ADVENT (Lat. adventus, "coming"), in the Christian ecclesiastical calendar, a season observed in preparation for Christmas. The earliest authentic record of Advent (AD 581) states that the season starts on the feast of St. Martin, November 11; this period is still observed in the Orthodox church. About 600, Pope Gregory I decreed that the season should start on the fourth Sunday before Christmas, but the longer period was observed in England for some years. The shorter period is now observed in the Roman Catholic, Lutheran, Anglican, and Episcopal churches, and the first Sunday of Advent is regarded as the commencement of the Christian ecclesiastical year. The season is also a preparation for the second coming of Christ at the end of the world.

Advent is the beginning of the Church Year for most churches in the Western tradition. It begins on the fourth Sunday before Christmas day, which is the Sunday nearest November 30, and ends on Christmas Eve (Dec 24). If Christmas Eve is a Sunday, it is counted as the fourth Sunday of Advent, with Christmas Eve proper beginning at sundown.

The Colors of Advent

Historically, the primary sanctuary color of Advent is Purple, the color of royalty to welcome the Advent of the King. The purple of Advent is also the color of suffering used during Lent and Holy Week. This points to an important connection between Jesus’ birth and death. The nativity, the Incarnation, cannot be separated from the crucifixion, the Atonement. The purpose of Jesus’ coming into the world, of the "Word made flesh" and dwelling among us, is to reveal God and His grace to the world through Jesus’ life and teaching, but also through his suffering, death, and resurrection.

However, many churches now use blue to distinguish the Season of Advent from Lent. Royal Blue is sometimes used as a symbol of royalty. Some churches use Bright Blue to symbolize the night sky, the anticipation of the impending announcement of the King’s coming, or to symbolize the waters of Genesis 1, the beginning of a new creation. Red and Green are more secular colors of Christmas, although they derive from older European practices of using evergreens and holly to symbolize ongoing life and hope that Christ’s birth brings into a cold world.

The word Advent means "coming" or "arrival." The focus of the entire season is the celebration of the birth of Jesus the Christ in his First Advent, and the anticipation of the return of Christ the King in his Second Advent. Thus, Advent is far more than simply marking a 2,000 year old event in history. It is celebrating a truth about God, the revelation of God in Christ whereby all of creation might be reconciled to God. That is a process in which we now participate, and the consummation of which we anticipate. Scripture reading for Advent will reflect this emphasis on the Second Advent, including themes of accountability for faithfulness at His coming, judgment on sin, and the hope of eternal life.

In this double focus on past and future, Advent also symbolizes the spiritual journey of individuals and a congregation, as they affirm that Christ has come, that He is present in the world today, and that He will come again in power. That acknowledgment provides a basis for Kingdom ethics, for holy living arising from a profound sense that we live "between the times" and are called to be faithful stewards of what is entrusted to us as God’s people. So, as the church celebrates God’s inbreaking into history in the Incarnation, and anticipates a future consummation to that history for which "all creation is groaning awaiting its redemption," it also confesses its own responsibility as a people commissioned to "love the Lord your God with all your heart" and to "love your neighbor as yourself."

The Spirit of Advent

Advent is marked by a spirit of expectation, of anticipation, of preparation, of longing. There is a yearning for deliverance from the evils of the word, first expressed by Israelite slaves in Egypt as they cried out from their bitter oppression. It is the cry of those who have experienced the tyranny of injustice in a world under the curse of sin, and yet who have hope of deliverance from a God who has heard the cries of oppressed slaves and brought deliverance!

It is that hope however faint at times, and that God however distant He sometimes seems, that brings to the world the anticipation of a King who will rule with truth and justice and righteousness over His people and in His creation. It is that hope that once anticipated, and now anticipates anew, the reign of an Anointed One, a Messiah, who will bring peace and justice and righteousness to the world.

Part of that expectation also anticipates a judgment on sin and a calling of the world to accountability before God. We long for God to come and set the world right! Yet, as the prophet Amos warned, the expectation of a coming judgment at the "Day of the Lord" may not be the day of light that we might want, because the penetrating light of God’s judgment on sin will shine just as brightly on God’s people.

Because of this important truth, especially in the Eastern Orthodox Churches, the Season of Advent has been a time of fasting and penitence for sins similar to the Season of Lent. However, a different emphasis for the season of Advent has gradually unfolded in much of the rest of the church. The season of Advent has come to be celebrated more in terms of expectation or anticipation. Yet, the anticipation of the Coming of the Messiah throughout the Old Testament and Judaism was not in connection with remembrance of sins. Rather, it was in the context of oppression and injustice, the longing for redemption, not from personal guilt and sin but from the systemic evil of the world expressed in evil empires and tyrants. It is in that sense that all creation groans for its redemption as we witness the evil that so dominates our world (Rom 8:18-25).

