the choir was dedicated to St. Nicholas of Tolentino. The escutcheon may refer to the confraternity.

The painting of the Annunciation, which was transferred to the new church is anonymous but reveals a Florentine influence—an excellent and faithful copy from the Renaissance versions of the Annunciation in the notable churches in Florence. The painter (possibly Florentine) had a very good idea of the earlier frescoes. This Annunciation is between the traditionalist and early Renaissance-styled paintings of the subject, showing the Madonna enthroned and the Angel Gabriel.

Palermo G. (1816) Guida istruttiva per potersi conoscere ... tutte le magnificenze ... della Città di Palermo. Reale Stamperia. Palermo. (Vol. 2, p.177) Retrieved September 29, 2023, from http://www.societamessinesedistoriapatria.it/archivio/100/asm100.pdf.

48 Franceschini, C. (2019). Mattia Preti’s Madonna della Lettera Mitteilungen des Kunsthistorischen Institutes in Florenz. (61. Bd., H. 3,pp. 335-363) Retrieved September 29, 2023, from https://www.academia.edu/43024217/_2020_Mattia_Preti_s_Madonna_della_Lettera_Paintin g_Cult_and_Inquisition_in_Malta_Messina_and_Rome_in_Mitteilungen_des_Kunsthistorisc hen_Institutes_in_Florenz_61_Heft_III_2019_pp_335_365.

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The book on the cushion announces in Latin; "Ecce Virgo concipiet et pariet ilium", Isaiah (VII, 14). The version in Malta is a later version of good execution, especially the depicted figures and details. Even the upper section of the painting, which moves away from the early Renaissance style. It is lighter and less stylised. The painting was restored and probably heavily retouched by Giuseppe Hyzler between 1848-1850.

The patron of Bohemia, Saint John Nepomucene, was positioned next to the Chapel of the Annunciation. The chapel had been rehabilitated by the Knights of the German Langue when the painting was probably commissioned. The painting is probably by the local painter Gio Nicola Buhagiar (1698–1752) and possibly dates to 1724 (Cauchi, M.). The complex dramatic event shows the martyr-saint protected by the Virgin Mary. There is an exceptionally liberal paintwork, but the iconography dominates in a stylised way on the uppermost section of the canvas. The martyrdom and torture of the Saint is recorded in the background. Archangel Michael guards Saint John Nepomucene, portrayed as victor over martyrdom and champion of the seal of confession. Characteristics in the painting of the Holy family now kept at the Zejtun Parish Museum resonate in this interpretation of Saint John Nepomucene life.

Another titular painting that survived the earthquake and may be considered part of the collection of the church of Our Lady of Perpetual Help is the one dedicated to St. Francis of Paola. The painting survives but may have been cut significantly in the lower section, as the patron on the left corner has been partially deleted. Fr. Mark Cauchi proposes that the painting may have been commissioned by Grand Master Fra' Antoine de Paule (c.1551– 1636), but the style seems to be from a later period. The portrait of the figure may also be the artist or another patron. The Saint portrayed sotto in su and is carried to the Father in heaven.

There seems to be a Neapolitan influence in the treatment of the subject but a Riberesque quality in the figure of St. Francis of Paola.

Fig. 1.22: St. Augustine washing the feet of the Pilgrim Jesus (1623).

Fig. 1.23: St. Nicholas of Tolentino by Mattia Preti, Il Calabrese (1680).

Fig. 1.24: The Annunciation following the Renaissance Florentine style.

Fig. 1.25: St. John Nepomucene attributed to Gio. Nicola Buhagiar.

Fig. 1.26: St. Francis of Paola (early 1700s).

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7. Popes, prelates and patrons The development of the church is directly dependent on its patronage, fuelled by devotion and the evolution of cults. Our Lady of Perpetual and the Augustinian project attracted the support of the highest church dignitaries and functionaries. The Knights of the Order of St. John from the various langues also promoted the church building and embellishment. The local nobility also financed and contributed to the church building and was crucial in spurring the predominant cults and devotions. The church before demolition presents the more revered Saints and an expression of the clerical and temporal power of the period.

This power is fully expressed in the allocation of arms and escutcheons as an extension of the church architecture. Several tombstones (sette palmi) and tablets (tre palmi) in marble and local stone are transcribed and sketched.49 The description in the Notizia Augustiniana Aurea opens with the stamp of approval over the architrave of the sacristy door. Here there were three arms and escutcheons. The main central one was that of Grandmaster Jean de la Vesque de la Cassiere (1502–1581) who was crucial in supporting the building and establishment of the Augustinian church and prior in Valletta.50 The escutcheon reveals the temporal and clerical or religious support of the Grandmaster. Apart from the evident crosses over the arms, the shield is surmounted by the clerical symbols. The chronicler's sketch artistically represents the tassels and the galero of a Bishop's rank. On either side of the central escutcheon, the arms of the local nobility with the swan "roussant" (?) on the left and the shield of Abela on the right. Both are titles of the Testaferrata. The swan roussant was original of the Surdo family, a title given to the Testaferrata family in the eighteenth century. The Abela escutheon represents the union of the Testaferrata- Abela(San Giovanni).51 Both originated from Sicily. (Fig. 1.27) The escutcheon Fra' Bernardino Scaglia, Admiral of the Order (1582) and Prior of Capua (1583), were on the central arch "arco maestro" of the church.52 These are sculpted in white marble with the date 1590. (Fig. 1.28-1.29) Another shield with the Maltese cross (also referring to the Surdo family?) was located over the entrance to the chapel dedicated to St. Nicholas of Tolentino.

Fra' Nicolás Cotoner y de Oleza (1608-1680) was a Catalan knight of Aragon who possibly commissioned the altar and titular of St. Liborius. His noble arms are carved in local stone over the pair of column pedestals adorning the altar. (Fig. 1.30) These are the family arms, not the ones denoting his rank as Knight of the Order of St. John.53 The chapel of Our Lady of Perpetual Help and that of the Annunciation also carried arms of the local nobility (Fig. 31-32). These are not easy to decipher, but the chronicler distinctly refers to the families Giuspadato delli Olivieri and "Famiglia La Plana" escutcheons also carved in stone over the altar pedestals decorating the altar dedicated to the Annunciation and In Malta, the measurement of a palm was equivalent to 24.61cm, meaning that the tombstones' length was 173cm (length) whereas the tablets were 74cm.

50 Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (Para. 538-548). NAV. Malta.

51 Op. cit. (Para 552-562) 52 Ibid.

53 Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (Para. 572-576). NAV. Malta.

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St. Anne. The variations of shields which pertain to the French-Italian Olivieri families are numerous. The one depicted by the writer with five fleur de lys and a ring seems to belong to the Olivieri. The family La Plana is not represented. The origins of the family may have been Aragonese.54 The founders and benefactors, the brothers Gionne and Natale Mallia, did not commission a shield representing their patronage. Instead, they installed the arms of the "Pope Gregorius XIII P.O.M. Bonon Buoncompagnus" over the right-hand side of the entrance to the chapel of St. Nicholas of Tolentino. (Fig.45) The "Altare Privilegatum” had been supported by the confraternity of Santa Maria degli Agonizzanti.55 At the end of the choir, there were other arms or escutcheons which are not presented within the text. As one entered the oratory, the support of Maestro Reverendissimo Pre Priore Fra Matteo Surdo is highlighted. An epitaph dedicated to the Rector M. Antonius Formosa (1750) is inscribed on a marble tablet near the entrance. A cartouche with the effigy of a girdle is also represented next to the tablet. In the choir, the arms of La Rochette(?) decorated a sepulchral tombstone.56 (Fig.33) Other sepulchral tombstones were located in the choir and the entry to the sacristy. One was dedicated to Geogii Farrugia (1597), which was at the foot of the choir stalls (Fig.34), and another next to the passage is still unidentified.57 At the foot of the altar, other tablets celebrated notable Augustinians Rev. Pris Pauli Bigeni de Vagnolis (1683) and Abbot (Fr)ansicus Revest (1716). The stone inscription of the former included the Augustinian symbols, whereas the Revest escutcheons had been engraved in marble. Bigeni possibly hailed from Italy, whereas Revest from France (Fig.36). Near the epistle (right-hand side from the nave – East of the church), the Xara and Bonnici had installed an elaborate marble tombstone featuring the arms of the family. The tomb for Baroness Constance and Baron Petri Pauli Xara celebrates the couple. The tomb was commissioned by Baron Stanislaus Xara and Gregorius Bonnici (Fig. 37). Another noble family represented was the Testaferrata. The chronicler describes the symbol of the cow over the arms decorating the altar. (Fig. 40) The anonymous chronicler only partially describes some of the marble and stone tombstones found in the various sections of the church. He describes and transcribes the one dedicated to the merchant Antonius Gerardinus (d.1655) (Fig. 38) and the marble tombstone celebrating the death of the death of Captain Gian Velasco hailing from Spain and Agrigento. The captain was 90 on his demise (March 11, 1752). Next to the confessional near the chapel dedicated to St. Thomas of Villanova, there was a tablet dedicated to F.P.P. De Bono. The section on the nave had various tablets, including one dedicated to Philippus Mallia and another to Vincentius (d.1625) (See Fig.39). The Rhodiot and Chief of Artillery Mattheus Grech (d.1683) also had a dedicated tablet, as did Cornelio Gaij (d.1592). (Fig.35)

Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (Para. 580-583). NAV. Malta.

55 Op. cit. (589-623) 56 This shield could be for “Trochetti”. A Trochetti donated a paten and chalice in 1661. Please refer to Cauchi, P. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (p.69) 57 Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (694-697). NAV. Malta.

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Other family escutcheons and patrons' which are significant shields, were missed. The titular painting of St. Augustine washing the feet of the pilgrim Jesus includes a shield on the lower left-hand corner, which possibly belongs to a Bailiff of the Order of St. John. The patron may be Catalan or Sicilian, and although the three hammers may refer to Martell, Martellini or Martelli, it does not represent to Florentine Martelli family, whose escutcheon is a rampant griffon (Fig.41). Another shield which has not been mentioned is the one belonging to Inquisitor Tommaso Ruffo (1663-1753) which was set above the entrance to the side chapel adjacent to the cloister. Traces of lime-based washes reveal that it bore the arms' tincture. (Fig.43).

On the external wall of the church over the narrow side entrance are the arms in stone showing the Holy Spirit. This shield is the only one which survives on the external section of the original walls of the church. The shield has eroded heavily and was brought in for safekeeping. The lower section is deleted. The arms may have included the souls in purgatory.

There were many other sepulchral monuments and tombstones of important families “(f)amiglie Il(ustre)". According to the chronicler, it was essential to record all these on a plan as some of these tablets and sections had been transferred from family to family or were taken over by the Order "in potere del Convento”. He finally presents a plan to keep a record “conservare” of these families who were patrons and benefactors of the chapels listed in the document. This plan was not available with the extant manuscript.58

Anon., (n.d.) Notizia Augustiniana: Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo (Para. 777-821). NAV. Malta.

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8. Arms and Escutcheons General note The arms, the anonymous chronicler sketched out are considered a good interpretation. Every effort was made to research the original texts with the appropriate heraldic symbols. These vary significantly from text to text. One has to point out that there were varying degrees of interpretation and artistic license. The changes and interpretations may be the result of applied artistic techniques: the painted arms and those sculpted in stone or etched in marble often differ. As in the anonymous text, the tinctures have been left out; these are often linear drawings, and detail varies from one to the other. The differences noted also came with marriages, noble titles attained and ranks. These crests and shields have been interpreted and transposed by Malcolm Borg and sketched by Denis Darmanin.

Fig. 1.27: From left to right: Family crest of the Surdo family, arms of the Grandmaster Jean de la Vesque de la Cassiere and crest of the Abela family. (The swan in the Surdo shield may be also ‘roussant’) Fig. 1.28: Family crest of Fra Bernardino La Scaglia.

Fig. 1.29: Family crest of the Surdo (?) family with the symbols of the Knights of St. John.

Fig. 1.30: Family crest Fra' Nicolás Cotoner y de Oleza who was a Catalan knight of Aragon: Grandmaster 1663-1680.

Fig. 1.31 & 1.32: Crests for the La Plana and Olivieri families(?).

Fig. 1.33: Crest pertaining or similar to La Rocehette with symbols of the Knights of St. John.

Fig. 1.34: Crest of the Farrugia (?) family.

Fig. 1.35: Crest found on the tombstone of Cornelio Gaij.

Fig. 1.36: Crest of family Revest (?).

Fig: 1.37: Crest of Baron and Baroness Xara.

Fig: 1.38: Crest referring to family Gerardinus.

Fig. 1.39: Crest pertaining to “Vincentius”?

Fig. 1.40: Crest pertaining to the Testaferrata family.

Fig. 1.41: Crest pertaining to a Knight possibly a Bailiff; Martell, Martellini or Martelli(?).

Fig. 1.42: Shield of Inquisitor Tommaso Ruffo (1663-1753).

Fig. 1.43: Shield of the Bailiff Johann Wolfgang von Guttenberg.

Fig. 1.45: Arms of Pope Gregorius XIII. Fig. 1.46: Shield of Bishop Tomás Gargallo (1536–1614).

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Fig. 47. Crest over the sacristy door featuring the Holy Spirit and the souls in purgatory. (Photo by Malcolm Borg and sketch by Denis Darmanin)

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Epilogue The document Notizia Augustiniana Aurea has filled many gaps in the fragmented history of the Church of Our Lady of Perpetual Help. The meticulous description has resulted in a better understanding of the complex before its partial demolition. The archaeological surveys and architectural analysis have complimented the research. It was vital to test the description on the ground. The collection of paintings and artefacts has also sustained the evaluation of the description and has provided elements which provide a better understanding of the container and the contained. This incomplete micro-history will support the knowledge-building vital in tracing the evolution of European and Mediterranean history. This study is directed at analysing context and the historical landscape and context.

This study supports a re-evaluation of the site, which reveals the remnants of the earliest buildings of Valletta and heritage and cultural assets, which, albeit fragmented, still assist in the better understanding of early Valletta and the evolution of the historic urban landscape. The value of the assets, both movable and immovable, contributes significantly to the city's local architectural, archaeological, and socio-cultural value. These elements, as an integral part of the urban landscape, respond to criterion (i) of the outstanding universal value of Valletta. The architectural and archaeological systems sustain the city’s development as a late Renaissance system “with its uniform urban plan, inspired by neo-platonic principles, its fortified and bastioned walls modelled around the natural site and the voluntary implantation of great monuments in well-chosen locations”. The lost church and its collection show its appurtenance (criterion vi) and affiliation to “the history of the military and charitable Order of the Knights of St John of Jerusalem… (and) is thus associated with the history of one of the greatest military and moral forces of modern Europe.”59

UNESCO (1979). ICOMOS Recommendation No. 131. Retrieved September 29, 2023, from https://whc.unesco.org/en/list/131/documents/.

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Plt.1.4: LiDAR survey of the excavated site and location were a concentration of graffiti was identified. (Formosa, S. & Borg, M. 2018)

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9. The original text

Notizia Augustiniana Aurea Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo.

L’esatto rivo’ Scrittore Maltese il Comm. F. Gio. Francesco Abela nella sua Malta Ilusta.

Lib. 3. not. 3. pag 397, parlando di questo subietto dice come siegue = Non avendosi potuto avere notizia delli Fondatori, si e` almeno venuto in congnitone del tempo della Fondazione che segui nell’ anno 1460, il che dimostriamo in tal guisa = Intorno che ha’ presi delli sollennissimi abbagli, non gia’ per mancanza di notizie, ma’ si bene permanenza di ricerca incontrandosi nelle Storie, e negl’ atti publci. Irrefragabili riscontri e delli Fondatori e del tempo in che segui la primiera loro Introduze. In Malta, e nel Gozo, la Traslazione dello loro Convento da un luogo ad’ un altro, e la Propagazione dell’altri dal primiero derivata nella conformita’ siamo qui a’ soggiungere.

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E per quello riguarda la primiera loro Introduze. e Fondazne. del pro Convento in Malta (riservando quello concerne la loro Introduze., e la loro Fondazne. Del Convento nell’ Isola del Gozo ad ‘altra notizia) si è da precedentemte. sapere, come verso gl’anni di Gesú Christo 460. levossi nell’ Affrica fierissima persecuzione dalli Vandali contro li Christiani li qli, pertanto, sono andati fugiaschi in diverse parti del Mediterraneo avvegnache Transimundo Re` dei Vandali, ed’ ha’ regnato sopa. quindici anni nell’ Africa, è stato acerrimo partegiano degl’ Anignani, la interdetto il Divin Culto, há esiliato Eugenio Vescovo di Cartagine con duecento venti Africani e chiuse le Chiese á viva forza, e con tutte sorti d’ insolenze obligó li Vescovi e li Monaci tutti á fuggirsene nella Sardegna, ed in tal guisa la povera Affrica, rimase deserta affatto dalli Cristiani, motivo per cui succedette un’ Orribile Eclisse del Sole a’ segno che di giorno si vedevano le Stelle e molti altri flagelli sono seguiti.

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Fra gl’ altri Vescovi Affricani fioriva in Santità ed in Dottrina S. Fulgenzio Vescovo d’Aurupa, il qle partito da Cartagine assieme con Fra Redento suo Compagno per andare l’Egitto, da una furia divenne risospinta la Nave, e fu costretta ricoverissi in Siracusa nella Sicilia, e nella qle Citta` fu allogiato da quel S. Vescovo Eulalio, dallo qle n’ebbe informazione qualmre. un S. Vescovo chiamato Ruffiniano per il timore della persecuzione si era ritirato ad una Isoletta non molto distanta dalla Sicilia, ovè ritirato stava menando vita Eremitica in un, e monastica come vi ferisce il Surio nella annali Ectei tom. 2 cap. 13. sotto l’Anno 460.

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Avuta tale informazione il B.Vescovo Fulgenzio rimase molto punto, perche era appunto dell’ Inverno, e il tempo non gli permetteva la sortita per andare à trovare il suo amico Ruffiniano. Appena però spirato l’Inverno licenziatosi dal Vescovo Eulalio si parti da Siracusa, e caminó tanto per terra finche arrivó ad un luogo della Sicilia, ch’era il piú vicino a` quell’ Isola, ed imbarcato sopa. una Navicella, si fece portare con tutta sallecitudine à venerare il suo Ven amico Ruffiniano, è come le parole del Surio = Peracto igitur presentis hyemis tempore cura vehemens Beatum Fulgentium commovet, Episcopum quemdam nomine Ruffinianum, qui persecutionis violentiam fugiendo declinaris, ex Rizancino Concilio navigaveruni, ibique Provinciæ Siciliæ vicinus inquodam brevissima Insula commorabatur, vitam Monachi laudubiliter gerens, videre indifferenter, v.t ejus administratione secundo firmatus, quid facere deberet, agnosceret. Hoc autem volebat non quia Eulatio Pontifici mińus credebat, sed quia inverbus dubijis utilissimum

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semper est moltorum uticonsilio seritiebat. Per multos itaque pedestris labores itineris ad illum Siciliæ venieris locum, cuius plus propinquior illa Insula fuerat ubi S. Epus Ruffinianus habitabat, modoca navicula deportatus, Sacerdoti Venli. velociter præsentatur etc = In quale delle due Isole Malta e Gozo stavane vifugiato il S. Vescovo Ruffiriano non só renderlo divisato, le circostanze che rilevo dalla Relazione del Surio m’inclinario à credere di essere stata la seconda: l’ultima circostanza per altro mi obliga a` credere d’essere stata Malta.

Questo n’conferma dacche veruno Scrittore Siciliano dice d’essere Monastero alcuno di Monaci nella sognata Penisola Manghesi, d’essere nato in Malta Coñvto delli Agostiniani antichissimo erettovi qio tempo`, e contingenza della venuta di S.Fulgenzio nel Territorio denomto della Melleħa, ove’ abbenche tuttao desolato, e ridotto in Terreno che si coltiva, nulla di meno tutta via appariscono le vestigia della fabbriche egli e` certissimo la costante interotta tradizione ci lo riporta, e li Scrittori delle Croniche Agostiniane ci lo riconfermano nella conformità lo andaremo man mano fare colla possibile distinta esatezza, e sincerità divisato.

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Ricapitato dunq’ il S. Vesovo Fulgenzio in Malta, trovò cortesissimo alloggio presso il suo diletto Ruffiniano, e fra le scambievoli conferenze di Spirito e le propostà intraprese da concertarle in onore della Cattlolica Fede, e in ordine à dare li necessarj ripari al loro disperso religioso gregge da quel che riferisce il Surio, si ha che il Verile. Vescovo Ruffiniano hà disuso Fulgenzia, chè non andasse all Egitto ma si bene del più presto ritorno facesse al’ suo prepo. Monasto; ma’ non che preferisca pertanto l’andare à Roma per venerare il Sepolcro delli SS Apstli. Pietro e Paolo e l altri Santi luoghi come in effetti S. Fulgenzio hà esseguito, e da quindi il Surio soggiunge = Romani venit, et authorum Sæcularium consono semper ore landatamte., caput que mundi veraciter appellatam festinus ingreditui? =

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Or nel tempo S. Fulgenzio stava in Malta hà insinuato al suo amico Ruffiniano che Egli nell’andare, e nel ritornare da Roma gl’avrebbe proveduto d’una copia di Religiosi di suo genio, conforme avvenne.

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Della Fondaze e dell’Erezione di qto̊ Conṽto delli Agostiniani nello Territorio della Melleħa si dà una tintura il P.M. Erara nel suo Alfab. Agost. sotto la lett. M. e sotto l’anno 1598. pag. milti 136. ma per mancanza di notizie la dia molto oscura e scorretta= Melitense dice S. Marci Provinciæ Siciliæ anno 1582= & idem vel aliud subtitlo. S. Augni anno 1598. in Restg. Extants qualche acomj, e (dis..) a qualita` di Porti, e di altri commodi non ne divisa della sua ben conosciuta Sicilia, e Siracusa, Che poi tutto qtto il Pre̊ Mro̊ Attardo coll´ autori à del Gaetani si è industria o app. priare alla Sicilia, nulla convenghi à qta grande Isola, ma tutto conviene, ed è proprio alla nostra piccola Malta li rende distante divisato Giovanni Ligthofort Hor. Hebr. Et Talmud in Act. Apost. 628. ver. 1. ove’ così = Insulamistam sitam esse in medio ferè Pelago er Siciliam, et Affricam Carthaginensium olim sub Dominio, a quibus forsitari et inditum sua lingua nomen Melita, idest Erasio vel Effugium evadere, ob evasum navigantibus ex Affrica periculum Syrtium. Conviene dunq concludere che l’Isola del Surio senza il proprio nome, ma che sia a Siracusa, el subietto Promontorio cise a i vitina, in conto alcuno abbia potuto essere l’Ideata Isola delli Manghisi ò delli Romiti detta, ove` al pñte ve ne terre de Saline, essendo questa Penisola, evealamte attaccata coll’ il Territorio di Siracusa e di Melilli ed ove difatto tutta via si ravvisano potenti le vestigia dell antiche Siracuse, entro le qti si comprendeva pur anco quel che oggi di si chiama Scala Greca; e cio per altre ragioni di peso che soggiungiamo.

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Pro perche questi Manghisi non sono distanti da Siracusa che piu d’ore tre li omino à piedi incirca onde non occorreva che il Sirio si a servito della proposizione = Per multos pedesp(….) perche non avrebbe S. Fulgenzio aspettato che passa(…) fosse tutto l’Inverno, non avendo del credibile, che in tale stagioni (…) avrebbe fatto tanto di buon tempo, quanto ci vorebbe (…) tre ore. Terzo, perche in tal caso ne anco sarrebbe necessità obligante à fare uso della navigazione per mare. Che anzi S. Fulgenzio per sparmiare quanto gl’era stato possibile l’incomodo della navigazione per mare, ha intrapreso il lungo e (…)gioso viaggio di due giorni per terra, e da piedi da Siracusa fino à quella punta, che piú si sporge verso Malta vu (…) detta Scaramia, ed è il luogo piu vicino à Malta e Gozo, dalle qti è ugualment distante soli sessanta miglia, e dal Gozo forse poco meno. Vale à dire caminò per terra almeno quattro giorni e concorda col detto del Surio.

