• 15/ 10/ 2001

A People without history is a People without culture. The Culture, with a capital letter, of a People, is the set of beliefs, sayings, leisure activities and forms of undertaking work, and to end this list, it includes the social and kinship relationships, it is the furnishings and buildings, defensive constructions, housing, the identifying marks and their limits, it is the daily routine in each of its aspects, however unimportant and negligible that the outside considers it to be.

Yet a People, and its Culture, changes over time, takes new shapes, rejects other shapes, justifies its activities, criticises outsiders, renews repertoires, bans spectacles, develops rituals and other thousands of forms of expression throughout its history.

Therefore discovering a population's historic and symbolic roots involves understanding its position in History, and the study of its choreography, entering its imaginary world as well as its geographical location.

We may consider that a dance, the same as a song, a poem or any other artistic expression is more or less beautiful, but looking at it more closely will take us into its inner being, into the dancer's very need for expression in his most personal and important moment.

Once again, this idea involves closely analysing the setting, the social context in which they are performed. If one dance can express, as Mircea Eliade said in "El Mito del Eterno Retorno", happiness and sadness, the link with the beyond, or, on the other hand, the most profane relations, what is true is that such meanings have to also be established according to when they emerge or are displayed. A seafaring town, such as Lekeitio, will be involved in rituals connected with the Ocean, while other, such as the mountain village of Lanestosa, will have rituals that are typical of agricultural and pastoral societies. The location of Duranguesado and Xemein on the frontier may have led to displays of virility, even though there may be other explanations.

Studying the land, the location within the territory, the political and human relations with neighbouring towns, its history, the set of beliefs, myths and rituals, is going to allows us to get nearer to the true meaning of the People in question.

Villages:

1. ABADIÑO
2. BERRIZ
3. DURANGO
4. GARAY
5. IURRETA
6. IZURTZA
7. LANESTOSA
8. LEKEITIO
9. MAÑARIA
10. MARKINA

1. Abadiño

Town of area 36.26 Km2. The current source of revenue lies mainly in forests, agriculture, and apiculture. It is thus very much a farming society. It held the first place in the Assemblies of Durango, which at first were held next to the house of Muntxaraz, and later to that of the hermitage of San Salvador de Gerediaga.

The parish church was the model for that of Berriz, being dedicated to San Torcuato Mártir or San Trokaz since 1385. There were also a score of hermitages scattered throughout the territory.

Historically, the caves of Bolinkoba, Oyalkoba, Astakoba, and Albiztey were inhabited in prehistorical times.

In 1051 the Iglesia de Axpe de Busturia [Church of Axpe in Busturia] was donated to the Bishop of Armentia, D. Garcia. This was the cause of dispute between the Abbot of Abadiano and the Abbot of San Millán. The differences were solved by the old people of the Duranguesado, who decided in favour of the latter, so that they remained under the ecclesiastic protection of the Bishop of San Millán. The Benedictines consented to populate the locality.

During the partisan wars of the Middle Ages, in the Iglesia de San Torcuato (/San Trokaz) the edict was set on display, indicating the place and date of the respective quarrels. Abadiño took part in favour of the Oñacinos, at a moment when there was proliferation in defensive constructions, such as the Tower of Muntxaraz, the owner of which, Pedro Ruiz, married in 1172 to Doña Urraca, the Princess of Nafarroa, to whom he was related, and many others (Abadiño, Trañajauregi, Larrigain, Lebariojauregi, Mendilibar, Murueta, Arbaiza, Estirripa, and Urribarren).

In 1146 and 1447 siege was laid to the Tower of Muntxaraz, in Abadiño, by Gomez Gonzalez de Butrón, of the Oñacino tribe, which bombarded it with a lombard. Failing in his attempt to conquer, he killed a few enemies and burnt the Tower of Arandia in 1486.

During the 16th century, its developing industry lay mainly in the fairs of Astola, Esterripa, Lebario, Muntxaraz, Murueta, and Traña.

In 1666 the Shrine of the True Cross was built.

In 1751 D. Fernando confirmed the rights of the settlers.

During the Carlist Wars of the 19th century, Generals Maroto and Espartero met on 26 August 1839 in a farmhouse close to the hermitage of San Antolín, where they laid the bases of what finally was signed as the Vergara Agreement.

The Second Carlist War ended in the Basque zone on 15 November 1876 in this town. The Carlist forces had been beaten by General Ciria's troops.

This was not an impediment to forgetting the old traditions, which were embodied in a magic world in which we can find various figures, such as: Mari, it is believed in Mariurraka (and "Mariurraka" is another version of "Mari"), and which holds captive a young girl from Muntxaraz, namesake of the former. Joxemiel de BARANDIARAN stresses the fact that in the Tower of Muntxarax, the owner, Pedro Ruiz, married the Navarese Princess Doña Urraca, symbolically linked with the Dama de Anboto, or Mari, a figure who lives in summer in Anboto and in Oiz in the winter, spinning with gold distaff and living in a palace of glass. R. Mª AZKUE, for his part, following the treatise of J.M. 

