Basque ethnography at a glance

The daily rhythm of the bells. Author: Josu Larrinaga Zugadi.

Bells or other subsidiary sound elements and their ringing have traditionally marked the times of day (canonical or astral hours), historical celebrations, or specific events, news occurring, or imminent dangers. This has been the case for centuries, in both in civil, and in religious communities.

Thus, in the Jerte valley or Las Hurdes (Cáceres) and in some town in Salamanca, around Sierra de Francia (La Alberca or Mogarraz), for example, there is a daily ritual that is repeated at dusk and is known as the ringing of the souls. It consists of a journey at dusk made by a woman (moza de ánimas, meaning woman of the souls) to the sound of a bell going down Real Street. She goes without speaking or greeting anyone and does not stop along her route, reciting or murmuring a prayer for the souls in Purgatory, stopping to ring at crossroads or squares; and people uncover and sanctify themselves as she passes. Its origin is associated with the Brotherhood of Souls (Cofradía de Ánimas) established around the 16th century, so widespread throughout the Peninsula.

There is no parallel to this ritual in our geographical environment; except for the nocturnal litany of the Carthusian monks (`We have to die! We already know that!´), the well-known `death ringing´ of the bells, the announcement of the coming of the viaticum or the memory in cemeteries and ejaculatory prayers that remind death is unavoidable and affects every living being equally.

Author: Josu Larrinaga Zugadi.

However, the church bells (txilinak), accompanied by various relics, can be seen in some Christmas carols (named Marijesiak or Abenduko koplak), devout and early rising festive `Auroras´ (dawn prayers) and in the collections of Saint Agatha. Setting the pace of the various songs and accompanied by the unison rhythm of the sticks carried in their hands. In earlier times, a person used to go around the villages carrying the so-called “bell of Saint Anthony”, which was filled with water and used to bless the liquid element, livestock, orchards and carved pieces. The calm of the night that magnifies the metallic noises of the `Silent Procession´ on Good Friday (the tubas from Orduña, the noise of the dragging of chains of the medieval penitents or flagellants, etc.) and in Lapurdi, the processional crosses adorned with their unique tinkling of countless sonorous bells.

Bells used as elements of warning or attention to mortals that this earthly life is ephemeral, indicating in the consecration the raising of the sacred form in the masses and announcing to the groups of singers who visit the homes of their neighbors on various holidays. Associating “charity” for the living and the “offerings” (food and lights) or responsorial prayers dedicated to the passing of the deceased.

A legend spread throughout the territory of Bizkaia tells that, during the Carnivals, a group of masked men, faced with the sound of the melancholic bell of the procession that was going to administer the last rites, did not react by uncovering or ceasing their merrymaking until the last moment. One of them continued with the mask on and it is common knowledge that it remained stuck to his face for life.

Nowadays, that sound of bells has slowed down and instead, in these windy times and recent decades, we celebrate dull globalizing festivities such as Halloween or its substitutes reflected in `Arimen Eguna´ or `Gau Beltza´ that recreate an improvised and interested festive scene, in accordance with the aesthetic and playful taste of today’s society.

Josu Larrinaga Zugadi – Sociologist