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Il Pre̊ Maestro Fra Bonaventura Attardo Agostiniano Scrittore contemporaneo nostro anzi, Originario Maltese, e dalla Terra Zebbug che è stato più d’una volta in Malta in una delle sue Operette intitolte. Il Monachis nella Sicilia cap 4 pag.32 & 33, dice che l’Isola designata dal Surio, ove` stette ritirato S. Ruffiniano sia stata l’Isola delli Manghisi ò delli Romiti detta locche sino all ultima evidenza si convince falso, da quel che dice Pre̊ Tommaso Fazello Decad. 1. lib. 3. cap 4. ovè dopo d’avere fatta parola delle Colline di Avola da qtta parte ovè ne scorre il fiume, e di alcune altre amicaglie immedianttamte. l’esatto Scrittore soggiunge qualmente dopo la Porta di S. Cosmo nella distanza di quattro mila passi vere sia qta Penisola delli Manghisi detta Tapso, ch’abbia un Porto verso Siracusa = Et paulo` post (sono le precise parole del Fazello) S. Cosmani Ostium p.m. 4.

Tapsus Penisula Thuccididi lib. 4, et Virg. 3 Eneid. Insula Manghisi, Saracenovum lingua ho die dicta occurrit que angustissimo terræ limite in mari prominens Penisula est’.

Portum habet ad Isthmum, qua Siracusas ergit. Qua in mare protenditur, fluctibus par, et arabilis tota est: que ratio Virgilii est, qua mobrem eam jacentem appellavit = Per partire da Siracusa ed’ andare a qta Penisola non avrebbe fatto mistieri. à S. Fulgenzio aspettare che passato fosse l’Inverno, ne intraprendere il lungo e disastroso camino per terra e successivamte la navigazione per mare, e per consegunza non e qta l’Isola dal Surio cennata, e milo conferma l’erudittissimo commentatore del Fazello il Pre̊ Vito Maria d’Amico coetaneo di esso Pre̊ Maestro Attardo.

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Avenne al dto. Maestro Attardo nello riflettere intorna qual’ella sia stata l’Isola del Surio se pûr Malta ò Gozo ò vero la Penisola della Manghisi, quel che avvenne gli intorno lo stabilire la Fondazzjone del pro Convto del sue Orde in Siracusa da qtto riferisce il Sincello, vale à dire prese l’Attardo un’altro solenne abbaglio, e glielo vendette divisato l’Ill’mo Sigr. Fra Ferdinando Ernesto Barone del Stade l della S. Croce dell’Orde Girtno con una sua lettera Apoligatica, che contiene e i sentimenti contro l’Opera del Monochismo in Sicilia stampata l’anno 1745. ove fra` l’altre così = Sennma. contro la Fondazne degl’Agostiniani fatta da S. Fulgentio alloggiato dal S. Versi Eulalio in Siracusa notato nel fog. 34 = Io pero` (cosi parla l’erudito Sigre, Io pero` nulla trovo, che possa per uadermi che la semplice dimora, che fece S. Fulgenzio in quel Convto avesse avùto l’origine sua iltuo antichissimo Convto di Siracusa, poiche il Sincello diduara espressam.te che il Convto era di Eulalio = Habens etiam Monasterium proprioum; assicura che esso S. Fulgenzio sia dimorato solamte per alcuni mesi in Siracusa, e che in quel mentre S. Eulalio gli somministro’ allogio, evitto. Suadetur ibi apud Syracusos paucis mensibus degere S. Eulalio prebente victum et hospitium congrium, lo chiama forastiere e Pellegrino in quel Monastero, dove e servito l’Ospitalita`: Inipso parvissimo Hospitij, quod susceprat habita lo, cœpit hospitalitatem multis supervenienntibus exhibere peregrinos, et alterius indigens solatio, consolandos suscipere Socios, et peregrinos = Sono cotesti ed’ altri simili abbagli assai palpabili, onde non ardisco attribuirle allo perspicace intendimento di cosi suggio Padre, ma’ bensi e senza meno a` quel princpio di va illante memoria del medo, il qte per parecchi anni hà patita della notabile balordagine, e defatto mori` come scimunito.

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Malta ò il Gozo senza fatto estrata l’Isola qualpretese designare il Surio per sicuro rifugio del S. Vescovo Ruffiniano, il quale ebbe la bella sorte di alloggiare ‘Amico suo Filgenzio, che vi andò ad obborarlo, e conferire con esso lui i concepiti dissegni spettanti al dare opportuno riparo alli mergenti discapiti della Cattolica Fede, e del Monastico Istituto.

Eccone Diodoro il Siciliano Scrittore antichissimo, il qłe al proposito nostro nel lib. 5. egregiemte. le descrive ~ coteste nostre due Isole = Sicilæ à meridie in Pelago obiecte sunt . . .. prima vocatur Melita IICCC. Stadia a` Syracusis dissita portubisque admodum commodis instructa . . . Cæterum Insula hec est Colonia Phenicum, qui cum navigationes suas ad Oceanum usque extenderent Occidentalem, in hanc Insulam ob Portuum commoditatem, et in profundo mari situm habetat . . .. Post harie altera est, que Gaulos ad pellatur in alto Pelago et ipsa Portuum quoque commi litate prestans a` Phenicibus primum frequentata; in quibus Christophorus Patavinus etiam die 21. Iunij anni 1556. donationem cujusdam Monasterij in Insula Melita factam a` Revdo. D. Bartholomeo Melitensi accedente Summi Pontif; et Epi Melitensis assensu confirmavit. Fit etiam mentio die 14 Octobris Conv’tus S. Marie della Melleħa, quod erat membrum Cœnobij Meliq, era` Fra Luca Melitenso recuperatur. Novi esse modo in ea Insula quatuor Agustiniano Cœnobia Provincie Sicilæ subdita, quoram nomina, et antiquitatem amplius investiganda non potui = E qui à fine di rendere capace il Caro leggitore della realtâ sincerità delli fatti che indicar pretese l’accurato Scrittore, má sproveduto di notizie; fá tutto il mistierj rilevare tutti l’errori occorsegli tanto nello dissegnare l’Epoca delle Fondazioni di cadauno delli suoi Conventi, come delli precisi luoghi, ed in tal guisa discefrate alcune incoerenze, ed’ abbagli, potrann appresso facilmte. apprendere il Cronologismo di essi Cenventi, delle ql˚i ne parlaremo, sia dunqe.

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Meltense S. Marci Provinciæ Sicilæ anno 1582.

Qui l’Autore parlar pretese del Con’to di S. Marco, che tutta via sino dalla primiera sua Erezione in quanto alla metà ancora essiste colla rispettiva Chiesa, essendo stato in quanto al resto alquanti anni sono di pianta e colla piú vistosa forma, e senza veruno isparmio rinovato; ed essiste nel subborgo della Citta` in distanza del gittar di una pietra e di rincontro alla Porta reale della medesima.

Anno 1582. Qui commise un solenne Anacronismo, merceche ne in quest’ anno 1582, ne nel 1556 del Patavino, mà qualche anno avanti segui l’Erezione, e Concessione della Chiesa Beneficiale di S. Marco, e delle rispettive aderenze loro fece il Rmo Canco.

Decano della Cazle e Parroco di Birmiftuħ D. Bartolomeo Mangion, e seguì tal Concesne in atti del Notaro Brandano de Caxaro sotto li 23, Febro dell 1555. sebene non si fabricó allora il Convento, ma dopo alcuni anni per li motivi che appresso ne diremmo.

Et idem vel aliud sub titlo S. Augusni anno 1598 in Regist. extant.

Cotesta proposite e` una combinazione confusa di fatti, includendo in se notizie di tre Conventi: Uno con quel = Idem = che` vol dire l’istesso Conto di S. Marco di cui precedentemre. parlammo; Un’ altro indica quel = Aliud sub titlo. S. Augni = ed’ appunto quello ch’era stato immediatamte smantellato dal Popolo per li motivi appresso ne diremo ed era sotto titlo di S. Agostino, e ci li riattesta cotesti due Conv’ti el cambiamento del titlo. una Iscrizione che ravvis va nella fabrica vecchia nel marmo bianco esposta sopa. la Porta della Sacristia al fuori, oggi di per motivo della nuova fabrica fu’ levata, ed incastrata al di dentro nel muro laterale nella Porta di da. Sacristia, coll’avere aggiunta memoria d’essa nuova fabrica, cosi` dunque prima sopa. la Porta leggevasi soltanto il Disticon del tenore qual siegue = Augustissimus eram nunc Marci nomine surgo’; Et si fata dabunt, nomina prisca geram.

Quel = Anno 1598 = indica l’Epoca della fabrica del terzo Conv’to sotto titlo. S. Agustino eretto nella Valletta.

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Siegue il Pr’e M’ro Errera e dice = In quibus etiam Christophorus Patavinus die 21 Iunij 1556 donationum cujusdam Maonasterij (?) ql’e rapporto del P’re Cristoforo non indica altro che la Conferma Pontificia del nuovo Conv’to di S. Marco indo. anno ridotto a` stato di dichirarlo Conv’to Claustrale, e null’altro di appartenente all’ altri due Conventi cioe` del pro. gia smantellato, e dell’ultimo eretto nella Valletta.

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Appresso soggiunge un misto di notizie tanto confuso e difatti assai molto disparati in cotesta maniera = Fit etiam mentia die 14 Octobris Conv’tus S. Maria della Melleħa = fin qui posso persuadermi a` credere che nelli Registri, e Cronache il Pr’e Errera abbia incontrato un qualche monumento sia di proposito, sia per Tradizione registrato e di q’to si compiaciuto estrarlo per fare vedere la sua esatezza; ma sbagliolla poi assai all’ ingrosso con quel che siegue a` riferire, dicendo = Quod erat membrum Cænobij Melitensis = avendo dovuto dire anzi tutto l’opposto, cioe` che tutti quanti gl’ altri Conv’ti deluso Orde che sono stati, e che al p’nte esistono in Malta sono membri, e prodotti di ql’lo pro ch’ era stato gia` nel Territorio della Melleħa. Si e` confuso qui il detto Scrittore, e la confusione delli notamenti, come suppongo, e senza il debito sistema l’obligo’ ad’ errare. Qui presente dare notizia del Conv’to sotto titlo della Madonna della Pieta`, e di S. Rocco membro si bene, e prodotto del Conv’to di S. Marco; ne cotesta spiega e` un qualche pensamento di congruenza, ma` e’ fatto reale, che il medo. Rr’e Errara lo riconferma con quel che soggiunge = Er a` Fr’e Luca Melitensi recuperatur = se bene il fatto della Recupera non cade sopa. il Conv’to. che non era per anco eretto, ma` sopa. altro motivo, conforme appresso a poco il discfraremo.

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Tanto e` verso che il lodato Cronista Errera andava scarso li notizie e che nei da lui cennati Registri non ve ne sia notata cosa di sodo quanto che il medo. schiertamte., il confessò anco per quello il moderno stato de i Conventi chàesistono e tanto dice = Novi esse modo in ea Insula quatuor Augustinianorum Canobia Provincia Sicilie subdita, quorum nomina, et antiquitatem ampliùs investigandum non putur =

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Questo e qànto dopo tante richerche mi sortito ricavare per istabilire ľ esistenza, introduzione e primiera Fondazione del Convento dei Monaci Agostiniani nella nostra Isola Malta e nel Territorio della Melleħa, e mi viene riconfermato dalle vestigia delle fabriche, dalla costante rinterotta Tradizione dall’aria ne somministra il P’re Mŕo Errera.

Viene ora al taglio il continuare à notificare alcuna cosà concernente la Traslazione di esso Conv’to della Melleħa alla Città cioè in vicinanza d’essa q’nto un tiro di pietra, e al di fuori nel Rabato, ove’ oggi vi è il Molino a vento. Che cotesta Traslazione seguì dopo la cacciata delli Saraceni da Malta è indubiato. Per quello che riguarda il tempo alcuni si hanno creduto forse stata seguita dopo il 1427, nel q’le hanno li Turchi empianmre. hanno desolato tutto quel Territorio, ch’era la parte dell’Isola abitata; doc che però non hà veruna sussistenza, onde fà mestieri ricorrere à tempi anteriori. Il Commr. Gio Francesco Abela nel principio di q’ta notizia citato si hà formata opinione d’ essere seguita nel 1460, fondato su la controversia nata fra li R.R. PP. Domenicani della Gruuta e questi Agostiniani intorno la precedenza nella Procesni dà accompagto. Alle Cat’le, nello che sono questi rimasti soccombenti, e conviene argomentare d’essere stati li Padri Agostiniani d’allora affatto diguini delle loro interessi, ò perche non hanno avuto che li avesse padrocinata secondo il merito, di ben vero che questi sono rimasti qualche tempo senza Convento alloggiati nel’lo Spidale di S.Spirito, mà sa avvessero saputo maneggiarsi bene, e colle dovute prevenzioni, non sarebbero rimasti vincitori li PP. Domenicani. Sia pûr come si voglia, se bene il PP. Agostiniani sono stati negligenti nelle prevenzioni e q’lli intorno l’interpretazione del Beneplacito Ap’lco, e questi rimaserò perditori per q’llo vi guarda la Storia ciò nulla offende, per tanto il Commre Abela all’ ingrosso la sbagliò nello avere stabilito in tale anno la Fondazione di q’to Conv’to, dicendo = Non avendosi potuto avere notizia delli Fondatori, si è al meno venuto in cognizione del tempo della Fondatori, che seguì nell’anno 1460. etc. =

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Il P’re M’ro Torelli altro Scrittore Agosno parlando di q’to nostro Con’to sotto l’anno 1386 dice qualmte = Li Conventi di Malta (parla col numo del più, perche pretese discorrere ancora dellà altro Convento essistente nel Gozo = e di Bevagna erano in q’to tempo non solo stati fondati, mà si trovavano etiam li in stato pieno e perfetto atteso che in quest’ anno era Vicario G’n’le di Sicilia F.Francesco da Malta = ed essendo cosi conviene rintracciare codesta Traslazione in altri tempi superiori vale à dire 160 anni avanti, mà a qlí precisamte. Non so’ne’ posso indicarli, questo si bene so di certo che Papa Alessando IV. Il q’le cominciato a governare la Romana Chiesa nell’ anno del Sigre. 1254. E stantamte. governolla sette anni, hà comandato alli Monaci Agostni. Che sino allora vivevano da Eremiti fuori e lontano dalli Paesi abitati hà comandato dico, che ritirati fossero ad abitare dentro, ò in vicinanza della Città affinche col predicare la Divina parola, col loro esemplare deportamento e coll’ ascoltare le Confessioni giovar potessero à i Popoli, Dunque l’Epoca certa della Traslazione di cui parlamo da quindi si possa de❨i❩durre , e stabilire all’incerta. Perche non sappiamo di certo determinarla P’ mancanza di documenti.

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Il motivo per cui il S. Pontefice devenne à tale determinazione e stato rilevantissimo, ❨merce che?❩ il Rè ed Imperare Federico andava travagliando la Chiesa con tanta empietà, che non poteva fare di vantaggio e con modo particolare le Chiese del Regno di Napoli e della Sicilia di cacciando i Vescovi, usurpando beni Ecl’ci, ed imponendo gravissime gabelle, ed’ estrazzioni sopa li Cat’li, Abbazie, Parrochie e sopa le persone Ecl’cheò ed allora fù la Gloriosa Verg e Mar. S.Agata gli parlo con l’re tonde ammonedolo a porre freno alle eccedenti persecuzioni contro la Sicilia.

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A q’to succedè nel regno della Sicilia, è nella Tirrania Manfredi e diffato non si diporto inferiore à quello nell’ impietà, in tanto che il Sommo Pontefice Alesandro sino allà anno 1255 con paterna carità si porto à Napoli per abboccarsi col Tiranno, e renderlo ravveduto, mà ogni attentao riusci inutilè, nella Sicilia in particolare seguì mortale divisione e tra li Vescovi e gl’ Ecl’ci, e tra i Laici, seguendo alcuni il partito del Papa ed’ altri molti il partito del Rè motivo per cui frà gl’ altre deplorabili conseguenze che succedetterò, la povera Panormitana Chiesa rimase nove anni senza il suo Arcivescovo.

Stante le cennate torbolenze il Sommo Pontefice con tanta premorosa sollecitudine hà ordinato alli P.P. Agostni . che si avvicinassero alla Città per dare ogni possibile riparo alli danni Spl’i dell’ Anime e per conseguenza midò a credere di ’assai poco tempo dopo il 1254 li’ nostri Agostni . dal Territorio della Melleħa sono trasferiti ad’ abitare in vicinanza della Città Melite, quasi ad iactum lapidis come dice il P’re M’ro Lubin Agostno. in do. anno 1254. La n’ra Chiesa era vedova, e l’avveduto Sommo Pontefice à fine di provederla di Personaggio ornato di qualità commisurate al bisogno hà fatto trasferire dalla Vescovile della Città di Sebaste Metropoli della Cesarea un tal Vescovo Maltese dell’Ordine Domenico chiamato Monsr. F. Giacomo da Malta, corrottamente detto il Mileto, come riferisce il P’re M’ro Fontana nel suo Teatr. Donen. alla pag. 292. e lo riporta il P’re Sebastiano Paoli nel suo Cod. Diplom. Della Relig.e Girl’na Diplom. 168. E nella Osser. Ad do. Diploma pag.339. Ss Rodulphus Sebasten. Ep’us, e promosse qt’aTraslazione affinche tale Personaggio come Paesano avessesaputo e potuto con tutta arte cooperare al pio intento, i motivi sono codesti tutti efficaci da farci credere che la Traslaz.e di cuì parliamo, sia stata seguita con tutta premura e sollecitudine, ed in vivenza del d.o Sommo Pontefice Alesandro IV. Il quale mori nel 1261.

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Dato per qn’to ci è riuscito possibile, succinto ragguaglio intorno q’lto con certe la notata Traslaz.e e intorno il tempo in cui abbia potuto succedere dal Con’vto del Territorio della Melleħa in verso e in vicinanza della Città c’occorre a passare per dare qualche notizia intorno il luogo preciso in cui è stata dalli PP. Agost.ni intrapresa la fabrica di quest’ altro s’do Con’vto, e lasciando da parte per non ripeterlo, quel tanto intorno ciò disse il su’ lo dato Comm. Abela riferiremo e discfriamo quel tanto intorno lo stesso soggetto riferiscono, benche molto in succinto li Scritori Agost.ni frà li q’li il P’re M’ro Lubin à preferenza degl’altru individuar pretese il luogo ov’era stato fabbricato e dice come siegue = Conv’tus olim subtit. S. Augustini extra Vrebem quasi ad lapidis iactuim = Intorno che di portossi veram.te molto esatto avvegna che difatto è stata seguita nel largo e piano che v’era stato molto piú ampio in vicinanza della Città, ovè in oggi si vede il Molino a vento, di rincontro ad’ un Castello, che in quell’ angolo della Città vi era stato dentro lo q’le un tempo si sono ritirati, e fatti forte con risoluta congiura li Baroni e Titolari del Demanio, e ivi si è concentrato il Vespero Siciliano, onde p’ q’to e p’ molt’ altri riflessi il Ser’mo Rè di Spagna lo fece demolire q’to Castello. In conseguenza il sd’o Con’vto delli PP Agostni è stato fabricato bene in vicinanza della Città in distanza del tiro di una pietra, lochè confermano l’Abbate Rocco Pirro ed’ altri Scrittori ed è conforme alla narrativa che il su lodato D. Brandano Caxaro ci lascio nel Regist. ed’ Atto di Concessione dela Chiesa Beneficiale di San Marco ovè così = Populus ejus dem Insule qui in ista Civ’te tunc inculsus, et obsessus detinebatur, defacto egrediens ab ipsa Civ’te divisse ex Ven. Monasterium S. Aug’ni existen in frontispitio contra, et propé eamdem Civt’em Notabilem = e si deve avvertire che costui parla de causa scientie, testimonio di veduta, perche era stato uno delli inclusi dento la Città per ragioni dell’assedio. Si hà preso poi abbaglio l P’re M’ro Lubin nello determinare il tempo, in cui è seguita tale Traslaz.ne fabrica del terzo Con’vto di S.Marco q’to sd’o, e sbaglia ancora ❨mà co❨?❩ e forestiere è degno di compassione❩ intorno il dissegnare il luogo dice = Ab anno 1556 in tra Vrbem Ecclesiam S.Marci, qui nunc Tutelavis est, avvenga che ancor q’to terzo Con’vto di S.Marco e stato fabricato in un altro luogo, mà in poca distanza del sd’o, ò quasi in uguale distanza dalla Città ove tutta via quel desso si vede in prospetto e di rincontro alla Porta Reale della Città, come dicemmo. Mà non è che l’abbaglio preso non sia raggionevole, sebbene cagionato dalla confusione delli notamenti delli Registri dell’ Orde dice egli = Intra Vrbem = lorche si notifica non gia del Con’vto di S. Marco mà di unà altro precedentemte piantato dentro la Città in un largo, che tutta via esiste contiguo alla Chiesa benf’le di San Nicoló, che pùr esiste vicino alla Porta dei greci, vulgarmte detta Biep Elaarghin, e cotesto Convento piantato e pedamentato per altri rilevanti motivi sono stati obligati ad’ abbandonarlo, e cercare altrove altro commodo, qual fú quest’ altro della Chiesa di San Marco. Stante il fin qui ripartitam.te dato di ragguaglio intorno q’llo concerne l’Introduz.e delli RR PP Agost.ni in Malta e l’Erezio.e del loro pr.o Con’vto nel Villaggio della Melleħa intorno la Traslaz.ne di q’to altri progressi di Fondaz.ni d’altri loro Con’vti, per maggior chiarezza e intelligenza delli cari leggitori parvimi molto al proposito il tessere in Epilago un brieve racconto Storico Cronologico nella conformità sono à soggiungere.

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Notizia Augustiniana Aurea Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo.

Cronica Agostiniana Melitense Anni di Gesù Christo.

460. Circa q’to, essendo la persecuzione Vandalica nell’Affrica nel maggior fervore, il S.Vescovo di Aurupa Fulgenzio col suo Compagno Fra Redento s’imbarcó per l’Egitto, mà una gravissima tempesta in mare obligò il Naviglio à ricoverarsi in Siracusa della Sicilia, e fú, del fine dell’ Autunno e per tanto si trovò in preciso dovere di trattenervisi per sino passato ″l’Inverno, indi si è trasferito à Malta per visitare il Ven. Amico Ruffiniano, che nel Territorio della Melleħa stavane rifugiato per il concepito timore della corrente persecuzione, con q’ta occassione cotesti Santi Religiosi ivi fondarono un Conṽto del loro Istituto Agoninano, che indo luogo perseverò per il corso di circa otto cento anni. Indi 1255; verso qt’o anno per ordine di Alessandro Papa IV. sonosi trasferiti ad abitare in un altro Conṽto; che fabricarono fuori della Città sotto titlo. Di S.Agostino, come dicemmo; E questo s’do Convento perseverò in piedi sino à tanto che Solimano attaccò un assedio alla Città,

364-377

1553. motivo per cui desso Conṽto à furia di Popolo anticipamte. è stato sino della fondamenta rovinato, per li notabili pregiudizij, che in tale occasione abbia potuto senza fallo arrecare alla Città, ed alli Assediati li q’li avvalorati da prodigioso Patrocinio dell’ Ap’lo S. Paolo, e degl’ altri Santi Prottetori obligaron li Turchi ad’ abbandonare l’impresa, e sarpati con tutta sollecitudine fecero vela diviato al Gozo, ed’ assediorono quel Castello, che frà pochi giorni si arrese à patti, e potarono via in schiavitudine tutta la gente alla riserva di soli 40. Persone inutili.

