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by Deborah Dickerson

She holds up small pieces of bark paper painted with blue-green birds and yellow flowers. “Would you like to buy?” She asks me in broken Spanish. She looks to be not more than 10 or 11. Her eyes are kind and shy. We trade pesos for paintings; then, like an apparition, she is gone.

I sat on the church steps in the middle of the zocalo, looking at my bark paintings, thinking Oaxaca had not changed much from my last visit when I bought a pretty blouse embroidered with red flowers.

That blouse sparked my passion for Mexican textile art and brought me back here 40 years later

This is the land of the Zapotec, one of 16 indigenous groups inhabiting Oaxaca state. Zapotec translates to “the cloud people.” Living in the mountains of south-central Mexico since pre-Columbian times, their traditions run deep. Their ancestors were warriors, builders, and artists. They are weavers, embroiderers, potters, and woodworkers. Their decor and clothing weave rich stories of the people who create them. It tells their place in their world, their identity, their pride.

Exploring the many shops, markets, and museums in Oaxaca City, Mexico brings to life a heritage of exquisitely crafted tapestries and clothing.

In the nearby villages of Tlacolula, Teotitlan del Valle, and Mitla, the making of traditional weavings and embroideries lives on, where you can enjoy, learn about, and purchase, some of the finest woven symbols of community and living culture.

Oaxaca City – Where everything old is new again

A main thoroughfare in the historic center, Macedonio Alcala, is pedestrian-only, making it easy to crisscross back and forth, browsing the shops, restaurants, and galleries.

Colonial buildings painted in peach, cobalt, and saffron hold windows covered in ornate wrought iron. Baskets of red geranium cascade down the walls.

Massive hard-wood doors are open, inviting you to stop for a visit or a taste. The sweet aroma of cafés and coffee houses waft in and out. Sample a smoky mezcal or a blue corn tostada called a Tlayuda, a Oaxacan specialty.

Inside one of these massive doors is Arte Textil Indigena. Stacks of huipiles (blouses), ponchos, shawls, and skirts, woven on backstrap looms or embroidered with images of crabs, birds, and stars fill the not-for-profit shop. Woven brocade tapestries line the walls. The knowledgeable clerks will tell you where each piece was made, by what process, and sometimes, even the name of the artist.

At the Oaxaca Textile Museum, an artist from an outlying village demonstrates her family’s craft of weaving on a backstrap loom. The beautifully restored eighteenth-century mansion houses current works as well as curated historical exhibits featuring fabric arts from Mexico and around the world, a glimpse of what you may see on your travels outside the city.

Tlacolula Market – Centuries of socializing

Nobel Laureate poet Pablo Neruda once said, “I went from market to market for years, because Mexico is in its markets.”

If the marketplace is the heart of Mexico, the Sunday market in Tlacolula is the heart of Oaxaca.

A sea of green, blue, and orange tarps constructs the open-air stalls – a tapestry in motion. A vendor hawks a taste of orange mamey fruit. The smell of barbeque floats by on the warm breeze past a mile-high stack of fresh tortillas waiting for the tangy pork, grilled onion, and stringy Oaxacan cheese.

Much like 200 years ago, the market is still the weekly gathering place for villagers from around the region to socialize, gossip, and trade goods. Subtle differences in blouses, aprons, and headscarves define the villagers. The intricately machine embroidered, and beribboned aprons worn by Zapotecan women occupy an entire row of vendor stalls.

Teotitlan del Valle -Textiles, tapestries, and tales of a thousand years

Known as the village of 5,000 weavers – Teotitlan del Valle (tayo teet lan del vy a) has been weaving since pre-Columbian times. Their woven cotton fabric was so fine the Aztec rulers required tithes of the cloth.

The Dominicans introduced sheep to the region and brought the first wood pedal loom in the 1500s. The villagers began weaving the stunning wool carpets the village is famous for today.

Past the large shops with the tour buses, is La Cupula Bed and Breakfast.

7th generation master weaver Demetrio Bautista Lazo and his wife, Maribel, are the consummate hosts. Demetrio is world-renowned not only for his weavings, but for his old school, yet innovative dying techniques. Wearing his infectious grin, he shares grinding the cobalt, boiling the yarn in the mixture, and hanging it to dry in the sunshine where it turns a luxurious deep blue. The weaving on his loom is a masterpiece in blue and cream

The many workshops throughout the village welcome visitors and are happy to share their processes and offer their weavings for sale.

Mitla – Legends of blood sacrifice

The intricate mosaic fretwork on the walls of the archeological site at Mitla may be the inspiration for the geometrics woven into carpets and embroidered on cloth. Every stone was meticulously carved and put in place without mortar. A testament to the artistry.)

Once the most important Zapotec religious center in Oaxaca, some say it was a cult center dominated by high priests and was the entrance to the underworld. If you’re not claustrophobic and not superstitious, you can climb down into one of the two underground tombs.

The villagers here weave fine cotton cloth for household goods like bedspreads, tablecloths, and shawls.

Santa Maria del Tule – A small village with a very large tree

On your way back to Oaxaca, stop in Santa Maria del Tule, not for textile art, but for the tree. And for a pistachio nieve (snow) – traditional Oaxacan ice cream.

The large cypress is between 2,000 and 3,000 years old and has a circumference of over 160 feet at its base, dwarfing the nearby church. Imagine, this tree was a sapling when the ancient civilizations of Monte Alban and Mitla were in their heyday.

For the traveler in search of culture and history, journey beyond the mega-resorts and the margaritas to the hazy mountains and brilliant blue skies of the Tlacolula valley of Oaxaca, where every piece of cloth tells a story.

If You Go:

Things to do in Oxaca

Oaxaca Day Trip: San Bartolo Coyotepec, Santo Tomás Jalieza and Ocotlán de Morelos

About the author:

Deb Dickerson is a freelance travel writer who calls the Pacific Northwest home, although you’ll likely find her in a warmer climate when the weather turns gray and cold. Always looking for an adventure and a different outlook, cultural travel is her thing. When going local, she tries to stay off the interstate and enjoys cruising the Scenic Byways and Highways, especially the Oregon Coast. Member of the ITWPA and AWAI, Deb is also a copywriter for the travel and hospitality world. Her work has been published in International Living, Short Weeks Long Weekends, Travel Post Monthly, and various local papers. You can find her here: www.debdickerson.com

Photo credit:

AlejandroLinaresGarcia by Creative Commons Attribution-Share Alike 4.0 International, 3.0 Unported, 2.5 Generic, 2.0 Generic and 1.0 Generic license.

by George Fery

Caves are central to world cultures, used by humans from the dawn of time. They are associated with powerful natural forces believed to be the dwelling places of benevolent and malevolent deities, protectors and disruptors of communities, families and individuals’ lives.

The Balankanchè cave is located 2.5mi/3.9Km southwest of Chichén Itzà’s archaeological site, near the town of Pistè. Its proximity to this major pre-Columbian site underlines the fact that Balankanchè was an integral part of Chichén Itzà for religious rituals and ceremonies.

The cave was called the “Throne of the Tiger Priest” by E. Willis Andrews, in his 1970 archaeological field report. Among known caves in the Maya lowlands, Balankanchè has received less attention than it deserves. Its significance can fully be understood in contrast to the monumental secular site above ground. The interaction between the surface elements and those of the cave, give us an unusual light on the life of the ancient metropolis.

The Itzaes were Maya-Chontales or Putunes that controlled the trade routes around the Yucatán peninsula. They occupied the island of Cozumel and from there, crossed over to the peninsula reaching Chichén Itzá in 918AD. A second group of migrant-soldiers, mixed with nahualtl speaking Toltecs, reached Chichén around 987AD, introducing the cult to Quetzalcoatl from Tula (Hidalgo). They established a military dynasty that ruled the northern peninsula (Thompson (1954, 1966, 1970), R. Piña Chán (1980). The record is in agreement with the book Chilam Balam of Chumayel that refers to two groups of invaders as the “little descent” (918AD) and the “big descent” (987AD).

A recently discovered a cenote (sink hole) 15ft/4.6m below the base of Kukulcán pyramid (aka El Castillo), called the Balamkú cave, will shed new light on beliefs and rituals of the Toltec period. The shrine, like Balankanchè, was dedicated to the Toltec religious figure Quetzalcoatl, the Mayas called Kukulcán.

The Toltec invaders, from the central plateau of Mexico and their history at Chichèn, spans from the Late to the Terminal Classic (987-1250AD). Its large Sacred Cenote, aka Well of Sacrifice, located at the end of the 600ft /180m sacbe or “white road”, the link to the Kukulcán pyramid, was believed to be the main gateway to the underworld and Cha’ak’s home from pre-Toltec times. This cenote was strictly dedicated to religious rituals and ceremonies involving human sacrifice, as remains found testify. The Xtoloc (iguana) in the city, among other cenotes in the vicinity, supplied water to the community. Of note however, is that all cenotes were at times used for religious rituals.

Balankanchè’s importance was first noted in 1958 by Josè Humberto Gómez who had explored the cave over ten years. He eventually discovered what seemed to be a false section of one of the walls. On examination, he realized it was made of crude masonry sealed with mortar covering a small access chamber. Previous archaeological expeditions had come within feet of the wall, probably sealed during the later part of Toltec occupation, not realizing what lay beyond.

Entering the chambers in 1959, researchers found a large number of ceremonial ceramics, beyond two crude stone walls 98.5ft/30m and 361ft/110m respectively from the entrance, and carved limestone effigy censers, as well as mini-metates (grinding stones) set into cavities in the cave’s complex stalagmitic formation, as well as simply laid on the floor. They were among many similar artifacts found in the cave.

Archaeologists believe that Balankanchè’s “first tenant” was probably Cha’ak, a Maya agrarian deity with mythological attributes akin to Tlaloc, the Lord of the Third Sun in Toltec mythology, whose roots go back to Teotihuacàn and, farther in time, to Olmec cosmology.

 The Toltec invasion from central Mexico (987AD), explains the presence of Tlaloc ceramics and Xipe Totec, the enigmatic life-death-rebirth deity carved limestone censers, the only artifacts found in the cave. The total eradication of Cha’ak representations, underline the proscription of the old god by the new one. The Toltec invaders settled in power centers and towns, while traditional Maya-Yucatec’s Cha’ak and deities remained unchanged in the countryside. Balankanchè “second tenant” would be Tlaloc, the Toltec goggle-eye deity of rain, storm, lightning and thunder. The deity that came from Tula on the central plateau of Mexico, is associated with caves, cenotes, springs and mountain tops—all believed to be guardians and holders of rain and maize, in past and present Mesoamerican mythologies.