Of course, there is the problem of longing for vindication from an evil world when we are contributors to that evil. This is the power of the images of Amos when he warns about longing for the "Day of the Lord" that will really be a day of darkness (Amos 5:18-20). Still, even with Amos’ warning the time of Advent is one of expectation and anticipation, a longing for God's actions to restore all things and vindicate the righteous. This is why during Advent we as Christians also anticipate the Second Coming as a twin theme of the season. So, while some church traditions focus on penitence during Advent, the spirit of that expectation from the Old Testament is better captured with a joyous sense of expectancy. Rather than a time of mourning and fasting, Advent is celebrated as a time of joy and happiness as we await the coming of the King.

There will be time enough during the rest of the journey through the Church Year to remember our sins. It begins in Epiphany when we hear about the brotherhood of the Kingdom, and realize our failure to effect it. Then as we move toward and through Lent we realize that the coming of Jesus served more to lay bare our own sin than it did to vindicate our righteousness. There will be time to shed Peter's bitter tears as we realize that what started with such possibility and expectation has apparently ended in such failure.

It is only as we experience that full cycle, beginning with unbridled joy in Advent that slowly fades into the realization of what we have done with and to the Christ, that the awful reality of Good Friday can have its full impact. And in that realization we can finally be ready to hear the Good News on Resurrection Sunday! That is the journey that the disciples took. And so there is value in taking the same journey beginning with the unbridled joy of Advent!

So, we celebrate with gladness the great promise in the Advent, yet knowing that there is also a somber tone as the theme of threat is added to the theme of promise. This is reflected in some of the readings for Advent, in which there is a strong prophetic tone of accountability and judgment on sin. But this is also faithful to the role of the Coming King who comes to rule, save, and judge the world.

Because of the dual themes of threat and promise, Advent is a time of preparation that is marked by prayer. While Lent is characterized by fasting and a spirit of penitence, Advent’s prayers are prayers of humble devotion and commitment, prayers of submission, prayers for deliverance, prayers from those walking in darkness who are awaiting a great light!

The spirit of Advent is expressed well in the parable of the bridesmaids who are anxiously awaiting the coming of the Bridegroom. There is profound joy at the Bridegroom’s expected coming. And yet a warning of the need for preparation echoes through the parable. But even then, the prayer of Advent is still:

Come, O Come, Emmanuel,
And ransom captive Israel!

Evergreens and The Advent Wreath

The beginning of Advent is a time for the hanging of the greens, decoration of the church with evergreen wreaths, boughs, or trees that help to symbolize the new and everlasting life brought through Jesus the Christ. Some churches have a special weekday service, or the first Sunday evening of Advent, or even the first Sunday morning of Advent, in which the church is decorated and the Advent wreath put in place. This service is most often primarily of music, especially choir and hand bells, and Scripture reading, along with an explanation of the various symbols as they are placed in the sanctuary.

The Advent wreath is an increasingly popular symbol of the beginning of the Church year in many churches as well as homes. It is a circular evergreen wreath (real or artificial) with five candles, four around the wreath and one in the center. Since the wreath is symbolic and a vehicle to tell the Christmas story, there are various ways to understand the symbolism. The exact meaning given to the various aspects of the wreath is not as important as the story to which it invites us to listen, and participate.

The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

The colors of the candles vary with different traditions, but there are usually three purple or blue candles, corresponding to the sanctuary colors of Advent, and one pink or rose candle. One of the purple candles is lighted the first Sunday of Advent, a Scripture is read, a short devotional or reading is given, and a prayer offered. On subsequent Sundays, previous candles are relighted with an additional one lighted. The pink candle is lighted on the third Sunday of Advent.

The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God's grace to others (Isa 42:6). The progression in the lighting of the candles symbolizes the various aspects of our waiting experience. As the candles are lighted over the four week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come. Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise of long ago has been realized.

The first candle is traditionally the candle of Expectation or Hope (or in some traditions, Prophecy). This draws attention to the anticipation of the coming of a Messiah that weaves its way like a golden thread through Old Testament history. As God’s people were abused by power hungry kings, led astray by self-centered prophets, and lulled into apathy by half-hearted religious leaders, there arose a longing among some for God to raise up a new king who could show them how to be God’s people. They yearned for a return of God’s dynamic presence in their midst.

