Where the Heck Did the Easter Bunny Come From?

Hopping through the history of the Easter Bunny, from pagan rituals to modern-day celebrations. Along the way, we’ll make some egg-citing discoveries about his birth as a fertility symbol and the origin of dyed eggs and Easter baskets.

Who knew the Easter Bunny evolved from the animal companion of a pagan goddess?

I once sponsored a child in India. His name was Papu Magi, and I regularly wrote him letters, sharing U.S. customs. When Easter rolled around, I explained how a giant human-sized bunny sneaks into our homes at night and leaves baskets filled with candy and colored eggs.

It wasn’t until I had written it out that I realized how bizarre some of our holiday traditions truly are. This got me thinking: How did we come up with the Easter Bunny?

“It makes you wonder if most Christians realize the holiday dedicated to the resurrection of their savior is actually named for a pagan goddess.”

Young women dance around a phallic maypole to increase their fertility — another pagan spring tradition.

A Pagan Origin: How the Easter Bunny and Dyed Eggs Became Symbols of Spring Celebrations

The origins of the Easter Bunny, as well as dyed eggs, can be traced back to ancient pagan rituals that celebrated the arrival of spring, including Ostara. Still practiced as a Wiccan holiday, Ostara is a celebration of the spring equinox. It’s named after the Germanic goddess Eostre, who some scholars deduce was associated with the dawn, fertility and new beginnings. (It makes you wonder if most Christians realize the holiday dedicated to the resurrection of their savior is actually named for a pagan deity).

Caveat: Hard evidence about Eostre is lacking, and the goddess remains shrouded in mystery. Much of what’s reported on her is conjecture.

Her first mention comes from a famous monk, the Venerable Bede, in 731 CE, who wrote that the Anglo-Saxons called April Eosturmonath, or Eostre Month, in honor a pagan goddess worshiped at that time.

Easter gets its name from Eostre, a pagan goddess of the spring.

These rites of spring were full of festive merrymaking, including dancing around maypoles, drinking mead and worshiping rabbits.

Yup, that’s right: Bunnies were a key figure in these celebrations. In pagan traditions, the rabbit was seen as a symbol of fertility and new life — no real surprise, given their well-deserved reputation for rapid reproduction.

During these springtime celebrations, people would decorate eggs, believing them to have the power to bring new life and prosperity to those who ate them. Using natural dyes made from flowers and other plants, they created eggs in a variety of hues. And, as crazy as it might sound, rabbits were said to be responsible for laying colored eggs.

Do Jesus and the Easter Bunny belong in the same holiday?

Hopping Into Easter: The Christian Origins of the Easter Bunny and Its Symbolism of Resurrection

The Easter Bunny may have its roots in pagan traditions, but it also had a significant place in Christian beliefs. The early Christians in Europe adopted many pagan customs and blended them with their own religious practices, which is how the Easter Bunny eventually found its way into the Christian tradition.

Much as with Christmas, some Christians bemoan the commercialization of the Easter holiday.

I’m not sure that many Christians today connect the commercial aspects of Easter with the religious ones (there’s a parallel to Santa and Christmas), but back in the day, early Christians associated the rabbit, and all of its spring rebirth symbolism, with Jesus’ resurrection.

It seems that Karen Swallow Prior, a professor of Christianity and culture at Southeastern Baptist Theological Seminary, agrees. “There’s nothing wrong with dressing up in pastels, hiding eggs or consuming large amounts of chocolate,” she wrote in an op-ed in The Washington Post. “But if the fluffy white bunny takes precedence over the crucified and resurrected Lord, we’ve missed the point.”

Easter baskets came about from a pagan tradition to carry offerings to the goddess of spring.

The History of Easter Baskets: From Pagan Offerings to Sweet Treats

Easter baskets are a staple of the holiday, but how did they become a part of the Easter tradition? It turns out that the origin of the Easter basket is also closely tied to the pagan celebrations of spring.

In pagan traditions, baskets were used to carry offerings to the goddess of spring, including eggs, thought to increase fertility. Over time, the baskets became a symbol of the bounty of spring and were filled with all sorts of goodies, like flowers, fruit and vegetables.

Well, no wonder the Easter Bunny decided to switch to baskets!

As the Easter basket evolved, so did its contents. Today, they’re most often filled with candy (including a chocolate rabbit, which kids will disturbingly bite its ears off of) and other treats, filled by the Easter Bunny himself during a nocturnal visit — again, another connection to Santa Claus. 

It’s hard to tell exactly when the Easter Bunny became adult-sized and anthropomorphic, but it seems like it might have happened around the 1950s.

Hare Today, Easter Bunny Tomorrow: Tracing the Evolution of the Beloved Easter Mascot

The Easter Bunny has been a beloved symbol of the holiday for centuries, but have you ever wondered how it evolved into the oversized, anthropomorphic creature we know today? 

He didn’t start out that way. The hare, a smaller relative of the rabbit, was revered by ancient cultures for its speed, agility and ability to reproduce, and was often associated with the moon and the goddess of fertility. A study from 2020 draws a direct connection between Eostre and her association with the hare.

Bunnies and colored eggs have long been symbols of spring, representing new life.

As the hare became associated with pagan spring celebrations, it eventually evolved into the Easter Bunny we know today. This transformation was likely influenced by the German tradition of the Osterhase, a hare who laid eggs for children on Easter morning.

Jacob Grimm, one of the famous Brothers Grimm who collected oral folklore throughout Germany, said in 1835 that the Easter hare was associated with Eostre, or Ostara, as she would have been called in ancient German.

At some point, the Easter Bunny grew in size and children were told he visits their homes at night (much like Santa) to leave them candy-filled Easter baskets.

Vintage cards from the late 1800s to early 1900s show a lot of rabbits, but it seems like it wasn’t until the 1950s or so that the Easter Bunny became more and more human-like. Perhaps families or malls started having someone dress up like the Easter Bunny for photo opportunities. And despite the fact that the Easter Bunny became bipedal and reached 6 feet or so (not counting the ears), most kids believe he can’t actually talk. 

Then again, it might have come down to marketing as a gimmick to help sell candy. “The Easter Bunny was created out of whole cloth by the confectionary industry,” claims David Emery, who writes for the fact-check site Snopes.

In another connection to Christmas, it has become a tradition to terrorize children by making them sit on the Easter Bunny’s lap for a photo.

Today, the Easter Bunny is a staple of the holiday, sometimes depicted wearing clothes — most often a vest and bowtie — and carrying baskets of eggs and treats.

To quote the M&M’s commercial, a fave of mine as a kid in the ’80s: “Thanks, Easter Bunny! Bawk! Bawk!” –Wally

Going for Baroque: The Templo de Santo Domingo de Guzmán Church in Oaxaca

From its fascinating history to its stunning Baroque architecture, the Templo de Santo Domingo de Guzmán Church is a must-see attraction in Oaxaca.

Like most churches in Mexico, the Templo de Santo Domingo de Guzmán in Oaxaca has got history, style, beauty, drama and a whole lot of swag. 

Holy History: The Evolution of Templo de Santo Domingo de Guzmán Church

Construction of the church began in 1572 and was completed over three decades later, in 1608. The building was designed by Fray Francisco de la Maza, a Spanish architect who was a member of the Dominican Order. 

“Inside the church, visitors are treated to a riot of color and decoration.

The walls and ceilings are covered in frescoes of the life of Christ and the history of the Dominican Order.”

Also par for the course: The church was built on the site of an existing temple that was destroyed during the Spanish conquest of the region. The original temple was dedicated to Cosijoeza, a Zapotec ruler from the late 15th century. He was a skilled warrior who fought against the Aztecs and other neighboring tribes to defend his people’s land and culture. He acted as shaman and healer as well, and was said to have possessed great spiritual power.