BARANDIARAN, confirms that Doña Urraca married the gentleman from Muntxaraz in the 17th century, and that, when this latter died, she disappeared, giving rise to the legend according to which she is in the Anboto cave. Subsequently J.M. BARANDIARAN tells the story in which the King of Nafarroa promises the hand of his daughter, Doña Urraca, to the man who overcomes a black slave in his court, which feat is achieved by the Lord of Muntxaraz. 

Among his offspring were Ibon, the oldest, and Mariurrika, the youngest. Then Mariurrika decided to finish with her brother. She gave him a lot to drink and threw him in Anboto, saying to their father that it was an accident. But her conscience, stirred by the Ximelgorri, became uneasy, and she decided to disappear. She showed up in Anboto and Sarrimendi occasionally, and she was seen as a gust of fire when she went from Anboto to Oiz. There is also the legend according to which one cannot respond three times to the shout (irrintzi, or santzos) since then evil could enter the house. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). 

The Lamiñak: the Atxarte cave was inhabited by the Lamiñak, according to popular belief, who groomed themselves with a golden comb. The Ximelgorri: the genies who help men, the above-mentioned dwarfs, are called Ximelgorri. Gabon Subil: during the winter solstice, on Christmas Eve, the Gabon-Subil is burned, with the family gathered around it. And, finally, the night, when no one can go three times around the house at midday unless there is laurel inside.

Among the places of artistic and historical interest today we have the Plaza de San Trokaz (1732-1738 and 1762-1780), its cemetery (1854-1859), the tower palace of Abadiño (1591), the aforementioned Tower of Muntxaraz (16th century), the Sanctuary of Urkiola (late 19th century), and the farmhouses of the Gaztelu neighbourhood, built in the 17th, 18th, and 19th centuries.

2. Berriz

Town of area 29.88 Km2. Currently it has sawmills and a small iron and steel plant.

It held second place in the Assemblies of Duranguesado, being included with the rest of the Merindad [district whose interests were looked after by townships within the territory] when attending the Gernika Assemblies.

The church, deriving from that of Abadiño, has been dedicated to St John the Evangelist since 1550. Other places of interest include the church sanctuary of Andikona (16th century), the Berrizbeitia farmhouse (1572), and the Isuntze farmhouse (1678).

It has what possibly was a Roman way and, later, a pilgrimage route and Road to Santiago from St Jean de Luz, in 1706, according to the inscription.

It also has a partisan tower (Arri or Arria).

During the 1936-1939 war it remained faithful to the Republic until 27 April 1937, at which time it was occupied by the troops under the command of General Franco.

Within the imaginary and superstitious world of the town we have Mari. Mariburrika is the name by which Mari is known and that has a young girl captive, also named Mari, and that is seen in that condition owing to a promise made by her mother. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). The Lamiñak have hair only on the nape of the neck, in the shape of a coin.

 The evil eye. R.Mª AZKUE says that against the evil eye all members of the household must put their fingers in the jar of water at the fountain, and then it has to be drunk by the jinxed child (Euskalerriaren Yakintza, Vol. I, Euskatzaindia & Espasa Calpe, Madrid-Bilbao, 1989). And still we can find other beliefs, such as the danger of walking three times around a cemetery, since the dead may rise. It is believed that the road leading to the church allows right of passage to the dead (Andabide). Next to the hermitage of St. John the Baptist, in Murgoitio, there is a fountain that, according to popular belief, cures neck pains or Iruntzpekuek.

3. Durango

A locality with an area of 10.79 km2. The economy is based on the cultivation of corn, wheat, apple trees, vegetables, legumes, fodder plants, pine forests, and high grasslands. It also has blacksmith shops and iron-processing companies.

It has been known by the name of Villanueva or Iriberri de Tavira. Long ago it was founded by and belonged to the Kingdom of Nafarroa. (There is some doubt as to whether it was Sancho VI the Wise or Sabio Sancho VII the Strong who founded it, between 1150 and 1234.) According to Orella Unzué the Duranguesado belonged until 1095 to the Kingdom of Pamplona, and from that point on to the Kingdom of Nafarroa. So what we are looking at is a frontier zone between kingdoms, which accounts for the building of defensive towers throughout the territory, as is attested to in the various towns.

Between 1179 and 1180 the Bishop Calahorra came, and it was, during the Middle Ages, a crossroads between the Kingdoms of Castilla and Nafarroa.

In 1195 the Duranguesado, as Merindad, came to form part of the crown of Castilla, which entailed the destruction of the defensive tower-houses of the former domain.

In 1372 Prince Juan conferred on it the Fueros [legal codes] and Privileges under the name of Tavira de Durango, "Tavira" being possibly the original name and "Durango" the name of the region. A year later, in 1371, Bizkaia had come to form part of the Crown of Castilla for reasons of inheritance.

In 1393 the Lord of Bizkaia was present in the town, as well as the King of Castilla, Enrique III. It was a time of partisan war.

In 1424 there were still outrages between the Ibarguens and the Zaldibars, and numerous arrests were made.

The year 1427 marks differences in limits between Durango and Izurtza and Mañaria.

