Cobá Part 4: The Temple of Frescos and the altars and stelae of Grupo D

 

Templo de los Frescos is the centerpiece of the Paintings Group within Grupo D. The pyramid on which the Temple of the Frescos sits is called D-1. The temple's name comes from murals on the lintel above its main door and on the walls inside. The D-1 pyramid is the largest and most important structure within the Paintings Group. A broad staircase leads up from the plaza to the temple. In the plaza in front of the pyramid is a double row of columns and 13 altars. The palapa that shields the temple protects the murals. To protect the pyramid itself, tourists are prohibited from climbing the staircase.

In this posting, I will show more of the pyramid and its temple, as well as the other structures in the Painting Group. I will also show Structure D-6, a possible residential building. It stands to the right (north) of D-1. Other structures in the Paintings Group include D-4 and D-5, to which stelae 26 and 28 are attached. In addition to the photos, I'll describe some of the history of the Paintings Group and the discoveries archeologists have made here. For directions to the Cobá Archeological Zone, see Part 1 of this series.

Overview

Site map showing Grupo D and some of its structures. Grupo D stands at the intersection between the three other groups at Cobá. These include Grupo Cobá (seen in Parts 1-3), Grupo Nohoch Mul to the north, and Grupo Macanxoc, to the east. Although each group is located at some distance from the others, all are connected by sacbeob (plural of sacbe, meaning "white road"). These are the stucco-covered limestone roads for which Cobá is famous. Some of the sacbeob extend to sites far outside the city. For example, Sacbe 1 (see above) extends 100km (62mi), almost to Chichen Itza. 

The 50+ sacbeob that the city's rulers built gave Cobá a considerable economic advantage over ancient rivals like Oxkintok and Edzna. The city is also notable for its several lakes, including Lago Cobá and Lago Macanxoc. Due to its proximity to these lakes, Cobá did not suffer the water shortages experienced by many other ancient cities in northern Yucatan. Another important advantage was the short distance between Cobá and the Caribbean ports of Tulum, Xcaret, and Muyil. They provided access to seaborne trade routes along the Caribbean coast all the way down to Honduras and possibly to South America.

One way of getting around at Cobá. In addition to walking, visitors can rent individual bicycles or hire one of these tricycles, with a guy who will do all the pedaling. The distances between the Grupos can run to hundreds of yards and the hot-season weather can be uncomfortable for walkers. The tricycles are also a benefit to those with disabilities. The tricycles shown above are following Sacbe 4, a broad, smooth walkway. In places the stucco paving can still be seen, although it was laid down more than 1,500 years ago.

Archeologists believe that celestial sightings were used to align some of the longer sacbeob, particularly those which begin near the Ixmoja pyramid in Grupp Nohoch Mul. One of these is Sacbe 6, which aligns with the rise of Sirius. It was the brightest star in the sky in the period between 500-1000 AD, when the sacbeob were built. After doing their sightings, the Maya engineers set up a line of poles to ensure the straightness of the path. Then, using corvée (conscripted) labor or slaves, a wide swath was cut through the jungle. The sacbeob  were then built in sections. Maya living near each section would be assigned to maintain it.

While walking along the sacbe, we passed this unidentified stela. The upright monument had no discernible images or glyphs. It may be that these wore off over the centuries. However, it is known that some stelae were erected with no carvings on their limestone surfaces. Although the purpose of this stela is unclear, it is known that the Maya engineers set up stelae along the sacbeob as road markers, similar to those that have been found along ancient Roman roads.

To build one of these white roads, retaining walls were first erected along either side, using large stones. Then, more large stones were placed at the bottom and covered over by layers of increasingly smaller stones up to a gravel layer at the top. The gravel was then covered by a layer of sascab, a naturally occurring powdered limestone. Finally, the road was finished with limestone stucco, giving the surface its brilliant white color. The Maya engineers built ramps to overcome obstacles and there were culverts in some places to allow water to flow under a sacbe. The road's surface sloped down to either side so rainwater could run off. 

Site map of some key structures in the Paintings Group. At the top is the D-1 pyramid with its Temple of the Frescos. The drawing shows that the temple has an entrance on its front (west) side, divided by a column. There are also entrances on the north and south sides. At the base of the pyramid's staircase is Structure D-2. Stretching out in front of D-2 on the left (north) side is a long, double row of circular columns that once supported a perishable roof. To the right (south) of the columns is a collection of 13 individual altars. Structure D-6 is not shown on this site map but it is located to the right (south) of the pyramid.

Structure D-5 is at the bottom of the site map. It consists of a rectangular temple on its left (north) end, with a long narrow structure extending to the right (south). The D-5 temple has a broad staircase on its west (bottom) side, which leads up to a line of square columns along the top. There is also a set of columns along the temple's north side. The long narrow extension has three-step staircases along each side. About half way along the upper (east) side of this structure in an inset, containing Stela 28. The small structure between the D-1 pyramid and the D-5 monument is Structure D4, to which Stela 26 is attached.

Templo de los Frescos

Structure D-6, with the Temple of the Frescos (D-1) in the background. D-6 is a multi-room structure with four rectangular columns on its north end and two more in the middle. Three steps on its west side lead up to what may have been a long patio. I could find very little information about this building or its purpose. However, my best guess is that it served either a residential or an administrative function, or possibly both. Its proximity to the religious/ceremonial structures of the Paintings Group suggests that it might have been used by the priests associated with the temples, altars, and other monuments of the group. 