378-386

Smantellato il divisato sd’s Convento delli Augustni., questi sino dallo stesso momento instantemte pregarono à Vescovo Cubelles che si compiacersi concederli la Chiesa di S.Marco à fine di fabricare un’ altro, che viene ad’ essere il terzo, ed il Vescovo col consenso del R’mo Cap’lo foro diede la Chiesa Benef’le di San Nicolò dento la Città come dicemmo, e difattoavevano già piantato à pedementato il Conv’to, mà per rilevanti motivi si trovarono obligati abbandonare l’impresaò onde Monsr. Vescovo col consenso del Sigr. Decano D. Bartolomeo Mangion, che ne era stato Rettore del Beneficio eretto inda Chiesa di S.Marco, col consenso del R’me Cap’lo della Cat’le, colle necessarie cautele e riserve, e difatto venne dato il Reale possesso di Mazzara à nome di tutta Communità e comeò

387-421

1555. si legge registo. sotto li 23 Febraio negli atti di D.Brandano Caxxaro = Sub reservatione in signum recognitionis, q’d i die Festivitatis S.Marci cum Sollemnis Processio fiat addm. Ecl’iam, prt hactenus est dt. D’nus D. Bartholomeus Mangion, et Successores in pp’uum sine aliqua contradictione possit, et possint Missam clebrare…et sibi Celebranti dannem seù offerta sibi, vel alij Sacerdoti ejus nomini illo die Celebranti danda à Populo…Item sub onore solvendi tarenum unum singulis annis Ràdum sauvio Cat’lis Ecl’ie pro introitu Coriilis de. Ecl’ie S.Mrci. Ita omnifuturo tempore, tenere et erudire duos Clericos efsud. Ordis. In Grammaticam, ex hoc successive = Ridonata la città alla sospirata libertà per lo scoglimento dell’ Assedio, li Preti Agostiniani senain avere dato mano ad alzare la fabrica di q’to terzo Conṽto fuori della Città ed a distanza ugūale del gia demolito il Popolo dalla sperienza di fresco avùta delli pregiudizij che in’sgui altro evento potrebbe recare alla Città qt’a nuova fabrica di Conṽto si oppose a tutto potere à segno che il Regnante Eḿo Principe Fra Giovanni d’Omedes ha dato assoluto ordine al Capo M’ro dell’ Arteglieria del Castello della Cima di schiantare al Cannone tutto

81

quanto fin allora avevano piantato ed alzato di fabrica, e si sarebbe in preterbilme.

Esseguìto, se tra il differeire che ad artefece per qualche giorno l’esecuzione, non si sarebbe seguìta in pensata mortale infermità succeduta da sollecita morte dell’Eḿo Principe adi del 1553, egli succede nel Principato l’Eḿo Principe Fra Claudio della Sengle tutto benefatto alli Vassalli, onde colla lui buona grazia li buoni Padri tirarono avanati la fabrica sino all’averla condotta alla totale perfezzione sotto il nuovo Titolo di San Marco.

1556. Stanti le notate traversie la fabrica hà tirato molto à lungo, e la restarono lungo tempo vagabondi quando alloggiati in Case particolari quando ricettate nello Ospedale di S.Spirito, e quando nella di Chiesa di S.Marco, e per all’o riguarda il procurare l’Apl’co assenso nulla ci pensarono. Si diede il caso che li RR. PP Domicni. Della Nunciata della Città Vittoriosa frá q’to intervallo di tempo con sagaie prevenzione proveduti di tutto il necessario e dalli loro Superiori, e della Sede Ap’lca diederò sollecita mano à fondare un’altro loro Conṽto nello stesso subborgo della Città quale è quello della Madonna della Grutta, e premuniti con coteste loro prevenzioni, cominciarono à contrastare colli PP. Agostiniani la precedenza del luogo nelle pubbliche Procesni. Ò come dice il Comm.

Abela, e sono rimasti gli vincitori, e q’ti che sono più antichiaffatto e sempre perditori.

421-432

1572. Da q’to Conv’to di S.Marco ebbe origine ql’lo della Valletta sotto il Principato dell E’mo Fra Giovanni de la Vesque de la Cassiere eletto ad i 8 Genio. 1572., e bisogna dire che q’ta fabrica fu intrapresa con tutta premura, avvenga che in mezzo all’Arco che sovrata all’Altar Maggiore dell’Antica Chiesa leggeva si inciso in cartellino di marmo bianco l’anno 1596 detta chiesa fu fabricata à di nostri, ed in quel sito si diede mano à fabricare da pianta un nuovo Con’vto riservato per la Chiesa l’altro angolo del Quartiere, conforme appresso si dirà.

433-440

Il Comm. Abela lib. 3. Not.56 pag 202. Parlando dell Ereze. del sudo. vecchio Conv’to del Rabbto. Della Città Notable. dice = Finalmte. Da esso Conv’to ebbero cominciamto. Ed origine ql’llo della Vall’a l’anno 1572 e l’altro della Pietà ò S.Rocco…circa l’anno 1617. = quindi fa’ mistieri dire alcuna cosa per rivelare l’abbagli presi intorno q’to dal P’re M’ro Errera e degl’altri Scritri. Agostini. Fi scriva nei principij del sesto decomo Secolo un tal Religiosa Agos’no Maltese chiamato Fra’ Luca Zungheyr molto esemplare, e sovra tutto amante della vita solitaria a’do il loro primiero Instituto, à qula fine hà domandata in grazia al Vescovo Gargallo la dev’ma Chiesina di S.Rocco, detta poscia della Madonna della Pietà, e ne ottenne favorevole il compiacimto. Del Vescvo. Il q’le in vigor;

441-451

1607. di Decreto emanato. a di 3 F’re 1607. Gli fece cortese concesne., e successivamte.

Ad i 7. dte. glielo confermò, ed à 8. dell’istesso mese, premissa licentia sui Superij. di ed egli (1607) il posseso, scorgendosi segzo. il consenso del di lui Superiore. sotto il do. giorno 8. Genro. 1708.

452-455

1614. Appresso à pochi anni lo stesso Monsr. Gargallo ad’ istanza del Balì Fra D. Pietro Conzalez de Mendoza sotto il 9. Genro. Hà conceduta q’ta Chiesa della Pietà alli Frati di S. Ag’no Scalzi à fine di ergervi un Conv’to, e difatto a di 10. Dello stesso mese, ed’ anno s’hanno preso il promesso. Per qual motivo la premeditata opera non hà scritto il suo effetto, non mi sono curato andare rintracciarlo.

456-461

Fra’ tanto morì il lodato Monr. Gargallo il Successre. F D Baldassare Cagliares q’ta Chiesa della Pietà hà concessa all i Frati Min. Con’ li della Vall’a per abitarvi in essa à cagne. Il primiero loro Conv’to fabricato già nel quartiere delli Forbici s’era rovinato ed’ appsa.

Simile Donaze. per Decreto. 12 marzo 1617. Di quest’ anno; per altro si trovarono sforzati

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rinonciarla non aver potuto ottenere la conferma el permesso delli loro Superiori.

Inseguito di che.

Nello stesso tempo vivegliatosi di nuovo il sudo. F. Luca Zungheyr si addossò in maniera presso il nuovo Vescovo, che ripigliò in sua cura la da. Chiesa, ed’ a tutto impegno attese à cooperare che in essa eretto fosse un Conv’to del suo Istituto di Agostini. Calzati com’ in effetti segui Ecco dicerfrati gl’abbagli del M.Errera. 1653. Dimorarono in cotesto altro Conv’to li Religsi. Ag’ni sino l’anno 1653. In cui Papa Innocenzo X con sp’le Bolla l’ha soppresso assieme con quell’altro delli Carmelitni. Nella Città Vittsa., ql’li due de Min. Conv’li e dell’istessi Ag’ni esistti. nell’ Isola di Gozo, li ql’i furono rimessi, se bene sogti. alla giurisde. Del Veso. Diocesno. L’altri due però main più, benche il PP. Cormni. della Vall’ a sonosi a tutto adoprati.

468-476

Tutto i fin qui riferito e segto. reliqute della venerdi. antichiatà di q’ta Chiesa e Con’to e rimanerebbe qualche altro monumento, ma per essere di poca consideraze. lo riferiremo appresso nello dare notizia dello stato p’nte d’essa Chiesa ovè ci si rappresenterà l’occasione.

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Notizia Augustiniana Aurea Intorno l’Introduzione e l’Erezione delli Monaci Eremitani di S. Agostino in Malta e Gozo.

Cronica Agostiniana Melitense (cont.)

La notata devoze., e concorso dei pÿ Fedeli continuarono verso q’to pio luogo, anco dopo li Religiosi Agost’ni lo abbandonarono per fondarvi un’ altro nella Valletta, e quivi cercare migliore fortuna, sulla speranza che il Porto Marsamuchetto avrebbe dovuto essere stabilito per Emporio ed alloggio de Navi gli, mà come l’ imboccatura di esso viene di molto predominato dal Greco Levante, à quest’ effetto fù stabilito l’altro Porto, e pertanto li buoni Religiosi rimasero delusi nelli loro dissegni, cosi tal volta il permise la Regina dei Celi, dal cui Padrocinio sonosi distaccati. Per anni pÿ Fedeli la devoze. el concorso verso q’to Ven. Luogo, anco dopo la sortita delli Religiosi Agost’ni, tanto più chevesi continuò condurre à seppellirvi tutti quei che, essendo publci. Peccatori muiono ed’ inpenitenti, ò colti da morte improvisa, ò causata da qualchè altro accidente, mà senza li Sac’mti della Chiesa, e q’ti si sepelliscono in un piano uguale all’acqua marina, e per segno vi è alzata in terra una Croce di legno, in q’ti contorni in un luogo appartato pavimte. Si sepelliscono tutti quei che non essendo Cattolici, e trovandosi in passagio in Malta muoino, q’le fù ql’lo che pochi anni morì e lo interrarono nelli radici di un muro che cine un terreno contiguo al Giardino della n’ra Chiesa, e peressere stato Personaggio Insigne e Capitano di una nave Olandese l’onorarono con la lapida di pietra nostrale segta. Col rispetto Epitaffio, et è del tenore seguente

481-509

HER VENDERHVILER SAL. S­ BENT PEDERSEN SKAAHE FODIKIOBENHAFN DODE. DEN 29. MARTI. A. 1758. OBERSTUR MAND. PAA FRE GATT SKIBET CORON PRINTZ. CHRISTIAN. COMANDEREN DES. AI. CAPITAIN CORNELIUS LILLE. Che verso q’to pio Luogo continua mai sempre conservassi ne Popoli di la divoze. e concorso per implorare il Padrocinio della pietosa Madre Maria nelle più pressanti necessità lò riatestano assai vivi e parlanti li monumenti che vi essistono dento da.

Chiesa, e siamo a succesivamente à riferire. Di rincontrò al Pulpito si venera alzata nel muro là Effigie di S. Gio. Bat’ta Decollato in basso rilievo di legno assai galantamte. conrtornata e gentilmente, intagliata, e dovuta attorno alla q’le ve ne sono delle Iscrizzioni; in mezzo leggesi cosi = Pratium veritatis = Al di sotto = Non licet habere Vxorem Fratis tui = In fondo ed’ a parte evvi è incostata nel muro una tavola di pietra dorata, in cui leggesi come seguite = Effigiem Decollationis Proecursoris Domini et Patroni quam Oculis conspicis Viator Illus et Rmus D’nus Fr’ Wolfgangus Philippus S.R. Imerij liber Baro D. Et à Guttemberg Magni Bailivi Germania Locumtenentis, et ex antiquissima, et Generosa Familia Immediate Nobilitatis, Ducatus Franciae Orientalis oriundus, necnon Commendar. K. Ertilinghe Bruehsal, et Canuceissebourg Preceptor Deiparae Virg. à Misericordia benignè dicavit, cujus evidenti numine In contagiosa Lue de Anno 1676. Melita Insula Laborante divinitus preservatus, ed Superiorum mandatis Aequo animo obtemperans Commisarij manus libenter subeundo Septuaginta circit pestilentium Cadavera in hujus Ecclesiae Cimiterio pie, ac pietate abundans humari curavit – Anno Domini 1702.

Sotto ch’ne sono l’Arme Gentilette del Padre e della Madre, alle quali sovrasta chiusa dell’ Iscrizione cosi =

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Posuit atis suae 57 In mezzo alla N............ore evvi lapide, Se polcrale di marmocol tenor.....

L....mit...cra Ver...in...è et Prioritus Fran Magnanimitate fortitudine nullis .undus (Refer to crests and escutcheons Fig. 1.45) Stato materiale della Chiesa delli RR.PP. Agostiniani della Vall’a in cui ritrovasi al p’nte anno 1764, in che fù demolita, e si diede principio à fabricare, e rifabricare il Con’vto con Idea daltre si à suo tempo in un. Altro canto e rifabricare d’essa Chiesa, il dissegnoe nobilissimo formato in Carta in legno, ed in opera dal moderno Architetto della Sac. Religione M’ro Giuseppe Bonnici de Casal Luca.

538-542

In che tempo precisamente. si è dato principio alla fabrica di questa Chiesa non sono andato à rintracciarlo, q’to solo di certo ne costi, che la fabrica del rispettivo Con’vto, sd’a le notizie che danno il Comm Abela lib. 3 not. 8 pag. 402, ed il Comm. del Pozzo par. 1 lib. 1 par. 49. fù intrapresa sino dall’ anno 1572. Sotto il Principato del Ser’mo Principe Fra. Giod. de le Vesque della Cassiere di fresco eletto, vale à dire adi. 28 Geno. do. 1572. Sopra l’Architrave della Porta della Sacristia di q’ta Chiesa vè nè sono allogate tre Arme Gentilizie col seguente ordine.

542-548

(Refer to crests and escutcheons Fig. 1.27) Il citato Abela lib.3. not.8. pag.402. della Fondaze. di q’to Con’vto della Notable. dice = Finalmte. da esso Con’vto ebbero cominciato. Et origine ql’lo della Vall’a l’anno 1572, e l’altro della Pietà ò S.Rocco….circa l’anno 1657.

549-551

Il Comm. Del Pozzo par.1.della storia Gir’na lib.1. pag.49. sotto l’anno 1572 dice = In quest’ anno cominciossi la fabrica de Conventi del Carmine, e di S.Agostino, il pro. de ql’i si edifico vicino al Manderaggio, e l’altro nel luogo dove oggi di si ritrova, ql’lo del Carmine: Ma poscia per altri loro fini e rispetti i dd. Luoghi e siti scambievalmte. si permutarono = donde argomentare dice, sotto le fotunevoli auspizij di questo E’mo Principe si diede mano allo di lei fabrica, la q’le senza meno proseguita fù con tutta sollecitudine, merceche in mezzo dell’Arco Maestro della volta ó sia soffitto che subasta all’ Altar maggiore si vedi in marmo bianco seg. l’ anno 1596ò ed in mezzo alla volta o sta la mia verso li primi Pilastri della Cappella si vede intagliata in pietra nostrale quest’ Arma Gentilizia con al di sotto una fascia, in cui è scritto come siegue.

(Refer to crests and escutcheons Fig. 1.28)

552-562

Quale al certo è stato Personaggio molto pio divoto, e verso q’ti Religiosi benefatto, avvenga che nella Sacristia tutta via conservasi un Crocifisso ben grande che altre volte serviva di finimento alla gran mole dell’antico Scanello, e Tribuna dell’altare maggiore sotto i piedi del q’le Crocifisso di legno vi si vede attacata intagliata in legno una simile alla predo. Arma Gentilizia… sono q’ta Chiesa due Porte: una laterale piccola che …..da stretta e guarda à Ponente l’altra la maggiore e la Principale che esce alla strada larga e guarda verso Tramontana e vi sigo…una faccata molto galante ornata con intagli e festoni all’ uso….

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Entrando per q’ta Porta maggiore…ci vi rappresenta la Capella dedicata à San Nicolò Tolentino C. con sopa. l’Altare Arma Gentilizia quale si vede segnata.

572-576

(Refer to crests and escutcheons Fig.1.29) Appresso in altra Cappella si venera il S.Vescovo Liberio C. con l’Armin Gentilizie dell’ Emo’ Principe Cottoner sopa. l’Altare e ne piedistalli delle Colonne di do. Altare vè nè sono intagliate in pietra nostrale una parte l’Arma Gentilizia.

(Refer to crests and escutcheons Fig.1.30) Succesivante. Si veneri in Cappella simile la Madonna del Soccorso colli Santi Antonio Abbate e Giacobo Ap’lo e nelli pedestalli delle Colonne dell’Altare intagliate una parte l’Armi

577-579

(Refer to crests and escutcheons Fig.1.31) Dopo la Cappella di S. Giovanni Nepomiceno Mart. Nuovamente. riformata ornata e presa in Protezione dalla Ven. Lingua della Germania, e dalla mede. dedicata à q’to Santo, che sollennizza ogn’ anno con molta pompa. Prima era dedicata alla B’a Vergine sotto titolo della Lettera.

580-583

In quinto luogo si venera in altra Cappella la SS. Annonciata di Giuspadto. delli Olivieri, ed’ oggi di della famiglia la Plana ne pidistalli laterali dell’Altare vi è una per parte intagliata in pietra nostrale l’Arma Gentilizza delli detti.

584-588

In un piccolo Quadro allogato sopra il Scanello si venera una S.Anna Madre della B’ma Vergine.

(Refer to crests and escutcheons Fig. 32) Porta laterale piccola, che riesce alla strada pubblica come dicemmo fondo, e Cappella laterale e contigua col Coro dedicata al Gloriosa S. Nicolò Tolentino fondta. dalla famiglia Mallia, di cui sono stati singolari Benefattori e forse Fondatori Gioanne Mallia e Natale Mallia Fratelli li q’li l’arrecchiono con un Privilegio Pontifico altresi singolare ch’e del tenore qual si ravvisa scritto nella destra dell’Arco per cui si entra in q’ta Cappella scritto dico, sopra intonicatura formata, e tinta con, oglio di lino a colore di marmo bianco ovè leggesi come siegue Gregorius XIII P.O.M Bonon Buon compagnus Omnium saluti Paterna charitate intenti inter tam multa pietra si Officia que Nos pro munere universo convenit exercere Sacrra inter– dum loca speciali Privilegio insignimus, vi indè Fidelium Animarium saluti ampliús consulatur. Quo circa vi Ecclessia D’ni S.Augustini Civitàtis Vallettae Ordinis Fratreem Erminitarum ejusd. S.Augustini Melivetanae Dioecesis inter alias illiust. Insulae Ecclesias Populo, et Clero Admodum frequens non salutary adhuc usque Privilegio decorate, Et in ea Altare à Delicto Fi ia Fratre Sdo dicti Ordinis Generale, semeltantum, quod majus non sit deputandum hoc speciali dono illus– tretur Auctoritate Nobis à Dominio iradita concedimus quoties ab aliquo Sacerdote dictae Domus dumtaxat defuntorum Missa ad pre– dictum Altare celebrabit pro Anima cuiuscumque Fidelis, que Deo in charitate coniuncta, ab hac luce migraverit, ipsa de thesauro Ec– clesiae Indulgentiam consequatur quaterius Domini Nostri Jesu X’pi, et B’mae Virginis Maria Beatòrum Apl’orum Petri et Pauli, aliorumq.

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Sanctorum meritis suffragantibus à Purgatorij poenis liberatur – Datum Romae apud S.Petrum Anno D’ni 1583 Kal. 9b’ris Pontificatus Nostri Anno XII = Sopra la q’le Iscrizione vi in pietra nostrale scolpita l’Arma Gentilizia di esso Sommo Pontefice ed’ al di sotto scritto cosi = Altare Privilegiatum S.Nicolai de Tolentino In questo Altare e Capella vi e fondata una Società denominata Delli Agonizzanti.

(Refer to crests and escutcheons Fig.33) Ritornando di nuova alla Porta maggiore quivi à mano sinis’tra incontraremo nella pra.

Capella Altare dedicato al Patriarca S. Francesco de Paola.

(Refer to crests and escutcheons Fig. 32) Presso lo q’le in un'altra si venera il Glorioso S. Tommaso da Villanova, e nell’archi di passaggio, e communicazione dipinti à guazza in mezzo al di sopra si ravvisa in una l’Arma Gentilizia Testaferrata, consistente in Vacca rossa: nell’ altra Vacca bianca gentilizia della Famiglia.

624-627

(Refer to crests and escutcheons Fig.41) Terza Cappella dedicata alla Madonna delle Grazie, e sopa. lo Scanello dell’ Altare in piccol quadro si veniera S.Giovanni di Dio.

628-629

Successivamte. ammirasi altra Cappella dedicata alla Gloriosa Ascensione in Cielo di Gesù Christo N’ro Signore ove sopa. lo Scannello in una Nicchia di legna assai magnifica, e tutta dorata reggasi esposta alla pubblica venerazione una Statua di legno rappresentante la B’ma Vergine di Loreto, nel cui pedestallo in carattere rosso vi e scritto cosi = In homorem Deiparae Virginis Domus in qua Verbum Caro Factum est =

630-635

Quinta ed ultima Cappella vicina l’adito alla Sacristia dedicata a B’ma Vergine sotto titolo della Consolazione, col Patriarca San Agostino, S.Monica, ed altri Santi.

636-638

Nella Sacristia non è cosa di rimarco alla riserva del sopa. cennato SS. Crocifisso, ed un Quadro della Madonna…con S.Giovanni Battista Precursore, S.Rocco Confessore, e con altri Santi, in fondo allo q’le vi è scritto come segue = Daniele Monteleone pingibat 1590 = Conservarsi parimte in carta pergamena dissegnata la Pianta di tutto il Corpo della Chiesa, il cui transunto à perpetua memoria appresso n’ esibiremo.

639-644

Il coro tutto d’intorno è fornito di pro. ò e sd’o ordine di Sedili, molto vecchio, e semplice di struttura in legno, lo rendè altronde assai vago e galante dalla metà, ò sia sd’o ordine in su la pia generosità dell’E’mo Principe Fra D. Antonio Manoel di fel. Vic. Ovè sino dall’ anno… à sue spese lo fece fare tutto di Stucco con architettura, e concerto di disegnio, che à maraviglia appaga l’occhio de riguardanti. Vi si rappresenta in prospettiva un S.Agostino. Il pro. Quadro di S.Agostino Tutelare fù fatto l’anno 1585. In appresso si fece la nuova Cappella à spese del G.Mr’o Caraffa nel 1680 e fù posto nuovo quadro dipinto da Cavaglier Mattia Preti il Calabrese, e d’intorno diverse altre figure con nuvolari, festoni, ed altri ornamenti di grande Maestria. Il tutto di Stucco.

645-654

87

Nel fondo di q’to Coro non vi è Altare del Tutelare S.Agostino mà per alcuni gradini salendo si entra per una Porta nel bel mezzo del fondo, per la q’le si entra in Oratorio con rispettiva Conf’rtà erettavi à promozione del Mro Rdo P’re Priore Fra Matteo Surdo con Decreto del Vesco Gargallo 24. Marzo 1610 dedicato à Santa Monaca, ed alla B’ma Vergine sotto tito della Consolazione. In messo al piano q’le è vi Lapide Sepolcrale di marmo coll’ Epitaffo qual siegue;

655-676

Paratum ab hisce Sodalibus subtit. B. M.V. de Consalat.

Monumentum M. Antonius Formosa Rector ere prop.

