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For tens of thousands of years, human communities around the world have honored their dead and
prepared them for the afterlife. From ceremonial burials to yearly rituals, cultures around the world
have engaged in community celebrations to acknowledge their continuing relationships with those who
have passed on.
Cycles of Life
From ancient times, humans have witnessed the cycle of life reflected in the changing of the seasons: birth is mirrored in the new shoots of
spring, growth in the emergence of summer fruit; fall's harvest echoes life's aging, and winter brings inevitable withering and death. For many
cultures, the cycle begins again the following spring, when new buds represent rebirth.
Reflecting the cyclical nature of the seasons and of life itself, many cultural groups around the globe hold their annual celebrations for the dead
near the time of the fall harvest. Our own Halloween and Mexico's Day of the Dead are among the many living traditions that associate the
celebration of the dead with the solstice and the changing of the seasons.
Here are few of the practices occurring across the globe:
prepared them for the afterlife. From ceremonial burials to yearly rituals, cultures around the world
have engaged in community celebrations to acknowledge their continuing relationships with those who
have passed on.
Cycles of Life
From ancient times, humans have witnessed the cycle of life reflected in the changing of the seasons: birth is mirrored in the new shoots of
spring, growth in the emergence of summer fruit; fall's harvest echoes life's aging, and winter brings inevitable withering and death. For many
cultures, the cycle begins again the following spring, when new buds represent rebirth.
Reflecting the cyclical nature of the seasons and of life itself, many cultural groups around the globe hold their annual celebrations for the dead
near the time of the fall harvest. Our own Halloween and Mexico's Day of the Dead are among the many living traditions that associate the
celebration of the dead with the solstice and the changing of the seasons.
Here are few of the practices occurring across the globe:
| Reverence for the Dead |
El Dia de los Muertos (Day of the Dead)
The vibrant, colorful, and historic "Day of the Dead" festivals in Mexico, Guatemala, and the American Southwest have their
roots in ancient Aztec traditions. Meant to be a time to remember the dead as well as to honor the continuity of life, the
community celebrations that occur during the first two days of November as part of the Day of the Dead holiday, are social
and festive. Consisting of visits to the graves of loved ones, telling stories about the ancestors, preparing favorite foods,
dancing, poetry, and the creation of elaborately decorated altars, these celebrations look humorously upon death and
warmly welcome visits from the spirits of the departed.
The Day of the Dead (Spanish: El Día de los Muertos), is a holiday celebrated in Mexico and by Latin Americans living in
the United States and Canada. The holiday focuses on gatherings of family and friends to pray for and remember friends
and family members who have died. The celebration occurs on November 2 in connection with the Catholic holidays of All
Saints' Day (November 1) and All Souls' Day (November 2). Traditions connected with the holiday include building private
altars honoring the deceased using sugar skulls, marigolds, and the favorite foods and beverages of the departed, and
visiting graves with these as gifts. Due to occurring shortly after Halloween, the Day of the Dead is sometimes thought to
be a similar holiday, although the two actually have little in common. The Day of the Dead is a time of celebration, where
partying is common.
Scholars trace the origins of the modern holiday to indigenous observances dating back thousands of years, and to an
Aztec festival dedicated to a goddess called Mictecacihuatl.
Similar holidays are celebrated in many parts of the world; for example, in Brazil Dia de Finados is a public holiday, which
many Brazilians celebrate by visiting cemeteries and churches. In Spain, there are festivals and parades, and at the end of
the day, people gather at cemeteries and pray for their dead loved ones. Similar observances occur elsewhere in Europe
and in the Philippines, and similarly-themed celebrations appear in many Asian and African cultures.
The vibrant, colorful, and historic "Day of the Dead" festivals in Mexico, Guatemala, and the American Southwest have their
roots in ancient Aztec traditions. Meant to be a time to remember the dead as well as to honor the continuity of life, the
community celebrations that occur during the first two days of November as part of the Day of the Dead holiday, are social
and festive. Consisting of visits to the graves of loved ones, telling stories about the ancestors, preparing favorite foods,
dancing, poetry, and the creation of elaborately decorated altars, these celebrations look humorously upon death and
warmly welcome visits from the spirits of the departed.