In 1443 the limits were discussed with Abadiño and Izurtza.

Meanwhile, between 1442 and 1445 the Franciscan heresy of the fraticelli spread, culminating in the stake (movement inspired by Alonso de Mella, born in Zamora). This was the period in which the Kingdom of Nafarroa showed itself Protestant. Also, the Castilla and Nafarroa supporters became more belligerent, and the partisan wars ensued between the Ibarguen and Zaldibar and Unzuerta families.

In 1457 the town was visited by the King of Castilla, Enrique IV, to whom the nobles of the Country presented themselves. Perutxu de Muntxaraz was carried by the King and achieved great patrimony.

In 1483 Queen Isabel also visited the town, swearing to respect and abide by the laws of the district. She lodged in the Tower of Lariz.

In 1500 the town of Durango contributed 54 sailors to the Royal Spanish Armada for the ports of Laredo and Lekeitio.

In 1512 "the corregidor [magistrate] of Vizcaya was sent a provision in which it was ordered that he not consent to the court clerks' of Durango practising their trades when they were elected to public posts in the town."

Later, in 1517, the plague came, causing heavy loss of life. And the heresy reappeared.

In 1551 the Franciscans moved into the municipality, where they set up their convent.

In 1554 there was a fire. A few houses of stone were saved.

Until 1566 they rivalled with Abadiño, so that the King had to intervene. During the 16th, 17th, and even 19th centuries the heresies spread through the territory.

In the 17th century the town of Durango voted in favour of the Gamboino band, while the merindad [district] split its vote between Gamboínos and Oñacinos.

In 1630 peace was made between the various partisans.

A few years later war flared up between Spain and France, and in 1636 it was decided to provide the neighbouring areas with arsenals. The following year the King called for the recruitment of troops, and Durango responded to the call. They went to defend Lekeitio.

The 18th century was a time of calm, and saw the economic decline of the region. The century began with the proclamation of King Felipe V on 7 January 1701, which was celebrated by the town.

In 1732 it was proposed that alcohol, which was being more abundantly consumed by the citizenry, be prohibited.

In 1795 the French entered Durango, the church was torn down, and a cemetry was constructed in its place. A year before the troops of Vizcaya had grouped in the locality to confront the French. On 2 July 1895 a French column took positions in the locality.

In 1813 Durango adhered to the Constitution of Cádiz. Following the withdrawal of the French troops and a short period of peace, succession to the Spanish throne involved new problems, which took the form of a new civil war between Carlists and Elizabethans. The town of Durango took part on the side of the Carlists with 800 men at arms (1872-1876). Finally the Elizabethan troops entered the citadel in 1875. There thus began a period of imposed peace.

The Carlist wars caused suffering among the civil population, while the young people fought at the front. The liberals strengthened their positions until every defence was impossible and they succumbed to the Carlist forces.

In the second Carlist War (1872-1876) a batallion formed in the city that bore its name. It comprised 800 men, 300 of whom were unarmed.

In the 19th and 20th centuries the economy was of liberal nature, and in 1927 Durango annexed Iurreta, until 1991.

Finally, in the Civil War of 1936-1939 there was the bombing of a civilian population. There were more than five hundred victims, with famine and disease to follow. The original idea was to "terrorize the civilian population and collapse houses onto the roads to impede road transport." The second objective was not achieved, but the Alzamiento Nacional, the Fascist Regime, imposed itself on what was termed a "traitor province" because it had opposed the military and fascist rising of Franco's regime.

From then on manpower came en masse from impoverished zones in the Spanish State, which in turn entailed a loss of the underlying traditional values.

Even so, the clashes inherent in Christianity and politics, the pagan beliefs, have perdured, more or less hidden, in the popular thinking. Thus "Anbotoko Sorgiña" is the name by which one knows the figure more generally referred to as Mari, embodiment of the great goddesses of nature. She appears richly attired, carrying in her hands a glass palace, according to Mari, o el Genio de las Montañas (LGEV, Vol. 1, Bilbo, 1972), or in the shape of a white nude; before the evil eye, one moistens the index fingers and heart in holy water, and these are passed over the eyes of the accursed. It should also be noted that there was a male boar worked in stone, with representations of the Sun and Moon, an embodiment of the Mother Earth, today exhibited in the Ethnographic Museum of Bilbo. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972.)

Among its zones of tourist or cultural interest we find the Iglesia de Santa María de Uribarri (1510, 1622-1667), the Iglesia y Convento de San Agustín (1662-1685), the Plaza de Santa Ana (1722, 1743), the Palacio Etxezarreta (1760), and other urban developments of the 20th century that have served as examples for later city buildings.

4. Garay

It occupies sixth place in the General Assemblies.

We find two main churches, that of San Miguel Arcángel, dating from the early 16th century, deriving from that of San Torcuato de Abadiño, and that of San Juan Evangelista, as well as various hermitages throughout the territory. However, the main festivals are not dedicated to any of the foregoing. On the contrary, the days of Santiago and Santa Ana are celebrated with a procession and dances in their honour.

