Xibalba- the Maya Underworld

By the time of the Conquest of the western hemisphere by Spanish conquistadores in the 16th and 17th centuries, Maya tribes had a pantheon of beliefs regarding caves and the underworld. Caves were and are still in many places believed to be passageways between the realm of the living and the underworld of the dead.

This underworld is a realm of gods and ancestors. Named Xibalbá, or ‘the place of fright,’ it is home to the earth monster that dwells within. Royalty, nobles, and pilgrims would travel great distances to make offerings and collect the pure waters, known as suhuy ha’, that seep through the limestone walls and flow from the inner earth for rituals and ceremonies.

Cuevas de Candelaria

During the colonial period, when customs and religions of the New World became a violation of Catholic dogma, rituals had to be performed inside these clandestine networks of chambers. Enraged priests complained of the abundance of pagan idols found inside, smashing them and punishing the worshipers but never stamping out the traditions of the Maya people.
The concept of caves being sacred realms extended across Mexico and Central America. Underneath the Pyramid of the Sun in Teotihuacan lie a series of caves which were also used for rituals in ancient times.

In keeping with the sacred traditions of their ancestors, today’s Maya continue to honor the forces residing within caves and mountains. Ethnographic observations have been consistent with both historical and archaeological information, leading anthropologists to conclude that there is, in fact, some continuity, yet approach this subject with caution. Linking these practices with those of antiquity is certainly not an exact science—the Maya, like all people, are influenced by outside and inside factors, pressures, technologies, and innovations. Some aspects of the rituals—the burning of candles, incense, prayer recital, and offerings—may appear to resemble Catholic traditions, however the acts of respect and homage are mostly in honor of Mayan supernatural elements.

La Ventana in Candelaria,
with ritual circle on ground at entrance

The geology of northern Alta Verapaz, the Petén, and the Yucatán consists of a large amount of karst landscape-- mostly limestone and typified by sinkholes, caverns, and well-developed underground drainage streams. Miles and miles of extensive cave systems are located throughout the region, and experts continue to search for others hidden or filled in with vegetation.

Rituals in these caves are primarily for harvest and planting, mixing traditions of the Maya with a localized interpretation of Catholicism and associated ceremonial dates. Candles and candle holders can often be found deep inside, sitting on top of stalagmites or laying half-buried in the silt of the cave floor.

Close-up of ritual circle seen above

After hours of hiking through Guatemala's dense rain forest, fording rivers and Q'eqchi' Maya farmlands, we arrived at a little known cave used for rituals for an unknown amount of time. Drops of water fell from the ceiling, making an eerie sound as they plunged into holes burrowed into the cave floor. A small stream made its way into the recesses of the cave, far out of the reach of our flashlights. At the back of the entrance zone and nearly obscured by the darkness, an altar was created on top of a stalagmite. On the top stood what was a cross, a segment of one of its beams lying on the ground, most likely from the effects of the cave’s moist interior on the wood. This focus of veneration for the pilgrims who make their way to this difficult-to-reach shrine was coated with wax from countless hours of burning candles , which had dripped down and covered the stone altar supporting it.

In Chisec, the northernmost municipality of Alta Verapaz, the caves Bom bil’ Peq and Jul Iq’ are a small attraction gaining some notoriety for travelers in the central part of the country on a new highway that links the larger cities of the south with the vast forests of the Petén.

Jul Iq’, or the Cave of Air, has at least two altars, both about three hundred feet from the opening. The remains of candles on top of a broken stalagmite could be seen with flashlights, but due to ongoing archaeological investigations our guide, Jaime Rafael Cuc Caal, was unable to allow us to venture close for observation, despite our assurances of care. He did, however, reveal that local religious leaders use the altars twice a year, once prior to sowing corn and once upon the harvest.

Within the same mountain range and a short hike from Jul Iq’ is the cave Bom bil’ Pec, or Painted Rock. In order to view the cave’s namesake one must wriggle through two rather narrow holes in the side of its inner walls. Then, perched on a ledge above a sixty-foot drop, you can see the small paintings on the wall, made with considerable caution by ‘los antiguos’-the ancient ones. One image depicts a jaguar, which Cuc Caal explained represents Xibalbá. It represents the night, caves, hunting, and stealth. Also depicted are two monkeys, believed to represent the Hero Twins of the creation myth of the Quiché. A smudge of clay covered one section of the images, made by elders to protest the use of these sacred caves for tourism.




To see what lies inside the mouth of the earth monster is to experience the Maya world view firsthand- to see the natural landscape that influenced the religion, art, and architecture of one of the world’s longest lasting empires. People in this area sometime say their Mayan ancestors never truly disappeared, but rather went underground to where the water flows. The sounds of their marimbas and celebrations can be heard throughout the night.

"New York", Jul Iq’, Guatemala


El Ojo, Cahabon, Guatemala

Pot sherds, Cuevas de Candelaria