Chichén Itzá 
How to get there
By bus or car via the MEX 180 from Mérida (1.5-2.5 hours; 116km/72mi) or Valladolid (1 hour; 42km/26mi). An air taxi service is also available.
History
Chichén Itzá, 116km/72mi east of Mérida, is one of Mexico's largest and best restored archaeological zones. With only the briefest of interruptions it was a sacred Mayan site for over 700 years, and in the 11th and 12th centuries ad was the political and religious capital of a renascent Mayan empire under Toltec rule.
By bus or car via the MEX 180 from Mérida (1.5-2.5 hours; 116km/72mi) or Valladolid (1 hour; 42km/26mi). An air taxi service is also available.
History
Chichén Itzá, 116km/72mi east of Mérida, is one of Mexico's largest and best restored archaeological zones. With only the briefest of interruptions it was a sacred Mayan site for over 700 years, and in the 11th and 12th centuries ad was the political and religious capital of a renascent Mayan empire under Toltec rule.
|
Must-see attractions nearby:
|
Today Chichén Itzá is a UNESCO world cultural heritage site.
Chichén Itzá (Mayan: "near the well of the Itzá") was probably founded around ad 450 by Mayan tribes migrating from the south. Experts assume that the site continued in occupation beyond the end of the Mayan Classic era (around ad 900), in contrast to those in central and southern Mayan regions (Campeche, Chiapas, Guatemala, Honduras) which, up to that time, had been of far greater importance. The most recent research suggests that tribes from the central Mexican highlands had already penetrated eastward into this part of Yucatán as early as the 7th or 8th centuries, mingling with the resident Maya before perhaps returning whence they came a century or two later - which would explain the strong Mayan elements to be found at Tula. Archaeologists had previously believed that the Toltecs first made the 1200km/745mi journey from Tollán (present-day Tula) to north Yucatán in about ad 1000, at which time they established themselves at Chichén Itzá (or Uucil-abnal, Mayan: "seven bushes", as it was then known). According to old Nahua chronicles these latter migrants were led by the legendary Prince Ce Ácatl Topiltzín, called, as were several Toltec rulers, Quetzalcóatl, or Kukulkán (Náhuatl and Mayan: "plumed serpent"). He is said to have been driven out of Tula for being too peaceable.
In the following two centuries the merging of these two advanced civilisations, the Toltec and the Mayan, resulted in a post-Classic renaissance of Mayan architecture. With Toltec influence dominant throughout this golden age, Chichén Itzá's buildings, despite many Mayan features, show a remarkable similarity to those of the old Toltec capital of Tollán. Unfortunately this chapter of Chichén Itzá's history remains rather obscure. Mayan records, such as the Books of Chilan Balam, the "Jaguar Prophet" (records which in many respects are at variance with the Nahua chronicles), speak of a three-fold alliance (the Mayapán League) being forged between Chichén Itzá, Uxmal and Mayapán, persisting from 1007 until 1194. Modern research throws doubt on this however, since Uxmal was already abandoned in the 11th c. and Mayapán is believed to have been founded only in the 13th c. The evidence relating to Chichén Itzá's demise is also somewhat contradictory. The site appears to have been abandoned in about ad 1250, following, it is thought, a second migration of Itzá Maya, the tribe, long influenced by the culture of the central highlands, to whom Chichén Itzá owes its name. This second invasion again took place under a leader called Kukulkán (or Quetzalcóatl), the link with Toltec tradition being thus preserved. Soon afterwards the Itzá seem to have dispersed. Some of the tribe, led by the Cocom family, founded Mayapán, from where they continued to control the north of the Yucatán peninsula until about 1450. Chichén Itzá apparently played no significant role at this time, building having to all intents and purposes ceased and a large part of the site lying abandoned.
At the time of the Spanish Conquest in 1533 Chichén Itzá was virtually uninhabited, though it remained a frequently visited place of pilgrimage. Bishop Diego de Landa journeyed there in 1566, describing some of the buildings.
