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Continue Popular beliefs are all ideas, misconceptions or without scientific basis that exist in a large part of the population, or everything he believes in and whose origin is unknown. A popular belief, which is the belief that its origins are in the house, on the street, in conversation with the ignorant, in the cradle itself,... it is an important part of our lives because since childhood we have been re-educated through education, culture and, more or less, adults. Here are some popular persuasion examples: 1. Experience a few. - Don't go to the bathroom if you're hot because it might give you something - Don't take painkillers on your full stomach, you're paralyzed by digestion - Don't walk barefoot on the floor you're going to catch a cold. Home remedies - For asthma, nothing beats Ube bejuco chalk every morning fasting. It heals him forever. - Take three new nails that measure two centimeters, bring them to a boil in Mary's bath, then let it cool and give the baby water. - Chalte Tuatia is going well, but it should be on the new moon. 3. Superstition: - Do not go under the stairs, or it will bring you misfortune - Do not cross the black cat - Spilling salt on the table will bring misfortune to the family. Astrological phenomena throughout the history of mankind, celestial phenomena have caused all kinds of superstitions and absurd beliefs as a result of limited human knowledge of them. Today, although many phenomena have been explained by science, there are still people who interpret them as the result of the supernatural powers of the gods or as omens of good or bad luck. For example - If you see a shooting star begging for desire, and you will see that it is taken for granted throughout human history, there have been, and still are, many popular beliefs that invade us at all times, they fall under the definition of belief, because for people you think they are truths and just as they guide their lives. What I recommend is that every time you come across any of these popular beliefs you review them and see if they empower you or limit you to what you want to achieve. EDU LOPEZ MARTIN CRIADO, Arturo Term's popular belief has come to a replacement in ethnography that superstitions, rejected by the constant use by the Church from the early centuries of its existence, and which have made philosophers, scholars and writers of late. From the outset he carried a considerable pejorative burden because, to his original meaning of survival, ancient Christian writers added that paganism that Christians carried with them and which should be abandoned. The previous pagan religion was generally considered superstition, so it became almost synonymous with paganism. At first, the conversion of the inhabitants of the Roman Empire to Christianity was slow, but from the decree of Constantine and, above all, during the invasions, it took place en masse, often forced and purely formally. The belief system has not changed suddenly, even the rites that the Church has in many cases had to adapt to the new religion. Gradually, all these pagan beliefs, most of the millennial origin, being left out of the social religious system, became isolated elements embedded in the new system. All universalist religions, i.e. those that have pre-existing claims of exclusivity and deny others, reject pre-existing religions but, unfortunately, are contaminated with their large elements. We can talk about the religious substrate that the new system is dragging, as in the case of the linguistic substrate (1). The historical character of religion, as well as language, is undeniable, even if the former is proclaimed ingmalimal and revealed; There's always another previous one (s) coming out of the next one (s). 19th-century ethnographers, especially Taylor and Fraser, used the term survival because they had established a positive assessment of the remnants of paganism that remained in Christian Europe until their time and linked them to classical myths. Thus, these beliefs lose the negative connotation they have when classified as superstitions. The voice of survival belongs to the glorious era of European culture, even the prototypous past. The ethnographer discovers in amazement, under the overwhelming building of Christianity, the remnants of pagan religions, as an archaeologist reveals the remains of temples and dwellings, or how humanists saved the writing culture. However, the concept of survival is insufficient and distorted. The task of an ethnographer cannot be similar to that of archaeologists or scholars of ancient texts. The continuity of some beliefs, not only from Roman or pre-Roman times, but apparently out much earlier, is surprising; In short, this is what attracted many ethnographers to the study of European rural cultures. Even today it is seductive, as well as easy and sometimes false treatment to explain certain rites. Decimonic ethnography may have used an over-comparison of modern rural societies with ancient societies, not to mention that all these beliefs have also undergone slow but transformative changes in the system Popular. Throughout the late Middle Ages, the church hierarchy insisted on condemning the hidden paganism in Christian society; when he fails to eradicate some previous practices and beliefs, he tries to make Christian meaning for them. The 11th and 12th centuries mark a turning point in this process; the cult of images (remember the anicism of the Church in the previous era) of saints and our lady replaces pagan naturalistic worship. The appearance of the dead, which the ancient Church refused to accept, ended up Christianizing with a cult of souls and purgatory. After the Reformation and The Counter-Reformation, the struggle against certain aspects of the popular religion intensified, especially with what smelled like paganism, especially in Protestant countries. When some scientists intend to reconstruct mythology from the few survivors. perhaps because of the classic resonances and prestige of the myth, they give a partial and decaying vision, wanting