We landed at the Cancún airport a day ago and I felt as if I had been in Mexico for at least a week. In one day, loads of impressions, images, stories, information and guesses summoned up in my head. That would be enough for a whole month; my continuously analyzing mind was just making a trip through the Yucatan and its pre-Columbian Mayan and Toltec cities. Unfortunately, my time in Mexico was limited and so was my stay at archaeological sites.
Something good for everyone
‘One day is far not enough for Chichén Itzá’, I said with well heard regret in my voice. I was sorry to get out of there, as soon as I finally started understanding the city plan and entering its mysterious nooks and crannies more confidently.
‘We only have two weeks to stay in Mexico’ said my friend. ‘Then we have to go back to Poland, and what is worse, to winter!’ Then, she added: ‘Besides, you have promised not to explore ‘your’ rocks ALL THE TIME. You know, I can’t get along here alone. I don’t speak the language.’
Yes, I knew that, and I promised … I also understood that my friend flew here mainly to the warm sea of the Gulf of Mexico to take a break from work and February frosts. She loved swimming and diving. Me too … But for me, taking holidays meant breaking through a stone forest of abandoned ruins, stumbling over stones sticking out of the ground and climbing the narrow steps of pyramidal structures. Well, there must be something good for everyone…
Longing for archaeology
If only I had not needed to work full-time during my studies in a boring office, I would have spent a few months excavating, preferably deep in the jungles of the Chiapas region. On the other hand, I read in one of Daniken’s books (1991:189) that it is not easy at all to start archaeological excavations in Mexico, even if there are sufficient funds. According to the author, digs would be willingly continued by archaeologists in Chichén Itzá, in Palenque, or in other Mayan city-states, but such efforts often fail due to the resistance of local Indians, who thus defend their still holy ancient centres (Von Daniken 1991:189). And when the excavation eventually takes place, only Indians work there (ibid.:189). Anyway, at that time, I was only on vacation in Mexico, which I could only afford because of my ‘boring job’.
After a while of lingering around, I reluctantly left the incredible archaeological site and followed another tourist attraction that my companion was waiting impatiently for.
Strange and amazing Yucatan
As a Polish traveller, Elżbieta Dzikowska (2013:201) writes, the Yucatan Peninsula is a strange place, where about eight thousand rivers flow underground. How is it possible? The Yucatan bed is made of limestone rocks through which rainwater is filtered (Tuszyńska 2007:50). Rocky ground absorbs water that collects and flows underground (Ibid.:50). Such underground rivers run through many picturesque caves (Dzikowska 2013:201). Many of them are formed exteriorly on the land, like in the case of the Loltún Cave, of which one of larger chambers features natural openings, which appeared after the ceiling collapsed (Dzikowska 2013:201; Brady 2013:297). The Maya possibly believed that such openings in the ground unite the world above with the underworld (Brady 2013:297). The Loltún Cave is located today south of the city of Mérida and its name means ‘Stone Flower’ in the Mayan language (Tuszyńska 2007:36). The Mayans used it for about two thousand years (Ibid.:36).
Cenotes and caves
The waters of underground rivers also rise to the surface in the form of cenotes, deep, borderland wells (Dzikowska 2013:201).
They are either open to the sky or occur inside deep caves and thus some of them can only be reached through underground corridors. (Tuszyńska 2007:50). Densely scattered around the northern part of the Yucatan karst area, cenotes were formed due to the collapse of the top layers of limestone bedrock that exposes groundwater (Grube et al. eds. 2013:429; “Cenote” 2020). A such, the cenote is a natural deep pit, or sinkhole, filled with groundwater (Grube et al. eds. 2013:429; “Cenote” 2020).
John Lloyd Stephens (1805 – 1852) and Frederick Catherwood (1799 – 1854) introduced the subject of caves and cenotes at the beginning of studies dedicated to the Mayan history, in the 1840s (Brady 2013:297). At that time, however, only practical functions of such formations were considered, and not their religious significance in the Maya cult, which turned out to be actually the case (Ibid.:297). Catherwood’s famous lithograph, showing the wooden stairs in the village of Bolonchén, in Yucatan, focused on illustrating the scale of difficulties related to the use of caves by the local population; a powerful constructed staircase leads down from the side entrance to a small lake in the middle of the cenote. In some cases, difficult access to these natural formations has kept the treasures of the Mayan caves as a secret for centuries (Ibid.:297).