Tlaloc and Xipe Totec censers found in the cave are made of ceramic and limestone respectively. They represent deities that reached the Yucatán peninsula with the Toltec invaders. While relatively little is known about pre-Toltec deities and fertility gods of the Yucatán, the record indicate that the cave may have been the focus of a folk cult (Edward B. Kurjack, 2006 – personal communication).

Balankanchè’s surface mounds and other structural remains are seen scattered on the site above ground. The cave entrance, in the center of the complex, was surrounded by a 115 ft/35mt circular tulum or defensive wall, 12ft/4m wide at the base and raised 4ft/1.3m above the rock base. It was surmounted by a 6ft/2m enclosure made of perishable material that is now lost to time. The reason for such a strong defensive wall is not known and may pre-date Toltec’s arrival.

The entrance today is located at the center of the circular walled area. It may not have been the location of the original entrance, nor the only access. From ground level, steps take the modern visitor down to a depth of 30ft/9m, then the corridor branches off.

The accessible part of the cave is made up of more than a mile of passageways that vary considerably in shape and size, from broad and flat (as much as 30ft/9m wide and 15ft/5m high), to narrow crawling spaces. Other passageways are no longer passable. The cave is divided into six groups, one of them, now closed may have been the other ancient access to the cave.

The corridors and steps for visitors are well built, lit, maintained, and easily walkable, but there are limitations to admission to the cave. For lack of limited ventilation in the corridors, senior persons, health conditions (pulmonary and coronary in particular), or physical impediment may be prohibited entrance. Sections of the main corridors cannot be visited; some reach the water table at 70ft/22m beneath the surface in at least four places. Water depth vary with seasonal rains and entrance to the cave is sometimes suspended after sudden downpours. There is another corridor under the main one, half submerged and very difficult of access, but for professional cave archaeologists.

The cave’s main chamber is Group.I, a huge and impressive circular room with thousands of stalactites covering the ceiling. The floor, naturally raised as a mound, holds massive twin limestone columns made of both stalactites and stalagmites linked at the center, in the shape of a massive tree trunk.

The cave is a strikingly beautiful work of nature; the high place of a culture that consigned its myths and beliefs in its gods and deities to the mineral world. The central column is a reminder of the trunk of the Ceiba, the mythological Wakah Chan, the “Tree of Life” whose branches reach to the heavens, while its roots are sunk deep into the underworld. The veneration of the “Altar of the Tiger Priest”, can only be understood in the context of the vision of a dual perception of life.

This impressive sanctuary created by nature but conceived by man as an altar for the gods was walled toward the end of the Terminal Classic phase (850-1000AD) The ceramics on the “altar” are representatives of two non-Maya deities from the central plateau of Mexico. Twentynine large Tlaloc-effigy biconical censers and Xipe Totec carved limestone censers were found on the mound of the altar, together with mini-metates (stone grinders) and manos, miniature ceramic plates, bowls and other offerings, dated from the Florescent (625-800AD) to the Modified Florescent (800-950AD) phases. Female Maya deities, Chak’Chel and Ix’Chel, patrons of childbirth, sexuality and fertility, are present in the cave.

Group.II,, is referred to as the “Altar of the Pristine Waters” and, to this day, holds a special place in Maya rituals; it is called the “store room” by archaeologists. At the foot of the limestone columns were placed ceramic urns, set there to collect virgin water or zuhuy’ha in Yucatec. Water drips from the stalactites above and is believed to be the most sacred water in Maya rituals, since it is collected from stalactites, the “nipples of the earth”. It is sanctified because it never touches the ground and, being transferred directly from Nature (the rock) to Culture (the manmade urns), acquire the highest ritual value, and is still practiced in today’s rituals.

The importance of the rain god Cha’ak, and its multiple representations in Mesoamerican cosmology, essentially revolve around a simple word: water. The peninsula lies nineteen degrees north of the equator. Its geographical location and Maya lands further south enjoy only two seasons: dry and wet. If the rains do not come on time, crops are short or fail entirely. Famine may then endure with its retinue of malevolent deities and social disruptions together with hunger, and the fear of tomorrow.

On the underground lakeshore is Group.IIIa with a peculiar arrangement of small ceramic censers, plates and small spindle whorls, as well as stone mini metates, and manos; the largest number of offerings in Group.III. How and why they were displayed is not known, nor the reason for the assemblage and their respective numbers. Their small sizes are particular to Tlaloc offerings; their purpose, point to their use by small children. Of note is the fact that their display today was set by archaeologists, since we do not know of their disposition in ancient times.

Ethnographic accounts throughout Mesoamerica document miniature objects as offerings, often associated with rain-making rituals. Young children, particularly girls were favored by Tlaloc, god of rain and thunder. The presence of spindle whorls underlines the symbolic significance of weaving that has been documented to be associated with females and Chak’Chel (great or red rainbow), the aged goddess of curing and childbirth in Classic times. She is also known as Ix Chel (lady rainbow), from her shrines on the islands of Isla Mujeres and Cozumel. To the Maya, rainbows came from the underworld and were dreaded omens of illness and death (Sharer & Traxler, 1994 :735).

Group.IIIb is referred to as the “Waterway” now mostly flooded, because it is located close to the top of the water table. The underground lake extends about 115ft/35m from the shore, then dips below the ceiling of the cave and turns northeast for another 330ft/100m, before rising again above the water table reaching Group.IV, not accessible today. Investigators found ceramics and stone censers in the water and on limestone outcrops. At the end of the elongated lake, is a chamber that seems to be the limit of human penetration in this direction. The average depth is 5ft/1.5mt, with about half that depth in mud (Andrews, 1970:12-13).

On the muddy floor of the waterway were scattered offerings, such as Tlaloc effigy censers, studded censers and a variety of pottery offerings, with a distribution densest near the shore. According to Andrews (1970), at least four passages lead to underground water pools, the main reasons for the cave’s long period of use for this area, where the water table lay 65-76ft/20-23m below the surface.

Long before Tlaloc, the sacred cave was used for the same purposes by its predecessor, the Maya Cha’ak. The cave was “returned” to the Maya deity during a complex and elaborate ritual ceremony, the “Reverent Message to the Lords” that started on the early hours of October 13, 1959, and lasted 3 days and nights. But not before Maya h’men or shamans from the vicinity, through ancient rituals and offerings pacified the deities in the cave, the Yum Balames, to safely allow non-Maya to enter the hallowed precinct (Andrews, 1970:72).

Caves were believed to be the birthplace where humans were born and set forth on earth at the beginning of time, and where they would return at the end of their days. Ancestors dwelling in caves are trusted to interact with the World Above. No less than the sacred earth, caves are believed to be the meeting grounds between humans and the divine.

Private Tour: Chichen Itza Aboard Deluxe Van with Lunch

References:

Balankanche, throne of the tiger priest – E. Willys
Andrews.IV – MARI-Middle American Research Institute at Tulane University, New Orleans, LA, 1970
The Ancient Maya – Sharer & Traxler, Standford U. Press, Stanford, CA, 1994:735.
Chichén Itzá – Román Piña Chan, Fondo de Cultura Econòmica, Mexico,1980
Maya History and Religion – J. Eric Thompson, University of Oklahoma Press, 1970

Private Tour: Chichen Itza, Ek Balam Cenote, and Tequila Factory

About the author:

Freelance writer-photographer, George’s mayaworldimages.com focus on the photography of pre-Columbian archaeological sites in Mexico and the Americas. The other site georgefery.com is concerned with history and travel stories that address a number of topics, from history to day living in various countries and cultures, food, architecture and people.

Long-Form articles in georgefery.com are dedicated to ongoing research papers on Maya and other cultures of the Americas. Fellow member of the Institute of Maya Studies, Miami, FL instituteofmayastudies.org and The Royal Geographical Society, London, U.K. rgs.org . Also a member in good standing with the Maya Exploration Center, Austin, TX mayaexploration.org . the Dallas Museum of Art, Dallas, TX dma.org , and the Archaeological Institute of America, Boston, MA archaeological.org Contact: George Fery – 5200 Keller Springs Road, Apt. 1511, Dallas, Texas 75248 – T. (786) 501 9692 – gfery.43@gmail.com and hello@georgefery.com

All photos by George Fery

Private Tour Chichen Itza, Cenote and Unique Mayan Ritual in Temazcal

by George Fery

Hidden in the verdant hills of the Sierra Chapaneca in the beautiful State of Chiapas, southern Mexico, is the ancient capital of the B’aakal kingdom. The name of the city then was Lakam-ha’ in Maya-Yucatec language. The town is today called by its Spanish name, Palenque.

Remains of impressive Maya temple-pyramids and palaces abound all over Mesoamerica. Many archaeological sites overwhelm the visitor by their monumental architecture. Few are as remarkable as Palenque for its fine palaces, temples and architecture. The layout of this UNESCO World Heritage Site, and its location within a jungle clad mountain range, is replete with springs, streams and falls, overlooking the plains of Tabasco.

The 1998-2000 PMP-Palenque Mapping Project under Mexican INAH-Instituto de Antropologia e Historia management, and FAMSI-Foundation for the Advancement of Mesoamerican Studies (famsi.org), led by Dr. Edwin L. Barnhart, recorded and mapped 1481 structures at Palenque. The PMP covered 0.850Mi2/2.2Km2 of the city jungle shrouded plateau. The area referred to as “Central Palenque” open to visitors, account for less than a hundred buildings and structures. All others are still covered under a dense tropical rain forest. At its height during the Classic, the urban population may have reached 7500-8000 souls.

Early morning, when nature awakes and the mist from the jungle slowly lifts, the welcoming calls of howler monkey greet visitors, together with shrieking tropical birds. Palenque’s ancient name probably came from the cluster of small rivers, that come out from the upper slopes of the mountain that overlook the site. The ancient name Lakam-ha’ translate as “Big Waters” for its numerous falls through ravines and over great natural stair-steps. The Yemal K’uk’ Lakam Wiz or “Great Mountain of the Descending Quetzal”, stands over the great city of Classic times (250-950).

A Great Maya Lord

Shrouded in the mist of time one wonders, who lived here? At its height from the end of the 5th to mid-9th century, it was an important metropolis, and a major player in political and trade in the region. Its greatest achievement however, was in architecture and the arts. The 7th century saw the birth and death of one of the greatest Mid-Classic Lord in Maya history, K’inich’ Janahab’ Pakal.II (603-683).

