WITCHCRAFT, SORCERERS AND MAGIC THRIVE IN CATEMACO NEAR MEXICO'S GULF COAST

Brujo capital or tierra de brujos—home of witches and sorcerers. That’s what Catemaco in the state of Veracruz is famous for. It’s one of the reasons we decided to stop there enroute to our new home on the far eastern coast of Mexico, in Quintana Roo, back in 1997. We were not disappointed.  

The six hour drive from Tuxpan took us onto a curving, two-lane road with jungle encroaching on both sides. Vegetation teemed with banana, coffee, and mango trees and small wood-frame houses, set far back from the blacktop, were hidden in the greenery. We followed lumbering service trucks filled high with goods as well as an unmarked black pick-up carrying four armed soldiers sitting at attention in the open bed. The road climbed a thousand foot mountain and eventually brought us to the Catemaco zocalo where a brightly painted yellow church sat on the town square. Sitting on a lake and tucked into the mountains in the heart of tobacco-growing country, Catemaco is a pretty place.

Church on Catemaco Zocalo

In 1912, long cut off from the rest of Mexico, the railroad finally came to Catemaco. Roads connecting it to the rest of the state didn't happen until the 1950s. Some say its remoteness allowed for the development of a unique and spiritual ambience. From pre-Hispanic times, the area became known for sorcery and magic.

While mostly indigenous in the century after the Spanish conquest, due to its remote location, by the 18th century, the area had become a refuge for escaped slaves from Haiti, Africa, and Cuba. They brought with them their spiritual beliefs and customs. By the time European civilization caught up with Catemaco, the Spanish had introduced Catholicism to a population of several native groups blended with various nationalities.

The established group of shamans and sorcerers incorporated Catholic saints and rituals into their magic practices. The area also has long been a center for herbs and potions as plants with curative powers grow in abundance in the surrounding jungle. Catemaco, where indigenous plant wisdom runs deep, is well known for herbal cures and extracts and has provided relief for hundreds of different ailments.

Over the years, herbalists and spiritualists merged. Centuries later, the blend of the two traditions can't be traced back to a single defining moment, but it was apparent that what Catemaco stood for was powerful and unique to the region.

In 1970 Bruno Mayor, or Head Sorcerer of Catemaco, Gonzalo Aquirre, who'd inherited the position from his predecessor Manuel Ultrera, head brujo for decades, took note of this and decided to create something from it.

Though the concept of witches has historically been feminine, the majority of brujos in Catemaco are men. It could be because indigenous and African cultures favor men as spiritual healers. Since 1970, sorcerers of all kinds have united for a national congress of sorcerers of Catemaco. Due to pushback from the Catholic church in 2008, the name was changed to Festival of Magical Rites.

Brujeiras Are Scattered Through Town

The Catemaco festival is not promoted as part of Halloween or Dia de los Metros (Day of the Dead). The main event, occurring the first Friday in March, starts as a black mass on the edge of Lake Catemaco, led by the brujo mayor, or high witch or sorcerer. The annual celebration dovetails with spring equinox and corresponds well with renewal and rebirth rituals. Founded by Gonzalo Aquirre in the 70s, the festival attracts around 200 shamans, healers or curanderos, herbalists, psychics and fortune tellers. It's become a major moneymaker for the city as well as a tourist attraction. Brujerias or magic and herb shops are sprinkled throughout the town, with a wide range of offerings.

Gonzalo Aguirre, 1970s, Founder of Festival

Besides the sorcerers, the pride and joy of the town is its crater lake, a small gem in the midst of the Las Tuxtlas biosphere which encompasses Catemaco. The stikingly beautiful lake was formed by a now extinct volcano. Its set against the undulating Sierra Madre, the mountain chain that runs through Mexico and Central America. City tours include a boat ride and the colony of baboons inhabiting one of the deserted islands are a big draw. Children selling peanuts and bananas swarm about as sightseers prepare to board covered pangas. The lake has a dozen small isles which attract native howler monkeys and white and black herons. The baboons were brought from Thailand decades ago as part of a wildlife experiment sponsored by a local university. When funding ran out, they were left to fend for themselves and learned to eat water lilies and dive for fish. 

Lake Catemaco

Our experience in Catemaco many years ago made it into my travel memoir, Where the Sky is Born: Living in the Land of the Maya. Here's an excerpt: " The next night we stayed at Catemaco, just past Veracruz on the gulf, known for its witches' festival each spring equinox. It was a pretty spot, but from the reaction of the townspeople, they hadn't seen many foreigners. I felt like an oddity. I was approached by a bruja as we walked across the near empty town square. She promised me she was a good witch and would help me.

