• 10/ 12/ 2019

In this part we are going to try and get into the magical and mythical way of thinking of rural Biscay from the end of the 19th century to the beginning of the 20th, with regard to direct references, and of the nebula of the times of the Stone or Palaeolithic Age, with regard to archaeological findings and studies.

Therefore, it is an attempt to recreate the traditional popular mentality of the people of Biscay, or at least to outline the questions that, if they have ever interested you, have been reflected in their stories, legends, myths and so on.

Before we submerge ourselves in this sumptuous world, we would like to make it quite clear that we are going to deal with any kind of information whether to do with oral or written literature, referring to Gods, Heroes, Genie, Important People, Wise Animals and Innocent Children, and we are doing this because all of them together with the sayings and adages, traditional medicine, religious and pagan rituals and so on, made up the very reality of the culture we are studying.

We are aware that different academics have chosen to separate these matters, even more so, when mythical figures become entwined with legendary ones, which in turn have to do with the story or fable, and all of these, in addition, have to do with another series of initially unthinkable questions, such as the choreography and so on. The truth is that all of this has to be written either in a chaotic way or by amalgamating figures and meanings and considering them as a whole. We ourselves have decided to try and offer some logic to the magical thinking of Biscay.

We would also like to apologise for the fact that we have not dealt with a large number of the villages of Biscay, this is due to the fact that the traditional ethnographers, following logical criteria, have considered popular culture to be that which is covered in the area in which the Biscay dialect of Basque was spoken, that is, if you can talk about a Biscay Basque in general (see section of relevant articles). This broadens the territory to the east and the south, going into the modern day administrations of Gipuzkoa and Alava, which we are going to avoid, as we are centring our analysis on the so-called historical territory of Biscay, or, to put it in other words, the villages that depend on the Diputación Foral (regional council) of Biscay. In addition, if the province went towards the east and the south, on the other side it had its lands in the west cut off, losing territories in which Basque had not been used for a long time, so that, for the time being, we are going to be short of references about it, although we can fill this gap with the studies about it that appear in the section of articles.

Therefore, we are going to select some information from the works of Joxemiel de BARANDIARAN and of Resurrección María de AZKUE about the magic world of Biscay. As in everything, we are aware that the story does not end here, and that this is just an outline of a far bigger piece of work, which we hope we can complete gradually.

Alphabetical list of some villages mentioned in the works of resurrección María de Azkue and Joxemiel de Barandiaran in Biscay

Abadiño

Nobody can go round the house three times at midday unless there is bay leaf in the house. During the winter solstice, on Christmas Eve, the Gabon-Subil, is burnt on a fire around which the family sits. The Atxarte cave is lived in by the Lamiñak, who according to popular belief tidy their hair with golden combs. The genie who help men, the ubiquitous dwarves, are called Ximelgorri. They also believe in Mariurraka, which is another name for Mari, and that she has a young maiden from Muntxaraz held captive, her namesake. Joxemiel of BARANDIARAN underlines the fact that in the tower of Muntxaraz, its owner, Pedro Ruiz, married the infanta of Navarra, doña Urraca, symbolically linked to the Dama de Anboto or Mari, a character who spends the summers in Anboto and the winters in Oiz, spinning with a golden distaff and living in a glass palace. R. Mª AZKUE, on the other hand, and following the treatise of J. M. De BARANDIARAN, confirms that a doña Urraca married the lord of Muntxaraz in the 11th century, and that, on his death, she disappeared, giving rise to the legend which places her in the Anboto cave. Following on from this, J. M. De BARANDIARAN tells the story in which the king of Nafarroa promised the hand of his daughter, doña Urraca, to whoever beat a black slave at his court, which Señor de Muntxaraz managed to do. His children included Ibon, the eldest, and Mariurrika, the youngest. Then Mariurrika decided to do away with her brother, giving him too much to drink so that he fell over the cliff in Anboto, telling her father that it had been an accident. Her conscience, intensified by the Ximelgorri, would not leave her in peace and she decided to disappear, later appearing in Anboto and occasionally Sarrimendi, and she was seen as a burst of fire when she moved from Anboto to Oiz. There is also a legend according to which you cannot answer three times to the call irrintzi, (or santzos) so that evil does not come into the house. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Arrankudiaga