According to legend, Cosijoeza ascended to the heavens after his death, becoming a god who watches over the Zapotec people and protects them from harm.

During the colonial period, the Templo de Santo Domingo de Guzmán was built as a symbol of the power and wealth of the Catholic Church and the Spanish colonial authorities. The church was lavishly decorated with gold leaf, marble and other precious materials, and it served as a center of religious and cultural life in Oaxaca.

In the 19th century, the church played an important role in the Mexican War of Independence, serving as barracks for both royalist and insurgent forces at different times. After Mexico gained independence from Spain in 1821, the church continued to be the spiritual heart of Oaxaca, and it was eventually designated as a national monument in 1935.

Today, the Templo de Santo Domingo de Guzmán is one of the most visited tourist attractions in town, attracting thousands of visitors each year.

What’s in a Name? The Legacy of Santo Domingo de Guzmán

Saint Domingo de Guzmán was a Spanish priest who lived in the 12th and 13th centuries. He founded the Order of Preachers, also known as the Dominican Order, which was dedicated to preaching the gospel and combating heresy. Saint Domingo was known for his zeal and devotion to spreading the teachings of the Church.

There was no dramatic act of martyrdom for Santo Domingo, though: He died of a fever in Bologna, Italy in 1221, and was canonized by the Catholic Church in 1234.

Divine Design: The Intricate Baroque Style of Templo de Santo Domingo de Guzmán Church

Mexican churches tend not to be subtle. The Templo de Santo Domingo de Guzmán Church is a masterclass in Baroque architecture, a visual feast, with intricate details both inside and out. The exterior is adorned with elaborate carvings and statues, featuring saints, angels and other religious figures. The façade is made of Cantera verde, the local green volcanic stone, which glows a lovely yellow in the sunshine. Three domes top the templo — two blue and white checkered ones atop the entrance and a larger red tile one to the side.

When we saw this woman posing in front of the church, we had to get in on the action.

Inside the church, visitors are treated to a riot of color and decoration. The walls and ceilings are covered in frescoes and murals featuring scenes from the life of Christ and the history of the Dominican Order.

The altarpiece, which was carved from a single piece of cedar, is gilded with gold leaf and decorated with intricate carvings of saints, cherubs and other religious motifs.

To the right of the nave is the Capilla del Rosario, or Chapel of the Rosary, with its own stunning altarpiece.

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There’s a museum attached to the church. Hopefully it’s open when you visit!

Sacred Treasures: The Artifacts and Exhibits of the Templo de Santo Domingo de Guzmán Church Museum

There’s a museum in the massive edifice as well, to the left of the main church entrance. Unfortunately it was closed when we visited, but it holds an impressive (and surprisingly diverse) collection of religious art, including paintings, sculptures and tapestries, housed in the former monastery of the Dominican Order.

One of the highlights of the museum is the collection of pre-Hispanic artifacts, including pottery, sculptures, and other objects from the Zapotec and Mixtec cultures. You can also see a wide range of religious art from the colonial period. There’s even a collection of contemporary art, with rotating exhibits featuring the work of local and international artists, as well vintage photographs and cameras. 

As our friend Kevin, who lives in town, says, “There’s a parade or festival every day in Oaxaca.” This indigenous dance troupe performed in the plaza in front of Santo Domingo de Guzmán.

When you’re in Oaxaca de Juárez, you’ll inevitably find yourself passing by the massive Templo de Santo Domingo de Guzmán. Be sure to stop inside and admire the gilded glory — and plan a tour of the Oaxaca Botanical Garden (Jardín Etnobotánico de Oaxaca) on the grounds of the former Dominican monastery behind the church. –Wally

Templo de Santo Domingo de Guzmán

Calle Macedonio Alcalá s/n
Centro
68000 Oaxaca de Juárez
Oaxaca
Mexico

 

Dispelling Myths and Misconceptions About the Church of Satan

They don’t actually worship the Devil, for one thing. Here are 5 surprising facts you need to know, from Satanist beliefs to the controversies that hound them — and the differences between the Church of Satan and the Satanic Temple.

There’s nothing scary about the Church of Satan — except, perhaps, their propensity for creepy costumes.

In the classic Saturday Night Live skit, Dana Carvey dresses up as the priggish Church Lady, and she’s got one thing on her mind: “Is it…Satan?!” For her, Satan has everything to do with it. And when discussing the Church of Satan, it’s ironic (and surprising) to learn that Satan doesn’t really have anything to do with it. 

When you hear the words “Church of Satan,” like the Church Lady, you might picture a bunch of cultists clad in black robes, worshiping the Devil in nefarious ways. Maybe sacrificing a kitten or puppy now and then. 

But the reality is much less salacious. The Church of Satan, founded in 1966 by a former carnie named Anton Szandor LaVey, is really just an organization that rejects traditional religious dogma in favor of individualism, rebellion and personal freedom. 

“Satanism is often misunderstood as a religion promoting evil, violence and debauchery.

In fact, it’s a peaceful and individualistic philosophy that champions personal freedom, critical thinking and rationalism.”

— Blanche Barton, former high priestess of the Church of Satan

“Satanism is often misunderstood as a religion promoting evil, violence and debauchery,” Blanche Barton, former high priestess of the Church of Satan, told Rolling Stone. “In fact, it’s a peaceful and individualistic philosophy that champions personal freedom, critical thinking and rationalism.” 

Here are some of the most surprising facts about the Church of Satan that will make you question everything you thought you knew about Satanism.  

No baptism by the Devil necessary — in fact, Satan is really just a symbol for the carnal, material and earthly aspects of life.

1.  They don’t actually worship Satan.

Despite what the Bible thumpers might tell you, members of the Church of Satan don’t actually worship Satan as a literal being. There is no red-skinned Devil clutching a pitchfork and eager to torture sinners for eternity in Hell. Instead, they see Satan as a symbol of individualism, freedom and self-determination. According to the Church of Satan’s website, “Satan represents the carnal, material and earthly aspects of life.” By embracing these qualities, members seek to live life to the fullest and pursue their own desires and goals, no matter how “sinful” they may seem to others. In fact, Satanism preaches atheism. 

What does the Church of Satan believe? If booze and drugs are your thing, you do you — so long as you don’t hurt anyone.

2. Evil isn’t what it’s all about. Satanic beliefs center on being true to yourself and questioning authority.

The Church of Satan has a set of guiding principles known as the Nine Satanic Statements, originally written by LaVey in 1969 in The Satanic Bible. These statements emphasize the importance of individuality, skepticism and critical thinking. For example, the first Satanic Statement reads, “Satan represents indulgence instead of abstinence!” (Not sure why LaVey felt like he needed to shout them all.) This encourages members to indulge in all of life’s pleasures, including sex, drugs and rock ’n’ roll.

Members of the Church of Satan seem to be very dramatic — and that includes Anton Szandor LaVey, its founder and author of The Satanic Bible.

The Nine Satanic Statements

Here’s the full list:

1. Satan represents indulgence instead of abstinence!

2. Satan represents vital existence instead of spiritual pipe dreams!

3. Satan represents undefiled wisdom instead of hypocritical self-deceit!

4. Satan represents kindness to those who deserve it instead of love wasted on ingrates!

5. Satan represents vengeance instead of turning the other cheek!

6. Satan represents responsibility to the responsible instead of concern for psychic vampires!

7. Satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his “divine spiritual and intellectual development,” has become the most vicious animal of all!

