2.  · Where do we come
from?
 · Why does life end?
 · Is there "life" after
death?
 · If so, what kind
of "life"?
 · Can we do something
while alive so we can
enjoy "life" after death?

4.  alabanza - a Catholic hymn of praise
 los angelitos - Young children who have died too soon to have sinned and go straight to heaven
 calaca - the Grim Reaper, a skeletal figure representing death
 calavera - the skull or skeleton, which symbolically represents the dead playfully mimicking the living on the
Day of the Dead. Sugar skulls are sold in great numbers during the celebration, often personalized with a
name. It is believed that the dead like sweets.
 calaverada - madcap escapade, tomfoolery; wild behavior
 cempazuchitl or cempazúchil - Nabuafi language name for yellow marigold, symbolizing death
 Chichihuacuahco - destination of the souls of children, the "wet-Nurse tree".
 Día de Muertos Chiquitos - The Day of the Little Dead, occurring on November 1, All Souls Day
 El Día de Difuntos - also means Dia de los Muertos
 hojaldra - a sweet bread made for los Días de los Muertos.
 Hueymiccailhuitl - The 10thAztec month (20 days) in which deceased adults were honored following
Miccailhuitontli
 Iztcuintle - a small dog to serve as a guide and companion of the dead
 Miccailhuitontli - The 9th Aztec month (20-days) in which rituals were performed honoring the deceased
children, around July-August
 Mictecacihuatl - The Aztec goddess of the dead
 Mictlan - destination of the soul after death, the region of silence and repose, also known as the place of the
fleshless
 la Noche de Duelo - 'The Night of Mourning.' Begins El Día de los Muertos with a candlelight procession to
the cemetery
 ofrenda - an alter in the home with offerings of food, etc. set out for the returning souls. The dead partake of
these gifts and the living consume them afterwards.
 pan de muerto - the bread of the dead, a sweet bread baked expressly for the Days of the Dead holiday;
decorations on top of the bread resemble the bones of the dead.
 Quecholli - The 14th Aztec month during which deceased warriors were honored
 rosquete - a sweet bread made for los Días de los Muertos.
 Tlalocan - destination of the souls of those who died due to earthquake or drowning, paradise of Tlaloc, the
water keeper.
 Tonatiuh ilhuicatl - destination of the souls of warriors, the dwelling place of the sun

6. More 500 years ago, when the Spanish Conquistadors landed in what is now
Mexico, they encountered natives practicing a ritual that seemed to mock
death.
It was a ritual the indigenous people had been practicing at least 3,000 years. A
ritual the Spaniards would try unsuccessfully to eradicate.
A ritual known today as Día de los Muertos, or Day of the Dead.
The ritual is celebrated in Mexico and certain parts of the United States,
including the Valley.
Celebrations are held each year in Mesa, Chandler, Guadalupe and at Arizona
State University. Although the ritual has since been merged with Catholic
theology, it still maintains the basic principles of the Aztec ritual, such as the
use of skulls.
Today, people don wooden skull masks called calacas and dance in honor of
their deceased relatives. The wooden skulls are also placed on altars that are
dedicated to the dead. Sugar skulls, made with the names of the dead person
on the forehead, are eaten by a relative or friend, according to Mary J. Adrade,
who has written three books on the ritual.
The Aztecs and other Meso-American civilizations kept skulls as trophies and
displayed them during the ritual. The skulls were used to symbolize death and
rebirth.

7. The skulls were used to honor the dead, whom the Aztecs and other Meso-
American civilizations believed came back to visit during the monthlong
ritual.
Unlike the Spaniards, who viewed death as the end of life, the natives viewed
it as the continuation of life. Instead of fearing death, they embraced it. To
them, life was a dream and only in death did they become truly awake.
"The pre-Hispanic people honored duality as being dynamic," said Christina
Gonzalez, senior lecturer on Hispanic issues at Arizona State University. "They
didn't separate death from pain, wealth from poverty like they did in Western
cultures.“
However, the Spaniards considered the ritual to be sacrilegious. They
perceived the indigenous people to be barbaric and pagan.
In their attempts to convert them to Catholicism, the Spaniards tried to kill the
ritual.
But like the old Aztec spirits, the ritual refused to die.
To make the ritual more Christian, the Spaniards moved it so it coincided with
All Saints' Day and All Souls' Day (Nov. 1 and 2), which is when it is
celebrated today.