Hoc tegit marmore Anno 1750.

Conservasi qui dentro una Iscrizne in carta volante per altro formata in occasione ed e di questo tenore.

Vix Melitae regimen Proceres tibi jure dedere Emmanuel, meritis proemia digria tuis, Insula letitiae voces ad Sydera tollit: Dives opum plaudit, pladit egenus ovvans, Plaudit et Occiduus late Sol, plauderet Eous; Ast hunc dum pladunt cur omnia possim.

Nomine nobiscum spondet adesse Deum.

Iure Fides plaudit, Pietas Clementia plaudit, Spes plaudit, plaudit Gratia, plaudit Amor, Quum regit hunc Coetum, dum Virgis. Augit honòrem Et Matrem nobis spondet esse piam.

Iscrizzioni ed’ Epitaff.

677-679

Ritornando di viato al Coro, e nel bel mezzo sotto il De co ò sia Legile in lapide Sepolcrale di pietra nostrale setti palmare evvi segnata questa arma (Refer to crests and escutcheons Fig.33) Contigua colli Sedili del s’do Orde., quasi nel passaggio alla Porta di communicazione de dora colla Capella laterale di S.Nicola Tolentino lapide Sepolcrale simile alla preda. e vi è Epitaffo qual siegue =

680-693

Hunc quicumque aspicis tumulum Attende disce proecareò Mattheus Grech Ab Avo Mattheo in Rhodiano Misoparone Tormentorum Prothomagistro Fati necessitatem spernere e doctus Ab inculpatis Davidis Genitoris moribus Ab illo non Mortem ab hoc Deum timendum eruditus Ne Impartum Mors occuparet Pie parare curavit Anno Domini 1683.

Di rincontro a questo, mà sotto la pradella delli Sedili del s’do orde ed à mano destra in lapide simile alli precedenti evvi un’ Arma Gentilizia qui segnata Georgii Farrugia 1597 (Refer to crests and escutcheons Fig.34)

694-697

88

Avanti quest’ altra Porta di passagio della Sacrestia al Coro ed’ in capo delli Sedili pro.

Ordine in lapide di travertino di pali cinque vi è Iscrizione mà di molto logorata di questo tenore =

698-721

Inuc hunc tum Iacti Puer Cujus conditio Pes fidelis Cornelio Gaij 1592 (Refer to crests and escutcheons Fig.35) Sotto i gradini del Altare magre. In mezzo al Presbiterio in lapide setti palmare di pietra nostrale evvi come siegue = D.O.M. Patres et Fratres Quos Idem strinxit Votum Idem receipt Clausorum Idem refecit pabulum Vt In eodem tumularentur Sepulcro Rev. Pr’is Pauli Bigeni de Vagnolis Charitas & Pietas Curavit Anno D’ni 1683 In piano alla gran Nave immediatamte. vicino alli gradini del Presbiterio, ve ne sono due lapidi Sepolcrali di marmo setti palmari colli rispettivi Epitaffi ed Arme Gentilizie e sono quali qui sotto Alla parte dell’Evangelio D.O.M. Abbas Franciscus Revest Propter Preclaras animi dotes Egregias que virtutes Dominae Partemiae Aquilina Hic intervis & eximam erga Dominum Antonium Revest Eius Fratrem , suosq Nepotes Dilectionem hoc monumentum Extruere mandavit.

Anno 1716 (Refer to crests and escutcheons Fig.36) Alla parte dell’Epistola in lapide setti palmare pavimte. Di marmo.

D.O.M. Scito Viator Hac in tumba quiescere Ill. D. Baronissae Constantiae cineres Ill. olim D’ Baronis Petri Pauli Xara Vxoris In Coniugio prudentia, ac fortitudine praecipue

722-769

89

In Viduitate tolerentia, ac pietate Singularis Si juvari velis Cum comune, solveris moriendi onus Tam spem obtinendi habent – Qui in grati animi signum Ei, suisque vel sanguine, vel affinitate coniunctis Hoc monumentum erexere Ill. DD. Baro Stanislaus Xara, et Gregorius Bonnici – Hic Gener Filius ille Amantissimus Quam demoratuam nimis merore perdiderunt R.I.P (Refer to crests and escutcheons Fig.37) Appresso al perdto. in lapide nostrale Arma Gentilia. Ed Epitaffio siegue – D.O.M. Certius nil morte quam incertus Hora Mortis Pie Sancteque cogitaris Mercator Antonius Gerdinerius Elegit amplificavit, ornavit Anno 1655 Quamquam ipsum invida…

Conditio mortalium Ab hac certa ad incertam abstulit Domum Anno Domini 16…

Super quam graté et religiosè Dominicus la Venero Gus Gener Hoc Epitaphium posuit Anno 1693.

(Refer to crests and escutcheons Fig.38) In fondo vicino la Porta magre., frà il piede dell’avanti porta e quel dell’Arco della pra.

Capella in lapide di palmi tre circa in marmo bianco, vi si legge il seguente Epitaffo =

770-777

D.O.M Qui giace Gian Velasco, i suoi Natali Sortì in Ispagna in Agrigento onori Di Capitano e in Cielo eterni allori Dovuti a la virtú di noi mortali Morì li XI Marzo 1752 d’ Anni 90.

Da quindi passando al lato sinistro delle Cappelle avanti la pra. dedicata à San Francesco da Paola evvi lapida sepolcrale di pali. 7 di pietra nostrale, altre volte con respettivo Epitaffio, oggi tutto corroso.

Avanti il sd’o Pilastro delle Cappelle sotto una Sedia Confessionale vi è un'altra simile in fondo alla q’le che spunta da sotto la da. Sedia verso la Capla. Di S.Tommosa da Villanova si legge scritto come siegue = F.P.P: De Bono à qd’m Joseph Debono filius hanc Vrnam ex grati animi riunificentia construi cravit.

777-821

90

Accanto alla preda. fuori del notto. impaccio vi è un’altra piú grande di pietra nostrale con due ordi. formata: apiùl di sopa. v’era stato gia l’Epitaffio coll’Arma Gentilizia, accompti. con diversi ornamti. alp’nte tanto corrosi che nulla si possa ricavareò nel sd’o orde. tuttavia si conserva un Epigramma del tenore qual siegue = Epigramma En mala cuncta ligat morti Mallia Phillipus At que Diana Vxor vincit amore necem In Occasum pariter disponit uterque Dum poli vivens construit ante Domum Hinc Deus Omnipotens ardenti luce fovebit Artuum vi Empurei lumine scandant iter.

Poco piú in su verso l’ altra lapide di marmo delli Sigri. Revest di cui gia parlammo, si ravvisa vestigio d’una lapide segta. N. 16 setti palmare di pietra nostrale col rispettivo Epitaffio de’ Arma Gentilizia quello qasi tutta corroso, questa in parte mancantè e accone il riscontro = D.O.M. Hic acet Vincentius Annorum vigin… ………………. ………………. ………………. ……………….

Anno Domini 1625 (Refer to crests and escutcheons Fig.39) Molte altre Sepolture tutte padronte. da Famiglie Illri., e di conto ve ne sono stati in q’ta Chiesa, maggior parte delle q’li, per essere al’le estinte, passarono in potere d’altri, alcun altre rimaste in potere del Convento, e di ciò si darà notizia distinta nella dennata Pianta, di cui rincontro esibiamo un abbozzo di copia, appunto per conservare la f. r. delle cennate Famge. Illvi.. e di altre tanti tempi sono state, altre Padrone, altre Benefattrici di caduana delle Cappelle.

Edà appunto avanti di dare mano alla promessa copia di Pianta della Chiesa, m’occore soggiungere una intralasciata, perche à suo luogo mi figgi dalla mema., e dall’ occhio, notizia di una Ncchia di legno, che appresso l’Inscrize. del Pontfice Breve, si conserva nella Cappella laterale del coro dedicata à S. Nicolo da Tolentino, nella q’le Nicchia si conserva una statua di legno rappresentante il do. Santo, altre volte venerata al pari di q’lli di S.Francesco da Paola nella Senglea, sotto la q’le Nicchia vi è Bistichon che siegue =

822-830

Spinae sonat Panis Spinae darit serta Rosarum Nil mirum Panis, si perperitque Rosa.

1653. Giunse à Malta la maggior parte del Corpo del P’re Fra Filippo di S. Giuseppe Agostino Scalzo Palermitano, quale a di 17. Febraro 1645 era stato martirizzato in Tripoli in odio della Santa Fede con atrocissimi tormenti di fero e di fuoco portato da Valerio Meytamat, che lo consegnò al Vescovo Balguer il quale lo tenne nella Cappella del Palazzo sino à tanto che fú poscia trasferito alla Sicilia, O dato in potere del Duca di Palma, ovè si venera con speranza di dichiarlo vero Martire di Gesù Christo, essendosi à quest’ effetto giá fatto ricorso alla Sagra Congregazione per la Beatificazione. Poco prima di questo temp eransi ricapitate in Malta le Braccia di questo Servo di Dio che tutta si conservono in una stanza del Palazzo di Monsignore Inquisitore ripostevi da Monsignori Gori e Pignatelli allora in Malta, e fanno testimonianza le notizie della Vita di esso Servo di Dio scritta e stampata in Roma R’vdo Padre Francesco Maria Maggio Teatino, ivi Fol.117. e fol.136 e seg. Notizia. dello Stato temporale

831-852

91

10. The text: English translation Vital information on the Augustinian Order; The introduction and establishment of St Augustine’s Hermits in Malta and Gozo

In his Malta Ilustrata, Book 3 Note 3 page 397, the author Giovan Francesco Abela's precise reference on the subject is as follows; "unable to find evidence on the foundation it was possible to follow the Order's establishment after 1460 in this manner…".

However, in the process, serious mistakes were made due to a lack of references, not through the lack of research. There is uncontested evidence on the subject, which may be supported by facts in historical documents and public records on the introduction, transfer and spread of the Augustinian Order in Malta and Gozo.

1 - 10

Regarding the introduction and establishment of the Convent in Malta (without citing the introduction and establishment of the Convent in Gozo and other observations), it has been known that in 460 AD, a fierce persecution against the Christians by the Vandals arose. As a result, the Christians fled to many parts of the Mediterranean and Thrasamund the Vandal King reigned Africa for over fifteen years. Thrasamund was the fiercest partisan of the Arians. He suppressed the Divine Cult and exiled Eugenius Bishop of Carthage together with two hundred and twenty Africans, effectively closed the churches and forced with impudence the bishop and monks to flee to Sardinia, living destitute. Christianity was removed from Africa, which caused a solar eclipse with stars seen during the day and other scourges.

11-23

Another important African saintly Bishop prominent in spreading the Church Doctrine was St. Fulgentius, Bishop of Aruba. He left Carthage for Egypt with Father Redeemer.

After a violent storm, they were forced to seek shelter in Syracuse, Sicily. In this city they sought refuge at Bishop Eulalio's residence. However, after hearing from Bishop Ruffiniano about the persecution, he sought protection on a small Island near Sicily.

Here, he lived a hermit's life in a monastery. This is the account compiled by Surio in his (Ecclesiatical) Annals Section 2 Chapter 13 under the year 460.

24-31

With this knowledge, the Blessed St. Fulgentius was stunned as it was winter, and the weather made it impossible to visit his friend Ruffiniano. Nevertheless, he left Bishop Eulalio for Syracuse at the end of winter. After walking across to the nearest point to the Island, he sailed rapidly to meet his acclaimed friend Ruffiniano. According to Surio, "…violent persecution had driven him out of the Council and left for Rizancino sailing from the Sicilian Province to a small Island nearby where he lived as monk…He walked extensively through Sicily until he reached the point nearest to where St Ruffiniano lived.

Here, he took a vessel to reach rapidly the venerable Saint…" I cannot decide whether St. Ruffiniano the Bishop had sought refuge in Malta or Gozo. However, the events described in the work of Surio lead us to believe that it has been the latter: this scenario leads us to consider Malta.

32-52

92

This is substantiated by the Sicilian writer, who states that there was no Monastery in the imagined Manghesi Peninsula. He states that during the visit of St. Fulgentius stayed at a very old Augustinian convent which was established in the locality of Mellieħa. Although the area was abandoned, it was turned into cultivated land where the ruins of the building may be traced. He is convinced because of the strong tradition which has been established. This thesis has been reconfirmed by the Augustinian writers who reconfirm this, which will be highlighted gradually through this document with exactness and truth.

53-61

Saint and Bishop Fulgentius visited Malta and was hosted graciously by his beloved Ruffiniano. During their spiritual discussions and exchanges they referred to the actions necessary to support the Catholic Faith and to build the necessary defences for the dispersed followers against the conditions described by Surio. It seems that the venerable Bishop Ruffiniano dissuaded Bishop Fulgentius to visit Egypt and instead return to his Monastery. He preferred if he instead visited the Sepulchre of Saints Peter and Paul and other holy places in Rome. This is what Fulgentius did and was effectively reported by Surio "The Romans came as a Secular authority, and they were greatly appreciated quickly becoming rulers of the world".

62-72

During his time in Malta, St. Fulgentius told his friend Ruffiniano that after his return from Rome, he would give him a copy of religious works which he wrote and which may be confirmed.

73-75

The Father and Master (Erara) Herrera, in his publication Alfabeto Agostiniano under the letter M and under the year 1598, page 136, refers to the foundation and establishment of the Augustinian Convent in the locality of Mellieħa, but because of the lack of evidence the information is very unclear and erroneous "Malta's St Mark in the Sicilian Province in the year 1582… and under the same section but the subtitle St Augustine in 1598," considering the ports and other areas it shows that the reference is not to Sicily and Syracuse of which he has excellent knowledge. However, as discussed by Father and Master Attard and the writer Gaetani, the mention is not to this big Island, but the reference is to the small Island of Malta. Giovanni Ligthofort supports this Hor. Hebr. and Talmud in Act. Apost. 628. verse 1, who states, "The refugees fled to an Island called Malta between the Sicilian Archipelago and African Carthage sailing away from Syria."

Based on this, it may be concluded that Surio's indications of the unknown Island cannot be of Syracuse. The Island mentioned cannot be that of Manghesi or Romiti as this is bridged and attached to the Territory of Syracuse and Mellili. This area is where the Saline marshes are located. Even though significant remains exist on these lands, including the Scala Greca, these features do not fit the description, and there is further evidence to prove it. This evidence will be traced hereunder.

76-96

The description of Sirio cannot be related to the Island of Manghesi for three main factors; the first refers to the walking distance between Syracuse and the Island, which is much shorter; secondly, it was not necessary to await the change of season from winter to engage in a three-hour journey and thirdly why sail to the destination. St. Fulgentius could avoid a long journey by sea by walking for two days from Syracuse to the point nearest to Malta, known as Scaramia, which is 60 miles from Malta and possibly a few less from Gozo. This account tallies more with Surio's description, meaning he walked for around four days to reach his destination.

97-109

93

The Master Father Bonaventura Attardo, originally Maltese and hailing from the locality of Zebbug, visited Malta many times. He considers the designated Island by Surio as the Manghesi or Romiti, where St Ruffiniano had retreated. This account is erroneous. In one of his short works, "The Monks in Sicily", Chapter 4, Pages 32 and 33 quotes Father Tommaso Fazello's text in "Decad. 1 Book 3 Chapter 4, where a reference is made to the Avola Hills, where the river flows and other related details. The same writer adds that exiting the S. Cosmo Gate around 4000 feet, this Manghesi Peninsula is referred to as Tapso, which has a Port pointing to Syracuse; "… to check…" It is evident that the Island referred to by Surio is not this as one would question why St. Fulgentius would wait for the end of winter to walk this distance and then sail out. This account is further confirmed

by Father Vito Maria d'Amico, a contemporary of Father Maestro Attardo and erudite commentator of the writer Fazello.

110-131

It so happens that the said Master Attardo, when considering which Island Surio is referring to and where the Convent of his Order in Syracuse was founded, that is, Malta, Gozo or the Manghesi Peninsula he, made another grave mistake when quoting Sincello.

This mistake resulted from his reference to an apologetic letter by the famous Father Ferdinando Ernesto Baron of Stade and of the Order of the Cross of Girtno. This letter criticises the work "Monasticism in Sicily", printed in 1745. Amongst other events, he quotes "When considering the Foundation of the Augustinian Order by St. Fulgentius who hosted by Archbishop St. Eulalio in Syracuse on page 34, the erudite Sigre proposes that there is nothing to sustain the notion that the simple building founded by St Fulgentius is necessarily the old Convent of Syracuse. The writer Sincello attests that it was, in fact St. Eulalio's Convent "Living in his own Monastery". He indicates that St. Fulgentius only stayed there for a few months, where St. Eulalio offered board and lodging; "to check". He goes on to call him a foreigner and pilgrim in the Monastery where he is hosted; "…" It is these and other very tangible mistakes which I would not dare direct to this same Father but to the memory of Attardo. For years, he ventured into these mistakes and in fact, died like an idiot.

132-156

Surio's designation as the indicated Island of refuge could be Malta or Gozo. It is sure that Bishop St. Ruffiniano had the privilege of hosting his friend St. Fulgentius. He hosted him and they were able to consider ways of offering refuge to those emerging disadvantaged flock of the Catholic Faith and the Monastic Order. In his Book 5, Diodoro the Sicilian writer from antiquity, describes these two Islands "..." "quote check Patavinus". One must point out that the events presented by the accurate writer are erroneous. For the reader's benefit, it must be said that, unable to trace facts, the writer needed to be corrected on the period of the Foundation and the establishment of every convent and their location. To understand better the chronology of the establishment of convents, the following is being presented;

157-182

St.Mark’s of Malta in the Sicilian Province year 1582.

The author refers to the establishment of the Convent of St. Mark and its Church. The edifices are on a model plan and are lavish without any limits on cost. The location is a stone's throw away from the city adjacent to the Main Gate.

183-187

Year 1582. Here, the author has committed a grave anachronism because the date of the Convent's establishment was not 1582 nor as in Patavino's description in 1556. The erection and concession of St. Mark's and adjacent properties were made a year later.

The Deacon and Parish Priest of Casal Bir Birmiftuħ D. Bartolomeo Mangion registered the concession with the Notary Brandano de Caxaro on the February 23 1555. The building of the convent came some years later because of specific reasons, which will be discussed later.

188-194

94

Et idem vel aliud subtitlo S.Augusni anno 1598 in Regist. extant.

The proposed explanation is a misinterpretation of facts encompassing the history of three convents: "Idem", which means the same; that is, the Convent of St. Mark's, which has been mentioned earlier. The other, referred to as "Aliud sub titolo. S. Augni", is in fact, referring to the Convent which was dismantled immediately by the locals for the reasons which will be explained and were referred to under the heading St. Augustine which refers to two Convents with a change in the heading. There was an inscription in white marble on the outside over the entrance to the sacristy. As a result of the new construction, it was relocated to the internal side wall of the sacristy entrance. History was added to the existing Disticon;

195-209

Augustissimus was renamed St.Mark “And if the fates allow the names of ancient debts.”???

The year 1598 refers to the date of the building of the third convent with the name of St. Augustine, established in Valletta.

Master Father Errea reiterates, "Christophorus Patavinus dates the transfer of a certain Monastery to June 21 1598" which indicates the Papal confirmation for the new Convent of St.Mark's. It does not refer to the first demolished Convent or the one built in Valletta.

210-215

Following this date, there are many historically incorrect and mistaken scheduled events.

The Convent of St. Mary in Mellieha is mentioned on October 14. This reference may be understandable if Father Errea, for historical exactness, quoted Registers and Chronicles, which he discovered and which traced the said monument either because it had been referred to in passing or registered as a traditional shrine. Nevertheless, he failed tremendously, stating it was "one of a group of Maltese (abbeys) convents".

However, he had to state the opposite, quoting all the convents on the Island of Malta belonging and being used by the Order and the one established in Mellieha. In taking notes, I suppose the said writer misquoted and effectively made some errors. The undersigned is correcting these historical notes by referring to the Convent of the Madonna della Pietà, that of St. Rocco, and the Convent of St. Mark as a state of fact, not as a case of congruency. The same Reverend Errea reconfirms this when he adds that "Father Luca of Malta restored" even though the restoration was not directed to the convent as it had not been built yet. There is another motive behind this statement, which we will untangle below.

216-234

It is certain that the famous chronicler Errera needed to gather more solid evidence from the quoted Registers. He also admits, when referring to the current state of the convents "There is no research available on the four new convents on the Island which fall under the administration of Augustinian Sicilian Province of Canopia".

This is what I can collate on the existence, introduction, and initial foundation of the convent of the Augustinian monks in the Island of Gozo and in the area of Mellieħa. This is supported by the remains of the remains of the buildings and the continued tradition delivered to us by Father Maestro Errera.

235-245

It is certain that the famous chronicler Errera did not gather enough solid evidence from the quoted Registers he also admits when referring to current state of the of the convents “There is no research available on the four new convents on the Island which fall under the administration of Augustinian Sicilian Province of Canopia”.

246-268

This is what I can collate on the existence, introduction and initial foundation of the convent of the Augustinian monks on the Island of Gozo and the area of Mellieħa. This record may be supported by the remains of the buildings and the continued tradition delivered to us by Father Maestro Errera.

95

It is time to gather the information regarding the transfer of this convent of Mellieħa to a stone's throw away from the city on the outskirts of Rabat, next to the windmill. This transfer undoubtedly followed the expulsion of the Arabs from Malta. Some have considered 1427 during the expansion of the Ottoman Turks, who had ravaged all the inhabited areas of the Island, but this cannot be substantiated and only refers to an earlier historical period. Commander 7 Gio Francesco Abela considers 1460 as the year of the transfer based on the dispute between the Dominican Fathers of the Grotto 8 and the Augustinian Fathers who preceded in the processions to the Castle. One may consider that the Augustinians succumbed to this situation as the Fathers at the time were uninterested as a result of the period when they had no Convent and were hosted at the Santo Spirito Hospital. However, the Dominican Fathers would not have prevailed if they were better at managing this crisis. This negligence has resulted in misinterpreting historical events, which we will to the superior authorities. As a result, the Augustinians have lost their actual contribution to these historical events. Commander Abela failed significantly in establishing the Foundation of the said convent, considering that "since there is no record of the Founders, one should consider at least for chronological purposes 1460 as the date the Foundation of the Convent″.

Father Master Torelli, another Augustinian writer referring to our convent in 1386, certifies that "The Maltese Convents ❨referring to these in the plural and also considering the Gozo Convent❩″ and those of Bevagna 10 were not only founded and established but were complete and ready for the Vicar General of Sicily Father Francesco of Malta ″in this scenario it is best to research earlier times that is 160 years but one cannot indicate the precise date although it was during the administration of Pope Alexander IV. He started governing the Roman Church in the year of the Lord 1254 for seven years. During this time, he directed the Augustinian monks to move from their hermit-styled life outside the towns to the city. In the city they could preach the divine teachings and lead through their exemplary lives. They could listen to the people and hear confessions, which would benefit the inhabitants. So, the period of the transfer of the convent through an approximate deduction remains uncertain because of the absence of documentation.

The motive of the Holy Pontiff behind these actions was very relevant and was directed at the irreverent attacks on the Church by Fredrick the King and Emperor. His main target was the church in the Empire of ❨Naples and Sicily❩ the Two Sicilies. He expelled the bishops, usurped titles and Ecclesiastical property, and imposed heavy taxes 11 on the Cathedrals, Abbeys, Parishes and the religious. It is then that the Glorious Virgin and Martyr St. Agatha intervened and spoke to him, admonishing his actions and stopping the persecutions directed at Sicily.

