Basque ethnography at a glance

Gabon-mukurra, the basque yule log. Source: Felix Mugurutza.

In the Basque Country—and a big part of Europe—one of the most representative Christmas events was the burning of a large log in the home bonfire. The log would burn for several days, acquiring supernatural, magical properties. Despite its importance, it is a lost tradition, and if any memory of it remains, it is scarce or very limited these days.

However, what was that log? Why did it disappear?

Using various names such as Eguberri, gabon, gabonzuzi, gabon-subil, gabon-mukur, olentzero-enbor, onontzoro-mokor, subilaro-egur, suklaro-egur, sukubela, porrondoko and others, J. M. Barandiaran documented throughout the Basque Country the custom of bringing a large log home from the forest to be “sacrificed” in the household fire, perhaps offered to the sun, to bring the sun’s protection and prosperity to that household. On that solstice night—Christmas Eve—it was burned in a bonfire, and from then on, it became something magical, acquiring supernatural powers.

Let’s look through these notes to see how in Trespuentes the log was burned on Christmas Eve and carried to the kitchen with the help of a couple oxen, as was compiled in Laudio as well.

In Oleta, a new log was lit, along with the well-preserved remains of the previous one, to mark the transition.

In Oiartzun, Abadiño, and Antzuola, Christmas Eve dinner was prepared using this new fire. And in the houses in the centre of Durango, dinner was prepared on the Gabon-mukurre, atop the great sacred log.

In Elduain, the fire of the great log was rekindled so that Olentzero wouldn’t come down the chimney, as he came armed with a sickle, intending to take the lives of the house’s inhabitants.

In Ezkirotz, Oiartzun, and Arakil, animals were forced to walk on the ashes of the log so they wouldn’t die accidentally during the year. In Agurain, it was also believed that the great log had the power to ward off storms, and it was lit whenever one appeared.

Gabon-mukurra, the basque yule log. Source: Felix Mugurutza.

Ashes were also considered a talisman against weasel’s ills, to prevent diseases in the fields, and to protect the health of breeding bulls. With such a powerful benevolent effect, it’s no wonder that the custom of scattering ashes in the fields, as seen in Ibarruri, was intended to kill those animals harmful to the crops.

So great was their faith in this yule log that in villages like Eraso, they buried the dead with a portion of the sacred ashes.

But why did this custom disappear? We propose this hypothesis: due to the architectural evolution of the farmhouse.

Originally, and taking into account all generalizations and liberties, the oldest farmhouses (16th century) had the kitchen in the stable, separated from the animals by boards and with small windows for occasionally checking on the livestock.

The kitchen was located near the entrance, on one of the building’s facades. The fire was lit on a slab in the centre of this room, just a few centimetres from the floor. It was probably during this period that our log ritual became most widespread, as it involved crossing the hearth over this slab—a practice that would disappear with the development of the Basque farmhouse. In fact, during the 18th and 19th centuries, fireplaces with low fires, with hoods fixed to the wall, became commonplaces. These hearths were considerably higher than the floor and often located on the upper floors of the building. The “low fire”, rustic, typical to us, but in reality was a modernisation of the time. Back then, it would have been impossible to transport such a large log up there. But the custom gradually faded away. It only survived in farmhouses with kitchens on the ground floor, which were the true heart of Basque culture.

Knowing this, why shouldn´t we light a beautiful log at the beginning of Christmas Eve celebration? Merry Christmas!

Felix Mugurutza – Researcher