It is said that on mount Goikogane there is a goat's skin harbouring a treasure. The crag of Urdiola occurred, according to popular belief, due to the Jentillak throwing a rock. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Arrati-Arteaga (Castillo - Elejabeitia)

It is believed that the echo (Oiarzun) is caused by the voices of Mari de Anboto. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Arrazola

Between Arrazola (B) and Aramaiona (A) there is a funeral tombstone with a Maltese cross in a circumference. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Arrigorriaga

R. Mª AZKUE says that the journey on a donkey was considered safe, as Jesus Christ also did it that way (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Aulesti (Murelaga)

The custom is to take children who cannot sleep to the chapel of Saint John (see Lekeitio). It used to be the custom to take sleepwalkers to the chapel of Saint Inés de Arteaga. Women who had difficult births made the bells peal out three times. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE says that when a couple in one of the farmhouses hit each other, the neighbours rang the cowbells. At night, some people made the sign of the cross with their hand and others with a charred log. It is also a popular belief that if you drink milk on 1st May, you will not have a headache throughout the year. When a tooth falls out you throw it at the roof saying, "Maripa telatu; eutsi agina zarra ta berria ekazu". Children with a headache are taken to the chapel of Saint Martin, next to Munibe. It was also the custom to wear stockings or petticoats inside out to ward off the evil eye (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Bedia

Warts can be cured by rubbing them with ears of wheat or reeds and then putting them under a stone. Wearing horse's teeth round one's neck favours children's teething. The remains of the trunk of Christmas Eve should be kept the whole year round to protect the house. The first slice of bread that is cut on Christmas Eve should be kept under a tablecloth until the following year. They keep the Christmas log and coal to bless the house and the animals. It is thought that the path to the church gives the right of way to the dead (Andabide). The dead appear in a luminous form. Lamiñarrieta is a place that bears witness to the belief in the lamiñak. Other imaginary people receive the name of Gaizkiñak, the little genie that helps man. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Bermeo

There is a series of three holes in the rock, between Bermeo and Gaztelugatxe, that are attributed to being the footsteps of Saint John when he went from one place to another. To find out whether the illness in a herd of animals is of magic origin or not, put lead to melt in a pan, if it takes the shape of a cock the illness is the result of the evil eye. Thread that is spun at Christmas protects against the Lamiñak. Legend has it, that in Potzubeltz, a labourer who was tilling the land on a public holiday fell, forming a well. It is believed that by introducing your head into one of the bells next to the church of San Juan de Gaztelugatze, and ringing it at the same time, you will cure illnesses of the head. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Berriatua

There is a hole in the sandstone and a well, next to a cross where people go to cure skin diseases, especially on Saint Magdalena's day (22nd July) and during Lent. They light candles to the saint, they wash the diseased areas and leave the towels and cloths used to dry themselves hanging there. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Berritz

It is dangerous to go round a cemetery three times, as the dead will come out. It is thought that the path to the church gives the right of way to the defunct (Andabide). Next to the chapel of San Juan Bautista, in Murgoitio, there is a fountain that, according to popular belief, cures neck pains or Iruntzpekuek. The Lamiñak only have hair on their neck, in the shape of a five peseta coin. Mariburrika is the name by which Mari is known, and she has a young captive woman, also called Mari, who is in this condition thanks to a promise her mother made. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).R. Mª AZKUE says that to ward off the evil eye all the dinner guests should put their fingers in the jug of water from the fountain, and then the child with the evil eye should drink it (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Busturia

Morozilo is a cave that according to popular belief was inhabited by the lañiñak. Joxemiel de BARANDIARAN talks about the 14th century custom in which the Lords of Biscay placed the entrails of a cow on a rock of Busturia as an offering to Mari, whom they believed to be an ascendant. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Dima