The name cenote originated from the Mayan word tz’ono’ot, meaning a ‘depth’, ‘an abyss’, or ‘a cave with a water reservoir’ (Grube et al. eds. 2013:429; Tuszyńska 2007:50). In the pre-Columbian times, cenotes, had ‘a decisive influence on the choice of a Mayan city location, such as in the case of Chichén Itzá, Dzibilchaltún or Mayapán (Ibid.:429). In northern Yucatan, where there are no surface rivers or lakes, cenotes and underground water reservoirs hidden in the abyss of caves guaranteed access to fresh water for local residents (Grube et al. eds. 2013:429; Brady 2013:297). But practical functions of cenotes were not the main reason for establishing a city in their proximity; the water from cenotes and caves was primarily used for ritual purposes (Brady 2013:297). Ethnohistoric records of founding rituals from all over Mesoamerica, prove that when establishing settlements, ancient people looked for specific geographic features, although they did not often choose environmentally rich areas, if they did not have a specific landscape necessary by contemporary beliefs and religious traditions (Ibid.:297-298).
According to researchers like Angel Julián García Zambrano, founding a city implied in many cultures imitating the creation of the world (Brady 2013:297-299). At the core of Mayan beliefs is a deity called the Lord of the Earth, whose name Tzuultaq’a translates as ‘hill-valley’, which may sound like a dichotomy at first (Ibid.:297-299). However, according to Mayan beliefs, the Lord of the Earth does not personify the opposite, but unites both dimensions into a single being (Ibid.:297-299). In many Mayan languages, cave means ‘stone house’ because it was believed that the Lord of the Earth lived with his entourage (animals and goods) in a cave located in a sacred mountain (Ibid.:297-299). That in turn, according to the same beliefs, was empty (Ibid.:297-299).
García Zambrano believes that another element constituting the whole of the mythical landscape was to be a source of fresh water, that is to say, the mountain should have a cave and springs at its core, and ideally it was to be surrounded by lower hills (Brady 2013:298). This form of such a landscape is best reflected in the hieroglyphs of geographical names in the Mayan inscriptions (Ibid.:298-299). According to it, the inhabitants of Mesoamerica have long considered the ideal landscape to be a holy mountain rising from the waters of the underground world (Ibid.:298-299). This imagery is also the basis of the Aztec concept of ‘city-state’ – altépetl, which literally translates as a ‘water mountain’ or ‘mountain filled with water’, and is well illustrated by a glyph showing a mountain with a cave at its foundation (Ibid.:298-299). If there was no natural cave formation on-site, it was replaced by an artificial one, usually placed beneath the foundations of pyramids (Ibid.:298–299,302-303). Such openings, ritually dedicated to deities, became an important centers of established city-states (Ibid.:298–299,302-303).
Recreation of the holy landscape
Assuming that the Mayan temple pyramids were referred to as witz – ‘hills’ or ‘mountains’, it can be concluded that they represented sacred mountains, and respectively the doors to the sanctuaries erected at the top were considered entrances to symbolic caves (Brady 2013:298). According to the researchers, it is clearly shown in the facades of these temples, which are to represent the open mouth of the Earth Monster – the symbol of the cave, and so the underworld (Ibid.:298; see Face of the Fifth Sun). Similarly to caves, mountains and pyramids were the basic elements of Mayan religious life, and it can be observed that they all were part of one supreme cult of the Earth (Ibid.:298) . A Mesoamerican archaeologist, ethnohistorian, epigrapher and a great expert in the Maya, Sir John Eric Sidney Thompson (1898 -1975) was first who thoroughly studied a relationship between those elements of the Maya cult (Ibid.:297). He assumed that along with the mountains and temples built on pyramids, one of the most important elements of Mayan religious life were actually caves and cenotes (Ibid.:297).
