Celebrating the spirits' return.

Elaborate celebrations of the Days of the Dead on Mexico's Janitzio Island pay homage to the ancestors and strengthen bonds among the living

By the eerily calm waters of the dock at Patzcuaro, passengers are steadily boarding the boat launches to Janitzio Island. One of four islands set in the center of twelve-mile-long Lake Patzcuaro in Mexico's northwestern state of Michoacan, Janitzio is reachable only by a fleet of public ferry boats that take a half hour to make the journey. Like gigantic, metallic water wasps, the boats have been swarming in and out of their dockside nests since early morning. Through the veiled mist of the cool, nocturnal air, one can see the island's twinkling lights off in the inky distance.

The long-awaited Noche de los Muertos, the Night of the Dead, has fallen over the region's lake islands and villages. In the dark, dusty streets of old Patzcuaro, the state's colonial capital, lean dogs howl, nervously sniffing the air, perhaps announcing the presence of spirits. But it is not the scent of death that marks the atmosphere, but the pungent perfume of marigolds and the mustiness of copal incense. Tonight, November 1, it is believed, the weary souls of the dead travel from their realm to the world of the living. The old ones say that when the spirits journey back to the world of the living, their path must be made clear; the roadway must not be slippery with the flow of human tears.

Brightly painted and steel roofed, the engine-powered launches, which can carry between sixty to eighty passengers at a time, bear such names as Monica, Erika, Laura, Victoria, Eva, Lupita, Esmeralda, Chabela, and Deyanira. Musicians often accompany the passengers, enlivening the crossing with melodies that drown out the steady growl of the inboard engine. Even at 2 A.M. the boat launches to Janitzio are filled to capacity. Overflow crowds of tourists have been swarming to the island since sundown.

Before the light faded, workers had set long poles, from which they hung tin pots, into the shallow muddy floor of the lake. At dusk, the pots were filled with kerosene-soaked rags and set afire to act as lanterns upon the lake. The entire fleet of boats is in use tonight, coming and going in rapid succession; but because they lack substantial running lights, the danger of a collision in the dark is ever present, and by this hour of the early morning, the pots are mostly extinguished or smoldering. The driver is on his feet steering from the back of the boat; his young assistant is on the prow keeping watch. The engine slows suddenly as the driver and navigator yell to one another. A moment of silence, then a sudden thud as the boat's metal hull scrapes with that of an oncoming boat. A scare but nothing serious, yet a reminder to all aboard that the possibility of sudden death is among us in this world.

It is only in Mexico that death is an occasion for such an all-encompassing annual celebration. Death may be feared, but it is also embraced, even becoming the subject of humor. Occurring on November 1 and 2, and coinciding with the Roman Catholic holy days of All Saints' and All Souls', known as Todos Santos, the Days of the Dead are the most important religious observances of the year. Preparations begin months ahead of time, and as the weeks draw nearer, activity in the marketplaces swells as the artifacts and foodstuffs known to please the dead are consumed by the living, thus feeding the economy as well.

Rooted in the ancient Aztec civilization, this tradition is deeply ingrained with beliefs in a mystical universe. To the Aztecs, death was not viewed as the end of existence but a gateway to other levels, other realms, where the souls of the dead continued to exist. The Aztecs held that the eternal cosmic turbine spun with the cyclical energy of life and death, lubricated in its motion by sacrificial blood. During the Conquest, these pre-Columbian precepts became forged with the Christian canon of the eternal existence of the soul after death in heaven, purgatory, or hell.

This slowly evolved synthesis modified both belief systems, some rites and practices disappeared as others emerged. According to Roman Catholic tradition, All Saints' Day was set aside in honor and remembrance for all the Christian saints and all the known and unknown martyrs. In early times the feast had a vigil associated with it as well. On All Soul's Day, the focus shifted to prayer and remembrance of the souls of all the dead, with special intentions for one's own family members.

An important aspect of the commemoration of the dead is the importance of communicating with them through prayer. Because the dead are spiritually closer to the Holy Family and the intermediary saints, they may intercede on behalf of the living. Prayer not only expresses the needs of the living but also can erase the collective sins of souls in purgatory; thus through final purification, suffering souls could ascend to heaven. This rich blend of Catholic religious observances and surviving Indian pagan beliefs has sustained the celebrations of Dias de los Muertos for centuries.