Mentions a place in which el Akelarre (Petralanda) is celebrated. In Axleor, an area of mount Urrustei inhabited during the Mousterian times, it is said that the Jentilak live, and that in the Baltzola cave, the Lamiñak and Sugoi (15th century) live, and that the former went to the Indusi quarters, situated a little below the Jentilzubi or Bridge of the Jentilak. Children with (arrospe) herpes are made to go round a rose bush three times on the night of Saint John. Also in the cave of Baltzola they talk about the existence of a hidden treasure. It was customary to take sleepwalkers to the church of Rigoitia. The Lamindau or Lamindano area belonged to the Lamiñak, who according to BARANDIARAN, lived in the cave of Baltzola, and they tell of a man who went to take shelter in the cave, and the lamia gave him a gift of a piece of coal, that once outside the cave, became a piece of gold. However, he is not always good to humans, as we are told by the landlord of Atzemin, who, working at night, let out a curse and was instantly captured and deposited on the top of Bernaola, in addition, man can overpower them by going over the ponds where they live with a plough pulled by oxen and heifers born on Saint John's day. Finally, these genie of the caverns disappeared thanks to the sound of the bell of the chapel of San Francisco de Olabarri.

Baltzola is also referred to as the dwelling of Mari, the feminine incarnation of numinous energy, and of Sugoi who, on occasions figures as the son of the Great Mother, and on other occasions as the one who gave birth to her, assimilating both Sugaar and Maju, on the one hand, and Mikelats and Atarrabi and even Axular, on the other. There is also a legend in which Diego López de Haro was transported from the prison in Toledo to Biscay in an instant by art of Sugoi or the horse that was a gift from Mari to the soldier of Iturriondobeitia village. And also the cave that was the shelter of the Sorgiñak. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).R. Mª AZKUE says that is was the custom to mix bread and water from Saint Anthony (Urkiola) to give to the herds of cattle so they would not get ill. Another custom consisted of saying "San Martinek yagon dagiala" to safeguard the goats and "San juanek yagon dagiala" for the sheep.

So that a cat would stay at home and not run away, they said "etxerako zara, eta etxerako izan zaitez". It was forbidden to take communion within twenty-four hours of eating cat's meat. AZKUE also wrote about the belief that witches met on Tuesdays. The Moon that fell on a Friday was considered to be disastrous. The crow of a red cock in March kept away evilness, according to popular belief. It was also said that if you cut your nails on a Tuesday or Friday you would have to account to the devil. They used to use holy water for earache, and to cure headaches they used to go to the chapel of Saint Just to say nine rosaries during the night. It was the custom to take dreamy children to Rigoitia (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Durangesado

Anboto: it is a calcareous mountain range with numerous caves and refuges used since prehistoric times, and during the persecutions of the 15th century, by the heretics who fled from the Holy Office sent by the King of Castile. It is, in addition, the famed dwelling of the Witch or Lady of the place, an incarnation of Mother Earth in the person who gave the oracle, and on a symbolic level, of the telluric energy. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Durango Against the evil eye, they wet their index fingers and heart in holy water and passed them over the eyes of the evil person. Anbotoko Sorgiña is the name by which the more general person Mari is known, the incarnation of the great goddesses of nature. She appears richly dressed, holding a crystal palace in her hands, according to Mari, o el Genio de las Montañas (LGEV, volume I, Bilbo, 1972), or as a white cloud. Also worth mentioning is the existence of a boar worked in stone, with representations of the Sun and the Moon, being the incarnation of Mother Earth, and today on display in the Ethnographical Museum of Bilbao.(Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Elantxobe

There is a legend of the Lamia or Lamiñaku in labour (Ogoño). (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Elorrio

The first slice of bread cut on Christmas Eve is kept throughout the year, and eases flooding water by throwing a piece on it. It is considered dangerous to go round a temple five times as the devils could take you. They also believe that Gaizkiñ, the evil genie that caused illnesses, was incarnated in the feathers of pillows in the form of a cock, which should be burnt at the crossroads. It is said that Mari appears dressed in rich clothes. A legend of the place talks about the young people, who hearing three shouts or irrintzi, managed to get into the house just before they heard the swipe of claws at the door. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