to see it as an autonomous system. The expression of popular belief has no negative or primitive connotations, although it cannot give up its generally deep roots. The meaning of faith is perceived in Latin CREDERE, trust and delivery, credit. According to N. Belmont, faith is certainly that movement outwards, towards divinity. to whom something is offered - an offering in money, a sirio or just words, that is, prayer - with the certainty of receiving restitution against him in the form of favor (2). Therefore, it will be based on reciprocity (3). Indeed, popular religion has as its priority goals some practical and immediate character, such as rain rain, so that crops are born, that they are not spoiled by storms or some pests that the sick are cured, etc. However, faith is also, and fundamentally, trusting, accepting something as true. It is an internal movement, a mental activity, as cognitive anthropology is emphasized. For D. Sperber, faith is a conceptual representation of p, which is not included in the subject's encyclopedia, except as part of the sentence of the form p is true (5). It cannot be subject to any scrutiny because faith acts symbolically unconsciously in a subject that is convinced that it is part of its encyclopedic knowledge, empirical knowledge, which is about the world. The believer accepts as truth any postulate that is catechized as faith, without being able to attribute to him a figurative, symbolic interpretation. event that symbolism becomes conscious, that the truth of a certain faith is questioned, then it ceases to act as a faith and becomes a figure whose symbolism is conscious, whether explicit or implicit. However, the changes are not radical, as there are a number of intermediate states between faith and figure and are often ambiguous even for the subject (6). For example, when ancient Christian writers classify pagan beliefs as superstitions and comment on the symbolism of certain gods and myths, they seek nothing but to turn them into rhetorical figures, literary fiction. Carlos Alonso del Real argues that all these kinds of beliefs are right to be saved by art that deactivates his power as superstition (7). In his support, he mentions Walter Scott, who was convinced that romantic fantasy literature, which deals with issues of old beliefs and superstitions, was the daughter of disbelief (8). Saying that beliefs are symbolic, it is clear that they cannot act as natural causes in the world in which we live. Which is no longer as clear as they symbolize. Many tried to develop the grammar of symbols, naively using a linguistic model, which at one time seemed to serve all social sciences. However, it seems that symbolism is a cognitive, learning but not communication system, so it represents important differences with languages (9). Symbolic phenomena focus, that is, focus, and evoke concerning conceptual representations in our memory (10). A device specific to our mind (a common symbolic device) allows us to symbolically process all information that is not processed by a rational device, for example, about the supernatural, the mysterious and the unknown, or especially that it is not regulated by the principle of natural causation. But not only in these cases, but information is also given symbolic treatment, when the degree of intellectual attention is very low, when scientific knowledge is scarce, when psychic schemes are poor (ll). Knowledge increases the chances of rational processing of information, although rationality, in principle, is given equally in any person. Jose Luis Pinillos believes that the consequences of a lack of culture are superstition, authoritarianism and prejudice and generates what he calls concrete thinking, the traits of which he defines in the words of Vigotsky, Goldstein, etc. (12). I will take care on this occasion of a number of marginal beliefs, beliefs that lose the status of such, because being seen as not those who exercise power, being classified as superstitions, begin to be symbolically handled by the believers themselves consciously, in some cases more explicitly than in others, depending also on the variables of each subject. While for the elderly, many of them still matter within their knowledge of the world, and accept them with the certainty that tradition (which is nothing more than the experience of ancestors), for adults and young people, not that they matter as beliefs, is that they do not even exist because they are unknown to the majority. All of them have been collected in the Castil region of Ribera del Duero-burgales over the past few years, in which, fortunately, some studies have emerged on the subject. Despite this, the stereotype that there are no superstitions, mythological survivals or popular beliefs in Castile, as they can still be called, continues to triumph. What seems more attuned to reality seems to me is that little research has been done, although it must be admitted that it is not always easy to talk about certain issues if there is no relationship of trust, and even so much reluctance arises (13). NATURAL PHENOMENA All nature can be a manifestation of the sacred, the beautiful and lead to beliefs that help to order and make the world understandable, especially when there is a lack of scientific explanation. Water is all known to the importance of watercourses and fountains among peoples living in arid climatic areas. Places with springs, river banks preferred to build their villages from distant times. Hydronymia, i.e. place names of rivers, especially other water places, is a living evidence of this; in Ribera there are many doro-Roman hydronimos that tell us about the continuity of the population: Douro, Arandilla, (in the Middle Ages FLUMEN ARANDA, where the name of the current river and the towns of Aranda de Duero, Penjaranda and Arandilla comes from; in Saragosa, in Moncayo, near Soria, there are the Aranda River and two towns in the valley called Aranda de Moncayo and Arandig) , Aranzuelo (in medieval documents of Arauzu and Arabuzuelo) , Arauzo de Miel, Arauzo de Salce and Gontoria de Valdearados. Also