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Curiosamente, los relatos de aparecidos, conforme va anulándose la vinculación espiritual hacia ellos, pasan a presentarse en forma de episodios humorísticos ''y ''en más de una ocasión serán motivo de chanza, sobre todo por parte de niños o jóvenes.
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Se han recogido numerosas referencias a bromas de este tipo. En varias localidades se mencionan casas en que se han producido ruidos, retumbos, roturas de cristales,... y ha resultado que se trataba de fechorías llevadas a cabo por alguna persona interesada (Apodaca-A, Sangüesa-N, Baigorri-BN).
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Es también común que grupos de muchachos fabriquen seres fantasmagóricos colocando velas encendidas dentro de remolachas, nabos, calabazas,... vaciados ''y ''con agujeros formando ojos, nariz y boca que se sitúan al borde de caminos o lugares de tránsito (Apodaca-A). En el valle de Carranza (B) reciben el nombre de «espantos».
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Asimismo se cuentan episodios en que grupos de chicos o jóvenes «se aparecen» a personas crédulas o mendigos, cubriéndose con sábanas o arrastrando cadenas (Gamboa-A, Bermeo-B).
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En más de una ocasión, sucesos extraños observados en las inmediaciones de un cementerio dan lugar igualmente a interpretaciones erróneas. Es también muy común que los grupos de jóvenes hagan apuestas de noche en este recinto o en la iglesia (Salvatierra-A, Ataun-G, Viana-N).
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Junto con esto no faltan juicios populares que determinan que es inconveniente o reprobable bromear con el tema de la muerte (Carranza-B).
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Otro modo de pervivencia, si bien indirecto, de estas creencias se puede atestiguar a través de formas lingüísticas que han quedado fosilizadas en el habla popular. En castellano, por ejemplo, es frecuente utilizar fórmulas como «parecer un ánima en pena», «tener el alma en pena», etc. (Salvatierra-A, Muskiz-B). En euskera, ''y ''sobre todo en Vasconia continental, son muy utilizadas expresiones de este tenor: ''«arima herratua bezalakoa da», ''es como un ánima en pena (haciendo referencia a un personaje oscuro, nada brillante); ''«hor daila arima herratua bezala», ''ahí anda como ánima en pena (haciendo referencia a una persona que se agita violentamente); ''«lanean ari da arima herratua bezala, ezin ahal», ''anda trabajando como ánima en pena sin conseguir sus objetivos (comparando su situación con la del ánima que no consigue dejar del todo el mundo de los seres vivos y sufre por ello); ''«iduri du arima herratua», ''parece un ánima en pena (Mendibe-BN; Azkaine, Hazparne, Itxasu-L).
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Llama la atención lo reducido del número de narraciones populares, en forma de historia corta, leyenda o cuento, recopiladas en nuestro país en las zonas de habla castellana. El hecho de que folkloristas o lingüistas dedicaran más atención en nuestro entorno a la lengua vasca nos ha permitido conservar mayor volumen de relatos sobre aparecidos o seres mitológicos en general, hoy ya desaparecidos.
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Debemos entender, por lo tanto, que hoy día tiende a desaparecer la creencia en las apariciones de ánimas. Sí permanece el recuerdo, en cambio, de que nuestros ancestros de una u otra manera «vivían» con los muertos. Tal y como se recoge en testimonios actuales de Vasconia continental: ''La vieille génération, celle de mamère, vivait avec'' «''grima erratiak''»<ref>Michel DUVERT. “Données Ethnographiques sur le vécu traditionnel de la Mort en Pays Basque-nord” in ''Munibe'', XLII (1990) p. 485.</ref>.
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One of the most recurrent and universal themes in folklore related to death is that of the apparitions, the spirits of the departed that appear in this life, with their same body or in a different form, and recount their suffering<ref>The universality of the motifs included in the stories of apparitions compiled in the Basque Country reveals the coincidence of many aspects of our tales with this in compilations of folklore motifs. We will use the text of Stith THOMPSON. ''Motif-lndex of Folk­Literature''. Bloomington & London: 1966, 2nd ed. throughout our study.</ref>.
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References to apparitions have been found in the Basque Country since ancient times. José Miguel de Barandiarán considered that the belief in the dead remained even after an animist view of the world had traditionally been accepted. Leaving on one side the etiological narratives explaining the imps of the stars, the earth, meteors and other natural phenomena, there are also popular devotions and contemporary beliefs, such as those that consider different images of the Virgin Mary as sisters. The ancient beliefs constructed around stones or funerary steles are often explained by legends related to the dead<ref>José Miguel de BARANDIARAN. ''Estelas funerarias del País Vasco''. San Sebastián: 1970, p. 63.</ref>. Barandiarán also indicated that certain characters of the apparitions (in the form of shadows or ghost, etc.) seem to reveal an influence of the beliefs in Ancient Rome regarding the souls.