By all accounts Pakal was the greatest Lord of the B’aakal kingdom, as it was then called. His title, like lords before and after him, K’uhul B’aakal Ajaw translate as “Sacred Lord of the B’aakal Kingdom”; it underlines the commanding secular and religious functions of Maya lords. His 68 years reign (615-683), was one of the longest in Maya history. Pakal inherited the kingdom at the young age of 12 but was sacred Lord at 23. During the interregnum, his mother Sak K’uk’ Ajaw governed as regent, not as a Lord of the realm.

Pakal’s wife, Ix Tzak B’u Ajaw was from Ux Te Kuh’, the northwest city where his family took refuge, when Palenque was burned by the Kan Kingdom proxies, twice, in 519 and 611. She is buried next to her husband mausoleum, The Temple of the Inscriptions. Her resting place is Temple XIII, referred to as the Temple of the Red Queen, for the large amount of hematite, a red pigment iron oxide, found in her sarcophagus.

Temple.XIII and Temple.XII, known by its enigmatic name, Temple of the Skull, are adjacent to each other on an east-west line. They are separated by Temple.XIIA not yet fully excavated. The Temple of the Skull is named after the skull shown at the base of its west pier. It is the skull of a rabbit, whose shape is seen on the full moon. The rabbit representation on the moon is common in the New World and Asia. The skull on Temple.XII is that of Goddess.O, the Aged Goddess of the Falling Moon, to whom the temple was probably dedicated.

The Palace, open to visitors, is built on a massive irregular quadrangle; it was a ceremonial and administrative building. Large stairways on three sides allowed access to the vaulted halls that ringed the quadrangle. The south side stairway was ceremonial, while the north side was utilitarian. The complex is made of a complicated system of vaulted buildings, lengthy halls and three courtyards.

The PMP project discovered a palace complex west of central Palenque, that is still under the jungle canopy, and is significantly larger than the Palace. Of note are the names assigned to buildings by archaeologists, that do not always reflect their true function at the time; “temple” and “palace” on the record are but terms of convenience.

In the middle of the Palace complex, the Tower’s third floor holds an altar built of limestone mixed with a large quantity of seashells from the Pacific. The altar may have been dedicated to ceremonies linked to the legendary Primordial Seas. The belief may have been supported by numerous marine fossils found in the limestone of the mountain range.

On the Palace east side runs the Otolum River, its banks walled up as a canal, a key part of the important and elaborate, water management system of the city. Bathrooms were found below the plaza level. The Palace was mainly used for administrative and ceremonial purposes, for the ruler, members of the nobility with bureaucratic functions, scribes, high priests and formal state receptions of ambassadors or important visitors.

People did not reside in the Palace; the tropical humidity and thick stone walls were not conducive to ventilation. They lived outside in fine traditional wattle and daub structures set on stones with a short vertical wall. Thanks to their semi-open construction, it allowed for ventilation to pass through, a plus for comfort in a tropical environment, especially in rainy season. The residential area was located close by, east of the Palace, beyond the Otolum river canal.

The Rise and Fall of History

The history of the city is tumultuous with frequent wars, as well as great and not so great Lords at its head. At the death of her father, Ix Yohl Ik’nal Ajaw (reigned 583-604), was the only woman elevated to K’uhul B’aakal Ajaw or Sacred Lord of the B’aakal kingdom. Her reign was plagued by hostility from within and without. Regional antagonism was fueled by two enemies for different but complementary reasons. The first was Tortuguero, a city located in the northern plains of Tabasco. Leaders of that city claimed the title of K’uhul B’aakal Ajaw that Palenque rightly demanded as its historical right. A deep-seated enmity endured that fed their antagonism for years.

The second is that of Calakmul, the powerful K’an kingdom to the northeast in Yucatan that fueled both cities’ antagonism for its own benefit: control of trade routes and that of the Usumacinta river, a major waterway. Its other proxy Tonina was only 41Mi/80Km distant from Palenque, in today’s Ocosingo valley. This enmity will remain a thorn in Palenque’s side through murderous wars, up to its collapse in 850-900.

There may have been another reason for this lasting enmity with the powerful K’an kingdom. Palenque traded and probably had political contacts, with the powerful metropolis of central Mexico, Teotihuacan. Calakmul then may have perceived Palenque as a Mexican proxy in the Maya heartland, which would explain such a long-lasting and violent antagonism.

In 659 Pakal got his revenge against the K’an kingdom, as shown in the West Court of the Palace. The carved limestone slabs show six sahals (state officials) of Santa Elena and Pomona, other proxies of the Great Jaguar militaristic totem, Calakmul. They are shown bound and ready for execution, facing the carved steps across the courtyard that recount Palenque’s defeats and burning in 599 and 611.

The antagonism with Tonina in particular, will last to the end of Palenque’s dynasties. K’inich K’an Joy Chitam, Pakal 66 years old second son was captured in battle in 711 and held prisoner for seven years. Unlikely, he was freed by Tonina, but the reason for his release and the terms attached to his freedom, are unknown. After his release, he remained Lord of Palenque for another ten years, before his death.

The Temple of the Inscriptions, is Pakal’s last resting place; truly the most important and renowned sanctuary ever built in the Americas. Its name comes from the three large hieroglyphic panels found on the walls of the sanctuary, in the temple. In the past, it was known as the “Temple of the Laws” because of the glyphs covered limestone panels. They narrate Pakal’s achievements and his place in the context of eternity. The temple-pyramid also had an exceptional “roof crest”, now lost to time. The building, like all major buildings in the city, was covered with stucco and painted red, from its base to the roof. For visitors it must have been an impressive sight to behold.

The eight-steps funerary pyramid, the B’olon Eht Naah as it was called then, was planned by Pakal. Its foundations were built and the sarcophagus and its slab set, about five years before Pakal’s death (683). It was completed by his elder son and heir K’inich K’an Bahlam’ (635-702). The temple at the top of the pyramid complete the mythological nine levels of Xibalba, the underworld.

The grandeur of the crypt, 82 feet down in the pyramid, with its 20 tons massive sarcophagus and 5 tons slab, both with remarkable engravings, are truly unique. The crypt is located a mere six feet below the level of the main plaza. They were built and set before the pyramid was erected. On the sarcophagus’ four sides are engraved Pakal ancestors sprouting from fruiting trees, acknowledgement to ancestor worship. The renowned finely carved sarcophagus’ slab relates Pakal mythical journey after death through the underworld, and his rebirth as Hunal Ye’ the maize god.

Nine life size stucco figures are on the walls surrounding the sarcophagus; eight men and one woman, Lady Ol Nal. They are assumed to have been Pakal’s guardians, warding off malevolent forces when his body was carried down the steps of the pyramid. The “Nine Lords of the Night” are now standing guard for eternity.

Five persons, the so called “companions”, were sacrificed to attend and serve the Lord in the afterlife, a customary practice of ancient cultures for significant ranking individuals. They were identified as two males and a female in their late teens or early twenties (the two others could not be sexed, due to the remains deterioration). They were buried in a shallow stone cavity behind the now open massive triangular door, that sealed the entrance to the crypt in 690.

The Cross Group complex, is at the heart of the ancient city, and its temple-pyramids: the Temple of the Cross, Temple of the Foliated Cross and Temple of the Sun are accessible, but one cannot get into their sanctuaries. The view of central Palenque from atop the Temple of the Cross is spectacular. They are collectively referred to as Palenque’s Divine Triad; and represent the tri-partite conception of the world space and royal power.

Each temple is the home of a god named by Henrich Berlin in 1963 as God.I, God.II and God.III. They were born in Matwill, the Maya mythical world a few days apart; Berlin assumed that they may have been triplets. In each temple is a large finely carved limestone panel, that relate the story of Pakal’s eldest son and heir, K’inich’ K’an Bahlam’ accession to the throne in 684. He is shown with his father, in the act transferring lordship powers to himself, together with dedications to the gods of the Divine Triad.

At the entrance of the Cross Group complex, but not a part of it, one may climb up the steps to Temple.XIV to see its remarkable limestone carved panel on the back wall of the sanctuary. K’inich’ K’an Bahlam’ is shown receiving the K’awiil’ scepter of lordship from his mother Lady Tz’ak-b’u Ajaw, dressed in the garments of the Moon Goddess.

Standing by itself a few steps away from the North Group and the Ball Court, the Temple of the Count (pictured at top) is named for an exceptional character, the French archeologist Jean-Frédérick de Waldeck. For two years in 1872, while researching and writing about Palenque, he camped in the temple on top of the pyramid. He recorded important carvings on stone and stucco now eroded or mostly unreadable. His drawings of carved panels and their interpretations may be questionable, but he did record the ancient art of the city that may otherwise have been lost forever.

The North Group, so called because it is located north of the Palace, is of interest for Palenque’s interaction with Teotihuacan. Evidence found at the base of Temple.V of a stucco frieze in the sub-structure shows the figure of a man whose dress and adornment leave no doubt as to an Early Period contact with the great metropolis of central Mexico. The goggled eye warrior, armed with a spear thrower or atlatl in his left hand, is clearly Mexican and relates to Tlaloc, Aztec god of rain, thunder and war.

The numerous streams and falls that cascade from the Great Mountain of the Descending Quetzal, create numerous quiet pools. The widest are the ones near the bottom of the mountain; they are referred as the Queen’s Baths.

The tropical environment provided an abundance of water and forest products, from fruit trees to soft and hard wood. Wildlife, from jaguar, wild turkeys, and forest deer to scarlet macaws, was a bounty. This exceptionally luxurious environment enhances the elegance of the multiple falls and pools, a beautiful experience at the end of a day’s visit of this great Maya metropolis.

 If You Go:

How to Get There – Recommended

Direct flights Mexico City Palenque are available. Air service also available to Villahermosa, 83miles/134Kms northeast of Palenque.
Bus service are available between cities and their airports.
On GPS it is: 17d 29’ 52”N, 92d 03’ 02”W.
For those driving, from Villahermosa or Ciudad del Carmen, use Highway MX186 to the small town of Catazaja, then to a turnoff on Highway MX199 to Palenque (toll road); transit time may be 2.5 hours.

Palenque Mayan Ruins, Misol-Ha and Agua Azul Waterfalls Full Day Tour from Palenque

Excellent international class hotels are available downtown, as well as on the road to the archaeological zone, together with fine restaurants, serving both international foods and Mexican recipes from Chiapas.
The archaeological site is 4miles/8Kms from downtown Palenque.
The site opens from 8am to 4:30pm; the entrance fee is currently $4.50/65Pesos; parking is $1.75/35Pesos.
At the entrance to the site are guides, available for a fee, speaking English and other language. There are also small stalls selling bottled water and snacks.