If you see a cat washing its face, it is a sign that it will soon rain. AZKUE also writes about the belief that witches meet on Tuesdays. In addition, depending on what the 27th of the month is like, you can anticipate what the next month will be like. Another taboo consists in not looking at yourself in the mirror during the night, although it is at night time that one should collect the branches to be burnt on Saint John's Eve. It is also customary to light a lamp during the night so that nothing will happen to a child who has not yet been christened. It is a popular belief that when your ears rings it is because the worm inside your ear is thirsty and you should give it warm milk (R. Mª AZKUE, Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Euba

If you see a cat washing its face it is a sign that a stranger will arrive at your house. It is also a popular belief that what you dream on the 13th of the month will come true, and that if you have dreamed about a doctor, the next day you will receive a letter (R. Mª AZKUE, Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Garay

Warts are cured by rubbing them with an ear of wheat and then putting them under a stone. It is dangerous to walk round a cemetery three times. They also believe in Mari, incarnation of the great goddesses of nature, known here as Mariburrika. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). If a cat washes its face looking towards the east it means there will be good weather, but if it looks west it will rain (R. Mª AZKUE, Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Gatika

On the morning of Saint John's day the girls wash themselves, comb their hair and cut a lock of their hair. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Gautegiz de Arteaga

Mentions a place in which Akelarre (Akerlanda) is celebrated or the meeting of the Sorgiñak. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Gernika

Souls appear as shadows (Gerixetiak). In the mountain of Ereñusarre there are some marks that are attributed to the footprints left by the Archangel Saint Michael on the rock. The area of Gernika and its outskirts have also been famous for the existence of great fortune tellers and wizards, (Aztia). Muscular distension was cured by the Zain Tiratu or a simulated seam. Animals with the evil eye had the spell removed by spitting at them. They consider the Sun as the daughter of Mother Earth, and therefore, sacred. In Ereñusarre, in addition, they believe there is a great treasure.

Another of the imaginary beings is the Prakagorri, little genie of whom man takes advantage, in Forua they are called Bestemutillak. With the aim of avoiding hail and storms, place an axe in the doorway with the blade facing upwards, as it is believed that lightning consists of a stone or prehistoric axe thrown by the genie of the storm, known by the name Oneztarri, as it is known in this area. Here, we can also find the legend of the labourer who was swallowed by the earth for tilling it on a public holiday, becoming the spring of Lezia, between Gernika and Axangiz. Traganarru is the genie who terrified the men of the sea. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Gizaburuaga

There is the legend of the Lamia in labour (Okamika). The existence of the Lamiak is witnessed, as well as in popular thought, by the existence of a "footprint" left by one of them in Okamina and Oibar. Lamiñazulo is a place that bears witness to the belief in the existence of the Lamiñak. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Gorozika

On the morning of Saint John's day the girls wash themselves, comb their hair and cut a lock of their hair. Lamiñapuzu bears witness to the belief in legendary beings. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE says that you should not cut your hair in May as it will tend to go grey, however, if on the first of May you eat roast pig, the boys and girls will be white, blond and beautiful. If you do not want your teeth to rot you should chew recently grown fern, and if a tooth falls out you should throw it at the roof saying, "Maria telatuko, gonagorria; eutsi agin zara ta ekazu barria" (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Ibarrangelua

For good luck they put in their Kuttun pieces they have pulled off the statue of Saint Peter. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Igorre

Azkue says that the Lamiñak give birth through their mouths, like the Ireltxu or Idittu. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Iurreta (Durango)

The first slice of bread cut on Christmas Eve is kept throughout the year, and thrown up into the air it will keep away storms. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Ispaster

They say that Mari appears in the form of a white cloud, and that if you see a cloud above mount Otoyo, Mari has lit the oven. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Izurtza

There is a tower called Etxaburu or Etxeburu, with a natural cave that goes through it, in which it is said that the Lamiñak live. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Kortezubi

There is the legend of the Lamia in labour (Santimamiñe). They believe that the souls of the dead appear in a human form, dressed in their funeral clothes and carrying lights (Argi). This belief corresponds to the legend in which the miner who worked in Somorrostro was only missing the light the day on which his mother could not take him to church. Warts are cured by rubbing them with an ear of wheat and then putting them under a stone. BARANDIARAN also wrote about the practice of burying children who had not been christened under the eaves of the farmhouse (itxusuria).

