Szent László tér, Városligeti fasor, Gizella út and Szobránc u. murals

Hungarian Socialist murals

Hungarian Socialist murals

Szent László tér, Városligeti fasor, Gizella út and Szobránc u. murals

Some of the remaining murals which decorate the side of blocks of flats and official buildings created during Hungary’s Socialist period.

The five murals in Szent László tér

Szent László tér - 01

Szent László tér – 01

The largest is on the side wall of a block of flats which is located in Klapka György u., one of the streets off Szent László tér. It fills most of the wall and tells the story of a family (mother, father, son and 2 daughters) working in the countryside. On the right the mother holds her son high above her head with both her hands as he is picking fruit from a tree. The youngest of the daughters appears to be playing with a ball just beside her mother (being too young to work). On the left the father and elder daughter have stopped working (planting another fruit tree and they both have their hands on a shovel) and are watching as the boy plucks the fruit. Surrounding the group are strokes of different lengths and thicknesses, possibly representing grass, trees and other plants in the countryside.

The image is very simple and stylised. If you saw the component parts of the image before seeing the whole you would have no idea what they represent. I have been unable to find out the exact process used to produce this art work but presumably more than one layer of concrete was applied to the wall, a darker layer being then covered with a thin screen of a lighter version added once dry. The design appears when the upper layer is removed, the depth of which will determine how dark the image will appear. I’m assuming this is the process used in all the murals in this estate as all the other four use more than one colour (as well as the two murals near the Puskás Arena).

The base on which the group stand is a thick, horizontal line that extends the full width of the wall and there are another four such lines, shorter in length, that are on either side of the group. It appears that something had, in the past, been engraved on these lines so it’s possible this image was part of some sort of campaign and included a political slogan.

People who might be familiar with other posts on this blog relating to art works created in the Socialist period of other countries will be aware that I don’t find this ‘propaganda’ aspect of Socialist Realist art a problem. After all, the advertising we are surrounded with in capitalist countries all have a message, mostly aimed at parting people from their money. Capitalism suggests it never uses ‘propaganda’ and that this is something only the populace of their enemies have to endure. However, this distinction is forgotten in times of conflict – take, for example, the posters produced in Britain in both the ‘World’ wars of the 20th century and even the ‘fear’ campaign about AIDS in the late 1970s.

The only information I have about this mural, and presumably the other four in this small estate, was that it was created in 1958 when the buildings were constructed. However, if you look underneath the ball and just to the left you will see the name ‘Kadar’. I have tried to find out more but the only Hungarian artist with that name I have come across died in 1956, before this mural was created.

Two of the other murals can be found on the opposite side of this block of flats.

Szent László tér - 02

Szent László tér – 02

The first one, on a wall that breaks up the façade looking into the square, is much smaller and much less ‘complicated’. It depicts three, young peasant women during harvest time. They are are carrying small baskets of a small fruit, either on their heads, in their arms or – the young woman in the centre – in her apron. I think this could be the harvesting of olives as the leaves seem be the right sort for an olive tree.

Szent László tér - 03

Szent László tér – 03

The third is on the very end of this same block of flats, next to a single story house. This is of two construction workers, a bricklayer – lower down and to the left – and what I think must be a scaffolder, who is in the process of erecting a wooden scaffold. This particular mural only takes up a small part of the wall, no more than a third, so what was the rationale with the installation of these murals is a bit of a mystery.

Szent László tér - 04

Szent László tér – 04

The fourth mural is on a different building completely. This is on the side of another block of flats which butts on to Türr István utca, another street that leads off the square, parallel to Klapka György u. When the trees are in leaf this is an easy mural to miss but probably easier to find in the winter. This one depicts a group of musicians and singers. You’ll be able to make out a lute (I think) and a large double bass as well as singers reading from sheet music.

Szent László tér - 05

Szent László tér – 05

The final mural in this grouping is on, yet again, another apartment block. This is high up on an end wall on Kiss Ernő u. – a street at 90º to the above mentioned streets and at the other side of the square. This is of a group of three older women who appear to be in the act of washing clothes.

Considering their age (and the likelihood that little attention has been paid to their upkeep since the early 1990s) all these five murals are a very good condition.

You know you are in the right square when you see the large statue of the turtle.

Location;

All five of these murals are in the vicinity of Szent László tér in Ujpest (that’s important as there’s another square of the same name closer to the centre of town which is very much a bus terminal).

