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The
Beginning: Aztec Customs Join the Catholic Church
The
Ofrenda (Offering)
The
Celebration
The
Procession
The
Future
Throughout the years, people continue to mistake el Dia de los Muertos for Halloween. Since Day of the Dead decorations include calaveras (sugar skulls) and skeletons, people often believe it is the holiday, in Mexico, where children also go door-to-door for sweets and candy. However, Day of the Dead is a holiday during which families build and decorate altares (altars) in honor of the dead. Families also visit the cemetery to decorate the graves of the dead. Preparation for Day of the Dead may take a few weeks, but families believe in taking time to remember and honor the dead. After the food is cooked, the candles are lit, the graves are decorated, and the altars are completed, families are prepared for the arrival of the spirits on November 1st and 2nd.
The Beginning: Aztec Customs Join the Catholic Church
In the 1500's, Spaniards arrived in Mexico and brought along their Christian beliefs and traditions. They “viewed death as the end of life,” while the Aztecs believed that "life was a dream and only in death did they become truly awake" (Miller). The Aztecs believed in honoring the dead, through a month long ritual "during the Aztec month of Miccailhuitontli" (Salvador). Because the Spaniards wanted to convert the Aztecs to Catholicism, they tried to abolish the rituals dedicated to the dead. Spanish priests abhorred that the Aztecs celebrated the dead during a non-Christian celebration. However, attempts to abolish the Aztecs’ festivities and traditions failed, so "the Spaniards moved [the Aztecs’ rituals] so that [they] coincided with All Saints’ Day and All Souls’ Day (Nov. 1 and 2)” (Miller). Spanish priests, therefore, attempted to blend the Aztecs’ customs with Catholic Christianity. All Saints’ Day became a time to celebrate and “honor the saints of the Catholic Church,” while All Souls’ Day was a “time to pray for the souls of the departed” (Hoyt-Goldsmith 12). Despite the Spaniards attempts to eradicate the Aztecs’ customs by linking their rituals with Catholic holidays, the celebrations continue to focus on remembering and honoring the spirits of the dead.
In order for the spirits of the dead to reach the altars that have been created for them, families place cempasuchitl petals along a path leading to their homes. Because of the cempasuchitl’s vibrant golden color, the spirits are supposed to be able to reach their homes by simply following the cempasuchitl. Since the spirits travel to visit their family members only once a year, a family member must make the path of cempasuchitls. A stranger cannot make the path because the spirits will not understand the way to the altar that has been created for them. (“Mexico City” 24).
Image courtesy of Maria J. Andrade
To welcome the deceased, families prepare altares (altars) which are mainly displayed in homes. The altares (altars) are considered to be an ofrenda (offering). Families “offer flowers, food, fruits, clothing, and photographs in honor of the dead” (Hoyt-Goldsmith 14). The altares (altars) are beautifully decorated with cempasuchitl since the bright flower is considered to be the flower of the dead. Some altares (altars) are also decorated with flores de nube (white lilies). The flowers are supposed to provide a beautiful scent in order for the spirits to be happy once they depart. Each family also places and lights one candle for each family member that has died. The candles which are displayed signify mourning “especially if they are purple in color or if the candle holder has any purple coloring” (“Mexico City” 102). Photographs of saints and family members that have died are displayed on the altar as well. Wherever there are flowers displayed, families always display pictures of the dead. Certain souls, those who are in the purgatory, are helped to depart from the purgatory whenever their living family members display photographs of them. Any object that serves as a memory of the dead may also be placed on the altares (altars) as an offering to the dead.