Such natural formations were obviously considered as holy by the Maya; inside them life was born, and there were the legendary places of origin of tribes or dynasties (Tuszyńska 2007:37,49; Dzikowska 2013:201). Cenotes themselves, like deep caves, were treated as places of worship and pilgrimage (Tuszyńska 2007:37,49; Brady 2013:305; Dzikowska 2013:201). It was because Mesoamerica’s pre-Columbian pilgrimage sites were generally associated with deities of water and rain, and by all accounts, each Mayan deity lives in the underworld, where the rain is born (Brady 2013:305).
Destinations of Mayan pilgrimages
There are descriptions of ceremonies held in caves and by cenotes, related to both, the life-cycle and the calendar (Brady 2013:307). The most important Mayan ceremony connected to pilgrimage, is still celebrated throughout Mesoamerica (Ibid.:305). It takes place in early May, just before the rain season begins (Ibid.:305). Entire villages then go to local caves or cenotes to plead with the Lord of Earth, Ixchel or Chaak for rainfall and bountiful harvests (Brady 2013:305; Tuszyńska 2007:36,50). Cenotes themselves were closely related to the cult of fertility, and their crystal-clear water was used for ceremonial purifications preceding numerous rituals (Tuszyńska 2007:49). In the proximity of the natural wells, temples dedicated to rain and fertility deities were erected (Ibid.:49). One of the famous was the rain god, Chaak, is usually represented with features typical of water creatures, such as reptiles; it is hence covered with scales, has got a curved nose, two snakes protruding from the corners of its mouth and a large shell hanging from its pierced ear (Ibid.:49). Such rain deities are believed to have lived in cenotes and so offerings for them were thrown directly to the water of the wells (Ibid.:49-50). During the Mayan rule in the Yucatan, additional bloody rituals could be performed in emergency situations, such as drought or plague, which were understood as the discontent of the gods (Brady 2013:305).
As it is underlined above, the concept of good and evil does not create a strong dichotomy in Mesoamerican cosmology; the earth considered a source of rain, fertility and life itself, simultaneously is regarded as the main cause of disease (Brady 2013:307). All the illnesses have been believed to arise from winds emanating from caves and from cenote wells (Ibid.:307). And when someone falls ill, the ceremony of healing has been usually combined with the rituals celebrated in these natural formations (Ibid.:307).
The act of pilgrimage itself seems to have been very significant to the Maya; entrances to the deepest chambers of the caves being pilgrimage sites were modified in such a way to make an access to their interiors more difficult for common people (Brady 2013:305). It suggests that only chosen visitors could enter the deepest, most hidden, and so most secret and holiest areas of a given cave (Ibid.:305). Studies of such places in Mesoamerica also confirm that pilgrimage sites were located away from inhabited centers (Ibid.:307). Nevertheless, the presence of an important pilgrimage temple within the city borders has always been considered a sign of favour with supernatural powers and a reason for great pride, as it was in the case of the Cenote of Chichén Itzá (Ibid.:305).
Cenote Sagrado of Chichén Itzá
Similarly to caves, cenotes as sacred wells played very important role in the Mayan mythology and religion (Tuszyńska 2007:142). Cenote Sagrado (Sacred) located in the archaeological zone of Chichén Itzá was a particularly important site in the late Classic Period of Maya culture, that is to say, between the years of 600–900 AD. (Ibid.:142). At that time, the city of Chichén Itzá experienced a heyday, becoming the most powerful Mayan center in the Yucatan (Ibid.:142). And so the Cenote Sagrado did (Ibid.:142). First, it was a center of religious rituals, and in the post-classical period (850-fifteenth century AD.), it became in turn a famous destination of pilgrimage for the faithful from the areas of today’s Mexico and Guatemala, but also from lands as distant as Costa Rica and Panama or even the south-western areas of today’s United States (Ibid.:142).
Diego de Landa (1524-1579), Spanish bishop of the Roman Catholic Archdiocese of Yucatán, mentioned the great importance of the holy well at Chichén Itzá (Tuszyńska 2007:142). He describes pilgrimages of the faithful with various offerings, still taking place in the sixteenth century (Brady 2013:305). The cenote has a diameter of 60 meters, its depth reaches 13.5 meters, and the water level is about 22 meters below the ground (Tuszyńska 2007:142). The cenote‘s round eye might have been reminiscent of a mirror, which the Mayans used for prophecy and foretelling the future (Ibid.:142).
