Deitatis, incipit carta donationis, necnon et devotionis, quam
ego Fuas Ropinho tenens Porto de Mos, et terram de Albardos
usque Leirenam, et Turres Veteres, facio Ecclesiæ Santæ Mariæ
de Nazareth, quæ de pauco tempore surgit fundata super mare,
ubi de sæculis antiquis jacebat, inter lapides et spinas
multas, de tota illa terra quæ jacet inter flumina quæ venit
per Alcoubaz, et aquam nuncupatam de furaturio, et dividitur de
isto modo: de illa foz de flumine Alcobaz, quomodo vadit per
aquas bellas, deinde inter mare et mata de Patayas usque, finir
in ipso furaturio, quam ego obtinui de rege Alfonso, et per
suum consensum facio præsentem seriem ad prædictam Ecclesiam
Beatæ Mariæ Virginis, quam feci supra mare, ut in sæculis
perpetuis memorentur mirabilia Dei, et sit notum omnibus
hominibus, quomodo a morte fuerim salvatus per pietatem Dei et
Beatæ Mariæ quam vocant de Nazaret, tali sucesu. Cum manerem
in castro Porto de Mos, et inde veniebam ad ocidendos venatos,
per Melvam et matam de Patayas usque ad mare, supra quam inveni
furnam, et parvam domunculam inter arbustas et vepres, in
qua erat una Imago Virginis Mariæ, et veneravimus illam, et
abivimus inde; veni deinde xviii kal. Octobris, circa dictum
locum, cum magna obscuratione nebulæ sparza super totam terram,
et invenimus venatum, tres quem fui in meo equo, usque venirem
ad esbarrondadeiro supra mare, quod cadit ajuso sine mensura
hominis et pavet visus si cernit furnam cadentem ad aquas.
Pavi ego miser peccator, et venit ad remembrancam de imagine
ibi posita, et magna voce dixi, SANCTA MARIA VAL. Benedicta
sit illa in mulieribus, quia meum equum sicut si esset lapis
fecit stare, pedibus fixis in lapide, et erat jam vazatus
extra terram in punta de saxo super mare. Descendi de equo, et
veni ad locum ubi erat imago, et ploravi et gratias feci, et
venerunt monteiros et viderunt, et laudaverunt Deum et Beatam
Mariam; Misi homines per Leirenam et Porto de Mos, et per loca
vicina, ut venirent Alvanires, et facerent ecclesiam bono opere
operatam de fornice et lapide, et jam laudetur Deus finita est.
Nos vero non sciebamus unde esset, et unde venisset ista imago;
sed ecce cum destruebatur altare per Alvanires, inventa est
arcula de ebore antiquo, et in illa uno envoltorio in quo erant
ossa aliquorum sanctorum, et cartula cum hac inscriptione:
Hic sunt reliquiæ Sanctorum Blasii et Bartholomei Apostoli,
quas detulit a Monasterio Cauliniana Romanus monachus, simul
cum venerabili Imagine Virginis Mariæ de Nazareth, quæ olim
in Nazareth Civitate Gallileæ multis miraculis claruerat, et
inde asportata per Græcum monachum nomine Cyriacum, Gothorum
Regum tempore, in prædicto monasterio per multum temporis
manserat, quo usque Hispania à Mauris debelata, et Rex
Rodericus superatus in prælio, solus, lacrymabilis, abjectus,
et pene defficiens pervenit ad præfatum monasterium Cauliniana,
ibique a prædicto Romano pœnitentiæ et Eucharistiæ Sacramentis
susceptis, pariter cum illo, cum imagine, et reliquiis ad
Seanum montem pervenerunt 10 kal. Decemb. in quo rex solus per
annum integrum permansit, in Ecclesia ibi inventa cum Christi
crucifixi imagine, et ignoto sepulchro. Romanus vero cum hac
Sacra Virginis effigie inter duo ista saxa, usque ad extremum
vitæ permansit; et ne futuris temporibus aliquem ignorantia
teneat, hæc cum reliquiis sacris in hac extremæ orbis parte
recondimus. Deus ista omnia a Maurorum manibus servet. Amen. De
his lectis et a Presbyteris apertis satis multum sumus gavisi,
quia nomen de sanctis reliquiis, et de Virgine scivimus, et
ut memorentur per semper in ista serie testamenti scribere
fecimus. Do igitur prædictam hæreditatem pro reparatione
prefatæ Ecclesiæ cum pascuis, et aquis, de monte in fonte,
ingressibus et regressibus, quantum a prestitum hominis est,
et illam in melhiorato foro aliquis potest habere per se. Ne
igitur aliquis homo de nostris vel de estraneis hoc factum
nostrum ad irrumpendum veniat, quod si tentaverit peche ad
dominum terræ trecentos marabitinos, et carta nihilominus in
suo robore permaneat, et insuper sedeat excommunicatus et cum
Juda proditore pænas luat damnatorum. Facta series testamenti
vi Idus Decemb. era M,CLXX, Alfonsus Portugaliæ Rex confirm.