"Why me? I thought as I looked at this diminutive socreress who wanted to alter my life. I just quit my corporate job after 15 years. We built our dream house in the Yucatán, and now we were going there to relax on the beach. Life is good right now. Why did she have to come up to me? i tried to dissuade her from helping me out with her charms. i wanted no flotsam and jetsam corroding my future. I didn't need a reading, a spell or a potion. 

"I gave her a big smile, pretended i didn't understand her, and walked across the square at a rapid gait with Paul at my side. I'd save sorcery for another time."

And that, dear reader, was my experience at Catameco. We went back to our hotel, freshened up, walked to have dinner on the shore of the lake. We could hear the monkeys howling in the distance on one of the islands. Life was exciting and exotic, and we were a mere two days into our new life, driving towards our dream. 

If you enjoyed this post, check out Where the Sky is Born: Living in the Land of the Maya, on Amazon. My website is www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are also on Amazon. And my journalistic overview of the Maya 2012 calendar phenomenon, Maya 2012 Revealed: Demystifying the Prophecy, is on Amazon.

MEXICO'S MYSTERY OF PAQUIMÉ—THE WORLD HERITAGE SITE RUINS IN NORTHERN CHIHUAHUA

Paquimé Building Complex (By DesertUSA)

Paquimé, also known as Casas Grandes, an archeological zone in northern Mexico's dusty terrain, stood at an intersection—where the Puebloan people from the north and the Mesoamerican peoples from the south and southwest met. It's the largest archeological zone representing the peoples and cultures of the Chihuahua Desert. To date, only half the site has been excavated. As new technologies have been introduced, multiple theories about it have evolved, and it's become somewhat of a mystery that has yet to be solved.

Paquimé Site (By Viator.com)

Declared a World Heritage site in 1997, leading archeologists theorize that the northern Chihuahua site was occupied for thousands of years after finding crude stone hammers and scrapers commonly used by hunter-gatherers before agriculture began. Fortified hilltop terraces or cerros de trincheras were used as home and farming sites from as early as 1000 BC to 500 AD.

But when southwestern archeolgists gather at conferences to discuss Paquimé, the more they try to unravel its mysteries, the less clear their findings become.

PIT HOUSES

Early on, partially underground pit houses were constructed, eventually leading to one-story adobe homes and finally multi-story pueblos as in the Four Corners area in the US southwest. Though slow to start, its real development evolved between 700, and in 1300 AD, it emerged from shadowy origins and became the most culturally complex settlement in northern Mexico, the southwest, and the great Mesoamerican cultures of southern Mexico and Central America. It reached its height in the 14th and 15th centuries, when it served as a cultural beacon for pre-historic peoples within a 30,000 square mile area. 

Pit House (From Worldhistory.org)

Then, around a century before the arrival of the Spanish who first spoke of it in 1560, things seemed to fall apart.

LOCATION LOCATION LOCATION

Established on the west bank of the Casas Grandes River, the people who lived there raised several clusters of multi-story terraced buildings and a number of religious monuments. This was shortly after a 1340 fire that destroyed Paquimé. Did it rise from the ashes? Apparently so. Excavated buildings had mud-adobe walls and were smoothed in the suavé technique, including curved corners. Collectively, the buildings housed around 1600 rooms and the largest building covered nearly an acre. 

Chihuahua Desert 

With this in mind, Paquimé marked an epoch in the development of human settlement in a vast region of Mexico and illustrated an outstanding example of the organization of space in architecture.

The site bears testimony to an important element in the cultural evolution of North America and in particular to pre-Hispanic commercial and cultural institutions. People began to congregate in small nearby settlements to take advantage of the wide fertile Paquimé valley with its rivers, raw materials, and the practicality of its major trade route between north and south. Because of its location, merchant traders became an important component of the city. 

Scarlet Macaw

The people of Paquimé raised corn, beans, squash. They hunted buffalo, antelope, and deer, harvested agave, nuts, prickly pear cactus, and wild plants. They raised and domesticated scarlet macaws, an oddity being so far from any type of jungle. But macaws were a necessary item for rituals and there is evidence Paquimé was the source for the macaw trade and likely controlled macaw production and distribution. Along with their agricultural leanings, they created high quality ceramics (Mata Ortiz pottery is very popular), wove textiles, created exquisite jewelry, and apparently well maintained their inspired trade network.

Mata Ortiz Pottery

Though the natives knew no written language, by relying on artifacts, archeologists have pieced together this much of the Paquimé story. At its height, several thousand people lived there and from archeological findings, they were deeply spiritual and that influence spread across the hundreds of pueblos that lay within their cultural sphere.

