There seem to be common themes that bind ancient cultures. The rich Mexican pre-Columbian civilizational heritage is worth exploring and understanding. My first trip to this fascinating area was right after high school, and something has always captivated me about this space since. I have been fortunate to visit these ancient Mesoamerican lands as there is something very special about the enigmatic monuments and the mystical components that continue to draw people.
Mesoamerica is a region that spans Mexico and Central America and holds a rich history of advanced pre-Spanish civilizations. These indigenous folks achieved remarkable societal development, surpassing their counterparts in the Western Hemisphere. One of the most remarkable ancient cities in this region is Teotihuacan, often lovingly called “Teo” by many. Located in the Basin of Mexico, just a short distance northeast of modern-day Mexico City, Teotihuacan is easy to get to and a must-visit destination.
Before embarking on the Teotihuacan adventure, one should remember to pack basic essentials to combat the intense sunlight. My last two trips were with a group and the members who didn’t remember to pack hats were able to purchase on site though the vendors didn’t sell sunglasses and this was especially challenging for some. A wide-brim hat, long sleeve cotton clothing, a bottle of water, and comfortable hiking shoes are crucial for an enjoyable full-day exploration. As one drives up to the place, one is greeted by the vastness, grandeur, and cultural significance that defines this UNESCO World Heritage site. Teotihuacan boasts awe-inspiring monumental architecture, a meticulously planned urban layout, and captivating remnants of an ancient civilization.
During its peak, Teotihuacan covered a large area of approximately 8 square miles and was home to an estimated population of 100,000 to 200,000 people (Britannica, 2023). This bustling metropolis thrived as a center of commerce, religious practices, and artistic expression. As one wanders through the wide, straight thoroughfares and gazes at the impressive structures, one can’t help but be awed by the architectural prowess of this ancient city.
The main highlights of Teotihuacan are undoubtedly the Pyramids and the Temples. These structures hold immense religious and spiritual significance; they served as central hubs for ceremonies and rituals. Ascending to the summits of the Pyramid of the Sun, the Pyramid of the Moon, and the Temple of the Feathered Serpent provides a truly ethereal experience. As one climbs these steep steps, guided by the sun above, one will gain a deeper appreciation for the ancient inhabitants’ dedication and reverence for this sacred space.
Among the notable structures is the Temple of Quetzalcoatl, also known as the Feathered Serpent, which holds global, mystical significance. It symbolizes the emergence of time in the human world and is associated with Quetzalcoatl, a deity believed to have introduced calendric divisions and connected civilization(s) with the larger existence. Adorned with colorful frescoes depicting cosmological and mythological themes, this temple offers a glimpse into the practices and beliefs of Teotihuacan’s ancient residents. Recent archaeological findings from a burial complex associated with the construction of the Quetzalcoatl Pyramid support the idea that the temple dedicated to the Feathered Serpent represents structured time (Austin, 1991). Quetzalcoatl is a multifaceted deity and is revered as the initiator of worldly matters and the revealer of secrets and wealth from the divine realm. The feather and the serpent represent the unity of the sky (or space) and the Earth, possibly referring to the theme of the sameness of the macro (the cosmos) and the micro (individuals). The Temple of Quetzalcoatl holds global significance as it is believed to be dedicated to time – which is a theme that runs through Mesoamerica and other ancient cultures. It represents the primordial moment when Quetzalcoatl, the creator of calendric divisions, introduced time into the human world. It is also a place where the divine succession of daily time destinies is venerated. This interpretation identifies him as the creator of calendric divisions and the source of the four trees symbolizing these forces (Austin, 1991). Depictions of Quetzalcoatl in the Temple of Quetzalcoatl reveal intriguing details, such as a calendar sign on his body. The idea of origin, creation, and time are central to Mesoamerican cosmovision and the depiction of the cardinal directions, geometry, and time are seen in other monuments in Mexico and Central America.
According to a fascinating legend, the deity Quetzalcoatl embarked on an extraordinary journey beneath the earth. In this captivating account, Quetzalcoatl ventured into the depths to gather bones, which he used to shape the very first humans. To accomplish this feat, he transformed himself into an ant, skillfully navigating through hills and mountains. It was during this incredible journey that Quetzalcoatl encountered a remarkable discovery: maize of four vibrant colors. Driven by his desire to provide for the men he had created, Quetzalcoatl cunningly acquired this precious maize, ensuring bountiful and diverse sustenance for his newly formed creation.
