holidays and holy-days
it is impossible to understand mexico or the mexicans without knowing something of their feasts and festivals which play such a large part in the life of these people. in fact there is very little of the social life in mexico that is not the outgrowth of or intimately connected with the holy-days of the church. the saint’s day of each member, that is the day in the church calendar devoted to the saint after whom the person is named, takes the place of the birthday for gifts and family celebrations. the fiestas, or feast-days, of the church are very numerous and are pretty well observed, although business is not entirely suspended. the church holidays are either different from those in other catholic countries or are observed in a truly national way in mexico.
to one who enjoys mixing with the common people and learning their customs, habits and ways of thinking, in other words, endeavouring[226] to get into their real, inner life, it is a perpetual delight to visit the cities and villages on the fiesta occasions and mingle with the people in their celebration. this association with a free-hearted, pleasure-loving people on their gala days unconsciously broadens the views of a traveller in a new country, and develops a sympathy which can be awakened in no other way. the crowds jostle each other good naturedly and will treat the stranger with respect. too many visitors to this country try to judge everything from the american standard and find little to commend. they should remember that mexico is oriental rather than anglo-saxon, and that the spanish-moorish civilization is here blended with the aztec. such a civilization cannot be without merit and it must have some inherent good qualities. if one wants to understand a country rightly, he must first try to enter into the lives of the people and then look at life from their point of view.
it would be impossible within the limits prescribed to describe all the celebrations in honour of the hundreds of saints and the numerous secular holidays. a description of a few of these occasions, most generally observed, will give the reader a good idea of the nature of all.
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christmas celebrations in mexico are very much different from those in the united states. there is no merry jingle of the sleigh bells in this land of christmas sunshine and skies as blue as those of naples; and there are no plans dependent upon whether the day may chance to be white or green. the few lofty volcanic peaks, on which alone snow is ever seen, would not tempt the most enthusiastic tobogganist. as there are no chimneys, the children need not sit up at night until sleep overtakes them, to see santa claus descend with his heavy pack filled with the things that boys and girls like. even the time honoured custom of hanging up stockings is unknown to mexican children. perhaps they enjoy themselves quite as much after their own fashion as we do after ours. they have good things to eat, and the beautiful flowers are so cheap that no matter how humble the mexican home may be, it affords a few sprays of the scarlet noche bueno, the beautiful christmas plant. their celebrations are long continued for they begin nine days before christmas and last until the feast of the epiphany on the 6th of january; and this entire time is one long delightful jubilee.
these celebrations, which begin on the sixteenth of december and continue until the[228] twenty-fifth, are called posadas. the word in spanish means an “inn,” or abiding place, and while the celebration, in its origin, was distinctly religious, it is now only semi-religious, and has become an extremely gay and sociable occasion. the posadas are limited to the cities but, in those places, the poorest as well as the richest families hold them and they are a celebration peculiar to this country.
the origin of the posada is in the gospel narrative of the nativity. because c?sar had issued the decree that all the world should be taxed, mary and joseph came to bethlehem to be enrolled. mary made the journey mounted upon an ass which joseph led. as the shadows of the night descended, they were obliged to ask for shelter, and it is no wonder that the request was not always granted readily and willingly, but was many times refused during the trip that is supposed to have taken nine days.
on the last day, having arrived at bethlehem, and because the city was so full of people, they wandered about for a long time without finding admittance to either private house or inn. at last, being tired and weary, and because no room could be secured, they took refuge in a stable where christ was born. therefore, it is, that in order to celebrate this journey[229] fully, the posadas begin with the journey at nazareth. each year a house is chosen in a family circle, or among a group of friends, and at that house for nine consecutive nights the festival is held. or, sometimes, the celebration will be held at different houses during that period.
