Original Villages | Pueblo Candelaria, Coyoacán: Fiesta of Candelaria, an Extra Special Occasion

The Two Roots of the Fiesta of Candelaria 

Candelaria, (in English, Candlemass) is celebrated in the Roman Catholic Church on February 2, forty days after the birth of Jesus the Christ, celebrated on December 25. It was Jewish custom that a first-born son be presented at the Temple in Jerusalem the fortieth day after his birth. According to the Gospels, Mary and Joseph followed this tradition. Candelaria is the feast day celebrating this early event in the life of el Niño Jesús, the Child, or Infant, Jesus.

Presentation of Christ at the Temple
by Hans Holbein the Elder, 1500–01 (Kunsthalle, Hamburg)
Wikipedia

MCA Note: In the early fourth century, church leaders fixed the date of Jesus's birth as December 25. This was the date of the winter solstice on the Roman (Julian) calendar. When our current Gregorian calendar was introduced by Pope Gregory in 1582, all dates were moved ten days ahead to align with the sun's positions during the solar year. The misalignment had developed over time because the Julian calendar did not include a leap year every four years needed to keep the calendar aligned with the sun's cycle of positions in relation to the earth. However, Christmas was kept on December 25. The decision to place Jesus' birth on the winter solstice also implied that he was conceived on the spring equinox, nine months earlier. Wikipedia.

February 2 also happens to mark the mid-point of the season of winter in the northern hemisphere (summer in the southern). It is one of the so-called "cross-quarter days" of the solar calendar, falling halfway between the "quarter days" of the winter solstice and the subsequent spring equinox, therefore marking one-eighth of a solar year (6.5 weeks or 45.5 days).

Andrés Medina Hernández, a researcher at the IIAM (Institute of Anthropological Research) of the UNAM (National Autonomous University of Mexico), has noted that Candelaria is celebrated with particular fervor in Mexico City, especially in the southern, more traditionally indigenous delegaciones (now alcaldías) of Iztapalapa, Tláhuac, Xochimilco and Milpa Alta, where there is a special veneration for El Niño Jesús, the child or infant Jesus, centered on Candelaria.

Most notable of these is el Niño Pa (the Child of This Place) in Xochimilco. He is a small wooden statue of the infant Jesus created in the 16th century, in the early years of the so-called Spiritual Conquest, the lengthy process of conversion of the indigenous by Spanish and other European monks to Christianity. (See our post: Xochimilco | Candelaria and el Niño Pa: Caring for the Infant God.)

El Niño pa,
carried by his majordomo, 
finishing his charge on Feb. 2, 2017

MCA Note: With this post, we are adding Delegación Coyoacán to this list. It has both a Pueblo Candelaria, featured in this post, and a Barrio El Niño Jesús. 

In addition to el Niño Pa, Xochimilco has four other special Niños Jesús, each of whom is kept by householders of a particular pueblo or barrio, not in a church. The householder is the mayordomo (caretaker) who changes annually. These Niños, like el Niño Pa, spend the year visiting homes in the delegación and even travel to other delegaciones. We first encountered el Niño Pa in Pueblo Xoco (HO-ko) in Delegación Benito Juárez, some nine miles north of Xochimilco.

It is on February 2, Candelaria, that the new mayordomos take charge of the image of each of these Niño Dios for one year. This marks the end of the Christmas season. Dr. Medina believes this veneration of el Niño Jesús has a close link with the ancient Mesoamerican agricultural calendar and religion. The celebration of Candelaria coincides with a Mesoamerican tradition of venerating the annual rebirth of the god of corn.

The Mexica god of maize (corn), Centeotl, was born on February 2, which was also the beginning of the Mexica solar year. His birth initiated the annual agricultural cycle of soil preparation, planting, cultivation and harvesting of corn. At harvest time, five ripened maize cobs were picked by elder Aztec women. Each was carefully wrapped, like a mother would wrap up a newborn child and then carried, like a child, in a shawl on the women's backs to their homes. There, they were placed in a special basket and kept until the following year and the beginning of the next agricultural cycle.