Venturing out into the earth
At the beginning of the twentieth century, Edward Herbert Thompson (1857 – 1935) an American consul to Yucatan and archaeologist, verifying De Landa’s written records, excavated many artifacts from the bottom of the natural well; here and in other cenotes in Yucatan, there were numerous artifacts of gold, jade, obsidian, rock crystal, shells, flint, wood, clay, gold, hematite, animal bones and tombac, and even scraps of fabric (Tuszyńska 2007:142; Brady 2013:305-307). Among the artifacts found in the Cenote of Chichén Itzá, there are beautiful discs made of turquoise, pyrite, coral and shells (Tuszyńska 2007:142). Sacrificial objects, along with ceremonial instruments were also found in other hard-to-reach places underground as caves; they were, as in the case of votives in the Catholic Church, offered for various intentions or for gratitude (Tuszyńska 2007:142; Brady 2013:307). Such archaeological finds also testify to the religious determination of the Maya, who were able to venture out into the earth to sixteen kilometres deep, in the search of their gods, lighting their way just with torches (Brady 2013:307).
On the whole. Edward Thompson’s archaeological work confirmed the importance of the sacred cenote at Chichén Itzá as a place of pilgrimage for many generations (Tuszyńska 2007:142; Brady 2013:305). These and other studies have equally proved that religion was one of the most important institutions in the ancient Mayan society, and it was strongly related to such natural formations as caves or cenotes (Brady 2013:278,305-307).
Modern tourist attractions
Filtered through the limestone deposits in cenotes, the water in such natural wells is still crystal-clear (Dzikowska 2013:201). This is why, these days private and public cenotes greatly attract swimming and snorkelling tourists, along with cavern and cave divers (“Cenote” 2020). Some areas with such natural wells are also considered as National Natural Parks (Ibid.). Nothing surprising. While exploring cenotes “[great] care should be taken to avoid spoiling [their] fragile ecosystem” (Ibid.). Top recommended cenotes for tourists include but not limited to Cenote San Lorenzo Oxman, La Noria, Dos Ojos Cenote (Sistema Dos Ojos), Cenote Multum Ha, Cenote Choo-Ha, Cenote Azul, the Seven Cenotes of San Gerónimo, Hacienda Mucuyché, Tulum’s ‘Car Wash’, Dos Ojos Cenote (Sistema Dos Ojos), and Cenote Chichi de los Lagos, Homun (private cenote) (BeFree and Travel 2017; Spechler 2020).
Cenote Ik Kil
We were on the way to Cenote Ik Kil, located in the northern centre of the Yucatán Peninsula and about five minutes (3,2 km) south from Chichén Itzá (“Ik Kil” 2020). Today, it is part of the Ik Kil Archaeological Park and is publicly accessed for swimming and cliff diving (“Ik Kil” 2020; David 2020). Its water level is about 26 metres (85 ft) below ground level; It has got about 60 metres (200 ft) in diameter and is about 48 metres (157 ft) deep (“Ik Kil” 2020). Swimming in cenotes is always at one’s own risk; there are no lifeguards, and only life vests are available (David 2020). This is why one needs to feel really comfortable swimming out of their depth to enjoy this experience (Ibid.).
Around the cenote, there is a well organised tourist infrastructure with two restaurants serving typical Mexican food, changing rooms with lockers and showers, shady areas for relaxing, conveniently placed viewing areas of the cenote, and even cottages for hire to stay overnight (“Ik Kil” 2020; David 2020). To get to a swimming platform with the wooden stairs, there is a carved stone stairway that leads down (“Ik Kil” 2020; David 2020). Still there are three diving platforms beside the pool as well (David 2020). The cenote is open to the sky so visitors are not enclosed, like in cave cenotes, which yet gives another invaluable experience (“Ik Kil” 2020; David 2020). To avoid doing any harm to the cenote ecosystem, the visitors intending to swim must first take a shower to remove all the cream and dirt off of their skin (David 2020). It is not either allowed to touch stones or tree roots around the well (Ibid.).
