Maya Civilization

B

Religion

The Maya cosmos comprised a wide range of diverse and varied supernatural beings or deities. The chief god, Hunab Ku, the creator of the world, was considered too far above men to figure in worship. He was more important in his manifestation as Itzamna, a sky deity considered lord of the heavens and lord of day and night who brought rain and patronized writing and medicine. He was worshiped especially by the priests, and he appears to have been the patron deity of the royal lineages. Closer to the common people were Yum Kaax, the maize deity, and the four Chacs, or rain gods, each associated with a cardinal direction and with its own special color. Women worshiped Ix Chel, a rainbow deity associated with healing, childbirth, and weaving. All the Maya revered Ixtab, goddess of suicide, and thought that suicides went to a special heaven. The Maya also recognized the gods who controlled each day, month, and year. See also Pre-Columbian Religions.

The Maya performed many rituals and ceremonies to communicate with their deities. At stated intervals, such as the Maya New Year in July, or in emergencies—such as famine, epidemics, or a great drought—the people gathered in ritual plazas to honor the gods. They hung feathered banners in doorways all about the plaza. Groups of men or women in elaborate feathered robes and headdresses, with bells on their hands and feet, danced in the plaza to the music of drums, whistles, rattles, flutes, and wood trumpets. Worshipers took ritual steam baths and drank intoxicating balche. Participants often ingested other hallucinogenic drugs, such as mushrooms, and they smoked a very strong form of tobacco with hallucinogenic effects. Young Maya nobles played a sacred ball game on specially constructed courts. Without using their hands, players tried to knock a rubber ball through one of the vertical stone rings built into the walls of the court. On special occasions players who lost the game would be sacrificed to the gods.

Many ceremonies focused on sacrifices to gain the favor of the gods. The sacrifices took place on the great stone pyramids that rose above the plazas, with stairs leading to a temple and altar on top. The temple, a resting place for the god, was deeply carved or painted with designs and figures and was topped with a carved vertical slab of stone called a roof comb. Some had distinctive corbeled arches, in which each stone extended beyond the one beneath it until the two sides of the arch were joined by a single keystone at the top. Before the altar, smoke rose from copal incense burning in pottery vessels.

Worshipers sometimes gave the gods simple offerings of corn, fruit, game, or blood, which a worshiper obtained by piercing his own lips, tongue, or genitals. For major favors they offered the gods human sacrifice, usually children, slaves, or prisoners of war. A victim was painted blue and then ceremonially killed on top of the pyramid, either by being shot full of arrows or by having his arms and legs held while a priest cut open his chest with a sacrificial flint knife and tore out his heart as an offering. Captured rulers were sometimes ritually sacrificed by decapitating them with an axe.

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C

Science and Writing

Although Maya builders possessed many practical skills, the most distinctive Maya achievements were in abstract mathematics and astronomy. One of their greatest intellectual achievements was a pair of interlocking calendars, which was used for such purposes as the scheduling of ceremonies. One calendar was based on the sun and contained 365 days. The second was a sacred 260-day almanac used for finding lucky and unlucky days. The designation of any day included the day name and number from both the solar calendar and the sacred almanac. The two calendars can be thought of as two geared wheels that meshed together at one point along the rim, with the glyphs for the days of the sun calendar on one wheel and the glyphs for the days of the sacred almanac on the other. With each new day the wheels were turned by one gear. The name for each day was formed by combining the name for the sun calendar day with the name for the sacred almanac day.

Maya astronomers could make difficult calculations, such as finding the day of the week of a particular calendar date many thousands of years in the past or in the future. They also used the concept of zero, an extremely advanced mathematical concept. Although they had neither decimals nor fractions, they made accurate astronomical measurements by dropping or adding days to their calendar. For example, during 1000 years of observing the revolution of the planet Venus, which is completed in 583.92 days, Maya astronomers calculated the time of the Venusian year as 584 days. The Maya method of reckoning time involved counting forward from a hypothetical fixed point and expressing the date in time periods based on the number 20 and counted in intervals of 1, 20, 360, 7200, and 144,000 days. Such dates appear on carved stone monuments dating to as early as the late Preclassic period, and they are prevalent throughout the lowlands on monuments from the Classic period.

The Maya developed a complex system of hieroglyphic writing to record not only astronomical observations and calendrical calculations, but also historical and genealogical information. Many recent advances have occurred in the decipherment of the Mayan script. These breakthroughs made it possible to conclude that Mayan hieroglyphs were a mixture of glyphs that represent complete words and glyphs that represent sounds, which were combined to form complete words. Scribes carved hieroglyphs on stone stelae, altars, wooden lintels, and roof beams, or painted them on ceramic vessels and in books made of bark paper. Discoveries reported early in 2006 indicate that the Maya were writing more than 2,300 years ago, at least 600 years earlier than previously thought.