The main economic activity, even today, lies in timber, agriculture, livestock, and, most recently, blacksmithing. Such business, centred in farming, has made necessary the use of old granaries in the region, as we see in the case of the Etxeita farmhouse.

Especially interesting from the cultural point of view is the Garatkua Palace, which was renovated in 1574.

Within the popular imagery we find beings of various kinds, as well as superstitions and distinct beliefs, such as Mari, in whom there is the belief, also in the enbodiment of the great goddesses of nature, known here as Mariburrika (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). 

Other beliefs are to be found in a method for curing warts by rubbing them with wheat grain and then keeping them under stone. It is dangerous to go three times around a cemetery. If a cat washes its face while looking eastward, this indicates good weather, but if toward the west then rain is on the way (R.Mª AZKUE, Euskalerriaren Yakintza, Vol. 1, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

5. Iurreta

The history of Iurreta is largely tied to that of Durango, to which it was annexed until 1990.

Among the places of historical interest in the municipality we find the Ertzila granary (known since 1665), the hermitage Andra Mari, the Goikola palace (ca. 1630), and the Iglesia de San Miguel Arcángel, to whom the greatest feast is devoted, along with San Juan and the Carnivals.

Iurreta, at magic level, takes part point by point in the beliefs and rituals of the zone and its merindad. Nevertheless, some authors have provided specific data on the subject, which coincide in general with other towns in the district, e.g. the first slice of bread cut on Christmas Eve is kept the whole year, and when thrown into the air will repel storms (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

6. Izurtza

With an area of 4.32 km2.

The economy is based largely on camping, while the active population has been gradually moving to industry in neighbouring areas.

It occupied 11th place in the Gerediaga Assemblies.

Of historical interest is the Etxaburu tower in the Ortuzar neighbourhood, which was said to go back to Roman times, although what is known is more recent, such as that Enrique IV ordered its demolition, and that in the 16th century it was erected again.

Another tower, Bekotorre, with similar military functions, is in the inner city.

The most important festival, in honour of the Virgin, is on September 8.

In popular thinking there are certain beliefs that coincide with others in the region, such as that there is a tower called Etxaburu or Etxeburu, traversed by a natural cave in which, it was said, the Lamiñak lived (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

7. Lanestosa

Location

Lanestosa is the most westerly village in the Province of Bizkaia and is on the frontier with the Autonomous Community of Cantabria, that is to say, with the Province of Santander. In fact, it is surrounded by this province, except for the Carranza (Karrantza) mountains, which, together with the village itself, belong to Bizkaia. This tiny village (it is the smallest in the Province) stands between the mountains and the river, which marks the frontier between both Autonomous Communities, which historically has led to disputes over borders and grazing rights, as well as opportunities to spread out for administrative reasons.

History

References exist to pre-historic settlements. Evidence can be found in the caves in the surrounding area, both in its territory and the immediate geographical area, whether in Cantabria or in Bizkaia, that show that they were already inhabited by small groups of hunting and gathering cave-dwellers during the during the Palaeolithic era. Paintings can be found in the surrounding caves that show the animals, from reindeer to wild boar, which populated the region in the past, and this leads us to believe that settlements existed there in pre-historic times.

During a later period, the local peoples rapidly came under Roman influence and the loss of the Basque place names confirmed fact that they underwent a very intense aculturation process.

During the 13th century, the village became part of Bizkaia. From then onwards, its history was included in the Encartada region.

At the end of the 16th century, the plague swept up to its boundaries and rogations were said and processions and votive actions were performed so that its inhabitants would be saved from the illness. This was also the period when wool and other goods were traded between the Castilian plateau and the port of Laredo, which was reached by crossing this region. Lanestosa therefore grew as a result of it being on the natural trade route from Burgos and Carranza to the sea.

However, the rivalry between Bilbao, on the one hand, and Castro, Laredo and Santander, on the other, forced the growing bourgeoisie to take side and they opted for the former and the later, which meant that Castro and Laredo lost a hegemony that they could have developed. Lanesto thus ceased to be a mountain pass, a place to rest and stop over and went into decline.

Throughout the 19th century, the north of the peninsula was involved in the civil war between the Carlists and the supporters of Isabel, between the traditionalists and liberals, and Lanestosa did not escape this conflict.

And, finally we come to the 20th century, with the heyday of heavy industry. The metal factories, which were so typical of the Margen Izquierda of the River Nervión, and the route to the sea, which had been cut off some time earlier, once again restricted the village's development and the residents chose to emigrate, as they had done in the past. Lanestosa once again witnessed a drop in its population, which only increased when the inhabitants come back to occupy their land after years of economic exile.

Mythology

Nothing is known about Lanestosa's magical and mythological beliefs, as no reference is to be found them either in modern or older texts.

We can lay the blame for this lack of information to the fact that as it is a Basque town (in Bizkaia), but the residents are not Basque speaking, it has been forgotten by ethnographic and anthropological researcher who have opted to study the beliefs in the Basque-speaking regions. On the other hand, as the anthropologists from Cantabria have limited their research to within the boundaries of their Province, they have not dared to enter in a region that is beyond their frontiers.