Luckily, when we got on-site, there were not so many people swimming in the cenote. The water was really fresh, crystal-clear and chilly, which gave a cooling relief from Mexican sunshine (David 2020), even in February. From time to time, I felt tiny fishes nicely nibbling my skin. I swam to the centre of the water circle and I looked up into the open roof section. The view was breathtaking with all those plant strings and tree roots cascading down from the roof edges into the water (Ibid.), and the foliage covering the damp stones of the well just intensified the effect of swimming in the jungle.
Maw of the underworld that holds the underground waters
I dived in to the abyss of the well and I found myself in a completely different world once again. Echoes of people’s voices heard above suddenly fell silent and I felt alone, as if on the threshold to the unknown, underwater realm, existing – as the Maya believed – parallel to the real one (Prager 2013:279).
It was ruled by dangerous deities, such as the rain Mayan god Chaak (Aztec’s Tlaloc), and dwelled by various mythical creatures being the gods’ helpers (Prager 2013:279; Brady 2013:299; Tuszyńska 2007:62-63; “Xibalba” 2020). Some of them personified significant forms of the landscape: mountains, caves and cenotes (Brady 2013:299). In Mayan inscriptions, scholars identify wide-open jaws of Centipede (Sak Baak Chapaata), symbolizing cenotes as the ‘maw of the underworld (or of the Earth Monster) that holds the underground waters’ (Ibid.:299). Not only cenotes, but also underwater lakes in caves, are the natural models of this mythical place, inhabited by both, animals, such as frogs, lizards, water snakes, scorpions, and more grotesque creatures, like gnomes, souls of the forest and short people, dwarfs (Prager 2013:279).
Divine dwarfs in cenotes
Dwarfs not only performed various administrative functions and entertained the ruler at pre-Columbian royal courts, but also played an important role in the mythology of the Maya, who believed in the classical and post-classical periods that the four dwarfs were tasked with raising the vault of heavens. The Olmecs also knew of the image of the four dwarfs supporting the sky, where dwarfs were equally pictured, like stone atlases, supporting the structure of the altar, possibly representing the vault of heavens (Prager 2013:278-279). The Maya even saw two dwarfs in the firmament, symbolizing undiscovered constellations (Ibid.:279). Midgets, as much as hunchbacks, cripples and albinos were viewed by the Maya and other pre-Colombian cultures as supernatural beings through their physical infirmities (Ibid.:278). They were all also regarded, like Maya rulers were, as messengers of the divine world and a means of contact with it (Ibid.:278). As such, the dwarfs are often depicted as companions of gods, including the sun and maize deities (Ibid.:279). This explains why in art, the Mayan kings considered divine, were also depicted in the company of midgets; the ruler performing religious rituals imitated the gods and became the center of the real world and the underworld (Ibid.:278).
Mayans thus believed that dwarfs come from outside the real world and actually are divine and supernatural beings (Prager 2013:279). They dwell in the underworld or ‘place of fright’, Xibalbà, which is as much sacred as dangerous (Tuszyńska 2007:34,36; “Xibalba” 2020). In the Maya’s opinion, the boundaries and the portals to this world can be found in overgrown holes in the forest, dark caves, deep ravines, and also in shimmering water mirrors overgrown with dark green water lilies, or just in deep cenotes, like this one I was just swimming in (Tuszyńska 2007:36; Prager 2013:279). Such wells were perceived as symbolical corridors between the earthly land and underworld (Tuszyńska 2007:37).
More about dwarfs
The history of the Mayan dwarfs, however, does not end here; I have also read that among the Maya’s offerings found in the caves, there have been also found querns for producing corn flour, which was possibly related to the Mayan belief that the first world was inhabited by dwarfs, saiyam unicoob, who built the first stone cities (Tuszyńska 2007:26; Brady 2013:305). The first world was deprived of the Sun (Tuszyńska 2007:26). When it was finally created and shone for the first time, it turned the dwarfs into stone, and their images can now be seen in many ruins (Ibid.:26). The donors probably wanted to pay tribute to them by similar offerings (Brady 2013:305).