GPS;

47.568688º N

19.095536º E

How to get there by public transport;

Get to Keleti railway station at the end of Metro line 4. From there you can either take the 30, 30A or 20E and get off a few minutes from the square. This is where a mobile phone comes into its own. Or you can go to Ujpest-központ, the last station north on Metro line 3 and from there take the short bus journey to Szent László tér on the number 220 bus.

The mural at 50 Városligeti fasor

Városligeti fasor

Városligeti fasor

This impressive mural is on the façade facing Városligeti fasor on a wall of what used to be the headquarters of the Nation Union of Hungarian Builders – MÉMOSZ. After the collapse of Socialism construction workers lost their organisation and hence had no need for such a large building and it was sold under a scheme of privatisation. The mural depicts a group of construction workers, both men and women, involved in the process of building a wall and laying a concrete floor. This is a busy scene with workers walking in both directions, other workers busy at their task and things happening on more than one level. There are labourers, bricklayers, carpenters and at the far left it looks like an architect talking to the foreman as one of them has a architects plan in his hands.

It uses the technique of cutting deep into the concrete façade and that gives the image a 3D effect. It’s also in a very good condition and looks like it must have had some maintenance work in the recent past.

Just behind the back foot of the second of the two women carrying a load of bricks up a slope you can see the name ‘Tari’ and the date 1949. This is the signature of the sculptor Istvan Tar (1910-1971).

Location;

50 Városligeti fasor

GPS;

47.51128º N

19.08006º E

How to get there by public transport;

Get to Keleti railway station at the end of Metro line 4. From there you can either take the 30, 30A and get off the stop for the Museum of Ethnology (the very modern building with an impressive and unique roof garden/observation platform). The mural is on the opposite side of the road to the museum, almost directly across from the lowest point of the roof garden.

The murals at Gizella út and Szobránc u.

There are two separate addresses for these murals but they are actually at either end of the same building – it just unites the two streets.

Gizella út

Gizella út

The first one is next to Gizella út 17 and, at least for me, is a little difficult to understand. At the top left of the wall there’s what looks like a representation of the sun and there’s a flock of long-necked, long-legged birds (cranes, storks?) flying in front of it.

Next, lower down and more over to the right is a group of four people (although it’s difficult to make that out with the naked eye as bits of concrete that have fallen away obscure the original intention of the artist). These characters appear to be dressed in Oriental clothing and are in some sort of procession with the person at the rear with her right hand in the air. I say her as all the characters in this mural give me the impression of being female. What’s strange about this group is that they are not facing in the same direction. If we take the direction of movement from right to left only two are facing that way. One is facing backwards and the fourth is facing the viewer.

Below them, now back to the left hand side of the wall, are a couple of women who are looking up at the group of four, and pointing to them with both hands. Why? I haven’t a clue.

If my theory (stated in the description of the first mural on this page) that the image is made up of various layers of coloured concrete to be able to provide colour to the image then that layering will produce weak points – and especially in an environment where the temperatures can often drop below zero in winter months and where there’s a lot of rain that can mean bits drop off over time. Of the murals described on this page this is the one that has suffered the most (almost certainly) environmental damage.

This mural is the work of Andrea Michnay and was completed in 1963.

Szobránc u.

Szobránc u.

The other mural attached to this building (which, I understand, was built as accommodation for workers of the Ministry of the Interior) is located at Szobránc u. 18.

It depicts groups of families or friends in a park, some of them flying kites, but it’s a little confusing.

In the bottom centre there’s a very young girl with what looks like a hula-hoop but I’m not too sure why her mother has an olive branch held high above her head. Over to the left, at the bottom, are a couple of young women playing with rings, so that may be what the very young girl is holding on to, not a hula-hoop.

The couple at the bottom right are both holding the strings of a kite, the woman with a spindle and the man with what looks like a hand grips in his left hand but his right hand is seeming to stretch out to the man above, who is holding a large sheet of paper, with some geometric designs on it. Is this a plan for a park, is he an architect, as he doesn’t seem to be there for play?

Above him, still on the right of the image, is a woman holding a large box kite with all kinds of strings hanging from it. Could she be the one who’s holding the kite the couple at the bottom are in the process of trying to launch?

At the very top is a man standing holding both a kite and its strings. Behind him are two women but its difficult to work out what they are doing.

One of the problems of trying to interpret these murals is that here, as with the mural of the musicians in Ujpest, the trees get in the way and these sort of murals are meant to be seen face on. If you have to look at them from the side you get a distorted view of events.

This mural is the work of István Petrilla and was also completed in 1963.