Throughout Mexico and beyond, the observances for the dead on Janitzio Island are considered among the most beautiful of cemetery customs. The island is a rough mound, topped by a surreal, oversized stone statue of the patriot-priest Jose Maria Morelos, the father of the Mexican constitution. It is populated by fifteen hundred Purepechans (called Tarascans by the conquering Spanish), whose brick and cement houses nestle into the hillsides of rugged stone and crusty earth; the clay tile roofs of their homes absorb the rays of the hot sun and pour off the rains. Here, the sound of brooms sweeping the dust from the stone pathways that ribbon the island can be heard all day long.

The custom on Janitzio begins on October 30, as mothers and daughters prepare a special dough for the ceremonial pan de muertos, or bread of the dead. These small breads are shaped and baked into fanciful human and animal forms and are used on the home altars, placed on the graves, and given as household offerings when visiting family and friends.

Meanwhile the men and young boys prepare the wooden-stick trellises known as arcos, which are first covered with the traditional flowers of the dead - the cempasuchil, or yellow marigolds. Using fishing line, the heads and short stems are wrapped tightly. Next, they are lavishly adorned with string-tied fruits such as oranges, apples, and bananas, a cosmic reverie of suns, planets, and moons. This fruitful universe is then populated by the pan de muertos creatures and spirits. Finally, the sugar skulls and various other hollow, white sugar candies are string-tied and hung to complete the arco. The variety of these decorated candies runs a wide cultural and popular gamut: angels, dogs, cats, elephants, hens, beer, and Coca-Cola bottles, women holding baskets of fish, babies, boots, sneakers, brides and grooms, and rabbits and turtles, among others. Sugar dogs appear frequently since they are culturally regarded as faithful companions, good company, and mythical guides for the dead. The arco represents both the final resting bed board of the dead as well as a reference to the celestial dome of the heavens. The completed arco gives homage to the bounty of life and symbolizes a cyclical system of life and death as part of universal harmony.

The home altar table holds the death meal. It is believed that the spirits of the dead will consume the essence or the aroma of the food offered them. Appearing on many altars are casseroles of rice, plates of beans, enchiladas, tamales, fruits in syrup, tacos, tortillas, bread, fruits, bowls of candies and chocolate, and even pumpkin cooked with sugar. Drinks may include Coca-Cola, bottles of beer, tequila, and also pulque, native beer. Glasses of water are often set out for the soul's refreshment and spiritual cleansing. Water is believed to ward off evil spirits at the onset of funerary rites, those who may interfere with the soul's safe journey to the netherworld. Cigarettes are a special treat for deceased smokers, even if they may have died from a smoking-related illness. Tradition states that whatever items the household can afford should be purchased new - dishes, candleholders, incense burners, tablecloths, and baskets. Within all the homes of Janitzio Island, the rich colors and appetizing smells of freshly prepared plates of food entreat the spirits.

No ofrenda, or offering, is complete without the typical Michoacan black-glazed candleholders, candles, and an incensario for the burning of copal incense. The resin and resinous bark of the copal trees (the Burseraceae family) are the source of the pungent plumes that both bless the altar and the foodstuffs, and also serve to drive away any evil spirits. The pure, whitish resin is the most expensive, the bark or dark strains of resin, the cheapest. The tall wax tapers one sees in the markets are intended for burning over a long period of time, those blended from beeswax and paraffin are the finest. Also in demand are short candles poured in glasses and paper wrappers for the home altars. It is believed that the spirits warm their cold hands and bodies over the candle flames. For the living, the flickering glow of the candle flames are most pleasing for their animated fluidity and holy light.

Traditionally, on October 31, the day before the Day of the Dead celebration, the butterfly-net fishermen, ply the lake's waters in their dugout canoes to hunt ducks, armed with tripronged, wooden spears. Although the duck population appears to be dwindling, some still fall prey to the spear. The ducks are then plucked and cooked as a special offering laid on the home altar. On other days, the butterfly-net fishermen seek the delicately flavored pescado blanco, trucha, charales, and boquerones, their ancient-style nets now supplanted by more traditional casting nets weighted down by small stones. Though locals lament that Lake Patzcuaro is drying up and becoming more polluted each year, it hasn't diminished their appetite for the shrinking fish harvest.

