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Ingurune urbanoan, heriotza gertatzen denean, elementu batzuk daude hildakoaren tratamendua arintzeko. Ingurune horretan, hileta-zerbitzuetako langileak izan dira eta dira gorpua erakusteko prestatzeaz arduratzen direnak, bai eta familiak ahaideak eta lagunak hartzeko izango duen espazioa (tanatorioa) egokitu eta eskaintzen dutenak ere. Helburua da familia pasatzen ari den estualdia igarotzea, hiltzea modu aseptikoan kontrolatutako errealitate arrazional bihurtuta.
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When the death occurs in the urban environment, there is a series of facilities that expedite the handling of the deceased. In that regard, undertakers are and have been in charge of preparing the corpse to be viewed and to prepare and facilitate the space (funeral parlour) where the family will receive relatives and friends. The aim is to facilitate the difficult time affecting the family and turn the death into something rational and aseptically controlled.
  
Jarduera «normalizatu» horietan ez bezala, heriotza landa ingurunean gertatzen denean portaera tradizionalagoa da eta neurri handi batean industriaurreko gizarte bateko jokabideak errepikatzen dira, inkesta hauen eta bibliografiaren bidez jaso dugunaren arabera.
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Compared to those “standardised” procedures, when the death takes place in rural areas, the behaviour is more traditional and attitudes are perpetuated, to a great extent, that are more inherent to a pre-industrial society, which is what we have first and foremost recorded through the surveys and bibliography.  
  
== Heriotza eta begiak ixteko ekintza ==
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== Death and act of closing the eyelids ==
  
Familiako kide baten heriotza ohiko prozeduren bidez egiaztatu ondoren, hau da, begien aurretik kandela bat pasatuta, sudurzuloetan pospolo piztua sartuta, ahoaren aurrean ispilu bat jarrita arnasa hartzen duen ikusteko edo oinak ukituta, eskuarki ezkutuan dauden eta horrelako une larrietan efikazak izaten diren baliabide batzuetara jotzen da.
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Once the death of a relative has been established using the standard procedures, which in the past were to pass a candle over the eyes, pass a lit match under the nose, see if the person was breathing by putting a mirror over their mouth or touching the feet, a series of resources come into play that are usually hidden and which prove to be effective in such critical moments as this.
  
Euskal gizarte tradizionalean, ia mekanikoki egiten dira egin beharrekoak. Gaixo zena dagoeneko gorpu dela egiaztatzen da, eta aurrean daudenetako batek, emakumea eskuarki, haren begiak ixten ditu «beste bati dei egin diezaion eragozteko».
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The steps are taken nearly mechanically in traditional Basque society after the death. The first thing is to check that the person is really dead and one of the people present, usually a woman, closes the eyes of the deceased “to stop them calling someone else”.
  
== Garbiketa eta meztitzea ==
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== Washing and shrouding ==
  
Euskal gizartean, auzokideak arduratu dira heriotza bat gertatzen zaion familia artatzeaz. Gaur egun beren burua eskaintzen dute egoera horretan, baina herabeki, «errespetuz eta ez molestatzeko». Norbaiti presentzia eskatzen zaionean, inork ez du ezetz esaten.
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In Basque society, it was the neighbours, ''auzokideak'', who would gather around the family when a death occurred. Nowadays, neighbours reach out in such circumstances but tentatively “out of respect and not to get in the way”. When their presence is requested, nobody refuses.
  
Eskuarki hila meztitzea emakumeen lana izan da. Lehen, emakume auzokideak gizonen baten edo auzoko beste emakume batzuen laguntza behar izaten zuen askotan gorpua mugitzeko eta egoki atontzeko.
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In general, the shrouding was the work of women. The nearest or first women neighbour would often require the help of a man or other female neighbour to move and prepare the corpse properly.
  