Location;

They are on either end of a block of flats on Egressy út, between Gizella út and Szobránc u., there’s a Spar supermarket on the ground floor.

GPS;

47.508314º N

19.100207º E

How to get there by public transport;

From Keleti railway station take the 5, 7 or 110 (or any other bus that goes along Thököly út) and get off at Gizella út.

Paintings, murals and sculptures of Socialist Albania

The Albanian Cultural Revolution

‘Death to Fascism’

More on Albania …..

Art as a means of promoting Socialism in Albania

Socialist mosaics and bas reliefs in Albania

The Albanian Cultural Revolution

Paintings, murals and sculptures of Socialist Albania

As with the mosaics and bas reliefs there are still many other examples of Socialist Realist art which it is possible to appreciate throughout the country. Sometimes they are on permanent show as they are out in the open air, others are in museums and art galleries. Many of these public areas of exhibition were vandalised post 1990 but there seems to be a trend, slow and often partial, to renovate some of these old exhibition spaces and to show what had been shown in pride of place in the past.

There are also a few reprints of articles published during the Socialist period. These have been reproduced in an attempt to give a wider view of the role of art in a Socialist society.

The Revolutionary Spirit in Albanian Painting and Sculpture.

This article first appeared in issue No 6, 1969 of the bi-monthly magazine New Albania which reported on the biennial exhibition of Figurative Art that was held in the National Art Gallery in Tirana earlier in the year.

1971 National Exhibition of Figurative Arts – Tirana

This article was first published in New Albania, No 6, 1971. It discusses the general idea of art in a socialist society, how the Albanians saw ‘Socialist Realism’ with mention of a handful of works (out of 180) that were displayed at the National Exhibition of Figurative Arts in Tirana in the autumn of 1971.

A Reflection of the Progress of our Figurative Arts

This article first appeared in New Albania, No 6, 1976. The bi-annual Figurative Arts Competition and Exhibition seemed to have been postponed from 1975 and instead took place in 1976 to coincide with the 35th Anniversary of the Founding of the Party of Labour of Albania.

Traditional Wedding Mural in Peshkopia

There’s a perception by some (normally the ignorant and anti-socialist) that any work of art created during the construction of Socialism is necessarily ‘Socialist Realist’ art. They don’t understand, or refuse to accept, that the construction of Socialism is a long task. When it comes to art this involves asking the people to challenge their view of what is going around them and to look at artistic works in a critical and thoughtful manner and that this involves the unmasking of the hidden messages in a painting, sculpture, film or any other creative endeavour. One such work that needs to be seen in this light is the Wedding Mural which covers one of the walls of the Korabi restaurant in the hotel of that name in the town of Peshkopia.

‘Death to Fascism’ Mural in the National Historical Museum, Tirana

The mural that covers the whole of one wall in the room of the National Historical Museum in Tirana that’s devoted to the War of Liberation against the invading fascists of 1939 to 1944 is one of the few which can still be appreciated at leisure by any visitor.

National Art Gallery ‘Sculpture Park’ – Tirana

Each time I’ve been to Tirana I’ve made it a point to visit the impromptu ‘sculpture park’ that has been created behind the National Art Gallery, just down from the main Skanderbreu Square in the centre of Tirana.

No, Vladimir Ilyich and Uncle Joe, you shall not go to the ball

No, Vladimir Ilyich and Uncle Joe, you shall not go to the ball seems to be the message given out by the pro-Western government in Albania. Vladimir Ilyich Lenin and Joseph Stalin are covered up by the Albanian reactionaries in an attempt to prevent them from spoiling their Independence party at the end of the month.

A new look, and a new resident, to the National Art Gallery ‘Sculpture Park’, Tirana

The ‘Sculpture Park’ behind the National Art Gallery in Tirana, has a new resident. Well, not so much a new resident but one who has been there for a few years but it is only recently that the authorities at the Art Gallery have decided to, literally, take off the wraps and reveal his presence to the world. The new resident is none other than Enver Hoxha, up to his death in 1985, First Secretary of the Party of Labour of Albania, Chairman of the Democratic Front of Albania and Commander-in-Chief of the Armed Forces.

Socialist Realist Paintings and Sculptures in the National Art Gallery, Tirana

This post will consist of images of the paintings (and a few sculptures) from the Socialist period of Albania’s past. The first floor of the National Art Gallery is almost now solely (with one notable exception, which I’ll come to later) devoted to the period before 1990 when things fell apart.