The Day of the Dead (Spanish: El Día de los Muertos), is a holiday celebrated in Mexico and by Latin Americans living in
the United States and Canada. The holiday focuses on gatherings of family and friends to pray for and remember friends
and family members who have died. The celebration occurs on November 2 in connection with the Catholic holidays of All
Saints' Day (November 1) and All Souls' Day (November 2). Traditions connected with the holiday include building private
altars honoring the deceased using sugar skulls, marigolds, and the favorite foods and beverages of the departed, and
visiting graves with these as gifts. Due to occurring shortly after Halloween, the Day of the Dead is sometimes thought to
be a similar holiday, although the two actually have little in common. The Day of the Dead is a time of celebration, where
partying is common.
Scholars trace the origins of the modern holiday to indigenous observances dating back thousands of years, and to an
Aztec festival dedicated to a goddess called Mictecacihuatl.
Similar holidays are celebrated in many parts of the world; for example, in Brazil Dia de Finados is a public holiday, which
many Brazilians celebrate by visiting cemeteries and churches. In Spain, there are festivals and parades, and at the end of
the day, people gather at cemeteries and pray for their dead loved ones. Similar observances occur elsewhere in Europe
and in the Philippines, and similarly-themed celebrations appear in many Asian and African cultures.
Ancient Egypt-The Journey Into Eternity
More than 4,000 years ago, ancient Egyptians believed that the journey to the underworld was possible only if
the body of the deceased was well preserved. Bodies would be mummified to safeguard their spiritual life force
and individual personality. Magical texts and images were then placed on the mummy and inside the tomb.
Much can be said about Egyptian culture, but mummies have also been found in China, and in South America.
Preservation of the dead, in one form or another, is a well known theme among disparate cultures.
More than 4,000 years ago, ancient Egyptians believed that the journey to the underworld was possible only if
the body of the deceased was well preserved. Bodies would be mummified to safeguard their spiritual life force
and individual personality. Magical texts and images were then placed on the mummy and inside the tomb.
Much can be said about Egyptian culture, but mummies have also been found in China, and in South America.
Preservation of the dead, in one form or another, is a well known theme among disparate cultures.
Indonesian Cliff Burials
In Tana Toraja, a mountainous region in the northern part of South Sulawesi, Indonesia, the Torajan people lay
their dead to rest in elaborate ceremonies that often last for many days. Dancing and the sacrificing of animals
precede the burials, which take place high above the villages in coffins placed within tombs which are chiseled
out of steep cliffs. It is common to place an intricately carved wooden effigy of the deceased person (called a
tautau) at the portal to the tomb. The Torajans, renowned for their seafaring traditions, decorate the inside
walls of the burial caves with paintings telling stories of the sea. One of the most important ceremonies in Tana
Toraja is Rambu Solo, held specifically to worship the souls of the dead.
In Tana Toraja, a mountainous region in the northern part of South Sulawesi, Indonesia, the Torajan people lay
their dead to rest in elaborate ceremonies that often last for many days. Dancing and the sacrificing of animals
precede the burials, which take place high above the villages in coffins placed within tombs which are chiseled
out of steep cliffs. It is common to place an intricately carved wooden effigy of the deceased person (called a
tautau) at the portal to the tomb. The Torajans, renowned for their seafaring traditions, decorate the inside
walls of the burial caves with paintings telling stories of the sea. One of the most important ceremonies in Tana
Toraja is Rambu Solo, held specifically to worship the souls of the dead.
Trick or Treat?
When most of us think of festivals acknowledging the dead, we think of costumes and trick-or-treating, witches
and jack-o-lanterns and the other iconic images of our annual Halloween celebrations. But where did these
traditions originate? What is the significance of bobbing for apples, carving pumpkins, or dressing up like a
demon?
In the 5th century BC, in Celtic Ireland, summer ended on October 31. The holiday was called Samhain,
(pronounced Sow-when) the Celtic New year. It was believed that, on this day, the spirits of the dead would
return to their villages. Bonfires, feasts, omens for the future, and interaction with those from the Otherworld
were all features of Samhain.
When most of us think of festivals acknowledging the dead, we think of costumes and trick-or-treating, witches
and jack-o-lanterns and the other iconic images of our annual Halloween celebrations. But where did these
traditions originate? What is the significance of bobbing for apples, carving pumpkins, or dressing up like a
demon?