the journey from nazareth to bethlehem and the difficulties encountered on the way, are represented by the first part of the celebration. at the appointed hour the guests assemble at the house which has been chosen for the celebration on that particular night. each person present, members of the family, guests and servants, is furnished with a lighted candle, and two and two, they march around the halls and through the corridors several times chanting the solemn “litany of loretto.” as each invocation is ended the audience chant “ora pro nobis” (“pray for us”). at the head of the procession the figures of joseph and mary made of clay or wax, dressed in gay, incongruously-coloured satins are borne either in the hands or lying in a basket. sometimes these figures are dressed in brilliant costumes of lace with tinselled borderings. at each door the procession pauses and knocks and begs admittance, but no answer or invitation to enter is given. when[230] the litany is finished some of the party enter a room while the rest with the figures of joseph and mary remain outside and sing a chant something like the following:—
“in heaven’s name,
i beg for shelter;
my wife to-night,
can go no further.”
the reply to this is:—
“no inn is this,
begone from hence;
ye may be thieves,
i trust ye not.”
at last, however, the door is opened and all go in and joseph and mary have secured shelter for the night. the pilgrims are placed on an improvised altar and some prayers are recited, though the religious exercises are generally hurried through in the quickest manner possible. sometimes, to make the scene more realistic, a burro is introduced in the procession to represent the faithful animal that carried the holy family in their wanderings. frequently, on the last night, in a room, or on the roof, a kind of stable is arranged in which the figures of joseph and mary are placed with the utmost[231] reverence. on this night a figure of the infant jesus is also carried. after the litany the party proceed to have a general good time which is kept up until a late hour. occasionally, in the homes of the wealthy, these entertainments are on a very elaborate scale and costly souvenirs are presented to each guest. everywhere in the cities is heard the litany of the posada, for it is celebrated almost universally. it is sung in hundreds and thousands of homes and the processions wind in and out of the rooms and round the improvised shrines. the patios are hung with venetian lights, and fireworks blaze skyward in every direction. in the city of mexico the posadas are most elaborate among the official and wealthy families, and the zocalo plaza is a bewitching place with its many lights and the multitudes of children who gather here for celebration. the clergy are now censuring the “posadas” because of the irreverent spirit in which they are celebrated.
in mexico the pi?ate takes the place of the christmas tree. it is an oval shaped, earthen jar, handsomely decorated with tinsel and streamers of tissue paper, made up to represent curious figures. they represent clowns, ballet girls, monkeys, roosters, various grotesque animals, and even children almost life sized.[232] the jars are crammed full of sweets, rattles, whistles and crackers. the breaking of the pi?ate follows the litany and is an exciting event, which generally occurs in the patio. it is suspended from the ceiling and then each person desiring to take part is blindfolded in turn, and, armed with a pole, proceeds to strike the swinging pi?ate. three trials are permitted. sometimes many are blindfolded before a successful blow brings the sweets and bon-bons rattling to the floor. then there is a race and a scramble for the dainties. thousands of these pi?ates are broken each christmas season and the vendors of them perambulating the streets with a pole across the shoulders on which are suspended the grotesque figures, add life and zest to the season. then to see a well dressed, sedate-looking, business man hurrying home with a grotesque tissue-paper creation of gorgeous hues with tinselled decorations and gay streamers under his arms is a curious but not uncommon sight.
burning an effigy of judas at easter-time
holy week, as the week preceding easter is called, is celebrated in an elaborate and truly original way. the religious processions which formerly attended these celebrations are now prohibited by law. during these few days the bells, organs and choirs are silent, the stores are[233] closed and there is a general holiday. as an evidence that vanity is not entirely absent, on holy thursday it is customary for men and women to turn out in good clothes and many of the ladies appear in handsome and elaborate gowns. then on good friday everything is changed and the whole country mourns. sombre black takes the place of the more brilliant raiment of the preceding day; downcast eyes and solemn faces succeed the smiles and coquettish glances of yesterday.
on saturday occurs the most grotesque and curious of all the festivals of the church. it is the day on which final disposition is made of that arch-traitor judas iscariot, and the day is devoted to his humiliation and death. effigies of the traitor are hung over the streets everywhere and all day long men parade the streets with figures of the betrayer of christ upon poles. these effigies range in size from miniature figures to those of gigantic proportions. each figure is made of papier maché, is filled with explosives and has a fuse which is generally the moustache. hundreds of the images are sold to the children in each city who explode them with great glee. judas is represented with folded hands, arms akimbo, with legs in running posture and in every conceivable attitude.[234] some of them bear suggestive mottoes such as “i am a scion of the devil” and “let me give up the ghost.” each person must destroy a judas.