In 1841 and 1842 the American John Stephens investigated the ruins, followed in 1876 by the French archaeologist Le Plongeon. After that came the Briton Maudslay, and then the Austrian Maler, before, in 1885, Edward Thompson, the U.S. consul in Mérida, opportunistically acquired the entire site. Between 1904 and 1907, on behalf of the Peabody Museum, he commissioned divers to search the Holy Cenote for sacrificial treasure. During the 1920s an outstanding contribution was made to the excavation and restoration of Chichén Itzá by the American Sylvanus Morley. Later, in the 1960s, further investigations were carried out mainly by the National Geographic Society of America and the Mexican Institute of Anthropology and History (I.N.A.H.).
The Ruins
The archaeological zone covers an area of almost 8sq.km/3sq.mi. Here, as at virtually all pre-Columbian sites, only some of the buildings have been excavated. The frequently misleading names by which the buildings are known were bestowed on them either by early Spanish sources or various archaeologists. The historic Mayan names have for the most part been lost or forgotten. at the main entrance are a large visitor centre with an interesting museum, an auditorium, a restaurant and bookshop.
Chichén Itzá (Mayan: "near the well of the Itzá") was probably founded around ad 450 by Mayan tribes migrating from the south. Experts assume that the site continued in occupation beyond the end of the Mayan Classic era (around ad 900), in contrast to those in central and southern Mayan regions (Campeche, Chiapas, Guatemala, Honduras) which, up to that time, had been of far greater importance. The most recent research suggests that tribes from the central Mexican highlands had already penetrated eastward into this part of Yucatán as early as the 7th or 8th centuries, mingling with the resident Maya before perhaps returning whence they came a century or two later - which would explain the strong Mayan elements to be found at Tula. Archaeologists had previously believed that the Toltecs first made the 1200km/745mi journey from Tollán (present-day Tula) to north Yucatán in about ad 1000, at which time they established themselves at Chichén Itzá (or Uucil-abnal, Mayan: "seven bushes", as it was then known). According to old Nahua chronicles these latter migrants were led by the legendary Prince Ce Ácatl Topiltzín, called, as were several Toltec rulers, Quetzalcóatl, or Kukulkán (Náhuatl and Mayan: "plumed serpent"). He is said to have been driven out of Tula for being too peaceable.
In the following two centuries the merging of these two advanced civilisations, the Toltec and the Mayan, resulted in a post-Classic renaissance of Mayan architecture. With Toltec influence dominant throughout this golden age, Chichén Itzá's buildings, despite many Mayan features, show a remarkable similarity to those of the old Toltec capital of Tollán. Unfortunately this chapter of Chichén Itzá's history remains rather obscure. Mayan records, such as the Books of Chilan Balam, the "Jaguar Prophet" (records which in many respects are at variance with the Nahua chronicles), speak of a three-fold alliance (the Mayapán League) being forged between Chichén Itzá, Uxmal and Mayapán, persisting from 1007 until 1194. Modern research throws doubt on this however, since Uxmal was already abandoned in the 11th c. and Mayapán is believed to have been founded only in the 13th c. The evidence relating to Chichén Itzá's demise is also somewhat contradictory. The site appears to have been abandoned in about ad 1250, following, it is thought, a second migration of Itzá Maya, the tribe, long influenced by the culture of the central highlands, to whom Chichén Itzá owes its name. This second invasion again took place under a leader called Kukulkán (or Quetzalcóatl), the link with Toltec tradition being thus preserved. Soon afterwards the Itzá seem to have dispersed. Some of the tribe, led by the Cocom family, founded Mayapán, from where they continued to control the north of the Yucatán peninsula until about 1450. Chichén Itzá apparently played no significant role at this time, building having to all intents and purposes ceased and a large part of the site lying abandoned.
At the time of the Spanish Conquest in 1533 Chichén Itzá was virtually uninhabited, though it remained a frequently visited place of pilgrimage. Bishop Diego de Landa journeyed there in 1566, describing some of the buildings.