And so, God revealed to some of the prophets that indeed He would not leave His people without a true Shepherd. While they expected a new earthly king, their expectations fell far short of God’s revelation of Himself in Christ. And yet, the world is not yet fully redeemed.  So, we again with expectation, with hope, await God’s new work in history, the second Advent, in which He will again reveal Himself to the world. And we understand in a profound sense that the best, the highest of our expectations will fall far short of what our Lord’s Second Advent will reveal!

The remaining three candles of Advent may be associated with different aspects of the Advent story in different churches, or even in different years. Usually they are organized around characters or themes as a way to unfold the story and direct attention to the celebrations and worship in the season. So, the sequence for the remaining three Sundays might be Bethlehem, Shepherds, Angels. Or Peace, Joy, Love. Or John the Baptist, the Magi, Mary. Or the Annunciation, Proclamation, Fulfillment. Whatever sequence is used, the Scripture readings, prayers, lighting of the candles, the participation of worshipers in the service, all are geared to telling the story of redemption through God’s grace in the Incarnation.

The third candle for the Third Sunday of Advent is traditionally Pink or Rose, and symbolizes Joy at the Advent of the Christ. Sometimes the colors of the sanctuary and vestments are also changed to Rose for this Sunday. Whatever sequence is adopted for these Sundays, the theme of Joy can still be the focus. For example, when using the third Sunday to commemorate the visit of the Magi the focus can be on the Joy of worshipping the new found King. Or the Shepherds as the symbol for the third Sunday brings to mind the joy of the proclamation made to them in the fields, and the adoration expressed as they knelt before the Child at the manager.

The center candle is white and is called the Christ Candle.  It is traditionally lighted on Christmas Eve or Day. However, since many Protestant churches do not have services on those days, many light it on the Sunday preceding Christmas, with all five candles continuing to be lighted in services through Epiphany (Jan 6). The central location of the Christ Candle reminds us that the incarnation is the heart of the season, giving light to the world.

Celebrating Advent

Advent is one of the few Christian festivals that can be observed in the home as well as at church.  With its association with Christmas, Advent is a natural time to involve children in activities at home that directly connect with worship at church.  In the home an Advent wreath is often placed on the dining table and lighted at meals, with Scripture readings preceding the lighting of the candles, especially on Sunday. A new candle is lighted each Sunday during the four weeks, and then the same candles are lighted each meal during the week. In this context, it provides the opportunity for family devotion and prayer together, and helps teach the Faith to children, especially if they are involved in reading the daily Scriptures.

It is common in many homes to try to mark the beginning of Advent in other ways as well, for the same purpose of instruction in the faith. Some families decorate the house for the beginning of Advent, or bake special cookies or treats, or simply begin to use table coverings for meals. An Advent Calendar is a way to keep children involved in the entire season.  There are a wide variety of Advent calendars, but usually they are simply a card or poster with windows that can be opened, one each day of Advent, to reveal some symbol or picture associated with the Old Testament story leading up to the birth of Jesus.  One unique and specialized Advent calendar that can be used either in the home or the sanctuary is a Jesse Tree.   All of these provide opportunities to teach children the significance of this sacred time, and to remind ourselves of it as well.

In congregational worship, the Advent wreath is the central teaching symbol of the season, the focal point for drawing the congregation into the beginning of the story of redemption that will unfold throughout the church year. For this reason, members of the congregation are often involved in lighting the Advent candles and reading the appropriate Scriptures each Sunday.  While in some churches it is customary for this to be done by families, it can also be an especially good opportunity to demonstrate the unity of the entire community of Faith by including those without families, such as those never married, divorced, widowed, elderly who live by themselves, or college students away from home.

Dennis Bratcher Copyright © 2003, Dennis Bratcher All Rights Reserved

That's "Hanukkah" in Hebrew!

Hanukkah, which means "dedication" and is also referred to as "The Festival of Lights", is a Jewish festival which begins on the Hebrew date of the 25th of Kislev and lasts eight days, through the 2nd of Tevet. This year, that corresponds to November 30th through December 7th. Hannukah commemorates the victory of the Maccabees (led by Judah) over the Hellenistic Syrians in a revolt that took place around 165 BCE (note: Jews use BCE--Before the Common Era and CE--the Common Era instead of BC and AD).

The victory in itself was considered a miracle, but Jewish legend gives an additional explanation for Hanukkah rituals, explained below. Once the Temple Mount in Jerusalem had been reclaimed, the Temple had to be rededicated. According to legend, only one jar of sacramental oil was found, enough for one day. Miraculously, the oil burned for eight days, thus the eight days of Hanukkah.