There is also a legend in which San Martinico or Martin Txiki managed to steal the civilising secret of the iron soldier from the Basajaunak. They use holy bread, chicken manure and coal, closed inside a little bag in the shape of a heart, against the evil eye. Eiztaria, so they say, was a priest from Mallabia, who did not have time to take a cake to chase his prey, and from then on he can be heard as a deaf sound in the wind. You should not go round the house three times after Angelus has sounded. It is thought that the path to the church gives the right of way to the dead (Andabide).

There is also a legend about a Stone that has an inscription telling you to turn it over, where it then says, "some fools will come along who will turn me over and over". There is a legend about a shepherd who, having looked after a snake for many long years abandoned it, and on returning the snake ate him. Another of the genies in the popular imagination is the Mamur who helps man in his tasks, until they become unsupportable, at which time you have to require them to do something impossible. It was customary to offer Mari a gift annually, usually a ram or some coins, so that it would not hail on the crops.

The genie or devil, Mikolas is attributed with building bridges. J. M. De BARANDIARAN talks of the story of the twelve shaped words from this area. J. M. De BARANDIARAN tells a version of the legend of Saint Michael. Another legend refers to the ritual on entering the cave of walking ahead and of walking out backwards (Mari, o el Genio de las Montañas, LGEV, volume I). It is also said about Mari that she is maintained by yes and no, in other words, that she steals that which is not declared, whether through defect or excess (Mari, o el Genio de las Montañas, LGEV, volume I). Also in Kortezubi they talk about the Sorgiñak or witches. Rain announces the arrival of Christ. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Larrabetzu

They wear the teeth of mountain cats and hedgehog around their necks to favour children's teething. It is customary for the family to rest on the cut ferns taken home on the eve of Saint John's day, and to run around the estate with sheaves of hay which are alight, singing verses. Pregnant women use a charm which consists of a polyhedron-shaped piece of red glass. They also used the dress made with thread spun on Christmas Eve and the cockcrow of March as a charm against the Lamiñak. To the genie or devil Mikolas they attribute the throwing and placing of the stone of Atxispe, in the same way as the construction of the bridges. They also believe that the dead return to their homes on New Year's Eve and that they leave their footprints in the ashes in the fireplace. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Leioa

In the municipality there is an area called Lamiako, which implies the belief in these magical beings. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Lekeitio

Maybe the legend refers to three spinners, who on returning home at night, heard three whines which they answered, they then felt a strange presence and ran until they reached the Urkitza-Aurrekoa farmhouse, which they entered and shut the door just in time to hear the sound of claws scarping against the door. On mount Kurlutxu there is a gap which the locals attribute to a footstep of the Virgin Mary. A child with the evil eye should drink water in which his family have washed their hands.

Long dreams are called dreams of Saint John. The first slice of bread cut on Christmas Eve is kept throughout the year, and you can calm a rough sea by throwing a piece into it. If, after Angelus someone walks past the cemetery the dead will come out. Other beliefs focus on Sierpe or Dragón, a figure that appears along the Cantabrian coast. They place the umbilical chord in the kuttunak. One of the legends of the place, common in other parts of the country, talks about young people who should not respond to three shouts, or irritzi, that they hear, as if they do they will be attacked by the evil forces. J. M. De BARANDIARAN tells a version of the legend of Saint Michael.