After the Maya, dwarfs took part in “a rite of passage in which [they] assist the soul of the [privileged] deceased into the domain of the dead, [the underworld], from which it would eventually be reborn in the royal lineage, [just as the maize god died in the underworld and resurrected. Similarly,] maize sprouts again in the cycle of nature’s renewal” Art (Institute Chicago 2020). This is possibly why dwarfs are often seen in art while accompanying the maize god (Prager 2013:279; Institute Chicago 2020).
Crunchy nachos and human bones
After one hour of swimming in the underworld, I woke up from a daydream, as if revitalized. I was sitting in one of the on-site restaurants. The waiter has just brought a basket full of crunchy nachos and a saucier of juicy guacamole. It was a pleasant feeling to join archaeology and mythology with a tourist attraction and delicious Mexican food.
‘Why did not you tell me?!’, my friend asked reproachfully, sitting at my table, and pulling a wicker basket with nachos towards her.
‘About what?’, I asked surprised.
‘That THEY pulled people down HERE in the water to sacrifice them!’, she explained. ‘But it is better I have found out not earlier than I got into the water’, she added without waiting for my explanation.
Indeed, the research of archaeologists confirmed the thesis that the Maya offerings were not only composed of products made of jade, shells, flint and ceramics, but there were also sacrifices of humans (Tuszyńska 2007:37; Brady 2013:305; Dzikowska 2013:201). Diego de Landa also mentions human offerings given by the pilgrims to the Cenote Sagrado in Chichén Itzá (Brady 2013:305). Since the arrival of the Conquistadors, stories have circulated about human sacrifice practiced by the Maya (Tuszyńska 2007:37). Chroniclers of that time mention that children and young women were thrown into the water (Tuszyńska 2007:37; Brady 2013:305). However, according to the researchers, the excavated human remains do not always indicate sacrifices (Tuszyńska 2007:37). In many cases it turned out that in most cases humans were thrown into the water after their death, and this concerned both men and women of a different age (Ibid.:37). It supports a hypothesis that the remains of ancestors and important personalities were thrown into the waters of the cenotes, because they symbolized the primeval ocean in the moment of the creation of the world (Ibid.:37). In this way, the dead were reborn to a new life (Ibid.:37).
Burials or human sacrifice?
There are many other hypotheses about human skeletons found in cenotes (Tuszyńska 2007:37). One of them states that they could be burial places (Ibid.:37). The best example of such a water cemetery is the Cenote Tankah (Quintana Roo), where the walls were marked by the Maya with glyphs of darkness and the planet Venus (Ibid.:37). Both glyphs are associated with night and death, but also with life and rebirth (Ibid.:37). Assuming that the cenotes were symbolic entrances to the world of the dead, Xibalbà, the hypothesis of natural burial chambers in cenotes is justified (Ibid.:37).
According to a related theory, human bodies were placed in cavities that were naturally hollowed in the walls of the well and emerged in periods of drought (Tuszyńska 2007:37; Dzikowska 2013:201). And droughts were actually the main reason for the human sacrifice to appease Chaak, the rain god (“Ik Kil” 2020). Such dry spells were the greatest in the ninth and tenth centuries AD., and when they finally passed away, the water flooded the bodies of the victims thus deposited (Dzikowska 2013:201).
In the Cenote Tankah, scattered bones belonging to one hundred and eighteen human skeletons were found (Tuszyńska 2007:37). Two hundred and fifty skeletons have been uncovered at Cenote Sagrado of Chichén Itzá (Dzikowska 2013:201). ItzáIk Kil cenote was equally sacred to the Mayans who used it for various offerings, including human sacrifice to their rain god, Chaak (“Ik Kil” 2020). Consequently, apart from numerous pieces of jewellery, archaeologists and speleologists have found human bones also in the deep waters of this cenote (Ibid.).
‘Next time, we are going to snorkel in the sea’, decided my friend, devouring the last nachos. ‘And I hope not to find any human bones’.
Touching history by accident
I smiled to myself. It is difficult not to touch the past in such places as Mexico, where the present is continuously being filtered through the ancient heritage, whose remnants are so tangible at each step taken by a modern visitor, even if they are quite unconscious of such significant ancient influences.
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