The most important Hanukkah ritual is the candle lighting. Jews light candles in a special candleholder called a "menorah" or a "hanukkiah". Each night, one more candle is added. The middle candle, called the "shamash", is used to light each of the other candles and it is lit every night. Therefore, on the first night of Hanukkah, two candles are lit (the shamash and the candle for the first night) and on the last night, there are nine lit candles.

It is traditional to eat foods fried in oil during Hanukkah. Some common foods are potato latkes and "sufganiot" (jelly doughnuts).

Another tradition is to play the "dreidel" game. A dreidel (or "sivivon") is a four-sided top. On each side is a different Hebrew letter: (nun), (gimel), (heh) and (peh), corresponding to the words in the sentence "nes gadol haya po" ("A great miracle happened here"). Of course, the miracle happened in Israel, so outside of Israel, the letter (peh) is replaced by (shin) for "nes gadol haya sham" ("A great miracle happened there"). The dreidel is used for a gambling game in which each letter represents a different amount of money (or whatever...) won or lost.

Another common Hanukkah practice is giving gifts or "gelt" (money) to children. In Hebrew, "gelt" is called "d'mei Hanukkah".

In Israel, Hanukkah is a very festive time. Schools are out for a week and there are lots of parties and special events around the country. They sing Hanukkah songs, eat lots of fattening food and have lots of fun!

KWANZAA

Kwan·za or Kwan·zaa\'kwän-ze\n[Swahili kwanza first](1972) : an African-American festival held in late December

KWANZAA, the African-American cultural holiday conceived and developed by Dr. Maulana Ron Karenga, was first celebrated on December 26, 1966. Kwanzaa is traditionally celebrated from December 26 through January 1, with each day focused on Nguzo Saba, or the seven principles. Derived from the Swahili phrase "matunda ya kwanza" which means "first fruits", Kwanzaa is rooted in the first harvest celebrations practiced in various cultures in Africa. Kwanzaa seeks to enforce a connectedness to African cultural identity, provide a focal point for the gathering of African peoples, and to reflect upon the Nguzo Saba, or the seven principles, that have sustained Africans. Africans and African-Americans of all religious faiths and backgrounds practice Kwanzaa.

Kwanzaa was born out of the whirlwind of social and political changes of the sixties decade. The sixties represent one of many eras during which the African and African-American struggle for freedom and self-identity reached its historical peak, spawning multiple revolutionary movements.

By creating Kwanzaa, African-Americans sought to rectify the cultural and economic exploitation perpetrated against us during the months of October, November, and December (the Christmas season). During this season, corporate America typically ignored the quality of life concerns of African-Americans, yet encouraged participation in the commercialism of Christmas. Additionally, African-Americans did not observe a holiday that was specific to our needs. A review of the major holidays celebrated in the United States would reveal that not one related specifically to the growth and development of African-Americans. The development of Kwanzaa assumed a reassessment, reclaiming, recommitment, remembrance, retrieval, resumption, resurrection, and rejuvenation of the "Way of Life" principles recognized by African-Americans. These principles have strengthened African-Americans during our worldwide sojourn.

Today, Kwanzaa is recognized by millions throughout America and the world. It is celebrated often in community settings provided by homes, churches, mosques, temples, community centers, schools, and places of work. Kwanzaa allows us to celebrate the season without shame or fear of embracing our history, our culture, and ourselves.

Introduction

The focus of Kwanzaa is centered around the seven principles (Nguzo Saba) with particular emphasis on the unity of our Black families. It is a time for gathering of our families, and for a rededication to manifesting the principles of Kwanzaa (Nguzo Saba) as a way of life for Black Americans.

Kwanzaa has definite principles, practices and symbols which are geared to the social and spiritual needs of African-Americans. The reinforcing gestures are designed to strengthen our collective self-concept as a people, honor our past, critically evaluate our present and commit ourselves to a fuller, more productive future. 

Kwanzaa is a way of life; not just a celebration. As a living social practice, it is a week of actual remembering, reassessing, recommitting, rewarding and rejoicing. For evaluation of ourselves and our history, we relate to our past, reassess our thoughts and practices, and recommit ourselves to the achievement of Black liberation and the betterment of life for all Black Americans. 

Finally, the concept of Kwanzaa, the African-American holiday, is to help Black Americans relate to the past in order to understand the present and deal with the future. 