Medina also points out that there is a link between the birth of the god of corn and the eating of tamales and atole (a drink made of corn masa [dough], thinned with water and with various flavors added) on February 2. The masa (dough) of cornmeal is the symbolic flesh of the corn god and the atole is his blood. The word tamal or tamalli is Nahuatl and means "carefully wrapped" (as a newborn is wrapped).

Eating tamales and drinking atole on Candelaria is a traditional symbolic act very similar to Communion in Christianity. By consuming these foods, Mexicans eat the body and drink the blood of the newborn god of corn. In the Maya sacred book, the Popol Vuh, human beings were created from corn masa. Human existence in Mesoamerica depended on corn. This has a parallel in Judaism and Christianity, where, in the Book of Genesis, God molds man from soil in his image and likeness.

Furthermore, in the same way that a tamal is carefully wrapped, on Candelaria many families dress a figure of the Child God, which is kept in their home all year, with special garments, most often baptismal gowns. He is then taken to the church to be blessed and to pray for his protection of the family for the coming year.

MCA Note: This analysis of Candelaria by Dr. Medina was provided by Abraham Garcia, a student in anthropology in the National Autonomous University of Mexico and administrator of the Facebook page Fiestas Mágicas de los Pueblos y Barrios Originarios del Valle de Mexico, our indispensible guide.

Niño Jesús on Candelaria,
with ears of corn in a basket.

All of these primal, archetypal parallels between indigenous and Christian beliefs in the symbolism of Candelaria are among the many that helped make possible the syncretism of indigenous and Roman Catholic Christian religions that resulted in Mexican popular Catholicism. (For more on the elements and dynamics of this syncretism see our page, Mexico Traditional Popular Religious Culture.)

Candelaria in Pueblo Candelaria, Coyoacán

We have written about Pueblo Candelaria twice before, when, as part of the visits paid by el Señor de la Misericordia, the Lord of Compassion, each summer from his home in Pueblo Tres Santos Reyes (Three Holy Kings) to other pueblos in Coyoacán. We were present when he arrived for the first of two visits to Candelaria, which is Tres Reyes' neighbor, and again, at the end of his summer tour, when he returns to Tres Reyes from his second visit in Candelaria. Candelaria is the only pueblo he visits twice each summer. The two pueblos are closely bonded. Both entregas (handovers, deliveries) are grand events.

But we had never gone to Candelaria for the fiesta of its patron saint. It is not el Niño Jesús. (The nearby Barrio el Niño Jesus has its fiesta on January 1, the eighth day of Jesus' life and, according to Jewish custom, the day of his circumcision. We attended it last year.) The patron saint of Pueblo Candelaria is the Virgin of Candelaria, that is, the Virgin Mary in her advocación (representation) at the moment of her purification at the Temple forty days after Jesus' birth and, also, as the Queen of Heaven, which she became upon her assumption into heaven at the moment of her earthly death.

So early on the morning of February 2, a Saturday this year, not able to find any schedule of fiesta events on the internet, we go to Candelaria, hoping to witness a procession we have heard happens around 9 AM. However, when we arrive at the atrio (atrium) of the modern church (the original 16th-century one was replaced in the mid-20th century), not much seems to be happening.

A large floral portada of fresh flowers—always amazing in their complex design, vibrant colors and workmanship—covers the arches of the church entrance.

Portada made with fresh mums.
"The Lord stands firm for his pueblo´s (village and its people)
defense and salvation,
for its faithful ones he saves us.

But even more spectacular, taking up most of the large atrio is a huge tapete de aserrín, sawdust carpet, a fiesta tradition. The pueblo is well-known for its tapetes, created for each fiesta by a group of mostly young people, the Alfombristas Pueblo de la Candelaria Coyoacán (link is to its Facebook page; alfombra is another word for carpet, likely from Arabic). 

Tapete or alfombra de aserrín
This one is unusual, not only for its size,
but also for its lack of any specific religious symbolism.

Coming and going from the sanctuary are parishioners carrying their Niños Jesús, to be blessed today.

                                

A large wind band is playing on a stage to one side.

Entering the sanctuary, we find a few people praying. The Virgin is missing from her baldachin, the canopied space reserved, since medieval times, for a royal, or here, sacred Presence.