In the 5th century BC, in Celtic Ireland, summer ended on October 31. The holiday was called Samhain,
(pronounced Sow-when) the Celtic New year. It was believed that, on this day, the spirits of the dead would
return to their villages. Bonfires, feasts, omens for the future, and interaction with those from the Otherworld
were all features of Samhain.
Modern Remembrance
Contemporary American culture has led us toward a more distanced experience of the process of aging, death,
and remembrance. We no longer typically have direct relationships with the dead, and instead rely on nursing
homes, hospitals, and mortuaries to remove us from the process. This creates a barrier between living and
dead, an unfamiliarity, and sometimes, as represented in popular culture movies, books, and even the ghost
stories told around a campfire, a powerful fear.
Today we have created national days of remembrance and reflection that mark the importance we give to fellow
citizens who represent our country and its history. Memorial Day, Pearl Harbor Day, President's Day, Veteran's
Day, and Martin Luther King, Jr. Day often include parades, speeches, flags, decorations in cemeteries, and
other demonstrations of homage to those who we see as having given their lives in the service of our country.
The same respect is shown in memorials created for family members, celebrities, and those lost in disasters:
9/11 remembrances, Princess Diana's place of death, Jim Morrison's grave in Paris, roadside memorials, the
chain-link fence around Columbine highschool, the grave of Bruce Lee here in Seattle. Local memorials reflect
grief, express respect, and create a place where people can gather together in mourning and to seek out larger
meanings in the losses we have suffered.
Contemporary American culture has led us toward a more distanced experience of the process of aging, death,
and remembrance. We no longer typically have direct relationships with the dead, and instead rely on nursing
homes, hospitals, and mortuaries to remove us from the process. This creates a barrier between living and
dead, an unfamiliarity, and sometimes, as represented in popular culture movies, books, and even the ghost
stories told around a campfire, a powerful fear.
Today we have created national days of remembrance and reflection that mark the importance we give to fellow
citizens who represent our country and its history. Memorial Day, Pearl Harbor Day, President's Day, Veteran's
Day, and Martin Luther King, Jr. Day often include parades, speeches, flags, decorations in cemeteries, and
other demonstrations of homage to those who we see as having given their lives in the service of our country.
The same respect is shown in memorials created for family members, celebrities, and those lost in disasters:
9/11 remembrances, Princess Diana's place of death, Jim Morrison's grave in Paris, roadside memorials, the
chain-link fence around Columbine highschool, the grave of Bruce Lee here in Seattle. Local memorials reflect
grief, express respect, and create a place where people can gather together in mourning and to seek out larger
meanings in the losses we have suffered.
Universal Reverence
Through these ancient and modern examples, we can gain insights into how communities have approached this most marked human event.
Each is different, yet all are based in beliefs that we should honor our loved ones and transform that honor into community-wide observances.
By understanding the ways in which different people and different cultural groups around the world express their reverence for the dead, we
can better understand our own practices-where they came from, what they mean to us, and how they shape our continuing relationships with
our ancestors, and with death as one part of the continuity of life.
Through these ancient and modern examples, we can gain insights into how communities have approached this most marked human event.
Each is different, yet all are based in beliefs that we should honor our loved ones and transform that honor into community-wide observances.
By understanding the ways in which different people and different cultural groups around the world express their reverence for the dead, we
can better understand our own practices-where they came from, what they mean to us, and how they shape our continuing relationships with
our ancestors, and with death as one part of the continuity of life.
Jefferson Barracks National
Cemetery, in Lemay, Missouri,
USA - Confederate reenactors
Cemetery, in Lemay, Missouri,
USA - Confederate reenactors
"Princess Diana's Flame",
Paris, France
Paris, France
| Some interesting forms of remembrence: |
In poem...
The Hill
Where are Elmer, Herman, Bert, Tom, and Charley,
The weak of will, the strong of arm, the clown, the boozer, the fighter?
All, all, are sleeping on the hill.
One passed in a fever,
One was burned in a mine,
One was killed in a brawl,
One died in jail,
One fell from a bridge toiling for children and wife--
All, all are sleeping, sleeping, sleeping on the hill.
Where are Ella, Kate, Mag, Lizzie, and Edith,
The tender heart, the simple soul, the loud, the proud, the happy one?
All, all, are sleeping on the hill.