The ‘Archive’ Exhibition at the Tirana Art Gallery

This exhibition (that took place during the latter part of 2021) at the National Art Gallery in Tirana seemed to include virtually everything that had been in storage over the last 30 years. But calling it an exhibition was a bit of a misnomer. The word exhibition gives the impression that a bit of thought and consideration had been put into the mounting and display of a collection of art. That is supposed to be the art of a curator – although that was totally neglected in this case with all items placed in the room with consideration of context. This included works of art that had been damaged for whatever reason in the past.

Mother Albania Expelling The Priest and The Military

There are fine examples of Socialist Realism in the Armaments Museum in the Castle in Gjirokastra, but you might have to ask to go upstairs to enter this older part of the museum – especially out of the summer season. ‘Mother Albania Expelling The Priest and The Military’ is one such sculpture.

Emblem over Party HQ, Peshkopia

Originally my project to describe, in detail, the magnificent examples of Socialist Realist Art that are embodied in some of the lapidars throughout the country has now expanded as I’ve encountered other incidences of the unique manner used in Albania in its attempt to impart the message of Socialism. Whereas some of these are truly monumental in all senses of the word, such as the Drashovice Arch, many others are, if not actually hidden, difficult to find unless you are looking for them or, as in this case, are directed towards it by a knowledgeable local. The emblem over what used to be the Headquarters of the Party of Labour of Albania, in the mountain town of Peshkopia in the north-east of the country, is one such example.

Liri Gero and the 68 Girls of Fier

Many monuments, statues and lapidars from Albania’s Socialist period have suffered over the years, through outright political vandalism or just neglect. However, there has been a bit of a sea change in recent years but this has not come without its own problems. Here I want to develop the ideas of Albanian Socialist Realist art by looking at two works produced to commemorate the life of a young partisan woman, Liri Gero, and also a work in commemoration of 68 young women who also left their home town of Fier to join the partisans fighting the Fascist invaders.

The ‘Hanged Women’ of Gjirokastra

Tucked away at the top end of Sheshi Çerçiz Topulli (Square) in the old part of Gjirokastra is a small statue which you could easily miss. Next to the potted plants in front of the Tourist Information Office is a white stone statue, of the upper body, of two women. This is a representation of Bule Naipi and Persefoni Kokëdhima who were executed by the German Nazis in 1944. From that time they became known as the Hanged Women of Gjirokastra.

Traditional Musicians and Dancers

Although there are many monuments and statues that are overtly political, in that they commemorate events or people involved in national liberation struggles (whether that be against the Ottoman Empire or the Italian and German Fascists of World War Two) other aspects of Albanian life are also represented in various locations throughout the country. As Gjirokastra, in the Socialist period, had become the centre for periodic folklore festivals it’s not surprising to find a frieze depicting traditional musicians and dancers located there.

Enver Hoxha returns to Tepelene

…. although he probably never left, just ‘hiding’ for a while.

Almost thirty five years after his death and thirty years since the reaction was able to gain control in Albania it is very difficult to come across public images of Enver Hoxha, the leader of the country for just over forty years. In the 1990s the reactionaries needed to personalise any difficulties in the country and someone who had been dead for five years was an ideal candidate – even to the extent that Comrade Hoxha was considered responsible for events that had happened after his death. So he had to disappear from view.

More on Albania …..

Art as a means of promoting Socialism in Albania

Socialist mosaics and bas reliefs in Albania

The Albanian Cultural Revolution

Bonampak – Chiapas – Mexico

Bonampak

Bonampak

More on the Maya

Bonampak – Chiapas

Location

This site lies deep in the Lacandon Rainforest in Chiapas, in the valley of the River Lacanha. The preHispanic settlement adopts a scattered pattern and covers an area of 2 sq km. The main constructions were built on a chain of hills in the middle of the valley, stretching from the Sierra de Cojolita to the actual river banks. However, the only parts that have been explored and are now open to the public are the Great Plaza and the Acropolis, along the southern edge of the site, which comprise the famous building with the murals. Take road 186 along the southern border (Villahermosa-Macuspana-Tenosique), follow the turnoff for the town of Palenque and continue until you reach the San Javier-Lacanha-Bonampak crossroads. From San Cristobal de las Casas and Ocosingo, take the border road, follow the turn-off for Chancala and then continue to the San Javier-Lacanha-Bonampak crossroads.

The Murals

In the words of Mary Miller, who conducted a fascinating study on the wall paintings, ‘perhaps no single artefact from the ancient New World offers as complex a view of pre-Hispanic society as do the Bonampak paintings. No other work features so many Maya engaged in the life of the court and rendered in such great detail, making the Bonampak murals an unparalleled resource for understanding ancient society’. Herein lies the importance of Bonampak: its murals constitute a clear and accurate testimony of the life, aspirations and activities of a Maya ruler.