Lanestosa's mythological and magical beliefs can therefore only be recreated using the data collected from nearby villages.

Joaquín GONZALEZ ECHEGARAY and Alberto DÍAZ GÓMEZ (1) barely provide any exact data on the location of the figures from the world of fantasy in Cantabria. Therefore, even though we can suppose that they existed in these parts, above all the figures of the Lumia and the Guajona, that the authors liken to the Lamiñak from the ancient Basque territory of Vasconia, we are only able to cite one type of Neptune, a bronze sculpture of whom was found in El Cueto (Castro Urdiales), a town that used to belong to Bizkaia and which, is now in Cantabria.

The Ojáncano, the Cyclops of Santander, is also similar to the Tartalo and its fellow beings in the Basque Country, but once again we do not have enough precise information to state to what extent this was believed throughout this region.

Other mythological figures to be found in Cantabria are the Ojáncana, companion of the above and, therefore, similar to the Basque Basandere, and whose dwellings are in Cóbreces, Oreña, Santiurde de Toranzo, Isla and Castillo; the Gentiles de Penagos; the naughty Trasgo; the small satyr called Trenti; the Musgoso that lives in the woods; the Devil's Caballucos, that is embodied in certain insects; the Mermaids, that are to be found throughout Western European classical mythology; and the Cuegle, similar to the Cuélebre from Asturias and the Basque Herensuge.

Even though the natural enclave of Lanestosa is the Province of Santander, in spite of it being in Bizkaia for administrative purpose, the influence of Burgos, where the goods came from that were taken to be loaded on ships, is very important and cannot therefore be ignored. Ignacio RUIZ VELEZ and his associates (2) tell legends from the region of Espinosa de los Monteros and the Valle de Losa, which tell of bandits and in particular of wizards and witches. 

The list and description of the pilgrimages and festivities from the area are more interesting from the point of view of the subject in question. The most important of these include the pilgrimage to Our Lady of the Snows (Las Machorras), together with those to San Antonio (Villaluenga de Losa), San Pantaleón (San Pantaleón de Losa), Santa Isabel (Villamor) and Santa Petronila (Momediano).

Festivities

Written records show that in the past, at least from the 16th century onwards, there were festivities dedicated to San Roque, collections for Carnival and Marzas (festivity on the eve of the 1st of March) and, finally, dances dedicated to Our Lady of the Snows (the 5th of August), which is the festivity that it seems has continued uninterrupted to the present.

Calendar of Saints' Days

A. San Roque:


Eloy GOMEZ PELLÓN and Gema COMA GONZALEZ (3) conducted a study into the figure and creed around the figure of San Roque, which may be of interest to us. This study shows how the saint travelled throughout Europe helping the needy with Christian piety and charity in the 13th or 14th century, when the continent's population was falling as a result of the bubonic or black plague. The same hagiographic tradition refers to the time that the saint spent in Spain. Due to such a blessed attitude towards helping the needy, in particular during the plague epidemics, his popularity spread. We are able to deduce that this is the reason that they decided to organise a procession and rogations to the Saint protecting Lanestosa, when the disease reached the borders of the town's land. When they were at last free of the threat, the village, who considered this to be the work of their protector, decided to honour him with dances and festivities. This happened during the 16th century.

However, and according to the same sources, San Roque was also considered as the traveller who journeyed along the paths of Europe in the 13th century, and therefore came to be worshipped by every type of traveller. We are not going to look at this issue in greater detail, but the fact that Lanestosa is at the foot of a mountain pass, which also links the Castilian plateau and the regions of Burgos with the sea, and therefore was the way that every traveller had to take, is perhaps another aspect that has to be considered when studying the meaning of the worship of the saint.

B. Our Lady of the Snows:

Even though the quote below deals with the worshipping of Our Lady in Asturias, we believe that it may be directly transposed to the case in the mountains of Bizkaia that we are considering here. We have taken the quote from a book entitled "Fiestas de Asturias" (4):

"Once the pilgrimages to Santiago have gone by and the seafaring festivity of Santa Ana in Llanes has been held on the 27th of July, Our Lady of the Snows is honoured in all the inland mountain regions on the 5th of August. The devotion, that is widespread throughout Europe, is more intensely defined in the high lands and amongst those leading a shepherd's life". It seems clear that this is a festivity dedicated to the Virgin Mary to intercede so that the snows arrive late (we are in the driest part of summer). As it is a ritual to Mary, we can presuppose that its importance is also strictly linked to the fertility of the land, animals a human being, which should be of no surprise, as we are in the time of the year with the most adverse climate, (August), when water is needed (whether or not in the form of snow). Thus, the shepherd, who lives from the mountain pastures, has to pray for heavy snow that maintains the humidity in the land and stops it from drying out. We believe that this is why the dances are performed in honour of Our Lady of the Snows.