We find the Virgin, or two of her, on a table in one side aisle.
Patron saints are often kept in duplicate, one always to remain in the sanctuary,
the other for being carried through the pueblo in processions.
Both wear the crown of the Queen of Heaven.

Here, parishioners present their Niños Jesús for her blessing.
The burning of candles is part of the ritual, a symbol that Jesus is the light of the  world;
hence the fiesta's name, Candelaria, Candlemass.

We ask various parishioners when the procession is to occur. None seem sure of the time. Finally, one woman tells us that a schedule of all the fiesta events is posted outside. Such posters are standard for fiestas, and they are essential for us to know when the main events are going to happen. We did not see any on our way into the pueblo or in the atrio, but go in search, hoping to find one. There are none in the atrio and we begin to despair, when, walking back out into the main street, we suddenly spot one on the garage door of a home.

It tells us that the procession isn't today, but tomorrow at noon. At that time, the Virgin will meet saints arriving from other pueblos. The encounter will take place at the intersection of two main avenues that form the northeast boundary of the pueblo, Avenida Candelaria and Avenida Pacífico. We know the intersection well. It is exactly where el Señor de la Misericordia and the Virgin come together and where, the first Sunday in September, they part ways. Many saints from other pueblos had been present both times we were there, so we anticipate that this encounter will be on a similarly grand scale. Clearly, the Virgin of Candelaria is highly venerated beyond her own parish. 

The Virgin of Candelaria Welcomes the Saints of Other Pueblos to Her Fiesta

So, shortly before noon on Sunday, we arrive by taxi at the corner of Candelaria and Pacífico Avenues. Pacífico, south of Candelaria, is blocked to traffic by a cadre of city police. A crowd is gathered in the closed street. Having seen this scenario before, we know what is happening and hurry to wend our way through the crowd.

A Gathering of the Saints of Coyoacán

A short distance down the block we see the Virgin (in her pink version) standing on a flower-covered anda (platform) for being carried in the procession to the church.  

The Virgin of Candelaria,
Hostess of Her Day

Standing in front of her, on both sides of the southbound lanes of Pacifíco, a large number of saints are lined up on their andas. Having been, by now, to many fiestas in Coyoacán, including two others at this same spot, we recognize quite a few and know which pueblos they represent.

 

El Señor de la Misericordia, the Lord of Compassion
and los Tres Santos Reyes, Three Holy Kings
from Pueblo Tres Santos Reyes.

Niño Jesús, Child or Infant Jesus,
from Barrio Niño Jesús.

         

San Pablo, St. Paul,
from Pueblo San Pablo Tepetlapa;

San Sebastián
from Pueblo San Sebastián Xoco

Nuestra Señora de los Ángeles
from Barrio San Diego Churubusco;

San Domingo and San Francisco
from Colonia de Santo Domingo

San Luis Rey, Saint Louis, King of France
from the church dedicated to him
in Colonia Ajusco;

San Isidro, saint of farmer,
from Pueblo San Isidro, Michocán

Both saints were brought from the municipality of Nahuatzen, Michoacán
when large numbers of its Purépecha residents moved to Colonia Ajusco in the 1960s and 70s.

The Procession Gets Underway

There are several more saints waiting to join the procession, but we´ll have to wait to take their photos, as parishioners from Candelaria are picking up her anda and starting the procession into the pueblo. We have to hurry to get ahead of them before they enter the narrow barrio street, as we have learned that being at the front of a procession is the best position for finding good angles for shots.

The procession begins.

Three Virgins of Candelaria

Santiagueros,
Warriors for St. James who battle the "pagan" Moors.
We have seen them at several fiestas.

Chinelos, also frequent participants in processions of saints

Procession of the Saints of Coyoacán

The Virgin of Candelaria
then leads the procession of saints

Other saints that we weren't able to photograph while they were waiting, now pass by:

Virgin of Guadalupe

Santa Úrsula
of Barrio Santa Úrsula Coapa

El Señor de los Milagros
The Lord of Miracles,
from the church dedicated to Him
in Colonia Ajusco

San Lucas, St. Luke
of Barrio San Lucas

                             

San Domingo and San Francisco,
followed by San Luis Rey,
proceed through the callejas, narrow streets,
of Pueblo Candelaria.

