The Basque History of the World. Cet article n’est pas disponible.The Basque History of the World

Book by Kurlansky Mark

"Nomansland, the territory of the Basques, is in a region called Cornucopia, where the vines are tied up with sausages. And in those parts there was a mountain made entirely of grated Parmesan cheese on whose slopes there were people who spent their whole time making macaroni and ravioli, which they cooked in chicken broth and then cast it to the four winds, and the faster you could pick it up, the more you got of it." —Giovanni Boccaccio, The Decameron, 1352

The game the rest of the world knows as jai alai was invented in the French Basque town of St.-Pée-sur-Nivelle. St. Pée, like most of the towns in the area, holds little more than one curving street against a steep-pastured slope. The houses are whitewashed, with either red or green shutters and trim. Originally the whitewash was made of chalk. The traditional dark red color, known in French as rouge Basque, Basque red, was originally made from cattle blood. Espelette, Ascain, and other towns in the valley look almost identical. A fronton court—a single wall with bleachers to the left—is always in the center of town.

    While the French were developing tennis, the Basques, asthey often did, went in a completely different direction. The French ball was called a pelote, a French word derived from a verb for winding string. These pelotes were made of wool or cotton string wrapped into a ball and covered with leather. The Basques were the first Europeans to use a rubber ball, a discovery from the Americas, and the added bounce of wrapping rubber rather than string—the pelote Basque, as it was originally called—led them to play the ball off walls, a game which became known also as pelote or, in Spanish and English, pelota. A number of configurations of walls as well as a range of racquets, paddles, and barehanded variations began to develop. Jai alai, an Euskera phrase meaning "happy game," originally referred to a pelota game with an additional long left-hand wall. Then in 1857, a young farm worker in St. Pée named Gantxiki Harotcha, scooping up potatoes into a basket, got the idea of propelling the ball even faster with a long, scoop-shaped basket strapped to one hand. The idea quickly spread throughout the Nivelle Valley and in the twentieth century, throughout the Americas, back to where the rubber ball had begun.

    St. Pée seems to be a quiet town. But it hasn't always been so. During World War II the Basques, working with the French underground, moved British and American fliers and fleeing Jews on the route up the valley from St.-Jean-de-Luz to Sare and across the mountain pass to Spain.

    The Gestapo was based in the big house next to the fronton, the pelota court. Jeanine Pereuil, working in her family's pastry shop across the street, remembers refugees whisked past the gaze of the Germans. The Basques are said to be a secretive people. It is largely a myth—one of many. But in 1943, the Basques of the Nivelle Valley kept secrets very well. Jeanine Pereuil has many stories about the Germans and the refugees. She married a refugee from Paris.

    The only change Jeanine made in the shop in her generation was to add a few figurines on a shelf. Before the Basques embraced Christianity with a legendary passion, they had other beliefs, and many of these have survived. Jeanine goes to her shelf and lovingly picks out the small figurine of a joaldun, a man clad in sheepskin with bells on his back. "Can you imagine," she says, "at my age buying such things. This is my favorite" she says, picking out a figure from the ezpata dantza, the sword dance performed on the Spanish side especially for the Catholic holiday of Corpus Christi. The dancer is wearing white with a red sash, one leg kicked out straight and high and the arms stretched out palms open.

    Born in 1926, Jeanine is the fourth generation to make gâteau Basque and sell it in this shop. Her daughter is the fifth generation. The Pereuils all speak Basque as their first language and make the exact same cake. She is not sure when her great grandfather, Jacques Pereuil, started the shop, but she knows her grandfather, Jacques's son, was born in the shop in 1871.

    Gâteau Basque, like the Basques themselves, has an uncertain origin. It appears to date from the eighteenth century and may have originally been called bistochak. While today's gâteau Basque is a cake filled with either cherry jam or pastry cream, the original bistochak was not a gâteau but a bread. The cherry filling predates the cream one. The cake appears to have originated in the valley of the winding Nivelle River, which includes the town of Itxassou, famous for its black cherries, a Basque variety called xapata.