Recommended: hat, sunscreen, bug spray, comfortable walking shoes, bottled water, pocket poncho, Imodium.
Where access on structures is permitted, it is strongly recommended to use great caution while climbing up and, especially, going down the stairs.
For safety and conservation purposes, access to the following structures is either limited or prohibited:  Temple of the Inscriptions, the Tower in the Palace, Temple of the Count, and the North Group. In the Cross Group complex, where one can climb the stairs to the temples, but access into the sanctuaries is prohibited; as are areas under archaeological investigation or maintenance.

Palenque Archaelogical Site, Agua Azul and Misolha Waterfalls Combo Tour

Recommended: not to leave the site without a visit to the museum and its remarkable collection of artifacts, especially the ceramic censers. It is located at the bottom of the hill before the entrance. Follow the trail and steps down to the Queen’s Baths area. At the bottom turn right at the main road, the museum will be a couple of hundred feet at left.

Details on the history, art and architecture of Palenque, are available in “Long-Form Articles” at georgefery.com.

Notes

Mesoamerica is a geographical and cultural area that extends from southern Mexico to Belize, Guatemala, Honduras, El Salvador, Nicaragua and northern Costa Rica.
Years in text above are AD/CE.
Recommended reading: Palenque: Eternal City of the Maya by David and George Stuart.About the author:

Freelance writer, researcher, and photographer, Georges Fery (georgefery.com) addresses topics, from history, culture, and beliefs to daily living of ancient and today’s indigenous communities of the Americas. His articles are published online in the U.S. at travelthruhistory.com, popular-archaeology.com, and ancient-origins.net, as well as in the quarterly magazine Ancient American (ancientamerican.com). In the U.K. his articles are found in mexicolore.co.uk.

The author is a fellow of the Institute of Maya Studies instituteofmayastudies.org  Miami, FL, and The Royal Geographical Society, London, U.K. rgs.org. As well as a member in good standing of the   Maya Exploration Center, Austin, TX mayaexploration.org, the Archaeological Institute of America, Boston, MA archaeological.org, NFAA-Non Fiction Authors Association nonfictionauthrosassociation.com, and the National Museum of the American Indian, Washington, DC. americanindian.si.edu.

Photographs:

All photos are ©georgefery.com

1. Temple of the Count
2. Central Palenque
3. Temple of the Skull
4. The Palace
5. The Tower
6. Faces of Defeat
7. Temple of the Inscriptions
8. The Crypt
9. Temple of the Cross
10. The North Group

by Jett & Kathryn Britnell

Riviera Maya, Mexico

Riviera Maya is a fanciful 20th century tourist slogan given to a rather scenic stretch of Caribbean coastline on Mexico’s northeastern Yucatán Peninsula. Famous for its beautiful sun-drenched beaches and all-inclusive resorts and hotels, Riviera Maya’s tourism district lies approximately 17-kilometres (10-miles) south of Cancun, Mexico beginning at the quiet fishing village of Puerto Morelos and stretching south to Playa del Carmen, Puerto Aventuras and Akumal before coming to an end at the Maya town of Felipe Carrillo Puerto. Two thousand years ago, long before they were conquered by Spanish Conquistadors in the 16th century, the Yucatán Peninsula was the ancestral home of the indigenous Maya civilization.

Pyramids, Plazas and Temples

While many people flock to Riviera Maya solely to drink cold Coronas while sun worshipping on white sand beaches splashed by a crystal-clear turquoise ocean, there are many who choose to ruin their Mexican vacation by stepping back in history by visiting some ancient archeological masterpieces. Today, the Maya’s past is revealed in the impressive crumbling ruins of their elaborate pyramids, plazas and temples which are scattered throughout the Yucatán Peninsula. Many archeological structures still remain undiscovered as they are hidden from view by thick vegetation and cloaked by dense jungle. While there are a seemingly endless number of ancient sites to explore, Chichén Itzá, Tulum and Cobá are three of the Riviera Maya’s finest and most diverse collection of archaeological sites that are easy to visit, and yet, they still possess some unique mysteries to entice modern day explorers.

“Nosotros los Maya”

They called themselves “Nosotros los Maya,” a Spanish phrase which means “We the Maya.” The Maya civilization developed one of the most advanced civilizations in the Americas. Despite worshiping many different Gods related to nature, the Maya are known to have practiced human sacrifice. With their knowledge in astronomy and mathematics, the Maya developed an accurate calendar system. OK, so let’s acknowledge that cataclysmic “the world is going to end” prophecy that was supposed to happen when the Maya calendar ended in 2012. Well, it didn’t happen because the Maya calendar did not end on Dec. 21, 2012, and there never were any Mayan prophecies foretelling the end of days on this date. This date simply signified the end of the Mayan long-count period. Just as a modern calendar begins again on January 1st, so too does the Mayan calendar begin a new long-count period. But, I digress.

Maya also invented the mathematical concept of zero and developed a complex system of hieroglyphic writing. Of course, they also constructed lavishly large cities with pyramids, temples, palaces, ball courts, and grand plazas. Which begs the question, why did this seemingly advanced culture for its time disappear? Scholars have put forward numerous theories, one being the Maya were wiped out by a severe drought and the other being deforestation negatively impacted the environment making their advanced farming techniques and way of life unsustainable. To this day, nobody knows for sure what caused their demise.

Chichén Itzá: “Mouth of the Well of The Itzá”

Spanish Conquistadors discovered Chichén Itzá in the early 1500’s, but by then the city had long been abandoned and all the Spanish conquerors found were crumbling buildings overgrown by dense jungle. Strategically located in the heart of the northern Yucatán peninsula roughly half-way between Merida and Cancun, Chichén Itzá is one of Mexico’s most visited tourist destinations with more than two million visitors annually. A ceremonial and sacred center for the ancient Maya civilization, Chichén Itzá, which translates as “Mouth of the Well of the Itzá”, was so named for the large cenote and fresh water source by the first settlers of the city. Tracing its roots to the fifth century AD, Chichén Itzá’s massive archaeological site was declared a UNESCO World Heritage Site in 1988 and its iconic Temple of Kukulkan (locals generally use the pyramid’s Spanish name, El Castillo) was designated one of the New Seven Wonders of the World in 2006.

El Castillo (the Castle) is a 23-metre (75- feet) high multi-tiered pyramid and is the most iconic monument in the city. Back when I made my first visit here in 1987, you could carefully climb to the top of the pyramid. Unfortunately, climbing is no longer allowed due to some tourists who defaced the interior of the six-metre-tall throne room on top of the pyramid. This monument is an astrological wonder with 91 steps per side and the final 365th step on top representing the solar year. Each of the pyramid’s corners faces one of the cardinal directions so that people could use the edifice to navigate. Some people specifically plan to make a visit here during the spring or fall equinoxes (March and September) at about 3PM, when the sun casts triangular shadows down the north side of the pyramid’s terraces to show how the stones have been laid to look like snakes slithering down the staircase. If you prefer to avoid the inevitable huge crowds for this bi-annual event, the shadowy serpent effect is recreated each evening during a spectacular light and sound show which is projected on the pyramid. As if the Maya mysteries are piled on top of one another, in recent years it was discovered that El Castillo was built upon another much older temple.

Other notable structures of Chichén Itzá include the astronomical Observatory, the Grand Ball Court the Group of the Thousand Columns, Temple of the Jaguars, the Temple of the Warriors, the Temple of the Wall Panels, and the Sacred Cenoté to name a few. Once a source of water for agriculture, the escape-proof Sacred Cenoté was later used for large scale ceremonial human sacrifices honoring the God of Rain. Many of Chichén Itzá’s stone buildings are also famous for their unusual acoustics. For example, if you stand in just the right spot at the bottom of the El Castillo pyramid and either hand clap, or whistle, you can hear the distinctive echo of a “chirp”. Additionally, if you clap your hands once at one end of the Grand Ball Court, it produces nine echoes in the middle of the court.

Tulum: A Name Given By Explorers

Perched majestically atop a jagged seaside cliff, overlooking a white sand beach and facing east toward the Caribbean Sea, Tulum boasts one of the most attractive settings of all Mexico’s archeological sites. As one of the very few walled cities build by the Maya, it is truly quite stunning in comparison to other Mayan ruins on the Yucatán Peninsula which seems to support that oft heard real estate agents’ mantra, “location, location, location.” Tulum lies just 129- kilometres (80-miles) south of Cancun and receives thousands of visitors every day making it one of the most frequently visited Maya ruins on the entire Riviera Maya. Built as a sea port for Cobá, this ancient walled city formerly may have been called, Zamá, which means “Place of the Dawning Sun.” It’s believed Tulum’s first inhabitants named their city Zama because it faces the sunrise. Tulum, a Mayan word which translates as “trench” or “wall,” is the name given to this city by explorers Stephens and Catherwood in 1841. Interestingly, Tulum’s fortress walls are located on only three sides as the ocean and the sea cliff protects its eastern border.

Built atop a 12-metre (40-feet) limestone cliff rising abruptly from a turquoise sea, the “El Castillo” pyramid is the tallest building within the city and served as a lighthouse that guided ships toward this major port by aligning two torches to help the vessels safely navigate through the surrounding reef. Visible at sea from miles away, this great walled city must have been a sight to behold with its red, white and blue painted buildings and flickering flames emanating from atop the lighthouse. During its heyday, Tulum was a major trading hub for both inland and seafaring goods from as far away as Guatemala and modern-day Honduras and was in effect a trade distribution center for goods going between other settlements along the Yucatán Peninsula, including Cobá and Chichén Itzá.

Known to be the last city built and inhabited by the Maya, it is thought to have morphed into a religious center for priests that remained active during the Spanish invasion. By the end of the 16th century, Old World diseases and epidemics brought by the Spanish had decimated the Maya population and Tulum was abandoned. After entering the ruins through one of five doorways in the ruin’s 5-metre (16-feet) high fortress walls, visitors enter a sun-baked compound with gently rolling hills and more than 60 principal and secondary Mayan buildings or structures. Although we have walked these grounds many times, we always learn something new about Tulum’s noble past with each visit.

Cobá: “Waters Stirred by The Wind”

Many moons ago a good friend told me Cobá was his favorite Mayan archeological site. I wholeheartedly agree as these Cobá’s ruins are definitely a “must see” and provides a fertile landscape for channeling your inner Indiana Jones. Less crowded and with fewer visitors than at Chichén Itza or Tulum, Cobá comes closest to being a lost city in the jungle. Cobá, is a Yucatec Maya name which translates as “waters stirred by the wind”, which seems appropriate given the location of its expansive ancient ruins surrounded by two large crocodile-infested lagoons. Centrally and conveniently located just 48-kilometres (30-miles) northwest of Tulum and 60-kilometres (37-miles) southeast of Valladolid, archeologists estimate Cobá was abandoned when the Spanish conquered the Peninsula around 1550. Cobá’s history remained unknown for centuries as the site was not visited by modern day explorers until the 1920’s because the site was inaccessible due to its impenetrable dense jungle and the Caste War of Yucatán (1847–1901).