8. Previously it fell on the ninth month of the Aztec Solar Calendar, approximately
the beginning of August, and was celebrated for the entire month. Festivities were
presided over by the goddess Mictecacihuatl. The goddess, known as "Lady of the
Dead," was believed to have died at birth, Andrade said.
Today, Day of the Dead is celebrated in Mexico and in certain parts of the United
States and Central America.
"It's celebrated different depending on where you go," Gonzalez said.
In rural Mexico, people visit the cemetery where their loved ones are buried. They
decorate gravesites with marigold flowers and candles. They bring toys for dead
children and bottles of tequila to adults. They sit on picnic blankets next to
gravesites and eat the favorite food of their loved ones.
In Guadalupe, the ritual is celebrated much like it is in rural Mexico.
"Here the people spend the day in the cemetery," said Esther Cota, the parish
secretary at the Our Lady of Guadalupe Church. "The graves are decorated real
pretty by the people."
In Mesa, the ritual has evolved to include other cultures, said Zarco Guerrero, a
Mesa artist.
"Last year, we had Native Americans and African-Americans doing their own
dances," he said. "They all want the opportunity to honor their dead."

9. "Last year, we had Native Americans and African-Americans doing their own
dances," he said. "They all want the opportunity to honor their dead."
In the United States and in Mexico's larger cities, families build altars in their
homes, dedicating them to the dead. They surround these altars with flowers,
food and pictures of the deceased. They light candles and place them next to
the altar.
"We honor them by transforming the room into an altar," Guerrero said. "We
offer incense, flowers. We play their favorite music, make their favorite food."
At Guerrero's house, the altar is not only dedicated to friends and family
members who have died, but to others as well.
"We pay homage to the Mexicans killed in auto accidents while being
smuggled across the border," he said. "And more recently, we've been
honoring the memories of those killed in Columbine."

11. Day of the Dead in Mexico represents a mixture of Christian devotion and
Pre-Hispanic traditions and beliefs. As a result of this mixture, the
celebration comes to life as an unique Mexican tradition including an
altar and offerings dedicated to the deceased.
The altar includes four main elements of nature — earth, wind, water, and
fire.
Earth is represented by crop: The Mexicans believe the souls are fed by the
aroma of food.
Wind is represented by a moving object: Tissue paper is commonly used to
represent wind.
Water is placed in a container for the soul to quench its thirst after the long
journey to the altar.
Fire is represented by a wax candle: Each lit candle represents a soul, and an
extra one is placed for the forgotten soul.

12. Every year, an altar contest brings delegations from all
over the state to the Plaza Grande in Merida. It is a
cultural spectacle based on the religious concept of
Hanal Pixan and organized by the Cultural Institute of
the Yucatan Government. Winners of local contests are
invited to travel to the the capital city to participate in
the statewide competition.
The Plaza Grande is converted into a stage where the
altars are set up for display. Many religious images
adorned with photographs of the dead are present.
Favorite prayers are placed at the foot of the altar as
well as mucbil chicken, a traditional dish prepared
only for this celebration.

13. During the pre-Hispanic era, death did not exist. Death
was seen, instead, as simply a transition, a voyage
through time and space towards true life. This is quite
a different concept than what is believed today, where
people believe death symbolizes the end of the road.
Among the people of the Huasteca Potosina Region,
however, the pre-Hispanic tradition lives on through
the practice of a celebration they call Xantolo.
The Xantolo celebration is considered to be sacred, a time
for people to keep an important tradition alive. It
represents a communion between humans and nature,
and between humans and God. It is the link that joins
people to their ancestors and projects people as the link
between the present and future generations.