The Virgen of Guadalupe,
Santa Úrsula and
San Sebastián

                                                                                                                                                          

The Virgin arrives in the atrio of her church.

Welcoming the Saints to the Church of Our Lady of Candelaria

Awaiting the Virgin, in her honor, is a tapete or alfombra de aserrín of Saint Teresa of Jesus
that, overnight, has replaced the circular one of the day before.
We thank an anonymous reader for telling us the correct name of the saint and 
that it was created by the group Arte y Diseño Villagrán Hermanos. (Villagrán Brothers Art and Design).

                      

The church bells, in the belfry,
which is the only remaining part of the original 16th-century church,
begin to be rung by an athletic joven (youth).

The Virgin
is carefully carried around the tapete,
towards the church.

She is placed to receive all of the visiting saints.

One by one, the saints are carried into the sanctuary.
The Virgin enters last.

The congregation waits while the visiting saints are placed near the altar.

Some carry their Ninos Jesús

In the choir loft, a group, mostly young people,
sing folk-style songs
with much ánimo, spirit.

All is ready for the Mass in veneration of the Virgin of Candelaria.

The Virgin (the one in pink) has been returned to the table in the side aisle,
where yesterday she was accompanied by one in blue.

The small version in blue, next to her, is known as a "demandita", "little petition",
a very portable form of a saint, used by individuals and families 
to represent some particular advocación, manifestation of the Virgin as an advocate
on behalf of the faithful to Her Son, Jesus the Christ, and God the Father.

Three Eminent Saints of Coyoacán

The Virgin, in blue, has been returned to her baldachín
behind the altar.

Placed in positions of special honor in front of her are
El Señor de la Misericordia
and
El Niño Jesús,

The Tres Santos Reyes stand below them.

They are the saints of Candelaria's neighboring pueblos.

The placement of El Señor de la Misericordia and El Niño Jesús immediately in front of la Virgen de Candelaria is, we think, a symbolic expression of their special importance for all the original pueblos of Coyoacán. El Señor de la Misericordia, the Lord of Compassion, holds a special status in all the pueblos, demonstrated by his elaborately enacted series of visits to them each summer. The feast day of Candelaria is a celebration both of the Virgin Mother and her holy child, el Niño Jesus. Here, today, in the Church of Our Lady of Candelaria, they are brought together.

The importance of the Virgin of Candelaria among the original pueblos of Coyoacán is also demonstrated by the participation of virtually all those pueblos' saints in the procession and the culminating Mass. This extensive participation does not occur at the patron saint fiestas of the other pueblos. Here, in Coyoacán, as throughout all of Mexico, the Virgin holds a place of unique eminence. She is the Mother of the Son of God incarnate, as manifested in the feast of Candelaria. She is the mother of the Son who is crucified to save from their sins and death all who accept him as Savior, as embodied here by the Lord of Compassion. And in her advocación as the Virgin of Guadalupe, also present today, she is the Mother of Mexico. 

Delegaciones of Mexico City
Coyoacán is the purple delegación in the center.

Pueblos, barrios and colonias of Delegción Coyoacán

Pueblo Candelaria is the starred, yellow pueblo.
Pueblo los Tres Santos Reyes, home of el Señor de la Misericordia,
is green pueblo just west of Candelaria.
Barrio El Niño Jesús is blue area just west of Tres Reyes.

Original Villages | Xochimilco, Candelaria and el Niño Pa: Caring for the Infant God

El Niño pa

This past spring, shortly after Easter, while visiting the Pueblo Xoco (SHO-koh), in Delegación Benito Juárez, just north of our home base in Delegación Coyoacán, we met el Niño pa, who was visiting Xoco from his home in Xochimilco, some miles to the south.

El Niño pa
during his visit to Pueblo Xoco

El Niño pa (we learn later from Wikipedia en español) is an image of the Child Jesus venerated since Colonial days in Xochimilco. It is a wooden sculpture carved in the sixteenth century from the wood of a native Mexican tree. Scientifically verified to be over 400 years old, it is considered one of the oldest images of Catholic worship in the Americas. 