The events in Sicily under the tyranny of Manfredi were not inferior in irreverence. With fatherly concern, the supreme holy pontiff Alexander, in 1255, travelled to Naples to encounter the tyrant and make him regret his actions. He was unsuccessful, and in Sicily, there was a critical division between the Bishops and the Religious and the lay people, a faction supporting the Pope and another supporting the King. As a result, the weakened Church of Palermo had no Bishop for nine consecutive years. As a result of this turbulent situation, the Supreme Pontiff, with care and concern, ordered the Augustinian Fathers to move close to the city to provide spiritual refuge to these souls. According to the Augustinian Fr Master Lubin, in 1254, after some time, our Augustinians moved from Mellieħa to live a stone's throw away from the City of Mdina. Our church had been "widowed", and cautiously, the supreme pontiff transferred a Maltese Bishop, Monsignor F. Giacomo of Malta, incorrectly referred to as ″il Mileto″ from the City of Sebaste in Cesarea to Malta to provide an appropriate and suitable person. This account is quoted in the treatise by Fr. Master Fontana on p.292 and stated by Fr. Sebastiano Paoli in his "Diplomatic Code of the Order of St. John of Jerusalem" on p.168. In his observations,

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285-292

293-317

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p.339, Rodolphus Sebestan advocates that the appointed person could implement the transfer and cooperate fully in this pious mission. The transfer we are discussing was executed with all the care and attention and in respect of the supreme pontiff Alexander IV, who died in 1261.

In order to give a possible estimate on the transfer of the Convent from Mellieħa near the city it is necessary to go through the records on the exact location of the building of this other convent. We will momentarily disregard the reference made by Commander Abela not to repeat what has already quoted. Instead, reference is made to the description of the location of the building site by the Augustinian writer Fr. Master Lubin; although succinct, he states that The Augustinian Convent was once situated outside the city a stone's throw away. This description is accurate as it was established in an open flat area large enough next to the city. The site is where the windmill stands today, where there was once Castle 14, which was part of the city. It is that area of the city where the Barons and the land administrators once hid during the insurrection and was the centre of rebellion during the Sicilian Vespers. After these events and because of other considerations, the Supreme King of Spain demolished the Castle. As a result, the Convent was built next to the City walls at a stone's throw away, as stated by Abbot Rocco Pirro and other writers and which coincides with the laudable D. Brandano Caxaro, who left a note in the Register of Land Concessions regarding the Church of St.Mark ″The people of this Island and who reside in this city which was besieged portions a section of land for the most Reverent Augustinian Monastery precisely in front of the City of Notabile″. One has to underline that he is writing in the cause of knowledge and as one who personally witnessed the siege. This observation is where Fr Master Lubin is mistaken when indicating the period of the transfer and building of the third convent, ❨but this is understandable, being a foreigner❩. He also is incorrect on the location as he states ″the church of St. Mark in 1556 is administered in the city. However, the error is in considering the location of the building, which is in proximity to the city and close to the City's Main Gate. However, the error is understandable because of the Register of the Order entry, which is phrased as "in the city". However, this refers to the earlier convent of St. Mark, which was established within the City in a square adjacent to the Church of St.Nicholas. This church still stands next to the Greeks Gate or, locally referred to, Biep Elaarghin. The Augustinians were forced to abandon this planned and founded convent for other relevant reasons. This is how the other Church of St. Mark was established. In reconsidering the concern over the introduction of the Religious Order of the Augustinians in Malta, the foundation of their first convent in the village of Mellieħa and the transfer and establishment of other convents, it is necessary to clarify further. Following this prologue, I am adding a short historical chronological account to benefit readers.

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Vital information on the Augustinian Order; The introduction and establishment of St Augustine’s Hermits in Malta and Gozo A Chronology of the Augustinians’ establishment in Malta

Anno Domini

364-377

460. At the peak of the Vandal persecution in Africa, Archbishop St Fulgentius of Ruspe, with his companion Fr Redeptus, embarked and set sail to Egypt. However, a severe tempest pushed the ship to seek shelter in Syracuse, Sicily. At the end of Autumn, he felt the obligation to stay. At the end of winter, he visited his venerable friend Ruffiniano, who had sought refuge from the persecution at the Convent in Mellieħa in Malta. As a reaction to the persecution, the Augustinians founded a convent established 800 years ago in this locality. In 1255, following the order of Pope Alexander IV, they moved to another Convent, which they established after the siege on the same site as the demolished one, hoping for a fresh start dedicated to St. Augustine. This building survived up to Suleiman the Magnificent besieged the city.

1553. The said convent was demolished to its foundations as it could have compromised the city's defences and the besieged population's safety. However, with the intervention of St. Paul and under the protection of the other Saints, the city was spared, and the attack ceased. The troops set sail to the sister Island, Gozo. They attacked the Castle in Gozo, and after surrendering and reaching a pact, the population were taken into slavery, leaving only 40 unproductive people.

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It has been written that immediately the convent of St. Augustine was lost, the church of St. Mark asked Monsignor Cubelles to concede the construction of a third Convent. As recorded earlier, the Archbishop, with the consent of the Holy Cathedral Chapter, conceded the Church of St.Nicholas within the City walls as they had already established the foundations. Nevertheless, for relevant reasons, this project had to be abandoned.

The Monsignor Archbishop, with the permission of the Decan D. Bartolomeo Mangion (who had been the Rector of the said Church of St. Mark) and with the consent of the Cathedral Chapter, the Università and the majority of the clerics in the diocese gathered under the Cathedral with certain reservations permission was given by the Royal seal of Mazzara in the name of the whole community.

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1555. As documented in the Registers of the Acts of D. Brandano Caxxaro under February 23, "With a sign of recognition but with reservations permission was given for celebrating the Feast of St. Mark and holding a solemn procession. Without contention, permission is given to Reverend Bartholomew D. Mangion and his successors to celebrate and offer free service to the people either in his name or through an annual payment of a priest from the funds of the Church of St. Mark. From now on, they can maintain two clerics from the said Order qualified and skilled in grammar." After the city was liberated from the siege, the Augustinian Fathers started construction works on this third convent at the same distance from the one already demolished. However, with the recent experience and the possibility of compromising the security of the city the new building was met with significant opposition, and the Grand Master Fra' Juan de Homedes ordered the Gunnery Sergeant to use the cannon from the highest point of the Castle to raze all that was built to the ground. This order was postponed as a result of

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the sick Grand Master. Succeeded by Grand Master Fra' Claude de la Sengle to benefit his vassals and as a sign of goodwill, the good Fathers could continue and complete the construction to plan, which they named St. Mark's.

1556. With these adverse conditions, the construction work was protracted. This situation left the Order homeless. They were hosted at the Hospital of Santo Spirito and asked for Apostolic permission for the Church of St. Mark. During this time, the Dominican Reverend Fathers from the Parish of the Annunciation from the City of Vittoriosa made all the necessary arrangements. They asked their superiors and the Apostolic See to establish another convent in the city's suburb. This convent is the one dedicated to the Madonna of the Grotto. With this favourable position, they opposed the Augustinian Fathers on their precedence in forming public processions. Quoting Commander Abela, the Dominicans got the upper hand, whereas the Augustinians lost their position forever.

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1572. From the development of this convent, the one in Valletta also evolved under the rule of Grandmaster Fra Giovanni Lévesque della Cassiere, who was elected on January 8 1572. The building started in great haste. On the arch over the main altar of the old church, there was a white marble cartouche with the date engraved marking the completion date in 1596. The church's building supported the establishment of the convent on the other corner of the block.

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Commander Abela, in Book 3 Note 56, page 202 refers to the development of the old convent in Rabat of the City of Notabile; "Finally this convent was established and so was the one in Valletta in 1572 and the one in Pietà or St. Roch...about 1617." This statement reflects the mistakes made by Father Maestro Errera and the other Augustinian writers. Writings from the sixteenth century refer to Father Luca Zungheyr, an exemplary Maltese Augustinian who preferred solitary life and established the first Institute. He asked Archbishop Gargallo to the blessed chapel of St. Roch, also later referred to as Madonna della Pietà and the Archbishop agreed favourably to this request.

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1607. a decree dated February 3 1607, to this effect. He gave him a concession and confirmed it on the 7th and 8th of the same month. With the permission and licence from his superiors (1607), he noted the consent from his superiors on January 8 1708.

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1614. After a few years, Monsignor Gargallo, at the request of Balì Fr. D. Pietro Gonzalez de Mendoza on January 9, handed over this church of della Pietà to the Discalced Augustinian Fathers to build a convent. On the 10th of the same month, what was promised was confirmed. However, it seems that the planned building never came to fruition, but I have not been able to trace why.

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In the meantime, the blessed Monsignor Gargallo and his successor, Fr. D. Baldassare Cagliares, entrusted the church della Pietà to the Friars Minor of the Convent in Valletta to inhabit. The first Convent convent was located in the neighbourhood known as delli Forbici but was in a poor state. The offer was made with a similar decree dated March 12 1617, but they had to refuse as they could not obtain permission from their superiors.

Following this...

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...when Fr. Luca Zungheyr noticed this opportunity, he contacted the new Archbishop to reclaim the administration of this church. He committed himself to cooperate so as to establish a convent for the Augustinian Fathers (Calzati) which in effect was the case.

The mistakes of Maestro Errera are traced.

1653. The Augustinian Fathers stayed in this convent up to 1653, when Pope Innocent X passed a Papal Bull which suppressed this convent and that of the Carmelites in the City of Vittoriosa. The two minor convents and that of the Augustinians in Gozo were reestablished under the jurisdiction of the Diocesan Bishopric. The other two were not reestablished, although the Carmelites of Valletta were still active.

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The rest of this document refers to the history of this Church and Convent. There are other sites, but they are less critical. Therefore, I will focus on the current state of the church and refer to these when the possibility arises.

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Vital information on the Augustinian Order; The introduction and establishment of St Augustine’s Hermits in Malta and Gozo A Chronology of the Augustinians’ establishment in Malta (cont.)

The devotion of the pious faithful to this site persisted even though the Augustinian religious abandoned it to establish one in Valletta. They hoped and looked for a more prosperous situation at the Marsamxett Port. However, the other Port predominated since this harbour and storage had its mouth open towards the North Easterly winds.

The good religious were disappointed as their plans were compromised. The Queen of the Heavens assisted them even though they had detached themselves from this patronage. The pious faithful continued their devotion to the sacred place even after the mission of the religious Augustinians. It became a burial place for sinners, the unrepentant or those who died suddenly, by accident or without receiving the last rites.

These were on the waterline. A wooden cross erected to mark the spot stood on a secluded and paved. Here, all those who die and are not Catholic and are in transit through Malta are buried. A few years back, a distinguished person was buried at the base of a boundary wall adjacent to our church garden. He was the Captain of a Dutch ship and was commemorated with a gravestone in local stone with the following epitaph in this spirit.

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HERE LIES S­ BENT PEDERSEN SKAAHE FROM COPENHAGEN ON MARCH 29 A. 1758 COLONEL OF THE CORONA CLASS FRIGATE SHIP PRINCE CRISTIAN, UNDER THE COMMAND OF CAPTAIN CORNELIUS LILLE This sacred site continues to be a place of devotion for the community who seek the intervention of their patron, the forgiving Mother Mary, in times of necessity. This practice may viewed in the monuments in the church which we will be describing.

Over the pulpit, an effigy is inserted in the wall, portraying the Beheading of St. John the Baptist. It is a bas-relief in wood decorated and elegantly engraved with an inscription.

In the middle, the inscription reads ″Brother of Truth″, and on the lower end, "You shall not covet your brother's wife″. One can read the below, encased in the wall on a golden stone tablet: "This is an effigy of the Beheaded, Saint and patron who watches over travellers. The distinguished and most reverend noble Father Wolfgang Phillip S.R. free Baron of Guttemberg Great Bali and Lieutenant of Germany, of the most established, generous, and noble families originating from the Duchy of Eastern France and others.

Commander K. Erdlinge Bruchsal and Canuceissenbourg, the beneficiary of the mercy and goodness, the most chaste inspiration during the contagious pestilence of 1676. He worked on the Island of Malta to give haven and offer comfort following the orders of his superiors for the seventy corpses affected by the pestilence and buried in this church cemetery and healed through burial by the piety and compassion of the Blessed Jesus.

Anno Domini 1702.

Under this section, there are his Father's and Mother's noble armorial shields, over which is an inscription which reads; Posuit atis suae 57 In mezzo alla N............ore evvi lapide, Se polcrale di marmocol tenor.....

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L....mit...cra Ver...in...è et Prioritus Fran Magnanimitate fortitudine nullis .undus (Refer to crests and escutcheons Fig.44) The physical state of the Church of the Augustinian Reverend Fathers of Valletta. In 1764, when it was demolished, a process of building and rebuilding the convent and, on the other hand, the church was set. It was based on the designs set on a large scale on wood pulp paper by the contemporary Architect of the Order of St. John Master Giuseppe Bonnici who hailed from the town of Luqa.

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I have not researched the initial date of construction of the church. The convent's construction was set in 1572, as documented by Commander Abela in Book 3, Note 8, page 402 and by Commander del Pozzo in paragraph 1, Book 1, page 49. The building started under the rule of the newly elected Fra' Jean l' Evesque de la Cassière on January 28 1572. On the architrave of the entrance to the sacristy there are three noble armorial shields in this order.

542-548

(Refer to crests and escutcheons Fig.27) Quoting from Abela Book 3, Note 8, page 402 from the foundation of the convent in Notabile (Mdina), ″finally the building of the Convent in Valletta was initiated in 1572 and the other in Pietà or St. Roch…about the year 1657.

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Commander Dal Pozzo in his Historia della Sagra Religione militare di S. Giovanni Gerosolimitano detta di Malta Book 1, paragraph 49 under the year 1572 asserts ″During the year works on the Convents of the Carmelites and that of St. Augustine started, the former near the Manderaggio and the other on the site where the Carmelite one stands: But these sites were exchanged based on each other's necessities″. One would consider that the Order was blessed as His Excellency the Prince supported the building works.

These works were done hastily; in fact, on the central arch over the vault or over the soffit above the main altar, the year 1596 is marked on a piece of white marble. In the middle of the barrel vault next to the first pilasters of the chapel there is a noble escutcheon carved in local stone with a cartouche with the following writing.

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(Refer to crests and escutcheons Fig.28) It is certain that he was pious and devoted to the Order and a great benefactor. In the sacristy a sizeable crucifix is kept, which used to serve as a harness over the old lectern and the predella of the main altar. At the foot of this crucifix in wood, a noble armorial shield is also engraved in wood. There are two doors in this church. One is a small side door leading to a narrow street to the West and a main door which leads to the broad street which points to the North. It has an elegant façade with carvings and festoons.

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One finds the Chapel dedicated to St. Nicholas of Tolentino through the main entrance with the noble armorial shield represented hereunder.

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(Refer to crests and escutcheons Fig.29)

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Another chapel is dedicated to St. Laborious with the noble armorial shield of His Excellency the Prince Cottoner over the altar and carved in local stone on the column pedestals.

(Refer to crests and escutcheons Fig.30) Following this is a similar chapel dedicated to Our Lady of Perpetual Help with Saint Anthony the Abbot and Saint James the Apostle, and on the altar, and column pedestals, there are a pair of these arms engraved on either one.

577-579

(Refer to crests and escutcheons Fig.31) Next to the Chapel of St. John Nepomucene, the Martyr was restored, decorated, and maintained by the Langue of Germany. Every year, the feast of the Saint is celebrated in grand style. This chapel was previously dedicated to the Our Lady of the Letter.

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In the fifth section, another Chapel is dedicated to the Annunciation and St. Joseph of the family Olivieri, and, currently of the family la Plana. Their noble escutcheons are carved in local stone on the altar side pedestals.

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A small painting of St. Anne, mother of the Child Mary, is located over the lectern.

(Refer to crests and escutcheons Fig.32) Next to the small side door leading to the public street mentioned earlier is a side chapel adjacent to the choir. This is dedicated to St. Nicholas of Tolentino, established by the family Mallia. The brothers Gioanna and Natale Mallia have been sole benefactors and possibly founders. They have enriched the chapel by Pontifical Privilege. This epitaph may be seen through a notice placed on the right section of the arch, which has been applied over the plaster and painted with linseed oil with a marbling effect. The notice reads as follows: Gregorius XIII P.O.M Good Buoncompagni Good health and paternal love Bonon Buon compagnus Omnium saluti Paterna charitate intenti inter tam multa pietra si Officia que Nos pro munere universo convenit exercere Sacrra inter– dum loca speciali Privilegio insignimus, vi indè Fidelium Animarium saluti ampliús consulatur. Quo circa vi Ecclessia D’ni S.Augustini Civitàtis Vallettae Ordinis Fratreem Erminitarum ejusd. S.Augustini Melivetanae Dioecesis inter alias illiust. Insulae Ecclesias Populo, et Clero Admodum frequens non salutary adhuc usque Privilegio decorate, Et in ea Altare à Delicto Fi ia Fratre Sdo dicti Ordinis Generale, semeltantum, quod majus non sit deputandum hoc speciali dono illus– tretur Auctoritate Nobis à Dominio iradita concedimus quoties ab aliquo Sacerdote dictae Domus dumtaxat defuntorum Missa ad pre– dictum Altare celebrabit pro Anima cuiuscumque Fidelis, que Deo in charitate coniuncta, ab hac luce migraverit, ipsa de thesauro Ec– clesiae Indulgentiam consequatur quaterius Domini Nostri Jesu X’pi, et B’mae Virginis Maria Beatòrum Apl’orum Petri et Pauli, aliorumq.

Sanctorum meritis suffragantibus à Purgatorij poenis liberatur – Datum Romae apud S.Petrum Anno D’ni 1583 Kal. 9b’ris Pontificatus Nostri Anno XII = The Noble arms of this Supreme Pontiff which are carved in our local stone sit over this inscription and below is the following inscrption:

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Altare Privilegiatum S.Nicolai de Tolentino In questo Altare e Capella vi e fondata una Società denominata Delli Agonizzanti.

(Refer to crests and escutcheons Fig.46) Returning to the Main entrance there is another Chapel dedicated to St. Francis of Paola.

Next to this chapel is another dedicated to the Glorious St. Thomas of Villanova, and in the arches of the aisles, one finds the noble arms of Testaferrata. These are depicted in gouache and include a Red and White cow symbol of the family.

624-627

(Refer to crests and escutcheons Fig.41) The Third Chapel is dedicated to the Our Lady of Graces; over the lectern on the altar, there is a small painting of St. John of God.

628-629

Next to this section, one stops to admire this other beautiful chapel dedicated to the Ascension of Christ Our Lord. Over the lectern, in a beautiful wooden gilt niche, is a statue of the Blessed Virgin of Loreto displayed for public veneration. On its pedestal in red, the following is inscribed.

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″In honour of the Virgin and Mother where the Word was made Flesh″.

The fifth and last chapel near and on the right of the sacristy is dedicated to the Blessed Virgin of Consolation with the Patriarch St. Augustine, St. Monica and other Saints.

636-638

There is nothing remarkable in the sacristy except for the sacred Crucifix mentioned earlier and a Painting of Our Lady…with Saints John the Baptist, St. Roch the Confessor and other Saints. At the lower end of the painting, there is the following note, ″Painted

by Daniele Monteleone 1590″. Also, a church plan is kept here and I will present a copy as a permanent record.

639-644

The choir is furnished with stalls on two levels. It is an old, simple timber structure which is elegant in its simplicity. Over the stalls, the Grand Master António Manoel de Vilhena financed the decoration with marvellous and aesthetically beautiful stucco and painting.

Over this section (in perspective) there is a painting of St. Augustine. The first titular painting was depicted in 1585, but after developing a new Chapel financed by Grand Master Gregorio Carafa in 1680, a new painting was placed in its stead. This painting by Mattia Preti, known as il Calabrese, is decorated with a surround of outstanding craftsmanship. Figures, festoons, and clouds form the decorations in stucco.

645-654

At the end of the choir is the Titular altar of St. Augustine, and following a few steps to a door in the middle is the entrance to the oratory of the respective Confraternity. The Most Reverend Prior Fr. Matteo Surdo, with a Decree of Bishop Tomás Gargallo, promoted the building of this oratory on March 24 1610, dedicated to St. Monica and Our Lady of Consolation. Midway over the wall is a marble memorial tablet with the following epitaph:

655-676

The Confraternity of Our Lady of Consolation and Rector M. Antonius Formosa erected this monument

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set in marble in the year 1750 There is also an inscription on a cartouche celebrating this event, which goes as follows: Governor of Malta and Noble Lawgiver, Emmanuel, at your service and under your direction, The joyful voices of this Island reach the stars, Exalted, abounding with wealth, the needy applaud and revere, Applaud from the setting sun to sunrise, With me everything is possible, In the name and presence of God. Applaud Faith, applaud piety and compassion, Hope and exaltation, applaud grace and love, The rules of this confraternity are based on the pillars of honour, Secures our devotion to Our Lady.

Inscriptions and Epitaphs.

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Back to the choir on the right in the middle under the lectern, there are these noble arms on this memorial tablet, which measures seven palms and is in local stone: (Refer to crests and escutcheons Fig.33)

Adjacent to the stalls and next to the corridor that leads to the doorway connecting to the side chapel dedicated to St. Nicholas of Tolentino is a memorial tablet similar to the earlier one with an Epitaph which reads as follows.

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Hunc quicumque aspicis tumulum Attende disce proecareò Mattheus Grech Ab Avo Mattheo in Rhodiano Misoparone Tormentorum Prothomagistro Fati necessitatem spernere e doctus Ab inculpatis Davidis Genitoris moribus Ab illo non Mortem ab hoc Deum timendum eruditus Ne Impartum Mors occuparet Pie parare curavit Anno Domini 1683.

Next to this but under the predella of the stalls of the said level and to the right is another similar tablet, and there is a noble escutcheon marked:

694-697

Georgii Farrugia 1597 (Refer to crests and escutcheons Fig.34) In front of this passageway from the sacristy to the choir, and at the start of the lower stall, there is another tablet in travertine. It is five palms and is heavily degraded, but goes as follows; Inuc hunc tum

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Iacti Puer Cujus conditio Pes fidelis Cornelio Gaij 1592 (Refer to crests and escutcheons Fig.35) Below the altar platform and in the presbytery is another tablet seven palms in local stone with the following inscription.

Deo optimo maximo (To God, most good, most great) Fathers and Brothers Who Are bound by the vote of Cloistered life restored sustenance and buried here in this sepulchre Rev. Father Paul Bigeni de Vagnolis Charity and Compassion Prepared Anno Domini 1683 At the level of the nave next to the steps of the presbytery there are two memorial tablets in marble sevenpalms with their respective noble arms. These are represented below: Near the pulpit to the left, Deo optimo maximo (To God, most righteous, most great) Abbot Francis Revest Because of his outstanding gifts The noble virtues The Lady from my family, Aquilina This intervention to deliver Master Anthony Revest His brother and his nephew Dedicate this monument Engraved in writing Year 1716 ((Refer to crests and escutcheons Fig.36) Another marble tablet cast in the paving is on the opposite side near the lectern (to the right).

Deo optimo maximo Know traveller Stop at this tomb Here are the ashes of the Eminent Baroness D. Constance Once the wife of the Eminent Baron Peter Paul Xara In marriage with prudence and significant fortitude

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Enduring death in pious solitude In the need to be assisted To release the burden of death To reach unobtainable hope He, in a gesture of a grateful heart For their blood or their union This monument has been erected Eminent Baron Stanislaus Xara, and Gregorius Bonnici – The beloved son-in-law In memory of the sorrow for this loss R.I.P. Rest in Peace (Refer to crests and escutcheons Fig.37) Next to the tablet mentioned above, there is a tablet in local stone with a crest and the following epitaph – Deo optimo maximo Nothing is more certain than death but nothing is more uncertain than its hour In pious memory Merchant Antonius Gerdinerius Chosen, praised, commended Year 1655 However envious mortal position Taken away from the known to the unknown Homeward bound A.D. 16..