The structures of the Paintings Group were built during the Post-Classic period (900-1450 AD). After the end of the Classic era, Cobá lost its political and military supremacy in northern Yucatan and its population began a precipitous decline. Also lost was access to important trade routes to the south and east. Cobá became increasingly dependent on trade coming through the Peninsula's Caribbean ports and was, in turn, heavily influenced by their architectural styles. 

As a result of this changed focus, new construction at Cobá was no longer built in the Petén style of southern Yucatan and northern Guatemala. The D-1 pyramid, and particularly its Temple of the Frescos, closely resemble the Post-Classic structures found in Tulum and other Caribbean port cities. The only Classic era structures in this part of Cobá are Stelae 26, 27, and 28. These were originally located elsewhere in the city, but were moved during the Post-Classic era to the Paintings Group where they were re-erected. 

The D-1 pyramid is topped by the Temple of the Frescos. The pyramid is square and has six levels with rounded corners. It's height is 8m (26ft) and each side of the base on each is about 80m (262ft). A broad, four-stage staircase leads up the west side to the platform on which the temple stands. There are two small altars in front of the temple. On one of these, a fragmented censer (incense burner) was found. Under the floor of the temple, archeologists discovered an intact anthropomorphic red censer dating to the Post-Classic period. The red censer represented the Diving God and contained jade and shell beads. 

The temple has a single rectangular room with a doorway facing west, divided by a single column. Above the door is a lintel that contains painted murals. The temple's north and south sides have single, undivided doorways. The interior has a small altar adjoining the back wall. The walls were covered by four layers of stucco, colored yellow, blue, red, and black. The outer-most layer was red, with black lines. The design of this temple resembles those found at Tulum. 

Structure D-2, also called the Oratorio. D-2 sits at the base of the pyramid's staircase and has one entrance door. It was once covered by a vaulted roof. Inside, stone benches line the back and side walls. Stela 27 was found inside the Oratorio in a fragmented state, but with the image of a high-status individual still visible. This figure stands on the back of a single, non-Maya captive. Glyphs on the stela show a partially legible date from the Late Classic era, sometime between the 7th and 9th centuries. When D-2 was built in the Post-Classic period, Stela 27 was moved here from its original location. 

Also inside D-2, near Stela 27, is a small circular altar. Next to the altar is a phallus and sphere, both carved from stone. The sphere probably represents the gonads of the phallus. Together, they are thought to represent fertility. Dark stains on the walls of the Oratorio are the result of smoke from innumerable burnt offerings. When D-2 was excavated, the walls were covered with layers of stucco decorated with complex murals similar to those found at the Caribbean ports. One mural depicted Ek Chuah, the deity of Maya merchants. In order to protect and preserve the murals, they have been removed to a museum.

Ruined structures directly in front of the Temple of the Frescos. This shot was taken from the small platform on which D-2 stands. On the left are some of the thirteen altars that stretch out toward the west. Thirteen was an important number in the ancient Maya world. It relates to the thirteen levels of heaven, each associated with a different god. To the right is a row of circular columns that once supported a roof made of perishable materials. In the distance, you can see the palapa that protects Stela 26, which is attached to Structure D-4. 

One of the altars was found to contain the lower part of a stucco figure seated on a stool. This figure was similar to another found at Tulum. Its destroyed condition is thought to be the work of 16th century Franciscan friars, who were seeking to overthrow what they considered "devil worship". Not far away, archeologists also found a Post-Classic tripod cup containing jade beads and a small copper bell. Just west of the altars, they uncovered a crypt containing the partial remains of an adolescent and two skulls.

View from the west end of the columns. This structure has similar columns to those found on buildings at the ruins of Tulum. Archeologists believe this building functioned as a kind of dormitory for young men who were being instructed in the religious and social practices of Cobá's Post-Classical society. These included calendric arts, methods of divination and prophesies, cures for diseases. Other subjects included as reading, writing, drawing, and hieroglyphics.The priests who instructed them may have lived in Structure D-6. 

The priesthood to which the young men aspired was called ah kin mai ("he of the sun"). The chief priest was called ahau can mai and he examined and appointed new priests. His name referred to a sacred snake associated with Kukulkan, the "Feathered Serpent God", known elsewhere as Quetzalcoatl. Veneration of Kulkulkan in Yucatan began in the Late Classic era and his importance grew dramatically during the Post-Classic.

The altars to the right of the columned structure vary in their sizes and shapes. Given that there are thirteen of them, it is possible that each was used for rituals and sacrifices devoted to one of the gods that inhabited each of heaven's thirteen levels. Those gods included: 

1) Itzamna, the Supreme Ruler of the Cosmos 

2) Ix Chel, the Moon Goddess and Itzamna's wife

3) Kinich Ahau, the Sun God

4) Chaac, the Rain God

5) Yumil Kaxob, the God of Plants and son of Chaac

6) Yum Cimil, the God of Death

7) Yum Kaax, the God of the Forests

8) Hun Hunahpu, the God of Maiz (corn) and father of the Hero Twins

9) Huracan, the God of Storms and Chaos

10) Ix Tab, the Goddess of Suicide

11) Acan, the God of Intoxication

12) Ek Chua, the God of Merchants

13) Kukulcan, the Feathered Serpent and God of Knowledge

 

Structure D-5 and Stela 28

South end of Structure D-5. Most of this structure consists of a low, narrow, three-level platform, laid out on a north to south axis. In the upper right is the palapa that shields Stela 28 from the elements. Beyond the stela is the temple that forms the north end of D-5. This long platform may once have been used by the ah kin mai to conduct ritual processions that originated at the temple.