Spanish missionaries evidently created the image to represent the baby Jesus during Posadas, the "Inns"—celebrations held outdoors in the streets of a different barrio each of the nine nights before Christmas, in nightly reenactments of Joseph's and Mary's search for room in an inn (posada) in Bethlehem. El Niño was originally placed in the custody of the indigenous chiefs of Xochimilco and then. for some reason we haven't yet uncovered, given to Spanish hacendados, owners of large estates. El Niño pa does not have a church of his own. Now he is under the rotating custody of the families in the original barrios of Xochimilco. 

Currently, El Niño pa is cared for by a committee of representatives from these barrios, under the leadership of a mayordomo, the traditional head of pueblo fiestas. Each February 2, on the feast of Candelaria, there is a major fiesta at which a new mayordomo takes responsibility for El Niño for the coming year. Candelaria (Candlemas in English) is the day of el Niño Jesús, the Child Jesus, as it commemorates his presentation by his parents, Mary and Joseph, forty days after his birth, at the Temple in Jerusalem when he is recognized by an old man, Simeon, as the promised Messiah:

"Lord, now lettest thou thy servant depart in peace, according to thy word:
For mine eyes have seen thy salvation,
Which thou hast prepared before the face of all people;
A light to lighten the Gentiles, and the glory of thy people Israel."

Gospel of Luke 2:29-32

Because Jesus the Christ is recognized as "a light to lighten the Gentiles", lit candles are a symbol for the day, hence the Mass of Candles, Candlemas. It is also known as the Feast of the Purification of the Blessed Virgin Mary and Feast of the Presentation of our Lord Jesus.

The mayordomo has major responsibilties. He has to provide many changes of baptismal style dress for the statue, and he has to oversee El Niño's visits to various private homes during the year—a task performed by following a list on which hopeful hosts have inscribed their names. The list is very long, such that it takes many years—even decades—before El Niño arrives in a particular home. Hence, adults usually inscribe the name of one of their children, or even a grandchild! It is a kind of eternal posada, a direct, personal encounter between el pueblo, the common people, and their God, literally on el pueblo's home turf.

And the 'pa'? It's a mystery. Asking la gente, the people, we have been given various explantions: that 'pa' is short for padre, father, hence the child who is the father; that it is short for pan, bread, for the child who becomes "the bread of the world"; and that it is a Nahuatl word for place, hence "child of this place."

We continue to search for an explanation, but, in the meantime, our hunch is that this last interpretation is the correct one, since it would represent the tie of the Catholic Christian el Niño and his people, his pueblo, to their indigenous past (This was confimed. See our Post Script below). The name, like the dual Spanish and indigenous names of many Mexican towns, would be another vestige of the Spiritual Conquest via which the two cultures were merged.

Candelaria in Xochimilco

So with this initial understanding of the history and significance of el Niño pa de Xochimilco, on the morning of February 2, we set out by taxi for Xochimilco. We know there will be a procession bringing the revered statue from the home of his last host to the Church of San Bernadino de Siena, in the center of what is now the delegación, but which, five hundred years ago, was the center of the altepetl, city-state. We don't know the time the procession is to begin, but we guess it will lead to a Mass at noon or one o'clock, so we arrive at about 11:30.

The traffic on Avenida Guadalupe I. Ramírez, the main entry to the center, is dense and slow-moving. The avenue follows what was originally a causeway across Lake Xochimilco to the city. As we approach a major intersection, we tell the driver that we'll get out there and walk the rest of the way, so he can escape the traffic jam and we can move on.

The Procession

Getting out near the corner, we immediately become aware that the street ahead is closed to traffic, which is causing the jam. We can hear a brass banda playing and realize that the procession we were hoping to catch is passing right in front of us!

Above the heads of the crowd, we see a canopy moving slowly forward, protecting a special personaje, personage, from the Mexican sun. It must be el Niño! We ask a bystander, who confirms this. We move along the street as fast as we can to catch up.