    Basques invented their own language and their own shoes, espadrilles. They also created numerous sports including not only pelota but wagon-lifting contests called orgo joko, and sheep fighting known as agaritalka. They developed their own farm tools such as the two-pronged hoe called a laia, their own breed of cow known as the blond cow, their own sheep called the whitehead sheep, and their own breed of pig, which was only recently rescued from extinction.

    And so they also have their own black cherry, the xapata from Itxassou, which only bears fruit for a few weeks in June but is so productive during those weeks that a large surplus is saved in the form of preserves. The cherry, preserve-filled cakes were sold in the market in Bayonne, a city celebrated for its chocolate makers, who eventually started buying Itxassou black cherries to dip in chocolate.

    Today in most of France and Spain a gâteau Basque is cream filled, but the closer to the valley of the Nivelle, the more likely it is to be cherry filled.

    Jeanine, whose shop makes nothing besides one kind of bread, the two varieties of gâteau Basque, and a cookie based on the gâteau Basque dough, finds it hard to believe that her specialty originated as cherry bread. Just as the shop's furniture has never been changed, the recipe has never changed. The Pereuils have always made it as cake, not bread, and, she insists, have always made both the cream and cherry fillings. Cream is overwhelmingly the favorite. The mailman, given a little two-inch cake every morning when he brings the mail, always chooses cream.

    Maison Pereuil may not be old enough for the earlier bistochak cherry bread recipe, but the Pereuil cake is not like the modern buttery gâteau Basque either. Jeanine's tawny, elastic confection is a softer, more floury version of the sugar-and-egg-white macaroon offered to Louis XIV and his young bride, the Spanish princess Maria Theresa, on their wedding day, May 8, 1660, in St.-Jean-de-Luz. Ever since, the macaroon has been a specialty of that Basque port at the mouth of the Nivelle.

    When asked for the antique recipe for her family's gâteau Basque, Jeanine Pereuil smiled bashfully and said, "You know, people keep offering me a lot of money for this recipe."

    How much do they offer?

    "I don't know. I'm not going to bargain. I will never give out the recipe. If I sold the recipe, the house would vanish. And this is the house of my father and his father. I am keeping their house. And I hope my daughter will do the same for me."

Chapter One

1. The Basque Myth

The Basques share with the Celts the privilege of indulging in unrivaled extravagance on the subject of themselves.
—Miguel de Unamuno quoting Ampère,

HISTORY OF FRENCH LITERATURE BEFORE
THE TWELFTH CENTURY, 1884

The Basques seem to be a mythical people, almost an imagined people. Their ancient culture is filled with undated legends and customs. Their land itself, a world of red-roofed, whitewashed towns, tough green mountains, rocky crests, a cobalt sea that turns charcoal in stormy weather, a strange language, and big berets, exists on no maps except their own.

    Basqueland begins at the Adour River with its mouth at Bayonne—the river that separates the Basques from the French pine forest swampland of Landes—and ends at the Ebro River, whose rich valley separates the dry red Spanish earth of Rioja from Basqueland. Basqueland looks too green to be Spain and too rugged to be France. The entire area is only 8,218 square miles, which is slightly smaller than New Hampshire.

    Within this small space are seven Basque provinces. Four provinces are in Spain and have Basque and Spanish names: Nafaroa or Navarra, Gipuzkoa or Guipúzcoa, Bizkaia or Vizcaya, and Araba or Alava. Three are in France and have Basque and French names: Lapurdi or Labourd, Benafaroa or Basse Navarre, and Zuberoa or Soule. An old form of Basque nationalist graffiti is "4 + 3 = 1."

    As with most everything pertaining to Basques, the provinces are defined by language. There are seven dialects of the Basque language, though there are sub-dialects within some of the provinces.

    In the Basque language, which is called Euskera, there is no word for Basque. The only word to identify a member of their group is Eushaldun—Euskera speaker. Their land is called Euskal Herria—the land of Euskera speakers. It is language that defines a Basque.

The Central Mystery Is: Who are the Basques? The early Basques left no written records, and the first accounts of them, two centuries after the Romans arrived in 218 B.C., give the impression that they were already an ancient—or at least not a new—people. Artifacts predating this time that have been found in the area—a few tools, drawings in caves, and the rudiments of ruins—cannot be proved to have been made by Basques, though it is supposed that at least some of them were.

