Caves In Oaxaca

Cave Rituals in Oaxaca, Mexico
by Janet Fitzsimmons Steele
presented at the 1997 Convention of the Society for American Archaeology Nashville, Tennessee

Many caves in Oaxaca, Mexico, have archaeological remains indicating that caves were important in ancient times. Five major archaeological caves are known to have had abundant remains including burials and probable ritual offerings. Theinformation is, nevertheless, sparse because these cave sites are located in only two ethnic regions (Figure 1). Pre-Hispanic cave use is currently known in Oaxaca from the Cueva de Ejutla burial site in the Mixtec/Cuicatec region (Moser 1975) and Cueva Cheve in the Cuicatec highlands (Steele and Snavely 1997), and the Mazatec caves of Blade Cave (Steele 1987), Cueva de Tenango (Winter 1984) and LasRuinas Cave and the related caves of the Cerro Rabon (Hapka and Rouvinez 1997). There is, however, rich ethnographic and historical data supporting the implication that caves have been and continue to be important locales in the belief systems of the native people of Oaxaca. This summary of what is known about Oaxacan cave use will be related in terms of cultural beliefs about supernatural spirits,natural forces and social aspects. A review of what is known from Oaxacan ethnohistoric and ethnographic cave use may help explain what the artifacts and their context mean.

Supernatural spirits:
Spirits are associated with caves. Caves, springs, and other openings of the earth’s surface were related to the underworld (Spores 1967:96-97). The interior of the earth is a specific location ofthe supernaturals (De la Fuente 1949:265). The main deity of the earliest people at Monte Alban was the jaguar-baby-faced god of rain and lightning who lived in a cave. Jaguar was the ancestor for the Zapotec rain-lightning god Coicyo (Burgoa 1934: Ch.xxviii, qdt. in Covarrubias 1946:78-79; Covarrubias 1946:153,181-183). Mitla Zapotecs deities include the “owners” of the caves (Parsons 1936: 210,214-215, 509-510). The Mixe believe that cave spirits visit people in the night, and that sacrificial offerings must be performed so that the spirits will return to the caves (Lipp 1991:40). Their translation of church is the same term for cave shrines where sacrifices are made to the memory of the pre-Christian spirits (Beals 1973:64). In the Cuicatec region, most beliefs focus on a mystical figurecalled Senor del Cerro who dwells in Cerro Cheve. Curers souls are said go to there (Weitlaner 1969:444-446). This is the location of Cueva Cheve. The Mazatecs believe

Figure 1. Proximity Map

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in dwarfs, the chikusi, who live in the caves (Johnson 1939:133). The Mazatecs also fear the Masters of the Earth, who live underground (Johnson 1939:136-137). The Chontal believe that the Crowwho discovered maize lives in a cave (Carrasco 1960:110). The Mixtecs have legends of Passion and of the Devil who abide in caves (Avendano and Alexander 1970:169,172, Spores 1984:152-153). Oaxacan folklore tells how the idol world came into existence, and of idols having parties in caves (Radin 1917:29-30). Idols have been placed in caves to serve ritual purposes (Bevan 1938:65; Villa Rojas1956:33). An effigy was fashioned, seemingly as a cave explorer, and placed in the entrance to Cueva Cheve as work was in progress in 1989. Offerings of coins, beer and liquor in corn cob vials, and cigarettes accompanied the effigy. Miniatures have been found in caves (Johnson Irmgard Weitlaner 1967:179-190; Parson 1925:44). Parsons described fetishes called prayerimages made by the Zapotecs and placedin caves (1936:299). There may be a problem, however, with distinguishing in folklore among idols and effigies, and archaeological artifacts such as figurines, funerary urns and petroglyphs (Miller and Villa Rojas 1956:221-223). Archaeological artifacts and anything of the ancients found in caves are respected by the local people. It is believed that whoever touches or takes away these things...