In 1990 the Institute of Aesthetic Research of the Autonomous University of Mexico (UNAM) launched the ongoing project Pre-Hispanic Mural Painting in Mexico to record and study pre-Columbian wall paintings such as those at Bonampak, and in 1997 Ernesto Penaloza photographed the three painted rooms in their entirety for the first time; this material was used to create three panels displaying the complete paintings. These images and the results of the multidisciplinary research led by Beatriz de la Fuente and coordinated by Leticia Staines are included in the two volumes on Bonampak (catalogue and research projects) in the series published by the UNAM.

Pre-Hispanic history

There is little evidence of building activity in the centre of Bonampak during the Early Classic. Due to its proximity to Yaxchilan, it was probably heavily influenced by this city from a very early date, as indeed was the case in the latter days of its occupation. There are epigraphic texts at Yaxchilan that mention Bonampak rulers: Bird Jaguar (not to be confused with the Yaxchilan ruler) is mentioned in association with the sixth ruler of Yaxchilan, and Fish Fin in association with the ninth. These ties remained strong throughout the Late Classic. Knot-Eye Jaguar, lord of Yaxchilan and the father of the Bonampak ruler Chaan Muan, who commissioned the construction of stelae 1, 2 and 3 and the famous murals, not only had close ties with Bonampak: his presence has been identified at the site of Lacanha, a few kilometres north of Bonampak. The monumental precinct is composed of a great acropolis built on a natural slope and delimiting a large central plaza. Stelae 1 and 4 are in the plaza, while stelae 2 and 3 are situated on the stairway leading to the top of the Acropolis. Three of the stelae mention Chaan Muan, the protagonist of the murals. The remainder of the settlement has not yet been mapped and we therefore do not know exactly how large it is.

Site description

The only group open to the public is the Great Plaza, a rectangle space measuring 110×87 m whose main axis is oriented north-west/south-east. It is accessed via a passageway situated between structures 15 and 13. These form part of the platforms, yet to be explored, that delimit the east side (Structures 17 and 18), the north side (Structures 15 and 16) and the west side (Structures 12 and 13).

Acropolis and Stela l.

The Acropolis hill, which runs along the south side of the plaza, is covered by terraces and buildings. At the foot of it, almost at the centre of the plaza, stands the magnificent Stela 1, which is 5,06 m high, 2.6 m wide and 18-20 cm thick. Its carved face overlooks the Acropolis and depicts a richly garbed Chaan Muan II with a tall headdress. In his right hand, he holds the ceremonial sceptre; in his left, a shield with the face of the Jaguar god of the underworld. Under his feet is a band inscribed with the names of his parents and, next to his left leg, his own name.

Temple of the murals and Stelae 2 and 3.

Situated at the foot of a natural hill modified by terraces, this group stands 46 m high. It displays two horizontal axes on different levels, which provide the basis for two groups of buildings. On the lower platform, situated approximately 15 m from the ground level of the plaza, are three buildings: the one on the right is the Temple of the Murals, in the middle are the ruins of Building 2, and on the left is Building 3. The main access to this level is via a monumental stairway, situated in the middle of the group. This comprises two flights with an intermediate landing on which stand Stela 2, to the left, and Stela 3, to the right. The former represents Chaan Muan II accompanied by his wife and his mother in a bloodletting sacrifice; the second stela shows the same dignitary with a prisoner. At the top of this first section of the stairway, on the right-hand side, is the Temple of the Murals, which has three doorways leading to three separate rooms decorated with the famous wall paintings; the doorways have carved lintels depicting the capture of enemy chiefs by two Bonampak rulers and a Yaxchilan ruler, respectively.

Buildings 2, 3, 4, 5, 6, 7, 8 and 9.

Situated at the far left of this first terrace is Building 3, which displays three doorways on its main facade and a stairway leading down to the plaza. Between this and the remains of Building 2 is the stairway leading up to the temples at the top, identified from left to right as Buildings 8, 7, 6, 5 and 4. All of them contain a single chamber and a single access; the exception is Building 4, which has two. All of them are very small and contain a cylindrical altar. Building 6 is the exception in this case and displays instead a carved lintel with the bust of Chaan Muan I, dated 603. Between buildings 5 and 6 is an interrupted stairway leading to the remains of Structure 19, which has a niche and a lintel. Situated next to this structure, behind Building 4, is a small plaza with Building 9 and its platform. The building facade faces west and contains a single doorway leading to a chamber in which there is an uncarved stela.