dororim names of the rivers Gromejon and Dujo, and hydronym, with which it is called the village of Adrada de Raza. On the other hand, demographic cores abound with denominations of romances that are avid to sources: Tubilla del Lago, Fuentecan, Fuentelisendo, Fuentemolinos, Fuentenespina, Fuentenkesped, Hontoria de Valdearados and Hontangas. The last one whose name he wants Source (FONTANICAS), is on the way out of the valley galore in the springs and watercourses where he joins Riaza. The village is located around a rock under which there is a natural cave that serves as a hermit for the Virgin Caves, patron of the village and the community of Villa and The Land of Riaza. Inside sprouts a abundant spring, which is now a few meters below, where it pours water down some pipes; Neighbors say it's excellent water, although its healing properties are uncertain. The image of Our Lady is a 13th century carving heavily abused manipulation she suffered in later centuries in order to dress her up. On the rock stands the parish church, a building of folk architecture with some Romanesque remains, placed under the propaganda of John the Baptist, a saint to whom Christians have dedicated springs that were previously consecrated to Roman or Dorimian deities. Hontangas is located on a vast archaeological site and, among other things, the Roman-era macaw, dedicated to the Celtbar god AEIO DAICINO, aquatic divinity, originated from which another macaw was found in Bagnos de Montemayor (Caceres) (14). A few kilometers away, the Riaza Valley below, in Fuentemolino, is another example of the sacralization of the fountain, which gives the name to a village that rises in the rocks that close the valley. At the foot of the rocks spring spring, which leads to the flow of San Bartome, although, next to the same fountain and attached to the rocks, there is an ermitilla dedicated to San Juan Bautista, of Romanesque origin, according to J. Peres Carmona (15), although there are no clear features of this style. According to the villagers, it gives very good water; it even sprouts heat in winter and rarely dries. When this happened, the procession was made with the banner of the saint and injected him through a rocky cavity to return to the manar, a magical rite associated with others in which the holy wet rain (16). In Ribera, there are parish churches that promote holy water in Aranda de Duero, Torregalondo, Guzman, the aforementioned Hontangas and Kintanilla de los Caballeros, depopulated in the term Tubarra del Lago. Pardilla is also dedicated to him, but his feast is the devolation of John the Baptist, August 29, not his birth. The Hermitage is located in Fuentemolino, San Martin de Rubieles, Angeix and Moradillo; The last one is ruined. In some cases, the name of St. John does not correspond to the predecessor, but to the holy evangelist; for example, it is a case of the city of San Juan del Monte, or the old Arandine hermit, currently absent, San Juan de las Alagunas, or lagoon, where despite its relationship with The holiday was celebrated on 6 (May 17). In this particular case, the original initiation may have been dedicated to the Baptist, but the holiday may have been changed during June 24 in the parish of St. John. This holiday was a common holiday in all coastal places, even if they did not have a temple under their propaganda. It can be said that there are common elements that seem pre-Christian origin, which are located in the night of St. John and, especially, the sunrise: - Bonfires that were lit in the streets and missed; in some villages they have moved to other festivals, especially in San Rock. - Located on the windows of brides or alleged waiters as a declaration of love. -Check out the waiters and waiters, in separate groups, to the countryside before dawn, to a sublime place to see the sunrise as soon as possible. -The sun rises with knives and knives around, forming like the wheel of St. Catherine. -The sun dances that morning. -Collect some plants that still dew the night; especially the daisy, which treats better than if it collected another day, and thistles that were used to avoid aphids in the chicken coops. -Breakfast in a chocolate box made in a fire, and the sun rises. -Waiters care and chase waiters, who are sometimes ripped out of chocolate if they are not invited to share it. In some places the waiters decorated the carts with poplar, salsa, gindal branches, in this case with their cherries, and invited the waiters to rise. Together they returned to the city at dusk to sing and circle the streets. Where there is a church or hermit dedicated to John the Baptist, Mass is celebrated by the procession, but without singling out its solemnity. Since the ancient times of the Middle Ages, it seems that sacred springs and water places have been Christianized, putting them under the propaganda of John the Baptist and the Virgin Mary (18). We have already seen two cults taking place in Hontangas; another such case in Ribera is the city of Guzman, whose parish church is dedicated to Christ's predecessor, and where on the outskirts there is a fountain with a laundry, which originates in a stream next to which is the hermit of Our Lady of Fontana. In the depopulation of quintanilla de los Caballeros (Tubulla del Lago), the old parish church of San Juan Bautista is today the hermit of the Our Lady of the Fountain. Pass through the place names of the region, we find the names of fountains and sources that are evidence of ancient beliefs virtually forgotten, although we can establish comparisons with nearby cases, allowing us, if not to classify all examples as sacralization safely, yes, at least with Probability. Between Adrada and Haza, is the source of Fuentecaliente, in a beautiful valley of vineyards and nut trees; this name is often associated with hot springs such as Bonyar (Leon), where in ancient times water genius was worshipped (19). The word caldas has the same meaning as in Kaldas de Luna (Leon) or San Pedro de Caldas (Segovia). In Adrada, Castrillo de la Vega, Hontangas and La Vide, there is a