BY SARA AGUILAR
To ofrendar is to be close to our dead, to engage in a dialogue with their memory, with their lives. The ofrenda is a ritual that calls forth memory.
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The ofrenda is a colorful ritual in which the individual and the community are represented by their gifts; it’s a sacred act but may also be profane: popular tradition is the fusion of sacred devotion and profane practice.
On Día de Muertos, ofrendar means sharing with the departed the bread, salt, fruits, culinary delights, water, and, if they are adults, wine. It’s a ritual that rekindles memory.
The Día de Muertos ofrenda is a cultural blend where the Europeans contributed flowers, candles, and votive lights; the Indigenous people added incense burners with copal, food, and the cempasúchil (Zempoalxóchitl) flower. The ofrenda as we know it today reflects the syncretism of the old and the new worlds. We welcome the dead with natural, humble, and intangible elements, including the lingering scents that arise from the flowers, incense, and copal.
To properly honor the spirits, the ofrenda must include essential elements; if one of these is missing, the spiritual charm of this religious heritage is diminished.
Essential Elements to Welcome the Souls
Each of the following elements holds its own history, tradition, poetry, and, above all, mysticism.
Water. The source of life, water is offered to the spirits to quench their thirst after their long journey and to strengthen their return. In some cultures, it symbolizes the purity of the soul.
Salt. A purifying element, it ensures that the body does not deteriorate on its journey there and back for the next year.
Candles and votive lights. The ancient Mexicans used pine splinters, while today candles and votives are used. The flame symbolizes light, faith, and hope. It’s a guide, with its flickering flame, for the souls to return to their former homes. In some Indigenous communities, each candle represents a departed soul, so the number of candles on the altar depends on the souls the family wishes to welcome. Purple candles signify mourning, and four candles arranged in a cross represent the four cardinal points, guiding the soul toward home.
Copal and incense. Indigenous people offered copal to their gods; incense arrived with the Spanish. This fragrance, reverent and cleansing, purifies the place of negative spirits so that the soul can safely enter its home.
Flowers. With their colors and fragrances, flowers symbolize festivity. They adorn and scent the space for the souls’ stay, sending them off in joy. Alhelí and nube flowers are essential; their colors signify purity and tenderness and are placed to accompany the spirits of children. In many areas, paths of petals are laid out to guide the souls from the cemetery to the ofrenda and back. The yellow cempasúchil flower creates the path with its bright color and distinctive scent, leading the souls to their destinations.
Petate. This versatile woven mat serves as a bed, table, or shroud. On this day, it is used for the souls to rest, as well as a tablecloth for the food offerings.
Izcuintle. A toy izcuintle dog is placed on children’s altars to bring joy to the young souls. The izcuintle helps the souls cross the river Chiconauhuapan, the last step to reach Mictlán.
Bread. The brotherly offering, bread is presented by the Church as the “Body of Christ.” Shaped in various forms, it’s one of the most cherished elements on the altar.
Gollete and sugar canes. The golletes are donut-shaped breads placed on the altar with pieces of sugar cane, symbolizing the skulls of defeated enemies and the sticks on which they were impaled.
Other Objects for Remembering and Honoring the Departed
A photo of the deceased suggests the spirit who will visit. It should be hidden, so it can only be seen in a mirror, symbolizing that while the loved one can be seen, they are no longer here.
The image of the Souls in Purgatory is for the release of the soul, should it be in that place, helping it find peace. A small ash cross serves this purpose as well.
Additional saint images may also be added to the altar as symbols of positive social bonds, representing peace at home and the goodwill to share food, like apples symbolizing blood and candied pumpkin representing kindness.
Many Indigenous communities place their favorite dishes, such as mole with chicken, or barbacoa, as part of the feast to delight the visiting souls. They may also include water chocolate, traditionally made with water the deceased used for bathing, imparting their essence to the drink.
Medium-sized sugar skulls represent ever-present death. Small ones are dedicated to the Holy Trinity, and a large one to the Eternal Father.
An aguamanil, soap, and towel may be placed on the altar for the soul to wash up after the long journey.
Liquor is offered to remind the soul of life’s joyful moments, encouraging them to visit.
An ash cross serves to allow the soul to expiate any lingering sins upon arrival.
The altar may be decorated with papel picado, silk or satin cloths, and figures made of clay, incense holders, or clean clothes to welcome the souls.
Ofrendas for Young Souls
In most rural homes, among mestizo, Indigenous, and some urban families, an ofrenda for children, or “angelitos,” is prepared on October 31. Their souls arrive on November 1 to absorb the essence and aroma of the foods prepared by their parents.
On the “angelitos” altar, food must be free of chili to avoid causing them harm. Flowers and candelabras must be white, symbolizing the purity of these innocent souls.
Alfeñique candies, made from sugar and crafted into animal shapes, baskets with flowers, shoes, little souls, and coffins, are placed for the children. In some areas, the altar is adorned with small clay toys in cheerful colors so that the “angelitos” can play, just as they did in life.
Each element of the “angelitos” altar is smaller in scale, as the young souls would be offended and saddened if given the items of adult altars, refusing the offerings altogether.