This is on-line Kwanzaa Information Center is designed to provide you with vital information to help in your understanding of the concept of Kwanzaa.

Why Celebrate Kwanzaa?

Winter Solstice

Winter Solstice has been celebrated in cultures the world over for thousands of years. This start of the solar year is a celebration of Light and the rebirth of the Sun. In old Europe, it was known as Yule, from the Norse, Jul, meaning wheel.

Today, many people in Western-based cultures refer to this holiday as "Christmas." Yet a look into its origins of Christmas reveals its Pagan roots. Emperor Aurelian established December 25 as the birthday of the "Invincible Sun" in the third century as part of the Roman Winter Solstice celebrations. Shortly thereafter, in 273, the Christian church selected this day to represent the birthday of Jesus, and by 336, this Roman solar feast day was Christianized. January 6, celebrated as Epiphany in Christendom and linked with the visit of the Magi, was originally an Egyptian date for the Winter Solstice.

Winter Solstice marks the time of the year when the light returns as the sun shifts and starts to move northward again. In Europe, the tradition of the yule log is celebrated on Winter Solstice. A special log is brought in and placed on the hearth where it glows for the twelve nights of the holiday season. After that, it is kept in the house all year to protect the home and its inhabitants from illness and any adverse condition. The yule log is the counterpart of the midsummer bondfires, which are held outdoors on Summer Solstice to celebrate the shortest night of the year. It is also customary to place mistletoe around the fire, which is the plant that grew on the oak tree, sacred to the Druids, the priests of the old Celts. Among other uses, mistletoe is thought to help women conceive. The Christmas tree also dates from old European or pagan rituals. It was the time to celebrate the renewal of the earth, and greens were used as the symbol. Branches of pine, cedar, and juniper commonly used brings wonderful fragrance into the home. Red candles are used to symbolize the fire and heat of the returning sun as the days begin to lengthen.

DECEMBER IN OAXACA, MEXICO

By Maria Diaz

In December in Oaxaca there's a fiesta almost every day, which makes this colonial city one of the most popular holiday destinations for both foreigners and Mexicans. We describe below the main celebrations. For details on other events which are sure to pop up, check with the tourist office at García Vigíl and Independencia across from the post office, or at the City tourism offices next to La Soledad. Many cultural events are held at La Casa de la Cultura. Read the free tourist newspapers which you can find in money exchanges, restaurants and hotels.

Following are some of the highlights that await visitors in December.

DECEMBER 8 - Feast of the Virgin of Juquila (La Virgen de Juquila)

In the city, activities begin just after midnight and continue through the day on Calle Mártires de Cananea in Infonavit. In and near the Capilla de Juquila (small shrine honoring the Virgin), and in the church at San Juan Chapultepec, you'll find religious activities, processions, music, carnival rides, palo ensebado (greased pole), food and fireworks. The reason for the fiesta, however, originated more than 400 years ago in Santa Catalina Juquila, a small Chatino village approximately 175 kilometers from Oaxaca or 100 kilometers from the coastal resort of Puerto Escondido.

In this village there is a very special shrine which houses a small statue of the Virgin Mary. According to its history, the statue was brought to Oaxaca in the mid-sixteenth century by Father Jordan, assigned to teach in the city. When he left the city for another assignment, he gave the statue to his servant who returned to his village of Amialtepec near Santa Catalina . As time passed, there were reports of miracles associated with the statue of the Virgin, and people from nearby began to journey to Amialtepec to venerate it.

In 1633, a fire burned all the buildings in the village, including the humble thatch roofed temple where the Virgen de Juquila was displayed. On top of the ashes reposed the statue, completely unharmed by the fire. Not even her robes were singed but the "skin" was darkened permanently by the smoke.

After this miracle, the priests insisted on transferring the statue to a more fitting setting in the larger church in nearby Santa Catalina. But it immediately disappeared, only to reappear in the village of Amialtepec. This happened several times before the statue finally came to rest in the church at Santa Catalina. Word of its miracles spread and pilgrims came from near and far to celebrate the Feast of the Immaculate Conception in Santa Catalina Juquila. At the end of the 18th century it was estimated that as many as 40,000 pilgrims from all over Mexico and Central America visited the Virgin.

The numbers are much greater now. At the end of November, pilgrims begin their trek on foot, on bicycles, in cars and special buses, and are still returning to their homes as late as December 17. This is an interesting manifestation of faith or superstition, as you wish, but it is also a definite traffic hazard. If you are driving on the international highway or on Highway 131 (the road to Sola de Vega), please watch out for them. They travel by day and by night and do not always have adequate lighting.