Sancius Rex confirm. Regina Dona Tarasia confirm. Petrus
Fernandez, regis Sancii dapifer confirm. Menendus Gunsalui,
ejusdem signifer confirm. Donus Joannes Fernandez curiæ regis
maiordomus confirm. Donus Julianus Cancellarius regis confirm.
Martinus Gonsalui Pretor Colimbriæ confirm. Petrus Omariz
Capellanus regis confirm. Menendus Abbas confirm. Theotonius
conf. Fernandus Nuniz, testis. Egeas Nuniz, testis. Dn Telo,
testis. Petrus Nuniz, testis. Fernandus Vermundi, testis.
Lucianus Præsbyter notavit._”
This deed, which establishes all the principal facts that I have related,
did not take effect, because the lands of which it disposed were already
part of the _Coutos_ of Alcobaça, which King Don Affonso had given some
years before to our father St. Bernard; and Dom Fuas compensated for them
with certain properties near Pombal, as is proved by another writing
annexed to the former, but which I forbear to insert, as appertaining
little to the thread of my history: and resuming the course thereof, you
must know, that the image of the Virgin Mary of Nazareth remained in the
chapel which Dom Fuas made for it, till the year of Christ, 1377, in the
which, King Dom Fernando of Portugal founded for it the house in which it
now is, having been enlarged and beautified by Queen Dona Lianor, wife of
King Dom Joam II., and surrounded with porticoes by King Dom Manoel. And
now in our times a chapel (_Capela mor_) of good fabric has been built,
with voluntary contributions, and the rents of the brotherhood; and in
the old hermitage founded by Dom Fuas I., with the help of some devout
persons, had another chapel opened under ground, in order to discover the
very rock and cavern in which the Holy Image had been hidden so great a
number of years; there is a descent to it by eight or ten steps, and a
notable consolation it is to those who consider the great antiquity of
that sanctuary. And for that the memory of things so remarkable ought not
to be lost, I composed an inscription briefly recounting the whole: and
Dr. Ruy Lourenço, who was then Provedor of the Comarca of Leyria, and
visitor of the said church for the king, ordered it to be engraven in
marble. It is as follows:—
“_Sacra Virginis Mariæ veneranda Imago, a Monasterio Cauliniana
prope Emeritam, quo Gothorum tempore, a Nazareth translata,
miraculis claruerat, in generali Hispaniæ clade, Ann. Dni.
DCCXIIII. a Romano monacho, comite, ut fertur, Roderico Rege,
ad hanc extremam orbis partem adducitur, in qua dum unus
moritur, alter proficiscitur, per CCCCLXIX. annos inter duo
hæc prærupta saxa sub parvo delituit tugurio: deinde a Fua
Ropinio, Portus Molarum duce, anno Domini MCLXXXII, (ut ipse
in donatione testatur) inventa, dum incaute agitato equo
fugacem, fictumque forte, insequitur cervum, ad ultimumque
immanis hujus præcipitii cuneum, jam jam ruiturus accedit,
nomine Virginis invocato, a ruina, et mortis faucibus ereptus,
hoc ei prius dedicat sacellum; tandem a Ferdinando Portugaliæ
Rege, ad majus aliud templum, quod ipse a fundamentis erexerat
tranfertur. Ann. Domini MCCCLXXVII. Virgini et perpetuitati. D.
