25 ADP, Cartório do Cabido, Livros dos Originais; Livro 1686, fl. 12. 26 ADP, Cartório do Cabido, Livro dos Originais; Livro 1667, fl. 40. 27 ADP, São Francisco, Capelas, Tomo I fl. 2–4. 28 ADP, Cartório do Cabido, Livro dos Originais; Livro 1682, fl. 43. 29 “...in the monastery of Sam Francisco in Porto, in the chapter house, and that I be carried away in its habit and I order, (...) my burial according to my person and condition of lineage”. ADP, Cartório de São Francisco, Capelas, TomoIII fl. 398. 30 Pina 1996, p. 128. 31 “...considering how she was very old and weak and how she was a great sinner against God – beendo e conssyrando em como ella era muy velha fraca e como ia sua vida era apouquentada e outrossy e como ela era muy pecadora contra Deus e outrossy como ela avia mui gram devoçom em o bem aventurado Sam Domingos querendo a el tomar e por cura e saude de sua alma e daqueles a que he theudo.31 notarial last wills and testaments from medieval porto tury are those of Martim Eanes Barvão25 and Paio Martins,26 both citizens of Porto, who wished to be buried in the Santa Maria cemetery. We witness a progressive occupation of sacred spaces at the expense of other burial sites, apparent as early as the 15th century, when burials inside churches and monasteries became more usual. João Eanes, a merchant from the city of Porto, was buried at the monastery of São Francisco in the said city; his grave was to be inside the monastery near the altar of Santa Cruz. Guiomar Eanes, his wife, was buried in the monastery of São Domingos in that city under the porch next to the altar of the Holy Cross.27 Álvaro Rodrigues de Azevedo and Beatriz Eanes, his wife, citizens of the city of Porto, were buried in the Cathedral of Porto, next to Vasco Leite, a knight.28 D. Filipa Coutinho ordered that she was to be buried “no mosteiro de Sam Francisco do Porto no cabido e me levem bestida em seu abito e mando(…)minha enterraçom segunda minha pessoa e condiçom de linhagem”.29 We draw attention to the express requirement of burial in the Franciscan habit, not only because of the individual devotion practised, but also because it is a social representation, since this request is particularly common among female testators,30 according to Isabel Castro Pina. The religious burial places are also a symbol of status, in the sense that they manifest a hierarchy of importance that translates also into a difference of costs. Veneration for a particular saint is rarely expressed. We see it however in Joana Martins, widow of Martim Francisco: 524
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