DECEMBER 11

An interesting custom honoring the Virgin of Guadalupe takes place on the eve of her feast day, in the Llano Park in front of the Church of Guadalupe. Throughout the day, parents take their young children to the church to be blessed by the priests. The boys are dressed as Juan Diego and the girls as simple native girls of that period. Carnival rides and food stands fill the park.

DECEMBER 12 - The Feast of the Virgin of Guadalupe
(La Virgen de Guadalupe)

The Virgin of Guadalupe is revered as the patron saint and Queen of all México and in Oaxaca she is honored with a novena (a nine-day prayer series that ends on this day). Las Mañanitas (a song for birthdays and Saints' days) is sung before the rosary at dawn, about 5 a.m. There are many activities associated with this day, some religious such as the calendas (religious processions), as well as music, fireworks and the carnival rides.

Her celebrated position dates to December 1531 - a scant 12 years after the arrival of Cortés - when the Catholic Virgin Mary appeared to humble native Juan Diego near what is now the City of México and directed that a church be built on that spot. Juan was not taken seriously by authorities who didn't believe his vision until, on a subsequent appearance, the Virgin told him to fill his cloak with roses which miraculously sprang up in that rocky place, and to take them to the bishop. When he emptied the roses at the feet of the bishop, there remained as if painted on his cloak the image of the Virgin as she appeared to Juan and as she is still depicted. This was taken as a sign from heaven and the church was built and special devotions instituted to the Virgin of Guadalupe, as she was named.

This devotion grew to be so important that in 1754 a papal bull was issued proclaiming the Virgin of Guadalupe as the Patroness and Protector of New Spain. In 1810 she was adopted as the symbol of Mexican Independence and in 1904 Pope Pius X elevated the church built on the site to the category of basilica. Every year, hundreds of thousands of Mexicans make a pilgrimage to the shrine to honor her, many ascending the stairs on their knees.

DECEMBER 16 - First of nine traditional Posadas, one each night, including Christmas Eve

The tradition of posadas began with the publication of a papal bull in 1586 ordering a "Misa de Aguinaldo," literally a Christmas Gift Mass. This was a kind of novena to take place each of the nine nights prior to Christmas Day. It was originally held in the atrium of the church, interspersing tableaus and scenes and finishing with the breaking of a treat-filled piñata. As this tradition became more popular, it gradually evolved to where, today, posadas take place in homes more than within churches.

In various neighborhoods, a different host each night represents the establishments where Mary and Joseph were refused admittance. The roles of Mary and Joseph, angels, wise men and others are assigned to neighbors and family members. In the traditional Posada, the pilgrims arrive at the designated house and request shelter. The request and the refusal are sung as antiphon and response and after several exchanges, the doors are opened and the pilgrims admitted. Inside, they find the host has prepared gifts (aguinaldos) of sweets and fruits for the children. There is music and conviviality, and as a finale the piñata is broken.

This is repeated each night and on the last night a doll, previously blessed by the priest and representing the infant Jesus, is delivered to the crèche in the church. This tradition, practiced by family and neighbors following ritual and custom, is a beautiful and moving celebration. Unfortunately, it is dying out in the cities or has turned into a nine day round of parties. If you have an opportunity to see or participate in an authentic neighborhood posada, don't miss it.

DECEMBER 18 - Feast of the patron saint of Oaxaca, the Virgin of Solitude (La Virgen de la Soledad)

According to legend, in 1620 a mule train camped outside the city of Oaxaca discovered an extra mule which did not belong to anyone in the group. The mule refused to move and when prodded rolled over and died. When the pack it carried was opened, it was found to contain the statue of the Virgin of Soledad. Taking this as a sign from heaven, the inhabitants built first a shrine, later a church and finally the imposing basilica which stands today on the spot where the statue first appeared. The statue was clothed in luxurious velvet robes embroidered with gold and pearls and wore a golden crown, much as you see her now in the Basilica.

Because of this miraculous selection of Oaxaca by the Virgin, she became the patron of not only the city but the entire state, as well as of the mariners who sailed to and from her ports. The special devotion of the sailors was so important that many walked from Huatulco and other parts on the coast, often barefoot, to worship at her shrine. And they didn't come empty handed; many brought pearls, gold and other precious stones as tokens of their devotion.

Apparently at some point during the mid-nineteenth century, many religious treasures were hidden rather than turned over to the state as required by law. Some of these were forgotten and lost. But not those of the Soledad.