One died in shameful child-birth,
One of a thwarted love,
One at the hands of a brute in a brothel,
One of a broken pride, in a search for a heart's desire,
One after life in faraway London and Paris
Was brought to her little space by Ella and Kate and Mag--
All, all are sleeping, sleeping, sleeping on the hill.
Where are Uncle Issac and Aunt Emily,
And old Towny Kincaid and Sevigne Houghton,
And Major Walker who had talked
With veneravle men of the revolution?--
All, all, are sleeping on the hill.
They brought them dead sons from the war,
And daughters whom life had crushed,
And their children fatherless, crying--
All, all are sleeping, sleeping, sleeping on the hill.
Where is old Fiddler Jones
Who played with life all his ninety years,
Braving the sleet with bared breast,
Drinking, rioting, thinking neither of wife nor kin,
Nor gold, nor love, nor heaven?
Lo! he babbles of the fish-frys of long ago,
Of the horse-races long ago at Clary's Grove,
Of what Abe Lincoln said
One time at Springfield.
Edgar Lee Masters
Edgar Lee Masters is best remembered for his great collection Spoon
River Anthology, a sequence of over two hundred free-verse epitaphs
spoken from the cemetery of the town of Spoon River. When the
collection first saw publication in 1915, it caused a great sensation
because of its forthrightness about sex, moral decay, and hypocrisy;
but its cynical view of Midwestern small town values influenced a whole
generation of writers and their works.
Where are Elmer, Herman, Bert, Tom, and Charley,
The weak of will, the strong of arm, the clown, the boozer, the fighter?
All, all, are sleeping on the hill.
One passed in a fever,
One was burned in a mine,
One was killed in a brawl,
One died in jail,
One fell from a bridge toiling for children and wife--
All, all are sleeping, sleeping, sleeping on the hill.
Where are Ella, Kate, Mag, Lizzie, and Edith,
The tender heart, the simple soul, the loud, the proud, the happy one?
All, all, are sleeping on the hill.
One died in shameful child-birth,
One of a thwarted love,
One at the hands of a brute in a brothel,
One of a broken pride, in a search for a heart's desire,
One after life in faraway London and Paris
Was brought to her little space by Ella and Kate and Mag--
All, all are sleeping, sleeping, sleeping on the hill.
Where are Uncle Issac and Aunt Emily,
And old Towny Kincaid and Sevigne Houghton,
And Major Walker who had talked
With veneravle men of the revolution?--
All, all, are sleeping on the hill.
They brought them dead sons from the war,
And daughters whom life had crushed,
And their children fatherless, crying--
All, all are sleeping, sleeping, sleeping on the hill.
Where is old Fiddler Jones
Who played with life all his ninety years,
Braving the sleet with bared breast,
Drinking, rioting, thinking neither of wife nor kin,
Nor gold, nor love, nor heaven?
Lo! he babbles of the fish-frys of long ago,
Of the horse-races long ago at Clary's Grove,
Of what Abe Lincoln said
One time at Springfield.
Edgar Lee Masters
Edgar Lee Masters is best remembered for his great collection Spoon
River Anthology, a sequence of over two hundred free-verse epitaphs
spoken from the cemetery of the town of Spoon River. When the
collection first saw publication in 1915, it caused a great sensation
because of its forthrightness about sex, moral decay, and hypocrisy;
but its cynical view of Midwestern small town values influenced a whole
generation of writers and their works.
When I am Dead, My Dearest
When I am dead, my dearest,
Sing no sad songs for me;
Plant thou no roses at my head,
Nor shady cypress tree:
Be the green grass above me
With showers and dewdrops wet;
And if thou wilt, remember,
And if thou wilt, forget.
I shall not see the shadows,
I shall not feel the rain;
I shall not hear the nightingale
Sing on, as if in pain:
And dreaming through the twilight
That doth not rise nor set,
Haply I may remember,
And haply may forget.
by Christina Georgina Rossetti
(1830-1894)
This Rossetti poem was narrated by Jonathan Frid on the
"Dark Shadows" TV soundtrack, originally released on June
27, 1966. It is featured on the track titled "Epitaph".
Rossetti was born in London and educated at home by her
mother. Her siblings were the artist and poet Dante Gabriel
Rossetti, William Michael Rossetti, and Maria Francesca
Rossetti. Their father, Gabriele Rossetti, was an Italian poet
and a political asylum seeker from Naples; their mother,
Frances Polidori, was the sister of Lord Byron's friend and
physician, John William Polidori, author of The Vampyre. In
the 1840s her family was stricken with severe financial
difficulties due to the deterioration of her father's physical
and mental health. When she was 14, Rossetti suffered a
nervous breakdown and left school.