Mexican creation histories also place great importance on the concept of Chicomoztoc, meaning “In the Seven Caves.” These myths emphasize the reverence for caves, which are seen as the womb of the earth and the origin of different ethnic groups. Caves that contain springs, symbolizing life-giving water, hold a special significance. Various deities, including Tlaloc, associated with water and earth, and Tepeyolotl, representing the earth, and also the sun and the moon are said to have come out of caves (Heyden, 2005; Heyden, 1975). The God of Fire, Xiuhtecuhtli or Ixcozauhqui, is believed to reside in the center of the earth, accessible through caves (Shagun, 1969), and wise men or oracles were also associated with being situated in caves (Duran, 1971). According to Heyden (1975), the Pyramid of the Sun in Teotihuacan was constructed with knowledge of the existence of a cave below and the entrance to a 103-meter tunnel aligned precisely with the pyramid’s central stairway. Within this cave tunnel, archaeologists discovered chambers separated by walls, indicating different stages of closure over time. These chambers yielded fascinating artifacts, including crude vessels and intricately engraved basalt discs featuring anthropomorphic figures. These findings suggest an early cultic connection to caves in Teotihuacan and shed light on the city’s Sun-based ritualistic practices.
Teotihuacan’s religious pantheon includes other deities as well. These are described and interpreted by Cowgill (1997) in-depth – The Storm/War God was associated with rain, fertility, thunderstorms, and warfare. Skull carvings and jaguar sculptures near the Sun Plaza likely symbolize death, the underworld, and the night sun (moon), possibly linked to a sun god. The existence of a “Great Goddess” superior to the Storm God and her prominence in Teotihuacan’s religion remain topics of scholarly debate but there is a presence of the Divine Feminine in the Teo pantheon. The colossal figure discovered near the Moon Pyramid may be associated with the moon, aligning with the concept of astral deities represented by the Sun and Moon Pyramids. Additionally, the colossal statue of Chalchiuhtlicue, the water goddess, found near the Pyramid of the Moon suggests that both pyramids were initially dedicated to water-earth deities, possibly the Mother Goddess associated with Earth, Water, and the Moon. Over time, the focus of worship may have shifted toward Sun worship.
Despite its once-thriving population, Teotihuacan, like many other thriving centers, experienced a decline in its final century. The exact reasons behind this decline remain uncertain and Teotihuacan suffered physical destruction through selective burning and smashing of temples and elite residences, resulting in its loss of power and status as a regional capital. Some 40,000 or so might have survived and resettled but Teo never again became the capital of a regional state, according to Cowgill (1997).
As one explores the ancient ruins of Teotihuacan, it’s impossible not to marvel at the achievements of the indigenous civilizations that once called this city home. It is a truly remarkable site, reminding the visitor of his/her existence as one looks on with awe at the monuments and structures. Even the museum exhibits are thought-provoking. Do put this UNESCO site on your travel list and carve out 1-2 days to visit Teo. If you get a chance, dine at La Gruta – the amazing restaurant is set up in a cave and the hosts will make vegetarian specialties if not already on the menu. The cactus salad with onion and cotija dressed with avocado-poblano and black salt incidentally named the Quetzalcoatl will be remembered by your pallet for a long time. Conejo en la Luna is another gem that fulfills an al fresco dining experience and made-to-order old-world vegetarian options; my last group especially enjoyed the libations here after a full day’s adventure. Pack your hat, water, and comfortable shoes, granola bars, and get ready to embark on an unforgettable journey through time in the ancient heart of Mexico.
References & Readings:
Austin, A. L., Luján, L. L., & Sugiyama, S. (1991). The Temple of Quetzalcoatl at Teotihuacan: its possible ideological significance. Ancient Mesoamerica, 2(1), 93-105.
Britannica. (2023). Teotihuacan. Retrieved from: https://www.britannica.com/place/Teotihuacan
Cowgill, G. L. (1997). State and society at Teotihuacan, Mexico. Annual Review of Anthropology, 26(1), 129-161.
Diehl, R. A., & Berlo, J. C. (Eds.). (1989). Mesoamerica after the Decline of Teotihuacan, AD 700-900. Dumbarton Oaks.
Durán, D. (1971). Book of the Gods and Rites and the Ancient Calendar (Vol. 102). University of Oklahoma Press.
Heyden, D. (1975). An interpretation of the cave underneath the Pyramid of the Sun in Teotihuacan, Mexico. American Antiquity, 40 (2Part1), 131-147.
Heyden, D. (2005). CHAPTER 2. Rites of Passage and Other Ceremonies in Caves. In In the maw of the Earth monster: Mesoamerican ritual cave use (pp. 21-34). The University of Texas Press.
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