source called Fuente de la Salud, whose water is generally considered beneficial to humans, although, according to analyses conducted in some cases, it does not appear to have any particular characteristics. However, there are cases where these are hot springs, such as Sepulveda Health Source. In Adrada again (don't forget that this dororim hydronom, meaning the place of abundant waters) has the Fountain of Shock, which probably refers to the belief that it sprouted from hitting a horse of some legendary being, as happened with the source of the hermit San Former (Trevigno County County) (20). Famous, in the province of Burgos, Patada del Cid, which is located in Barrio Panizares, traces of Sid, his horse and those who threw, with whom he killed the legendary snake, which ate seven children and lived in a nearby cave (21). On the outskirts of Castrillo de la Vega was the Fuente de los Moros (now dazzled by the municipal order), which were two large pools with spring used as laundries. It was never known to be dry and, in winter, the water came out warm, as in Fuentemolinos, so that it was never released; it was reportedly built by the Haza Moors, which we will later talk about. Those who last cleaned it, back in the 1950s, told me that on one of the walls there is a large stone with a cross; cross sacralizes, replaces other deities in ancient times (22). Tubilla del Lago stands in a narrow marshy valley full of fountains, including the Eyes of the Sea and the Copper Fountain, both nearby. This copper, but male cobra or snake, is from the Latin COLUBER, a form that coexisted with the female COLUBRA. It is the same as in Asturias and Leon called quelebre, a species of monstrous snake (23), which also appears in the source of the Pisuerga River, in Cueva del Cobre, located in Santa Maria de Redondos (Palencia). Caves Natural Caves are places that, since ancient times, have offered sacred, given that it can be caused by any startling landscape accident. Some connect the cave with the bowels of the earth, with its maternal nature, with its generating power. The truth is that for thousands of years people have lived in them, and above all, he worshipped his gods in them. Teh sacred of many natural caves persists to this day (24). Ribera burgalesa has two chapels dedicated to this type of virgin. The first is in Hontangas, as we have already said; The hermit of Our Lady of the Cave is located in the center of the village. Its cover is a slender baroque fence with a niche, where there are popular stone sculptures, which are a coherent iconographic program. The cave is not very large and the ceiling is low, cracked in some places, so there are several pillars of support. The legend, which I have heard countless times as a child, tells that several soldiers who were in Haza one night saw the light under the rock and approached it (25). Once inside, they found that the lamp illuminated the image of Our Lady. They tried to take her to Haza, loaded her into a wagon, but the bulls didn't want to move, so eventually they left her there, believing it would be her. Perhaps this narrative has something to do with the virgin cave is the patron saint of the community of Villa and the land of Haza, which celebrates there a solemn pilgrimage periodically. Another case of a cave-shelter is located in La Vida, with the legendary origin of which it is associated. The hermit of Our Lady of The Mountain, currently in a miserable state of abandonment and ruin, is located about three kilometers southeast of the monastery, at the bottom of the valley, which descends into the Douro, heading towards SurNorte, in the middle of a dense forest ebros. The bottom of the valley is suddenly covered by a rocky wall where the cave opens. Even it rises on a small path, next to which you can still see the ruins of some buildings and a fountain. Inside the hermit are the remains of a plaster altar that looks like a Renaissance; the image of a virgin is in a monastic church. Canon Juan Loperres wrote in the eighteenth century that the monastery was founded on the primitive, with the name of Monte Sacro, on the other side of the Douro to the north, three blocks from the present, preserved today in a place that occupied the hermit with the propaganda of our lady concept of the mountain, in the concaveness of a large rock (26). You are mistaken in smearing the hermit on the other side of the Douro to the north because it is on the same side of the monastery, on the left bank of the river and in the southeast. It is also interesting that the monastery was originally called Mount Sacred, which certainly matters the sacred forest. It is possible that at that time it was only a stone hermit, because the monastery of the 12th century, when it was founded on the donation of King Alfonso VII from 1156, was already built in the present place, next to the river, as evidenced by the remains of the Romanesque monastery, discovered a few years ago. Legend the monastery, which the Virgin had appeared to the king, who hunted for these lush mountains, on the vine among the kings, seems to have nothing to do with the Virgin of the Mountain; Loperries himself sends this phenomenon with the phrase an event that was undoubtedly invented by Oberto Mireo (27. On the other hand, the cave is the place of a room of mythical characters like the Moors, which we will later talk about. , at the bottom of Pena del Castillo or Penaflora; small natural caves where the Moors lived, according to popular belief. Guzman has Cueva de la Mora. The rocks next to the hermit Virgo Mountains, between the terms La Vida and Langa (Soria), natural erosion spawned, on the southern slope of the Douro Valley, which here is very close to the river, thin and thin stone needles, some of them in pairs, which are known as Las Monias. According to the nearby villages (La Vid, zuzones, Castillejo de Robledo and Langa), long ago there was a monastery of nuns, which was visited by some monks and God to punish some and others, commanded a large alley of the river that took them all that were scattered along this