Archaeologists believe Cobá was one of the most important Mayan settlements as their design and purpose was very different from other Maya cities. Cobá is not a single site, but a large group of man-made ruins spread over more than 80-square kilometres (30-square miles). Over 16 “white limestone roads” called sacbes that originate at the main pyramid and stretch out through the jungle in the four cardinal directions; north, south, east and west. These highways, ranging in width from 3.5 to nine metres (10 to 30-feet), were constructed for commerce. Goods were transported along the sacbes at night when temperatures were cooler than during daylight. Under the moonlight, the white limestone would be illuminated and light the causeway for travellers. Evidently, the ingenuity required to construct these wide and long roadways exceeded that needed to construct Maya stone buildings and temples.

Cobá’s rugged ruins are fascinating to explore. Many structures remain unexcavated and are hidden by lush vegetation and trees growing on and around them. It’s estimated more than 6,000 structures are scattered throughout the jungle, but only three partially-restored settlements are open for public viewing. Cobá’s star attraction is climbing the 120 steps of the Nohoch Mul (which means “great mound”) pyramid. Standing at 42-metres tall (137-feet), this is the tallest pyramid on Riviera Maya and the view from the top of this pyramid provides a stunning panorama of the Yucatan jungle, including both the Macanxoc Lagoon to the east and Cobá Lagoon to the southwest. Every year there seems to be official talk about shutting down climbing to the top of the pyramid, but a climbing ban has yet to be passed. So, the time to visit Cobá is now, Nohoch Mul is closed to pyramid climbers.

Private Tour: Chichen Itza, Ek Balam Cenote, and Tequila Factory

If You Go:

How Not to Visit the Ruins?

Whether you rent a car, join a tour group or take public transportation, Chichén Itzá, Tulum and Cobá require partial to full day trips from Riviera Maya resorts and hotels. If you prefer to enjoy the ruins without being surrounded by crowds of tourists, plan to arrive first thing in the morning or later in the afternoon to avoid crowds bused in from Riviera Maya resorts and hotels. The most optimal time of year to visit Riviera Maya’s archeological ruins is during the dry season which begins in late November and ends in February. Generally, there is less rainfall and daytime temperatures are more tolerable and are certainly not as hot as during the summer months. Extreme heat and humidity during the summer months make the interior sites in the jungle oppressive and mosquitoes are also more prevalent that time of year. Of course, wear some durable walking shoes, put on a sun hat, wipe on some sunscreen and carry some drinking water. If there is an opportunity to do so, don’t pass up a chance to cool yourself down by going for a swim in a Cenoté. Formed by the collapse of porous limestone bedrock, Cenotés are natural groundwater pools that are found throughout the Yucatán Peninsula. The Maya thought these turquoise pools were “Portals to the Underworld.”

Luxury Bus Tour to Chichen Itza from Cancun or Riviera Maya

 About the authors:

Jett & Kathryn Britnell are professional underwater, wildlife & expedition photographers, internationally published writers, scuba divers, explorers, shark advocates, guest speakers, book reviewers, wine connoisseurs, single-malt scotch swillers, marine conservationists and devil may care adventurers. Both are Fellows of Canada’s prestigious Royal Canadian Geographical Society, Fellows of the famed Royal Geographical Society in London, members of the British Columbia Association of Travel Writers, Matador Network Ambassadors and authors of a monthly adventure column called Third Age Expeditions for Luxe Beat Magazine. Jett is also a Fellow of the world renowned and exclusive Explorers Club, a member of the Ocean Artists Society, a featured photographer of The Ocean Agency and a consultant to Elephanatics, an elephant advocacy organization residing in Vancouver, British Columbia, Canada.

Photos by Jett and Kathryn Britnell.

by George Fery

The celebrated Mexican national holyday, Dia de Muertos (its original name in Spanish), or Day of the Dead, means one thing for city dwellers and quite another for country folks. It is a day to have “fun” and the joyful remembrance of departed family members. The joy is for those the ancestors left behind, the life enjoyed by the descendants.

This family affair take place over two days, traditionally the 1st and 2nd day of November. The 1st day celebrates the dead children and young adults souls; it is called the Day of the Little Angel, or Day of the Innocents, when the family bring small toys and tears to the grave. The 2nd day is the Dia de Muertos also referred to as Dia de los Difuntos, dedicated to adults. In the Americas ancestor worship is a tradition that spans thousands of years.

In Mexico, on the first day in the afternoon, altars with ofrendas, or offerings, are set up in homes, businesses and public places. The offerings honor adults that passed away, a testimony of their contribution to family life. The heart of the symbolic meaning of ofrendas is for the people, while the altar is dedicated to saints of the creed. They are typically made up of seven levels, representing the layers through which souls are believed to travel to reach the underworld, before ascending to paradise.

A profusion of flowers to attract the souls of the dead, is the hallmark of the Dia de los Muertos, among which is the yellow Marigold called cempuazutchil in nahualt, the Aztec language that means “twenty flowers”; in ancient times the celebration took place in August. The red Cockscomb and the white Baby’s Breath are for the clouds, among others. The yellow color is for the earth, white for heaven. The color purple, together with the smoke of copal incense is to attract visiting spirits.

In cities, for the first two days of remembrance, family members attend church service and pray for the souls of those family members that passed away. They then visit the cemetery to clean and freshen up the grave, made of a slab and a small structure with a cross, or that of another creed. At such time it is customary to eat and drink with the ancestor, in a bitter-sweet memory.

In small towns such as Pomuch, Estado Campeche, the Day of the Dead in the Maya-Yucatec language is called Hanal Pixan, that means “Food for the Souls”. The local custom call for the bones of the ancestors to be housed in small colorful concrete mausoleums. In the structure are small wood crates, about 2’x3’x2’, into which are saved the bones of selected ancestors. As a rule, the box is lined with a fine hand embroidered cloth, with the name of the departed or a short allegorical sentence.

This tradition is very much alike that of ancient second burial practices found in many cultures throughout the world, well documented in the Americas. The primary burial address the decomposition of soft tissues of the body. After several months, once decomposition is complete, the bones are removed, cleaned and saved in a separate but permanent setting. Of note is that not all past progenitors qualify as ancestor, only those lineage members that left a significant impact on resource acquisition or lineage alliance are worthy of being venerated.

During the visit, the bones are removed one at a time from the wood box by the descendants while praying or “speaking” to the deceased. The bones are then gently cleaned with a light brush, then returned to the box lined up with a freshly hand embroidered cloth, until next year’s Hanal Pixan ceremony, and for the departed anniversary passing day.

In more traditional villages, such as at San Juan Chamula, Estado Chiapas, the family gathers around the grave, a primary internment made of a dirt mound with a cross at the head.

The purpose of this type of grave not covered by a tombstone, is that family members will eat and drink while leaving morsels of foodstuff on the mound, sprinkling it with alcoholic or other beverages to percolate into the grave. What is shared during such rituals, is referred as the “spirit” of food and drink, shared with the deceased, while thanking the departed for the lives of the living.

Need be understood here that “spirit” does not refer to the products. Those are only bearers of the intense emotional commitment of the participants to the ceremony. The flowered cross in the background is used to “talk” with the departed.

At that time are introduced new born children to the family, the descendants and tangible continuity in the family chain of life. Small toys may then be left on the mound for departed small children, or hand tools adults used during their lifetime, bearers of sadness.

Each province in Mexico, and other parts of the Americas, have their own traditions and rituals to commemorate the Day of the Dead, that vary between regions and locations. The common denominator however, is the respect and affection owed the ancestors, since the belief is deeply grounded in the simple motto: No ancestors>No descendant>No Life.

Ancestor veneration is not a substitute to established religion, regardless of creed. The fundamental difference between the role of religion and that of ancestor veneration however, is that the first is collective, while the second is strictly personal. In other words, ancestor worship is tangible because it rests on the living that acknowledge their family ascendants, and no one else. While a creed answers the spiritual needs of a culturally homogenous community.

Ancestor veneration does not exclude religious worship as a collective participation. The perceived antagonism by the conquerors of the New World led to brutal repression and ensuing fragmentation of ancestral belief structures. The venerated ancestors, in the past buried under the floor of the household or in its immediate vicinity, were relegated to the outskirts of the village. The concept of cemetery was then unknown by pre-European contact cultures.

Organized creeds, span space and time, and are found in all parts of the world.

It is the keystone to building stable communities, since it answers people’s affective state of awareness, a condition that challenges willful consciousness.

It excludes ancestor worship however, since it was seen, in a not so distant past, as an individual’s escape from religion and its potential, socio-cultural fragmentation.

Together with a secular or civil structure, religion has been essential to human communal growth and development. Within a community and its religious structure, ancestor worship can still have a place, there is no antagonism, since rituals are not mutually exclusive. After all, is not the theme of the persistence of life, central to both?

The Day of the Dead is about the joyful celebration of Life, and may then be called: The Day of the Ancestors.

If You Go:

The 8 Best Places to Celebrate the Day of the Dead in Mexico

About the author:

Freelance writer, researcher, and photographer, Georges Fery (georgefery.com) addresses topics, from history, culture, and beliefs to daily living of ancient and today’s indigenous communities of the Americas. His articles are published online in the U.S. at travelthruhistory.com, popular-archaeology.com, and ancient-origins.net, as well as in the quarterly magazine Ancient American (ancientamerican.com). In the U.K. his articles are found in mexicolore.co.uk.

The author is a fellow of the Institute of Maya Studies instituteofmayastudies.org  Miami, FL, and The Royal Geographical Society, London, U.K. rgs.org. As well as a member in good standing of the   Maya Exploration Center, Austin, TX mayaexploration.org, the Archaeological Institute of America, Boston, MA archaeological.org, NFAA-Non Fiction Authors Association nonfictionauthrosassociation.com, and the National Museum of the American Indian, Washington, DC. americanindian.si.edu.

 Photos by George Fery ©georgefery.com

by Troy Herrick

Ambition, wealth, power, status, a thirst for adventure and even a little luck – dreams are made of these; and dreams are what propelled eleven Spanish galleons along the southeastern coast of Mexico in the spring of 1519 in search of military intel. The conquistadors on board were in need of intel because they wanted to establish a Spanish colony in Central Mexico.