At which point freely and conscientiously Dominicus la Venero, his son‑in‑law This epitaph was set in the Year 1693.

(Refer to crests and escutcheons Fig.38) At the end, next to the main entrance at the foot of the vestibule door and the arch of the first chapel, is a memorial tablet in white marble, approximately three palms which has the following epitaph;

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Deo optimo maximo Here lies Gian Velasco, his ancestors He left Spain and in Agrigento was honoured As Captain and eternally enjoys his laurels in heaven Due to the virtue of us mortals Died March 11 1752, 90 years of age.

Moving to the left side of the Chapels, in front of the first one dedicated to St. Francis of Paola, there is a memorial tablet, seven palms, in local stone there is the following epitaph currently in a very degraded state; F.P.P: De Bono and his son Joseph De Bono The souls reunited in grace.

There was another in local stone next to the former and beyond this obstacle. This monument was larger and made up of two sections. On the upper one, there was an

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epitaph with a highly ornate crest, but it was in such a degraded state that it was illegible.

But an epigram is still evident and goes as follows; Epigram All that is bad, Mallia Phillipus was wrapped by death Won by the love of his wife Diana He dispenses equally at sunset Living apart on opposite sides before reaching home Here in the perpetual burning light of God Almighty Lifted by the powerful light Further up in the area is another marble tablet of Messers Revest, who we already mentioned. One may notice a tablet with a mostly worn crest numbered 16 in local stone measuring seven palms with an epitaph which reads as follows; Deo optimo maximo Here lies Vincentus Twenty years old ………………. ………………. ………………. ……………….

Anno Domini 1625 (Refer to crests and escutcheons Fig.39) Most of the burials are those of eminent and noble families who were part of this church.

Others took over some of those pertaining to lost families, and the convent repossessed the rest. This event is recorded in the mentioned plan, which we will present as a draft to document these noble families who were patrons and benefactors of these families.

In fact, before furnishing the promised plan of the church one has to add some information which has slipped my memory and my perception. There is a wooden niche next to which is a short inscription by the Pontifice. The wooden statue in the said niche is kept in the side chapel of the choir dedicated to St. Nicholas of Tolentino and represents the saint. The dedication and reverence equal that of St. Francis of Paola in Senglea. Below the niche is a band (double) on which is the following inscription; The thorns of life are like a garland of roses It is the miracle of life that stems from the rose

822-830

1653. Most of the body of Reverend Father Filippo of St. Joseph, a Discalced Augustinian from Palermo, arrived in Malta. He was martyred on February 17 1645, in Tripoli through the persecution of the Holy Faith by Valerio Meytamat. He was tortured with iron and fire and handed over to Bishop Balguer, who kept him in the Chapel of the Palace until transferred to Sicily or handed over to the Duke of Palma. Here, he is venerated with the hope of a declaration of martyrdom as part of the application for beatification to the Congregation for the Causes of Saints. Earlier, the arms of this servant of God were transferred to Malta and kept at the Inquisitor's Palace during the appointment of Monsignors Gaspare Gori-Mancini and Antonio Pignatelli, respectively. The life and history of this servant of God have been recorded and printed in Rome by Reverend Father Francesco Maria Maggio from the Order of the Theatines.

831-852

Fol.117. e fol.136 e seg.

Contemporary record.

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11. Patrons, Priests, Prelates and Dignitaries Abela, Gio. Francesco (historian) (1582-1655) Giovanni Francesco Abela was a Maltese of noble Spanish descent from Syracuse. In 1602, he accompanied the Prior of the Order as secretary to Madrid and travelled to Bologna, where he studied civil and canon law. He returned to Malta in 1610 and was ordained as a priest by Bishop T. Gargallo. During his career in the Order, he was given several roles: as ambassador, lawyer and honorary chaplain to the Grandmaster. Also, an antiquarian he wrote the first history of Malta; Malta illustrata, ovvero descrizione di Malta isola nel mare siciliano, con le sue antichità.60 Attardo, Bonaventura (Father Master) In 1737, Attardo was part of a group of writers, which included Conte Giovanni Ciantar and Roberto di San Gasparo a Discalced Carmelite, who defended the theory of St.Paul's shipwreck in Malta also resorting to the use of scientific and mathematical theories. This they did in response to those writers upholding the thesis of Ignazio Giorgi, who had considered that the shipwreck had occurred in the Adriatic, not the Mediterranean.61 Buonaventura Attardo also wrote La risposta senza maschera al signore Ludovico Antonio Muratori, Palermo, Gramignani, which was published in 1742.

Bartholomeo, D. (Reverend, writer) Probably referring to Fra' Bartolomeo Orlandi di Corinaldo, Augustinian provincial for Sicily and Malta. In the records of Notary Francesco Anastasio, there is a record that Father Guilelmun De Blanchis di Messina (Augustinian) donated to Fra' Bartolomeo Orlandi 18 authenticated reliquaries dated 1613.62 Bigeni de Vagnolis, Paul (Rev. Father) (d. 1683) No records were traced for Paolo Bigeni de Vagnolis. However, in the Church of Porto Salvo, Valletta 1596 registers, there is a record of Rev Don Pietro Aldana de Vagnolis (not Bigeni).

The crests of de Vagnoli seem to have been recorded in Malta in three churches for which they may have been patrons over the Cathedral chapel in Mdina dedicated to the Custodian Angel Treccani (2023) Dizionario Biografico degli Italiani.(Volume 1) Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/giovanni-francesco-abela_%28DizionarioBiografico%29/.

61 Appendini, F. M. (1802) Notizie istorico-critiche sulle antichità, storia e letteratura (Volumes 1-2) Retrieved September 29, 2023, https://books.google.com.au/books?id=6eA7AQAAMAAJ&pg=RA1-PA21&lpg=RA1PA21&dq=Attardo,+Bonaventura+Agostiniano&source=bl&ots=ZzQsioMmCO&sig=ACfU 3U3vEVswNVu_twjJmuBsbVTXRxQsQ&hl=en&sa=X&ved=2ahUKEwj85KbttY3yAhX68 HMBHcRzBPQQ6AF6BABAgLE#v=onepage&q=Attardo%2C%20Bonaventura%20Agosti niano&f=false.

62 Regione Marche (2023) Catalogo dei Beni Culturali Regione Marche, Retrieved September 29, 2023, from https://www.regione.marche.it/Regione-Utile/Cultura/Catalogo-beni culturali/RicercaCatalogoBeni/ids/2592.

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and the Church of St. Augustine in the Chapel of Our Lady of Consolation and on “an old painting over the sacristy door in the Church of Santa Maria di Gesù in Mdina.”63 These crests are related to Falsono, Vagnolo or Bagnolo). A Padre Fra Paolo Bugeni Maltese from Valletta features in the list of the 25 religious in the Augustinian Convent in Rabat in 1649.64 He is listed as a Prior of Valletta priory (1678-1681) and subsequent periods.65 He donated a silver pyx, a large silver cross, and a silver star for the statue of St. Nicholas of Tolentino, also commissioned from his donations.66 Bonnici, Giuseppe (Architect of the Order of St. John) (1707–1779) Giuseppe Bonnici (or Bonici) was a Maltese architect and military engineer and served as Capomaestro delle Fortificazioni for the Order of St. John. He was an apprentice of Giovanni Barbara and the French military engineer René Jacob de Tigné. Bonnici designed the Customs House in Valletta, which is already a step towards neoclassicism. He designed several churches, including St. Augustine in Valletta, which Antonio Cachia completed.67 Buhagiar, Gian Nikola (Maltese artist) (1698–1752) Gio Nicola Buhagiar Buhagiar had a workshop where the fellow painter Francesco Zahra (1710-1773) probably began his training.68 Buhagiar and Zahra's style and technique are sometimes very similar and hardly distinguishable. Works attributed to Buhagiar are numerous and spread around several Maltese churches and chapels. His paintings include Our Lady of Charity (1738) at the Żebbuġ parish church and Our Lady of the Rosary at the Żejtun parish church. Most importantly, The Holy Family is now in the Żejtun Parish Museum, which has characteristics of the painting in the St. Augustine collection (please refer to St. John Nepomucene) attributed to Gio. Nicola Buhagiar (Borg. M, Darmanin D., Vella, C. 2023).

Cassar, Girolamo (Maltese architect and Engineer) (c.1520-1592) Cassar was a Maltese architect and military engineer. He was the engineer of the Order of St. John, knighted in 1569. He was heavily involved in the construction work of Valletta, its Fortifications and military and religious buildings. He assisted Francesco Laparelli (15211570) before taking over most of the Valletta project. He designed Saint John's Co-Cathedral, the Grandmaster's Palace and the auberges. He was the father of Vittorio Cassar, also an architect and engineer. The Augustinian church of Our Lady of Perpetual Help was built Malta Genealogy (2021). Old and Notable Families described by G.F. Abela in 1647 (entry on July 10, 2016). Retrieved September 29, 2023, from https://maltagenealogy.com/maltesenobles4.

64 Sciberras, J. (2021). La Soppressione dei Conventi Agostiniani a Malta, Institutum Historicum Ord. S. Augustini. Romae, (VOLUMEN LXXIX 2016) Retrieved September 29, 2023, from https://www.academia.edu/31136700/LA_SOPPRESSIONE_DEI_CONVENTI_AGOSTINI ANI_A_MALTA._NOTE_STORICHE_ED_EDIZIONI_DI_TESTI. 65 Cauchi, M. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (pp.189–190).

66 Op. cit. (69-71).

67 Kunstenaar Uit Koninkrijk Iitalie (1834-1900). Retrieved September 29, 2023, from https://peoplepill.com/people/giuseppe-bonnici.

68 Buhagiar, M. (1988). The Iconography of the Maltese Islands 1400-1900: Painting. Malta.

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contemporaneously with other churches and auberges, and his style resonates through all the buildings. He designed the Auberge d'Aragon (1571), Auberge d'Allemagne (1571–75) Auberge d'Auvergne (c. 1571–83), Auberge de Provence (1571–75), Church of St. Dominic (1571) and the Church of St. Mary of Jesus and adjoining convent (1571–75). Ruins excavated from the Augustinian Church still show signs and applications of the vernacular style predating 1570s (Borg, M. and Darmanin, D., 2021).

Cassarino, Giovanni Giulio (Sicilian artist) (1588-1637) Cassarino, a painter of Sicilian origins, was practically discovered by John Cauchi in 1977. His paper on the enigmatic Cassarino lists several paintings, including The Martyrdom of St. Catharine of Alexandria in Zejtun (please refer to Mario Minitti).69 Cauchi considers St. Sebastian attended by devotees, The Penitent Magdalene and two other portraits showing Grandmaster Alof de Wignacourt. Cauchi is very cautious in proposing definite authorship, but Simon Mercieca has shed significant light on Cassarino’s identity.70 It seems that the painting in the church of Our Lady of Perpetual Help of the titular St. Augustine washing the feet of the Pilgrim Christ is by Cassarino (Borg M. and Darmanin D., 2023).

Caxaro (Caxxaro), Brandano di (Notary) Brandano was the nephew of Peter Caxaro, writer of the Cantilena. He was a Notary and recorded the 20-line song.71 Notary Don Brandano Caxaro was a Reformist who ended up before the Inquisition tribunal. "In 1563, he was found guilty of spreading heretical teachings and was given a sentence that stripped him of most of his privileges, including any income derived from ecclesiastical benefices. He was also prohibited from carrying out his duties as a priest and notary."72 Dal Pozzo, Bartolomeo (Comm) (1637-1722) Dal Pozzo was a Veronese knight who, at the age of 19, distinguished himself during a sea battle of the Dardanelles (1656) and soon after became a Knight of the Order of St. John and served in Malta during the rule of Grand Master Fra' Giovanni Paolo Lascaris (1560-1657). He returned to Malta in 1675 with various responsibilities with the admiralty. One of the most quoted works is the Historia della Sagra Religione militare di S. Giovanni Gerosolimitano detta di Malta, which was intended as a follow-up to that written by Giacomo Bosio and covers

Cauchi, J. (1977). L'enigmatico Cassarino. Melita Historica. (7(2), 133–144) Retrieved September 29, 2023, from https://www.um.edu.mt/library/oar/handle/123456789/37587.

70 Mercieca, S. (2006). The true identity of Cassarino. (Lectures 5. Radio series, Campus FM) Malta. etrieved September 29, 2023, from https://www.um.edu.mt/library/oar/handle/123456789/14352.

71 Wettinger G. and Fsadni, M. (1968). Peter Caxaro's Cantilena: a Poem in Medieval Maltese, Malta. Retrieved September 29, 2023, from https://www.um.edu.mt/library/oar/bitstream/123456789/27618/1/LOOKING%20BACK%20 ON%20%27THE%20CANTILENA%20OF%20PETER%20CAXARO%27.pdf.

72 Notaires d' Europe, Malta Acts, https://www.notariesofeuropeexhibition.eu/acts/malta/(accessed July 30, 2021).

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the period 1571 to 1688. Another important contribution to the historiography of the Order is the Avvertimenti necessari a chi legge l'istoria de' cavalieri di Malta.73 Eulalio (Saint and Bishop of Syracuse) (A.D. 499/500) According to Pirro, Eulalius is known only from the hagiographic Life of Fulgentius and found in the list of Bishops extracted from Episcoporum Syracusanorum Numerus. Eulalius is listed in this manuscript as the fourth Bishop "Eulalius".74 Fazello, Tommaso (1498–1570) Fazello is referred to as the father of Sicilian history. He was a Sicilian Dominican friar and the author of the first printed history of Sicily De Rebus Siculis Decades Duae published in Palermo in 1558. He also contributed to the archaeology of Sicily by rediscovering Akrai, Selinus, Heraclea Minoa and the Temple of Olympian Zeus in Agrigento.75 Ferdinando, Ernesto (Barone di Ed Stadel) Bailiff Fra' Ferdinando Ernesto Knight of the Order of St. John and Baron. He is mentioned in Giovanni Francesco Abela’s Della descrittione di Malta, isola nel mare Siciliano, con le sue antichita ed altre notitie libri quattro. Abela, whilst describing the different aspects of Maltese stone, recounts how Bali Ferdinando Ernesto commissioned two pyramids for decoration made out of what is probably Maltese hardstone.76 Giovanni Ciantar quotes him in debate on the St.Paul's shipwreck initiated by Igniazio Giorgi in the late 1730s.77 Filippo di S.Giuseppe (P’re) Fra Agostino Scalzo Palermitano (should read Fra Alipio De Luca di S. Giuseppe Discalced Augustinian Father, Martyr from Palermo) (1617–1645) Father Alipio started his novitiate at his birthplace in Palermo in 1634, and for health reasons, he had to suspend his studies. He travelled from one convent to the other in Italy. During his travels, his ship en route to Naples was captured by the Ottoman Turks and taken to Tripoli.

Here, the Pasha succeeded in converting him to become a Muslim but remained devoted to the Virgin Mary. After a while, he re-converted to Catholicism. In 1645, he announced his repentance and, as a result, was tortured and burnt. His remains were concealed for eight years, Treccani (2023) Dizionario Biografico degli Italiani (Volume 1) Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/bartolomeo-dal-pozzo_%28DizionarioBiografico%29/.

74 Rizzone, V. G. (1733) I Vescovi di Siracusa tra VIII e IX Secolo e la diffusione dell’Iconoclasmo in Sicilia: Fonti documentarie e archaeologiche. (64XX17.HAJ 14/2/18, pp.598–690) Retrieved September 29, 2023, from https://www.academia.edu/35984517/I_vescovi_di_Siracusa_tra_VIII_e_IX_secolo_e_la_dif fusione_dellIconoclasmo_in_Sicilia_fonti_documentarie_e_archeologiche.

75 The wonders of Sicily (2023) Tommaso Fazello (1498–1570) – the father of Sicilian history. Retrieved September 29, 2023, from https://www.wondersofsicily.com/sicilytommaso-fazello.htm.

76 Abela, G.F. (1674) Malta illustrata, ovvero descrizione di Malta isola nel mare siciliano, con le sue antichità, (LIB. I Not. XII p.408) 77 Zaccaria, F.A. (1796) Raccolta di dissertazioni di storia ecclesiastica (Volume 1, pp.208261).

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taken to Malta in 1653, and then transported to Palma di Montechiaro. To push the beatification process, the Duke of Palma di Montechiaro sent P. Michelangelo Schembri to The Bishop of Agrigento Fra Ferdinando Sanchez de Cuellar of the Order of St. Augustine to collate all the testimonies related to his martyrdom.78 Fontana, F. (?) (Father and writer) (1648-1723) Fulvio Fontana was born in Romagna. In 1669 at a young age, he is referred to as doctor utroque iure and introduced to the Compagnia di Gesù and started his novitiate at S. Andrea al Quirinale where he studied rhetoric. He started teaching grammar and completed his third year of his novitiate between 1667 and 1678. He became a Father and apostolic collaborator and preacher. He travelled widely through Italy but especially in the North. It is not clear whether all the works that are attributed to him are in fact his work. Some of his works include; L’origine della... Religione gerosolimitana,1704; Prediche per le domeniche e feste dell'Avvento, ibid. 1705; Prediche dette nel corso delle missioni, Milano 1709; La religiosa santamente occupata nel retiro degli esercizi spirituali, Venezia 1710; Istruzioni per vivere cristianamente, Firenze 1714 and Raccolta d'alcune operette spirituali, Venezia 1718 and Raccolta d'alcune lettere spettanti alle missioni, 1720.79 Francesco, F. da Malta (Vicar General of Sicily) Mro. Luigi Torelli mentions Francesco da Malta; he is an Augustinian writer, possibly active around the second part of the 14th century, who was Vicar General of Sicily.80 Fulgentius (Saint and Bishop of Aurup(b)a) (A.D. 467-533) St. Fulgentius (also San Fulgenzio) was an African Bishop and a theological writer who defended orthodoxy in the 6th century. Fulgentius was a monk and lived in Africa, Sicily and Rome before becoming a Bishop. He was exiled together with St. Fulgentius to Sardinia. He is described as one of the most fervent disciples of St.Augustine.81 Giacomo F. da Malta detto Mileto (Bishop) (1502-1569) Possibly referring to Jacopo Nacchianti (Naclantus), born in Florence. He was an Italian Dominican theologian who served as Bishop of Chioggia (1544-1569).82 In 1541, Nacchiante was appointed professor of philosophy and theology at the Roman studium of the Dominican Order at Santa Maria sopra Minerva. His works include Enarrationes ... in ep. D. Pauli ad Barba, C. (2018, February 16) A Palma di Montechiaro (AG) – Commemorazione di Fra Alipio De Luca (17-18 febbraio 2018) Il Fatto Nisseno. Retrieved September 29, 2023, from https://www.ilfattonisseno.it/2018/02/a-palma-di-montechiaro-ag-commemorazione-di-fraalipio-de-luca-17-18-febbraio-2018.

79 Treccani (2023), Dizionario Biografico degli Italiani, (Volume 1) Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/fulvio-fontana_(Dizionario-Biografico)/.

80 Borg L.P. (2023). Institutum Historicum Augustinianum, Retrieved September 29, 2023, from http://iha.augustinians.net/index.php?page=provincia-di-malta)/.

81 Encyclopedia Britannica (2023). Saint Fulgentius of Ruspe. Retrieved September 29, 2023, from https://www.britannica.com/biography/Saint-Fulgentius-of-Ruspe.

82 Archivum Historiae Pontificiae (1994). Bibiliographia Historiae Pontificiae (Vol. 32 1994, pp. 381–625) Retrieved September 29, 2023, https://www.jstor.org/stable/23564412.

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Ephesios, Inep. ad Romanos,S. Scripturæ medulla, Tractationes XVIII theologales, Theoremata metaphysica, Theoremata theologica. These works were published by Pietro Fratino in Venice in 1567.

Gonzalez de Mendoza, D. Pietro Don Pedro Gonzalez de Mendoza was one of the Grand Chancellors of the Knights of the Order of St. John between 1609 and 1611.83 He was a benefactor, and apart from supporting works at the church of Our Lady of Perpetual Help in Valletta, he financed the possible renovation works at the Our Lady of Sorrows church in Pietà.84 His crest is encased on the church's back elevation, which may be the original blocked apse.

Herrera, Thoma (or de Herrera) (1558-1654) Thoma de Herrera was one of the seventeenth-century Augustinian historiographers or chroniclers. The most essential Augustinian historical publication of the century was the work of Thomas Herrera O.S.A., who during that century was hailed as one of the most scholarly historians of the Order. He was born on December 11, 1585, joined the Order in 1600, and taught theology at Alcala, Spain, from 1611 to 1623.85 He became Prior of the Augustinian convent at Salamanca, Spain, and was elected Provincial of the Castile Province. He was the confessor of the Infante Don Juan D’Austria. His best-known works are Responsio pacifica ad Apologeticum de praetenso Monachatu S. Francisci, Bononiae 1625 and Alphabetum Augustinianum, Matriti 1644.86 Ligthofort, Giovanni (1602-1675) He is also found as John Lightfoot. He was an English churchman, rabbinical scholar, ViceChancellor of the University of Cambridge and Master of St Catharine's College, Cambridge.

His work includes The Horae Hebraicae et Talmudicae impensae in Acta Apostolorum et in Ep. S. Pauli ad Romanos were published posthumously.87

Ciantar, N. (2023) Kappelli Maltin. Retrieved September 29, 2023, from https://www.kappellimaltin.com/Il-Kappelli/Sett01/PTA_Tad-Duluri/pta_tad-duluri.html.

84 Cahoon, B. (2023). Chronology of the Sovereign Military Order of St. John. Retrieved September 29, 2023, from https://www.worldstatesmen.org/Malta_knights.htm.

85 Augustinians Australia (2013). Thomas Herrera, Retrieved September 29, 2023, from http://www.augnet.org/en/history/people/4330-thomas-herrera/.

86 Di Alessandri, M (2023) Seremo de Beato Augustino. L'Associazione storico-culturale S. Agostino. Retrieved September 29, 2023, from http://www.cassiciaco.it/navigazione/monachesimo/historia_ordinis/storiografi/nicola_alessa ndria.html.

87 Christian Classics Ethereal Library, John Lightfoot: English Biblical critic and Hebraist.

Retrieved September 29, 2023, from https://www.ccel.org/ccel/lightfoot.

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Lubin, Augustin(?)

Lubin Augustin published the book Provincia Sardiniae ordinis Eremitarum S.ti Augustini in 1659. He also published an "atlas", Chorographia Augustiniana - Orbis Augustinianus, edited in 1659.88 Maggio, Francesco Maria (Rev. Fr. writer) (1612-1686) Francesco Maria Maggio joined the Congregation of Theatins as a regular cleric (1632) and studied philosophy and theology. He then travelled to the Orient to visit the establishments founded by the Order. He travelled to Rome and Sicily before settling in Naples, where he established various religious institutes.89 The Duke of Segorbe appointed him as his confessor.

His main works include Syntagmata Linguarum orientalium quæ in Georgiæ regionibus audiuntur, lib. III (Roma 1643), reprinted in 1670 and Rituale theatinum (1650). He also left several manuscripts.90 Mangion, Bartolomeo (Parish Priest of Bir Miftuħ) (d.1592) Monsignor Dusina arrived in Malta in 1575; he visited every church in the Maltese Islands and kept a detailed record of them. He also visited the Parish of Bir Miftuh and mentions Don Bartolomeo Mangion, who had only one priest in this parish, Don Pancrazju Cafur. He is referred to as Canon and Decan of the Cathedral.91 Minitti, Mario (Sicilian painter) (1577-1640) Mario Minitti a Sicilian artist born in Siracusa. Minitti is known to have worked in the Caravaggist style with other Sicilian-Maltese painters. He was also a friend of Michelangelo Merisi da Caravaggio (1571-1510). The first record in Sicily of Minitti dates to 1606. He is commissioned for a painting of Our Lady of Perpetual Help (now lost) for Mazzara chapel in the church of St. John the Baptist of Vizzini (Catania). Some works by Minitti have been lost through the earthquake of 1693. He worked in Palermo and Malta. In Malta, he realised the Ecce Homo (1625) now at the Cathedral Museum in Mdina, The Baptism of Christ at the church of St. Ursula Valletta and St. John the Evangelist at the Auberge of Aragon. He is also attributed the painting of The Martyrdom of St. Catherine of Alexandria in the church of Zejtun.92

Associazione Storico Culturale S. Agostino, Orbis Augustinianus Sive Conventuum Ordinis Eremitarum Sancti Augustini, Retrieved September 29, 2023, from http://www.cassiciaco.it/navigazione/monachesimo/conventi/documenti/lubin/lubin_31.html.