The Portal de la Clavería, where the Hotel Marqués del Valle is now located, had been part of the treasury of the Archdiocese and the Cathedral prior to the Reform. In 1888 a young man leased part of the Portal to relocate his store. His store, the Pabellón Nacional, sold fine fabrics and other fine imported items popular with ladies of the city.

Soon it became necessary to knock down one of the interior walls to provide better space utilization. Once the dust had cleared, the workers discovered a space hollowed out in the floor beneath where the wall had been. In the hollow they found a large iron chest - a veritable "pirate's chest" - and a somewhat smaller wooden box. In the smaller box was a totally rotted velvet robe of the Soledad, embroidered with gold and pearls, while the chest was full of pearls and other stones which had been brought over the years by the mariners.

The owner of the store, Luis Bustamante, bought the finest velvet available in France and drew a pattern for the nuns to embroider the new robe, using the undamaged gold and pearls. These treasures were then presented to the Basilica of la Soledad.

The Virgin had a number of other robes, jewels and golden crowns. Then several years ago, almost exactly 100 years after the discovery in the Portal, there was a robbery of some of the Virgin's jewels. To date nothing has been recovered and the crime has not been solved, although recently several suspects have been detained. We don't really know exactly what was stolen and what remains but there has been no mention of the chest full of jewels. The patroness of Oaxaca still has a crown and a number of beautiful robes but where is her treasure given over centuries by her devotees?

DECEMBER 23 - Night of the Radishes (La Noche de los Rábanos)

This undoubtedly is one of the most unusual fiestas in the world and the only one of its kind. Contestants from the city and nearby villages carve radishes into detailed figures and elaborate scenes and compete in a contest sponsored by the City of Oaxaca on the night of December 23.

To fully appreciate the pageantry of this event, you must first change your idea of what a radish is. We are not talking here of a round red vegetable approximately one inch in diameter that dresses up a salad. Nor are we referring to a nice white burn-your-tongue horseradish. Imagine a nice red plant that may be as long as two feet and up to about four inches in diameter. That is the radish we are talking about! These radishes are specially grown, left in the ground for months and months to attain their giant size.

Although La Noche de los Rábanos is a City-sponsored event attended by thousands, the beginning of this tradition dates back more than 200 years. Before the Spanish arrived, many of the plants we know today didn't exist in the New World. The settlers, and especially the friars, who arrived in Oaxaca brought many fruits, flowers, trees and vegetables, including the radish.

During the colonial period Oaxaca was a very small city in a lusciously fertile valley. The biggest plantation serving the city with fruits and vegetables was in Trinidad de las Huertas, roughly the area between La Noria Street and several blocks south of the Periférico. The harvest was plentiful and so much of it was brought to be sold in the market which was then set up alongside the Cathedral and in part of what is now the Zócalo. At that time there was no park, no bandstand or landscaping.

As it happened, one year around the mid-eighteenth century, the crop of radishes was so abundant that a section was not harvested and lay dormant for months. Then in December, two of the friars pulled up some of these forgotten radishes and were amazed and amused to see the size and shapes. Imagine a red carrot gone wild. It not only grows fatter and longer but it divides and grows out into strange shapes. So the friars selected "demons" and "monsters" and brought them as curiosities to the Christmas market held the day before Christmas Eve.

These huge, misshapen roots soon began to attract crowds to the area where the vegetables were sold. It was not long before they were being formed and carved to give a greater variety of shapes and figures. From this beginning evolved the idea of fashioning the radishes into nativity figures and eventually a competition began, to create more original and more perfect figures.

In 1897 the City sponsored the first contest with a prize for the best nativity scene. Thus for more than 100 years the figures have been displayed and judged on December 23. The Night of the Radishes is no longer limited to Nativity scenes. Now you may see Guelaguetzas, posadas, calendas and other representations of Oaxacan life. Also, as there are fewer growers who carve the radishes, the city now cultivates the special radishes and permits entries from sculptors and others who want to try their hand. Also, there are now scenes made from special flowers and corn husks.

The competing tableaus are set up in the Zócalo late in the afternoon of the 23rd and people start lining up to view the artistry as early as 4 p.m. although the judging and awarding of cash prizes isn't done until around 9 p.m. To accommodate the ever-increasing numbers of spectators, the city builds a two-level ramp that encircles the displays.

Unfortunately, the radishes wilt in just a few days, so it is not something that one can take away or keep. Still, it is a festival unique in the world and should not be missed. You will be amazed at the intricacy and ingenuity of the artists. Be sure and take pictures because your friends will never believe it otherwise when you try to describe the Night of the Radishes in Oaxaca.