The ah kin mai were supported by Cobá's nobles, whom they served as advisors and whose sons they educated. From the nobles, the priests received payment in the form of red shells and green stone beads, cotton cloth, cacao, poultry, maiz and other necessities of life. The heavily tattooed ah kin mai wore their hair unkempt and smeared with sacrificial blood. Their long, white, sleeveless robes were made of bark cloth. In addition to this they wore feathered cloaks and shirts ornamented with snail-shells.

Stela 28 stands in a niche on the east side of the D-5 platform. This stela is another that was erected in the Classic period, but moved here sometime during the Post-Classic. Stela 28 is about 2m (6.5ft) tall and 0.75m (2.5ft) wide. The limestone is worn, but it contains the important Maya Long Count date of 9.10.0.0. This Maya calendar date designated the completion of the 10th katun of 9th baktun cycle. To the Maya, the end of a cycle was a significant event. 

These ancient people were expert mathematicians and astronomers. They had long observed the many cycles in the world around them, including seasons, animal and plant life-cycles, and the movement of the celestial bodies. Their "Long Count" calendar was based on a series of cycles. The longest was the baktun (144,000 days), followed by the katun (7,200 days). The tun cycle was 360 days and the uinal was 20. Individual days were called k'in. The stela's date of 9.10.0.0.0 corresponds to January 24, 633 AD, which marked the completion of the 10th katun of the 9th baktun cycle. 

The surface of Stela 28 is fairly worn, but an image can stil be discerned. The long cylindrical object the figure holds across his chest indicates that he is probably a ruler. My photo only shows him down to the knees, so there may or may not be bound captives kneeling next to his feet or under them. However, nearly all the stelae that I have photographed at Cobá have displayed captives in such positions. 

The presence of the captives on Cobá's stelae shows the strong link between the city and the Petén region of southern Yucatan and northern Guatemala. Much of this region was dominated by the Kaan ("Snake") Dynasty, often referred to as the Kaanul. They had an early and long-standing relationship with the ruling dynasty of Cobá. During the Classic era, the Kaanul established a wide network of client states and allies, including Cobá. When Juunpiktook founded Cobá's Classical-era dynasty in 494 AD, he did so with the assistance of the Kaanul.

The D-5 platform ends at a three-level temple. The stumps of four columns stand along the south wall of the temple. The outer two are rectangular, while the inner two are circular. The room once had a roof of perishable materials. It is unlikely that D-5 had a residential function. The entire structure appears to be ceremonial in nature, with a temple on one end and a raised walkway for processions extending to the south. The Post-Classic inhabitants of Cobá sanctified their D-5 monument by incorporating the Classic-era Stela 28 into its structure.

The Paintings Group structures were constructed hundreds of years after the Classic era ended. By that time, the inscriptions were probably incomprehensible to Cobá's population. The Long Count calendar had gone out of use centuries before. The hieroglyphs, if legible at all, would have been as unreadable as ancient Greek would be to most modern people. So, why did the residents of Post-Classical Cobá go to all the trouble of preserving the stelae? During a period of decline and decay, the ancient images and mysterious hieroglyphs on the stelae probably helped connect the Post-Classic people to the greatness of a mystical past. 

View of the temple that forms the north end of D-5. Unlike many of the Post-Classic structures that incorporated Classic-era stelae, D-5 is a substantial building, impressive in its own right. The west side of the temple has a broad staircase that leads up to the top. Eight large rectangular columns line the front of the temple's top level, which has several rooms. The columns once supported a roof of perishable materials. While the interior of the structure is made of rough stones, the staircase and outer walls were made with carefully cut stones. 

Structure D-4 & Stela 26

Structure D-4 and Stela 26. These are located about 50m (164ft) west of the Temple of the Frescos. D-4 is a three level structure with what appears to be an altar on the top. Rituals here would have been conducted by the ah kin mai. The stela is surrounded on three sides by a low U-shaped structure and faces south on the open fourth side. The surface of the stela contains the image of a standing ruler with captives at his feet. Like other stelae in the area, Stela 26 is yet another Classic-era monument that was moved here during the Post-Classic period. In front of the stela is a small oval-shaped stone that was probably an altar.

The ah kin mai were a powerful and conservative part of Maya society who participated in all the important ceremonies. These included rituals associated with puberty, weddings, farming and hunting, sacrifices, burials, and warfare. Another important religious group were the chilamob (plural of chilam), who interpreted messages from the gods. The chilamob received their prophesies in the inner sanctums of temples and then interpreted them to the priests. The most famous of these, Chilam Balam, is said to have predicted the Conquest, prior to the arrival of the Spanish.

Structure D-4 from the rear, showing its three-level construction. An ah kin mai may have stood on the second level and offered sacrifices on the top of the structure. These might have included burnt offerings or blood acquired through auto-sacrifice. This procedure involved piercing one's own tongue, ear, or genitals with a sharp spine from the tip of a henequen leaf or the tail of a manta ray. Blood was considered the essence of life and thus a suitable gift for the gods. In addition, the pain from the act could sometimes result in visions from which prophesies could be made.

This completes Part 4 of my Cobá series. I hope you have enjoyed it. If so, please leave any thoughts or questions in the Comments section below or email me directly. If you leave a question, please include your email address so that I can respond in a timely manner.