(1) GONZALEZ ECHEGARAY, J. / DÍAZ GÓMEZ, A., Manual de Etnografía Cántabra. Ed Estudio. Santander. 1988.
(2) Varios, Leyendas y Fiestas Populares del Norte de Burgos, Imprenta García, S.A. Villarcayo. 1988.
(3) GOMEZ, E. / COMA G., Fiestas y Rituales de asturias. Periodo estival. Consejería del Principado de Asturias. Oviedo. 1986.
(4) GOMEZ, E. / COMA, G., Fiestas de Asturias. Caja de Ahorros de Asturias. Oviedo. 1985.

8. Lekeitio

Location And History Of The Town

The Kaixarranka is a dance that is performed in the town of Lekeitio, in the north-eastern part of the province of Bizkaia, and just a few kilometres from the frontier with Gipuzkoa.

Archaeological excavations have provided us with evidence of continuous settlements in the area from at least the Upper Palaeolithic, even though it is believe that the dating of 15,000 years ago should go back even further until it is placed in the Aurignacian, that is to say, doubling the previous figure.

In either case, we are dealing with a human group who settled in the caves to be found in the area (Lumentza) and who, taking advantage of the sea being closeby, fished for shellfish (Santa Catalina). A second period of settlement in the same natural shelters took place between the Calcolithic y the Bronze Age, when they developing grazing, even through they still continued with the subsistence economy based on shellfish.

Remains have been found that show settlements belonging to the Roman culture between the 1st and 5th centuries of our era.

However, the history of Lekeitio can be traced back to the year of Our Lord of 1325, when María Díaz de Haro, as Lady of Bizkaia granted a town charter, which allowed settlement and founding of a stable population. Nine years later, in 1334, King Alfonso XI, confirmed his subjects' privileges and allowed a dock to be built, where there had been a palisade before. From then onwards, the seafaring activities would allow the town to flourish. However, the dock needed to be repaired in 1381 due to the poor construction and a new dock was built during the 15th century, which did not manage to solve the problems from the accumulation of sand inside. The Dominicans were living there in their convent by the end of the 14th century. During the 15th and 16th century, the Church of Santa María de la Asunción was rebuilt. The Palace of Oxangoiti was constructed during the 17th century, and the Chapel of San Juan, one hundred years later.

It was then mainly a seafaring people, even though they turned their sights inland and shepherds co-existed with the seafarers, who were sailors, smugglers, pirates, buccaneers or conquistadors.

And at the end of the 19th century, Queen Isabel II visited the town on several occasions, when she was spending the summer in Donostia (San Sebastián) and it was from here that she fled to exile in 1868.

Work and Leisure

The inhabitants of Lekeitio, where the coastline dives into the sea, look towards the sea, even when they are establishing personal relations and entertainment. The social group is divided in two, as the men have to go to sea to earn money. Meanwhile the women spend long periods in charge of looking after the home, educating the children, repairing the fishing tackle, weaving the nets, to name just a few.

From when they are children, the men learn the different skills that are so necessary once they are far from the coast. Knowing how to swim is the fine line between life and death among this people, and therefore a large part of a child's education is focused on this, even though it seems to be a game. It is still common to see the children, especially the boys, swimming from the beach and, in particular, in the harbour between the boats in summer.

Another of the activities that any cabin boy on a sailing boat, like the ones that were sailing the seas just two centuries ago, had to know was how to move along the yards and up the masts, which may have led to different games involving a greasy pole. This involved climbing up an upright post or sliding along the same post placed in a horizontal position, and a flag or another prize was attached to the end. This had to be reached without falling in the water, as the pole was placed in the harbour and greased so that it was slippery. Falling in the water once again implied knowing how to swim to return to the port and try again.

There is another type of greasy pole game in Lekeitio, which involves hanging a goose (nowadays a bag is used) from a rope whose ends are tied to either side of the entrance, and tearing off its head by tightening and loosening the end of the rope. Similar competitions also take place inland, even though they are on horseback. Iñaki IRIGOYEN (1) compares this game to the ones that take place in Gernika and Markina during Carnival. In the first of the cases, says IRIGOYEN, cockerels are buried up to their neck and end with their heads chopped off by the dancer who is blindfolded. ç

In the second case, in keeping with the custom found in other towns, the animal is finished off after the participants have taken part in a horse race, as can be found in the records of Xemein for 1881. The text in question should be consulted for further information, from which we have taken a last indication in the sense that the festivities of Our Lady were already paid with geese and a mascarade in 1634. Bullfights were also organised at that time. In 1631, and during their festivities, the people of Lekeitio performed the Troqueo Dantza or Brokel Dantza (series of dances with tools), possibly in the style of Gipuzkoa.

Another essential task for seafaring people is to know how to row, and to do so quickly and skilfully, as not only does bringing the boat in and out of port traditionally involve a row boat, but also, when sail boats were used, the catch had to be brought to shore using the same method. Whoever reached the coast first would get the best prices. in the period. The origins of the competitions between boats, the regattas and their bargaining lie in the work needs and not in pure entertainment.

