With the Maltese festa season under way, many identify these events with bells, bangs and yells. A brief analysis backed by history data may clear the air for whoever has distorted or prejudiced views, says Charles Coleiro.

To look through the kaleidoscope of the traditional Maltese festa one needs an in-depth study of the past and present, interwoven with threads of religious, social and political disguise.

Thousands of years before the birth of Christ, the inhabitants of these islands erected sacred edifices to pay homage according to their beliefs. The temples of Ġgantija, Ħaġar Qim and their likes are witness to a great era where the population thought highly of divinity and the fertility cult.

After a long lapse of time from the prehistoric colossus, the Christian era brought the erection of Maltese churches with enormous edifices that made them the highest buildings on the horizon, landmarks in rural areas and very often in urban districts, characterised by an exhibition of sculptural masonry.

A church’s interior artistic imagery adorned with red damask and glittering chandeliers comes to life during festa time when each parish church takes it in turn to honour its patron saint in festive mood.

The Church, which introduced the religious manifestations under its roof, extended these celebrations beyond its parvis where in the 15th and 16th centuries a few and limited joyful bursts (with only traditional instruments like iż-żaqq) have been recorded.

According to Maltese history analyst P.P. Castagna, in 1777 Grand Master De Rohan encouraged the local population to celebrate both church and outdoor festivities with great pomp. Later, string instruments were introduced to make up for the sound of music, which in time led to the establish­ment of brass bands.

The festa at the turn of the 20th century was a far cry from the time of Monsigneur Dusina. The Vatican’s special envoy prepared a full report on the local Church’s state of affairs after the Great Siege of 1565 found the humble villagers waited in earnest to eat mallows (ftajjar) and cooking oil (qażba żejt) on festa days.

The Maltese festa is characterised by a full week of celebrations with church functions complete with sacred music called cappella of Maltese composers, with hints bordering on operatic and classic music. High Mass by Church dignitaries on the feast day includes the traditional sermon, the paneġierku by well-known orators who take pride extolling the saint’s virtues to the delight of the congregation.

Other characteristics of the festa are the street decorations embracing life-size papier-maché statues, flags and multi-coloured banners, pavaljuni stretching across the streets.

The younger generation dominates the outdoor celebrations especially during band marches. Youths take to the streets and create their own festive mood to mark the occasion in style joining a colourful parade of merry-making accom­pany­­ing the local brass bands and the inevitable other sound of fireworks for good measure.

The festa reaches its climax on Sunday as is the custom, with the religious procession winding its way through the streets of the town or village.

Processions with the statue of the patron saint carried shoulder-high by sturdy parish­ioners in the role of reffiegħa (meaning carriers) are characterised by the participating clergy and fratelli – members of guilds which were the forerunner of trade unions.

The procession which leaves the church late in the afternoon and makes its entry late at night, is an integral part of the festa but the very essence of these celebrations remain the church functions and liturgical services emanating from a deeply-rooted religious fervour.

Contrasts with foreign celebrations

The Maltese festa offers a varied fare which contrasts with similar celebrations in Europe and elsewhere.

In neighbouring Sicily’s feast of Saint Agatha, celebrated in Catania, interior church functions intertwine with the bust of the saint carried on a glitter-decorated vehicle for a crowd-pulling tour of the city. Exterior illuminations abound but festive street furniture and papier-maché statues are conspicuous by their absence.

In Spain Holy Week may be included in the list of the fiesta calendar as against Malta’s sombre mood with live pageants and life-size statues carried shoulder high.

The main cities of Seville and Malaga (to name two localities) unfold a spectacular parade of bands and effigies dressed in natural attire, prominently enthroned and placed as tableaux on decorated platforms and literally pulled by scores of nazarenos preceded by hooded penitents.

Again in Spain, Pamplona celebrates a week of festivities in honour of San Fermin. The city is alive with music, folklore and religious ceremonies culminating in the iconic running of the bulls in the streets.

Some rituals synonymous with the local festa

Each town and village in Malta and Gozo takes its turn to celebrate the festa in the summer months and only three urban localities hold internal and external festivities in the rainy season, commemorating a particular religious event tied up with past historic events.

Some folklore aspects bordering on rituals distinguish one festa from another. Maltese hunters show up for St Julian, their patron saint firing a saluting battery when the statue leaves the church for the annual procession.

In Gozo a traditional meal, Il-Qirew, with a domesticated boar, was re-enacted lately in one of Victoria’s main squares oat St George’s summer festa.

Also in Victoria, the traditional horse races in the main thoroughfare take place on August 15 on the popular feast of Santa Marija. Similar races are held in other villages.

The annual Agrarian Show is also synonymous with Santa Marija in Gozo, while in Malta a similar show is held in June for the folk festa of St Peter and St Paul – L-Imnarja.

Other peculiar features in some localities are the full-day outing by enthusiasts on the morrow of the festa (ix-xalata tal-għada tal-festa) who gather on decorated vehicles complete with live bands , to continue to celebrate on the beaches, returning to their locality late at night in triumphal mood!

Nothing saintly in this adventure!

National, minor and filial festivities

There are days of obligation to hear Mass and (in old times) refrain from manual work on five occasions, complemented by liturgical functions and outdoor festivities in Valletta, Cospicua, Rabat (on two occasions) and in Victoria, Gozo. These are termed as national festivities and particularly Santa Marija is celebrated with great pomp in seven towns and villages in Malta and Gozo.

Another festa in the list of national holidays is that of the Nativity of the Virgin Mary (Il-Vitorja) falling on September 8, which also commemorates Malta’s Victory over the Ottoman forces in the Great Siege of 1565 and the fall of Fascism in 1943 in neighbouring Italy.

Some parishes add another secondary festa in the summer creating ill-feeling and pique with the titular feast and vice-versa. Band Clubs have a major role in the organisation of both the main and minor festi.

This round-up of the Maltese festa cannot leave out other minor celebrations, mostly happening in off-season in a number of villages. These are called filial feasts in small churches or wayside chapels within the precincts of the respective parishes. These include the likes of Santa Katarina tad-Daħla, limits of Rabat and Tal-Patroċinju in nearby Għasri, Gozo.

I also remember Il-Festa tan-Niċċa in some country waysides and other minor festi like Tad-Dawl and Tal-Grazzja, both in Ħaż-Żebbuġ.

Although there is no comparison with the main festa in the village, these celebrations very often portray a shade of folklore with impromptu singing (għana) and other traditional musical instruments very often played by the older folk. One may also notice the flaming lights (fjakkolata) on rooftops and sometimes bonfires lit on the eve of St John’s in non-central areas.

As a concluding thought, this analysis has only mentioned the main features of the Maltese festa. There are other characteristics which can only be seen and felt on site during festa week. Very often well-travelled tourists who happen (and I emphasise the phrase who happen) to be on these islands exclaim they have never seen anything before like the Maltese festa.

Personally I feel our festa season deserves an improved marketing strategy abroad with regular advertising bursts on the electronic media inviting guests to visit the islands where for three whole months in summer “the saints come marching in”.