Mayan Civilization
Susan... there are many good pics under Maya at the wikipedia commons... Dan
The Maya are people of southern Mexico and northern Central America (Guatemala, Belize, western Honduras, and El Salvador) with some 3,000 years of history. The Maya were part of the Mesoamerican Pre-Columbian cultures. Philosophically, the Maya belived that knowing the past means knowing the cyclical influences that create the present, and by knowing the influences of the present one can see the cyclical influences of the future. Interestingly the Maya did not distinguish between past, present and future. Instead they used one word to discribe all instances of time, which can be translated as "it came to pass."
The ancient Mayans are perhaps best known for their pyramids and public, blood-letting rituals, which commonly took place on limestone platforms usually less than 12 feet in height. They were constructed in the fashion of typical foundation platforms that were often accented by carved figures, altars, and perhaps tzompantli, a stake used to display the heads of victims or defeated Mesoamerican ball game opponents. Contrary to popular myth, the Maya people never "disappeared." Millions still live in the region, and many of them still speak one of the Maya family of languages.
Origins
Archaeological evidence shows the Maya started to build ceremonial architecture at approximately 1000 B.C.E. There is some disagreement about the borders and difference between the early Maya and their neighboring Pre-Classic Mesoamerican civilization, the Olmec culture. The Olmec and early Maya seem to have influenced each other.
The earliest monuments consist of simple burial mounds, the precursors to pyramids erected in later times.
Eventually, the Olmec culture faded after spreading its influence into the Yucatan peninsula, present-day Guatemala, and other regions.
The Maya developed the famed cities of Tikal, Palenque, Copán and Kalakmul, as well as Dos Pilas, Uaxactun, Altun Ha, Bonampak and many other sites in the area (see list of sites, below). They developed an agriculturally intensive, city-centered empire consisting of numerous independent city-states. The most notable monuments are the pyramids they built in their religious centers and the accompanying palaces of their rulers. Other important archaeological remains include the carved stone slabs usually called stelae (the Maya called them Tetun, or "Tree-stones"), which depict rulers along with hieroglyphic texts describing their genealogy, war victories, and other accomplishments.
The Maya participated in long-distance trade in Mesoamerica and possibly further lands. Important trade goods included cacao, salt, and obsidian; see also: Obsidian use in Mesoamerica.
Art
Many consider Maya art of their Classic Era (c. 200 to 900 C.E.) to be the most sophisticated and beautiful of the ancient New World. The carvings and stucco reliefs at Palenque and the statuary of Copán are especially fine, showing a grace and accurate observation of the human form that reminded early archaeologists of Classical civilization of the Old World, hence the name bestowed on this era. We have only hints of the advanced painting of the classic Maya; mostly what have survived are funerary pottery and other Maya ceramics. Also a building at Bonampak holds ancient murals that survived by serendipity. With the decipherment of the Maya script it was discovered that the Maya were one of the few civilizations where artists attached their name to their work.
Architecture
As unique and spectacular as any Greek or Roman architecture, Maya architecture spans many thousands of years; yet, often the most dramatic and easily recognizable as Maya are the fantastic stepped pyramids from the Terminal Pre-classic period and beyond. These pyramids relied on intricate carved stone in order to create a stair-step design. Each pyramid was dedicated to a deity whose shrine sat at its peak. During this "height" of Maya culture, the centers of their religious, commercial, and bureaucratic power grew into incredible cities, including Chichen Itza, Tikal, and Uxmal. Through observation of the numerous consistent elements and stylistic distinctions, remnants of Maya architecture have become an important key to understanding the evolution of their ancient civilization.
Urban design
As Maya cities spread throughout the varied geography of Mesoamerica, the extent of site planning appears to have been minimal; their cities having been built somewhat haphazardly as dictated by the topography of each independent location, Maya architecture tends to integrate a great degree of natural features. For instance, some cities existing on the flat limestone plains of the northern Yucatan grew into great sprawling municipalities, while others built in the hills of Usumacinta utilized the natural loft of the topography to raise their towers and temples to impressive heights. However, some semblance of order, as required by any large city, still prevailed.