slope turned stone. This is a feasibility study of the legend, which collects several auditioned versions, all of which coincide in the basic necessities, despite some inconsistencies, as in this one: they were taken walks to the nuns from La Vida and turned them into stone, as these rocks are located upstream from the monastery. In Lange, I heard some humor, according to which the last stone is called Monk Laio, because the nuns and monks were on their way, in pairs, when they were turned into stone, and this monk was detained by his limp. Numerous stones, natural or treated by the hand of man, which are the result of the transformation of people or animals because of curse, punishment, etc. (28). Curiously, historians tell us that ancient domes monasteries were doplic, although as far back as the 12th century they were banned; The premostratense monastery of La Vid was doubled until 1164, when nuns marched in Fresnillo de las Denas and Brazacorta, both in the region (29). However, this will not cease to be secondary, since the basic thing is the belief in many places that mythical ancestors (hadas, giants, etc.) inhabit or become stones of outstanding forms. The rock, in its resistance over time, to its strength causes permanence, eternity (30). This belief is due to the fact that the spirits of the dead remain or live in stones; this usually explains the fact that a lot of stones were made in the place where the person died, especially if it was sudden or violent death, as is usually done in rural areas. The stone was a home where I could live without disrupting life; those who walked there could do so without fear until they contributed another stone to enlarge the majano, which was considered sacred because it was the residence of the spirit of the dead. In the village of Fuentenenbro, at the foot of the Moors caves and very close to the road, there are large boulders that point to the site of the blackberries, through which the villagers, as they passed by, threw a stone and prayed to our father. I wonder how, in this case, the dead are not a historical, but a mythological man, a blackberry and yet the rite is Christianized by prayer. More often than not, Christianization is complete and a pile of stones is replaced by a stone cross or at least two elements appear, for many people continue to lay, perhaps unconsciously, crosses of this kind with the stones they cast as they passed, while musitizing their prayers for the soul of the dead (31). ASTROS The Sun was a guide to the daily activities of labradors who climbed at dawn and locked the house at night. It was customary to look out in the morning and see how it came out, from which some clues were derived about the weather of the day. On the other hand, the sun mark the peasant during the day; many older people are still managed by sundials. Depending on the position of the star, they know the time out of experience years and years. In Castrillo de la Vega, when the day was overcast or foly, the boys cheered in the sun, looking up and shouting: ! Sal Solillo, I'll send you cheese! In summer, on very awkward days, the sun is pale yellow, it's brown, and it's dangerous. The Moon is believed to have a great influence on certain agricultural and domestic work. For example, in conditions of exhaustion, debris was taken out of the blocks and folded into a field covered with earth to cook well; The vines are trimmed from November to March; wickers are cut to make baskets and wood in general in January or February. If this work was done on a growing trend, the garbage became a mouse, the vines are easier to freeze and the wood breeds karkoma. Every Friday they are considered to be shrinking, so the slaughter of the pig was always done that day (32). Landing work is increasingly being carried out, especially garlic, so if done in a reduced way, the buried teeth come out of the ground and they will be freer without being born. The full moon, with its entrance, marks a change of time; especially powerful is the full moon of August, which many elders believe is maturing because it heats up more than the sun, as the copla says: Get out of the scorching sun / and the scorching moon .... All these beliefs about the Moon are very old, as evidenced by the testimonies of Latin writers. Palladium, in its Treaty on Agriculture, says: All that is sown, be known on the crescent moon ... (33). and Gonzalo Alonso de Herrera, in the sixteenth century, attaches so much importance to these beliefs that, considering the activities of the camp for several months, he divides them into two parts: cultivation and weakening (34). Every work that is done to increase in it, such as planting and his fellows, sowing all the seeds except certain that are already noticed in the books above, everything should be done in enlargement. Conversely, everything you need to keep will be stored more by being caught in a shrinking rather than growing one. I say, take the seeds of any luck, take fruit, three makeup, neuter, prune. .. Of all the stellar skys, the peasants recognize the Great Deal, known in Ribera as a triumphant chariot, and as a basket of omnipresent, because the beam and crossbars are perfectly different in this constellation; In addition, the Pleiades called seven goats. The position of the stars is used to study the future weather; for example, say: Good weather that the wagon goes to Aranda, that is, when the Big Bear points to the east. Shooting stars are often referred to as tail stars, and when there are many, as happens in mid-August, they talk about a stellar battle, which astronomers call a star shower. During the years of the Republic there was a very strong and amazing star fight; in several villages in the region, people were frightened because they believed that some of them would fall on them. This is probably the famous star shower, which, as recorded in the annals of astronomy, occurred on October 9, 1933. On cold, clear nights, when the sky gets a special glow in Castile, especially if it freezes, they say that there are stars that throw at people, so close and