By a stroke of luck, Hernán Cortés, the leader of the expedition, rescued a shipwrecked Spanish priest who had learned the Mayan language after having lived among them as a slave for eight years. His greatest prize however was receiving a tribute that included a young female slave who spoke both Mayan and Nahuatl, the language of the Aztecs. By means of three-way translation Cortés learned about Moctezuma II and the rich and powerful Aztec Empire in Central Mexico. The long road to the Spanish conquest of Mexico had begun.

San Juan de Ulua and Chalchihuecan in Present Day Veracruz

Cortés set his sights on meeting Moctezuma. But how would he achieve this? He started by making a lasting impression on Moctezuma’s ambassadors whom he met on the Island of San Juan de Ulua in the harbor of what is now present-day Veracruz. The brash Cortés demonstrated the power of his cannons, rifles and horses to the ambassadors and then suggested that they may wish to inform Moctezuma of his impending arrival in their capital of Tenochtitlan (present-day Mexico City).

Shortly after, Cortés and his men crossed over to the mainland at Chalchihuecan, just opposite the island, in order to establish a beachhead. After setting up camp on the malaria-infested dunes, a party of men was dispatched northwards along the coast in search of a safe harbor for their ships.

Walking along the Malecon opposite the island, you find nothing that hints at the significance Chalchihuecan in the conquest of Mexico. This is likely because present-day Mexicans are not proud of this period in their history.

While at this new camp, Cortés first made contact with the local indigenous people known as the Totonacs, some of whom spoke Nahautl, and was invited to visit their capital to the north at Cempoala. You also have a standing invitation to visit Cempoala and you can plan your visit over a glass of Lechero Grande coffee at the Gran Café de la Parroquia. When you are refreshed, follow in the footsteps of Hernán Cortés.

Cempoala

As Cortés and his entourage approached Cempoala, he sent riders on ahead. Upon their return, they reported that everything was covered in silver. Imagine Cortés’ disappointment when he arrived and found that the “silver” was only the sun reflecting off the white plaster surfaces on all the structures inside the city.

Passing through the defensive walls surrounding the site, you find very little of that “silver” remaining today as the plaster has deteriorated over time. What you see instead are structures assembled from smooth river stones and limestone mortar, including the peripheral wall encircling the site.

The six-tiered Temple of the Sun (Great Pyramid) is the largest structure at Cempoala. At the base there is a round structure that may have served as an altar or a fire pit. This circle has a 7 foot external diameter and a 10 inch depth. A similar pit is also visible about half way up to the summit. Choose one of the two balustrade staircases and climb the 17 stairs to the top for a panoramic view of the site. You also find that part of the right staircase has been cut away to reveal an earlier structure underneath as evidenced by 7 stairs that are not constructed from river stone like the outer structure.

To the right of the Great Pyramid you find the Temple of Quetzalcoatl, the god of wind. This 5-tiered structure is unusual in that it consists of two sections; the front section is a rectangular platform while the back section is a circular platform representing the serpentine nature of this god. A model in the site museum shows that a circular sanctuary representing a coiled snake once stood on top of the circular platform. After climbing the 18 steps to the top you find that nothing remains of the sanctuary.

Three stone rings [TOP PHOTO] are situated at the opposite end of the site. The largest has an internal diameter of roughly 46 feet and the smallest about 4.5 feet. The most likely explanation for these structures is that they were used in tandem for calibrating astronomical cycles like the movements of the sun, moon and the seasonal changes over the course of a year. Each ring features a number of regularly spaced stepped pillars which could certainly have been used for such measurements. The largest ring has 40 pillars while the middle and smallest rings have 28 and 13 pillars respectively.

During his visit to Cempoala, Cortés allied himself with the Totonac chief. He also pledged to help free them from their 50 year subjugation by the Aztecs and their burdensome annual tribute to the Emperor.

At this time the soldiers sent out to find a better harbor had returned with important news. They had discovered another Totonac town that appeared to be a fortified port. Its name was Quiahuiztlan.

Quiahuiztlan

Arriving in Quiahuiztlan (pronounced “key-ah-wheez-tlahn”) you may feel that you are in Machu Picchu as this site is situated on a terraced slope adjoining a jagged mountain named Peñon de Bernal. With the aid of defensive walls, the residents must have felt relatively safe from any threats from below. These walls had proven to be ineffective as this city had also been subjugated by the Aztecs; now the Spanish were climbing the steep hill to make first contact.

Quiahuiztlan is best known as a cemetery for the nobility of Cempoala. Unique in all of Mexico, this site has over 70 miniature mausoleum-style tombs scattered around three cemetery levels. Each mausoleum is between 2 to 3 feet high with 3 or 4 miniature stairs leading up a “crypt” that only a GI Joe or Barbie doll could enter. We didn’t notice any evidence that these tombs had ever been violated so presumably the original occupants are still interred here.

Not all tombs were created equal. Some are in fact full size and you are able to climb on them. Tomb 1 has 8 ballustrade stairs leading up to a platform on which you find the remnants of 6 square pillars. Perhaps this was once a mausoleum that a priest might enter in order to leave a sacrifice.

Nearby is the 4-tiered Pyramid 1 which also appears to be associated with a tomb. Around the back of this structure, you find a platform with a rectangular hole that could have accommodated a corpse at one time. There was no one around, living or dead, who could confirm this however.

The living also resided at Quiahuiztlan as evidenced by the large rectangular structure with 24 inch thick stone foundation walls known as Building 3 and the 190 foot long ballcourt. I couldn’t help but wonder how long the game might have been delayed if the ball was accidently knocked outside the ballcourt and down the mountainside.

By the time Cortés had concluded his visit to Quiahuiztlan he had allied himself with a number of other Totonac chiefs who provided him with an army of at least 8000 warriors. He now prepared to march on Tenochtitlan to meet Moctezuma, but not before he left a garrison of his own men at what is now known as Punta Villa Rica on the beach below Quiahuiztlan.

Punta Villa Rica de la Veracruz – the First Veracruz

The sleepy fishing village of Punta Villa Rica has the distinction of being the site of the first permanent Spanish settlement in Mexico and the site of the first Veracruz. Cortés destroyed his ships on the beach here to prevent any of his men from deserting. He then utilized the wood from the ships and local stone to construct a fortress and a small church close to the beach. Only the stone foundations remain today. Visitors now travel to Punta Villa Rica for the sun, sand and beer; otherwise they appear to be oblivious to the history of this village.

Cortés abandoned Villa Rica in 1523, after the conquest of Mexico, to re-establish Veracruz at what is now known as La Antigua. This was necessitated because of the high winds that appear over the Gulf of Mexico during the wintertime. These winds were hazardous to shipping and therefore a safer port was required.

La Antigua – the Second Veracruz

Cortés and his men had initially passed through the vicinity of present-day La Antigua on their way from Chalchihuecan to Cempoala. When it came time to move Veracruz to a second location in 1523, they remembered the deep river that they had to cross and how it might be useful for sheltering their ships inland away from the gulf.

Arriving at La Antigua, make your way to the Casa de Cortés, a 26 room structure with a courtyard. It was built from orange-brown ballast bricks, coral and river stones taken from the nearby Antigua River. You will know you are there when you see Amate trees insidiously engulfing the walls and doorways of this “modest” home like some creature out of a horror movie. You can still find traces of how this structure may have looked in the 16th century when you see the tile flooring and weathered plaster in some of the rooms. A rusty old 12-pound cannon lies outside to provide that warm inviting atmosphere that comes with every home, because you just never know who might drop by for a visit like pirates, indigenous raiding parties or a mother-in-law.

Walk towards the river and you find the massively large and gnarled tree known as the Ceiba de la Noche Feliz. One root running along the ground is over 65 feet long and at least 3 feet in diameter. Cortés and his men were said to tie their boats to this tree. When you see how far this tree is from the river, they either used very long ropes or the river has since changed its course and moved further away.

A short walk away is the Ermita del Rosario, the oldest chapel on the mainland of the Americas. The white plaster façade has 3 bells hanging over the front door. Inside you find a vaulted nave with a rather plain looking altar and brown park bench-like pews. Do not confuse this chapel with another church known as the Iglesia de Cristo de Buen Viaje which you must pass before arriving at the Ermita del Rosario. You can distinguish the two because the Ermita does not have a red dome on its roof while the Iglesia does.

La Antigua was the main port of entry into New Spain for almost 80 years but it too was abandoned in 1599 due to frequent flooding. Galleons were lifted up with the rising water and sometimes left stranded on shore. What did the Spanish do then? In 1600 they returned to where it all began and settled at Chalchihuecan, the third and final Veracruz, opposite the then relatively new Fuerte (fort) de San Juan de Ulua, but that is a different story.

If You Go:

To visit the Malecon in present-day Veracruz, walk along the harbor on San Miguel Aleman Valdes on Insurgentes.

The Gran Café de la Parroquia is located on the Malecon, across from the Mercado de Artesanias on San Miguel Aleman Valdes on Insurgentes. A glass of Lechero Grande Coffee cost 40 pesos at the time of our visit. Cempoala (sometimes spelled Zempoala) is 49 km north of Veracruz. Admission to the archeological zone is 50 pesos.

Punta Villa Rica de la Veracruz is 80 km north of present-day Veracruz on Highway 180. Look for the sign labeled Villa Rica Playa on your right to enter the village. There are no signs to direct visitors to the stone foundations. The locals may be able to provide you with directions to the ruins but some Spanish will be required as English is not widely spoken in this area.

The road to Quiahuiztlan is directly opposite to that of Punta Villa Rica. Turn to the left and drive 4 km uphill. Admission is 40 pesos.

La Antigua is 18 km north of present-day Veracruz. All sites here are free to visit. The Casa de Cortés is located at Avenida Independencia at Calle Ruiz Cortés. Admission is free. The Ceiba tree and the Ermita del Rosario are approximately a half block away in opposite directions from the Casa de Cortés.

In order to visit all of these sites, you will require either a rental car or a taxi for the day. Taxis are inexpensive and you should negotiate a price. Also note that a car or taxi from Veracruz must pass through a tollgate just south of La Antigua so factor this cost into the price as well if you drive or hire a taxi.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines.

