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The Maya frequently made and still make pilgrimages to locations both within their community and to sites well beyond its boundaries. For example, the cenote of Chich'en Itza and the Ix Chel shrine on Cozumel Island were famous for attracting pilgrims from across the Yucatan peninsula during the Postclassic Period. Jolja' Cave is one of three important caves that are sequentially visited by the contemporary Ch'ol Maya of the region during their rain and healing pilgrimages. The other two caves are Pa' Cave, situated on Don Juan Mountain directly west of Palenque, and the Señor de Tila cave containing the stalagmite idol of the famous Black Christ, located on the mountain to the west of Tila.

All three caves are thought by the Ch'ol Maya to be owned and inhabited by Don Juan, a supernatural who is in charge of winds, rains and wild animals (Josserand and Hopkins 1996, 1997). Although it is a physical impossibility, the Ch'ol Maya believe these three pilgrimage caves are connected by subterranean passageways. It is highly probable that Jolja' Cave was visited by pilgrims not only from the immediate vicinity but from Tortuguero, Palenque and Tonina as well.

These polities may have also been interested in the Tumbala region for other reasons. Although the highlands produced abundant commodities that contributed to its wealth, it was the exclusive supplier of the highly prized feathers of the quetzal bird. The long green tail feathers of the male quetzal were worn by the ruling elite to indicate their high status and their affiliation with the Corn God who is consistently shown wearing these plumes. The habitat of the quetzal is restricted to elevations from 1200-3000 meters (4,000-10,000 feet) that have dense, cloud forests. This habitat is reflected in the Ch'ol term for a high mountain which is k'uk' witz, "quetzal mountain".

During the mating season from March to June, quetzals migrate from the higher elevations of their domain to the lower slopes to breed. The male birds perform impressive aerial dives as part of their mating rituals. They also share in the incubation of the eggs, and in the process of entering and exiting the tree cavity their tail feathers are greatly diminished.

In the fall the birds molt, and by mating season the tail feathers are again in fine form. The Maya did not kill male quetzals for their feathers, rather they trapped them, removed their tail feathers and then released them. Given the annual cycle of the quetzal, it is clear that they trapped them during the mating season when the birds were at the lower elevations and in their prime. It is known from colonial documents that trapping rights were inherited and severe punishments were handed out to poachers.

The indigenous name for Tumbala is Quetzal Mountain, and one of the indigenous place names in the district of Tumbala translates as "powerful cacique of the feathers". Based on these facts, Audrey Korelstein (1988, 1989) has suggested that the Tumbala region may have been a quetzal trapping area. In addition to Misopa' Mountain, there are several mountains in the vicinity of Jolja' Cave with elevations suitable for quetzal habitat. For example, Bahuitz Mountain to the southwest has an elevation of 2,470 meters, while Sierra Anover in the southeast is 2,070 meters. Although the region no longer contains the dense lower forests necessary for the survival of the quetzal, it is quite possible that it had such habitats during the Classic Period.

There is a place name in the Palenque inscriptions that refers to a quetzal mountain and Korelstein has also suggested that this may be a reference to Tumbala. The latest translation of this place name is Yemal K'uk Witz which can be glossed as "descending quetzal mountain". We can only speculate where the Descending Quetzal Mountain of the Palenque inscriptions was located, but clearly the Palencanos and their relatives at Tortuguero had to have been interested in this important resource and would have made attempts to control it. This would have certainly brought them into conflict with Tonina, which controlled the central highlands and its quetzal trapping areas. Far from being a backwater, Jolja' Cave was in a zone of considerable consequence.





References

Alejos Garcia, Jose
1994 Mosojantel, Ethnografia del discurso agrarista entre los ch'oles de Chiapas. Universidad Nacional Autonoma de Mexico.

Aulie, Wilbur and Evelyn Aulie
1978 Diccionario ch'ol-espanol; espanol-ch'ol. Serie de Vocabularios y Diccionarios Indigenas Mariano Silva y Aceves, 21. Mexico

Bassie-Sweet
1991 From the Mouth of the Dark Cave. University of Oklahoma Press

1996 At the Edge of the World. University of Oklahoma Press

1998 The Maya Earth Goddess. Paper presented at the Sixteenth Maya Weekend. University of Pennsylvania Museum.

1999 Maya Corn Deities and the Male/Female Principal in Maya Mythology. Paper presented at the Tercera Mesa Redonda de Palenque.

Josserand, Kathryn and Nicholas Hopkins
1996 Chol Ritual Language. FAMSI Research Report.

1997 Tila, Chiapas: A Modern Maya Pilgrimage Center. Paper presented at the Fifteenth Annual Maya Weekend.

Korelstein, Audrey
1988 The Ethnoarchaeologist as Detective: the Case of Quetzal Mountain. Unpublished paper.

1989 In the Land of the Maya: Tradition and the Structuring of Space. Paper presented at 1989 AAA meetings.

Reise, Berthold
1981 Maya-Hohlenmalereien in Nord-Chiapas. Mexicon Vol. 3, No. 4:55-56.

Stone, Andrea
1995 Images from the Underworld. University of Texas Press


Stuart, David
1987 Ten phonetic syllables. Research Reports on Ancient Maya Writing, 14. Washington D.C.: Center for Maya Research.

1999 Notebook for the 24th Maya Hieroglyphic Forum at Texas.

Thompson, Eric
1975 Introduction. In The Hill-Caves of Yucatan, by Henry C. Mercer, vii-xliv. Norman: University of Oklahoma Press.

Arabelle Whittaker and Viola Warkentin
1965 Chol Texts on the Supernatural. Summer Institute of Linguistics Publication 13.

Zender, Marc
2000 Preliminary report. Jolja' Cave Project.

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