threatening they are visible. METEOROLOGIC PHENOMENA Given the importance that all weather events have for a person in the field, it is not strange that beliefs about them are numerous and incomparable. Some of them have some empirical basis, as they were created by a lack of experience, although it is true that their registration is imptom and Air or balloon, popular ways to call wind, is rarely perceived as a positive phenomenon. When he was still threshing in the era and begging by hand, the Castrillo San Pantaleon was summoned, a martyr who celebrates July 27th, asking for the wind with this cry: Air, St. Pants, I'm threshing! Most of the time, however, the wind was considered a negative phenomenon; air, especially poor air, was the cause of pain and disease (36); hence the fear of nudity: Cover yourself, that s'ha lifted the air! Whirlwinds were very common in summer when a storm gets into the air, and extremely dangerous during mowing and threshing tasks, as they could make the crop disappear from a plot or era. It is known that in some places they are called witches, although I do not have it registered in Ribera, but in a series of means to conjure them up, such as heading to them crossing fingers and index fingers, or throwing some of the blessed arrows of Good Saturday, which we will talk about later. Rain is almost always a useful water in the climate as our land, especially the spring rain, which is the one that provides the crop of cereals and, in general, the fertility of the countryside. Thus, rain is one of the main attributes of divinity; to ensure their fall, a number of periodic rituals are performed that accumulate at critical times, which are the months of April and May. Prayers, popularly litany or flying, are inaccurate processions in which the whole village, including children from schools, with crosses and pendons was sent to various significant places of the municipality, where there used to be a wooden or stone cross, and from there the priest blessed the sown in all directions. On some of these crosses there was another smaller excavation where the priest presented a small cross of holy wax. The first was celebrated on April 25, St. Mark's Day, and the remaining three, a few days before the Ascension, which is always celebrated in May or early June (Monday, Latvian; / Tuesday, Latvian; / Wednesday, leteinnon; / and Thursday, Ascension). May 3 - This La Cruz, a festival organized by the brotherhood of Vera Cruz, has great roots in the region; A special favorable meaning had in Aranda, where the evening procession of painting the cross in the square lasted several hours, during which the crowd danced in front of the cross on average constant cries of Water, water, water . ..!; The Christianization of Pingar may most peoples who made the same sense, although it was not so explicit. May 9 is the feast of St. Gregory, the saint, closely related also to the rain fertility, in particular, vines; in Castrillo, for example, it was a vow of the villa, so that that day the city council in full attended the Mass, and then went to the village with the priest to bless the cuquillo, that is, to conjure up this plague of vines. Then they made food offered by the municipality and in which the priest had to participate. According to The Catastrophe del Marche de la Ensenada, the Town Hall of Roa is paid every year, in the mid-eighteenth century, 30 reais to attract the water of San Gregorio (37). What kind of water could it be? Since castile does not have the famous sanctuary of this saint, I think it belongs to San Gregorio de Sorlad, in Navarre, which, according to J.M. Barandiarana, was taken to many places to bless the fields and conjure up mice (38). J. Caro Baroja, based on ancient testimonies, describes the rite of consecration of water, passing it through the relic of the saint, and distribution among the many outsiders who came to take it to their peoples, not only close, but also as far away as Titaguas (39) or Almodovar del Campo (40). In some places this festival has been disappearing and charging the value of San Ysidro, which is usually accompanied also by procession and blessing fields (41). Special fertility lawyers are virgins who are revered in various villages, many of which have nature-related propaganda and celebrate their holiday in the easter week or next. But not only do you go to the patron saint on the occasion of the holiday, but, whenever the drought persists and threatens the survival of the community, to ask for her her hermit, she is taken out in a procession between songs that excitedly ask for her intervention: Water, Pure Virgin, / Water, Virgin Mother, / Virgo Vega, / Healthy Water. / Fields dry up, / children ask for bread, / Virgo Vega, / water. Water, water! (42). Ancient beliefs seem to persist in the habit of welcoming the May rain with joy, saying: Let the water, let my hair grow!, which seems to metaphorically express hope for prosperity (43). Children, when they sang rain, sang in the street, jumping at the same time, a famous song that presents many options like this: Let it rain, it rains / Virgin caves / birds sing / Clouds rise / Yes, no / let the sledgehammer fall / with sugar and nouga. In summer, Labradors are wary of clouds or clouds, especially when the harvest has not yet been harvested; in Ribera, in addition, the cloudy people of September, which can cause great damage to the vines, are dangerous. Fear comes not so much from the rain that sometimes causes flooding, or the wind as from the pedrisco, which destroys plants in several therefore, in some spell that we will see below, measures are taken to distinguish between the rain that is being taken and the stone that is rejected. Consubstantal elements are also thunder and lightning. Thunder caused fear, especially for women and children; the latter try to remove them by telling them that the angels bowl, a euphemistic expression that has replaced the more direct. In some places, the terrifying noise of thunder is attributed to the devil or some genius (44). Lightning or spark often falls on large