When I am dead, my dearest,
Sing no sad songs for me;
Plant thou no roses at my head,
Nor shady cypress tree:
Be the green grass above me
With showers and dewdrops wet;
And if thou wilt, remember,
And if thou wilt, forget.
I shall not see the shadows,
I shall not feel the rain;
I shall not hear the nightingale
Sing on, as if in pain:
And dreaming through the twilight
That doth not rise nor set,
Haply I may remember,
And haply may forget.
by Christina Georgina Rossetti
(1830-1894)
This Rossetti poem was narrated by Jonathan Frid on the
"Dark Shadows" TV soundtrack, originally released on June
27, 1966. It is featured on the track titled "Epitaph".
Rossetti was born in London and educated at home by her
mother. Her siblings were the artist and poet Dante Gabriel
Rossetti, William Michael Rossetti, and Maria Francesca
Rossetti. Their father, Gabriele Rossetti, was an Italian poet
and a political asylum seeker from Naples; their mother,
Frances Polidori, was the sister of Lord Byron's friend and
physician, John William Polidori, author of The Vampyre. In
the 1840s her family was stricken with severe financial
difficulties due to the deterioration of her father's physical
and mental health. When she was 14, Rossetti suffered a
nervous breakdown and left school.
Minature Shrunken Head of A King
He was a well loved and highly respected king when alive “in body”.
So, to honor him, his people buried his body without his head in a hidden sacred location, known only to the high priests
and priestesses, where the high noon day sun would shine brightly on his buried remains. They, with great reverence,
had carefully removed his head prior to burial preparation and burial using a sacred and secret process to shrink it.
Then, it was charred to prevent deterioration. Before their king’s head was removed, a lock of his golden blond hair was
cut off and preserved to mount on the shrunken head. The rest of his hair was buried with the body.
Removing a head, shrinking it, and charring it are part of a holy and delicate process and ceremony. Therefore, this all
had to be done by the high priests and priestesses.
Once the head was ready, it was mounted and adorned. On the front of the head’s mount was placed a hand hammered gold breast plate and a
gold ball to represent the sun. These people believe that when a King dies, his spirit reunites with the Sun and his energy and the energy of all
the kings before and after him fuel the Sun’s heat and light and prevented it from burning out.
He was a well loved and highly respected king when alive “in body”.
So, to honor him, his people buried his body without his head in a hidden sacred location, known only to the high priests
and priestesses, where the high noon day sun would shine brightly on his buried remains. They, with great reverence,
had carefully removed his head prior to burial preparation and burial using a sacred and secret process to shrink it.
Then, it was charred to prevent deterioration. Before their king’s head was removed, a lock of his golden blond hair was
cut off and preserved to mount on the shrunken head. The rest of his hair was buried with the body.
Removing a head, shrinking it, and charring it are part of a holy and delicate process and ceremony. Therefore, this all
had to be done by the high priests and priestesses.
Once the head was ready, it was mounted and adorned. On the front of the head’s mount was placed a hand hammered gold breast plate and a
gold ball to represent the sun. These people believe that when a King dies, his spirit reunites with the Sun and his energy and the energy of all
the kings before and after him fuel the Sun’s heat and light and prevented it from burning out.
Saint Death
Mexico City, Mexico - Mexican devotees of Saint Death in the popular Tepito neighborhood of Mexico City. Saint Death is a deity
or saint-like figure worshiped or venerated in Mexico. She is known as Santa Muerte, Holy Death or Saint Death. Mexican culture
since pre-Hispanic times has always maintained a certain reverence towards death, which can be seen in the widespread Mexican
celebration of the syncretic Day of the Dead. Catholic elements of that celebration include the use of skeletons to remind people
of their mortality. The figure of the Saint often holds a scythe, which represents justice, and a globe, which represents dominion
over the whole world. The clothing is most often a white robe, but images of the figure vary widely from person to person and
according to the rite being performed or the petition of the devotee. The people devoted to this religious icon are praying for
a better life.