Photographs:

Diane Gagnon, a freelance photographer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History Magazines.

by Troy Herrick

In the 17th century, gold, silver and other treasures flowed into Spain like water from its overseas empire. Other European powers like Britain and Holland took careful notice of this wealth and commissioned privateers to “occasionally interrupt” the stream of treasure-laden galleons. The stakes were high and Spain had to protect its interests from the real “Pirates of the Caribbean” like Sir Francis Drake, Sir John Hawkins and Laurenz de Graaf. Dutch pirate Piet Heyn was particularly successful in capturing 90 tons of gold and silver, which was worth far more than a king’s ransom. Spain moved to turn the Caribbean Sea into its own mare nostrum (“our sea”) by constructing fortresses at a number of strategic sites including Puerto Rico, Florida and Mexico. Spanish ships could anchor in safe harbors as they gradually made their way to and from Europe.

Puerto Rico, the first major island with fresh water, was the gateway to the new world. The north equatorial ocean current and the northeast trade winds carried ships from distant Europe, 4000 miles away, right to its doorstep.

St. Augustine, Florida was the last port of call for galleons crossing the Atlantic back to Spain. The Gulf Stream carried the treasure-laden ships up the east coast of Florida right past this site before turning towards Europe.

Veracruz, Mexico was the site of the Spanish “Fort Knox.” Almost all the gold and silver from the new world passed through this city before being loaded onto galleons bound for Spain.

The Castillo San Felipe Del Morro and the Castillo San Cristobal – San Juan, Puerto Rico

In 1493 Christopher Columbus was the first European to land on Puerto Rico and the city of San Juan was established in 1521. The Spanish quickly realized that the nation controlling this settlement could shelter its vessels in the harbor behind strong fortifications and send its warships out to control the new world trade routes. Fortification of the island began in 1539 with the Castillo San Felipe del Morro (El Morro) and the structure you find now was essentially complete by 1790, except for a lighthouse that was added in 1846.

As we approached El Morro from town, we found ourselves crossing a large open field. This esplanade allowed defenders to shoot at anyone foolish enough to attack the fort by land. At the Sally Port, we purchased our admission tickets from the park ranger “sentry” and found ourselves standing on the parade square known as the Plaza de Armas.

The periphery of the Plaza de Armas is lined with casemates which are vaulted rooms designed to disperse the weight of the structure above. Each casemate was originally designated for a specific use and now they house historical displays. The powder magazine houses a display of 10-12 inch diameter cannon balls and gunpowder casks. A bell over the entrance to one casemate marks the chapel; inside, hanging over the bare altar, you find a picture of the Virgin of the Navigators who watches over a harbor filled with old sailing vessels.

Descending the stairs to the lower level you find the casemates where soldiers lived and worked; these include barracks, kitchen and forge. After seeing these, visitors may be left with the impression that morale was very low in this Castillo. Life was rough and a soldier’s pay was not only small but also not guaranteed to be available either.

El Morro was designed to protect the harbor below from attack by sea. Unfortunately this fortress was not designed to protect the city. This weakness was exploited by the English in 1595 and 1598 and the Dutch in 1625 who all inflicted heavy damage to San Juan. Realizing their strategic error, the Spanish constructed the Castillo San Cristobal to protect San Juan, and El Morro, from a land-based attack.

The Castillo San Cristobal began as a small triangular structure in 1634 and evolved into the largest fortification in the new world by 1782. The strength of this fortress was put to the test when the British attacked in April 1797. They were repulsed by the defenders and it was easy to see why when you consider that the main battery alone had over 30 heavy guns trained on the attackers. A neatly assembled pile of cannon balls still remains on the battery deck, just in case.

As with El Morro, San Cristobal has a number of casemates around the periphery of the Plaza de Armas. One was the barracks and it contained two long, low-lying beds, each accommodating 9 to 10 soldiers. Every soldier was issued a gray-brown woolen blanket. At the far end of each bed is a drum. You also find an example of an ammo pouch and a blue field pack with shoulder straps. What you do not see are uniforms because in the 17th century Spanish soldiers were not issued with these by the military. Instead they wore red sashes or badges as a means of distinguishing themselves from the enemy.

One unusual feature about the Castillo San Cristobal is that the chapel is not housed inside a casemate. Rather it is outside, exposed to the elements. It is not clear why this was the case.

Both fortresses feature a number of sentry boxes (garitas). Each accommodated a single guard and allowed for a 180-degree view of the area. There is an open entrance on the side and a slit from which the sentry could fire his rifle while at the same time minimizing his own exposure to return fire. The most infamous garita, known as the Devil’s Sentry Box, was situated below the northern wall of San Cristobal, just above the water. Soldiers were afraid to be posted here in the dark of night because it was believed to be haunted. You can visit this garita but only during daylight hours.

With the two fortresses, San Juan had become the most heavily fortified settlement in the Caribbean. While both castillos were besieged, neither ever fell to the enemy. The only time the Spanish were displaced was in 1898 when Puerto Rico became a U.S. Territory after the Spanish-American War.

Visitors should also note that the Castillo San Felipe del Morro and the Castillo San Cristobal are not the only fortresses in the vicinity. El Morro had a smaller twin, the Fortin de San Juan de la Cruz (also known as El Cañuelo), on the opposite shore of the bay; it is still clearly visible in the distance. Combined, they provided crossfire across the bay in case of enemy attack.

San Cristobal’s smaller twin is the Fortin San Jeronimo which still “protects” the San Antonio Bridge linking the islet of Old San Juan to the main island. Curiously while we were on the islet, a fleet of taxis blockaded the bridge to protest the recent licensing of Uber in the city. There was no response from the Fortin San Jeronimo at that time.

Castillo de San Marcos – St. Augustine, Florida

In 1565 Conquistador Pedro Menendez de Aviles, accompanied by 600 soldiers and colonists arrived in Florida to establish a series of “presidios” (fortified towns) to defend treasure-laden ships en route back to Spain. Construction of the Castillo de San Marcos, the most northerly of these presidios, was essentially complete by 1695. The bastion design allowed defenders to mount cannons in such a way as to get a clear shot at the enemy from every possible angle.

Walking across the field just outside the entrance of the Castillo, we encountered eight “Spanish” soldiers dressed in 18th century uniforms and shouldering muskets. [TOP PHOTO] The commanding officer barked out orders in Spanish to commence a rifle firing drill. Shortly after, the artillery men fired a three pound mortar. Curiously an incoming motor boat suddenly changed direction at the same time. It was well out of range by the time this piece of artillery was reloaded.

Entering the castillo, we crossed a well-worn wooden drawbridge to the Sally Port and passed a sentry holding a rifle with fixed bayonet. We found ourselves standing on the Plaza de Armas, which was again surrounded by casemates. Two casemates featured different types of cannon shot – solid cannon balls, bar shot, chain shot, grape shot and the long-handled tools (approximately 8 feet in length) required to load, fire and clean the big guns.

Barracks were equipped with two 26 foot long raised wooden platforms lining the walls of the casemate. Each had a single light gray mattress on top, capable of accommodating six soldiers. A short run outside brought the soldiers to la necessaria, an 18th century latrine featuring six seats and no privacy. The “modern” flushing system required a bucket of water drawn from a nearby barrel.

One casemate functioned as a treasury room where military pay chests, valuables and important documents were kept; another was a chapel with a stone altar set against the back wall.

The Castillo de San Marcos was never taken by force but in 1763 the St. Augustine colony was ceded to Britain after the Seven Years War. Spain would later reclaim St. Augustine in 1784 under the Treaty of Paris after having assisted the Americans during their Revolutionary War. Eventually in 1821, Florida was traded to the United States to settle a debt.

Fuerte de San Juan de Ulua – Veracruz, Mexico

In 1518 Spanish conquistador Juan de Grijalva and 30 soldiers landed on a tiny island in the harbor of what is now Veracruz and named it San Juan de Ulua. The first fortifications were constructed in 1535 and then upgraded in 1600 after this site was appointed as an official repository for all treasures collected in the New World and the Philippines. After 172 years and several expansions, the bastion was completed. Its ramparts accommodated 250 cannons to provide a warm welcome for any undesirable visitors.

All incoming treasure was transported to Veracruz by mule train. This included much of the Andean gold and silver produced as well as exotic woods and spices from the Philippines, all of which converged at Acapulco on the Pacific Coast. Added to this was the Mexican gold and silver. Upon arrival at the Fuerte de San Juan de Ulua, this horde was catalogued and stored until the annual gold fleet gradually arrived from Spain. A secure storage facility was urgently required to handle the inconveniently large volumes of treasure that were assembled.

As we approached the site, we first passed a modern sentry box as this fort is situated on a Mexican naval base. After purchasing our admission tickets, we then stepped back in time and passed an old Spanish garita at the Sally Port.

Once inside at the Plaza de Armas, your first surprise is the beige façade with white leafy trim of the Casa del Gobernador (Governor’s House) that almost seems out-of-place with the rough-cut stone features of the other walls surrounding the plaza. A Spanish governor was installed here in 1601 to secure all of the treasure being shipped to Spain. The finely finished rooms of the Governor’s House now contain a museum displaying armour, pikes and flintlock pistols in addition to statues of saints, local indigenous pottery and figurines.

Typical of Spanish fortifications, the Plaza de Armas has casemates around the periphery. Unfortunately, those at San Juan de Ulua have been poorly maintained. Unique about these casemates is that they were used to store gold and silver. Look inside one of them and imagine a room filled with gold bars to a height of 4 feet or silver bars to a height of 6 feet. Each casemate was filled with enough precious metal to fill a single galleon to full capacity. The difference in height between gold and silver was necessitated because the former is much heavier and any greater volume of gold might potentially sink the ship. Once a casemate was filled to capacity, the precious metals were protected by large wooden doors and a padlock.

Climb the narrow staircase in the southeast corner of the Plaza de Armas to the second level. At the top of the stairs you find two observation towers that were constructed in 1584 to provide an early warning system in case of attack. The Baluarte de San Crispin in the southwest corner and the Baluarte de San Pedro in the southeast corner are both approximately 44 feet high. You also find a number of gun platforms strategically located around the ramparts on which to mount cannons.

Return to the Plaza de Armas and exit to the dock area on the south side of the fort. What you find is that there is only enough mooring space to accommodate 3 or 4 ships at a time. The wall along the docks is known as the Muro de las Argollas (wall of rings) and is named for the 35 heavy brass rings used to securely tie off the vessels while they were being loaded. Empty galleons were loaded to full capacity before they set sail to Havana and then eventually on to Puerto Rico and ultimately Cadiz or Seville in Spain.