Gaur egun esan daiteke familiak osasun eta hileta arloetako profesionalengana jota arduratzen direla hilak meztitzeko lanez, eta auzokideek ez diotela uko egiten laguntzeari hala eskatzen baldin bazaie.
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Families can now be said to entrust the shrouding to funeral or health professionals, but the neighbours will step up when their help is needed.  
  
=== Gorpua garbitzeko moduak. Gorpu-garbitzea ===
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=== Ways of washing the corpse ===
  
Oro har, gorpuaren garbiketa azalekoa izan da eta hala izaten jarraitzen du; hilzoriaren eraginak nabarmenen izandako gorputz atalak garbitzea da kontua: aurpegia, eskuak eta oinak. Gorpua ez da osorik garbitzen, urez eta xaboiz eskuarki, gaixotasun motaren ondorioz edo beste zerbaitengatik azken orduan gaixoa "zikindu" denean baino, ''libratzen danian'' (Azkaine-L).
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In general, the washing of the corpse was and continues to be cursory; it involves cleaning those parts of the body where the traces of the death throes are most noticeable: face, hands and feet. The corpse is only washed completely, usually with soap and water, in those cases where the dying person has “soiled” themselves at the end, ''libratzen danian'' (Azkaine-L).
  
Eskuarki eskuoihal edo zapi garbiak erabili izan dira garbiketarako. Lan hori zoruan egin ohi zen, izara baten gainean, eta gizonek, bitartean, ohean ohol bat kokatzen zuten, edo ohea desmuntatzen, hil kapera ezartzeko beharrezkoa izanez gero.
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Towels or clean cloths, ''zapiak'', were usually used to wash the body. This operation was normally performed on the floor, on a sheet, while the men placed a board on the bed or dismantled the bedstead if needed in order to set up the open casket.  
  
Hori guztia, hila meztitzea bezala, "bero-beroan" egin behar zen, bestela oso zaila bihurtzen zelako.
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All of this, along with the shrouding, had to be carried out “while warm” otherwise it was very difficult.
  
== Gorpuaren ondoko objektuak ==
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== Objects that accompany the corpse ==
  
=== Sinbolo elizkoiak ===
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=== Pious symbols ===
  
Gorpuari apainketa pertsonaleko objektu guztiak kendu eta gero, hil-jantzia arrosarioak osatzen du, bular gainean gurutzatutako eskuak lotuta, eta, batzuetan, gurutze batek ere bai. Nahiko zabaldua egon da emakumeei arrosarioa eta gizonezkoei gurutzea jartzeko ohitura. Oso ohitura zabaldua izan zen hildakoari bera bizi zela kide izan zeneko kongregazioko edo kofradiako eskapularioa edo domina jartzea ere. Ohikoenak izan dira Karmengo eskapularioa, Hirugarren Frantziskotar Ordenakoa, Andra Mariaren kongregazioko kideen domina eta Mariaren Alaben zintak.
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After the corpse has been stripped of any personal adornment, the rosary is the final touch to the grave clothes, held in the hands crossed on the chest, and, sometimes, a cross. The general custom has been to put a rosary on women and a cross on men.
  
=== Hilen buldak ===
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A very widespread custom was to place on the body the scapular or medal of the congregation or brotherhood to which the deceased had belonged. The most frequent were the scapulars of El Carmen, of the Third Franciscan Order, the medals of the Marian congregants and the Daughters of Mary sashes.
  