El Niño pa,
carried by his majordomo

As the procession moves slowly, we are able to get ahead of the canopy and what it is protecting. It is el Niño pa, this time dressed in a white baptismal gown. Ahead of him are two small andas, platforms, bearing representations of his Holy Mother and his padrino, godfather, Joseph.

Mary

Joseph

In front of the Holy Family, la banda, sets the rhythm.

Farther ahead are several groups of our favorite participants in Mexico City barrio fiestas, chinelos, female and male dancers "disguised" in Moorish-like costumes, who "jump" and twirl as they move steadily along.

The banner reads:
"Comparsa de Chinelos
Ampliación San Marcos"
(Dance Group of the Disguised Ones
Barrio of St. Mark, Extension)

             

Each barrio is led by its committee member and his family
Here, Jaime Anzurez Morones and family,
representing Barrio San Marcos Ampliación

Slowly, but with much energy, joy and pride, the procession makes its way toward the Church of San Bernadino de Siena.

Portal,  entrance,
to San Bernadino.
A huge tent covers the usually open space
of the atrio, atrium, inside

In the atrio, hundreds of los fieles, the faithful,
await the arrival of el Niño.

Norberto Rivera Carrera
Archbishop of City of Mexico

The Archbishop of Mexico, Norberto Rivera Carrera, and other bishops are present to receive el Niño and celebrate Mass. This is a big deal!

Mass begins, in front of the church.

Candles of Candelaria

                       

Everyone's Niño

Many of los fieles, the faithful, carry their own Niño Jesús, brought from their homes, as El Niño pa is brought from his stay in the homes of the barrios of Xochimilco, to be blessed by the bishop and attending priests. Some are dressed in simple baby clothes, but most wear the elaborate attire of a royal prince at his baptism. Obviously, they are objects de mucho cuidado y cariño, much care and affection. Most of the caretakers are older women, but men and young people, as well, are there to present their niño.

We wonder, once again, as a cultural and religious fuereño, outsider, what this ritual means to its participants, los fieles. Our hunch is that its power lies in a kind of role reversal. Humble, vulnerable human beings, dependent on the good will of their God and at the mercy of the forces of the Universe, get to become, in these moments, with these small figures of the Christ Child, the caretakers of God at the moment He made Himself vulnerable like them, incarnated as a human child, placed in the care, not of the rich and powerful, but of a very ordinary, workingclass couple from a small pueblo in las provincias.

Post Script

A couple of weeks after Candelaria, in mid-February, we return to Xochimilco to experience another fiesta, for Our Virgin of Sorrows of Xaltocán. While walking down Avenida 16 de Septiembre from the center of town, looking for signs of the fiesta in the barrio that lies on the east side of the street, we notice obvious signs of some kind of celebration at the entrance to a street on the west side, which is the Barrio San Pedro, St. Peter. 

"Welcome, Niño Pa,
Xochimilco venerates you."

The colorful portada and blue and white papel picada (the Virgin's colors) tell us  something is up with el Niño in San Pedro, another of the original barrios of Xochimilco. So setting aside our search for the church of Xaltocán, we turn down this side street. In all our past experiences in Mexico we have learned that such detours always lead somewhere well worth discovering. 

About two short blocks ahead, we spot a small stone chapel.

Chapel of St. Peter

Arriving at the door, we see that inside the simple space a kind of Sunday school lesson is being taught by a lay woman to a small group. Outside, a handful of people are hanging out in a small courtyard to one side. So we ask them the reason for the portada and papel celebrating el Niño. 

They happily explain that he is now residing in a house just up the street. A young man offers to lead us there. We quickly arrive at the wide, courtyard entrance to a modest but modern house. Thanking el joven, youth, for his amable, kind, considerate help, we cross the street to enter the open courtyard.

Meeting El Niño once again

"Pretty child, beautiful child,
Fine-looking boy, loving boy.
I come to ask of you, as (you are) generous,
that this sorrow that I carry
you may turn into joy,
as you are my father
and my kind-hearted God."