Hasta luego, Jim

Cobá Part 3: Ball Court 1 at Grupo Cobá

Using his hip, a Maya ball player propels a hard rubber ball toward a stone ring. He wears a loincloth and a leather protector called a yoke around his mid-section. The leather yoke is necessary to protect him from the heavy rubber ball. Serious injury or even death could result if it struck the player in his stomach area. He also wears a leather helmet, for the same reason. The hips, upper legs, shoulders, and elbows were the primary parts of the body used in play, because the use of hands or feet was forbidden by the rules.

Cobá has two courts. Grupo Cobá, also called Group B, contains Ball Court 1. The court is located just north of the Acropolis, which is the first group of structures you encounter after entering the Cobá Archeological Zone. (See Part 1 for directions to Cobá). In this posting, I'll show you the two parallel structures which form Ball Court 1. I'll also show the two stelae (upright stone monuments) adjacent to it. Along with the photos, I'll tell you about the ball game itself and its relationship with the Maya view of the Cosmos.

Overview

Ball Court 1 is formed by two parallel structures labeled 17a and 17b. They are located a short distance north of Patio A and La Iglesia pyramid (see Part 2). A narrow alley runs between the ball court's parallel structures, forming the ground-level part of the playing area. Also part of the area of play are the sloping interior walls of 17a and 17b. Mounted high on the middle of each wall is a stone ring, similar to the one in the photo of the ball player. On the west side of Structure 17b, Stelae 9 and 10 stand side-by-side within a "U" shaped enclosure.

Elite spectators would stand on the top of the parallel structures to view the game as it was played below. They ascended to those positions by way of several staircases. The ones on the north and east sides of 17a  are impressive, while the ones on 17b are less so. In fact, 17a is the more complex structure in several ways. This leads me to believe that 17a was intended for use by the "home team" and its spectators, while 17b was for the visiting team.

The human figures on the two stone panels found at Ball Court #1 may be ball players. These panels are not Stelae 9 and 10, which will be shown at the end of this post. The panels above are quite weather-worn, so the figures and hieroglyphs carved into the limestone are difficult to discern. Some sources suggest that these figures may be prisoners captured during warfare. However, I doubt this. War captives are nearly always portrayed as small figures with bound hands, and in kneeling or subservient positions. The tall figures on these two panels stand erect, suggesting that they were people of importance deserving respect.

Grupo Cobá's Ball Court #1

Looking north along the playing field. The ball court's narrow alleyway and sloping walls form the playing area. Structure 17a is on the left and 17b is to the right. The walls don't extend all the way to the ground, but stop at narrow shelves. Then, there is  a short vertical drop to the ground. Mid-way down the field, at the top of the walls, you can see stone rings on either side of the court. The length of Ball Court #1 is 70m (230ft) and the alley's width is approximately 3m (10ft). The sloping walls are about 6m (20t) high, not including the structures on top. 

Ball Courts in Mesoamerica were built in a variety of sizes and designs. The smallest I have encountered is at the Zapotec city of Monte Alban, in Oaxaca. It is only about 15m (50ft) long, with an alley 2m (6.6ft) wide, with sloping walls that are around 1.5m (5ft) tall. The largest is at Chichen Itza, in north-central Yucatan. That huge court is 146.3m (480ft) long. Its alley is 36.6m (120ft) wide, with vertical walls that rise to 8m (26ft). Most cities in ancient Mesoamerica had ball courts. Some, like Cobá, had two or more. The city of Cantona, located in the state of Puebla, has the most. It contains twenty-seven courts! 

Stone ring on the west side (17b) of the court. The ball game is quite ancient. The earliest known courts date back to the Pre-Classic period. The oldest court yet discovered dates to at least 1400 BC and the oldest rubber ball to 1600 BC. The game may have been created by the Olmecs, known as the "Mother of Cultures". Whether or not they originated the ball game, it likely spread throughout Mesoamerica by way of their trade networks. However, the use of stone rings in ball courts was a much later innovation. They began to appear after 900 AD in the Post-Classic era.

Ball court rings come in various styles and sizes. The one above has a fairly large hole, about the size of a small beach ball. I have seen other rings that would only accommodate a ball about the size of one used today in soccer. While this ring is undecorated around its rim, others I have seen contain elablorate carvings of animals or abstract designs. 

Passing the ball through a ring was difficult and therefore probably rare. Doing so may have signaled an automatic win. The usual way of winning was to score points by moving the ball to the opponent's end zone or preventing him from returning the ball. Penalties were incurred by touching the ball with the hands or feet or letting it bounce more than once on the floor of the alley. 

Structure 17b, the Ball Court's west side

The north end of Structure 17b. A five-step staircase on the north end of 17b leads up to a platform, but not to the top of the structure. The purpose of this short staircase is not clear. It is possible that another flight of stairs once provided access from the platform to the top. However, due to the deteriorated condition of this end of 17b, it is not possible to say. However, the south end of 17b does have a narrow staircase that leads from the ground level up to the top. In the distance, beyond the five-step staircase, you can see part of the sloping wall of Structure 17a.