D

Collapse of Classic Civilization

From about ad 790 to 889, Classic Maya civilization in the lowlands collapsed. Construction of temples and palaces ceased, and monuments were no longer erected. The Maya abandoned the great lowland cities, and population levels declined drastically, especially in the southern and central lowlands. Scholars debate the causes of the collapse, but they are in general agreement that it was a gradual process of disintegration rather than a sudden dramatic event.

A number of factors were almost certainly involved, and the precise causes were different for each city-state in each region of the lowlands. Among the factors that have been suggested are natural disasters, disease, soil exhaustion and other agricultural problems, peasant revolts, internal warfare, and foreign invasions. Whatever factors led to the collapse, their net result was a weakening of lowland Maya social, economic, and political systems to the point where they could no longer support large populations. Another result was the loss of inestimable amounts of knowledge relating to Maya religion and ritual.

IV

Postclassic Period

After the collapse in the central and southern lowlands, Maya civilization continued and even flourished in the northern lowlands of Yucatán and in the southern highlands of Guatemala. The decline of the older powers in the south led to unprecedented growth in the Yucatán Peninsula and the rise of a number of new cities in that region. Among these were Uxmal, Sayil, and Labna, characterized by a distinctive architectural style known as Puuc, which features elaborate mosaic decoration.

In Postclassic times (ad 900 to 1521) the city-states of Yucatán were ruled by a hereditary halach uinic (also called ahau) who was also the highest religious authority. The halach uinic had very broad powers. He formulated domestic and foreign policy and appointed batabs (lesser lords), who administered the surrounding towns and villages. Local councils made up of clan leaders aided the batabs. Other local Maya officials collected taxes and kept order. Postclassic merchants and professional craftworkers composed a kind of middle class.

A high priest, known as ahaucan, conducted major ceremonies and was in charge of the education of priests and nobles. He was assisted by a hierarchy of priests who took part in ceremonies, kept vigils in the temples, performed healing rituals, taught, and served as oracles for the gods. Although similar features and patterns existed in the Classic political structure, the institution of priesthood appears only in the Postclassic.

At the same time, during the 9th century, a new group of Maya, known as the Putun (or Chontal) Maya, began to arrive in Yucatán from their homeland in the Gulf Coast region of Mexico. The Putuns were warriors and traders without equal in the Maya area. At first they were interested in trade along rivers and overland routes. Eventually they became seafaring people whose merchants plied coastal trade routes around the peninsula and beyond in canoes. These large oceangoing canoes traveled the coast transporting huge loads of heavy and bulky goods much more efficiently than was possible in earlier times. Italian-Spanish explorer Christopher Columbus encountered such a canoe off the Caribbean coast of Honduras on his fourth voyage to the Americas in 1502.

Ports of trade, such as Xicalanco (now in Tabasco, Mexico), served as international meeting places that attracted not only Maya but also traders from highland Mexico to the west and Central America to the south. Wealthy Maya merchants organized expeditions that traveled great distances in fleets of canoes or over well-constructed stone roads and causeways. Along the routes they built warehouses for goods and rest houses for their carriers. The need to protect the trade networks led the Putuns to develop very aggressive military forces.

Ethnically Maya, the Putuns adopted many stylistic influences from central Mexico in their art and architecture. Especially common was the image of the feathered serpent representing the deity known as Quetzalcoatl in Mexico and as Kukulcan to the Maya. One very powerful Putun group, the Itzá, founded their capital at Chichén Itzá.

A

Chichén Itzá

The Itzá brought their Mexicanized Maya culture to Chichén Itzá in the northern part of the Yucatán Peninsula. During their rule, Mexican-influenced cultures produced certain changes in the traditional Maya way of life. In the social structure military lords rose in power, and the institution of a formalized priesthood separated from political rulers. This change was echoed in religion, in which the feathered serpent-god Kukulcan dominated all others. The use of human sacrifice in worship became increasingly important. There were also new forms of sacrifice; the Itzá threw victims into a sacred cenote, or natural well, along with offerings of pottery, gold, jade, and other valuables. This cenote, in fact, determined the location of Chichén Itzá and was responsible for the city’s importance as a pilgrimage center.

Chichén Itzá was a very large city with a central area covering about 5 sq km (2 sq mi). Its architecture shows the introduction of columns, wider rooms and doorways, and sloping zones around the base of the buildings. The core area includes numerous temples and ball courts, one of which is the largest known in Mesoamerica. One distinctive structure of the city is a round temple that functioned as an observatory. Statues and motifs of Kukulcan appeared on buildings, staircases, roofs, columns, and doorway lintels. Life-size stone figures supported the altars, and great reclining stone figures, called Chacmools, were sculpted. Warriors depicted in bas-relief columns lack the Classic Maya distortion of head and eyes. Pottery became monochrome, or single-colored, instead of multicolored, as it had been in the Classic era, but it was often carved or incised with intricate designs. Gold, copper, turquoise, and onyx were used in jewelry. Painted books, called codices, were made of bark fiber or deerskin. Trade and commerce, especially maritime exchange, increased.

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