In 1841 and 1842 the American John Stephens investigated the ruins, followed in 1876 by the French archaeologist Le Plongeon. After that came the Briton Maudslay, and then the Austrian Maler, before, in 1885, Edward Thompson, the U.S. consul in Mérida, opportunistically acquired the entire site. Between 1904 and 1907, on behalf of the Peabody Museum, he commissioned divers to search the Holy Cenote for sacrificial treasure. During the 1920s an outstanding contribution was made to the excavation and restoration of Chichén Itzá by the American Sylvanus Morley. Later, in the 1960s, further investigations were carried out mainly by the National Geographic Society of America and the Mexican Institute of Anthropology and History (I.N.A.H.).
The Ruins
The archaeological zone covers an area of almost 8sq.km/3sq.mi. Here, as at virtually all pre-Columbian sites, only some of the buildings have been excavated. The frequently misleading names by which the buildings are known were bestowed on them either by early Spanish sources or various archaeologists. The historic Mayan names have for the most part been lost or forgotten. at the main entrance are a large visitor centre with an interesting museum, an auditorium, a restaurant and bookshop.
Related Attractions
Ball Courts
Like almost all Mayan cities, Chichén Itzá had several arenas used for the ritual ball game. Seven such ball courts have been found on the site to date. The one at the north-west end of the great plaza is the most impressive so far discovered anywhere in Meso-America.
Along the sides of the playing area - almost 146 m (480 yd) in length and about 37 m (120 ft) wide - run vertical walls 8.5 m (29 ft) high. Fixed in the centre of each wall is a heavy stone ring with serpent ornamentation, positioned 7.25 m (24 ft) above the ground. The game involved hitting a hard rubber ball through the stone rings using only the elbow, knee or hip. The ball, representing the sun, was probably not allowed to touch the ground, otherwise its symbolic "course" would be interrupted. The losers of the game are thought to have been ritually sacrificed (reliefs on panels decorating the bases of walls show players suffering decapitation).
Some experts believe that the small temples at either end - the Edifico Sur and the Templo Norte - were dedicated to the gods of Sun and Moon.
Along the sides of the playing area - almost 146 m (480 yd) in length and about 37 m (120 ft) wide - run vertical walls 8.5 m (29 ft) high. Fixed in the centre of each wall is a heavy stone ring with serpent ornamentation, positioned 7.25 m (24 ft) above the ground. The game involved hitting a hard rubber ball through the stone rings using only the elbow, knee or hip. The ball, representing the sun, was probably not allowed to touch the ground, otherwise its symbolic "course" would be interrupted. The losers of the game are thought to have been ritually sacrificed (reliefs on panels decorating the bases of walls show players suffering decapitation).
Some experts believe that the small temples at either end - the Edifico Sur and the Templo Norte - were dedicated to the gods of Sun and Moon.
Read More
Cenote Sagrado
Further north of the Tomb of Chac-mool, a 6 m (20 ft)-wide causeway runs for 300 m(990 ft) to the large sacred cenote (Cenote Sagrado or Cenote de los Sacrificios; Chen-ku), the existence of which was probably the reason for the Maya settling here in the first place. The almost perfectly round, natural water hole has a diameter of 60 m (197 ft), its sides plunging 24 m (79 ft) to the surface of the water below. The greatest depth yet recorded is 82 m (269 ft).
From the 7th c. onwards until after the Spanish Conquest the cenote was a place of sacrifice and pilgrimage, a sweat bath at the water's edge probably having a ritual function. In times of drought precious objects and live human sacrifices were thrown into the water as offerings to the gods, in particular the Rain god Chac. Between 1904 and 1907 Bowditch and Thompson made several exploratory dives, finding 50 human skeletons together with numerous artefacts of ceramic, stone, gold, copper, jade and obsidian. Further exploration in the 1960s, carried out at greater depths, brought to light another 4000 such objects together with others made of copal (resin), rubber and wooden dolls and human and animal bones. Examination of the skeletons revealed the majority of sacrificial victims to have been men and children, rather than the beautiful young virgins of popular myth.