=== [[Creencias_sobre_aparecidos|Creencias sobre aparecidos]] ===
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=== [[Modos_de_aparicion_de_las_animas|Modos de aparición de las ánimas]] ===
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The continuity of the animist view of the world in current ethnographic descriptions are mere remnants of a fabric that was undoubtedly richer and more colourful in the past. Therefore, and as the new generations stop believing in those visitors from beyond the grave, the line will often become blurred between ghost stories and other myths or legends.
=== [[Tiempos_de_aparicion|Tiempos de aparición]] ===
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=== [[Escenarios_de_aparicion|Escenarios de aparición]] ===
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When compiling the folk narratives, and during recent surveys (1980s), numerous cases were found where those facts were confused with the work of evil demons (''parte txarrekoak'', ''gaiztokoak'', ''beste mundukoak'',...) and many of the characteristics and activities of the apparitions are very similar to those of other mythological beings jentils, ''lamias'' (similar to nymphs etc.). Night time is also when most of them are active. On more than one occasion, those spirits would say the typical expression of those nocturnal numens: ''gauba gaubezkoentzat eta eguna egunezkoentzat'', the night for the beings of the night and the day for the beings of the day.
=== [[Testigos_de_las_apariciones|Testigos de las apariciones]] ===
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=== [[Comportamientos_ante_apariciones|Comportamientos ante apariciones]] ===
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To a certain extent, that also explains the different regard that those apparitions have in folk tales. The extent can range from the case of a witness of the apparition that accepts the fact as it was totally normally and addresses the deceased as if nothing extraordinary would have happened, to the cases where the malice and depravity of the ghost cause exacerbated fear and even result in the death of the witness.
=== [[Presentimientos_y_temores_a_apariciones|Presentimientos y temores a apariciones]] ===
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=== [[Practicas_asociadas_a_las_creencias_en_las_animas|Prácticas asociadas a las creencias en las ánimas]] ===
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As regards the cult of the dead, the great importance of the homestead and, particularly, the household fire in these series of accounts of spirits that appear.
=== [[Narraciones_de_aparecidos_tradicionalizadas|Narraciones de aparecidos tradicionalizadas]] ===
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=== [[Apendice_Relatos_de_aparecidos|Apéndice: Relatos de aparecidos]] ===
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The family home and the surrounding areas is precisely where most of the apparitions are said to occur. That is particularly the case of the homestead’s rooms, such as the kitchen, granary, bedrooms or the inside staircase.
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As Barandiarán noted there are many overlaps between the ghost stories and the accounts of nocturnal visitors to the family home, often harmless imps (''saindi-maindiak'', ''etxajaunak'', etc.), who express their disgust if the embers go out in the fire or if the dinner dishes have not been washed up or put away. Many of the rituals of piling up the ashes and embers of the dying fire or of cleaning up the kitchen are topically related to the dead’s return to the household. Furthermore, they usually come into the house down the chimney.
{{DISPLAYTITLE: XXIV. APARECIDOS Y ANIMAS ERRANTES. ARIMA HERRATUAK}} {{#bookTitle:Ritos Funerarios en Vasconia | Ritos_funerarios_en_vasconia}}
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Other important settings are the locations that, along with the house, are considered the resting place of the dead. Both churches and cemeteries are therefore also frequent places of apparitions or supranatural actions.
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In turn, and as is the case in other myths, their usual frameworks such as the forest, paths or crossroads are also the setting for many spirit appearances at night.
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As regards the continued existence of those tales, we should point out that it is in line with other aspects of the narrative imaginary of the traditional culture being kept.
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Curiously, ghost stories, as the spiritual link with them has faded, have acquired a humorous aspect and on more than one occasions lead to pranks, particularly by children or adolescents.
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{{DISPLAYTITLE: XXIV. APPARITIONS AND WANDERING SPIRITS. ARIMA HERRATUAK}} {{#bookTitle:Funeral Rites in the Basque Country|Ritos_funerarios_en_vasconia/en}}