In the face of these steadfast traditions there have been some cultural incursions from North America, as relatives living in the southern U.S. have brought home to Mexico the Celtic-based celebration of Halloween. In Patzcuaro's marketplaces, plastic jack-o'-lanterns and children's face masks are sold. In the main Plaza Vasco de Quiroga, one can find confectionery black witches and orange jack-o'-lanterns among the sugar vendors' stalls. And recently, a new custom has been observed among children, which may have been spurred on in part by the abundance of tourists. Several nights prior to the Noche de los Muertos, the main plaza and the adjacent Plaza Bocanegra and their connecting streets are filled with young children, carrying carved pumpkins with candles glowing inside, shouting, "Calaverita! Calaverita!" There they patiently await the hoped-for dropping of coins into the jack-o'-lantern heads in order that their families may offset the cost of flowers, bread, and sugar skulls for the dead.

On the evening of October 31, the souls of the dead children - los angelitos - are received, followed by those of the adults - los difuntos - on the next evening. The children's spirits are originally feted in the homes. It is customary to visit from house to house after dusk, bringing gifts for the dead and reciting prayers for them at the home altars. This is followed on November 1, el Dia de los Ninos, with visits to the cemetery for the placement of food, flowers, and candles during the morning vigil, la velacion de los angelitos, which lasts from 6 A.M. through 9 A.M.

As the hour approaches midnight on the evening of November 1, la Noche de los Muertos (Animecha Kejtzitakua, which means "gifts for the dead," in the language of the Purepechans), the women and children of Janitzio begin their walk through the narrow alleyways that lead to the cemetery for the all-night vigil. While they are helped by the family men to carry the arcos, drinks, baskets of food, flowers, candies, and incense burners, the Purepechans regard the vigil of the dead as an affair better suited to the women, the givers of birth. However, the men help set up the adornments and nourishments of the graves and may remain some hours before retiring to their homes.

Meanwhile, the launches dock on Janitzio, and the passengers follow the crowds making their way up toward the cemetery. The restaurants are filled with customers, the crackling of fried fish and simmering pots of chilies and beans emit their enticing smells into the night air. There is an unusual feeling of carnival down by the dock.

Winding your way upward past the vendor stalls, you reach the old colonial church close by the cemetery, named for San Jeronimo, the patron saint of Janitzio. On the main floor of the church a table is set for the spirits. Heaped with mounds of marigolds, breads, fruits, and lighted with dozens of candies, it is a banquet table for the dead under the watchful eyes of the neon-illuminated host, San Jeronimo himself. You can smell the copal, its bluish smoke tinging the atmosphere inside.

Coming up to the arched, iron cemetery gates, you enter a scene of unimaginable beauty. Cut into the rocky terrain, the entire cemetery, bordered on one end by a colonial-era Franciscan chapel, is aglow with thousands of candle flames. Church bells toll in the darkness. The Purepechan women, seated on the ground, with blankets and shawls to cover their heads and shoulders, have prepared graveside beds for the children. With the illumination of all-night tapers set before the marigold-covered arcos, the world of the dead is made magical; before your eyes the grotesque is wondrous. Into the hours toward dawn, the women kneel and sway as you hear the rosary recited and chants in Purepechan. The eyes of the faithful gaze at the arcos, the focus of each gravesite. The white pendant sugar skulls and confectionery seem to absorb the candlelight and pulse with a creamy glow.

Both laughter and prayers echo for hours as the dead are fondly remembered. As the morning light arrives, the rising sun slowly warms and reflects off the steel gray waters of the lake. At 7 A.M., as the men join their families at the graves, a general benediction with prayers for the souls of the dead is led by the island priest. The vigil is ended. The arcos and food offerings are then returned to the homes, where the families will later feast on the leftovers of the spirits. As they eat of these food offerings, they will recite prayers offered up in the names of their family dead.

Each vigil, by peculiar signs and occurrences, reaffirms the presence of the dead in the world of the living - the odd snuffing out of a candle, a strange shadow, an unusual swirl of the copal, the tipping over of a glass for no reason, the sensation of touch upon the hair, a whispered voice. Most of all, these celebrations for the dead reaffirm love and family bonds. As an elderly Purepechan said, "When you love them truly, the dead are never far from your heart. I carry my deceased wife's memory in my heart each day and night. When I die, my children and grandchildren will welcome us both once a year, to our home on Janitzio. No se puede vivir sin amar!"

Salvatore Scalora is director of the ATRIUM Gallery and a professor of art at the University of Connecticut at Storrs. He is a previous contributor to Americas.