The murals

The murals are situated in Structure 1, a three-room building resting on the first terrace of the Acropolis. The exterior of the structure was once decorated with stucco relief figures but these have now been lost. The three lintels adorning the doorways to the rooms show scenes of prisoners and texts mentioning their respective names, in a style that bears great similarity to that of Yaxchilan. The earliest date corresponds to Lintel 3, which mentions Chaan Muan’s father, Knot-Eye Jaguar, the ruler of Yaxchilan in AD 740. Chaan Muan appears to have acceded to the throne in Bonampak in 776. Lintel 2 narrates an event later in Chaan Muan’s reign, around 787, making reference to a ruler of Yaxchilan, probably Shield Jaguar II. The date of Lintel 1 corresponds to an event four days earlier.

The walls of the three rooms are covered with magnificently executed paintings in deep colours. The event depicted is associated with the designation of Chaan Muan’s son as heir to the throne and to other events that took place over a period of two years. The correct order for interpreting the murals has been a topic of some debate, although the chronological order of the events represented suggests Room 1 followed by Room 2, followed by Room 3. Small benches occupy most of the interior space and the murals were probably designed to be viewed while seated on these benches.

The narrative commences in Room 1 with a date and hieroglyphic text that divide the upper and lower fields of the mural, painted on the vaulted ceiling above the paintings on the wall. The glyphic texts are greatly deteriorated and have therefore not been translated in their entirety. The first date in the text is 790, which probably corresponds to the event recorded on the top part of the wall, the presentation of a royal heir to a group of 14 Bonampak dignitaries, all garbed in long white cloaks and gathered at the court for the occasion. This scene clearly took place inside a palace. The two seated figures, Chaan Muan and his wife, the heir’s mother, observe the scene from a throne. The second date indicates an event that took place 336 days later. Three important individuals are shown preparing for the ceremony. The figure represented entirely from the front and wearing a great headdress is probably King Chaan Muan himself. The scene below shows a procession involving musicians and dancers in fabulous costumes, carrying different musical instruments.

In Room 2, covering practically every surface of the walls, is one of the masterpieces of Maya art: an incredibly realistic portrayal of a battle scene. In the middle of the composition is the figure of a leader, again shown from the front, grasping the hair of a prisoner in one hand and a spear covered with the skin of a jaguar in the other. This figure represents Chaan Muan, who is accompanied by another warrior, probably Shield Jaguar II, the ruler of Yaxchilan. The result of the battle is presented on the north wall of the room. Once again, Chaan Muan occupies the centre of the composition, this time accompanied by a group Of warriors and two women who observe from a distance the presentation of a group of prisoners captured in battle. The principal captive lies at the feet of Chaan Muan, while the remaining captives are distributed on a six-tier structure, probably representing the different levels of the Bonampak Acropolis. The prisoners are no doubt going to be sacrificed at the presentation of Chaan Muan’s successor and heir to the throne.

The murals in Room 3 are less well preserved, although many of the original designs can still be discerned. Again, they clearly represent a grand ceremony, probably the culmination of the two previous scenes, this composition is divided into two sections: the first shows a group of elaborately garbed individuals resting on a stepped pyramid while a group of musicians and dancers parade by; the second section shows a scene in a different place, probably inside a palace, and again depicts Chaan Muan, his family and a group of courtiers. In this final section, the royal family is engaged in a bloodletting ritual, thus completing the formal presentation of the royal heir.

From: ‘The Maya: an architectural and landscape guide’, produced jointly by the Junta de Andulacia and the Universidad Autonoma de Mexico, 2010, pp172-178.

Bonampak

Bonampak

  1. Acropolis; 2. Temple of the Murals; 3. Temple 2; 4. Temple 3; 5. Temples 4 to 10.

Getting there:

It is possible to get close to the site by combi from Palenque but the final stages to the site itself might be complicated. The fact that Bonampak is part of a tour that takes in Yaxchilan as well means that there are tens of people there everyday (and that’s the low season, there will be many more in the high season. That means it would be virtually impossible to use the informal methods of transport that have been discussed elsewhere. Unless you have your own transport the organised tours might be the only way to visit these sites – without a great deal of work, time and effort.

GPS:

16d 42’ 21” N

91d 04’ 06” W

Entrance:

This was all part of the tour price on my visit.

More on the Maya