DECEMBER 24 - The Good Night, (La Noche Buena)

Tonight we have the last of the posadas, followed by the calendas, the name given by the Catholic Church to the calendar of saints' days and thus by extension to the procession and festivities with which each was celebrated.

When the Spanish arrived in the "New World" they brought with them the religion, priests and customs of the old. In many cases rites and ceremonies were more or less superimposed on indigenous customs to "convert" them to Christian celebrations, often resulting in a new amalgamated tradition. In the case of the calendas, there seems to be little or no native influence in the initial style. The newly arrived friars used large banners painted with images and scenes to teach their religion. These banners evolved into the standards of each saint and parish church, which still exist today.

From earliest colonial times to the beginning of this century, the calendas flourished in Oaxaca. Although the custom seems to be dying out, during the Feast of La Soledad and Christmas Eve, you will still find calendas, although not so elegant as in years past.

For days before the date of the calendas, the parishioners prepare the allegorical cars (floats) and costumes. On December 24, the Good Night, the processions form in churchyards throughout the city, march through the streets, eventually circling the Zócalo several times before returning to the church, where the infant is placed in a manger and the cock crows for Midnight Mass. Included in the procession are rockets and fireworks, decorated floats, marmotas (translucent paper spheres lighted within and carried aloft on poles), and "giants" introduced in the 18th century. These are comical, bigger-than-life paper mache people whose arms flop around as the person hidden inside struts and dances.

DECEMBER 25 - Christmas Day (La Navidad)

The city is quiet. Action has moved into churches and to family celebrations at home. You will see very few Oaxacans in the streets, stores and restaurants. The Zócalo will be virtually empty of all but visitors. Here, there is no native Oaxacan tradition; everything has come from Spain, Europe and the United States - Christmas trees, Santa Claus, turkey dinners and exchange of gifts. A typical Oaxacan dish that has come to be associated with Christmas dinner is a salad of leaf lettuce with radishes and a sweet vinaigrette dressing.

OTHER MONTH-LONG FESTIVITIES

During most of the month, the Zócalo and nearby streets are jammed with booths of handicrafts, clothes, and food. The town center is turned into a virtual fair. Wander around the Alameda (the park in front of the main cathedral just north of the Zócalo) and sample some of the special, very sweet Oaxacan desserts, such as cocada, carlitos, turrones and many more. And don't forget the buñuelos, a special sweet traditionally prepared at Christmas and served at stands alongside the Cathedral.

After eating the buñuelos, it is the custom to break the clay serving plate. One legendary version of this tradition is that during the 19th century, when there were several epidemics of cholera, orders were given to break the plates to avoid contagion. However, today it is considered good luck when your plate breaks into hundreds of pieces. This lighthearted tradition not only alleviates frustrations, keeps your throwing arm in good shape, makes a nice crashing noise but it's also good business for the potters who make the plates. So, join in the fun and break away.

NEW YEAR'S EVE

Here we are at the end of December, ready to sing Auld Lang Syne with a tear, a smile and high hopes for the best New Year yet. In Oaxaca, you'll make your toasts with sidra, a carbonated hard apple cider. This Mexican "champagne," like all champagne, can be dry, sweet or pink, and consumption in the holiday period is measured by the vat. Should you go out for a special year-end dinner you will probably indulge in elaborate pork dishes or bacalao (dried cod, richly prepared), with a wide selection of accompaniments. Don't fail to eat your traditional twelve grapes - one for each month - for good luck, and to make your resolutions which this year you are definitely going to keep.

JANUARY 6 - Feast of the Three Kings

There is still one more holiday festivity -- The Feast of the Three Kings. It is on this date that children traditionally receive gifts, commemorating the gifts carried by the Wise Men to the Christ Child. While Santa Claus has gained in popularity in Oaxaca, it is to Melchior, Gaspar and Baltazar that letters are written and who bring gifts to children who have been good all year.

Also on January 6, family and friends gather to share the rosca, a cake something like a coffee ring in which little plastic dolls are hidden. (You can buy these in bakeries if you don't have facilities to cook your own.) When the rosca is cut, everyone whose slice contains a doll must cooperate for the final party of the season on February 2. Depending on the number of people and the size of the rosca, there may be as many as six dolls in one cake, thus spreading the cost for the party or possibly originating more than one party.

If you haven't written to the Kings or if you weren't good all year, you can still share in the rosca so that you will be included in the party on February 2, either as host or guest

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