In Mexico, the celebration of los Días de los Muertos originated hundreds of centuries before the arrival of the Europeans. Among the Olmecs, Toltecs, Aztecs, and Maya, death was seen not as an ending, but as a continuation of the journey of life. The uncertainty of death and fear of the unknown were not of major concern to the Aztec peoples; they were more apprehensive of their life as a mortal. Mictlantecuhtli, the Aztec God of Death, was viewed as a deity who released one from their burdensome life on Earth, passing judgments that rewarded or punished people - not for the way they lived their life; rather, for the way their life came to an end. Life brought a fleeting period of slumber. Death gave birth to a fullness of life.

We only come to sleep, only to dream. It is not true, it is not true that we come to live on this earth! We become as spring weeds, we grow green and open the petals of our hearts; our body is a plant in flower, it gives flowers and it dies away. Oh, we will go...rejoice! I, Netzahualcóyotl, say. Does one really live with roots in this earth? Not always on this earth, only a little while here! Even jade breaks; just as gold breaks, Even the quetzal plumes fall apart: Not always on this earth, only a little while here! Netzahualcóyotl (poet and king of Tezcoco 1402-1472)

Today's celebrations of the Days of the Dead are related to the festivities that were held during the Aztec month of Miccailhuitontli as well as the festivals of prayers and feasting that the Christians brought with them during the European conquest of the Americas - All Saints' Day (November 1st) and All Souls' Day (November 2nd). Although there was opposition by the Catholic Church, there was a fusion between the concepts, rituals, and practices of the two cultures.

The Days of the Dead are certainly not morbid even though they are associated with the deceased. It is a time to remember the departed and commemorate their return to the world of the living. Grave sites are cleaned and cemeteries come alive with celebration. Altars are traditionally decorated with incense, candles, zempasuchil (marigolds), pictures, cherished toys and possessions, and favorite foods of the deceased.

Foods are made, such as sugar skulls and pan de muertos which are often shaped like skulls or skeletons. Trails of cempasúchitl (marigold) guide the dead from the cemetary to the home of their family. The flowers have a very deep scent that the dead can follow - if the path of petals is laid by a family member. It is believed that the spirits of the dead partake of the aromas of the flowers and foods when visiting their loved ones.

Decorative cut paper, or papel picado hangs from many ceilings. Calaveras are written and drawn to poke fun at notable personalities. Even if they are still living, these clever epitaphs and refrains are crafted as a form of political satire and comment. The artwork and writings of José Guadalupe Posada (Español / English) are considered to be Day of the Dead master works.

During the Days of the Dead, we went to a cemetary that is three blocks from the border, near downtown Tijuana. Located within this cemetary is the crypt of the Patron Saint of Migrants, Juan Soldado. While we were there many people brought flowers, foods, and candles to a shrine that was dedicated to him. People said prayers and wrote messages asking for intervention on behalf of friends or relatives who had crossed the border or were about to make the attempt. Over 150 of the people who have died crossing the border have never been heard from again. Their remains have never been identified and families continue on, never finding out what has become of their loved ones. In Mexico, death is a part of life.