14. Bakery windows are
decorated with
skeletons and verses
dedicated to the
deceased. People
select the bread they
want to offer their
ancestors, a food that
is later enjoyed by
the family. The
people of Mexico
City remember those
who have crossed
the river that
separates life from
death. This two-fold
experience
enlightens the
beginning and the
end of a cycle.

15. The offerings, a main aspect of the
celebration, echo the profound
love that the Oaxacan people
feel towards life. There are
subtle variations in the
presentation of the offerings,
among the neighboring towns.
In Teotitlan del Valle, for
example, a predominant place
is chosen in the main room of
the house to erect the altar.
They use the cempasuchitl and
other wild flowers that grow in
that region to adorn it. In the
valleys of Oaxaca, a tiny little
flower called Flower of the
Dead growns and blossoms in
the months of October and
November. When it blooms,
this flower covers the
countryside with a bright
yellow color. People of Ocotlan
differ from those in Teotitlan
del Valle in that they place the
altar in the most convenient
place in the home and use the
cempasuchitl and a red, velvet-
textured flower called rooster’s
crest.

16. Distinctive to San Angel Zurumucapio is the tradition of making small rose-decorated horses and
dedicating them to those who died during the year. Several members of the community dedicate
themselves to this work. The day before the celebration of the dead, men put the bodies of the horses
together with rods; that night, during the vigil and next to the altar, they decorate them with roses.
Sometimes carnations are used instead of roses.
According to a local woman, Rita Caballero Ochoa, making the little horses is a tradition that people in the
village keep alive, a tradition brought down from generation to generation.
Depending on the number of dead in the village, the men establish a route to go from house to house and
build the frames with laurel rods that are then tied together with hemp. Eighteen to twenty men
design one frame: the head, the body, and the tail and then assemble the parts. Next, they decorate the
frames with flowers, starting with the last house and finishing with the first house. Placement of the
flowers is done at night, so they stay fresh for the next day when the horses are taken to the cemetery.
After decorating the horse, it is placed on a table, and both the altar and the horse become the center of
attention. Relatives keep vigil over the deceased with lit candles: They pray, invoking the soul of the
deceased. The next morning people start very early and organize firewood, cook vegetables, and
make tortillas; they offer food to those who helped with the altar, decorated the horses, or stayed with
them during the night. This ritual, like all of the ones related to Day of the Dead or Jimbankua, is part
of a celebration dedicated to the dead.
In San Angel Zurumucapio, the wooden horse is a key symbol in the celebration. It is as important as the
altar. Similar to other villages, the night of October 31st is dedicated to the memory of the children,
with a visit to the burial site on the morning of November first. The night of November first is
dedicated to the adults with a celebration in the cemetery on November second.

17.  The Santa Muerte also known as Santisima Muerte is the beloved goddess
of death who's origins date to the Pre Hispanic period of Mexico. The
Mexica knew her by another name MICTECACIHUATL "Lady of the
Land of the Dead" another spelling may be MICTLANTECIHUATL, she
was believed to be a protector of souls residing in the dark underworld.
Mistress to MICTLANTECAHTLI Lord of Mictlan Land of the dead Lord
of Darkness.
 The Mexica depicted Mictecacihuatl as a woman in traditional Mexica
female garb adorned or decorated with flags which were put upon
corpses prepared for cremation, she wears a skull mask with a beak
portruding from the nasal cavity of the skull mask, or perhaps it is a knife
or blade thereof. I will try to focus on the Lady of the Land of the Dead,
and in another essay I will cover more in depth the symbolism and
special aspects of LORD MICTLANTECAHTLI with the exception of
noting some of his icons and how they relate to Mictecacihuatl and her
current form the Santa Muerte. Mictecacihuatl is the goddess that is
connected to the sacred Day of the Dead in Mexico Dia de los Muertos,
originally the holiday fell at the end of the month of July and the
beginning of August, dedicated to the children and the dead.