at ten o’clock as the great bells of the cathedral in the city of mexico sound and other bells follow, the fuses to these effigies are lighted. the great judases strung across the streets or tied to balconies are exploded amid great rejoicing. coins representing the thirty pieces of silver paid to judas are sometimes thrown to the crowd from the windows of wealthy residents or clubs. every one grows wild and the little folks become almost beside themselves with excitement. the bells in the towers ring out their rejoicings and a peculiar apparatus gives out a sound which represents the breaking of the bones of the thieves on the cross. the crowds also have innumerable rattles which make a hideous, grating sound intended to represent the same incident. the noise of the bells, the explosion of the fire-crackers, and the shouts of the multitude form a strange, exciting, ludicrous scene never to be forgotten. when the last judas has been demolished, the excitement subsides and a good-natured frolic follows.
the national holidays, of which there are[235] many, are greatly overshadowed by those pertaining to the church, and none of them are so universally observed. not all the feasts and festivals of mexico are of romish origin. some of them are founded upon the remains of aztec idolatry, for the priests of the early days with a wise foresight adopted the same day for feast-days in many instances. though these indians probably could not tell why, yet they have a great reverence for the saints whom they worship after their own fashion. they are delighted to have more occasions for decorating themselves and their churches with flowers, marching in processions, dancing and letting off rockets.
the fiesta de las flores, or feast of the poppies, celebrated in april, is held on the viga canal and was originally a day devoted to the worship of the aztec god quetzalcoatl, the god of nature with them. on that day the bloody, sacrificial rites were suspended and all joined in this festival of flowers. this fiesta has lost all its religious significance but it is said to be celebrated much the same as in aztec times. all day long the canal is filled with boats large and small manned by the dusky natives. indian women and nut-brown maids with wreaths of poppies on their heads and garlands of the same[236] around their necks, sing the songs of the people and dance as they move along. on the shore and in the boats the native bands play, and the broad highway along the banks of the viga is crowded with long lines of carriages filled with the aristocracy of the capital who have come out to witness this unique celebration.
mexico, like each good mexican catholic, has a patron saint who presides over her destinies. this saint has not only been adopted by the government in times past, but has been proclaimed as the guardian of mexico by the holy see, and only a few years ago was duly crowned as the virgin of guadalupe in ceremonies made memorable by the large number of church dignitaries present. her miraculous appearance came at an apropos time and greatly assisted in attracting the natives to the new worship.
the aztecs had long worshipped a deity called tonantzin, “mother of gods,” who was supposed to reside on the hill of tepeyacac, now called guadalupe. tradition says that a devout indian named juan diego, who resided in the village of tolpetlac, and who recently had been converted to christianity, was passing by this way on the morning of the 9th day of december, 1531, on his way to early mass. when at the base of this hill there suddenly[237] burst upon his ears a melody of sweet music, as of a chorus of birds singing together in harmony. surprised at this unusual music he looked up and lo, just above him, rested a cloud more brilliant than a rainbow and in the centre of the cloud stood a lady. thoroughly frightened he fell to his knees, but was aroused by a voice which proceeded from the cloud and called “juan.” he looked up and the lady told him to go to the bishop of mexico, and tell him that she wanted a church built on this hill in her honour. he did so, but the bishop was loth to believe this wonderful tale from a poor, ignorant indian. a second and yet a third time did the same vision appear to the pious juan and make the same request. on this last occasion juan had passed on the opposite side of the hill to avoid the woman but to no avail. upon the report of the third vision the bishop told juan to ask for some unmistakable sign. the lady appeared again on the following morning and juan told her of the bishop’s request. she told him to go up the hill and gather flowers from the barren hillside where they had never been known to grow. as soon as he reached there many beautiful flowers appeared in a miraculous manner, which juan gathered up in his tilma, or blanket, and took to the bishop. when[238] he had emptied his tilma the image of the virgin was found on the blanket in most brilliant colours.