Evidence also showed the complexity of an infrastructure complete with underground drain systems, reservoirs, channels for water to reach homes, and a sewage system. After the 1340 fire, Paquimé was rebuilt and archeologists believe this disaster may have spurred on the golden age that was to come, bringing with it Mesoamerican ball courts, stone-faced platforms, effigy mounds, and a market area.

CULTURAL CROSSROADS

But who exactly energized Paquimé in the 13th century, building it into a cultural crossroads? Some archeologists believe the Mesoamerican missionary traders had a hand in it while others suggest elite groups migrated to the area in the wake of failing pueblo cultures from more distant areas. And others credit Puebloan people of southwestern New Mexico. What no one can agree on was its essence—was it primarily a manufacturing and trade center, which could have certainly been the case with its skilled artisans and wealth of raw materials. Or was it merely a consumer of imported exotic goods due to a location that attracted traders with extravagant lifestyles? And then there's the question of the religious aspect—it may have been a draw for those searching for meaning, a staple supplied by the spiritual aspect of Paquimé, as evidenced by the number of religious artifacts found in various excavations. 

Effigy Vessel from Paquimé Used for Rituals

Archeologists believe the area of Paquimé itself was relatively small, but its network reached far, far away as evidenced by the extensive commercial networks that had been forged with Mesoamerica, including finds of bead making, copper bells, copper armlets, copper ceremonial axes, Pacific Coast seashells, spindle whorls, ceramic drums, and ceramic shards. In my previous blog on Mata Ortiz pottery, those shard fragments instigated the widely popular and distinctive ceramic pottery known and lauded today as Mata Ortiz, with a white reddish surface featuring elongated sharp-edged designs, and named after a present day town that lies within the Paquimé area. Paquimé products were no doubt distributed in the extensive trade network that stretched throughout northern Mexico and as far north as present-day Arizona and New Mexico.

RELGION

Not to be forgotten was the messianic draw of religion. Even at the far reaches of Paquimé territory, the prehistoric people felt the mystic winds of Mesoamerican religious beliefs and rituals. Numerous icons found in excavations validated Paquimé's religious status. Across the region touched by its base, Puebloan peoples created a gallery of religious art and connections to the spirit world, including plumed or horned serpent-like Quetzalcoatl figures, strange Tlaloc figures, step-sided rain pyramids, zigzag lightning symbols, and sacred macaws. Also in excavations, the presence of large numbers of monumental ritual architecture, which show patterns of social integration, suggest Paquimé was a religious center.

COLLAPSE

Scholars postulate the fall of Paquimé began in the 15th century possibly due to a warlike Mesoamerican empire, Tarascans, that cut through their trade routes. While commerce dwindled, a drought tip-toed in. Also possible could have been that cultural alliances in the US southwest and northern Mexico may have realigned or fallen apart, thus depleting the influence that Paquimé once wielded. Also there was the possibility of nomadic warriors from the north, who could have sacked the city, bringing an end to a two hundred year cultural phenomenon in the northern Mexico desert land.

Yet in spite of the vast evidence of this highly advanced civilization in northern Mexico, why has it not received more acclaim? From Expedition Magazine of the Penn Museum, an article by Paul Minnis and Michael Whalen states, "The image of the prehistoric southwest as a place where small kin groups lived in pastoral settings, unfettered by the trappings of "civilization," all generations part on an endless, unchanging, and millennia-long cultural tradition is common. However Casas Grandes, or Paquimé, was one of the largest and most influential communities of its day in the North American Southwest, covering 36 hectares and had over 2000 rooms, many ritual structures, a sophisticated water system and an accumulation of extravagant wealth, and evidence of mass production of goods."

Early Dig at Paquimé

Though their thoughts were never recorded because they had no written language, their deeds speak for themselves in the visible remains of massive multi-story adobe constructions along with artistic fragments of the innovative workings of an advanced society that held reign over an immense portion of the northern Chihuahua desert in the 14th and 15th centuries.

PAQUIMÉ CULTURAL CENTER

Located on the site is Paquimé Cultural Center showing the evolution of the site and the excavations that helped recognize it as a UNESCO World Heritage Site. My Mata Ortiz blog is here: https://jeaninekitchel.blogspot.com/2022/04/how-thrift-shop-find-revived-nearly.html

Paquimé Cultural Center

If you enjoyed this post, check out my other works, Where the Sky is Born: Living in the Land of the Maya. It's available on Amazon with tales of expat life and living within 100 miles of four major pyramid sites. Also check out my website at www.jeaninekitchel.com. Books one and two in my Mexico cartel trilogy, Wheels Up—A Novel of Drugs, Cartels and Survival, and Tulum Takedown, are available on Amazon where you can find my overview of the 2012 Maya calendar phenomenon, Maya 2012 Revealed—Demystifying the Prophecy.