18.  The holiday was moved in post-conquest times by the Spanish
Priests to coincide with All Hallows Eve, a vain attempt by the
priests to convert this sacred day to a Christian holiday. Never the
less the Day of the dead retains its ancient roots honoring the Lady
of the Land of the Dead. It is said that the old Gods are not dead
but sleeping and can awaken through faith and prayer. Both
Mictecacihuatl and her lord Mictlantecahtli were given blood
offerings by the Mexica asking in exchange for a favorable or
peaceful death when the time came to die. Tradition states that for
one to receieve a favorable fate when making an offering the one
would have their right hand covered in blood to insure the favor of
Lord Mictlantecahtli. Because blood offerings were considered of
utmost importance the color red became intimately associated with
the Lord of the Land of the Dead and as an extension the color is
attributed to his mistress because of her connection with her Lord.
Of importance is the fact that both Mictlantecahtli and his mistress
Mictecacihuatl were believed to live in total darkness.
 Although there exists no specific reason as to why the goddess of
death gained so much popularity my theory is that she survived the
post conquest times due to both her role as a protector and her very
important role the dia de los muertos celebration.

19. A holiday dear to the heart and soul
of every Mexican that has a love
for our ancestors and a reverence
for our ancient forefathers and
the deities they once revered.
It is said that the old gods are not
dead just forgotten but waiting
to be awakened by the fire of the
faithful, I believe this is true with
Mictecacihuatl. The Lady of the
Dead did not suffer the same fate
as Virgen de Guadalupe
who was originally a Mexica
Goddess known as Tonantzin
(Moon Goddess & milder aspect
of Coatlicue) did not suffer the
wrath of the missionaries whom
tried
to christianize Tonantzin stating
that she was the Virgin Mary in
their idigenous image come
to lead the heathens to
christ. Mictecacihutal retained
her true guise albeit her image
changed via syncretism as in her
current form the Santa Muerte.

20.  2½ cups sugar
Egg white from 1 extra-large egg or 2 small eggs
1 teaspoon light corn syrup
1 teaspoon vanilla
Cornstarch, about a half-cup, for powdering surface
Colored sprinkles
Food coloring
Fine paintbrush
Colored icingSift sugar into a large mixing bowl. In another bowl, mix the egg whites, corn syrup,
and vanilla.
 Slowly pour the liquid into the powdered sugar. Mix with your hands until a sandy dough forms.
Form dough into a ball. At this point, you can continue, or you can refrigerate dough for later use.
 Lightly dust surface with cornstarch, as well as your hands. Pinch off a heaping tablespoon of
dough, and shape it into a skull. If you're using them, lightly press colored sprinkles into the soft
candy. Let the candy dry overnight.
 When candy is dry, use the paint brush with food coloring to decorate the skulls. Or you can use
frosting (one that will dry hard) with a fine tip to decorate them. Hand them out as is, or wrap in a
small cellophane bag tied closed with a small ribbon.
 Tips:
 The skulls may not dry completely on a humid or rainy day.
 The dough should be the consistency of damp sand, just moist enough to hold together. If the
dough is too dry and crumbly, add 1 teaspoon of water at a time to moisten.
 If dough is too moist, add sugar 1 tablespoon at a time until dough is the right consistency.
 If the candy has trouble drying completely, place in a 125 degree warm oven until dry.

21.  Bread:  Sauces: (Candied
 Pan de Muerto  Molé Verde Pumpkin)
(Bread of the Molé Poblano Sopaipillas
Dead) White Chocolate Caramel Flan
 Tamales: Molé Cajeta Creme
Soups/stews: Brulee With
 Tamale steps 
Mexican
Masa (Tamale  Posole Chocolate Sauce
Dough) Posole II  Beverages:
Red Chile and Tinga Poblana de
Pork Tamale Pollo (Mexican  Horchata
Filling stew) Agua de
Chicken Tamale  Main dishes: Tamarindo
Filling (Tamarind Water)
Shrimp Tamale  Chicken in Pipian Agua de Jamaica
Filling Sauce (Hibiscus Flower
Sweetened Bean Chalupa Water)
Tamale Filling Blue Corn
Creamed Corn Enchiladas
and Cheese  Sweets:
Tamale Filling  Calabaza en Tacha