D. F. B. D. B. ex voto._”
From these things, taken as faithfully as I possibly could from the deed
of gift and from history, we see clearly the great antiquity of this
sanctuary, since it is 893 years since the Image of the Lady was brought
to the place where it now is; and although we do not know the exact year
in which it was brought from Nazareth, it is certain at least that it was
before King Recaredo, who began to reign in the year of Christ 586; so
that it is 1021 years, a little more or less, since it came to Spain; and
as it came then, as one well known, and celebrated for miracles in the
parts of the East, it may well be understood that this is one of the most
famous and ancient Images, and nearest to the times of the apostles, that
the world at present possesses.—_Brito Monarchia Lusitana_, p. 2. l. 7.
c. 4.
This legend cannot have been invented before Emanuel’s reign, for Duarte
Galavam says nothing of it in his Chronicle of Affonso Henriquez, though
he relates the exploits and death of D. Fuas Roupinho. I believe there is
no earlier authority for it than Bernardo de Brito himself. It is one of
many articles of the same kind from the great manufactory of Alcobaça,
and is at this day as firmly believed by the people of Portugal as any
article of the Christian faith. How indeed should they fail to believe
it? I have a print, it is one of the most popular devotional prints in
Portugal, which represents the miracle. The diabolical stag is flying
down the precipice, and looking back with a wicked turn of the head,
in hopes of seeing Dom Fuas follow him; the horse is rearing up with
his hind feet upon the brink of the precipice; the knight has dropt his
hunting-spear, his cocked hat is falling behind him, and an exclamation
to the Virgin is coming out of his mouth. The Virgin with a crown upon
her head, and the Babe with a crown upon his, at her breast, appear in
the sky amidst clouds of glory. _N. S. de Nazaré_, is written above this
precious print, and this more precious information below it,—_O. Emo.
Snr. Cardeal Patriarcha concede 50 dias de Indulgᵃ. a qm. rezar huma have
Ma. diante desta Image._ His Eminency the Cardinal Patriarch grants fifty
days indulgence to whosoever shall say an Ave-Maria before this Image.
The print is included, and plenty of Ave-Marias are said before it in
full faith, for this _Nossa Senhora de Nazaré_ is in high vogue. Before
the French invasion, this famous Image used annually to be escorted by
the Court to Cape Espichel. In 1796 I happened to be upon the Tagus
at the time of her embarkation at Belem. She was carried in a sort of
sedan-chair, of which the fashion resembled that of the Lord Mayor’s
coach; a processional gun-boat preceded the Image and the Court, and I
was literally caught in a shower of rockets, if any of which had fallen
upon the heretical heads of me and my companion, it would not improbably
have been considered as a new miracle, wrought by the wonder-working
Senhora.
In July 1808, the French, under General Thomières, robbed this church of
Our Lady of Nazareth; their booty, in jewels and plate, was estimated
at more than 200,000 cruzados. Jose Accursio das Neves, the Portugueze
historian of those disastrous times, expresses his surprise that no means
should have been taken by those who had the care of these treasures, for
securing them in time. Care, however, seems to have been taken of the
Great Diana of the Temple, for though it is stated that they destroyed or
injured several images, no mention is made of any insult or damage having
been offered to this. They sacked the town and set fire to it, but it
escaped with the loss of only thirteen or fourteen houses; the suburb or
village, on the beach, was less fortunate: there only four houses of more
than 300 remained unconsumed, and all the boats and fishing-nets were
destroyed.—_Historia da Invasam, &c._, t. 4. p. 85.
* * * * *
_Spreading his hands and lifting up his face, &c._—I. p. 8.
My friend Walter Scott’s _Vision of Don Roderick_ supplies a singular
contrast to the picture which is represented in this passage. I have
great pleasure in quoting the stanzas; if the contrast had been
intentional, it could not have been more complete.
But, far within, Toledo’s Prelate lent
An ear of fearful wonder to the King;
The silver lamp a fitful lustre sent,
So long that sad confession witnessing:
For Roderick told of many a hidden thing,
Such as are lothly utter’d to the air,
When Fear, Remorse, and Shame, the bosom wring,
And Guilt his secret burthen cannot bear,
And Conscience seeks in speech a respite from Despair.
Full on the Prelate’s face, and silver hair,
The stream of failing light was feebly roll’d;
But Roderick’s visage, though his head was bare,
Was shadow’d by his hand and mantle’s fold,
While of his hidden soul the sins he told,
Proud Alaric’s descendant could not brook,
That mortal man his bearing should behold,
Or boast that he had seen, when conscience shook,
Fear tame a monarch’s brow, remorse a warrior’s look.