From the 7th c. onwards until after the Spanish Conquest the cenote was a place of sacrifice and pilgrimage, a sweat bath at the water's edge probably having a ritual function. In times of drought precious objects and live human sacrifices were thrown into the water as offerings to the gods, in particular the Rain god Chac. Between 1904 and 1907 Bowditch and Thompson made several exploratory dives, finding 50 human skeletons together with numerous artefacts of ceramic, stone, gold, copper, jade and obsidian. Further exploration in the 1960s, carried out at greater depths, brought to light another 4000 such objects together with others made of copal (resin), rubber and wooden dolls and human and animal bones. Examination of the skeletons revealed the majority of sacrificial victims to have been men and children, rather than the beautiful young virgins of popular myth.
Chichén Itzá Northern Ruins
Toltec influence at Chichén Itzá is principally seen in the buildings making up the northern group. The inappropriately named chac-mool (Mayan: "red jaguar"), a reclining figure holding a sacrificial vessel, head turned to one side probably acting as the guardian of the entrance to a temple, is typically Toltec, as are the so-called atlantes, stone carvings, often of warriors, supporting a temple roof or altar. Note too the ever-recurring symbol of the plumed serpent (Mayan: "Kukulkán") which displaces the Mayan Rain god Chac, and the scenes of battles and sacrifices which appear far more often than is usual in Classic Maya art.
Chichén Itzá Southern Ruins
The southern group of buildings, comprising what is known as Old Chichén (Chichén Viejo), is reached by crossing the former Mérida to Puerto Juárez road, now disused. On the other side, to the right of the path, rises the Tomb of of the High Priest (Tumba del Gran Sacerdote), a ruined pyramid 10 m (33 ft) high. When excavated the structure was found to contain seven tombs and some valuable artefacts.
El Castillo
The structure known as El Castillo, also called the Pyramid of Kukulkán, dominates this part of the site. As is the case with most pre-Columbian buildings, it is positioned in accordance with strict astronomical-astrological rules.
The 30 m (98 ft)-high, four-sided pyramid, excellently restored, impresses with its classic simplicity. The nine-tiered terracing and four stairways, one on each side, symbolise the nine heavens and four points of the compass. Each stairway has 91 steps, a total of 364, the platform at the top being the 365th, the whole corresponding therefore to the number of days in a year. Large serpent heads adorn the feet of the stairways which rise steeply, at an angle of 45°, to the upper platform on which the actual Temple of Kukulkán stands. The climb to the top of the steps is rewarded with a superb view over the entire site. A pair of typical Toltec serpent columns flank the temple's main entrance. During the restoration of El Castillo workers discovered a pure Mayan-style temple hidden away inside, crowning an older pyramid over which the later one lies superimposed. At its entrance were a stone chac-mool and a throne in the shape of a red-painted stone jaguar, its coat inlaid with jade. A passage leading into the interior of the pyramid now gives access to these hidden rooms. Open 10 a.m. - 4 p.m.
At the equinoxes (March 21st and September 21st/22nd) the Kukulkán Pyramid becomes the scene of a spectacular shadow show. On these two afternoons the setting sun, falling on the corners of El Castillo's nine terraces, casts an undulating shadow onto the west-facing wall of the north staircase. Running all the way down the edge as far as the great snake's head at the foot, the effect is of a huge serpent slithering earthwards from the top of the pyramid, a dramatic symbol of Kukulkán's descent heralding the sowing season or the ending of the rains.
The 30 m (98 ft)-high, four-sided pyramid, excellently restored, impresses with its classic simplicity. The nine-tiered terracing and four stairways, one on each side, symbolise the nine heavens and four points of the compass. Each stairway has 91 steps, a total of 364, the platform at the top being the 365th, the whole corresponding therefore to the number of days in a year. Large serpent heads adorn the feet of the stairways which rise steeply, at an angle of 45°, to the upper platform on which the actual Temple of Kukulkán stands. The climb to the top of the steps is rewarded with a superb view over the entire site. A pair of typical Toltec serpent columns flank the temple's main entrance. During the restoration of El Castillo workers discovered a pure Mayan-style temple hidden away inside, crowning an older pyramid over which the later one lies superimposed. At its entrance were a stone chac-mool and a throne in the shape of a red-painted stone jaguar, its coat inlaid with jade. A passage leading into the interior of the pyramid now gives access to these hidden rooms. Open 10 a.m. - 4 p.m.