In the locality it was forbidden to pronounce the name of Sorgiñ, as they could appear. Before removing coffee from the heat they added embers or a lit charred log. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE writes about the custom of taking oxen and cows in front of the church on Good Friday in the morning and keeping them there while the Passion was sung (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Mañaria

They mention a place where they celebrated the Akelarre (Akelarre), or Sorgiñak meeting. They greet the Sun by saying agur to it, as if they do not, it will hide, crying. In the cave of Askondo, according to popular belief, the lamiñak live, who spend their time combing themselves with golden combs. It is also said that Mari spent seven years in Anboto, seven in Oiz and seven in Mugarra. It is said that the Sorgiñak live in Askondo. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Markina (Xemein)

They believe that the Lady of Anboto and Marije Kobako are sisters. There is mention of the belief in the existence of a being with a human aspect, with just one eye in the centre of his forehead and one leg with a circular base, who lives in the mountains and is called Alarabi; he is thought to have been the first shepherd. To ward off the evil eye they put a chord around the neck of the cattle three times, or perforate their horns and fill them with wax. To cure the evil eye, a child should be dressed in a shirt belonging to his father. On Saint John's day they make bunches of bull rushes and bay leaves that will be used to make aromatic smoke that cures the cows' udders.

The first church was built by Jentil. There is a place name, the village of Lamikiz, that is associated with the Lamiñak. It is also believed that the cave of Osolo was inhabited by the lamiñak. Another popular genie is Marije Kobako, or Mari, who is supposed to be the sister of the one who lived in Anboto, and who made appearances in the cave of Kanterazar. She captured a young woman who, after a few years in her company, during which time she learnt to spin, was freed with a handful of gold. It is also said that she combs her hair with a golden comb, but that sometimes she forgets it, and that the man who gets it for her did nothing right until he had returned it to its place (Mari, o el Genio de las Montañas, LGEV, volume I, Bilbo, 1972). There is a chapel dedicated to Saint Michael, around which there also seems to be a legend. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Maruri

To find out whether the illness in a herd of animals is of magic origin or not, put lead to melt on a pan, if it takes the shape of a cock the illness is the result of the evil eye. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Meñaka

They believe that the souls of the dead appear in human form, dressed in their funeral clothes and carrying lights, which are in fact human bones. (Argi). They consider that the path that leads to the church kurtzeko-bide) belongs to the dead. The Lamiñak of this town, as in others in the country, comb their hair with a golden comb. They also attribute the Jentilak as having built the farmhouse of Otume, which they did without the need for scaffolding, lifting the stones up. Before removing coffee from the heat they added embers or a lit charred log. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Mendexa

Pregnant women use a charm which consists of a polyhedron-shaped piece of red glass. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Morga

The Sorgiñak, lived here, as can be shown by the place name of Sorginzilo. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Mundaka

It is said that Sugaar, the snake, lay with the princess who had come from Scotland, and they had as a son the first Lord of Biscay, and that Sugaar was the one who gave birth to Mari (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE talks about the use of holy water in the ear against earache (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Mungia

it was customary to place a needle case in Sollube to trap the Mamur, small genie who help men. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Munitibar (Arbacegui y Guerricaiz)

Resurrección María de AZKUE mentions the custom of giving the cattle holy water to drink at Pentecost to prevent illness (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Muxika

A place is mentioned in which they celebrate the Akelarre (Eperlanda), or meeting of the Sorgiñak. They tie chords or cowbells to the necks of the cattle to prevent the evil eye. The dead appear as shadows. The first church was built by Jantil. There are also a couple of trees, chestnuts of Okandabaso, called Peru and Mari, in front of which, according to tradition, weddings and sale contracts were celebrated. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Ondarroa

The first church was built by Jentil. It is believed that by placing your head in one of the bells next to the church of Nuestra Señora de la Antigua and ringing the bell at the same time, you could cure illnesses of the head. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Orozko

It mentions a place where the Akelarre (Garaigorta) is celebrated. The legend of Araneko Arri tells how a young man went up to Gorbea to collect his herd, and his body was devoured by wolves. According to BARANDIARAN, there are a couple of stones that have helped to perpetuate the legend. They believe that the souls of the dead appear in a human form, dressed in their funeral clothes and carrying lights (Argi).