The south end of 17b, with its narrow staircase. On the right, the east wall of the playing area (17a) and its stone ring can be seen. On the left (west) side of 17b, you can see the thatched roof of the palapa which shelters Stelae 9 and 10. Although the playing field areas of the two parallel structures are identical, the overall size of 17b is slightly smaller and the spectator area on its top is less elaborate than the one on 17a. The reason for this is not clear. Perhaps 17b was intended for the use of the visiting team and its elite spectators, while the larger and more elaborate 17a was constructed for the home team. 

Structure 17a, the Ball Court's east side

View of the southeast corner of 17a. Carole is on the left, inspecting the south side of the structure. The sloping wall of 17b can been seen in the distance beyond her. The ledge above Carole contains several rectangular columns which once supported a roof. The purpose of this room is unknown, but it may have been used by players to store their clothes and possessions during the game. On the right (east side), a broad staircase can be seen. It leads up to 17a's colonnaded top. The three steps in the foreground lead down into Patio F.  (See site map above)

The east-side staircase of 17a. As I noted previously, these stairs allowed Cobá's elite to ascend to a position where they could view the game as it was played below. The rectangular columns lining the top level once supported a roof to shelter spectators from the sun or rain. While these stairs allowed access to the top, they also face into Plaza F, so they could have functioned at other times as stadium seats for viewing important ceremonies conducted in the plaza. This staircase has thirteen steps, an important number in the Maya world.

Most pre-hispanic people, including the Maya, believed that there were thirteen levels in heaven and nine levels in the underworld (Xibalba). In between these top and bottom dimensions was the earth, seen as a caiman or turtle floating in a primordial sea. Each of the levels of the upper and lower worlds was ruled by a particular god. The deity who lived at the thirteenth (top) level was Itzamna, the supreme creator god. 

Structure 17a's northeast corner. On the left (east) side is the broad staircase. The corner of 17a contains a small, colonnaded room with three pillars, accessed by a four-step staircase. This may have been used by an officiating priest. On the right is the mouth of a tunnel that runs beneath the staircase that is located on the north side of 17a.

In addition to the connection between 17a's east-side stairs and the levels of heaven, the ball game reflected other aspects of the Maya Cosmos. In 1550, a book called the Popul Vuh ("Community Book") was written by a Spanish priest. He based it on Maya oral traditions. There have long been doubts about its accuracy in recounting the centuries-old myths. However, in the late 20th century, excavations at the Pre-Classic city of El Mirador proved that the Popul Vuh faithfully represents those myths. One of the most important was about the Hero Twins and their famous ball game with the Lords of the Underworld.

The staircase on the north end of 17a reaches the top of the structure. This staircase is an example of how 17a is the more impressive half of the ball court. Along with the one on the east side, these stairs provided ways for large processions of Cobá's elite to mount the eastern half of the structure.  By contrast, 17b has one narrow set of stairs to the top on its south end. The staircase on its north end is much smaller than either of those on 17a. It also doesn't appear to reach the top level. 

In the Popul Vuh's story about the Hero Twins, their father was the Maiz (corn) God, known as Hun Hunahpu. He and his brother were great ball players and were summoned by the Lords of the Underworld to play a game. Hun Hunahpu and his brother were defeated and sacrificed by the Lords. Later, the twin sons of the Maiz God also became ball players. Like their father and uncle, the Hero Twins were summoned to play against the Underworld Lords. Using their ball game expertise, along with trickery, the twins defeated and sacrificed the Lords. They then resurrected the Maiz God, who became humanity's benefactor. 

The western end of the tunnel that runs completely under the north staircase of 17a. Tunnels like this served several purposes. Structurally, the corbel-vaulted tunnel provided support for the masonry above. In addition, the spaces could be used for elite gatherings, religious rituals, or storage. Finally, passageways such as this often symbolized transitions, such as the passage from death, through the underworld, to rebirth. 

The geographical orientation of Cobá's ball court also suggests a relationship with the Cosmos. The Maya believed that the Four Cardinal Directions (north, south, east, and west) were sacred and represented the structure of the Cosmos. The most important direction was east, where the life-giving sun rose. It set in the west, which represented death and the underworld. The sun's zenith was in the heavens at mid-day, which represented north. Its nadir was midnight, represented by south (the underworld). At Cobá, the ball court's axis is a little east of north, suggesting both the sun's rise and its zenith.

Stelae 9 and 10

Stelae 9 & 10 stand side-by-side on west side of the 17b. Stela 9 is on the left. Only about half of the original stela remains. It was discovered in 1893 by Austrian archeologist Teobert Maler. On its right is Stela 10. The lower half of 10 was discovered by Maler at the same time that he found Stela 9. The upper half of Stela 10 was't found until more than a century later. The west side of Structure 17b can be seen in the background.

Drawing of Stela 9. The stela is very worn and the upper part is still missing. Only the outlines of the hieroglyphs can be seen, along with the image of a man from his waist down to his sandaled feet. The cylindrical object that he holds across his chest indicates that he was a ruler. This symbol of high office is carried in the identical manner by rulers who appear on stelae throughout Cobá. 

Suspended down from his neck, almost to his ankles, is a horizontal bar with three tubular beads coming out of its right end. There were once beads on the left end, but they are too worn to be seen. Rulers wore bars like this when they dressed for war and intended to take captives. An almost identical bar, in good condition, can be seen on the lower portion of Stela 11 in Part 2 of this series. It is not clear why there are no bound captives at the feet of this figure, unlike those on Stela 11 and on other images of rulers at Cobá.  (Photo from Peabody Museum, Harvard University)

Drawing of Stela 10's top and bottom pieces. The lower part of the stela was found by Teobert Maler in 1893, standing next to Stela 9. More than a century later, in 1996, the upper section was discovered, buried in nearby rubble. The figure on the stela is a young man in good physical condition.