However, the oldest known regatta, which was held in 1547, had another motive, as it was aimed at settling some difference between the inhabitants of Bermeo, Elantxobe and Ibarrangelua. Another famous regatta was held on the 22nd of July 1719 between the inhabitants of Bermeo and of Mundaka to decided the ownership of the Isle of Izaro. This has led to a ritual of boundaries, when the people from Bermeo set off in their boats in a procession to renew their possession of the rocky outcrop on the festivity of Mary Magdalene. Halfway through the 19th century, in 1855, there was the regatta between Lekeitio and Ondarroa, which sewed the seed for the subsequent regattas in La Concha in Donostia.

Local Beliefs

In the same way as in other parts of the country, Lekeitio witnessed how the pagan divinities were amalgamated with the Christian saints, and, while the former was still part of their legends and oral traditions, they took on the figures imposed by the official religion, even though they put their own stamp on them.

The magic beliefs lasted well into the 20th century, as Josemiel de BARANDIARAN (2) confirms that they used charms (kuttunak) in which the umbilical cord was introduced. He also tells how it was a custom before taking the coffee off the fire to add a burning stick or some embers, even though he does not explain the meaning in either case. If it was suspected that the evil eye had been put on a child, he was made to drink the water that his family had used to wash their hands. Another ritual that mixed pagan traditions with religious beliefs involves keeps the first slice of bread cut on Christmas Eve in order to calm a stormy sea. It also was the custom, as Resurrección María de AZKUE (3) has pointed out, to take the livestock to outside the front of the church on Good Friday and keep it there while the Passion was sung.

As far as fantasy beings were concerned, as well as the ones that belong to the Saints, there was the Sierpe or Dragón, which also appeared in the cycle of San Miguel and Herensuge; and the Sorgiñak or witches, whose name was forbidden to be said so that they did not appear. The dead, as souls in distress, appeared if anyone went past the cemetery after the Angelus had been rung.

Calendar of Saints' Days

The Dance of the "Kaxarranka" and the "Kilinkala" is performed on the feast of San Pedro on the 29th June, while the goose fair and the soka-tira (tug of war) take place during the feast of San Antolínes from the 1st to the 8th of September.

(1) IRIGOYEN, I., Los Gansos, in the Revista Dantzariak, no 44. July 1989.

(2) BARANDIARAN, Josemiel, Diccionario Ilustrado de la Mitología Vasca, La Gran Enciclopedia Vasca (LGEV), Bilbao, 1972.

(3) AZKUE, R. Mª, Euskalerriaren Yakintza, I, Euskaltzaindia & Espasa Calpe, Madrid, 1989.

9. Mañaria

It held fourth place in the Gerediaga Assemblies.

Within the municipality of Mañaria there is a rupestrian complex in which there have been found paintings, pieces of flint, and various bones and ceramics that demonstrate the prehistoric origin of the sites. However, it was not until very recently that we could understand something of the history, generally dealt with more because of its pertaining to the Merindad than because of its peculiarities.

During the 17th century, as in other municipalities in the Duranguesado, in Mañaria there were defensive tower houses erected. Also, captains were appointed, who gave rise to numerous lawsuits between the towns and the Domain.

During the second Carlist War the forces from Gipuzkoa and the defence headquarters of the Carlist succession went into battle in the municipality. The superiority in numbers and munitions of the former led to the retreat of the latter. Finally the liberals were victorious.

The Spanish Civil War, the name by which today the conflict is known that was fought between the republican legitimate band and the uprising of fascist nature led by the general Francisco Franco Bahamonde, entailed battle in Mañaria and on its boundaries, which were deemed of vital military importance, since they meant control of the road between Vitoria-Gasteiz and Durango. The massif was lost by the republican faction in late May 1937. The Francoist repression, with the prohibition against the use of the town's own language, as well as against the showing of standards, and even against combining the colours red, white, and green (of the Ikurrina, or Basque flag), the control of their popular exhibitions, whether musical or of some other type, was truly severe. However, the world of folklore, dances, music, bertsolariak or popular games, etc., and the world of their beliefs, in spite of the interests of the leaders at the time, and as on so very many earlier occasions, was preserved in the spirit of the people until our own time.

To take an example, they say that Mari passed seven years in Anboto, seven in Oiz, and seven in Mugarra; that in the Askondo cave, according to popular belief, there lived the Iamiñak, who passed the time combing themselves with a gold comb, and that the Sorgiñak inhabited Askondo (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972), and, finally, a place is referred to in which the Akelarre (Akelarre), or meeting of Sorgiñak, was held, and they greeted the Sun saying agur, since otherwise it would hide itself weeping.

10. Markina - Xemein

History and Geography

The first human settlements known in the area date from the Mesolithic (the cave in Kobaua) and the Eneolithic (the cave in Axpe). Moreover, several tombs, dolmens and other megalithic constructions are to be found between the mountains of Kalamua and Urko. We are talking about a series of monuments peculiar to the end of the Eneolithic era with progress (development), above all in grazing and cattle -farming. There also exists a deposit of bronze hachets (axes) near Zenarruza, which indicates that the area was a continuous dwelling place.

There is a gap or space of time from the Bronze Age up to Roman times about which we lack information. It would be a collection of coins, which have disappeared.

There is another gap, which extends up to the 10th century during which the pre-Romanesque tombs in Zenarrura were made.

