Theory: The Basque History of the World

The Basque History of the World

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Written by: Mark Kurlansky

Excerpt ~ 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 confusing. The language seems more difficult than it is because it is so unfamiliar, so different from other languages. Its profusion of ks and xs looks intimidating on the page, but the language is largely phonetic with some minor pitfalls, such as a very soft b and an aspirated h as in English, which is difficult for French and Spanish speakers to pronounce. The x is pronounced “ch.” Etxea is pronounced “et-CHAY-a.” For centuries Spanish speakers made Euskera seem friendlier to them by changing xs to chs as in echea, and ks, which do not exist in Latin languages, to cs, as in Euscera. To English speakers, Basque spellings are often more phonetic than Spanish equivalents. The town the Spanish call Guernica is pronounced the way the Basques write it-Gernika.

The structure of the language-roots and suffixes-offers important clues about Basque origins. The modern words aitzur, meaning “hoe,” aizkora, meaning “axe,” aizto, meaning “knife,” plus various words for digging and cutting, all come from the word haitz or the older aitz, which means “stone.” Such etymology seems to indicate a very old language, indeed from the Stone Age. Even though the language has acquired newer words, notably Latin from the Romans and the Church, and Spanish, such words are used in a manner unique to this ancestral language. Ezpata, like the Spanish word espada, means “sword.” But ezpatakada means “the blow from a sword,” ezpatajoka means “fencing,” and espatadantzari is a “sword dancer.”

Though numerous attempts have been made, no one has ever found a linguistic relative of Euskera. It is an orphan language that does not even belong to the Indo-European family of languages. This is a remarkable fact because once the Indo-Europeans began their Bronze Age sweep from the Asian subcontinent across Europe, virtually no group, no matter how isolated, was left untouched. Even Celtic is Indo-European. Finnish, Estonian, and Hungarian are the only other living European languages that are not related to the Indo-European group. Inevitably there have been theories linking Finnish and Euskera or Hungarian and Euskera. Did the Basques immigrate from Lapland? Hungarian, it has been pointed out, is also an agglutinating language. But no other connection has been found between the Basque language and its fellow agglutinators.

A brief attempt to tie the Basques to the Picts, ancient occupants of Britain who spoke a language thought to be pre-Indo-European, fell apart when it was discovered the Picts weren’t non-Indo-European at all, but were Celtic.
If, as appears to be the case, the Basque language predates the Indo-European invasion, if it is an early or even pre-Bronze Age tongue, it is very likely the oldest living European language.

If Euskera is the oldest living European language, are Basques the oldest European culture? For centuries that question has driven both Basques and non-Basques on the quest to find the Basque origin. Miguel de Unamuno, one of the best-known Basque writers, devoted his earliest work, written in 1884 when he was still a student, to the question. “I am Basque,” he began, “and so I arrive with suspicion and caution at this little and poorly garnered subject.”

As Unamuno pointed out, and this is still true today, many researchers have not hesitated to employ a liberal dose of imagination. One theory not only has Adam and Eve speaking Euskera but has the language predating their expulsion from the Garden of Eden. The name Eve, according to this theory, comes from ezbai, “no-yes” in Euskera. The walls of Jericho crumbled, it was also discovered, when trumpets blasted a Basque hymn.

The vagaries of fact and fiction were encouraged by the fact that the Basques were so late to document their language. The first book entirely in Euskera was not published until 1545. No Basques had attempted to study their own history or origins until the sixteenth-century Guipúzcoan Esteban de Garibay. Spanish historians of the time had already claimed that Iberia was populated by descendants of Tubal, Noah’s grandson, who went to Iberia thirty-five years after the Flood subsided. Garibay observed that Basque place-names bore a resemblance to those in Armenia where the ark landed, and therefore it was specifically the Basques who descended from Tubal. Was not Mount Gorbeya in southern Vizcaya named after Mount Gordeya in Armenia? Garibay traced Euskera to the Tower of Babel.

In 1729, when Manuel de Larramendi wrote the first book of Basque grammar ever published, he asserted that Euskera was one of seventy-five languages to have developed out of the confusion at the Tower of Babel. According to Juan Bautista de Erro, whose The Primitive World or a Philosophical Examination of Antiquity and Culture of the Basque Nation was published in Madrid in 1815, Euskera is the world’s oldest language, having been devised by God as the language of Adam’s Paradise, preserved in the Tower of Babel, surviving the Flood because Noah spoke the language, and brought to present-day Basque country by Tubal.

In one popular legend, the first Basque was Aïtor, one of a few remarkable men who survived the Flood without Noah’s ark, by leaping from stone to stone. However, Aïtor, still recognized by some as the father of all Basques, was invented in 1848 by the French Basque writer Augustin Chaho. After Chaho’s article on Aïtor was translated into Spanish in 1878, the legend grew and became a mainstay of Basque culture. Some who said Aïtor was mere fiction went on to hypothesize that the real father of all Basques was Tubal.

Since then, links have been conjectured with languages of the Caucasus, Africa, Siberia, and Japan. One nineteenth-century researcher concluded that Basques were a Celtic tribe, another that they were Etruscans. And inevitably it has been discovered that the Basques, like so many other peoples, were actually the lost thirteenth tribe of Israel. Just as inescapably, others have concluded that the Basques are, in reality, the survivors of Atlantis.

A case for the Basques really being Jews was carefully made by a French clergyman, the abbot J. Espagnolle, in a 1900 book titled L’Origine des Basques (The Origin of the Basques). For this theory to work, the reader first had to realize that the people of ancient Sparta were Jewish. To support this claim, Espagnolle quotes a historian of ancient Greece who wrote, “Love of money is a Spartan characteristic.” If this was not proof enough, he also argues that Sparta, like Judea, had a lack of artisans. The wearing of hats and respect for elders were among further evidence offered. From there, it was simply a matter of asserting, as ancient Greek historians had, he said, that the Spartans colonized northern Spain. And of course these Spartan colonists who later became Basques were Jewish.

With issues of nationhood at stake, such seemingly desperate hypotheses may not be devoid of political motives. “Indigenous” is a powerful notion to both the French and Spanish states. Both define their history as the struggle of their people, the rightful indigenous occupants, to defend their land against the Moors, invaders from another place, of another race, and of another religion. In Europe, this heroic struggle has long been an essential underpinning of both nationalism and racism. The idea that Basques were in their European mountains, speaking their own indigenous European language, long before the French and the Spanish, is disturbing to French and Spanish nationalists. Unless the Basques can be shown to be from somewhere else, the Spanish and French are transformed into the Moorish role-outside invaders imposing an alien culture. From the sixteenth century on, historians receiving government salaries in Madrid wrote histories that deliberately minimized the possibility of indigenous Basques.

But the Basques like the idea, which most evidence supports, that they are the original Europeans, predating all others. If true, it must have been an isolating experience, belonging to this ancient people whose culture had little in common with any of its neighbors. It was written over and over in the records of those who observed the Basques that they spoke a strange language that kept them apart from others. But it is also what kept them together as a people, uniting them to withstand Europe’s great invasions.


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