With a cover of worn leather and marbled paper, this quaint prayer book is but one of numerous novenas produced during the first half of the 19th century. As printed materials became inexpensive and widely available in Mexico, the Catholic Church saw the opportunity to capitalize on the accessibility of this new medium, funding the fabrication and distribution of a variety of religious resources. Novenas such as these were one of the most common forms of print, and were frequently distributed into the hands of Catholic clergy and laity alike throughout Mexico. These items surged in popularity during the latter half of the 18th century and the first half of the 19th century, resulting in an increased demand for said items. Novenas in particular were the most popular. These short prayer books were dedicated to various saints and—most frequently—Mary, Queen of Heaven; this one centers around St. Cecilia, an early Roman martyr from the 3rd century A.D. known for her vow of chastity. The first page of the novena is an engraving of the saint in question; such engravings were typical of these novenas, although they were sometimes printed and distributed alongside the novena as a separate item. These engravings were printed onto paper using a rectangular plate bearing the design and were made of either wood or copper; the uniformity of the text in this particular example indicates that a copper plate was used in its production.
The contents of the book are organized according to a nine-day structure, with specific prayers intended for use on different days; the word “novena” itself deriving from “novem,” the Latin word for nine. The first prayer of each day is an act of contrition offered to Christ, establishing a theme of repentance that underpins the themes of the novena. Day one contains an introductory explication (the story of the saint), a daily exhortation, an antiphony, and invocation. An exhortation is a dire and urgent request, in this case to the reader’s soul. An antiphony in this context is a very short chant directed towards St. Cecilia, which is then followed by the invocation, which requests that the titular saint ask God to lend her virtues to the supplicant. The second and third days contain only the explication and antiphony, with the second day’s antiphony dedicated to St. Valerian, another early Christian martyr. Days five and six change the formula by replacing the antiphony with an ejaculatory, which is a wailful prayer offered in penitent repentance. Days six and seven return to the antiphony, this time giving said antiphony to Christ. Days eight and nine reintroduce the ejaculatory prayer. Separated from the daily prayers by an ornamental section break, the book lays out three more prayers, an antiphony, and a hymn, all dedicated to St. Cecilia and explicitly intended for daily use.