Image courtesy of Maria J. Andrade
An essential component of the altares (altars) is the food. Depending on “the wishes and social status of the deceased,” various foods are prepared and offered. The most common food seen during Day of the Dead is pan de muerto (day of the dead bread). This famous bread is known for being adorned with dough “shaped like bones and tears, or human forms, called animas (souls)” (Palfrey). The offering may also include calabaza en tacha (pumpkin candy), sugar skulls, cane sugar, chocolates, peanuts, and pecans. These foods are served “to satiate the sweet tooth” of the dead (Palfrey). The sugar skulls are very important because they signify death. Each skull has “the names of each […] of the family members who are alive and of the deceased” (“Day”). The names are written across the forehead of each skull. In addition, tamales, mole, corundas, chalupas, uchepos, and enchiladas are prepared and offered. The altares (altars) are also filled with beverages that the dead favored when they were alive. Some altares (altars) may offer “coffee, beer, tequila, and atole” to remind the dead of the happy times they lived (“Day”). At the entrance to the altar, drinking water is offered in order for the souls to “wet its lips, dry after the long journey from beyond the grave” (“Mexico City" 102).
Many decorations also brighten the color of the altares (altars). Calaveras (skeletons) are hung throughout the altares (altars) and “represent the beloved dead ones, their occupations and hobbies” (King). Therefore, the calaveras may be dressed as teachers, doctors, singers, students, soccer players, and lawyers depending on the occupation of the deceased. When three small calaveras (skeletons) are “placed on the lower rung [they] are in honor of the Holy Trinity” ("Mexico City” 102). Papel picado (tissue cutouts) may also create the background for the altar or be displayed in the form of banners. Certain colors symbolize certain things and the colors mostly seen on altars are “purple [which] signify pain, suffering, grief, mourning, [and] white for purity and hope” (King).
Image courtesy of Maria J. Andrade
On November 1, families attend the cemeteries to decorate the gravesides of the dead. Like in the altares (altars), the gravesides are decorated with coronas (wreaths) made of cempasuchitl. Flowers are hung and displayed on the tombstones, while families light candles. Families decorate graves of the dead in order to give the spirits and inviting welcome. The night of November 1 families decide to "stay to visit, eat, drink, and pray while they keep a vigil” in the cemetery (King). The whole night families wait for the arrival of the dead and hope they are pleased with the decorations and foods prepared in their honor. Around the cemetery, families can be seen feasting and sharing stories. People learn about others experiences and continue to cherish the beauty of life. Even though most people in Mexico celebrate the Day of the Dead and only parts of the United States do, the people who do take part "realize the importance of living to be well remembered, working to be well respected and loving to be well missed" (King). As the night ends and the sun begins to rise, the sounds of music played throughout the night have faded. The musicians are no longer playing songs dedicated to the dead. People begin the journey back home and prepare for the last day of the celebrations, until the next year.
Image courtesy of Maria J. Andrade
On November 2 families are sleep deprived after keeping a vigil through the night yet arrive home ready to finalize Day of the Dead. After spending the previous night at the cemetery, families attend "a Catholic Church service [while others attend] a Mexican Indian ceremony" (Hoyt-Goldsmith 14). This is significant because it demonstrates the blending of the Aztecs' beliefs with the Spaniards Catholic religion.
Immediately afterwards, families, friends, and members of the community begin a procession and head in each of the four directions: North, South, East, and West. During the procession, prayers are chanted. Some people wear masks of skulls or calaveras. The masks are worn by participants of the procession because "when we wear masks, our true identity is hidden" (Hoyt-Goldsmith 20). Other people go dressed as living skeletons with dark clothes and painted white faces. As they walk, families and individuals remember the dead and mourn together.
Image courtesy of Maria J. Andrade
The procession is lead to four directions, and each direction is important for certain people who have died. As people walk north, the community prays for elderly people who have died. As people walk west, they chant prayers for women who have died. As people walk south, the people in the procession pray for the dead children and infants. As the procession is lead towards the east, the people pray for men who have died. At the final stop of the procession, the community gives "a large ofrenda [...] for all the forgotten ones" (Hoyt-Goldsmith 29).
El Dia de los Muertos (Day of the Dead) is and will continue to be an important part of Mexicans' lives. Despite the changes the celebration has incurred, it transmits generation after generation the belief that death is not the end of life. Individuals should feel comfort in knowing that after they die, their family members will celebrate a holiday in which the dead are remembered and honored. Rather than view death with fear, people should embrace death and believe the Aztecs who said "only in death did they become truly awake" (Miller). Only after death will individuals be capable of resting in peace and truly living.