trees or animals, so when all the work on the field was done with the beasts, it caused a lot of fear. Stories of lightning falls and the deaths they cause, or miraculous rescues, are told in almost every city. In Castrillo de la Vega is an old trunk of a nagging oak, known as the Churre Oak, completely burned by the lightning that fell on him when he was a refugee under a shepherd, with his flock to which he caused no harm; some attribute this to the fact that it is a protected place, because next to the oak was one of the crosses of the horned (45). The burnt-out trunk has been around for many years, since the beginning of this century, and no one has touched it. On the other hand, it is widely believed in the region that the sparks or lightning stones that were once used to ignite the light, striking them with an iron link, fall and bury themselves with lightning (46). Against the clouds, there were special remedies that each person applied, as he thought, and other communal type. Among the first do not remain a flush, locked in a house, or in some hut or hut, if you are in the countryside; light a candle that was lit at the monument on Holy Thursday; Spray the house or anywhere with holy water; go outside or into the countryside and throw in the clouds arrows collected during the touch of the glory of good Saturday (in some places, such as in San Martin de Rubiales, the cross was first made from one side in the direction of the cloud); pray some prayer-conjuring like this one, which is most famous: The Holy Blessed Barbarian / That in heaven you are written / with paper and holy water / in the macaw of the cross, / Pater Noste, amen of Jesus. / Stop the nublo, / stop you, / more can God / than a hundred of you. / If you water, / come here. / If you're a rock, / go there, / go to the mountains / download . Some people also prayed for the litany, which they wrote in the booklet and stored together with candles and holy water for these cases. Of the communal-style remedy most famous and common was that the sacrilege would ring the bells of the church (47), in particular, a touch of nublo, so that the town hall is used to pay him a certain amount of money. The other was shots in the storm clouds that practiced centuries well into him (48), though he ended up giving up when his failure was proven. One expert admits that there was a time when it seemed that some scientific foundations and, better, some statistical basis, protecting the fields from pedrisko by firing rockets and grenade launchers, a kind of mortar that fired explosions at high altitudes. Today, these practices are completely discarded... and recommends crop insurance as the only effective remedy (49). J.M. Barandiaran says that the genius of cholera more than a century ago appeared in Segura in the form of fog (50). In some cities in Ribera, the elderly say that the 1918 flu epidemic, which has been remembered by all as the year of the flu, came in the form of fog. People born in the late nineteenth or early 19th centuries lived by this death when they were teenagers or young people and never forgot it; many of them lost relatives, as was the case with my grandfather, who was killed by his brother Matthias. In Castrillo began on September 24, although in other villages I heard the date of the 21st, the day of St. Matthew. The truth is that a few days before it was possible to talk about was the plague. At noon on the 24th a large cloud was prepared, but there was no rain: Snow sparks fell and it turned into white. Then the softening began to soften, and came the fog that brought the flu .... People began to die strangely, very quickly; suddenly they felt sick, with headache and chills, and soon they died: Harrier, who was making a columbra, there cellar, did not wander it to make boots, inflate it, he died. Home remedies were applied, such as pouring a lot of vinegar into food or bleeding from patients with leeches, but they were useless: At first the bells rang; Hell, another one that's dead! Then, as there were so many, nothing more. They were buried without a box wrapped in a blanket (51). In some villages, the cemetery had to be expanded. Widespread mortality requires supernatural explanation; disease is a clear pattern of evil and by setting it up as a genius or agent that manifests itself through a natural phenomenon, it is integrated into the cognitive circuits that make it acceptable. Weather forecasting is still a necessity even in our urban society, which operates activities unrelated to the natural environment and which has powerful elements to protect against inclement weather. If we compare our current situation with that of the peasants of pre-industrial society, we will better be aware of they gave him and the perseverance with which they tried to find signs that would provide them with some safe information. Traditional weather prediction was based on the experience of the most observant, some Labradors and shepherds, who were able to perceive and relate certain phenomena, perhaps because, as children, they acquired a skill that not everyone possesses. Of course, it was the accumulation of empirical data in particular, and the inherited knowledge condensed in sayings and expressions, such as Rebolada poniente, water for the ledge, If it rains the October moon, nine months covers, If it does not freeze on the day of San Sebastian, the fruit does not boil this year, etc. In cases most of its scientific basis is zero; these are beliefs that express a mythical view of nature. This is clearly seen in some rites. At the feast of Candelaria Our Lady will be washed in a procession with one or two lit candles, depending on the places; if you re-enter with them burning, it is a sign that the year will be good in terms of weather as well, harvest. If the candles are extinguished, it's a bad year announcement (52). In traditional society, time repeats itself, cyclically. The parties that close the cycle of time and open the other represent a renaissance of time that, in a sense, is a creation. According to M. Eliade, the reason that the twelve