Baskonia penintsularrean garrantzi erlijioso handia izan zuen beste garai batzuetan «Hilen bulda» zeritzonak; parrokia guztietan eskuratzen zen Gurutzadako Buldarekin batera<ref>Gurutzadako Bulda Aita Santuak emandako pribilegioa zen eta diru-sarreretarako emandako limosna baten bidez eskuratzen zen. Hartzen zuena hainbat grazia eta faboreren onuradun egiten zen. Horietako bat barauaren eta abstinentziaren lege orokorraren barkamena zegoen, bai eta barkamen osoaren aplikazioa ere hilez gero. Azken sumario horri herri hizkeran «hilen bulda» zeritzon.</ref>. Haren bidez, aplikatzen zitzaion hildakoaren arimaren aldeko barkamen osoa ematen zuen elizak. Horretarako, emaileak zortzi egun baino lehen egin behar zituen aitortza eta jaunartzea.
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=== Death indulgences ===
  
Bizkaian eta Gipuzkoan, hilaren familia izaten zen eskuarki bulden inprimakiak (sumarioak) parrokiatik hartu eta hilaren gelako mahai txiki baten gainean ezartzen zituena. Bulda horren bila jotzen zuten pertsonek, hori baldin bazen haien borondatea, bat hartu eta hilkutxaren gainean uzten zuten, erretiluan egokitzen zen dirua utzita, gero elizara sartuko zena. Nafarroan, familiek parrokiako bulegoan eskuratzen zituzten hilen buldak, eta zuzenean ematen zizkioten hilkutxa ixteko ardura zutenei haren barruan kokatzeko.
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In the Southern Basque Country, the “death indulgences”, which could be bought in all the parishes along with the Bull of the Crusade, were of great religious importance in the past<ref>The Bull of the Crusade was a papal bull granted to the Kingdom of Spain in the 16th century. It was proclaimed annually in the parishes and was bought by means of alms given in proportion to income. The holder was the beneficiary of different graces and favours. These included being exempted from the general law of fasting and absence and the application of a plenary indulgence in case of death. The latter was known popularly as the “death indulgence”.</ref>. The Church thus granted a plenary indulgence for the soul of the decease for whom one was sought. The person seeking the indulgence had to confess and commune within eight days.
  
=== Objektu profanoak ===
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In Bizkaia and Gipuzkoa, the family of the deceased generally collected the indulgence forms (summaries) from the parish and placed them on a table in the funeral room. The people who visited, if they wanted to, took one and placed it on the coffin and left the relevant amount of money on the tray that was then given to the church. In Navarre, the family bought the death indulgences from the parish office and gave them directly to the people in charge of closing the coffin to place them in it.
  
Aipatutako objektu erlijiosoez gain, hildakoa gaztea edo haur txikia baldin bazen, lorez apaintzen zen eskuan edo gorputzaren inguruan, eta kasu batzuetan koroa gisa buruan.
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=== Secular objects ===
  
== Belarrak erretzea ==
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Apart for the aforementioned religious objects, if the deceased was a young woman or a small child, the corpse was adorned with flowers, either in their hands, or arrange around the body or even as a garland on their head.
  
Belar usaintsuak erretzeko edo gela belar jakin batzuekin garbitzeko antzinako praktika hilotza hilaren etxean aurkeztearekin lotuta zegoen. Usain txarrik ez izateko azukrea erretzeko joera oso zabalduta zegoen, intsentsua baino merkeagoa zelako.
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== Burning herbs ==
  
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The old practice of burning fragrant herbs or cleaning the room with certain herbs was related to the viewing of the corpse.
  
{{DISPLAYTITLE: VII. HILA MEZTITZEA}} {{#bookTitle:Funeral Rites in the Basque Country|Ritos_funerarios_en_vasconia/en}}
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Burning sugar to avoid unpleasant smells was very common as it was cheaper than incense.
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{{DISPLAYTITLE: VII. SHROUD. HILAREN BEZTITZEA}} {{#bookTitle:Funeral Rites in the Basque Country|Ritos_funerarios_en_vasconia/en}}

Revisión actual del 09:54 28 oct 2019

Otros idiomas:
Inglés • ‎Español • ‎Euskera • ‎Francés

When the death occurs in the urban environment, there is a series of facilities that expedite the handling of the deceased. In that regard, undertakers are and have been in charge of preparing the corpse to be viewed and to prepare and facilitate the space (funeral parlour) where the family will receive relatives and friends. The aim is to facilitate the difficult time affecting the family and turn the death into something rational and aseptically controlled.

