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 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.
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 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 Cæsar 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 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 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 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 _piñate_ 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. The jars are crammed full of sweets,
rattles, whistles and crackers. The breaking of the _piñate_ 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 _piñate_. 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 _piñates_ 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.
[Illustration: 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
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.
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 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 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 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 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
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 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.
[Illustration: 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 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 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.
[Illustration: BEGGARS OF THE CITY OF MEXICO]