    Ample evidence exists that the Basques are a physically distinct group. There is a Basque type with a long straight nose, thick eyebrows, strong chin, and long earlobes. Even today, sitting in a bar in a mountainous river valley town like Tolosa, watching men play mus, the popular card game, one can see a similarity in the faces, despite considerable intermarriage. Personalities, of course, carve very different visages, but over and over again, from behind a hand of cards, the same eyebrows, chin, and nose can be seen. The identical dark navy wool berets so many men wear—each in a slightly different manner—seem to showcase the long Basque ears sticking out on the sides. In past eras, when Spaniards and French were typically fairly small people, Basque men were characteristically larger, thick chested, broad shouldered, and burly. Because these were also characteristics of Cro-Magnons, Basques are often thought to be direct descendants of this man who lived 40,000 years ago.

    Less subjective physical evidence of an ancient and distinct group has also surfaced. In the beginning of the twentieth century, it was discovered that all blood was one of three types: A, B, or O. Basques have the highest concentration of type O in the world—more than 50 percent of the population—with an even higher percentage in remote areas where the language is best preserved, such as Soule. Most of the rest are type A. Type B is extremely rare among Basques. With the finding that Irish, Scots, Corsicans, and Cretans also have an unusually high incidence of type O, speculation ran wild that these peoples were somehow related to Basques. But then, in 1937, came the discovery of the rhesus factor, more commonly known as Rh positive or Rh negative. Basques were found to have the highest incidence of Rh negative blood of any people in the world, significantly higher than the rest of Europe, even significantly higher than neighboring regions of France and Spain. Cro-Magnon theorists point out that other places known to have been occupied by Cro-Magnon man, such as the Atlas Mountains of Morocco and the Canary Islands, also have been found to have a high incidence of Rh negative.

    Twenty-seven percent of Basques have O Rh negative blood. Rh negative blood in a pregnant woman can fatally poison a fetus that has positive blood. Since World War II, intervention techniques to save the fetus have been developed, but it is probable that throughout history, the rate of miscarriage and stillborn births among the Basques was extremely high, which may be one of the reasons they remained a small population on a limited amount of land while other populations, especially in Iberia, grew rapidly.

    Before Basque blood was studied as a key to their origins, several attempts were made to analyze the structure of Basque skulls. At the beginning of the nineteenth century, a researcher reported, "Someone gave me a Basque body and I dissected it and I assert that the head was not built like that of other men."

    Studies of Basque skulls in the nineteenth century concluded, depending on whose study is believed, that Basques were either Turks, Tartars, Magyars, Germans, Laplanders, or the descendants of Cro-Magnon man either originating in Basqueland or coming from the Berbers of North Africa.

    Or do clothes hold the secret to Basque origins? A twelfth-century writer, Aimeric de Picaud, considered not skulls but skirts, concluding after seeing Basque men in short ones that they were clearly descendants of Scots.

    The most useful artifact left behind by the ancient Basques is their language. Linguists find that while the language has adopted foreign words, the grammar has proved resistant to change, so that modern Euskera is thought to be far closer to its ancient form than modern Greek is to ancient Greek. Euskera has extremely complex verbs and twelve cases, few forms of politeness, a limited number of abstractions, a rich vocabulary for natural phenomena, and no prepositions or articles.

    Etxea is the word for a house or home. "At home" is etxean. "To the house" is etxera. "From home" is etxetik. Concepts are formed by adding more and more suffixes, which is what is known as an agglutinating language. This agglutinating language only has about 200,000 words, but its vocabulary is greatly extended by almost 200 standard suffixes. In contrast, the Oxford English Dictionary was compiled from a data base of 60 million words, but English is a language with an unusually large vocabulary. It is sometimes said that Euskera includes just nouns, verbs, and suffixes, but relatively simple concepts can become words of formidable size. Iparsortalderatu is a verb meaning "to head in a northeasterly direction."

    Euskera has often been dismissed as an impossible language. Arturo Campión, a nineteenth-century Basque writer from Navarra, complained that the dictionary of the Royal Spanish Academy defined Euskera as "the Basque language, so confusing and obscure that it can hardly be understood." It is obscure but not especially con...