Compared to those “standardised” procedures, when the death takes place in rural areas, the behaviour is more traditional and attitudes are perpetuated, to a great extent, that are more inherent to a pre-industrial society, which is what we have first and foremost recorded through the surveys and bibliography.

Death and act of closing the eyelids

Once the death of a relative has been established using the standard procedures, which in the past were to pass a candle over the eyes, pass a lit match under the nose, see if the person was breathing by putting a mirror over their mouth or touching the feet, a series of resources come into play that are usually hidden and which prove to be effective in such critical moments as this.

The steps are taken nearly mechanically in traditional Basque society after the death. The first thing is to check that the person is really dead and one of the people present, usually a woman, closes the eyes of the deceased “to stop them calling someone else”.

Washing and shrouding

In Basque society, it was the neighbours, auzokideak, who would gather around the family when a death occurred. Nowadays, neighbours reach out in such circumstances but tentatively “out of respect and not to get in the way”. When their presence is requested, nobody refuses.

In general, the shrouding was the work of women. The nearest or first women neighbour would often require the help of a man or other female neighbour to move and prepare the corpse properly.

Families can now be said to entrust the shrouding to funeral or health professionals, but the neighbours will step up when their help is needed.

Ways of washing the corpse

In general, the washing of the corpse was and continues to be cursory; it involves cleaning those parts of the body where the traces of the death throes are most noticeable: face, hands and feet. The corpse is only washed completely, usually with soap and water, in those cases where the dying person has “soiled” themselves at the end, libratzen danian (Azkaine-L).

Towels or clean cloths, zapiak, were usually used to wash the body. This operation was normally performed on the floor, on a sheet, while the men placed a board on the bed or dismantled the bedstead if needed in order to set up the open casket.

All of this, along with the shrouding, had to be carried out “while warm” otherwise it was very difficult.

Objects that accompany the corpse

Pious symbols

After the corpse has been stripped of any personal adornment, the rosary is the final touch to the grave clothes, held in the hands crossed on the chest, and, sometimes, a cross. The general custom has been to put a rosary on women and a cross on men.

A very widespread custom was to place on the body the scapular or medal of the congregation or brotherhood to which the deceased had belonged. The most frequent were the scapulars of El Carmen, of the Third Franciscan Order, the medals of the Marian congregants and the Daughters of Mary sashes.

Death indulgences

In the Southern Basque Country, the “death indulgences”, which could be bought in all the parishes along with the Bull of the Crusade, were of great religious importance in the past[1]. The Church thus granted a plenary indulgence for the soul of the decease for whom one was sought. The person seeking the indulgence had to confess and commune within eight days.

In Bizkaia and Gipuzkoa, the family of the deceased generally collected the indulgence forms (summaries) from the parish and placed them on a table in the funeral room. The people who visited, if they wanted to, took one and placed it on the coffin and left the relevant amount of money on the tray that was then given to the church. In Navarre, the family bought the death indulgences from the parish office and gave them directly to the people in charge of closing the coffin to place them in it.

Secular objects

Apart for the aforementioned religious objects, if the deceased was a young woman or a small child, the corpse was adorned with flowers, either in their hands, or arrange around the body or even as a garland on their head.

Burning herbs

The old practice of burning fragrant herbs or cleaning the room with certain herbs was related to the viewing of the corpse.

Burning sugar to avoid unpleasant smells was very common as it was cheaper than incense.


  1. The Bull of the Crusade was a papal bull granted to the Kingdom of Spain in the 16th century. It was proclaimed annually in the parishes and was bought by means of alms given in proportion to income. The holder was the beneficiary of different graces and favours. These included being exempted from the general law of fasting and absence and the application of a plenary indulgence in case of death. The latter was known popularly as the “death indulgence”.