The total volume of metals passing through the Fuerte de San Juan de Ulua each year would fill 60 to 80 galleons. At the same time it is impossible to believe that this huge stash of treasure was ever accumulated on site at any one time, as there was insufficient storage capacity. Logistically mule train delivery could not be coordinated with the arrival of the galleons. Since it was unlikely that the whole fleet arrived in Veracruz at the same time, there would likely have been sufficient time to replenish the treasure stores after they were depleted. It was only necessary to have enough treasure on hand to guarantee that each ship could be loaded to full capacity after they trickled into port.

Head back inside the fort and then exit by way of the Sally Port. Once outside, cross the drawbridge known as “The Bridge of Sighs” over to the Half-moon Bastion. This bastion housed political prisoners from 1755 to 1914. Up to 30 prisoners at a time were cruelly chained together in each dark, dank casemate. The only light source was two slits in the wall and water droplets continuously fell from the ceiling. Prisoners were arranged in such a way as to receive the Spanish version of the Chinese Water Torture. The prisoners have long since been replaced by short stalactites and stalagmites.

The Fuerte de San Juan de Ulua was designed to protect Spanish treasure and not the town of Veracruz just across the harbor. The Dutch exploited this weakness and sacked Veracruz in 1683 but the fort remained secure.

The fortress was never taken by force while it was under Spanish control. Even after Mexican independence from Spain in 1821, Spanish troops stubbornly occupied this site until November 1825 when they finally walked away into history.

If You Go:

The Castillo San Felipe del Morro and Castillo San Cristobal are both located in Old San Juan. A combination ticket to both is $5. The two sites are within walking distance of each other. They are also linked by the same trolley route. The trolley is free to ride.

You can visit the sites of El Cañuelo and the Fortin San Jeronimo but you cannot enter either of them. El Cañuelo has been filled with concrete by the U.S. National Park Service in order to prevent further deterioration and the Fortin San Jeronimo is closed behind a chain link fence.

The Castillo de San Marcos is located at 1 S. Castillo Drive St. Augustine, Florida. Admission is $10.

To reach the Fuerte de San Juan de Ulua in Veracruz, you must travel there by tour bus from the Malecon near the Mercado de Artesanias San Miguel Aleman Valdes on Avenida Insurgentes. The cost of the bus ride is 35 pesos. This does not include admission to the fort. The price of admission to the fort is 55 pesos. During the summer there is supposedly a boat that will take you directly across the harbor to the fort but our visit was in February so this cannot be confirmed.

About the author:
Troy Herrick, a freelance travel writer, has traveled extensively in North America, the Caribbean, Europe and parts of South America. His articles have appeared in Live Life Travel, International Living, Offbeat Travel and Travels Thru History Magazines.

Photographs:
All Photos by Diane Gagnon. A freelance photographer, she has traveled extensively in North America, the Caribbean, Europe and parts of South America. Her photographs have accompanied Troy Herrick’s articles in Live Life Travel, Offbeat Travel and Travels Thru History Magazines.

by Barb Harmon 

Author James A. Michener once said, “If you reject the food, ignore the customs, fear the religion, and avoid the people, you might better stay at home.”  Wise words, wise man. To me, travel has always been about immersing myself in the culture of the area I am visiting…food, customs, a better understanding of the religion and getting to know the people. It enriches your experience. I recently had the good fortune to visit the village of Ajijic and the other small communities that make up the Lakeside region of Mexico. I fell in love with a capital L and will be returning with husband in tow in the very near future.

While in Ajijic I visited Tlaquepacque. I thought it would be “touristy” but I was wrong. The scores of local people experiencing the magic Tlaquepacque offers, put that myth to rest.

Though small at 105 square miles, the municipality of Tlaquepacque is known for its high quality arts and crafts housed in spectacular old mansions. With two churches, two pottery and ceramic museums, a bevy of restaurants, and more shops than you can count, you will be entertained for hours. The pedestrian friendly Independencia Avenue is the ‘main street’ but I encourage you to explore the side streets as well. There is more to Tlaquepacque than first meets the eyes. Here is my list of four ‘not to be missed’ attractions.

Female Mariachi Band at El Patio

Mariachi music as we know it, started in the 19th century. It is more than music, its cultural…heritage. Most Mariachi bands are male but on Sundays you will find a female Mariachi band at El Patio Restaurant [TOP PHOTO]. These women are talented! They sing like angels and play their instruments with pride and fiery passion. Once they step outside with their dancers to perform, a crowd forms immediately. This was a treat and is not to be missed. If you should be hungry, follow them inside the restaurant for an authentic experience.

The Jardin Hidalgo

The Jardin Hidalgo filled with laughter, music, chirping birds, and happy people is the heart of Tlaquepacque. Its melodious fountains, numerous flower beds and shady trees, provides a visually stunning space for those seeking to get away from the crowded avenues. The colorful bandstand draws those who are seeking shade on a sizzling sunny day. Surrounded by Tlaquepacque’s two churches, you are sure to hear the ringing of church bells. Take time to walk around the square, you will not be disappointed.

Easy to find…look for the Church tower

The street artisans

While there are many shops to tempt you with handmade items, interesting items for sale can be found if you just look down. While walking in front of the Santuario de Nuestra Senora de la Soledad Church (behind the Jardin Hildalgo), I spotted this artisan creating crucifixes out of palm fronds. Her hands were magical. I was captivated by the speed with which she fashioned a frond into a crucifix. There are many artisans like this scattered around town, just keep your eyes open and you are bound to find a special souvenir.

Imaginative bronze sculptures

Amazing sculptures are scattered throughout Tlaquepacque. They run the gamut from life like to surreal. What they have in common is detail, exquisite detail. My favorite is by Sergio Bustamante. Born in Mexico, he is an artist who has worked in all mediums but is best known for his sculptures. As I stood in front of this sculpture, a gentleman shared that Bustamante was fascinated by the thought of children flying and often had dreams of flying as a child. This sculpture, according to him, was based on that theme.

Bustamante has a gallery on Calle Independencia. I walked inside hoping to find out more about the flying theme. It was a weekend and they were busy. The next visit will be mid week…I am planning on having my questions answered.

The magic

The magic that is Tlaquepacque will get into your soul. The smiling faces of folks enjoying the day, the food…the treasures around every corner.

Once you visit, it will capture your heart.

If You Go:

Transportation

Cabs are plentiful from Guadalajara. The journey takes about 15 minutes and is US$6. From Ajijic it’s 45 minutes with a price of US$25.

Eat

El Patio offers an extensive menu to suit virtually every palate. Remember, this is where the female Mariachi band performs on Sundays.
Independencia #186

Visit

Galeria Sergio Bustamante, Calle Independencia #238

About the author:
Barb Harmon is a freelance travel writer. Time spent in the Netherlands as an exchange student fueled a passion for travel. She has lived in Switzerland. As empty nesters, she and her husband are frequent travelers. She is a member of ITWA. Her blog is www.chasingthenextchapter.com

All photos are by Barb Harmon
Female Mariachi Band with their dancers
Calle independencia
Jardin Hidalgo
Skilled street artisan
Sculpture by Sergio Bustamante
A colorful arcade

by Roger Howie

The Maya flourished for centuries in the dry hot desert of the Yucatan Peninsula, establishing a society which has kept archeologists busy with study.

How? The presence of easily accessed underground fresh water. Huge caves and intricate tunnels filled with fresh water known locally as cenotes (see-NO-tays). These cenotes are numerous sinkholes, many connected by tunnels of varying sizes. Estimates range between 6,000 – 10,000, with only 2400 explored.

Ex-pat former British Naval Officers, young scuba enthusiasts and Mexican descendants of the Mayans provide diving tours from Tulum, Playa del Carmen and other centres to the cenotes.

My first cenote visit was to Zaci, in the city of Valladolid which has developed a public park complete with a restaurant and excellent viewing platforms. These can be accessed for a small entrance fee of less than $1.00.

The damp permeated my nostrils with freshness cutting through the hot dry city air as I approached. The calls of hundreds of birds swarming this big hole in the ground foretold of the transition from the bustling town to an oasis of natural phenomenon.

Long tree branches grew out over the cenote edge, bending down toward the water’s surface one hundred feet below. I made my way down to the surface along an easy to negotiated combination of man-made and natural stone steps that spiraled along the cenote wall where birds flit about catching insects. This was just not quite enough to satiate my cenote interest. Now I was inspired to get underground to experience the beauty of the caves.

I was excited to investigate X’quequen (eggy-kay-gun) the Cenote at Zipnup, approximately 4 Km south west of Vallalodid.

As the tour buses show up between 11 and 11:30 AM, I managed to view several sights without tour crowds by utilizing local transit, taxis and even hitch-hiking, to arrive by 8 – 8:30 am when most of the sites opened.

A bike shop near my hotel provided me with well-used clunker for $2, apparently the only bicycle that was available. It must have been the one he started his business with or it had some kind of sentimental value, because the owner was almost made me feel guilty to ride it, and followed me as I disappeared into the morning traffic even though I assured him that I would be careful with his ‘bambino’, as the crank smacked against the bearings and outside on the frame as I pedaled.

I pedaled the short ride west on the Carr. Costero Del Golfo, also known as Highway 180, then went left at the Hacienda Selva Maya onto Dzitnup. Timing was perfect. I wheeled into the sight just as the gates were unlocked. I was the first visitor.

I was forced to explain to the employees, with inventive, dramatic physical gestures and limited Spanish, my claustrophobia at the low-ceilinged entrance, but I passed through quickly without further stress into the entirely dark, damp space. An employee came behind and turned on the dim lights, exposing the most amazing sight — stalagmites with bats perched above a small lake covered by a great stone dome with a centre hole open to the world above. A few moments later a sharp beam of sunlight shot through the hole igniting the walls with extraordinary colours and inviting me to swim bravely alone into the eerie alcoves, bats flitting overhead and ‘blind’ fish bumping into my legs.

If You Go:

In order to go on organized scuba dives of the cenotes, one need only ask a at your hotel or read the tourist paraphernalia supplied on stands as the tours are numerous, the second largest attraction after the Mayan dwelling sites (perhaps third if one includes sun and beach activities). I met several guides who all spoke perfect English despite their varied ethnic backgrounds including one fellow with whom I played beach volleyball, embarrassingly not even realizing that he was Mexican until he told me.

Private tour Coba – Cenote – Valladolid

About the author:
Roger Howie is a Vancouver, BC based ‘performance artist / culture addict’. He has acted, danced, played music, recited poetry to his hearts content throughout western Canada. Living in Europe on NATO bases as a young teen developed this taste for culture and travel.

Photo credits:

1. Mexico Cenote by Ekehnel (Emil Kehnel) / CC BY
2. Cenote Zaci by<Haakon S. Krohn / CC BY
3. Cenote Xkekén by<Editoryuca / CC BY-SA/