89 Treccani (2023) Dizionario Biografico degli Italiani (Volume 1) Retrieved September 29, 2023, https://www.treccani.it/enciclopedia/francesco-maria-maggio/.

90 Treccani (2023) Francesco Maria Maggio. Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/francesco-maria-maggio/.

91 Zammit L. Sac. (1927) Descrizioni Storica tal Cnisia Parrochiali tal Imkabba, Hamrun, Malta.

92 Spagnolo, D. (2010) Mario Minitti in Dizionario Biografico degli Italiani (Volume 74) Retrieved September 29, 2023, https://www.treccani.it/enciclopedia/mariominniti_%28Dizionario-Biografico%29/.

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Monteleone, Daniele (Sicilian painter) Daniele Monteleone was a Sicilian artist of the mid-1500s who probably settled in Malta for a time after marrying a Maltese from Vittoriosa in 1588. He was a friend to Michelangelo Merisi da Caravaggio (1571-1510) and a student of Mario Minnitti (1577-1640).93 His most famous paintings in Sicily are The Adoration of the Magi, The Risen Christ’s apparition to His Mother, and the Martyrdom of St. Sebastian, dated 1614. In Malta, there are two signed works: one at the Convent of the Carmelites in Valletta, The Virgin Mary and Saints and one at the St. Augustine's Priory, Valletta, but was previously a titular painting in the older church of Our Lady of Perpetual Help Church and depicts Our Lady with Saints John the Baptist, St. Roch the Confessor and other Saints.94This work is also dated 1590 and shows more mature paintwork and style.95 Olivieri family It is unclear which Olivieri family or family members were the patrons of the chapel mentioned here. It is unclear whether there was a connection between these patrons and the "La Plana".

Paoli, Sebastiano (Father, writer) (1684-1751) Sebastiano Paoli from Lucca studied under the guidance of Father Sebastiano Orsini. He continued his studies at the University of Pisa where he specialised in Theology and civil and canon law. In 1705, he started his novitiate in Naples and later taught rhetoric at the Congregation of S. Maria Corte Orlandini. He has written several books, including two volumes of maps: Codice diplomatico del sacro militare Ordine gerosolimitano oggi di Malta…" (Lucca, 1733-1737). He travelled and preached around Italy, Vienna and Malta. In 1730, he travelled to Malta during Lent. His sermons were very popular, and the Grand Master António Manoel de Vilhena (1663-1763) honoured him with the Knight of Grace and was given a diploma with the title Historian and Theologian of the Military Order of St. John.96

Cutajar, D. (1986) L'influenza Siciliana sull'arte a Malta in Incontri Siculo-Maltese Atti del Il Convegno su Malta-Sicilia, ed. J. Brincat (Malta, 4-6 Aprile 1986) revised version June 2014. Retrieved September 29, 2023, from https://www.academia.edu/34797500/LINFLUENZA_SICILIANA_SULLARTE_A_MALT A. 94 Farina, L. (2015, December 21) La “Natività” attraverso le opere d’arte: Opere esposte tra palazzo Bellomo e il Parlatoio delle Monache, Siracusa News. Retrieved September 29, 2023, from https://www.siracusanews.it/siracusa-la-nativita-attraverso-le-opere-darte-opereesposte-tra-palazzo-bellomo-e-il-parlatoio-delle-monache/.

95 Parco Culturale Ecclesiale (2023) Martirio di San Sebastiano. Retrieved September 29, 2023, from https://www.parcoecclesialetna.it/it/il-territorio/randazzo/chiese/basilica-di-santamaria-assunta/martirio-di-san-sebastiano-175/.

96 Treccani (2023), Dizionario Biografico degli Italiani (Volume 1) Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/sebastiano-paoli_(Dizionario-Biografico) 93

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Patavinus, Christophorus (Augustinian brother and writer) (1500–1569) Christophorus Patavinus (also found as Christophori Patavini or simply Christopher of Padua) was from Padova. He spent his first ten years in the Convent of Saint Philip and Saint Jacob in Padova, where he became cursor and later a magister in 1528. He then moved to Bologna. He spent some time in Rome and was elected regent for the Convent in Padova. His works here included Expositio in Epistolas ad Galatas, and, in 1544, the lost Expositio in epistolas d. Pauli ad Corintios. In 1549, Cardinal Scripando placed him in charge of the Order in Rome. He was the only superior of the Mendicant Order, and after the Council of Trent, his writing, although conciliatory was charged with reformist ideas. He wrote several works post-Trent period; Il Tractatus de sanctissimo eucharistiae sacramento, scilicet: an sub specibus. panis et vini vere et realiter sit Christi corpus, the treatise Tractatus de sacramento ordinis and the De poenitentia et de extrema unctione of which only the manuscripts survive (Roma, Bibl.

Angelica, cod. 425, cc. 30b-47b). The most important contribution as a General of the Order is Canones verbi Dei concionatoribus Ordinis fratrum eremitarum s. Augustini, which were very popular and re-edited twice posthumously in 1592 and 1603.97 Pirro(i), Rocco (Abbot, writer) (1577–1651) Rocco Pirro was an Abbot from the Monastery of Sant'Elia of Noto. He is a renowned historian and quoted as the father of Sicilian ecclesiastical history. One of his famous contributions is "Sicilia sacra". He was originally buried at the church of Sant'Elisabetta. After 1884, his remains were taken to the Capuchins Catacombs and ultimately to the church of San Domenico of Palermo.98 Preti, Mattia (Cavliere known as Il Calabrese, painter) (1613-1699) Mattia Preti from Taverna was influenced by Caravaggio and his followers but developed his style under the influence of the great masters, in particular concerning his technique of creating images that appear to emerge directly from the canvas. Like the Caravaggists, his paintings are based on the theatrical use of light. After the Naples period (1653), where he was influenced

by Luca Giordano and contributed to the Neapolitan school of painting, he moved to Malta. In 1661, he was commissioned to decorate most of the interior of St. John's Co-Cathedral in Valletta and would complete approximately 400 canvases and frescos. For the Church of Our Lady of Perpetual Help, he painted the famous St. Nicholas of Tolentino and St. Augustine(?).

Mattia Preti died at the age of 85 in Valletta.99 He was also commissioned to paint a titular of St. Augustine (Borg, M. and Darmanin, D. 2021).

Op. cit. Retrieved September 29, 2023, from https://www.treccani.it/enciclopedia/cristoforo-da-padova_%28Dizionario-Biografico%29/.

98 Bonnici, E (2023) Find A Grave, Rocco Pirri. Retrieved September 29, 2023, from https://www.findagrave.com/memorial/155948249/rocco-pirri.

99 Fondazione Zeri (2016) Mattia Preti (Il Cavaliere Calabrese) Retrieved September 29, 2023, from http://catalogo.fondazionezeri.unibo.it/scheda/opera/55139/Preti%20Mattia%2C%20San%20 Sebastiano.

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Revest, Franciscus, Abbé (Abbot) (d.1716?)

Revest, Franciscus, Abbé (Abbot) (d.1716?) Franciscus Revest has not been traced, but he is connected to Anthony and Vincentus Revest and the Aquilina family.100 There is more than one occurrence of the Revests in 17th century Valletta, and there is a record of Marco Antonio Revest married to Partemia Aquilina in Valletta in 1680. However, Abbot Franciscus Revest is recorded as a member and missionary of the Apostolate of Sainte Marie Madeleine and went to Constantinople twice, once in 1646 and a second time in 1662.101 Ruffiniano, Epus (Bishop and Saint) (?)

Also referred to as Rufigniano/ Ruffignano, he was a Bishop and Saint from Tuscany. The Parish of Monsanto is recorded as early as 1286.102 Ruffo, Tommaso (1663-1753) Tommaso Ruffo was born September 15, 1663, in Naples. He is the son of Carlo Ruffo, the third duke of Bagnara, and his mother, Andreana Caracciolo was related to the dukes of Calenza. He was a relative of Cardinal Giacomo Boncompagni (1695). Ruffo obtained a doctorate in law from La Sapienza University, Rome. He was vice-legate for Ravenna and on May 21, 1694, Pope Innocent XII nominated him as an Inquisitor for Malta. He was made papal legate for Ravenna and Ferrara and eventually became accepted Archbishop of Ferrara.

He was also the legate for Bologna. In 1738, he renounced the archbishopric of Ferrara and, in 1740, became Cardinal-Bishop of Ostia and Velletri. He was also appointed the Sacred College of Cardinals dean on August 29, 1740. During his Cardinalate, he participated in four conclaves: 1721, 1724, 1730 and 1740.103 Scaglia, Fra Bernardino (Admiral of the Order) Fra' Bernardino Scaglia, Admiral of the Order (1582) and Prior of Capua (1583) built Casa Scaglia. He later donated (1588) the house to the Chapel of Our Lady of Philermos in the Conventual Church. Fra Scaglia was appointed Admiral of the Order in 1582. He died in the convent in 1600 at the age of 78.

100Malta Genealogy (2018).The Royal Descendants of de Lusignan and the Barony of

Baccari and Benwarrad. Retrieved September 29, 2023, from https://www.maltagenealogy.com/de-lusignan.

Migne, J-P. (1848) Monuments inédits sur l'apostolat de sainte Marie-Madeleine Abbé Étienne Michel Faillon (1848). Retrieved September 29, 2023, from https://www.google.com.au/books/edition/ Monuments_inédits_sur_l_apostolat_de_sa/0-1DAQAAMAAJ?hl=en&gbpv=1&dq=Abbe+F. +Antoine+Revest+Provence+mission+de+Co nstantinople +1662&pg=PA1611&printsec=frontcover.

101

Frati, M. (1997) Chiesa romaniche della campagna fiorentina. Pievi, abbazie e chiese rurali tra l'Arno e il Chianti, Empoli, Editori dell'Acero, ISBN 88-86975-10-4.

102

Biographical Dictionary (2023). The Cardinals of the Holy Roman Church: Tommaso Ruffo. Retrieved September 29, 2023 from https://cardinals.fiu.edu/bios1706.htm.

104 Malta Council for Culture and the Arts (2014, June 23) IFACCA News. Retrieved September 29, 2023 from June 23 2014, Maltahttp://www.maltaculture.com/content.aspx?id=185851.

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He also supported the building of the Augustinian church of Our Lady of Perpetual Help and donated the prominent crucifix both had his escutcheon. (Borg, M. and D. Darmanin, 2023) A chalice donated by Scaglia also features in the inventory of the Order.105 According to Victor F. Denaro, "…Casa Scaglia in 176l occupied by Bali Fra Claude de Saint Simon who had bought it and deposited the sum of Sc.1,100 in the Bishop's Court as per judgement of the said court of July 23, 1768. (Bali de Saint Simon vs. the Augustinian Priory, Valletta).

Bali de Saint Simon was also to pay a yearly burthen of Sc5 to the Rev. Alessandro Gouffre during his lifetime. On the death of Bali de Saint Simon, in the convent in 1777, (W) the premises reverted to the Treasury.”106 Sincello, Giorgio (A.D.784/806) Sincello was a monk who lived mainly in Judea and Constantinople. He was the personal secretary to the Ecumenical Patriarch Tarasios (also Saint, 730-806).107 Sincello retired to a monastery where he wrote a complete chronological history from creation to the reign of Diocletian with the titled, Selezione di cronografia (Ἐκλογὴ τῆς χρονογραφίας).108 Skaahe, Bent Pedersen (Colonel) (d.1758) Although the family name Skaahe is recorded in Copenhagen, Denmark, there is no record of Bent Pedersen (or Petersen) referred to as Colonel. When he died, he was on the Corona Class Frigate Ship Prince Christian under the Command of Captain Cornelius Lille (also no records found). The ship quoted is probably the Prins Christian, renamed in 1674 Christian V and Elephanten. It was Danish and operated by the Danish-Norwegian Navy. It was launched in 1665 from the shipyard Neustadt – Holstein, was a first-rate ship of the line and was a sailing rig ship. It was sunk as Foundation 1717. The listed admiral was Danish Niels Juel.109 Surdo, Matteo, (Fr. Reverend Prior) Not traced, but there is mention of a Don Gio Matteo Surdo, an Archpriest and descendant of Guglielmo di Ragusa, who bought the fiefdom from Guglielmo Surdo. The Sicilian-Maltese family has had connections since the early 14th century.110 Cauchi, M. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (p.69).

106 Denaro, V.F. (1963) Yet More Houses in Valletta. Melita Historica. Retrieved September 29, 2023, from https://www.um.edu.mt/library/oar/bitstream/123456789/39027/1/2.pdf.

107 Gelzer, H. (1967) Sextus Julius Africanus und die byzantinische Chronographie, Leipzig 1898 rist. New York, B. Franklin, 1967.

108 Adler, W. (1989). Time immemorial: archaic history and its sources in Christian chronography from Julius Africanus to George Syncellus. Washington, D.C., Dumbarton Oaks Research Library and Collection.

109 Note on the frigate by Simon J. de Waard on Sunday, September 13, 2020. Moreover, a reference regarding the rigged frigate is found on Three Decks. Retrieved September 29, 2023, from https://threedecks.org/index.php?display_type=show_ship&id=660.

110 Malta Genealogy (2021). The Noble family of Ragusa (entry on November 29, 2018) Retrieved September 29, 2023, from https://www.maltagenealogy.com/ragusa and Luttrel, A. (2017) The Making of Christian Malta: From the Early Middle Ages to 1530, Routledge (p. 81).

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Surio, Surius, Laurentius (1523-1578) Surius was a Carthusian hagiographer from Lübeck. Peter Canisius refers to him as a Protestant converted to Catholicism. At the University of Cologne, he met Johannes Justus Lansperger, who introduced him to the Carthusian monastery in the same city. He was highly regarded as a scholar by Pope Pius V. His most important and still valuable work is his collection of the lives of the saints, De probatis Sanctorum historiis ab Al. Lipomano olim conscriptis nunc primum a Laur. The first edition of Surio emendatis et auctis appeared in six volumes at Cologne in 1570-75.111 Testaferrata family There were in Malta three distinct branches of the Testaferrata Cassia family: the Testaferrata Cassia, Testaferrata Moroni Viani, and Testaferrata Abela. The first one is extinct. However, they all display arms above the Testaferrata bull (or cow). In the Church of Our Lady of Perpetual Help, two versions are mentioned: one with an azure background and one in red. The patrons may be the Testaferrata with the title of 'Patrician of Messina' in 1553 and 1590, the title of Patrician of Rome.112 Torelli, Luigi (1609-1683) Luigi Torelli was Bolognese, one of the greatest historians of the Augustinian Order. He published the history of the Order from its origins between 1659-1686. It was revised and republished in Bologna. The book with the title Secoli agostiniani ouero Historia generale del sacro Ordine eremitano del gran dottore di santa chiesa s. Aurelio Agostino ... diuisa in tredici secoli. ... Composta, e data in luce dal r.p.f. Luigi Torelli was published with Giacomo Monti and Giovanni Battista Vaglierano.113 Velasco, Gian (1662-1752) Probably originally Velasquez from Spain. He was honoured with the title of Captain in Agrigento Sicily. He died in Malta on March 11, 1752. The Velasco and Velasquez families were related to the Zunicas. Znicas may be related to Bernardino and Pietro de Velasco Capitano d'Armi.114

Herbermann, C. (1913). Catholic Encyclopedia. Robert Appleton Company. New York.

Malta Genealogy (2021). Three Testaferrata Cassia families (entry July 19, 2016) Retrieved September 29, 2023, from https://www.maltagenealogy.com/maltesenobilityhq50.

111 112

Associazione Storico Culturale S. Agostino (2023) Luigi Torelli: Secoli Agostiniani.

Retrieved September 29, 2023, from http://www.cassiciaco.it/navigazione/monachesimo/historia_ordinis storiografi/torelli/torelli.html.

113

Gonzaga, M. (1876) Memorie delle Famiglie Nobili delle province meridionali d’Italia (Vol. 2. P. 121) and Favarò, V. (2009)La modernizzazione militare nella Sicilia di Filippo I I in Quaderni–Mediterranea. Ricerche storiche ISSN 1828-1818 (pp. 68,69,82, 282).

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Von Guttenberg, Philipp-Wolfgang, a Bailiff and Knight of the Order of St John (16741733) He was born July 29, 1647, at Marloffstein Castle in Marloffstein, Middle Franconia and was buried at St.John's Cathedral, Valletta on December 4, 1733. He was a German Knight of Malta and commander of several commandants of the Order who took his vows in 1670 and spent most of his life in Malta. Initially, he was the commander in Rottweil.115 From 1695 to 1733, was Commander of the Coming in Kleinerdlingen and the combined Coming of Bruchsal and Kron-Weißenburg. In 1726, he was appointed Bailiff of Brandenburg and treasurer of the German Langue.116 He was a patron of the arts and religion. He financed, amongst others, the chapel of Our Lady of Mercy in Qrendi. He also financed the works of the Church of Our Lady of Sorrows at Pietà. In the church of the Our Lady of Perpetual Help in Valletta, the side chapel of St. John Nepomucene the Martyr was restored by the Langue of Germany and the Bailiff Von Guttenberg’s generosity was expressed through the donation of a diptych of the Ecce Homo and Mater Dolorosa (Borg. M and Darmanin D., 2021).

Xara, Peter Paul ans Stanislaus (Barons) The Barons Peter Paul and Stanislaus are related to the Maltese Noble Cassia family. "This family is listed as noble in Descrittione di Malta (1647). Moreover, this landed family was later to be invested (1678) in the fief of Ghariexem et Tabia, where they are styled as Baroni...

(1878) taken as the basis for regarding the fief of Ghariexem et Tabia as a Barony."

Historically, there is no Barone di Ghariescem et Tabia title grant.117 Although there is no record of the title of nobility, it has been conferred upon Giacinto Cassia and his descendants in 1638, granted under the government of the Knights. Three of these investitures were granted to "Domenica Cassia, wife of Stanislao Xara, on August 21, 1678, in which she is called "filia vero quondam Magnifici Petri Cassia J.U.D. olim Baronis de Ghariescem et Tabia". The fifth to Pietro Paolo Xara, on August 28, 1721, in which the following words occur: "quod quidem Pheudum ad eum uti dicta quondam Nobilis Baronissae Domonicae Cassia et Xara filium primogenitum pervenit, ad quod supradictum Nobilem Petrum Paulum Xara” The sixth was granted to Stanislao Xara, styled “Nobilis Stanislaus Xara quondam Nobilis Petri Pauli Xara Pheudi de Ghariescem et Tabia Baronis filius primogenitus"; and the seventh was given on the August 20, 1797. Between 1671 and 1673 Baron Stanislaw Xara built a chapel next to an earlier chapel dedicated to Our Lady of Itria chapel in Bingemma. The little chapel is dedicated to Our Lady of Hodegitria (Our Lady of The Way). The crest mounted over the oculus on the facade (a coat of arms with three trees) is that of Baron Stansilaus Xara. It is possible the Xara's were patrons for one of the side chapels of the Church of Our Lady of Perpetual Help, which was dedicated to Our Lady of Itria (referred to as Il-Madonna ta’ l-Ittra which is a disambiguation).118 The reference to Gregorius Bonnici as a relative to the Xara's maybe Noble Jäger-Sunstenau, H. (1978) Nedopil, Leopold (1819–1883), archivist and pastor. In: Austrian Biographical Lexicon 1815–1950 (ÖBL). (Volume 7, Verlag der Österreichischen Akademie der Wissenschaften) Vienna. ISBN 3-7001-0187-2.

116 Hecht, W. (1971) The Johanniterkommende Rottweil. City Archives, Rottweil (p.248).

117 Malta Genealogy (2016). Correspondence and Report of the Commission appointed to enquire into the claims and grievances of the Maltese Nobility, May 1878, presented to both Houses of Parliament by Command of Her Majesty (C.-2033.) Retrieved September 29, 2023, from https://www.maltagenealogy.com/maltesenobilityhq115.

118 Malta Genealogy (2023). The Noble family of Cassia (entry November 29, 2018) Retrieved September 29, 2023, from https://www.maltagenealogy.com/cassia.

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Gregorio Bonnici, married in 1646 Vittoriosa to Elena Barbara. The Bonnici family hailed from Gozo originally and were descendants of Giacomo Bonnici, originating from Florence, Italy, in 1356 and married Selvagia Doria, with issue and Noble Judge Giovanni Bonnici.119 Zungheyr, Luca (Maltese Augustinian Father) Possibly Fra Luca may be recorded as Zingheir. An Augustinian Father is listed at the Convent in Rabat in 1649 as "Fra Georgio Zinghe Maltese del Rabbato".120 The surname Zingheir is found in the Għaxaq Parish records in the early 1600s.121 Fra' Luca Zingheir established a small monastery for the Augustinians in Pietà circa 1617.122 The existing church (1592?) dedicated to St. Roch was adapted for the veneration of Our Lady of Sorrows, also connected to those affected by the black death. A Luigi Zingheir features in the list of Priors in Valletta (16531655) and (1661-1662).123 Nota bene No records traced for De Bono (F.P.P.) and Joseph (son of), Farrugia, Georgii, Formosa, Antonius (Rector M.), Fra Redento (Friend and companion of Archbishop Fulgentius), Gaij, Cornelio Gerdinerius, Antonius (Merchant), Grech, Mattheus, Mallia (Maltese family?), Gioanna and Natale, Mallia Phillipus and Diana (wife of said), Melitensi, Fr Luca.

Malta Genealogy (2021). The Noble Family of Bonnici (entry November 29, 2018) Retrieved September 29, 2023, from https://maltagenealogy.com/bonnici.

120 Sciberras, J. (2021). La Soppressione dei Conventi Agostiniani a Malta, Institutum Historicum Ord. S. Augustini. Romae, (VOLUMEN LXXIX 2016) Retrieved September 29, 2023, from https://www.academia.edu/31136700/LA_SOPPRESSIONE_DEI_CONVENTI_AGOSTINI ANI_A_MALTA._NOTE_STORICHE_ED_EDIZIONI_DI_TESTI. 121 Geneanum.com: Genealogy in the Digital Era (2023) Burials in Malta. Retrieved September 29, 2023, from https://en.geneanum.com/malta/databases/burials.html#.

122 Ciantar, N. (2023) Kappelli Maltin. Retrieved September 29, 2023, from https://www.kappellimaltin.com/Il-Kappelli/Sett01/PTA_Tad-Duluri/pta_tad-duluri.html.

123 Cauchi, M. (1997). L-istorja tal-knisja ta’ Santu Wistin il-Belt Valletta, Provinċja Agostinjana, Malta. (pp.189–190).

119

123

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ISBN 3-7001-0187-2 (n.d.). L-Università ta' Malta. https://www.um.edu.mt/library/oar/bitstream/123456789/36891/1/6.pdf Luttrell, A. (2017). The making of Christian Malta: From the Early Middle Ages to 1530.

