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History of Nicoya


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rmal">The eminent Costa Rican historian Carlos Meléndez took note of the unusual location of the templo colonial in the urban core of the city and, based on Oviedo's brief description of the indigenous community, hypothesized that the church had been built atop the indigenous sacrificial mound. Meléndez's hypothesis fits the known Spanish pattern of direct superimposition of Catholic politico-religious structures on pre-existing indigenous structures such as pyramids in Mesoamerica and Andean South America, or kiva structures in the U.S. Southwest. In short, Meléndez argued that the location of the colonial church in the northeastern corner of Nicoya's central plaza is not merely an aberration from the common Iberian pattern of facing the plaza, but is coincident with the location of the sacrificial mound in the northeastern corner of the plaza of indigenous Nicoya as described by Oviedo in 1529

Archaeological excavations were conducted in and around the city of Nicoya in the early 1990s to test these theories and to better understand how the indigenous community was transformed into a colonial town. Excavations within the center of Nicoya failed to produce any evidence of a substantial pre-Columbian presence in the city's center. Investigations into the surrounding valley failed to identify unequivocally a single site as the probable home to Nicoya. However, several large (5–10 hectare/12–24 acre) archaeological sites were located in similar ecological niches throughout the valley. They are situated along river and stream banks at the point where streams leave the hills that surround the valley and cross the undulating valley floor.

At least two of these sites are considered likely candidates for protohistoric Nicoya. One is situated just outside contemporary Nicoya along the banks of the Rio Chipanzé and

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