a total volume estimated at over 4.45 million cubic metres, even larger than that of the taller Great Pyramid of Giza in Egypt, which is about 2.5 million cubic metres. The ceramics of Cholula were closely linked to those of Teotihuacan, and both sites appeared to decline simultaneously. The Postclassic nahuas called the pyramid Tlachihualtépetl or "hand-made mountain", which means they believed the structure was built by human hands instead of by sacred beings. At its peak, Cholula had the second largest population in Mexico of an estimated 100,000 people living at this site. Though the prehispanic city of Cholula remained inhabited, residents abandoned the Great Pyramid in the 8th century as the city suffered a drastic population drop. Even after this population drop, the Great Pyramid retained its religious importance. The site was once called Cholollan meaning "the place of those who fled", a clear reference to the events written on the colonial text Anales de Cuauhtinchan, where a group of tolteca-chichimeca arrive and conquer the city after running from their previous capital city, tollan-xicocotitlán. Postclassic and Colonial The Toltec-Chichimec History, a codex from the Cholula region, relates that an Olmec-Xicalanca lord with the title Aquiyach Amapane resided at the Great Pyramid. In the 12th century, after the Toltec-Chichimecas took over the city, religious focus shifted away from the pyramid and to a new temple. Even during the Postclassic period, long after locals abandoned the pyramid, they continued to bury their deceased around the structure, demonstrating its continued importance. By the time the Spanish arrived, the pyramid was overgrown, and by the 19th century it was still undisturbed, with only the church built in the 16th century visible. Modern history Architect Ignacio Marquina started exploratory tunnelling within the pyramid in 1931. By 1954, the total length of tunnels came to approximately . Today the pyramid at first looks like a natural hill surmounted by a church. This is the Iglesia de Nuestra Señora de los Remedios (Church of Our Lady of Remedies), also known as the Santuario de la Virgen de los Remedios (Sanctuary of the Virgin of Remedies), which was built by the Spanish in colonial times (1594) on top of the prehispanic temple. The church is a major Catholic pilgrimage destination, and the site is also used for the celebration of indigenous rites. Many ancient sites in Latin America are found under modern Catholic holy sites, due