They ask for favors or seek protection, laying offerings of money, cigars and sweets at her bony feet. As the worship of this deity was clandestine
until recently, most prayers and other rites are done privately in the home. However, for the past ten years or so, worship has become more public,
especially in Mexico City. The cult is condemned by the Catholic Church in Mexico, but it is firmly entrenched among Mexico?s lower classes and
criminal worlds. The number of believers in the deity has grown over the past ten to twenty years, to approximately two million followers in Mexico
and has crossed the border into Mexican communities in the United States.
Mexico City, Mexico - Mexican devotees of Saint Death in the popular Tepito neighborhood of Mexico City. Saint Death is a deity
or saint-like figure worshiped or venerated in Mexico. She is known as Santa Muerte, Holy Death or Saint Death. Mexican culture
since pre-Hispanic times has always maintained a certain reverence towards death, which can be seen in the widespread Mexican
celebration of the syncretic Day of the Dead. Catholic elements of that celebration include the use of skeletons to remind people
of their mortality. The figure of the Saint often holds a scythe, which represents justice, and a globe, which represents dominion
over the whole world. The clothing is most often a white robe, but images of the figure vary widely from person to person and
according to the rite being performed or the petition of the devotee. The people devoted to this religious icon are praying for
a better life.
They ask for favors or seek protection, laying offerings of money, cigars and sweets at her bony feet. As the worship of this deity was clandestine
until recently, most prayers and other rites are done privately in the home. However, for the past ten years or so, worship has become more public,
especially in Mexico City. The cult is condemned by the Catholic Church in Mexico, but it is firmly entrenched among Mexico?s lower classes and
criminal worlds. The number of believers in the deity has grown over the past ten to twenty years, to approximately two million followers in Mexico
and has crossed the border into Mexican communities in the United States.
"Monument aux Morts" -Monument to the Dead.
by Albert Bartholomé
Père Lachaise Cemetery
Paris
Located at the end of the central aisle, the stone monument rises in two tiers: in the middle of the lower level a couple with a baby is sleeping peacefully in
death, protected by an angel. Above this alcove, a trapezium-shaped doorway symbolises the portal to the after world. A couple is crossing the threshold. Two
lines of men, women and children are converging on the portal, from the right and left."
by Albert Bartholomé
Père Lachaise Cemetery
Paris
Located at the end of the central aisle, the stone monument rises in two tiers: in the middle of the lower level a couple with a baby is sleeping peacefully in
death, protected by an angel. Above this alcove, a trapezium-shaped doorway symbolises the portal to the after world. A couple is crossing the threshold. Two
lines of men, women and children are converging on the portal, from the right and left."
The All Souls Procession in Tucson, Arizona
The All Souls Procession is "a large, public, non-motorized, multicultural parade celebrating the living and the dead. An opportunity to
experience grieving, reverence, release, opening, joy, and closure with thousands of other participants in a safe environment, at the level you
wish to participate.
The All Souls Procession is perhaps one of the most important, inclusive and authentic public ceremonies being held in North America today.
Today's Procession had its early simple beginnings in 1990 with a ritualistic performance piece created by local artist Susan Kay Johnson-Hannon, a graduate of
the Chicago Art Institute with a BFA Degree in Painting and Drawing, a degree in Art Education and Art Therapy, and her Masters Degree in Sculpture, who
was grieving the passing of her father. Inspired by the Dia de los Muertos holiday, Johnson felt she should honor her father by her celebration and creativity.
The performance was so well received that many artists were moved to continue growing the Procession into what it is today.
The All Souls Procession is "a large, public, non-motorized, multicultural parade celebrating the living and the dead. An opportunity to
experience grieving, reverence, release, opening, joy, and closure with thousands of other participants in a safe environment, at the level you
wish to participate.
The All Souls Procession is perhaps one of the most important, inclusive and authentic public ceremonies being held in North America today.
Today's Procession had its early simple beginnings in 1990 with a ritualistic performance piece created by local artist Susan Kay Johnson-Hannon, a graduate of
the Chicago Art Institute with a BFA Degree in Painting and Drawing, a degree in Art Education and Art Therapy, and her Masters Degree in Sculpture, who
was grieving the passing of her father. Inspired by the Dia de los Muertos holiday, Johnson felt she should honor her father by her celebration and creativity.
The performance was so well received that many artists were moved to continue growing the Procession into what it is today.
In Secrecy...
In symbology...
In Stone...
In devotion...
| Posted April 12, 2010 |
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