Souls in distress also use human shadows to ask for a human favour to conclude a promise that was not kept when it should have been. Another form used is that of the dove, and even that of specific sounds. In the cave of Itzina, Supelaur or Supelegor, the shepherds saw footprints of eight-year old children left by the Lamiak who live there. Another footprint with a similar interpretation can be found in the area of Olarte, although it is now attributed to the footsteps of the Virgin. In Atxulaur, a natural stone bridge that leads to the Massif of Itzine in Gorbea, they say there is a cave that has a treasure which was left there by a thief, but which nobody can reach as it has a bull which breathes fire out of its mouth and nostrils as its guardian - the incarnation of the thief's soul. They throw the begibedar grass on the cattle to prevent the evil eye.

Under the Austegarmin rock, and in the Pagozarreta dolmen there is said to exist treasure. It is thought that the path that leads to the church belongs to the dead (Andabide). In Jentilzulo the Jentilak and the Lamiñak lived. The Lamiñak, in addition, were left "at night, a jug of cider in the cellar or a cake in the kitchen where the bread had been cooked". Sometimes the lamiñak kidnapped men, as was the case of the young man from the village of Usi, to whom they gave gold on the condition that he should never return, however, as he insisted, he was held there for ever.

However, it is said, that the lamiñak disappeared at the time when they organised the rogations in churches and chapels, buried seven stadia under the ground. It is said that the priest of Aizpuru managed to move to Madrid with his maid, thanks to the Mamur or small genie. The female genie, known as Mari appears, according to popular belief, in the form of a vulture (as do the Sorgiñak) next to the cave of Supelegor, and she did not leave the shepherd, who had put his hut next to the cave, protected symbolically by several crosses, in peace until he had removed them (Mari, o el Genio de las Montañas, LGEV, volume I, Bilbo, 1972); or as a ball of fire and then, when she is in Supelegor, they affirm that the crops will be plentiful. The origin of this, according to J. M. De BARANDIARAN in Mari, o el Genie of las Montañas, LGEV, Bilbo, 1972, volume I, is in the curse of the mother on her daughter. The dolmens of Pagozarreta and Usengatzu have been used to mark out the territory.

There is also a custom of leaving coins on the coffin or burial mound during the funeral rites and the anniversary of them. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Otxandio

To cure a hernia, on the night of Saint John, June 23rd/24th, two brothers followed by their mother split an oak tree and in the fissure, held apart by a wedge, pass the ill person through the gap whilst the bells are ringing midnight, chanting a charm, they then hang the shirt of the ill person from the tree and remove the wedge, so that the tree can heal in the same way as the ill person. What remains of the Christmas Eve log is placed the following morning, or on Saint Anthony's day, so that the animals pass over it and are this saved from illness. Azkue also mentions the belief in the existence of Ersuge, the dragon. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE says that "to preserve your teeth strong and whole you should cut one of your nails each Monday". They also use hedgehog's teeth, hung around their necks, as a charm to help with teething (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Sondika

They nail crosses of ash to the doors, from which they hang products such as corn, wheat, potatoes, apples, etc. so that the following harvest will be plentiful. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Usansolo

Lamiaran is the proof in the place name that here they also believed in the existence of the Lamiak. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Xemein (Markina)

In the chapel of San Miguel de Arretxinaga there are some limestone crags that seem to form a natural dolmen that houses the altars to Saint Michael and Saint Polonia. Bachelors go there and pass through the gap three times whilst reciting three Hail Mary. In the past, they also removed parts of the rocks, and put them in their mouths, thinking this cured toothache. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Zalla

For Saint John's day people decorate the doors of their houses with bunches of ash and oak. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Zeanuri

With the grass Rumex Crispus they make gestures to do away with Aidegaxto, the genie that forms and directs storms. In addition to the people who want to know where something they have lost is, Argiduna, a goblin incarnated in light, goes to the chapel of Saint Adrian. It is thought that grass cut in the morning of Saint John's day is tastier and does not dry so quickly. So that there are no thistles on a piece of land, you must take a handful of them, and naked, burn them at midnight on Saint John's day. The first slice of bread cut on Christmas Eve is kept throughout the year, and eases flooding when a piece is thrown into it. They also talk about Gizotso or the Wolf Man, who tore off the breasts of the wife of Aginao. Thunder is known as Prakazar Bolan Dabil.