8. Satan represents all of the so-called sins, as they all lead to physical, mental or emotional gratification!

9. Satan has been the best friend the Church has ever had, as He has kept it in business all these years!

There’s mention of vengeance, of selfishness, of sins. The Church of Satan doesn’t believe in limiting its members’ choices or imposing moral restrictions. Instead, it encourages Satanists to pursue their own desires and goals — as long as they don’t harm others or infringe on their rights. (It’s not so far off from the Wiccan Rede, “An’ it harm none, do what ye will.”) This means that members are free to engage in activities that might be considered taboo or controversial by mainstream society and prudish worshippers of other religions, from BDSM to witchcraft — and even, God forbid, playing Dungeons & Dragons.

“Satanism is about elevating and empowering the self, not wallowing in guilt or self-denial. It’s about pursuing one’s own desires and goals, while respecting the rights and freedoms of others,” says Peter H. Gilmore, author of The Satanic Scriptures.

The Church of Satan takes a libertarian approach to politics and society, emphasizing individual rights and freedoms above all else. According to the Church of Satan’s website, “Satanists believe in free will, self-preservation and autonomy.” This means that the church is opposed to authoritarianism, censorship and other forms of control that limit individual expression and freedom. So if you’re sick of the government telling you what to do and think, maybe it’s time to join the Satanist movement.

Satan Exulting Over Eve by William Blake, 1795

3. The Church of Satan doesn’t require specific rituals or practices — but orgies are OK, it that’s your thing.

Unlike many other religious and spiritual organizations, the Church of Satan doesn’t require its members to engage in specific rituals or practices. Satanists are free to choose their own path and approach. However, the Church of Satan does offer resources and guidance for those who want to participate in Satanic rituals or ceremonies, including baptisms, weddings and even orgies (releasing lust is seen as an essential need).

Devil worshippers are everywhere — and they’re coming for your children! That was what some people believed in the ’80s, during the Satanic Panic. Thankfully, Wally’s parents still let him play D&D.

4. The Church has been embroiled in numerous controversies, including the so-called Satanic Panic.

The Church of Satan has faced controversy and opposition from mainstream society since its inception. Some people have accused the Church of promoting violence and immorality, while others have labeled it a dangerous cult. However, the Church of Satan has consistently maintained that it’s a legitimate religious organization that promotes personal freedom and individualism, and has even won legal battles in defense of its rights.

In the 1980s and ’90s, the Church of Satan became embroiled in what was dubbed the Satanic Panic, a wave of hysteria that swept across the United States and other countries. During this time, many people believed that Satanic cults were operating in secret, engaging in human sacrifice, ritual abuse and other horrific acts. While there was no real evidence to support these claims, the Church of Satan was frequently targeted and was blamed for influencing the behavior of alleged cult members, including brainwashed youth.

The Satanic Temple is a much more political group than the Church of Satan. They fought to have a statue of the demon Baphomet placed outside the Arkansas State Capitol next to a sculpture of the 10 Commandments as a protest against the lack of a separation of church and state.

5. The Church of Satan shouldn’t be confused with the Satanic Temple — the group behind the Baphomet statue in Arkansas.

While the Church of Satan and the Satanic Temple share some similarities in terms of their general beliefs and philosophies, they are distinct organizations with different leadership, history and goals.

The Satanic Temple, founded in 2013, has a more politically active and socially engaged mission. It uses the symbol of Satan as a tool to challenge authority, promote religious freedom and individual liberties, and advocate for social justice and progressive values. The Satanic Temple is organized as a nonprofit and engages in various campaigns, such as advocating for reproductive rights and opposing government-sanctioned displays of religion.

In 2018, the Satanic Temple wanted a bronze statue of Baphomet, a deity with a goat’s head and a human body, to be placed next to a monument of the 10 Commandments on the grounds of the Arkansas State Capitol.

While the statue was ultimately never installed due to a legal dispute, the controversy sparked a heated debate over the separation of church and state and the role of religious expression in public spaces. The temple’s involvement in the statue project once again highlighted the organization’s commitment to free speech and individual rights, and raised important questions about the limits of religious expression in the public sphere.

“We are not merely fighting to install this statue in Arkansas, we are fighting for the constitutional rights of all Americans,” Lucien Greaves, co-founder of the Satanic Temple, told NPR.

Despite their differences, both the Church of Satan and the Satanic Temple share a commitment to individual freedom, critical thinking and opposition to oppressive authority. They also both seek to challenge the dominant religious and moral values of society, and promote a more nuanced and rational understanding of the human experience.

Satan in His Original Glory: ‘Thou Wast Perfect Till Iniquity Was Found in Thee’ by William Blake, circa 1805

Speak of the Devil

The Church of Satan is more than just a bunch of weirdos chanting in black robes (though, if you see some of their pictures on their website, that seems to be a part of their ceremonies). It’s a legitimate religious organization that promotes individualism, free thought and personal freedom. While it may not be for everyone, the Church of Satan is certainly not the sinister cult that many people make it out to be. Whether you’re a hardcore Satanist or just a curious outsider, the Church of Satan is a fascinating and provocative institution that deserves to be taken seriously. 

Stop worrying about centuries-old moral codes? Do what’s right for you — so long as you don’t hurt others? That all sounds pretty heavenly to me. 

So why not join the dark side and see what all the fuss is about? Who knows — you might just find your true calling as a card-carrying member of the Church of Satan. –Wally

Muxe Culture: Celebrating Mexico’s Fabulous Third Gender

What are muxes? An ancient Zapotec tradition blurs gender lines — but not without facing discrimination and violence.

Part of the Zapotec culture, muxes are assigned male at birth but take on roles traditionally associated with women.

Fierce and fabulous individuals are shaking up gender norms and celebrating their identities in the face of discrimination and marginalization. Meet the muxes (moo-shays) of Mexico.

But first things first: What exactly are muxes? In the Zapotec culture of southern Mexico, muxes are a third gender that includes individuals who identify as a mix of male and female — or something completely different. The term “muxe” comes from the Spanish word for woman, “mujer.” Assigned male at birth, they choose to take on gender roles traditionally affiliated with women.

“Muxe identity is about celebrating difference and diversity, and rejecting the idea that there are only two ways to be in the world.”

— Xochi Martinez in Eye

Many muxes adopt traditional female attire (fab floral dresses), while others more dramatically blur gender lines.

The Many Flavors of Muxe Identity

Much like Hatshepset, the genderbending woman who became a pharaoh in Ancient Egypt, muxe identity is complex and varied, with different expressions and categories depending on the individual and the community. Some muxes adopt traditionally feminine clothing and roles, while others maintain a more masculine appearance but challenge binary gender norms in other ways. 

“Muxe identity is about celebrating difference and diversity, and rejecting the idea that there are only two ways to be in the world,” says Xochi Martinez in Eye magazine. “We are muxes, and that is something to be proud of.”

Within the muxe tradition, you’ll find categories like muxe gunaa (effeminate muxes) and muxe nguiiu (masculine muxes). It’s all about finding a unique expression of gender identity that feels authentic and true.

When Wally passed a muxe posing on the street in Oaxaca, he had to get in on the action.

This view of gender as nonbinary has gained popularity lately — certainly in the U.S. But we’re late to the party: This indigenous group in Mexico has been practicing it for centuries. The largest concentration of muxes is found in the town of Juchitán de Zaragoza, which is located on the Isthmus of Tehuantepec in the state of Oaxaca, a narrow stretch of land that separates the Gulf of Mexico and the Pacific Ocean. 

A local legend explains the origin of muxes. The story goes that Saint Nicholas Ferrer, the patron saint of Juchitán, was, for some reason, carrying a sack full of muxes and was set to distribute them evenly across the country. But when he arrived in Juchitán, the sack tore, and all the muxes spilled out onto the street. The townspeople viewed this as a good sign and welcomed the muxes with open arms, promising to provide them with a safe haven and a place to call home.

