By Fernando Hernandez | Despite the official feast of the Virgin of Candelaria being celebrated on February 2, a special place is also reserved for devotion to the Patron Saint of the Canary Islands on August 15. Pilgrimages to the Marian town of Candelaria are traditionally carried out on horseback or by foot from different points of Tenerife, making it a popular celebration that brings together thousands of faithful followers travelling along ancient paths historically used since indigenous times to pay homage and fulfill promises.
February 2nd or August 15th?
These two celebrations have distinct origins and have been preserved over the centuries. The feast on February 2nd is closely tied to Christian tradition, while the one on August 15th has strong roots in the customs and beliefs of the ancient Canarians. The oral tradition surrounding the celebrations of Candelaria has always distinguished between the two festivities.
February 2nd commemorates the Purification of the Virgin and carries a more religious tone, with a solemn mass held in the Basilica of Candelaria where civil and military authorities gather. This day is often referred to as “the festival of the rich”. On the other hand, August 15th marks the most popular pilgrimage date, honouring the Assumption of the Virgin. Thousands of pilgrims from all over the island embark on foot along the various traditional routes from the night of the 14th to the 15th towards the Basilica. This day is known as the “people’s festival”.
The significance of August 15th dates back to the cultural customs of the Guanches, specifically the celebration of Beñesmet. These festivities, known for their festive nature, were held to rejoice in the harvest and express gratitude to the divinity for the fertility of the fields and livestock. Spanning from August 7th to the 15th, these celebrations were revered in all regions of Tenerife. For 9 days, the territorial borders between the island’s patronages dissolved, allowing movement between regions without conflict.
Throughout history, people have resonated more with the celebration on August 15th. This preference is partly due to the denunciation of the contemptuous treatment by the oligarchic families, descendants of the conquerors, towards the indigenous population. Additionally, the harsh weather conditions in February posed challenges for the impoverished parishioners.
An important event that influenced the preference for pilgrimages to Candelaria on August 15 was a tragic incident during visits to the Marian Villa on February 2. In 1714, five women lost their lives due to an unexpected snowfall while journeying towards Candelaria. Their extreme poverty led to the charity of Santa Misericordia providing them with a Christian burial in the parish of Santa Ana, where their remains lie.
This event became known in oral tradition as “La Flor de la Gorgolana”. The youngest of the deceased women, a native of La Gorgolana, became an emblematic figure in the oral traditions of Arafo and Candelaria due to her beauty and tragic fate, as immortalised in popular verses.
The Ancient Route to Candelaria
The declaration of the “Old Road of Candelaria” as a Site of Cultural Interest, with the category of Historic Site, is a well-deserved recognition of its heritage value and its role in the history of pilgrimages to the Marian town. This road predates the Castilian conquest, and Europeans later adapted it for use in the Virgin’s festivities. A document from the Town Council on September 18, 1517, reflects this historical significance.
The Old Road to Candelaria held importance due to the emphasis that the new colonial authorities, led by Fernández de Lugo, placed on suppressing the worship of a female deity by the indigenous population in the Güimar Valley.
Post-conquest, it became associated with the Virgin of Candelaria.
Once it was moved by order of the Adelantado from the Chinguaro cave to the nearby Guanche cult site of Achibinico, the image was placed under the care of the Order of Preachers or Dominicans. Soon after, it became a significant Christian pilgrimage site, coexisting with the established political and religious power in La Laguna.
Preserving historical and spiritual routes
Our traditional paths are authentic historical treasures that have played a vital role in the life and development of Tenerife since the Guanche era. Despite the changes in territory over time, these routes remain crucial in understanding our identity and history. Preserving them is key to safeguarding our cultural heritage.
In 1994, in collaboration with my colleague José Gregorio González, we embarked on an ethnographic project to revive the forgotten ancestral paths that led believers to the Sanctuary of the Virgin of Candelaria. We interviewed elderly individuals from the northern and southern towns who still remembered the stories passed down through generations about these ancient routes. Through these interviews, we discovered the significance of these paths in the past, where faith and devotion motivated hundreds of pilgrims to navigate challenging landscapes that had evolved over time.
From this project, we were able to map out the routes used by the island’s inhabitants to journey to Candelaria from the southern and northern regions, as well as the La Laguna road where residents from different municipalities would come together to make the pilgrimage.
Southern Routes
The path, which currently retains several sections of the old cobbled route, runs alongside the main road to the south. It started from Los Cristianos, passing through Escobonal, Anocheza, San Juan, San Pedro towards the Tonaso path (now referred to as Tonazo), continuing to the Socorro path to Archaco or Gorda Mountain, and finally along the Samarines path to Candelaria.
An alternative route known as the Magiñeñe path was used by the more skilled and younger individuals of that time. Although more challenging, it provided a quicker route to Candelaria, starting from Guaza and running along the southern coast to Las Bajas beach before joining the Archaco Mountain.
Northern Journey
For pilgrims departing from the northern towns such as Santa Úrsula, La Matanza, and La Victoria, the route involved climbing to the summit, travelling through the Pedro Gil path, descending to Arenas Negras in Arafo, passing Chegue steps, traversing Yoquina near La Cruz del Pino, descending towards Toscalitos, connecting with La Escandalosa path to Camino del Socorro, Montaña de Archaco, Samarines path, and finally reaching Candelaria.
Pilgrims from Buenavista, Los Silos, Garachico, Icod, and La Orotava had three options to reach Candelaria from La Orotava:
1. From Cañeño to the Arco de Izaña, then to Arenas Negras in Arafo.
2. From La Piedad via Mamio and Joco to the Izaña Arch, then to Arenas Negras.
3. From the Guanche road in La Florida to La Cruz de la Lajita, then to Arenas Negras.
All three routes from Arenas Negras reconnected at the Chegue passes, following the usual path in Arafo towards Candelaria.
La Laguna Road or Old Candelaria Road
Beginning from San Bartolomé de Geneto, passing through Cuesta de los Tallos in El Rosario, descending to Tablero and exiting at Barranco Hondo before continuing to Guadamojete on the coast and finally reaching Candelaria.
The significance of these ancient paths lies in their ability to strengthen community bonds, acting as a convergence point between the divine and human. Further extensive work is essential to enhance their value as crucial heritage elements. This will ensure that future generations, as well as visitors to the island, can appreciate the richness of our history and traditions.