There are some documents from the 11th century that mention the abbey in Zenarruza or Bolibar in 1082. The hermitage of Saint Peter and the sepulchral tombstone of Saint Christopher also date from this time; this can be seen from the human gatherings around these centres of cult. The funeral stele of the hermitage of Saint Christopher in Iturreta is also from the 11th century.

Between the 12th and 15th centuries, the population or settlers on the sides of the mountains began to come down to the valleys and founded villages, with the first ten in the province being: Valmaseda (1199), Orduña (1229), Otxandiano (1236-54), Lanestosa (1287), Durango and Ermua (around 1297), Bermeo and Plencia (1214-36), Bilbo (1300), Portugalete (1322), Lekeitio (1325) and Ondarroa (1327). A string of disputes between the nobility thus began, who saw their income disappear, and the villages began to obtain more political and economical importance, which led to a war of factions.

The war of factions which spread through the land led to the setting up of fortifications, which in this region took the shape of tower-houses, generally with a square base and turrets, with the necessary architectural structures for defence.

Xemein and the surrounding villages did not stay at the edge of these events and in 1355, with the aim of protecting themselves from the invasions of the natives of Guipuzcoa, the noblemen of Xemein obtained permission from Don Tello, Count of Bizdaia, to build the Parish Church of Villaviciosa in Markina. The villages of Xemein, Markina and Zenarruza with the Puebla of Bolibar were included in this parish. They then built a wall, with three-gates that have since disappeared, to defend their interests.

Markina whose name seems to come from the border country, stood up as a place of defence against the invasions of the natives of Guipuzcoa, subjects of the king of Castilla, and at the same time to protect itself from the hostile incursions of the factious band. In 1370, Juan Lopez de Gamboa burnt Gonzalo Ibañez de Markina and his two children in the house and in 1417 they fought against the Barroeta.

However, defence was not the only reason to build Markina and economic questions also played a role, as it was strategically situated on the trade route linking Durango and Ermua with Ondarroa.

More forts were built during throughout the 16th century, such as the Tower of Ugarte, rebuilt in later centuries, or that of Antxia, an urban tower house built on the ancient wall, at the beginning of the 16th century. The chapel of San Pedro in the district of Arta is also from the beginning of the 16th century and was built on the site of the former 11th century chapel. In the 16th century, they began to build the palaces in the region, such as the one in Murga, enlarged at a later date. The tower-ouse in Barroeta was also reconstructed at this time and even later on.

The influence of late Gothic style can be seen in the church of Santa Maria in Xemein, the biggest church in the province, and which is typical of the European Renaissance.

Between 1545 and 1552, a series of questions arose about the jurisdiction of Villaviciosa of Markina, ruled by the statutes of the kingdom, and the parish of Xemein, being common people, was ruled by the laws of Bizkaia.

In 1624, fearing an attack by the Dutch ships on the coast of Bizkaia, they decided to establish, as a preventive measure, that the people of Markina- Xemein would defend Ondarroa, and in order to organise the battles they named some captains and officials, which was against the custom, as normally this was the responsibility of the Lord Mayor. For this reason there was a trial and King Philip IV had to revoke the appointments.

Spain and France were at war in 1637 and once again the king called the people to arms. Bizkaia sent 1,000 men, ten of whom were from Markina. Two years later, in 1639, an attack was once again feared on the coasts, now by the French, and Ondarroa was again appointed as the place of defence and fortification.

In the 18th century, many emigrants to America returned to Markina with their fortunes and built the palaces of Solaredua or Solarte and the palace in Urrijate.

The construction of the palace in Andonaegi and the Church of El Carmen dates back to the end of the century, this church is typical of the Order of the Carmelo.

Spain and France were once again at war in 1719, and the French invaded Guipuzcoa, and therefore the ports and coasts as well as the inland borders were fortified.

Two years later an epidemic caused the border between the neighbouring province and the domain to be closed.

In the first half of the 18th century, the chapel of San Miguel de Arretxinaga (1734) and the Town Hall were constructed. This is where, during the oldest oxen trial in Bizkaia, they now perform the sword dance on the festivity of the archangel.

In 1766, there was an agricultural rebellion against the rise in the price of grain.

In 1783, the streets of Markina were paved.

The 18th century ended with yet another war against the French, the so-called War of the Convention, and thus on the 13th of August 1794, they left Xemein and Markina for Ondarroa. The following year, on 29th June 1795, Markin and Berriatua were taken.

When the first Carlist war broke out, the village took the side of King Charles, as in the second, with a party of 500 volunteers.

In the first half of the 20th century as in other places in Europe, the popular fronts grouped together against the most reactionary right wing political parties and there was an even more aggressive response in the creation of totalitarian fascists regimes. This is the case of General Francisco Franco's Alzamiento Nacional against the legitimately established Republic, resulting in the civil war (1936-1939) which ended with the instauration of an autocratic government of personal and fascist orientation. 

During this war, Markina and the neighbouring parish church remained faithful to the Republic until the 27th of April 1937 when, after being bombed and defeated, it was taken by the 4th Brigade. The parish of Xemein and the village of Markina joined together in 1952.