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RELATED: Secrets of the Hijra, India’s Third Gender

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Beyond Gender Norms: The Bold and Colorful Fashion of Muxe Culture

Muxes are known for their fashion sense. Their style is a vibrant mix of traditional Zapotec dress and modern flair, often incorporating bright colors, sequins and bold patterns. Muxes challenge gender norms and express themselves through fashion, rejecting the idea that clothing is inherently tied to a specific gender. Some muxes dress in women’s clothing, while others mix and match traditional men’s and women’s clothing to create their own distinct look.

“We love to adorn ourselves with beautiful clothing and accessories,” muxe activist Nereo García told Vice. “We like to play with our outfits and wear what we want, regardless of what people think. It’s all about expressing our true selves and feeling confident and beautiful in our own skin.”

The muxe fashion scene is a celebration of individuality and self-expression, a rejection of rigid gender roles and expectations.

Lukas Avendaño, an artist and anthropologist, explores notions of sexual, gender and ethnic identity through muxeidad (muxe culture).

The Societal Role of Muxes: A Force for Change

But it’s about much more than clothes. “Muxe culture is not just about wearing dresses or putting on makeup,” Istmo de Tehuantepec told Vogue. “It is about assuming a role in society that is both different and important, and that role comes with responsibilities and obligations to the community.”

Muxes have historically been the healers and spiritual leaders of their communities, with a deep understanding of the natural world and a talent for curanderismo (traditional healing practices). They also bring a fresh perspective to the arts, with many muxes being talented musicians, dancers and performers. And let’s not forget the amazing food: Muxes are also known for their culinary skills, with many running successful restaurants or cooking up a storm in their homes.

But beyond their specific talents, muxes bring something invaluable to society: diversity. By refusing to conform to binary gender norms, muxes challenge our preconceived ideas about what it means to be a man or a woman, and create a more inclusive and accepting world for all of us. Plus, they look damn good doing it.

Two muxes in Oaxaca

Discrimination and Violence: The Challenges of Being Muxe

And muxes do all this while facing discrimination, violence and marginalization in a society that’s still largely patriarchal and heteronormative.

I’ve been told that Mexico is a machismo society, where rigid gender roles are the norm, and anything that challenges the status quo tends to be met with hostility. This is certainly true for muxes. While they have a long and rich history in Oaxacan society, they also face some of the most brutal forms of violence and discrimination in Mexico.

For muxes, every day is a battle to exist in a society that doesn’t understand or accept them. They face verbal abuse, physical violence and sexual assault simply for being who they are. The violence against muxes is often brutal and public, with little to no recourse for justice. Many muxes are marginalized and ostracized from their communities, leading to a sense of isolation and vulnerability.

Despite the fact that muxes have been a part of Oaxacan society for centuries, many Mexicans still view them as deviant or abnormal. They can be seen as a threat to traditional gender roles and heteronormative culture, leading to a culture of fear and intolerance.

Muxes are frequently denied access to basic human rights such as healthcare, education and employment, and are subject to widespread discrimination in housing and public accommodations.

And Mexican law does little to protect muxes from discrimination and violence, and the authorities are often unwilling or unable to intervene when attacks occur. This leaves muxes without any real legal recourse, and their attackers free to continue their reigns of terror.

The Sex Lives of Muxes

Like any other group of people, muxes have diverse experiences and individual preferences when it comes to sex and sexuality. Some muxes may be gay, straight or bisexual, and their sexual activities may involve men, women or other muxes.

Some muxes are exclusively interested in straight men; others have girlfriends. “They have sex, fall in love, have relationships, get married and, if they are lucky, have children,” Diana Taylor, a professor of performance studies at NYU, says in The Guardian. Taylor’s research highlights the fact that muxes are not defined by their gender identity alone, and that their experiences and desires are just as complex and multifaceted as those of anyone else.

It’s worth noting that muxes may face particular challenges when it comes to sexual health, as they can experience discrimination and marginalization from healthcare providers. 

“Muxe sex is still heavily stigmatized and associated with disease,” Taylor says, “which means that muxes may have difficulty finding condoms and lubricants, or may avoid going to the doctor altogether.”  

Talk about visibility! A muxe appeared on the cover of Vogue Mexico!

Supporting Muxe Rights and Visibility

The violence and discrimination muxes face underscores the importance of working towards greater acceptance and understanding of this fascinating indigenous group and their experiences. 

So what can we do to support muxes and their amazing contributions to Mexican society? It starts with education and awareness, spreading the word about muxes and the challenges they face. We can also advocate for their rights and stand up against discrimination and violence. By embracing the diversity of gender identity and expression, we can create a more inclusive and compassionate world for all.

Let’s raise a glass (or a sign of support) to the muxes of Oaxaca and all the fierce and fabulous individuals who challenge gender norms and celebrate diversity every day. –Wally

When Did Jesus Become God? 5 Startling Findings in the Gospels

Matthew, Mark, Luke and John offer differing views of Christ’s divinity. Some say he became divine at his baptism, others that he has always been one with God. Plus: Did the idea of the Virgin Mary come from a misunderstanding?

Jesus was crucified and came to be viewed as divine after his resurrection. But as time went on, the Gospel writers altered this view, offering different takes on when Jesus became one with God.

Icon of the Crucifixion by Andreas Pavias, second half of the 15th century

What did the earliest Christians believe? The first writings about Jesus reveal that his original followers thought that he became divine upon his resurrection. 

But that’s not a belief shared in all of the books of the New Testament. In fact, there was hardly a consensus among early followers. “Different Christians in different churches in different regions had different views of Jesus, almost from the get-go,” writes Bart D. Ehrman in the 2014 book How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee. 

“If Jesus claimed to be equal with God,
wouldn’t the earlier Gospels have mentioned it? ”

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Here are five surprising findings revealed in a study of the Gospels.

Early Christians believed Jesus became divine upon his resurrection — but in the earliest Gospel, Mark, the timeline had been moved back to his baptism.

Theophany, an icon of the Baptism of the Lord, 20th century

1. The Gospel of Mark doesn’t mention that Mary was a virgin, and declares that Jesus became divine only after being baptized. 

According to Mark, Jesus was fully human up until the point that John the Baptist baptizes him. Once this happens, the Spirit of God descends as a dove and a voice from the heavens declares, “You are my beloved son, in you I am well pleased” (Mark 1:9-11). 

It is only after this has happened that Jesus begins his own ministry, now one with God, and is able to perform miracles (walk on water, raise the dead), cast out demons and forgive sins.  

The author of Luke literally changed the words of God because the earlier view that Jesus became divine after being baptized had become a heresy.

The Baptism of Christ by Domenico Ghirlandaio, 1490

2. A passage in Luke was changed from its original to downplay the statement that Jesus became the Son of God at his baptism.

We don’t have any original documents of the New Testament. What we do have are copies made centuries later — many of which have been altered and differ from each other. One such passage about Jesus’ baptism in Luke tweaks what God says. “But in several of our old witnesses to the text, the voice says something else,” Ehrman writes. “It quotes Psalm 2:7: ‘You are my Son, today I have begotten you.’” 

Why make this change? Ehrman says that “when scribes were copying the texts of Luke in later centuries, the view that Jesus was made the Son [of God] at the baptism was considered not just inadequate, but heretical.” Jesus was always divine, and any other teaching needed to be suppressed — even if that’s what early Christians believed.

What if Mary wasn’t a virgin? The earliest mentions of her don’t say anything of the sort — and the concept only sprung up in Matthew with a bad translation.

The Creation of Man by Natalie Lennard, 2017

3. The Gospel of Matthew mentions the virgin birth — but this is a misinterpretation of an early prophecy.

The book of the Old Testament prophet Isaiah declares, “A virgin shall conceive and bear a son, and his name shall be called Immanuel” (Isaiah 7:14). Never mind that Jesus isn’t actually called Immanuel; the author must have made the connection because the name translates to “God Is With Us.” Turns out the quote isn’t actually about the coming messiah at all. 