Drooping down from the back of his head is a kind of a pigtail, similar to the one on the ball player in the first photo. Also like that player, he is naked from the waist up and wears no sandals on his bare feet. Around his waist is the outline of what may be a protective yoke. All these factors strongly suggest that he is a ball player. (Photo from Peabody Museum, Harvard University)

This completes Part 3 of my Cobá series. I hope you have enjoyed it. If so, please leave any thoughts or questions in the Comments section below, or email me directly. If you leave a question, please remember to include your email address so that I can respond in a timely fashion.

Hasta luego, Jim

 

Cobá Part 2: Stela 11 and the temples and palaces on Grupo Cobá's Acropolis

Sela 11 stands directly in front of the staircase of the pyramid called La Iglesia. The existence of this stela was first reported in 1891 by Austrian archeologist Teobert Maler. Modern archeologists believe that Stela 11 was once located elsewhere in Cobá and then moved here during the Post-Classic period (1000 AD-1250 AD). What you see above is only the top section of the stela and its circular altar. Recent excavations behind it unearthed the much better preserved bottom part. Its markings were preserved because it was buried for centuries.  During the same dig, archeologists also found a trove of jade and shell offerings. 

In this posting, I will first focus on Stela 11, its circular altar, and the offerings discovered near it. Then I will show the south and west sides of Patio F, one of several patios on Grupo Cobá's Acropolis. Finally, I will walk you along the structures on the west side of the Acropolis. These were the only accessible parts of the 43 structures on the Acropolis' platform when we visited. Hopefully, more have been opened to the public. Along with my photos and structural descriptions, I will also provide an overview of Cobá's long history.

Overview

Map of the Acropolis, the structures on its platform, and Ball Court #1. North is toward the top of the drawing. The star in the middle of the drawing shows the location of Stela 11. Surrounding the stela is Patio A, which is bounded on its north and south sides by Structures B-2 and B-3. To the east of Patio A is the grand staircase that leads to the top of La Iglesia (see Part 1). 

Along the west side of the Acropolis is the long, low Kaan staircase. To the west of the Kaan staircase is a broad plaza bounded on its north and south sides by two un-excavated structures called B-13 (north) and B-7 (south).  Just in front of the southern end of the Kaan staircase  is Stela 12. South of the stela, another broad staircase leads up to a palace called B-4. The southwest corner of the Acropolis contains B-5, a small colonnaded structure. This may have been either a temple or an elite dwelling. 

North of the Acropolis are Structures 17a and 17b, the parallel sides of Ball Court #1. Patio F is the open space bordered on its south side by the north wall of the Acropolis. The west side of the patio is bordered by the staircase of Structure 17a. The north and east sides of Patio F are formed by un-excavated Structures 18 and 20. (Site map from Pari Journal) 

Stela 11 and its treasures

Patio A, viewed from the lower steps of La Iglesia. From this position you can see the rear side of Stela 11, along with Structure B-3 (upper left). Although Patio A is small, compared to some others on the Acropolis, its position directly in front of La Iglesia suggests that this was a very sacred area. Reinforcing this are the ancient offerings found near the stela. Notice the two arms of the niche protruding from the bottom of La Iglesia's stairs. Buried between them, archeologists found the broken-off lower part of Stela 11. (Photo from Pari Journal) 

When the circular altar in front of Stela 11 was inspected by archeologists in 1926, they found offerings from recent times. These included burned candles and a metal incense-burning receptacle. Local Maya told them that hunters sometimes left offerings to invoke help from the ancient deities of the forests, lakes and cenotes. The hunters believed that these gods were more powerful than the Catholic god. One of the deities was Ix Chebel Yax, who was the goddess of regeneration and the wife of Itzamna, the supreme god of creation. Ix Chebel  Yax was closely associated with Piramide La Iglesia. 

On the other hand, local Catholics believed that the Virgin Mary (whom they called Colebíl) was the figure portrayed on Stela 11. Colebíl was the Maya moon goddess and, not coincidentally, the Virgin of Guadalupe is always portrayed standing on a crescent moon. Lacking any other meeting place, the Catholic faithful used Patio A and its altar to make offerings to her. This is how the pyramid came to be called La Iglesia (The Church). In 2011, Mexican peso coins were found on the circular altar, including one dated 1990. This indicates that the altar and stela were still being used for these purposes at that date. 

Drawing of the upper part of Stela 11. This section of the stela was exposed to the elements for many centuries and is consequently quite worn. However, 18 glyphs can still be seen, along with the head, chest, and mid-section of a richly-dressed royal figure. He wears a double-stranded jade necklace, a feathered head dress, and a loincloth. In his arms, he holds a long cylindrical object, which is a symbol of rulership. The same symbol appears regularly on other Cobá stelae that depict rulers. The missing lower part of his body appears on the recently-discovered section of the stela. (Photo from Peabody Museum, Harvard University)

The glyphs are too worn to provide a complete narrative. However, among them are the name Chan Yopaat, preceded by the title kalo'mte. Roughly translated, kalo'mte it means "king of kings". This would be the title of someone who is a leader of the highest rank in Classic Maya society. A kal'omte rules not only his own city, but has authority over other towns and cities beyond the limits of his immediate domain.