Lamiñapotsu is a place that bears witness to the belief in the Lamiñak, the same as in the cave of Lamiñategieta. These lamiñak spend their time spinning with distaff and spindle. So that they will not be kidnapped by the lamiñak of the Memiño gully, the children of Altzusta held their noses, and at the same time said, "guk barikuen makallaoa yan gendun".

To prevent hail and storms, in Ipiñizar, when the saw the clouds approaching they "rubbed on the wrist of their left hand a herb called uztai-bedar (Rumex crispus), and with their right hand they showed the storm the path it should follow. It is believed that by placing your head inside one of the bells next to the church of Nuestra Señora de Oro (Urretxa) and ringing it at the same time, you will cure head illnesses. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).R. Mª AZKUE says that a house cat is not sold for money but interchanged for chicken. According to popular belief, starting a task on a Tuesday or a Friday does not bring good luck, and that whoever is born on a Friday brings bad luck, the same as a Moon on Friday.

It is also believed that on Ash Wednesday dogs and cats fast. It is also a popular belief that children who have cut their teeth prematurely will also lose them early. When a tooth falls out, it is customary to throw it at the roof, whilst saying, "Sagu zarra, eutsi agin zarra ta ekazu agin barria". To cure a headache they usually go to the chapel of Saint Just to say nine rosaries during the night. It is said that women's hair, put in a washbowl, turns into snakes. Saliva made before eating in the morning is good for preventing infections in the ears of those wearing earrings for the first time, and for healing children's eyes you should use chicken excrement and coal from the fire (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).

Zeberio

There is a place called Lamiñerreka which bears witness to the belief in the Lamiñak. A man may overpower the lamiñak by going through the ponds where they live with a plough pulled by oxen and heifers born on Saint John's day. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Zenarruza

They believe that the souls of the dead appear in a human form, dressed in their funeral clothes and carrying lights (Argi). Also as special noises. It is considered that the path that leads to the church belongs to the dead (Andabide). The crag of Markola, was apparently thrown there by a Jentil. The Autzek are the little genie that help men. They talk of the legend in which Mari gave one of her captives a handful of coal which, on leaving the cave, turned into gold. In the area there is a crag called Markola, which, it is said, was thrown there by a Jentil on Maundy Thursday at an ox herd who was going to collect his oxen, and it buried them all. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972).

Zornotza (Amorebieta)

To cure a hernia, on the night of Saint John, June 23rd/24th, two brothers followed by their mother split an oak tree and in the fissure, held apart by a wedge, pass the ill person through the gap whilst the bells are ringing midnight, chanting a charm, They then hang the shirt of the ill person from the tree and remove the wedge, so that the tree can heal in the same way as the ill person. In the morning of Saint John's day it is customary to wash yourself in the river and to walk naked and barefoot through the grass and wheat full of dew to be healthy and prevent scabies, herpes and other skin diseases.

Gabonzuzi or Christmas log prevents the evil action of the weasel. (Joxemiel de BARANDIARAN, Diccionario Ilustrado de la Mitología Vasca, LGEV, Bilbo, 1972). R. Mª AZKUE tells of the belief that if you pick up a cat from underneath you will not get married during the year. It is taboo to say "hil" (die) when talking of lizards, snakes and other pests, instead you should say "akabu". To do away with such evil "you must make three crosses with your tongue on a stone and then kiss it three times" (Euskalerriaren Yakintza, volume I, Euskaltzaindia & Espasa Calpe, Madrid-Bilbao, 1989).