To top it off, Matthew mentions the virgin birth because of a bad translation. The author read a Greek translation of Isaiah many centuries later. The original Hebrew word, alma, means “young woman” but it was translated with the Greek parthenos, which carries the connotation of a young woman who has never had sex. It’s this misinterpretation that leads Ehrman and other biblical scholars to believe that this is the origin of Mary becoming the Virgin. 

As time when on, Jesus’ divinity got earlier and earlier, until the last Gospel, John, states that he had always been one with God.

Jesus Christ by Cathy Dobson, 1994

4. It’s not until John, the latest of the Gospels, that Jesus is declared to have always existed as an equal to God.

The author of John doesn’t hold that Jesus was exalted into a divine state; he is the same as God and was his human incarnation on Earth for a few decades. This is the view of Jesus held today by most Christians — but it’s certainly not what his earliest followers, including the 12 Disciples, believed. As previously mentioned, they thought that Jesus became divine only after his resurrection and later ascension into Heaven. 

The Gospel of John declares that Jesus is the Word of God and was essential to Creation. The text deliberately calls to mind the opening lines of Genesis.

The ceiling fresco of Chiesa di Sant’Orsola in Como, Italy, painted by Giovanni Domenico Caresana, 1616

5. An even higher view of Christ is found in the Gospel of John: that Jesus is the Word of God — and, as such, is responsible for creating the world. 

The Gospel of John is the latest of the four, written in Greek 60 or so years after Jesus died, in a different part of the world — Ephesus, in modern-day Turkey. 

“For John,” Ehrman writes, “Jesus was an equal with God and even shared his name and his glory in his preincarnate state.”

Take John 5:17-18, one of many examples: “This was why the Jews sought all the more to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thereby making himself equal to God.”

Much discussion has taken place around the so-called Prologue of John, the first 18 verses of the book. It presents the most elevated view of Jesus’ divinity imaginable: “even before he appeared, he was the Logos of God himself, a being who was God, the one through whom the entire universe was created,” Ehrman explains. 

But if that was the case, and Jesus made such claims about himself, wouldn’t the earlier Gospels have mentioned it? There’s nothing to be found in Matthew, Mark or Luke, however. 

The four Gospel writers all have their own take on when Jesus became God.

Christ in mandorla with the Evangelists, from the Reichenau Illumination, early 11th century

Christians today tend not to take such a close look at the Gospels, not noticing the discrepancies and not aware of the historical evidence. It’s shocking to think that the form of Christianity practiced today doesn’t align with some of the views of the Four Gospels. John’s view of Jesus as one with (but somehow distinct from) God the Father has won out. But it seems as if it could easily have gone another way. –Wally

What Did the Earliest Christians Believe?

The original views of Christ differ significantly from current beliefs. No virgin birth, no divine status during his lifetime — instead, Jesus was a mortal like the rest of us, until God decided to resurrect him and he became the Son of God.

The first Christians didn’t believe that Jesus had been born of a virgin or was already divine. He was a typical human until God resurrected him.

The Resurrection by James Tissot, circa 1890

How can we know what the earliest Christians believed when the first writings about him are from 20 years after his death? 

Scholars turn to what’s called preliterary sources — that is, snippets of text, whether they’re hymns or creeds of faith, that have been inserted into later books of the Bible. You can tell they’re most likely earlier oral traditions that have been added because they not only use terminology found nowhere else in the works, but they also often present different theological views. 

For instance, in Romans 1:3-4, Paul describes Jesus as he “who was descended from the seed of David according to the flesh, who was appointed Son of God in power according to the Spirit of holiness by his resurrection from the dead.”

The first part expresses a long-held belief by Jesus’ followers: that he was the promised messiah from the line of King David. This is a surprising inclusion for Paul, the earliest Christian author; nowhere else does he emphasize Jesus’ messiahship. 

The second part of the Bible verse holds a key element of early Christian belief: Jesus became the Son of God at his resurrection. A similar snippet from Acts 13:32-33 posits the same view, even though that’s in stark contrast to what the author later writes (and is currently part of the Christian faith) — namely that Jesus was divine from the moment of his conception.

“There is no talk about Jesus being born of a virgin and certainly no talk of him being divine during his lifetime.”

— Bart D. Ehrman, “How Jesus Became God”

Jesus was said to have been resurrected and, some time after, ascended into Heaven to be with God.

The Ascension by Benjamin West, 1801

What’s most striking is that “there is no talk about Jesus being born of a virgin and certainly no talk of him being divine during his lifetime,” writes Bart D. Ehrman in How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee, published in 2014. “He is a human figure, possibly a messiah. But then at a critical point of his existence, he is elevated from his previous lowly existence down here with us, the other mere mortals, to sit at God’s right hand in a position of honor, power and authority.”

Ehrman emphasizes the importance of this act: “the man Jesus is showered with divine favors beyond anyone’s wildest dreams, honored by God to an unbelievable extent, elevated to a divine status on a level with God himself, sitting at his right hand.”

This belief helped give a positive spin to a man whose followers must have been disheartened that their messiah didn’t destroy their oppressors but was instead tortured and executed by them. It certainly wasn’t what any of them was expecting of their hero. 

But Jesus’ “resurrection confirmed for them that even though he had not conquered his political enemies — the way the messiah was supposed to — God had showered his special favor on him by raising him from the dead,” Ehrman writes. 

Early Christians thought that Jesus was indeed their messiah despite having been crucified. God resurrected him and made him his adopted son and heir — with all the power and glory that involved.

The Resurrection of Christ by Rafael, 1502

Adopted Sons

To the people of the time, there wasn’t any stigma attached to being an adopted son — in fact, quite the opposite. In Ancient Rome, the adopted son was the chosen heir. “He was made great because he had demonstrated the potential for greatness, not because of the accident of his birth,” Ehrman explains. 

Take Julius Caesar. He had a son, Caesarion, with Cleopatra — but not too many people have heard of him. Instead, it’s his nephew and adopted son, Octavian, who has a major place in history: He went on to become Augustus, the first emperor of the Roman Empire.

So when the earliest Christians talked about Jesus being God’s adopted son, they were saying this: “He received all of God’s power and privileges. He could defy death. He could forgive sins. He could be the future judge of the earth. He could rule with divine authority,” Ehrman writes. “He was for all intents and purposes God.” –Wally

Monkey Business: What’s a Chango Mezcalero?

These cheeky monkeys are used to market and store mezcal. We investigate their origins and where to buy changos mezcaleros. 

What’s more fun than a barrel of monkeys?! A chango filled with mezcal!

Monkeys. They’re cute but erratic — just how I imagine myself when I’ve had too much to drink. So it’s no surprise that these primates have come to symbolize drunkenness in Mexico. You could say that monkeys are the spirit animal of mezcal.

Some changos were given as souvenir gifts, as you can see from the hand-painted one above.

What is a chango mezcalero?

These monkey-shaped clay receptacles are really just a clever marketing scheme used to sell mezcal. They hold a liter or so of the potent potable Oaxaca is known for. Most changos are brightly painted and depict monkeys in goofy positions — covering an eye, clutching bananas, holding a snake, playing the guitar. Some were marked, “Recuerdo de Oaxaca (Souvenir of Oaxaca)” or had the name of a couple to be given as a wedding present. 

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LEARN how mezcal is made

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Juventino Nieto (far right) with Rosa Real and their son Valente stand among their pottery creations. Don Juventino might have been the one to create the first chango mezcalero.

Who created the first chango mezcalero?