According to a glyph on a stela located in another part of Cobá, Chan Yopaat became Kalo'mte in 682 AD. He died a decade later in 692 AD of an unknown cause. However, a stela at the city-state of Edzna declares that its ruler captured an important noble person from Cobá in 692. We know that Chan Yopaat died in 692 because that was the year his son, Mat K'awill, became Kalo'mte of Cobá. Since ritual sacrifice was the usual fate of a ruler captured in battle, the unnamed Cobá noble may have been Chan Yopaat himself. 

The lower section of Stela 11 is in much better shape. It was long assumed that this part had been irretrievably lost. However, it was found during routine maintenance in 2010 by a worker named Esteban May who noticed part of it protruding from the ground. At some point in ancient times, Stela 11 had been broken (possibly deliberately). This part was then set into the niche in the middle of the bottom of the stairs, about a meter (3ft) behind the position where the top section stands. (Photo from  Pari Journal)

Appearing among the glyphs on the lower portion of Stela 11 are the name and title of Kalo'mte Xaman K'awiil. Archeologists pieced together various Maya calendar dates on this stela and elsewhere at Cobá and concluded that the year that he acceded to the throne was 632 AD. Since he took the throne 50 years before Chan Yopaat, the royal figure on Stela 11 is probably not Xaman K'awiil. It is more likely that Chan Yopaat erected the stela to depict himself and made reference to the earlier monarch in order to emphasize his own legitimacy. To date, Xaman K'awiil's name has not been found anywhere else at Cobá.  

Drawing of the lower portion of Stela 11. Here, we see two "finely carved legs of an individual wearing sandals and a loincloth with a long front flap, as well as the end of a necklace supporting a bar carved in the image of de-fleshed head, with three tubular beads at each end". Similar objects, suspended from necklaces, appear on other stelae at Cobá that portray royalty. These objects were worn by rulers when they dressed as warriors and intended to take captives.

"Accompanying the central figure is a smaller, kneeling captive with hands bound, wearing ear flares, a ko'haw headdress and a belt around his waist." A ko'haw was the war helmet of the War Serpent cult and was made of rectangular shell plaques. It was worn by rulers of city-states. This suggests that the captive was a ruler who was defeated, captured, and probably faced  ritual sacrifice. The depiction of a ruler standing next to bound captives, or sometimes on top of them, is a common image not only at Cobá, but in other Maya cities. (Photo and quotes from Pari Journal)

Offerings discovered near Stela 11 included this treasure trove of jade. After discovering the missing stela piece, archeologists dug deeper into the niche where it was found. They soon unearthed numerous pieces of jade jewelry. These included a necklace, ear flares and tubes, various other beads, an ax, and jade fragments. Jade is not natural to the area around  Cobá, so these pieces were probably brought by sea-going canoes up the Caribbean Coast from Valle de Motagua in Guatemala. That area was dominated by Maya cities like Quirigua. (Photo from  Pari Journal)

Spondylus shells were part of the Stela 11 trove. Spondylus americanus is a mollusk found along the Caribbean Coast in reefs and intertidal areas. Often called the "spiny oyster", their shells were used for jewelry by the ancient Maya. The value that the inhabitants of Cobá placed on these shells is shown by the fact that they were found along with the highly-valued jade offerings. In addition to the Spondylus shells and the jade, archeologists also found two shell beads, a snail shell, two worked fragments of mother of pearl, and two fragments of obsidian blades. (Photo from  Pari Journal)

Patio F's south and west sides 

The north wall of the Acropolis' platform forms the southern border of Patio F. This massive three level wall has a steep staircase near its eastern end. The rounded corners indicate the influence of the Petén architectural style of northern Guatemala. While the staircase steps and the top level were made with cut stones, those of the two lower levels were uncut. This huge platform supports the 43 structures on top of the Acropolis. Building the platform would have been an immense construction project in itself, requiring thousands of man hours from hundreds of workers.

People inhabited the area around Cobá's lakes long before it became a city. Forest clearance began as early as 1650 BC and maiz (corn) was being planted in lakeside milpas (small fields) by 850 BC. Between 300 BC and 250 AD (the Pre-Classic era), there were still only small villages, inhabited by people who supported themselves by hunting and farming. 

During the Early Classic period (250 AD to 600 AD), Cobá's population began to increase. Power became more centralized in the long process of consolidation into a city. During this period of social stratification, limestone began to be used to create temples, pyramids, and residences for the emerging elite. These structures included La Iglesia pyramid, along with many of the other structures on the Acropolis. However, the common people still lived in simple huts called nah'ob, made of perishable materials. 

The west side of Patio F is bordered by a broad staircase. This structure (17a) is the eastern half of Ball Court #1. The ball court has two parallel sides and their interior walls slope down to a ground level corridor that forms the central part of the playing field. I will show the ball court in detail in Part 3. The city's elite class would have mounted these stairs in order to view the playing field on structure 17a's west side. The steps may have also functioned as stadium seats for people facing east, in the opposite direction, in order to view ceremonies conducted in Patio F.  The other two sides of Patio F are the un-excavated Structures 18 and 20, which I didn't photograph.

By the fifth century AD, Cobá had become a thriving city. It is one of the few pre-hispanic cities where we know the original name. Ko'ba'a. means "ruffled or choppy water", an obvious reference to the surface of the lakes around which the city was built. Archeologists know the name because they found it carved on a stone panel on the wall of Ball Court #2 (Grupo D). The glyphs on the panel also contain dynastic information. This includes the name of Juunpiktook, the founder of Cobá's royal dynasty. He acceded to the throne in 494 AD but, at this early stage, he was probably just a local ruler, not a kalo'mte.