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Martirio Di San Sebastiano. (n.d.). Parco Culturale Ecclesiale Terre dell'Etna e dell'Alcantara. https://www.parcoecclesialetna.it/it/il-territorio/randazzo/chiese/basilica-di-santamaria-assunta/martirio-di-san-sebastiano-175/ Nicola Di Alessandria. (n.d.). web site cassiciaco. https://www.cassiciaco.it/navigazione/monachesimo/historia_ordinis/storiografi/nic ola_alessandria.html OAR@UM: Lectures 5 : program 11. (n.d.). L-Università ta' Malta. https://www.um.edu.mt/library/oar/handle/123456789/14352 OAR@UM: L'enigmatico Cassarino. (n.d.). L-Università ta' Malta. https://www.um.edu.mt/library/oar/handle/123456789/37587 Palermo, G. (1816). Guida istruttiva per potersi conoscere con facilità tanto DAL Siciliano che DAL forestiere tutte Le magnificenze, E gli oggetti degni Di osservazione Della città Di Palermo ...: Giornata III. E IV. Pozzo, B. D. (1703). Historia Della sacra religione militare Di S. Giouanni Gerosolimitano detta Di Malta, del signor commendator Fr. Bartolomeo Co. DAL Pozzo veronese, caualier Della medesima: Parte prima che proseguisce quella Di Giacomo Bosio dall'anno 1571 fin' al 1636.

Redazione. (2015, December 21). Siracusa, la "Natività" attraverso Le opere d'arte: Opere esposte tra palazzo Bellomo E IL Parlatoio Delle Monache. Siracusa News. https://www.siracusanews.it/siracusa-la-nativita-attraverso-le-opere-darte-opereesposte-tra-palazzo-bellomo-e-il-parlatoio-delle-monache/ Regione Marche. (2023). Catalogo dei Beni Culturali Regione Marche. https://www.regione.marche.it/Regione-Utile/Cultura/Catalogo-beni culturali/RicercaCatalogoBeni/ids/2592.

Ripley, H., & Darmanin, D. (2010). English infantry militia buttons 1757-1881.

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Rizzone, V. J. (1773). I Vescovi di Siracusa tra VIII e IX Secolo e la diffusione dell’Iconoclasmo in Sicilia: Fonti documentarie e archaeologiche.

Saint Fulgentius of Ruspe. (1998, July 20). Encyclopedia Britannica. https://www.britannica.com/biography/Saint-Fulgentius-of-Ruspe Sciberras J. (2021). La soppressione dei conventi agostiniani a Malta. Note storiche ed edizioni Di testi. Academia.edu - Share research. https://www.academia.edu/31136700/LA_SOPPRESSIONE_DEI_CONVENTI_AGOSTIN IANI_A_MALTA._NOTE_STORICHE_ED_EDIZIONI_DI_TESTI Institutum Historicum Ord. S. Augustini. Romae Sovereign Military Order of Malta. (n.d.). World Statesmen.org. https://www.worldstatesmen.org/Malta_knights.htm A tale of two Sicilian Cassarinos. (2022, October 25). Times of Malta. https://timesofmalta.com/articles/view/A-tale-of-two-Sicilian-Cassarinos.522796 Tommaso Fazello (1498–1570) – the father of Sicilian history. (n.d.). The Wonders of Sicily. https://www.wondersofsicily.com/sicily-tommaso-fazello.htm (2023). Treccani, il portale del sapere. https://www.treccani.it/enciclopedia/bartolomeodal-pozzo_%28Dizionario-Biografico%29/ UNESCO World Heritage Centre. (n.d.). City of Valletta. https://whc.unesco.org/en/list/131/documents/ UNESCO World Heritage Centre. (n.d.). Historic urban landscape approach explained. https://whc.unesco.org/en/news/1026 Velin, N. (2023, May 19). Burials in Malta. Digital Genealogy. https://en.geneanum.com/malta/databases/burials.html#

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Zaccaria, F. A. (1792). Raccolta Di dissertazioni Di storia ecclesiastica in Italiano o scritte, o tradotte DAL Francese altre non piu stampate, altre tratte Da giornali E Da raccolte d'Italia (etc.).

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Other Reports Archaeology Reporting the Superintendence of Cultural Heritage (2020-2023)

Planning Reports and Applications (2007-2020) PA/04332/20: Re-location of lift, incorporation of discovered archaeological into courtyard layout, opening up of blocked courtyard arch and other related alterations, including changing of additional timber apertures, to those approved in PA/03473/14 PA/05091/18: Renewal of Permit PA05289/09 - Interior and exterior restoration works PA/03473/14: Conversion of stores and other unused spaces into interpretation and convention centre; including miscellaneous alterations and construction of lift and staircase in the courtyard and lowering of courtyard level to its original level PA/05289/09: Interior and exterior restoration works.

PA/00622/07: To remove wartime debris deposited at basement level underlying Priory. To unblock walled-up arched openings (internal).

Set of Plans: Perit Paul Camilleri and Associates (2016-2023)

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Index Abela, Gio. Francesco, 3,5,39,73,77-79,81-84,109,112.

Africa, 3,73,113.

Agrigento, 64,89,106,112-113,120.

Attardo, Bonaventura (Father Master), 74-75.

Augustinian, (Fathers, Monks, Hermits, Calzati), 2,5,7,14,39,55,91-92,94-101,107,112,114,117,119,121.

Avola, 93.

Bartholomeo, D. (Reverend, writer), 96,80,109,115.

Bevagna, 78.

Bigeni de Vagnolis, Paul (Rev. Father), 64,88,109.

Bishops and Archbishops; Gargallo, Tomàs Bishop (Monsignor) 36,39,66,81,87,109.

Cagliares, Baldassare, (Bishop) 81.

Cubelles, Domenico (Archbishop) 89,97.

Eugenius (Bishop of Carthage) 91.

Gargallo, Tomás (Bishop), 36,39,66,81,87,98-99,103,109.

Giacomo F. da Malta detto Mileto (Monsignor, Bishop of the Domenican Order) 113.

Ruffo, Tommaso (Bishop and Inquisitor), 14,37,65-66,115.

Blessed Virgin of Loreto, 41,86.

Bonnici, Giuseppe (Architect of the Order of St. John), 84,110.

Buhagiar, Gian. Nikola, 57,110.

Carmelite Convent (Valletta and Vittoriosa), 101,109.

Carthage, 91.

Cassar, Girolamo (Architect Order of St. John), 5,13,39,110.

Cassarino, Giulio, 48,55,111.

Catholic, 92,93,100.

Caxaro (Caxxaro), Brandano di (Notary), 3,76,79,96,111.

Chiesa di San Nicola, St. Nicholas Church in Mdina, 96-97.

Church of the Annunciation Vittoriosa, 98,102.

Church, Madonna of the Grotto, Rabat, 98.

Confraternity of Our Lady of Consolation (Valletta), 103.

Confraternity/ Society of (Santa Maria degli Agonizzanti), 64.

Convent and Church, St. Mark of Rabat, 2,34, 96,97,98.

Convent, Madonna della Pietà e di S.Rocco, 3,5,25,39,40,77,8184,114,121-122.

Convent, St.Mary’s of Mellieħa, 2,3,92,94-96.

Copenhagen, Denmark, 100,119.

Dal Pozzo, Bartolomeo (Commander, writer), 111.

De Bono (F.P.P.) and Joseph (son of), 64,89.

Diodoro (Sicilian writer), 76,93.

Dominican (Fathers, (della Gruuta) of the Grotto), 95,98,112-113.

Egypt, 91,97.

Errera, P.M. (check de Herrera, Thoma) 39,77,81-82,94,98-99.

Farrugia, Georgii, 64,66,87.

Ferdinando, Ernesto (Barone di Ed Stadel I della S.Croce dell’ Orde Girlno) 75,93,112.

Filippo di S.Giuseppe (P’re Fra) Agostino Scalzo Palermitano (should read Fra Alipio De Luca di S. Giuseppe Discalced Augustinian Father, Martyr from Palermo), 90,112.

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Fontana (Fr. Master, writer), 78,95,113.

Formosa, Antonius (Rector M.), 64,87,103.

Fra Redento (Friend and companion of Archbishop Fulgentius), 73,80.

Francesco, F. da Malta (Vicar General of Sicily), 113.

Gaij, Cornelio, 64,66,88,105.

Gaspare Gori-Mancini (Monsignor), 107.

Gaulos, Gozo, 73,74,75,78,80,82,91-93,95,97,99,122.

Gerdinerius, Antonius (Merchant) and Dominicus la Venero (his son-in-law), 106.

Gonzalez de Mendoza, D. Pietro (Balì Fra'), 114.

Grand Masters Fra' António Manoel de Vilhena, 36,55,103,116.

Fra' Claude de la Sengle, 81,98.

Fra' Gregorio Carafa, 36,103.

Fra’ Juan de Homedes, 97.

Fra' Jean l'Evesque de la Cassière, 6,63,66,81,84,987,101.

Fra’ Rafael Cotoner y de Oleza, 85,56,63,66,102.

Grech, Mattheus (Rhodiot? Chief of Artillery), 64,87,164.

Herrera, Thoma (or de Herrera) (Augustinian chronicler), 2,92,114.

Fredrick, King and Emperor, 95.

La Plana (Noble family), 64,66,85,102,116.

Langue of Germany, 56,102,121.

Lightfoot, John, 2,115.

Lille, Cornelius (Captain), 83,100,119.

Lubin (Fr. Master, writer), 2,78-7995-96,115.

Luca Melitensi (Fr), 77.

Maggio, Francesco Maria (Rev. Fr. writer), 90,107,115.

Mallia (Maltese family?), Gioanna and Natale, 56,64,66,85,90,102,107.

Mallia Phillipus and Diana (wife of said), 122.

Manderaggio, Valletta, 1,5,9,10,56,84,101.

Manfredi (Tyrrany), 78,95.

Manghesi, Peninsula (Tapso), 74,92-93.

Mangion, Bartolomeo (Canon and Decan of the Cathedral and Parish Priest of Bir Miftuħ),76,80,87,115.

Mazzara, 80,97,115.

Mdina, Biep Elaarrighin, Greeks Gate, also referred to as Porta Grecorum, 79,96.

Mdina, Castello (also referred to as Città Melite and Città Notabile and Castle), 79,80.

Mdina, Castello, Castle (also the demolition of), 79,80.

Mdina, Porta Reale, Main Gate, 76,79.

Melite, Malta, 78.

Melleħa, Mellieħa, 4,74,76-77,79,80.

Meytamat, Valerio (?) (Muslim persecution of Christianity in Tripoli Libya) 90,107.

Minitti, Mario, 48,49,111,115.

Molino a Vento, Windmill in Rabat/Mdina, 77.

Monteleone, Daniele (Sicilian painter), 36,47-48,86,103,116.

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Olivieri (Noble family), 36,63-64,66,85,102,116.

Ospedale di S. Spirito (Holy Spirit Hospital in Rabat) 81.

Our Lady of Consolation, 35-36,40,47,103,110.

Our Lady of Graces, 35,36,40,103.

Panormitana (Church), 78.

Paoli, Sebastiano (Fr. writer),78,95,116.

Patavinus, Christophorus (writer), 2,76-77,93-94,117.

Pietà (Convent of St. Roch), 2,3,5,25,39-4077,84,94,98-99,101,114,121,122.

Pirro, Rocco (Abbot, writer), 3,96,112,117.

Popes Alexander IV, 2,95,97.

Gregory XIII (Ugo Boncompagni) 26,56,64,66,85,89.

Innocent X, 99.

Port of Marsamxett, Valletta, 5,6,26,100.

Porta di S. Cosmani Ostium, 75.

Preti, Mattia (Cavliere known as Il Calabrese, painter), 36,55-56,80,86,103,117.

Rabato, Rabat, 2,34,40,95,98,110,122.

Regno di Napoli (Empire of the Two Sicilies), 78.

Revest (Vincentus) Messers and Revest, Franciscus (Abbot) and Anthony (nephew of said) connection to family Aquilina, Rizancino, 64,66,88,90,105,107,115.

Romiti, 74-78,93.

Scala Greca, 74,92.

Sebaste Metropoli della Cesarea, 78.

Senglea, St. Francis of Paola, 90,107.

Sicilian Vespers, 96.

Sicily, Province, 2,41,48-49,63,91-95,109,112-116.

Sincello, Giorgio (Monk and writer) 75,93,110.

Skaahe, Bent Pedersen (Danish Colonel) 83,100,110.

Spain, 65,96,107,114,120.

St. Agatha, 96.

St. Anne and Child Mary, 25,49,64,102.

St. Augustine, 7,25,35-36,40,47,55,57,65.

St. Eulalio (Bishop of Syracuse) 93.

St. Francis of Paola, 35-36,56-57,103,106-107.

St. Fulgenzio ((Bishop of Aurup(b)a) refer to Fra Redento)), 73-75,80,113.

St. John Nepomucene the Martyr, 35,36,47,56-57,102,110,121.

St. John of God, 35,103.

St. John the Baptist, 36,56,115.

St. Liborius, 35-36,47,63.

St. Monica, 35,47,103.

St. Nicholas of Tolentino, 34-36,55-57,63-64101-102,104,107,110,117.

St. Roch the Confessor, 36,47,103,116.

St. Ruffiniano, Epus (Bishop), 91,93.

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St. Thomas of Villanova, 34-36,64,103.

Suleiman the Magnificent, 2.

Surdo, Matteo, (Fr. Reverend Prior),36,47,63-64,66,87,103,119.

Surio, Surius, Laurentius (hagiographer and scholar) 73-76,120.

Syracuse, 91-93,97,109,112.

Syrtium, 74.

Testaferrata (Maltese Noble family) 34,63,66,86,103,120.

Theatines (Order of the) 107.

Thrasmund the Vandal King, 2,91,97.

Torelli, Luigi (?) (Fr, Master, writer),2,78,95,113,120.

Turks (Ottoman), 40,95,112.

Vandals, 2,91,97.

Velasco, Gian (Captain) 65,90,106,120,121.

Vittoriosa, Birgu, 14,25,81,98-99,116,122.

Von Guttenberg, Philipp-Wolfgang a Knight of the Order of St John (Baliff and Lieutenant of German Langue) 3,26,66,121.

Xara, Peter Paul (Baron) and his wife Baroness D. Constance; Xara et al. (son-in-law of said), 64,66,88-89,105,121.

Zebbug, Żebbug,75,93,110.

Zungheyr, Luca (Maltese Augustinian Father) 39,81-82,99,122.

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Biographies: co-writers Malcolm Borg Dr Malcolm Borg is a planner by profession and training and holds a PhD in planning and urbanisation from the University of Leeds, UK. He won a scholarship in heritage management, with research undertaken at La Sapienza in Rome and Turin. He lectured in heritage management and economics of heritage at; the Institute for Conservation Management and Cultural Heritage (ICMCH) and Planning and Environment for the University of Malta and coordinated ateliers in conjunction with; MCAST, University of Dundee and Anhalt University. He was also engaged in contingent valuation research at Imperial College, London.

Malcolm worked in the planning sector forever 26 years and is currently a consultant based in Europe and Asia. He works for various Local Councils specialising in regeneration, planning, heritage management and related funding. He has compiled Development Briefs and Action Plans for the Dock No. 1 Project in Cottonera (12 M Euro) and the Vertical Connection in Valletta (1.5 M Euro) which he coordinated. He was also responsible (in cooperation with the Union Internationale des Architectes) for the International Competition and Planning Brief for the Ħaġar Qim and Mnajdra Heritage Park (WHS) and the compilation of the Harbour Fortications submission and Tentative List for Malta UNESCO Sites. In the past three years, he compiled assessments for the HUL Implementation Plan for Ballarat City (Victoria, Australia) and is currently coordinating the Process Map for HUL for the Southeast Region (Malta). Malcolm has been a Thematic Expert for the past decade compiling Action Plans and Sustainable Urban Mobility Plans under the URBACT Programme. Malcolm is a member of ICOMOS Australia and is Director at Arts and Culture Victoria directing mostly International funded programmes. He served as a Global Advisor and regional liaison at UN Global Cities Compact Programme (2013-2021). He has developed the SCOPE Brief and Action Plan and coordinates the project. Currently, he is a reviewer and researcher at ORCID and the Journal of Cultural Heritage Management and Sustainable Development. Some of his publications include The South-East Region: Core of a Nation-State and British Colonial Architecture: Malta 1800-1900.

Denis A. Darmanin Denis Anthony Darmanin was born in Paola, in 1954, the son of John and Jane nee Chircop, and grew up at Vittoriosa, an area surrounded by Royal Navy establishments. His father had served 'sea-going in the Royal Navy, including the entire Second World War. He spent his youth and education in Australia where he later worked for the Commonwealth Department of Education and Science in Melbourne. On his return to Malta, he served in the Armed Forces of Malta as an army diver, followed by years of work with oil companies in North Africa and Europe, in Drilling Work-Over and Tubular Inspection. For the next twenty years, he worked in the Heritage Planning Unit of the then Malta Environment and Planning Authority and consulted in matters of cultural heritage. During this period, he acquired a Diploma in Baroque Architecture from the University of Malta. Due to his passion for military history, he regularly contributed articles in the journals of historical-military societies and the media, both in Malta and overseas. Some books primarily on British and colonial military and civil uniform buttons contain his detailed sketches of hundreds of uniform buttons, a talent that he is well known for and sought after. For over thirty years, he was a contributing member of the Military Historical Society (UK), the British Button Society and is also affiliated with many international historical

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societies and museums, as well as a friend of many local and foreign collectors, historians, researchers and authors. Locally, he wrote the book on the history of Pembroke and more recently for his joint works on the history of military and civilian uniform buttons as worn by the Maltese, which has become the only and primary reference for this line of Melitensia collecting. He is currently working on three other books related to Maltese military history.

Although a specialist in uniform buttons, he also has a keen interest in the study of local fortifications, military and naval establishments built by the British in Malta, uniforms of mid17th to the late 19th centuries; primarily as worn by the armed forces of the Order of St. John and the Maltese regiments within the British Army. Due to his research and interest, he features regularly on cultural-historical programs on local television. Associated with many local and foreign societies and clubs, he was one of the founding members of the Fondazzjoni Wirt Artna, was one of the first local military re-enactors in Malta portraying the Victorian Maltese soldier.

He still practices re-enactment within Malta Command, WW2 Living History Group which portrays the Maltese soldier during the turbulent years of the Second World War. His most recent and ongoing achievement is as a member of Fondazzjoni Ambjentali Socio-Kulturali Augustina, which participates in the recent ERDF Project of the restoration and museum of the Augustinian Parish Church and Convent in Valletta. He is married to Anna née Borg and resides in Valletta.

Saviour Formosa Professor Saviour Formosa is an expert in spatial information systems, research methodology, project conceptualisation, acquisition and management. He is a foresight innovator and enabler for change. He has been instrumental in the acquisition of multi-million euro national and international funding which enabled the transformation of geomatics in Malta through change in the Planning Authority and other entities. Projects include SIntegraM, SpatialTRAIN, SFECS, pLotteR, SFF Monitoring, EU-Mapper, SeCollege, JANUS and many others. He is currently planning the new ERDF project that will push Malta to the forefront through a BIMbased basemap, Immersive decision-making and AI-assisted change, which will see the Planning Authority and all spatially enabled entities transform into a future-proof integration, secure and functional system.

Professor Formosa serves at the University of Malta and as a spatial and systems change serves as a consultant to various Ministries and the public sector and public service on innovation, policy and intervention. He has a PhD in GIS and its social imperative through his studies in spatio-temporal environmental criminology, having acquired a MSc in GIS and a BA(Hons) in Sociology and a Diploma in Applied Social Sciences. His main area of research in spatial analysis, 3D and Immersion technologies and is recently initiating work on the use of Artificial Intelligence as a tool to aid the geomatics and research domains. Having worked in various fields such as the United Nations Institute on Ageing, the development planning agency, Land Registry, Electoral Office, EU Funds Managing Authority, Social Innovations and Green Open Spaces, as well as his main focus at the University of Malta, which centres around spatial information, Immersion and the use of technologies for multi-domain systems interaction. His expertise is based on spatio-temporal analysis of social and physical relationships using spatial information systems. His expertise lies in the implementation of cross-thematic approaches and uses to the data cycle and management with emphasis in the thematic and spatial data structures and their effect on wellbeing and inclusion, spatial analysis of environmental, physical and social data, integrative and horizontal systems that are pivotal for social change.

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Prof. Formosa has published extensively in various social and technological domains. He is currently involved in the creation of virtual and immersive worlds as an investigative tool for social interactionism as a potential future scenario construct analysis that would affect the different spatially enabled entities and how they interact with the societal milieu. He has published geomatics-centered book that focused on bringing innovation in geomatics through research which emanates form academic studies and project acquisition and implementation.

The latest edited publications include: • – Formosa, S., Sciberras, E. & Bonazountas, M., (Eds). (2022). Pathways to Spatial Cognition: A Multi-Domain Approach - SpatialTrain I, Planning Authority • – Formosa, S., Sciberras, E. & Galdies, C., (Eds). (2022). Applied Geomatics Approaches in the Maltese Islands - SpatialTrain II, Planning Authority • – Formosa, S., Formosa Pace, J. & Sciberras, E., (Eds). (2022). Virtualis: Social, Spatial and Technological Spaces in Real and Virtual Domains - SpatialTrain III, Planning Authority • – Formosa S., (Ed). (2017). Emergent Realities for Social Wellbeing: Environmental, Spatial and Social Pathways, University of Malta, Msida • – Formosa S., (Ed). (2014). Future Preparedness: Thematic & Spatial Issues for the Environment & Sustainability, University of Malta, Msida and Malta Environment and Planning Authority, Floriana, Malta His main geomatics-centered online site that transmits spatial data is CloudIsle www.cloudisle.org, which site is references by the Planning Authority through its Geoserver.

The CloudIsle service is a major work that depicts all LiDAR data in a highly interactive and scientific methods that enables measurements, profiles, analysis and outputs. The site is used extensively by professionals, inclusive of planners, architects, notaries, academics, infrastructure and utilities entities amongst others.

Fr Charles Vella Fr Charles Vella studied Conservation and Restoration of art in 1993, with PDM academy of ne arts in Milan. He has also undertaken courses and training in conservation and restoration in Florence with SACI University. He has remarkable skills and knowledge in conservation established through long established research, experience and hard work. He is a conservator and restorer of many masterpieces of art. Some of his professional highlights are in Rome: He was entrusted and commissioned various works with the superintendence of Rome. Malta: Sant’ Anton Grandmaster's Palace in Attard, namely, the chapel of ‘Tal-Pilar’ and the largest state collection of Cali’ paintings. St. Paul’s Shipwreck church in Valletta. St. John’s Co Cathedral in Valletta. The Briffa paintings at the national shrine of ‘Ta’Pinu’ church Gozo.

Finally, the conservation and restoration of the famous seventeen century ‘Ta Giezu Crucix’ in Valletta. He has restored paintings from early 15th century old masters to modern times. Charles Vella has been awarded for conducting elaborate scientific studies on the famous and devotional statue of the ‘Redentur’ "The Redeemer" in Senglea. He is founder and director of ACC (Art Conservation Consortium; Governmental board member for CHAC (Cultural Heritage Advisory committee); BOV Art Exhibitions and Organising Committee member Valletta Cultural agency. (VLT).; and many other prestigious committees in art. His Warrant No is 040 Charles Vella may be contacted at: saccharlesvella@gmail.com.

Mob:99292403.

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This study considers a local micro-event in the global context and integrates multiple aspects of the historical urban landscape to understand Maltese history and geography better. In the absence of documentation, the Notizia Augustiniana Aurea, urban archaeological evidence and the collation of various studies (2016-2023) has given us an opportunity to scientifically and academically consider the container and the contained and retrace the development of the lost church of Our Lady of Perpetual Help and its priory.

ISBN 978-0-6457836-2-9

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