It’s surprisingly difficult to find out much about these whimsical folk art containers, and there’s a controversy about who invented them. One family from a village outside of Oaxaca insists it was their forebear, Marcelo Simón Galán, who came up with the idea, while another family says it was their ancestor, Juventino Nieto, who did so. Both men are dead, so they can’t even duke it out among themselves. 

(Incidentally, Nieto was married to the late Rosa Real, who’s credited with devising the black pottery technique that Oaxaca is now famous for.)

There are claims that other artisans from other parts of Mexico came up with changos as well. I’ll be a monkey’s uncle — we may never know who actually invented these primate pitchers. 

These ceramic containers are created using a mold like this one.

When were changos first made?

Some say changos mezcaleros date back to the mid-1800s. But a mold used to create changos by Nieto in the village of San Bartolo Coyotepec has the date 1938 written on it. 

These fun monkey-shaped containers were used to market mezcal. With the liquor’s newfound popularity, perhaps changos will make a comeback!

Are changos mezcaleros still made?

Yes. There are at least three workshops in the pueblo of Santiago Matatlán that have produced changos mezcaleros for decades. Makes sense: Matatlán is home to the highest number of family-run mezcal distilleries, or palenques. 

Where can you buy changos?

There’s always the internet, of course, with sites like eBay offering vintage changos mezcaleros. But despite there being a good chance the mezcal containers originated in Oaxaca, we couldn’t find any there. It wasn’t until we visited San Miguel de Allende that we came across a couple stores that sold them: Origenes Antigüedades Populares across from the Centro Cultural Ignacio Ramírez “El Nigromante” and Casa Michoacana, a folk art emporium on Calzada de la Aurora. 

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Duke and I were so excited to see changos for sale, we of course had to bring one home with us. We got this cheeky monkey for just under 2,000 pesos, or about $100. Not sure if we’ll ever fill him with mezcal, though. –Wally

The Marvelous Murals of the Sanctuary of Atotonilco

No surprise that this UNESCO site has been dubbed the “Sistine Chapel of Mexico.” Pair it with La Gruta hot springs for an easy day trip from San Miguel de Allende. 

Most of the murals at Atotonilco depict scenes from Jesus’ life, including his resurrection (top) and the Last Supper (just below).

We knew we wanted to pair our trip to La Gruta Spa with a visit to the Sanctuary of Atotonilco (a tough one to pronounce, but try, “Ah-toe-toe-neel-ko”). 

The trouble was, we didn’t know how we would get there. To get to La Gruta, we had to bum a ride from someone who works at our first stop of the day, the quirky Chapel of Jimmy Ray, because we couldn’t get any cell service to call a cab or Uber.

Most of the murals at Atotonilco show scenes from the life of Christ, including the resurrection. The style is known as Mexican Folk Baroque.

I looked on Google Maps and determined that the church was only a 15-minute walk away. And once we got past the somewhat busy road that runs in front of the hot springs complex along a highway, we were able to walk on a peaceful cobblestone sidewalk. In fact, we started to see signs indicating that this is a pilgrimage route. So we followed them along a quiet road, Calle Principal, through a canopy of trees, and into a small village, where the church of Atotonilco can be found amid a few businesses and market stalls. 

Almost every inch of the walls and ceilings are covered in murals that date back to the mid-1700s.

“Pilgrims complete their journeys on their knees, wear hair shirts, tie cacti to their chests and wear crowns of thorns.

Atotonilco has also become a hotspot for flagellants — religious devotees who whip themselves to mimic the pain Jesus experienced en route to his crucifixion.”

The façade isn’t much — the wonders lie within.

A statue of Don Miguel Hidalgo y Costilla, a Catholic priest who, while waving a banner of the Virgin of Guadalupe taken from the Sanctuary of Atotonilco, delivered an impassioned speech for the people to break the yoke of Spanish oppression — and launched the Mexican War of Independence

From the — dare I say — bland exterior, you’d never guess at the gorgeous artwork inside. The façade consists of white walls devoid of decorations, aside from a window here and there. The wall around the church makes it feel like it’s more of a fortress than a sanctuary.

The main church was closed off when we visited — and we were surprised to see that it had plastic chairs instead of pews.

When we went, there was a crowd of tourists, mostly from Mexico, all pressing into the small space. For some reason, the church itself was roped off, with pink and purple plastic chairs in lieu of pews, and the altar visible in the distance. 

The frescoes were painted over three decades by a local artist, Miguel Antonio Martínez de Pocasangre.

There are supposedly quite a few chapels and niches inside the structure, but we were only able to go into the Capilla del Santo Sepulcro, or the Chapel of the Holy Burial — for a small fee. A couple of dioramas depict Jesus’ death on the cross. But it’s the intricate, gorgeous paintings, created by a local artist, Miguel Antonio Martínez de Pocasangre, that prompted UNESCO to declare this a World Heritage Site in 2008.

John the Baptist baptizes his cousin Jesus in the Jordan River in this mural at Atotonilco.

Judas, shown with a demon straddling his back, betrays Jesus for 30 pieces of silver, while a dog barks at him.

Most of the murals at Atotonilco show the life of Christ — though at least one is from the Old Testament of the Burning Bush talking to Moses.

The frescoes cover the main events of Christ’s life — his baptism by John the Baptist, the Last Supper, Judas’ betrayal, the walk to his crucifixion, his resurrection outside his tomb — though I did spot at least one Old Testament story as well: Moses and the Burning Bush. And there are words everywhere — even long passages of text. The walls are a Bible come to life. 

A holy water font surrounded by de Pocasangre’s murals

An indigenous ruler represents the Americas near the entrance of the church.

The walls of the sanctuary are like a book come to life — there are entire paragraphs in Spanish throughout.

The color palette is minimal — mostly salmon and tan, with some blue, brown, gold and bits of green acting as leaves on the curlicue motif, all set against the white walls of the church. 

A local priest, Father Neri, had a dream where Jesus told him to build a church. Neri did so, founding el Santuario de Atotonilco.

A Dream Come True

Atotonilco means Place of the Hot Waters in the local indigenous tongue. Father Luis Felipe Neri de Alaro had been preaching in the nearby town of Dolores but had fallen ill and decided to check out the curative powers of the thermal springs. 

While dozing under a mesquite tree one day, Father Neri had a dream in which Jesus wore the crown of thorns and carried the cross. Christ said that he wanted the spot where the priest was napping to become a center of penitence and prayer. Neri awoke, filled with divine inspiration, and did just that, founding el Santuario de Atotonilco in 1740. Another possible factor in determining to build the church here: The site was used in fornication rites among the indigenous peoples of the area, and Neri wanted to stop this practice.

Construction continued over the next 36 years. Neri commissioned de Pocasangre to paint the now-famous murals. The artist’s style is known as Mexican Folk Baroque — a blending of local traditions and the ornate flourishes of Flemish masters. 

The statue of el Señor de la Columna shows Jesus with a bloody back from being whipped. It’s paraded through town in a procession held the week before Easter.

Hair Shirts, Crowns of Thorns and Flagellation 

Meanwhile, Neri wanted to honor Christ’s wish in the dream he had — namely, that the sanctuary not just be a place of prayer but one of penitence as well. And Neri’s view of this was of a gruesome, physical variety. 

A symbol of flagellants is Christ tied to a column being whipped, as seen at the top of the image.

From the church’s origin, it has been a place of pilgrimage, with several weeks each year devoted to rites of penitence, drawing up to 5,000 pilgrims in a single week and 100,000 a year. The attached building consists of dormitories and dining halls to house the influx of pilgrims. 

Behind the church are dormitories and dining halls for the 100,000 pilgrims who visit each year.