At the equinoxes (March 21st and September 21st/22nd) the Kukulkán Pyramid becomes the scene of a spectacular shadow show. On these two afternoons the setting sun, falling on the corners of El Castillo's nine terraces, casts an undulating shadow onto the west-facing wall of the north staircase. Running all the way down the edge as far as the great snake's head at the foot, the effect is of a huge serpent slithering earthwards from the top of the pyramid, a dramatic symbol of Kukulkán's descent heralding the sowing season or the ending of the rains.
Hall of the Thousand Columns
Adjoining the Temple of the Warriors on its south side is the Hall of the Thousand Columns (Grupo de las Mil Columnas), the original purpose of which remains something of a mystery. It may have served as an indoor market or place of assembly. Near by are a small ball court (Juego de Pelota), the so-called Mercado (Market) and a steam bath (Temazcalli), of which the vestibule, the bath itself and the heating room can still be seen.
House of Eagles
Next to Tzompantli stands a smaller platform known as the House of the Eagles (Casa de los Aguilas). Stone serpents embellish the stairway. The walls are adorned with reliefs of eagles and jaguars - symbols of the two orders of Toltec warrior - holding human hearts in their claws.
Other Buildings
Other buildings of interest in the southern sector include the Temple of the Panels (Templo de los Tableros) with reliefs of Toltec warriors and jaguars; the Akab D'zib (Mayan: "obscure writing"; Building of the Unknown Writing), so named because of the as yet undeciphered characters above the door of the second room; the Temple of the Window Lintel (Templo de los Dinteles); the Red House (Casa Colorada or Chichan-chob), predominantly in the Puuc style; the so-called "Dates Group" (Grupo de las Fechas), with a phallic temple, mainly Toltec in style; another ball court (Juego de Pelota); and the Cenote Xtoloc, almost certainly a reservoir.
Sound and Light Show
The history of the site and of the Maya is told in the sound and light show.
Hours
April 1 to October 31
| Mon | Tue | Wed | Thu | Fri | Sat | Sun | |
|---|---|---|---|---|---|---|---|
| Open | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 |
| Close | 21:00 | 21:00 | 21:00 | 21:00 | 21:00 | 21:00 | 21:00 |
November 1 to March 31
| Mon | Tue | Wed | Thu | Fri | Sat | Sun | |
|---|---|---|---|---|---|---|---|
| Open | 18:00 | 18:00 | 18:00 | 18:00 | 18:00 | 18:00 | 18:00 |
| Close | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 | 20:00 |
Guides
Audio-visual presentations available.
Tomb of Choc-mool
A hundred metres or so north of El Castillo lies the so-called Tomb of Chac-mool (Tumba del Chac-mool). Here, more than 100 years ago, Le Plongeon found a stone figure which he christened Chac-mool. The structure is also known as the Venus Platform, having interesting reliefs featuring both Kukulkán's symbol and that of the Morning Star.
Tzompantli
Returning from the cenote, a large square platform called Tzompantli (Náhuatl: "wall of skulls") can be seen on the right of the plaza. This served as a base for the stakes on which the decapitated heads of human sacrifices were impaled. Reliefs consisting of rows of skulls decorate the sides.
Yucatan Surroundings
Rio Lagartos, Mexico
52km/32mi to the north of Tizimin on MEX 295 the little seaside town of Río Lagartos (Nefertiti) lies amid delightful scenery. 16km/10mi away, at Las Coloradas on the estuary of the Río Lagartos, there is a large breeding colony of pink and red flamingos and colonies of other protected birds (boat trips cater for sightseers). Further east still, Chiquila boasts what for Yucatán is a rare source of pure sulphur. West of Río Lagartos is the fishing village of San Felipe.
From Valladolid a new road runs via Nuevo X-can to Cobá.
From Valladolid a new road runs via Nuevo X-can to Cobá.
Tizimin, Mexico
From Valladolid, the MEX 295 makes its way north for 52km/32mi to the small town of Tizimín. Here, from December 30th to January 6th, a major festival is held in honour of the Three Kings, celebrated with much pomp and ceremony.
More Mexico Resources
- Cancun tours & things to do by Viator