the bishop reverently took the tilma and accepted it as an unmistakable token. he at once began the erection of a chapel where it had been commanded. as soon as the chapel was completed, he hung the tilma on the high altar where it has remained ever since except for a few short periods. it can now be seen under a glass upon the payment of a small fee. some persons say that upon examination it proves to be only a cheap daub upon coarse, cotton material; others say that it was taken out a few years ago and examined and they could not find any trace of paint, but that the colours seemed to stay there in some miraculous way. not being permitted to make a personal examination, i leave the reader to make his choice as inclination directs.
from the time of its origin this legend has had a wonderful and deep influence upon the indians. it is even so to-day. our lady of guadalupe is looked upon by them as their patron and protector. coming so soon after the conquest and appearing on a hill already sacred to that race, it led thousands to the new religion. the main church is very large and[239] imposing with a nave two hundred feet long and one hundred and twenty-two feet wide, and cost over two million dollars in gold. the altar is magnificent and it has a solid silver railing weighing several tons around the chancel. there is another chapel connected with the cathedral church. back of these is the miraculous spring which burst forth from the very spot on which the virgin stood at her last appearance. half way up the hill are some stone sails erected by a grateful mariner, and on the top of the hill is another chapel. back of this is a cemetery in which santa anna and other noted persons are buried. a beautiful view of the capital and the valley of mexico is obtained from the top of the hill which well repays for the exertion in climbing.
“from heaven she descended,
triumphant and glorious,
to favour us—
la-guadalupana.”
thus sing the indians on the 12th of december of each year. this is the day that has been appointed for the great “fiesta” in honour of the virgin who appeared to juan diego. all others fade into insignificance and are completely overshadowed by the annual celebrations[240] in honour of our lady of guadalupe. any one who happens to be in the city of mexico on this date, or a few days prior thereto, should not fail to take the street car for guadalupe, a suburban town about three miles to the eastward. the route follows an ancient aztec causeway which was old when cortez invaded this valley. to the merry hum of the trolley, which seems strangely out of place on this historic highway, the traveller is carried along. one does not need to be told that something out of the ordinary is about to take place. the streets of the capital and all the roads leading to guadalupe are alive with people on their way to this most sacred shrine. it is said that many of these indians tramp hundreds of miles to be present on these occasions, taking their food with them and sleeping out in the open air. tens of thousands of indians are present at each annual celebration and the number is said in some years to equal a hundred thousand souls and more.
candle booths in guadalupe
in guadalupe the streets and plazas around the famous church are crowded with booths for the sale of native wares, candles, images of the virgin and for the carrying-on of many kinds of gambling. there are many booths in which refreshments are served by women in native[241] costumes. the viands include cold chicken, eggs, tamales, frijoles (beans), cakes and sweets. for beverages you can take your choice between beer and pulque. a motley assemblage is present. indians from the hot lands mingle with the purer types of the aztec from the mountains and table lands. the swarms of indians fairly crowd the plaza and streets, some eating and drinking, some sleeping, some making love and some whiling away the time with cards or other gambling devices. all these people, of course, belong to the peon class. mingled with the natives here and there are all types of mexicans, and a number of americans drawn here by curiosity add variety to the occasion. the lame, the blind and the halt are there too; for alms are plentiful and our lady possesses wondrous powers of healing. many testimonials to this fact are seen in the little chapel which shelters the miraculous spring. hundreds and thousands carry away with them a bottle of these healing waters.
a feeling of reverence pervades the sanctuary. the kneeling figures with bodies motionless and their eyes and faces fixed upon the high altar, crowd the floor until it is impossible to move. one can not help being impressed by this feeling of reverence pervading the church and[242] chapels. outside it is different; for here the throng moves around visiting the booths, eating, drinking and gambling. indian minstrels play their weird airs. beggars cry out to give them something “por el amor del dios” (“for the love of god”). at night the plaza and streets are one indistinguishable mass of dark, reclining and slumbering figures wrapped in their blankets and shawls. the elements are kind in december for it is the dry season.
the next day after one of these celebrations i left the capital for puebla. for many miles we kept passing indians singly, in groups, and whole families together homeward bound. they followed well-worn paths which were plainly visible. the trails were narrow and all marched along single file in regular indian fashion. they would stop and look at our train as it noisily passed by. perhaps they were happy in their simple way in the thought that for one year more, at least, our lady of guadalupe would watch over and protect them, her humble worshippers.
beggars of the city of mexico