And many of these pilgrims are hardcore. They complete their journeys on their knees, wear hair shirts (garments made of rough, uncomfortable cloth), tie spiked nopal cacti to their chests and wear their own crowns of thorns. Atotonilco has also become a hotspot for flagellants — religious devotees who whip themselves to mimic the pain Jesus experienced en route to his crucifixion. 

It would’ve been interesting, to say the least, to have been in the village during one of the times when the flagellants descended upon it. But, alas, the town was quite sleepy when we visited.

Looking back at the main entrance to the Sanctuary of Atotonilco

In 1994, the frescoes got a refresh — by the same team that worked on restoring the Sistine Chapel in Vatican City.

The sanctuary, with its numerous murals and frescoes, has been declared a UNESCO World Heritage Site.

Not surprisingly, after 200 years or so, the frescoes had faded. In fact, in 1994, the World Monuments Fund named Atotonilco one of the world’s 100 Most Endangered Monuments, which inspired a major restoration project that same year. The church was in good hands: Some of the team that had worked to restore the Sistine Chapel in the Vatican City helped breathe new life into these frescoes. In addition, the walls were cleaned, the foundations reinforced and a new drainage system installed.

In the Capilla del Santo Sepulcro, or the Chapel of the Holy Burial, there are scenes of Jesus appearing after his resurrection.

Jesus shows off his stigmata to prove that he was crucified and yet rose from the dead.

Duke and I did our best to snap some photos and move through the crowd, though the front of the chapel was a popular spot for family photos among the locals. 

The only area open for tourists when we visited was a side chapel that showed Christ on the cross — a popular spot for family photos.

Another diorama, this one to the right of the main altar, shows Jesus being taken down from the cross.

A statue of Joseph with baby Jesus on his shoulder, while behind him Veronica shows the veil she used to wipe Christ’s face while he was en route to Calvary to be crucified.

After about half an hour, we decided to head back. We lucked out and saw a taxi passing by as we emerged from the sanctuary. We waved it down and caught a ride back to San Miguel de Allende for a reasonable rate. –Wally

Follow the pilgrimage signs to reach the impressive Sanctuary of Atotonilco.

Santuario de Jesús de Nazareno de Atotonilco

Calle Principal s/n
37700 Guanajuato
México

 

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The Haunting and Horrific Mummy Museum of Guanajuato

The surprisingly popular Museo de las Momias is filled with naturally preserved corpses, dried out and twisted into gruesome positions. Their wide-open mouths are enough to make visitors scream. 

There’s a museum filled with naturally preserved corpses in Guanajuato, Mexico — and it’s a popular attraction with locals and warped tourists alike.

While researching a day trip from San Miguel de Allende, Duke said, “There’s a mummy museum in Guanajuato—”

“Say no more!” I interrupted him. “I’m sold.”

It’s just the kind of perverse spectacle that made us name our site The Not So Innocents Abroad. 

“This woman had wakened under the earth. She had torn, shrieked, clubbed at the box-lid with fists, died of suffocation, in this attitude, hands flung over her gaping face, horror-eyed, hair wild.”

— Ray Bradbury, “The Next in Line”

And we’re not the only ones into this type of gruesome excursion. The parking lot was full, and there was a line to get into the museum. All told, we had to wait about 20 minutes to purchase tickets. 

“The mummies of Guanajuato bring the biggest economic income to the municipality after property tax,” Mexican anthropologist Juan Manuel Argüelles San Millán told National Geographic. “Their importance is hard to overstate.”

Meet the oldest mummy at the museum: Dr. Remigio Leroy, buried in 1860 and exhumed five years later.

Many of the mummies still have their hair and teeth — and dried sacs where their eyes have oozed out.

Our tour guide spoke in Spanish — most of the visitors were locals as opposed to fellow gringos. Our Spanish is nowhere near good enough to follow what he was saying, but we trailed after the group, snapping photo after photo. 

The mummies are pale and desiccated, twisted into horrific poses, their arms crossed over their chest or fingers bent at unnatural angles. The dried skin has flaked off in many areas, looking like a wasp nest, though on a few the skin is pulled taut and smooth. On some, the eyes look as if they’ve oozed out of their sockets to become dried sacs. Quite a few still have their teeth; you’ll see tongues protruding from others. Some still wear dusty clothes, pulled from their graves before the fabric had time to rot away. 

Many still have their hair, wild manes or neat braids. We passed a mummy that had a large patch of gray pubes, which made us groan and then giggle. 

This mummy still sports a patch of gray pubes.

One somber section is devoted to babies, eerie infants dressed in gowns and caps, looking like dreadful dolls. 

But what you notice most are the mouths. They’re open in what appears to be an eternal scream. They’re screaming, as if they knew what their ignominious fate would be. 

So, how did the mummies end up here?

If you’re buried in Guanajuato and no one pays your burial tax…you could end up a mummy at the museum!

Exhumed and Exploited 

Unlike a cemetery in the United States, where you buy a plot of land for perpetuity, the gravesites in the silver mining town of Guanajuato had a burial tax. If a family didn’t pay up, the corpse had to vacate the premises to make way for a paying customer. 

The bodies at Santa Paula cemetery were moved to an underground ossuary — what happens to be the current site of the Museum of the Mummies. 

Check out those cheekbones! This is considered to be the best-preserved mummy at the museum.

Those commissioned with the gruesome task of removing the corpses were shocked to discover that many were well preserved. Turns out that the deep crypts, devoid of humidity and oxygen, provided the ideal conditions to prevent decomposition. The bodies had dried out naturally, transforming into what are now known as the mummies of Guanajuato. 

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Gravediggers lined up the mummies and charged the public a few pesos to see them. Early viewers would break bits off of the mummies or nabbed name tags as souvenirs. 

The macabre practice continued for 90 years, until 1958. Ten years later, the city opened el Museo de las Momias de Guanajuato, and 59 of the original 111 mummies are on display. 

And so the tradition continues — though the museum now charges 85 pesos (less than $5). We sprang for the additional section, which turned out to be a kitschy collection of spooky spectacles in the vein of Ripley’s Believe It or Not!

One of the dioramas in the bonus room at the end.

Thought to be Asian, this mummy is referred to as the China Girl — and is the only one with its original coffin, despite being one of the oldest specimens in the collection.

Mummies Dearest 

The first of the mummies dates back to 1865 and is that of a French doctor, Remigio Leroy. As an immigrant, he had no one to keep up his burial tax. 

One unfortunate soul, Ignacia Aguilar, had a medical condition that greatly slowed her heart, and her family rushed to bury her (not unusual in warm climates). Ignacia was eventually unearthed, her mummy lying face-down — and the ghastly truth was discovered: Due to injuries on her forehead and the position of her arms, she’s believed to have been buried alive. 

The corpse on the left is believed to have been buried alive, while the guy in the middle drowned.

And, alongside its mother, there’s a 24-week-old fetus, believed to be the youngest mummy in existence. 

Analysis of the mummy showed that this woman was 40 years old and malnourished when she died while pregnant. Her fetus is thought to be that of the youngest mummy in existence.

Death on Display

The museum may be popular, but it also comes with its share of controversy. Aside from the questionable ethics of showcasing the forgotten dead in a freakshow of sorts, some scientists say that storing the mummies upright, as many are displayed, hampers preservation. 

But this display of death is just part of the culture. 

“For Mexicans, this isn’t bizarre or weird,” local guide Dante Rodriguez Zavala told Nat Geo. “We have a comfort level with death — we take food to our dead loved ones on Day of the Dead and invite mariachis into the cemetery.”

One of the scariest of the mummies

Pretending to be a mummy at the end

But for some, like writer Ray Bradbury, the experience is haunting. Bradbury, traumatized by his viewing of the mummies in 1945, wrote a fantastic, creepy short story about them called “The Next in Line.” It’s in his collection The October Country and will stick with you long after you finish reading it. The tale is the perfect companion piece to a visit to the Museum of the Mummies. 