Revisión actual del 15:05 8 nov 2019

Otros idiomas:
Inglés • ‎Español • ‎Euskera • ‎Francés

One of the most recurrent and universal themes in folklore related to death is that of the apparitions, the spirits of the departed that appear in this life, with their same body or in a different form, and recount their suffering[1].

References to apparitions have been found in the Basque Country since ancient times. José Miguel de Barandiarán considered that the belief in the dead remained even after an animist view of the world had traditionally been accepted. Leaving on one side the etiological narratives explaining the imps of the stars, the earth, meteors and other natural phenomena, there are also popular devotions and contemporary beliefs, such as those that consider different images of the Virgin Mary as sisters. The ancient beliefs constructed around stones or funerary steles are often explained by legends related to the dead[2]. Barandiarán also indicated that certain characters of the apparitions (in the form of shadows or ghost, etc.) seem to reveal an influence of the beliefs in Ancient Rome regarding the souls.

The continuity of the animist view of the world in current ethnographic descriptions are mere remnants of a fabric that was undoubtedly richer and more colourful in the past. Therefore, and as the new generations stop believing in those visitors from beyond the grave, the line will often become blurred between ghost stories and other myths or legends.

When compiling the folk narratives, and during recent surveys (1980s), numerous cases were found where those facts were confused with the work of evil demons (parte txarrekoak, gaiztokoak, beste mundukoak,...) and many of the characteristics and activities of the apparitions are very similar to those of other mythological beings jentils, lamias (similar to nymphs etc.). Night time is also when most of them are active. On more than one occasion, those spirits would say the typical expression of those nocturnal numens: gauba gaubezkoentzat eta eguna egunezkoentzat, the night for the beings of the night and the day for the beings of the day.

To a certain extent, that also explains the different regard that those apparitions have in folk tales. The extent can range from the case of a witness of the apparition that accepts the fact as it was totally normally and addresses the deceased as if nothing extraordinary would have happened, to the cases where the malice and depravity of the ghost cause exacerbated fear and even result in the death of the witness.

As regards the cult of the dead, the great importance of the homestead and, particularly, the household fire in these series of accounts of spirits that appear.

The family home and the surrounding areas is precisely where most of the apparitions are said to occur. That is particularly the case of the homestead’s rooms, such as the kitchen, granary, bedrooms or the inside staircase.

As Barandiarán noted there are many overlaps between the ghost stories and the accounts of nocturnal visitors to the family home, often harmless imps (saindi-maindiak, etxajaunak, etc.), who express their disgust if the embers go out in the fire or if the dinner dishes have not been washed up or put away. Many of the rituals of piling up the ashes and embers of the dying fire or of cleaning up the kitchen are topically related to the dead’s return to the household. Furthermore, they usually come into the house down the chimney.

Other important settings are the locations that, along with the house, are considered the resting place of the dead. Both churches and cemeteries are therefore also frequent places of apparitions or supranatural actions.

In turn, and as is the case in other myths, their usual frameworks such as the forest, paths or crossroads are also the setting for many spirit appearances at night.

As regards the continued existence of those tales, we should point out that it is in line with other aspects of the narrative imaginary of the traditional culture being kept.

Curiously, ghost stories, as the spiritual link with them has faded, have acquired a humorous aspect and on more than one occasions lead to pranks, particularly by children or adolescents.

  1. The universality of the motifs included in the stories of apparitions compiled in the Basque Country reveals the coincidence of many aspects of our tales with this in compilations of folklore motifs. We will use the text of Stith THOMPSON. Motif-lndex of Folk­Literature. Bloomington & London: 1966, 2nd ed. throughout our study.
  2. José Miguel de BARANDIARAN. Estelas funerarias del País Vasco. San Sebastián: 1970, p. 63.