The finely done calligraphy on the outside wall communicates both the meaning of the Child as the incarnation of the Father God that we had previously sensed, and His role in ameliorating life's troubles. By demonstrating loving care for him, devotion and respect, the faithful can hope that, in return, he will provide a blessing in their everyday lives.

The courtyard, itself, is a most pleasant, tranquil space, with a small garden of well landscaped plants and stones and a working fountain on one side and, hanging on the opposite wall, several large bouquets of flowers.

To the usual white lilies are added
Phalaenopsis, "butterfly" orchids!

To the rear of the courtyard is the wide-open entrance to a room in the modest but contemporary home. As we approach, we think that whoever is in charge of this presentation certainly has a fine aesthetic sense. As we walk toward the room, a few people come and go.  

Inside we see a number of people quietly sitting in rows of folding chairs, facing the rear of the space. It reminds us of a wake at a funeral home, with people silently paying their respects, but here the object of that respect isn't a deceased, but a centuries-old image of a child who has and can bestow eternal life.

El Niño Pa
His peach gown matches his cheeks.
The solar disc behind
announces the Presence of the Divine Power.

A matronly woman, dresssed in her Sunday best, is standing at the entrance and welcomes us, advising us not to use flash for any photos. We assure her that we never use flash and share that we first met el Niño nearly a year ago in Barrio Xoco, in Benito Juárez, and were at His Candelaria celebration here just two weeks ago. She is very pleased that we are so acquainted with Him.

We then ask our question about the meaning of "Pa": is it short for padre, father, or pan, bread? She tells us, with a tone of sureness, that it is Nauhuatl and means "of this place". He is the Child of this place, Xochimilco's own. Our assumption is confirmed!

La señora then offers to introduce us to a casually but neatly dressed middle-aged man who is standing on the other side of the doorway, talking to people as they arrive and leave. He holds an appointment book in his hands and sometimes writes as he talks. He is evidently the host of el Niño's visit. This is his home. He is, la señora tells me, el mayordomo!

As we are introduced, we can hardly contain our excitment and speak coherent Spanish! Mayordomos are the persons in charge of planning and overseeing a barrio or pueblo's fiestas. The mayordomo of el Níño Pa has an even greater responsibility. He must care for El Niño for an entire year, from one Candelaria to the next. He must provide clothing and a pleasant room, always full of fresh flowers, and he must arrange the visits that the Child takes to other homes, even in other boroughs of the city, such as Xoco. All of this while assuring the safety of this nearly five hundred-year old, truly priceless and irreplaceable infant. 

The mayordomo of el Niño Pa, who is just beginning his year of care, is Sr. Enrique Hernández. He is an architect, which is reflected in the aesthetics of the calligraphy on the outer wall and the courtyard decor. In his date book he is signing up people to host El Niño for a day and provide a merienda, a late afternoon, light meal to anyone who comes that day. We are a bit surprised by this, as we had read that the list of visits was made far in advance, even years ahead. 

El señor is muy amable, and happy to explain to us what is happening, but he constantly has to interrupt our chat to attend to the visitors who greet him and often sign up for a merienda. So we express our deep sense of being honored to meet him, thank him for this marvelous opportunity and depart to continue our search for the fiesta in Xaltocán.

Sr. Enrique Hernández Troncoso
and his mother,  la Sra. Esperanza Troncoso Aguirre 
Mayordomos of Niño Pa, Feb. 2017-18.
From Facebook page of
Guardianes del Patrimonio de Xochimilco

After we have left, we realize we didn't ask to take his photo. Oh, well, we got to see El Niño Pa in the kind of family space he will inhabit for this year, witness the quiet devotion he is paid, confirm the meaning of 'Pa' and, best of all, meet an actual mayordomo!

Yes, Niño Pa, Xochimilco venerates you. May you turn its sorrows into joy. 

Delegación Xochimilco
is large pink area in southeast Mexico City

Barrios, Pueblos and Colonias of Delegación Xochimilco
Barrios of original altepetl of Xochimilco marked by yellow star.
Ecological Park of chinampas and canals is gray-green area in northeast
Southern side of delegación is mostly mountainous forest preserve.

See also:

Xochimilco: Field of Flowers Still Blooms

Xoco, the Little Barrio That Survives