Much better than the schlocky horror flick Las Momias de Guanajuato (The Mummies of Guanajuato). This movie from 1972 is part of the luchador genre, starring three wrestlers from the time — Blue Demon, Mil Máscaras and Santo, the Silver Masked Man — saving the town from a resurrected sorcerer (and fellow wrestler) named Satan and his army of the undead. –Wally

Museum of the Mummies of Guanajuato

Explanada del Panteón Municipal
Centro
36000 Guanajuato
Guanajuato
Mexico

 

What to Know Before You Go to San Miguel de Allende

10 travel tips for a trip to SMA, concerning everything from navigating the cobblestone streets, avoiding a potential late-night mugging, taking a taxi, and enjoying free music and art. 

San Miguel de Allende is so charming it’s easy to forget that you still have to play it safe.

I find it hard to imagine that most visitors to San Miguel de Allende won’t have a marvelous time. But, that being said, there are some easy things you can do to help make things go more smoothly.

“A group of friends headed back to their hotel around 2 a.m., but two of the young women got separated.

Before they knew what was happening, they were being attacked.”

Learn how to pronounce it correctly.

Phonetic spellings aren’t the easiest, but it’s really just the last part that would trip up most foreigners. Try saying the town like this: San Mee-ghell day Ah-yenday. 

It’s quite a mouthful, which is probably why some abbreviate it to SMA or simply shorten it to San Miguel. 

Watch your step. 

As charming as the cobblestone streets are, they’re uneven. It’s hard enough to navigate a trip around the historic town center in the best of circumstances, but when it rained while we were there, the stones became surprisingly slick — all the more dangerous because San Miguel de Allende has quite a few hills.

The sidewalks are narrow in most areas, made of local paving stones, with steps up to front doors and dips down for parking all along the way. It’s easy to imagine a quick slip that would result in a sprained ankle. 

I can’t imagine being elderly or mobility-impaired here, and I’m confused how anyone could safely retire in such a hilly town where every step is a potential pratfall. So, reconsider high heels, tractionless sandals or flip-flops unless you’re inside.

Play it safe — and minimize your chances of getting mugged.  

Yes, there’s drug-related violence happening in parts of Mexico. And we don’t want to be on the hook if something atrocious happens — but we’ve made quite a few trips to Mexico in recent years and have always felt safe. 

I mean, most people wouldn’t think twice about a trip to Chicago, where we live, even though there’s an alarmingly high rate of people getting shot. Much like how you should avoid certain neighborhoods in Chicago, there are areas in Mexico to steer clear of. The U.S. State Department offers travel advisories for Mexico on a region-by-region level.

That being said, after our perfectly delightful stay in San Miguel de Allende, we got a startling wakeup call that reminded us never to let our guard down.

The young woman sitting next to us on the plane back complimented our bracelets and asked if we had a nice time in San Miguel. We gushed about our trip and then asked about her stay. Her face became serious, and Duke and I both started feeling awkward, knowing something dramatic was coming. 

“I got mugged,” she said, showing us a large area of bruising on her arm. We listened to her story, eyes wide.

The young woman was in town for a wedding at the Rosewood, one of the fancier chain hotels on the outskirts of town. On a Thursday night, she and a group of friends had been out drinking at the bars. They headed back to the hotel around 2 a.m., but she and a girl friend got separated. Before they knew what was happening, some guy grabbed her.

“I was struggling and fighting back,” she told us. “But then I stopped to ask myself why I was doing that.” 

She got off better than her friend. Her assailant punched her right in the face, breaking her nose. 

The men took the girls’ purses and cell phones — and the incident ruined the trip and left the young women feeling vulnerable and violated. 

Time and time again, we hear about muggings happening to people stumbling home drunk from the bars. (Our friend Kevin, who lives in Oaxaca, gave us similar warnings.) So, please, if you want to go out and have a good time, take a taxi home. Much like in the States, muggings increase late at night on side streets.

Take a taxi when you can — but figure out the cost before you get in.

Duke and I found SMA to be a very walkable city (if a slightly precarious one — see the second tip). If you’re staying at one of the large hotels farther out, I suppose you could hop in a green taxi to get into el Centro. Just agree on your price beforehand. We didn’t taxi around town too much, but you shouldn’t pay more than 100 pesos (5 bucks) a trip.

Skip Uber — and be prepared to fork over a substantial sum for day trip transportation. 

If you’re going for a longer ride outside of town (to the quirky Chapel of Jimmy Ray, La Gruta hot springs, the church of Atotonilco or the city of Guanajuato, say), you’ll have to arrange a driver. Uber isn’t the amazingly easy and affordable option it is in Mexico City. When we visited at the end of 2022, our drivers canceled on us or the app declared that no rides were available. 

A round-trip to Guanajuato was $160, but that involved hiring a driver for the day, from 10 a.m. to 5 p.m. We got dropped off at the Mummy Museum, wandered by foot along Calle Tepetapa and Avenida Benito Juaréz, then took the funicular up to the overlook. As we headed back down, we texted our driver, and he picked us up near the funicular ticket booth.

So, unfortunately, your best option sometimes is to fork over ridiculously high amounts to get most places. Our hotel-arranged airport pickup, for instance, set us back $128 (though it was an hour-and-a-half ride). 

Not wanting to pay that much when we went back to the airport, we simply went down the street to the taxi stand we noticed along Plaza de la Soledad. The first driver who pulled up said he’d take us to Querétaro Airport for about $60 — half what we paid previously.

Carry change with you for the bathroom — and know which one you’re supposed to go in. 

There are public bathrooms scattered throughout town — but as mentioned in our article on tips for Oaxaca, you’ll have to shell out some pesos to use them. Elsewhere, we’ve found baños typically cost about 5 pesos; here it was often 10 to 12 pesos (we’re still talking about less than a dollar). 

Speaking of baños, if you see a door with an M on it, that doesn’t stand for “men.” It’s “mujeres” — the word for “women” in Spanish. Hopefully this saves some men from the awkward situation of walking into the women’s room. The men’s room will have an H on it for “hombres.”

Enjoy free live music. 

In the evening, mariachis take over the main square, el Jardín de Allende, in front of the big church. It’s a sporadic affair: Sometimes a lone trumpet player will break out into a tune; sometimes a line of six men will play a song for a group of people sitting on the wall in front of San Miguel Arcángel. 

You should definitely devote some time to hanging out in the Jardín in the evening, maybe having a drink at one of the corner cafés, and enjoy the free show.

Climb the hill to the Mirador for a view of the town. 

It’s a cool vantage point to see the city center and the surrounding sprawl — just not an amazing one. It’s quite a hike up to the Lookout, and the trip down the slippery, uneven stones can be hard on the knees. Plus, you’ve got to constantly dodge cars on the narrow streets. 

That being said, if you’re in reasonably good shape and have some extra time in SMA, we do recommend making the trek up to the Lookout. 

Bring an umbrella. 

When it rains, water flows from canales, spouts that jut out a few feet — pouring down smack dab in the middle of the sidewalk. And even hours after it has rained, those spouts are still dribbling out water. 

Admire the art — even if you’re not there to make a big purchase.

Whereas Oaxaca is rooted in folk art traditions like the wooden creatures called alebrijes, SMA has a history of fine art. You’ll pass numerous spots showcasing sculptures and paintings, and we didn’t feel any pressure from salespeople in the galleries and high-end shops we popped into.

If you follow these tips and avoid trouble, you’re sure to have an amazing time in San Miguel de Allende. It’s not hard to see why so many American and Canadian expats have decided to call this magical city home. –Wally