This part of the story is thus nakedly stated by Dr. Andre da Sylva
Mascarenhas, in a long narrative poem with this title,—_A destruiçam de
Espanha, Restauraçam Summaria de mesma_.
_Achouse o pobre Rey em Cauliniana Mosteiro junto ao rio Guadiana._
_Eram os frades fugidos do Mosteiro
Com receos dos Barbaros malvados,
De bruços esteve el Rey hum dia inteiro
Na Igreja, chorando seus peccados:
Hum Monge veo alli por derradeiro
A conhecer quem era, ouvindo os brados
Que o disfarçado Rey aos ares dava,
Este Monge Romano se chamava._
_Perguntoulhe quem era, e donde vinha,
Por ver no pobre traje gram portento;
El Rey lhe respondeo como convinha
Sem declarar seu posto, ou seu intento;
Pediulhe confissam, e o Monge asinha
Lha concedeo e o Santo Sacramento
Era força que el Rey na confissam
Lhe declarasse o posto e a tencam._
_Como entendeo o bom Religioso
Que aquelle era seu Rey que por estranhas
Terras andava roto e lacrimoso,
Mil ays tirou das intimas entranhas:
Lançouselhe aos pes, e com piedoso
Affecto o induziu e varias manhas,
O quizesse tambem levar consigo
Por socio no desterro e no perigo._—P. 27.
* * * * *
_The fourth week of their painful pilgrimage._—I. p. 10.
_Dias vinte e sete na passagem
Gastaram, desviandosse do humano
Trato, e maos encontros que este mundo
Tras sempre a quem busca o bem profundo._
Destruiçam de Espanha, p. 279.
* * * * *
_Some new austerity, unheard of yet
In Syrian fields of glory, or the sands
Of holiest Egypt._—II. p. 17.
Egypt has been, from the earliest ages, the theatre of the most abject
and absurd superstitions, and very little benefit was produced by
a conversion which exchanged crocodiles and monkies for monks and
mountebanks. The first monastery is said to have been established in
that country by St. Anthony the Great, towards the close of the third
century. He who rests in solitude, said the saint, is saved from three
conflicts,—from the war of hearing, and of speech, and of sight; and
he has only to maintain the struggle against his own heart. (_Acta
Sanctorum_, t. ii. p. 143.) Indolence was not the only virtue which he
and his disciples introduced into the catalogue of Christian perfections.
S. Eufraxia entered a convent consisting of an hundred and thirty nuns,
not one of whom had ever washed her feet; the very mention of the bath
was an abomination to them.—(_Acta Sanctorum, March 13._) St. Macarius
had renounced most of the decencies of life; but he returned one day to
his convent, humbled and mortified, exclaiming,—I am not yet a monk,
but I have seen monks! for he had met two of these wretches stark
naked.—_Acta Sanctorum_, i. p. 107.
The principles which these madmen established were, that every indulgence
is sinful; that whatever is gratifying to the body, must be injurious
to the soul; that in proportion as man inflicts torments upon himself,
he pleases his Creator; that the ties of natural affection wean the
heart from God; and that every social duty must be abandoned by him who
would be perfect. The doctrine of two principles has never produced such
practical evils in any other system as in the Romish. Manes, indeed,
attributes all evil to the equal power of the Evil Principle, (that power
being only for a time,) but some of the corrupted forms of Christianity
actually exclude a good one!
There is a curious passage in the Bibliotheca Orientalis of Assemanus,
in which the deserts are supposed to have been originally intended
for the use of these saints, compensating for their sterility by the
abundant crop of virtues which they were to produce! _In illâ vero soli
vastitate, quæ procul a Nili ripis quaquaversus latissime protenditur,
non urbes, non domicilia, non agri, non arbores, sed desertum, arena,
feræ; non tamen hanc terræ partem (ut Eucherii verbis utar) inutilem
et inhonoratam dimisit Deus, quum in primordiis rerum omnia in
sapientiâ faceret, et singula quæque futuris usibus apta distingueret;
sed cuncta non magis præsentis magnificentiâ, quam futuri præscientiâ
creans, venturis, ut arbitror, Sanctis Eremum paravit. Credo, his illam
locupletem fructibus voluit, et pro indulgentioris naturæ vice, hanc
Sanctorum dare fœcundiam, ut sic pinguescerent fines deserti: Et quum
irrigaret de superioribus suis montes, abundaret quoque multiplicata
fruge convalles locorumque damna supplicet, quum habitationem sterilem
habitatore ditaret._
“If the ways of religion,” says South, “are ways of pleasantness, such
as are not ways of pleasantness, are not truly and properly ways of
religion. Upon which ground it is easy to see what judgement is to be
passed upon all those affected, uncommanded, absurd austerities, so much
prized and exercised by some of the Romish profession. Pilgrimages,
going barefoot, hair-shirts and whips, with other such gospel-artillery,
are their only helps to devotion; things never enjoined, either by
the prophets under the Jewish, or by the apostles under the Christian
economy, who yet surely understood the proper and the most efficacious
instruments of piety, as well as any confessor or friar of all the order
of St. Francis, or any casuist whatsoever.