The Kaan Staircase and the structures along it

The northwest corner of the Acropolis is formed by Structure B-2.  Note the small stone skull on the sloping wall beside the stairs in the photo's center. This is the same skull I showed in the first photo of Part 1. It is one of a pair that brackets the stairs. At the top of the stairs is a row of square columns that once supported a roof. Structure B-2 forms the northern edge of Patio A. In the background, you can see the massive staircase leading up to the top of La Iglesia. The long Kaan stairway begins to the right of this corner of the Acropolis, just out of sight.

During the Late Classic period, from 600 AD to 900 AD, Cobá was the dominant power in the northern Yucatan Peninsula. It was during this time that most of the major temples, pyramids, sacbeob ("white roads") and stelae were built. Cobá's rulers extended their control over outlying towns and cities, either by conquest or through marriage alliances. In the process, they came into conflict with other powers on the Peninsula. One of them was Oxkintok, a city located 200km (125mi) away on the western side of the Peninsula. Although only 3 hours away by car today, it would have been a tough march in ancient times.

View to the north along the Kaan Staircase. From Structure B-2, the staircase stretches south along the west side of the Acropolis for 100m (327ft), to a palace called Structure B-4. The stairs face west into a broad plaza, from which six sacbeob branch out in several directions. On the top of the Kaan Staircase stand the ruins of a palace. The name Kaan means "snake". This is a reference to the strong connection between the Cobá dynasty and that of the Kaan (Snake) Dynasty, also known as the Kaanul. The Snake Dynasty originated in the city of Dzibanche in the southeastern part of the Peninsula. 

In fact, Cobá's rise was due in part to the support of the Kaanul. The Cobá dynasty's founder, Juunpiltook, came to power under the patronage of the Kaanul. This was part of the strategy of the ambitious Kaanul rulers, who worked to expand their own power by assembling a sprawling network of allies and subordinate city-states. In 631 AD, the Kaanul seized power in the city of Calakmul and moved the seat of their dynasty there from Dzibanche.  Calakmul is located just north of the Mexican border with Guatemala.

The Kaan Dynasty was the great rival of the rulers of Tikal, which is located 350km (220mi) south of Calakmul in northern Guatemala. The rulers of Tikal maintained a network of client states and allies similar to that of the Kaanul. The conflict between these two Maya superpowers lasted for centuries, with the advantage changing hands several times. In the Maya world, alliances were often made through inter-dynastic marriages. Over time, the Kaanul rulers arranged the marriages of several of their daughters to Cobá's rulers. Some of these women became powerful in Cobá and at least one attained the rank of kalo'mte.

 

Stela 12 stands in front of the southern end of the Kaan Staircase. Some pieces of this broken stela were found in 1923. Other fragments were unearthed seventy years later in 1993. The stela is very worn but still contains a few traces of its original markings. These include two captives with bound wrists. They kneel on either side of a pair of legs ending in sandaled feet that belong to a much larger figure. The only traces of this royal figure left on the stela  are the profile of a face and parts of a headdress. Stela 12's position in front of the Kaan Staircase suggests that this monument commemorates an important event or person.

Drawing of Stela 12, showing the kneeling captives. Cobá peaked in its power about 800 AD, but then began a slow decline. Around 1000 AD, at the start of the Post-Classic era. Cobá came into conflict with a rising power known as Chichen Itza. The Itza people of that city were energetic and had learned an advanced manner of warfare, possibly from the highly militarized Toltec civilization of Central Mexico. 

The conflict with Chichen Itza resulted in Cobá's defeat and subjugation. The city continued to prosper economically for a time and even built new temples and monuments over the next couple of centuries. However, Cobá had become politically eclipsed and never regained its ascendancy. 

Structure B4 stands just south of Stela 12 along the Acropolis' west side. The broad staircase leads up to a row of rectangular pillars that form the front of an elite palace. This is one of several "flying staircases" at Cobá. On the right side of the stairs you can see the entrance to a tunnel that extends all the way to the far side of the stairs. This tunnel is what gives the staircase its name. Flying staircases are part of the Puuc architectural style of northern Yucatan that flourished during the Late Classic period.

During the centuries following its defeat by Chichen Itza, the population of Cobá declined by over 90%. Increasingly, the city's role became that of a religious shrine and pilgrimage site. By the time the Spanish arrived in the 1520s, the once rich and powerful city was mostly abandoned. A small population may have continued for a short while, but they too soon departed. Cobá's mighty pyramids and temples became crumbling mounds covered by the encroaching jungle and the city slowly disappeared. Its existence would not be known for hundreds of years, outside of the small number of Maya living near it.

A small palace or temple named Structure B-5 is located just south of Structure B-4. Structure B-5 forms the southern end of the west side of the Acropolis. An un-excavated structure called B-7 forms a right angle with the southern end of B-5. Structure B-7 is a long rectangular mound that extends to the west, forming the southern border of the large courtyard into which the west side of the Acropolis faces. (see the site map above).

This completes Part 2 of my Cobá series. I hope you have enjoyed it. If so, please leave any thoughts or questions in the Comments section below or email me directly. If you leave a question in the Comments section, please remember to include your email address so that I can respond in a timely manner.

Hasta luego, Jim