days from Christmas to Epiphany are still considered to be the prefiguration of the twelve months of the year is also that the New Year repeats the cosmogonical act: the peasants of Europe as a whole determine the temperature and amount of precipitation that will characterize each of the twelve months ahead... (53). In Castrillo de la Vega, it was known as the chapters of the months: twelve days from December 25 to January 5 were considered the prototype time of the twelve months of the new year, in their usual manner. But the previous twelve days were also taken into account, that is, from December 13, St. Lucia, to the 24th, although, in this case, the months were counted in the opposite direction: the day of Saint Lucia pre- imagined the month of December of the following year, before the arrival in January, which was the 24th, and Christmas began the second cycle , a change of order. Twelve days have more complex mythological content associated with faith in the appearance of the dead, changarradas and petitorias masquerades, as we shall see below. VEGETATION In Ribera's place names there are allusions to the special character of some trees; thus, in Milagros there is the Moyon Oak and humiel Hezon, the Holy Tree. Among the trees associated with some beliefs is the hill oak, which is the main miracle tree that Made St. Peter osma in Fresnillo The owners, whose narration Loperrees gives us this way: When the Saint found himself on a holy visit, he arrived at the place of Fresnillo, who recognizing the discomfort they could in hosting him in their homes, determined ... resting in the shade of an oak hill: it was time to eat, and not enough water, asked one of the relatives to go to the Dora for him, who was just around the corner; But it seemed to him that the servant was a slow man, God allowed all the people who accompanied him to The Prelado to recognize the great power of his servant, for by raising the posture and injuring him in the oak hill, he began, though insensitive, to sweat water all over the top until abax, without renewing the trunk, the branches, or the leaves (54). On the square of this village there is a fountain, which has sprouted and, above it, there is an altar under the open hermilla. In Castrillo there was a famous oak of hills at the entrance to the village, cut down about thirty years ago, known as the hill oak of San Roque, because apparently under it was a hermit dedicated to the saint, whose image is now in the parish church. It was considered a symbolic tree and is listed on the municipal shield. With oak hill is also often associated with Santiago; in Aranda was a hermit of Santiago de las Ensinas. On the shields of other villages usually appears olma square. These very old and thick elms were a shady meeting place and had symbolic significance for the people for whom they evoked the power, strength of the community and its social meaning (55). Another tree that abounds in the region, and is associated with beliefs, is the walnut, Iuglans Regia, that is, IUPITER GLANS, the iron of Jupiter; several Labradors were not alone in their vineyards. Since children knew that the shade of walnut is very harmful, especially if the person falls asleep under it. In this case, the ignorant can catch some vices, especially headaches and constipation. G. A. de Herrera says: Walnuts, thus, speak of the Latin word, NOCERE, which in Spanish means nocirating or damaging, because they are trees that with their shadow, because they are very heavy, does a lot of damage to other trees and plants that are so, and even for people that if one sleeps debax some nut tree, it rises very heavy and with pain in the back and head (56). Well, the explanation offered by the Renaissance writer seems to have some logic; However, the belief does not end there, because if someone wants to take a good nap in the fresh shade of the walnut tree, nothing happens to him, it is very easy: just a layer of it, that is, to cut off the end of the branch (57). Some trees and many plants have been used for their healing properties. As I said earlier when it comes to weather forecast, here are also mixed features that really have some trees plants, and which are able to act as natural causes in the healing of certain diseases, with pure beliefs without a real basis. More importantly, the therapeutic properties were closely related to their sanctity, so they had to be collected at an opportune time, or acquired their value after use in the rite (58); Below we'll see examples. Antiseptic properties were relegated to the enebro; its branches, the Bard, were burned in the bonfires of San Juan and in San Rock: smoke was good for people and animals; in Aranda, during the cholera epidemic of 1885, in the evenings bonfires with the bard were lit and danced around it (59). His balls were used to treat warts; one was thrown into the pocket as many balls as warts and left there to dry, and at the same time the warts made. Other people told me it should be nine balls, regardless of the number of warts. Belief in the power of a certain rite, which was practiced in some trees to heal the hernias of children on the night of St. John (60), is very widespread. He should be referring to the news of Silverio Velasco that the monk Sebastian de Arevalo, during a visit he made to Aranda on July 24, 1687, commanded that no one should use the superstition of passing children through trees on certain specific days of the year (61). As we have seen, St. John's night was associated with the collection of other plants such as chamomile and some species of thistle. Another plant associated with the religious ritual is rosemary, which, once blessed before the Palm Sunday Mass and procession, is placed in the doors and windows of houses and in animal blocks to protect them from all evil. In Fuente, Cornejo de Castrillo grows small plants of yellow flowers, which, torn by the root in the number of nine, were kept in the clothes of those who dined and hunted them as they dried up. They also served for rija

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