“It seems that with them a man sometimes cannot be a penitent unless he
also turns vagabond, and foots it to Jerusalem, or wanders over this or
that part of the world to visit the shrines of such or such a pretended
saint, though perhaps in his life ten times more ridiculous than
themselves. Thus, that which was Cain’s error, is become their religion.
He that thinks to expiate a sin by going barefoot, only makes one folly
the atonement for another. Paul, indeed, was scourged and beaten by the
Jews, but we never read that he beat or scourged himself; and if they
think that his _keeping under of his body_ imports so much, they must
first prove that the body cannot be kept under by a virtuous mind, and
that the mind cannot be made virtuous but by a scourge, and consequently
that thongs and whip-cord are means of grace, and things necessary to
salvation. The truth is, if men’s religion lies no deeper than their
skin, it is possible that they may scourge themselves into very great
improvements.
“But they will find that bodily exercise touches not the soul, and that
neither pride, nor lust, nor covetousness, was ever mortified by corporal
discipline; ’tis not the back, but the heart that must bleed for sin;
and, consequently, that in their whole course they are like men out of
their way; let them lash on never so fast, they are not at all the nearer
to their journey’s end; and howsoever they deceive themselves and others,
they may as well expect to bring a cart as a soul to Heaven by such
means.”—_Sermons_, vol. i. p. 34.
* * * * *
_In those weeds
Which never from the hour when to the grave
She follow’d her dear lord Theodofred,
Rusilla laid aside._—II. p. 18.
_Vide nuper ipse in Hispaniis constitutis et admiratus sum antiquum
hunc morem, ab Hispanis adhuc omnibus observari; mortuâ quippe uxore
maritus, mortuo marito conjux, mortuis filiis patres, mortuis patribus
filii, defunctis quibuslibet cognatis cognati, extinctis, quodlibet
casu amicis amici, statim arma deponunt, sericas vestes, peregrinarum
pellium tegmina abjiciunt, totumque penitus multi colorem, ac pretiosum
habitum abdicantes, nigris tantum vilibusque indumentis se contegunt.
Sic crinibus propriis sic jumentorum suorum caudis decurtatis, seque et
ipsa atro prorsus colore denigrant. Talibus luctui dolorisve insignibus,
subtractos charissimos deflent, et integri ad minus spatium anni, in tali
mærore publica lege consumant._—Petri Venerabilis Epist. quoted in Yepes,
t. vii. ff. 21.
* * * * *
_Her eyeless husband._—II. p. 18.
Witiza put out the eyes of Theodofred, _inhabilitandole para la
monarchia_, says Ferraras. This was the common mode of incapacitating a
rival for the throne.
_Un Conde de Gallicia que fuera valiado,
Pelayo avie nombre, ome fo desforzado,
Perdio la vision, andaba embargado,
Ca ome que non vede, non debie seer nado._
Gonzalo de Berceo. S. Dom. 388.
The history of Europe during the dark ages abounds with examples of
_exoculation_, as it was called by those writers who endeavoured, towards
the middle of the 17th century, to introduce the style-ornate into our
prose after it had been banished from poetry. In the East, the practice
is still continued. When Alboquerque took possession of Ormuz, he sent to
Portugal fifteen of its former kings, whom he found there, each of whom,
in his turn, had been deposed and blinded!
