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Chichén Itzá Review
One of the most dramatically beautiful of the ancient Maya cities, Chichén Itzá draws some 3,000 visitors a day from all over the world. Since the remains of this once-thriving kingdom were discovered by Europeans in the mid-1800s, many of the travelers who make the pilgrimage here have been archaeologists and scholars, who study the structures and glyphs and try to piece together the mysteries surrounding them. While the artifacts here give fascinating insight into Mayan civilization, they also raise many, many unanswered questions.
The name of this ancient city, which means "the mouth of the well of the Itzás," is a mystery in and of itself. Although it likely refers to the valuable water sources at the site (there are several sinkholes here), experts have little information about who might have actually founded the city—some structures, likely built in the 5th century, predate the arrival of the Itzás who occupied the city starting around the late 8th and early 9th centuries. The reason why the Itzás abandoned the city, around 1224, is also unknown. The role that this center then took is still being evaluated.
Of course, most of the visitors that converge on Chichén Itzá come to marvel at its beauty, not ponder its significance. Even among laypeople, this ancient metropolis, which encompasses 6 square km (2.25 square mi), is known around the world as one of the most stunning and well-preserved Mayan sites in existence.
The sight of the immense El Castillo pyramid, rising imposingly yet gracefully from the surrounding plain, has been known to produce goose pimples on sight. El Castillo (The Castle) dominates the site both in size and in the symmetry of its perfect proportions. Openjawed serpent statues adorn the corners of each of the pyramid's four stairways, honoring the legendary priest-king Kukulcán (also known as Quetzalcóatl), an incarnation of the feathered serpent god. More serpents appear at the top of the building as sculpted columns. At the spring and fall equinoxes, the afternoon light strikes the trapezoidal structure so that the shadow of the snake-god appears to undulate down the side of the pyramid to bless the fertile earth. Thousands of people travel to the site each year to see this phenomenon.
At the base of the temple on the north side, an interior staircase leads to two marvelous statues deep within: a stone jaguar and the intermediate god, Chacmool. As usual, Chacmool is in a reclining position, with a flat spot on the belly for receiving sacrifices.
On the Anexo del Templo de los Jaguares (Annex to the Temple of the Jaguars), just west of El Castillo, bas-relief carvings represent more important deities. On the bottom of the columns is the rain god Tlaloc. It's no surprise that his tears represent rain—but why is the Toltec god Tlaloc honored here, instead of the Maya rain god, Chaac?
That's one of many questions that archaeologists and epigraphers have been trying to answer, ever since John Lloyd Stephens and Frederick Catherwood, the first English-speaking explorers to discover the site, first hacked their way through the surrounding forest in 1840. Scholars once thought that the symbols of foreign gods and differing architectural styles at Chichén Itzá proved it was conquered by the Toltecs of central Mexico. (As well as representations of Tlaloc, the site also has a tzompantli—a stone platform decorated with row upon row of sculpted human skulls, which is a distinctively Toltec-style structure.) Most experts now agree, however, that Chichén Itzá was only influenced—not conquered—by Toltec trading partners from the north.
Just west of the Anexo del Templo de los Jaguares is another puzzle: the auditory marvel of Chichén Itzá's main ball court. At 490 feet, this Juego de Pelota is the largest in Mesoamerica. Yet if you stand at one end of the playing field and whisper something to a friend at the other end, incredibly, you'll be heard. The game played on this ball court was apparently something like soccer (no hands were used), but it likely had some sort of ritualistic significance. Carvings on the low walls surrounding the field show a decapitation, with blood spurting from the victim's neck to fertilize the earth. Whether this is a historical depiction (perhaps the losers or winners of the game were sacrificed?) or a symbolic scene, we can only guess.
On the other side of El Castillo, just before a small temple dedicated to the planet Venus, a ruined sacbé, or white road, leads to the Cenote Sagrado (Holy Well, or Sinkhole), also probably used for ritualistic purposes. Jacques Cousteau and his companions recovered about 80 skeletons from this deep, straight-sided, subsurface pond, as well as thousands of pieces of jewelry and figures of jade, obsidian, wood, bone, and turquoise. In direct alignment with Cenote Sagrado, on the other side of El Castillo, the Xtaloc Sinkhole was kept pristine, undoubtedly for bathing and drinking. Adjacent to this water source is a steam bath, its interior lined with benches along the wall like those you'd see in any steam room today. Outside, a tiny pool was used for cooling down during the ritual.
The older Maya structures at Chichén Itzá are south and west of Cenote Xtaloc. Archaeologists have been restoring several buildings in this area, including the Templo del Osario (Ossuary Temple), which, as its name implies, concealed several tombs with skeletons and offerings. Behind the smaller Casa Roja (Red House) and Casa del Venado (House of the Deer) are the site's oldest structures, including m El Caracol (The Snail), one of the few round buildings built by the Maya, with a spiral staircase within. Clearly built as a celestial observatory, it has eight tiny windows precisely aligned with the points of the compass rose. Scholars now know that Maya priests studied the planets and the stars, in fact, they were able to accurately predict the orbits of Venus and the moon, and the appearance of comets and eclipses. To modern astronomers, this is nothing short of amazing.
The Maya of Chichén Itzá were not just scholars, however. They were skilled artisans and architects as well. South of El Caracol, the Grupo de las Monjas (The Nunnery complex) has some of the site's most exquisite facades. A combination of Puuc and Chenes styles dominates here, with playful latticework, masks, and gargoylelike serpents. On the east side of the Anexo de las Monjas, (Nunnery Annex), the Chenes facade celebrates the rain god Chaac. In typical style, the doorway represents an entrance into the underworld, and figures of Chaac decorate the ornate facade above.
South of the Nunnery Complex is an area where field archaeologists are still excavating (fewer than a quarter of the structures at Chichén Itzá have been fully restored). If you have more than a superficial interest in the site—and can convince the authorities ahead of time of your importance, or at least your interest in archaeology—you can explore this area, which is generally not open to the public. Otherwise, head back toward El Castillo past the ruins of a housing compound called Akab Dzib and the Templo de los Panales Cuadrados (Temple of the Square Panels). The latter of these buildings shows more evidence of Toltec influence: instead of weight-bearing Maya arches—or "false arches"—that traditionally supported stone roofs, this structure has stone columns but no roof. This means that the building was once roofed, Toltec-style, with perishable materials (most likely palm thatch or wood) that have long since disintegrated.
Beyond El Caracol, Casa Roja, and El Osario, the right-hand path follows an ancient sacbé, now collapsed. A mud-and-straw hut, which the Maya called a na, has been reproduced here to show the simple implements used before and after the Spanish conquest. On one side of the room are a typical pre-Hispanic table, seat, fire pit, and reed baskets; on the other, are the Christian cross and colonial-style table of the post-conquest Maya.
Behind the tiny oval house, several unexcavated mounds still guard their secrets. The path meanders through a small grove of oak and slender bean trees to the building known today as El Mercado. This market was likely one end of a huge outdoor market whose counterpart structure, on the other side of the grove, is the Plaza de Mil Columnas (Plaza of the Thousand Columns). In typical Toltec-Maya style, the roof once covering the parallel rows of round stone columns in this long arcade has disappeared, giving the place a strangely Greek—and distinctly non-Mayan—look. But the curvy-nosed Chaacs on the corners of the adjacent Templo de los Guerreros are pure Maya. Why their noses are pointing down, like an upside down "U, " instead of up, as usual, is just another mystery to be solved.A light and sound show begins every night at 7 pm in fall and winter and at 8 pm in spring and summer.
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