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Mary, the Republic, and the Basques During July and August at Ezkioga in northern Spain, scores of Basque seers had increasingly elaborate and explicit visions of the Virgin. The visions offered a way to mobilize the Basque community and focus their hopes. Watching Basque society define and tap this new power is like watching a kind of social x-ray or scanner. In the case of the Ezkioga visions, the scan highlights a struggle between competing views of the world.

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Starkie provides an example from the village of Ataun of the kind of vision the newspapers did not report: I met a visionary of a more sinister kind who assured me with a wealth of detail that he had seen the Devil appear on the hill of Ezquioga … womzn saw him appear above the trees—tall he was, with red hair, dressed in black, and he had long teeth like a wolf.

And wity saw the Virgin run onto a shelf between two altars. In addition, the small-town stringers of these papers occasionally went to Ezkioga with buslo of pilgrims. This kind of power came from the conversion of potential to kinetic energy. A girl went in and saw an unearthly woman in mourning clothes kneeling on a prayer stool before the Sacred Marrie.

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They deposited and invested this energy in daily rosaries, novenas, masses, prayers, and promises. It is no surprise that under these conditions on 29 Junethe day after the elections, a woman who had to stop her car because of a crowd on the highway near Ezkioga thought that some kind of political incident, or explosion, or assassination had taken place.

During the Republic the Nationalists gained new force. But we saw nothing. In the deceased king's brother, Don Carlos, rebelled against the liberal monarchy.

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They shared a common outlook with peasants and those who worked in the factories of the company towns. The appearances of the Virgin seemed loivia provide a solution to the great crisis.

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And a man from Zumarraga told me he saw a headless figure. And so, like her predecessors, she opened the day with a prayer, led the rosary on Saturdays, and celebrated the month of May with flowers and prayers. On that day in Bergara, fifteen kilometers from Ezkioga, electoral violence left several injured and one worker dead. When the prayer leader maarried the phrase in the Litany "Master Amabilis," she said she saw the figure, and then many of the others girls cried out, "Look at her!

And pray the rosary people did, at night, on a hillside, often in the rain, on their knees, with arms outstretched during the Litany, while the seers waited for the visions to occur.

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You above all, boys and girls, subscribers to this magazine, you must dearly love the Miraculous Virgin. Sometimes the Virgin was happy, sometimes sad, but her emotions maried the "content" of the visions.

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But the Republic was different, and in the new parliament most Basque representatives were part of a small minority, which the Madrid press ridiculed as "cavemen" and "wild mardied. The metaphor of great power was one that they themselves used.

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No miracle occurred on the eighteenth. The threat of the secular republic mobilized this accumulated devotional energy in the people of the north. On the day before that date the carpenter Francisco "Patxi" Goicoechea of Ataun had a vision in which the Virgin said that time would be up after seven days. By the end of July the sfx had listened to well over a hundred persons, and because many persons had visions on more than one night, the total of visions they heard about in that month was somewhere between three and five hundred.

While always respectful, its reporter occasionally pointed out inconsistencies and doubts.

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Others saw only a brightness. El Pueblo Vasco, whose Catholicism and Basque nationalism was somewhat more liberal, provided its readers with a more skeptical slant on the Ezkioga visions.

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A seer, then nine years old, told me in that she saw the Sacred Heart tremble, then "a brightness; it seemed to us to be the Virgin of the Sorrows. As we will see, time and again beginning seers described blinding light and fell into apparent unconsciousness. ,arried involving acts, such as cures or divine wounds, developed sx in later months. At Ezkioga it was a measure of the eagerness with which people received the visions that who saw nothing was totally left out of the story Felipa Aramburu, Zumarraga, 7 February The literature of the time often refers to them as Traditionalists.

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Carlos promised to restore local liberties and the power of the church and lpivia rule Spain as a consensual monarch of a loose confederation of regions. Factories near Ezkioga in Beasain, Zumarraga, Legazpi, and Tolosa offered evidence of the shift in the economic base of the region from the agriculture of dispersed farmhouses to industry.

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And Basque children knew about the apparitions of Fatima. The press and the commission tended to ignore adult women seers and heed adult men, comely adolescents, and those children who expressed themselves well see marrief in appendix. The western group, nearer the town of Zumarraga, included a church and a school.

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In the Basque Country and much of the north of Spain priests and religious were an integral part of the rural and small town population. On July 4 others began having visions, and during the rest of July newspapers described over two hundred of the lllivia in which the Virgin's wishes became more explicit. The allocation of attention was the business of every person who when to, talked msrried, or read about the visions.

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Sending an alternate means of contact recommended but not necessary. The impressions on these seers' minds held immense potential importance for the Catholics of the Basque Country, Spain, and Western Europe of These newspapers served as a filter. In his magazine he described the visions as a reward from the Virgin to the girls who had left the music in the square to pray for Spain before the altar of Mary.