In the semi-barbarous stage of society, any kind of personal blemish
seems to have been considered as disqualifying a prince from the
succession, like the law of the Nazarenes. Yorwerth, the son of Owen
Gwynedh, was set aside in Wales because of his broken nose; Count Oliba,
in Barcelona, because he could never speak till he had stamped with his
foot three times like a goat. _Aquest Oliba frare del Conte en Grifa no
era a dret de sos membras. Car lo dit Oliba james no podia parlar, si
primer no donas colps ab lo peu en terra quart o sinc vegades, axi comsi
fos cabra; e per aquesta raho li fou imposat lo nom, dient li Olibra
Cabreta, e per aquest accident lo dit Oliba perde la successio del frare
en lo Comtat de Barcelona, e fou donat lo dit Comtat o en Borrell, Comte
de Urgell, qui era son cosin germa._—Père Tomich, c. xxviii. ff. 20.
In the treaty between our Henry V. and Charles VI. of France, by which
Henry was appointed King of France after Charles’s decease, it was
decreed that the French should “swear to become liege men and vassals to
our said son King Henry, and obey him as the true King of France, and
without any opposition or dispute shall receive him as such, and never
pay obedience to any other as king or regent of France, but to our said
son King Henry, unless our said son should lose life or _limb_, or be
attacked by a _mortal disease_, or suffer diminution in person, state,
honour[9], or goods.”
Lope de Vega alludes to the blindness of Theodofred in his Jerusalem
Conquistada:—
_Criavase con otras bellas damas
Florinda bella,——
Esta miro Rodrigo desdichado,
Ay si como su padre fuera ciego!
Saco sus ojos Witisa ayrado,
Fuera mejor los de Rodrigo luego:
Gozara España el timbre coronado
De sus castillos en mayor sossiego
Que le dio Leovigildo, y no se viera
Estampa de Africano en su ribera._
L. vi. ff. 131.
A remarkable instance of the inconvenient manner in which the _b_ and
the _v_ are indiscriminately used by the Spaniards, occurs here in the
original edition. The _w_ not being used in that language, it would
naturally be represented by _vv_; and here, the printer, using most
unluckily his typographical licence, has made the word _Vbitisa_.
“The Spaniards,” says that late worthy Jo. Sandford, some time fellow of
Magdalane college, in Oxford, (in his Spanish Grammar, 1632) “do with
a kind of wantonness so confound the sound of _b_ with _v_, that it is
hard to determine when and in what words it should retain its own power
of a labial letter, which gave just cause of laughter at that Spaniard
who, being in conversation with a French lady, and minding to commend
her children for fair, said unto her, using the Spanish liberty in
pronouncing the French,—_Madame, vous avez des veaux enfans_, telling her
that she had calves to her children, instead of saying, _beaux enfans_,
fair children. Neither can I well justify him who wrote _veneficio_ for
_beneficio_.”
* * * * *
_Conimbrica, whose ruined towers
Bore record of the fierce Alani’s wrath._—III. p. 24.
The Roman Conimbrica stood about two leagues from the present Coimbra,
on the site of Condeyxa Velha. Ataces, king of the Alanes, won it from
the Sueves, and, in revenge for its obstinate resistance, dispeopled
it, making all its inhabitants, without distinction of persons, work at
the foundation of Coimbra where it now stands. Hermenerico, the king
of the Sueves, attacked him while thus employed, but was defeated and
pursued to the Douro; peace was then made, and Sindasunda, daughter of
the conquered, given in marriage to the conqueror. In memory of the
pacification thus effected, Ataces bore upon his banners a damsel in a
tower, with a dragon vert on one side, and a lion rouge on the other,
the bearings of himself and his marriage-father; and this device being
sculptured upon the towers of Coimbra, still remains as the city arms.
Two letters of Arisbert, bishop of Porto, to Samerius, archdeacon of
Braga, which are preserved at Alcobaça, relate these events as the news
of the day,—that is, if the authority of Alcobaçan records, and of
Bernardo de Brito can be admitted.—_Mon. Lus._ 26. 3.
Ataces was an Arian, and therefore made the Catholic bishops and priests
work at his new city, but his queen converted him.
* * * * *
_Mumadona._—III. p. 25.
Gasper Estaço has shown that this is the name of the foundress of
Guimaraens, and that it is not, as some writers had supposed, erroneously
thus written, because the words Muma and Dona followed each other in the
deeds of gift wherein it is preserved; the name being frequently found
with its title affixed thus, Dma Mumadna.
* * * * *