At the onset of large-scale construction, a predetermined axis was typically established in congruence with the cardinal directions. Depending upon the location and availability of natural resources such as fresh-water wells, or cenotes, the city grew by connecting great plazas with the numerous platforms that created the sub-structure for nearly all Maya buildings, by means of sacbeob causeways. As more structures were added and existing structures re-built or remodeled, the great Maya cities seemed to take on an almost random identity that contrasts sharply with other great Mesoamerican cities such as Teotihuacan and its rigid grid-like construction.
At the heart of the Maya city existed the large plazas surrounded by their most valued governmental and religious buildings such as the royal acropolis, great pyramid temples and occasionally ball-courts. Though city layouts evolved as nature dictated, careful attention was placed on the directional orientation of temples and observatories so that they were constructed in accordance with Maya interpretation of the orbits of the stars. Immediately outside of this ritual center were the structures of lesser nobles, smaller temples, and individual shrines: the less sacred and less important structures had a greater degree of privacy. Outside of the constantly evolving urban core were the less permanent and more modest homes of the common people.
Classic Era Maya urban design could easily be described as the division of space by great monuments and causeways. In this case, the open public plazas were the gathering places for the people and the focus of the urban design, while interior space was entirely secondary. Only in the Late Post-Classic era did the great Maya cities develop into more fortress-like defensive structures that lacked, for the most part, the large and numerous plazas of the Classic.
Building materials
A surprising aspect of the great Maya structures is their lack of many advanced technologies that would seem to be necessary for such constructions. Lacking metal tools, pulleys and perhaps even the wheel, Maya architecture required one thing in abundance: manpower. Yet, beyond this enormous requirement, the remaining materials seem to have been readily available. All stone for Maya structures appears to have been taken from local quarries; most often this was limestone which, while being quarried remained pliable enough to be worked with stone tools ... only hardening once removed from its bed. In addition to the structural use of limestone, much of their mortar used crushed, burnt, and mixed limestone that mimicked the properties of cement and was used just as widely for stucco finishing as it was for mortar; however, later improvements in quarrying techniques reduced the necessity for this limestone-stucco as their stones began to fit quite perfectly, yet it remained a crucial element in some post and lintel roofs. In the case of the common homes, wooden poles, adobe, and thatch were the primary materials; however, instances of what appear to be common houses of limestone have been discovered as well. It should be noted that one instance, in the city of Comalcalco, fired-clay bricks have been found as a substitute for a lack of any substantial stone deposits.
Building process
All evidence seems to suggest that most stone buildings existed on top of a platform sub-structure that varied in height from less than a meter, in the case of terraces and smaller structures, to 135 feet in the case of great temples and pyramids. A flight of often-steep stone steps split the large stepped platforms on at least one side, contributing to the common bi-symmetrical appearance of Maya architecture. Depending on the prevalent stylistic tendencies of an area, these platforms most often were built of a cut and stucco stone exterior filled with densely packed gravel. As is the case with many other Maya relief, those on the platforms often were related to the intended purpose of the residing structure. Thus, as the sub-structural platforms were completed, the grand residences and temples of the Maya were constructed on the solid foundations of the platforms.
As all structures were built, little attention seems to have been given to their utilitarian functionality and much to their external aesthetics; however, a certain repeated aspect, the corbeled arch, was often utilized to mimic the appearance and feel of the simple Maya hut. Though not an effective tool to increase interior space, as it required thick stone walls to support the high ceiling, some temples utilized repeated arches, or a corbeled vault, to construct what the Maya referred to as pibnal, or sweatbath, such as those in the Temple of the Cross at Palenque. As structures were completed, typically extensive relief work was added ... often simply to the covering of stucco used to smooth any imperfections; however, many lintel carvings have been discovered, as well as actual stone carvings used as a facade. Commonly, these would continue uninterrupted around an entire structure and contain a variety of artwork pertaining to the inhabitants or purpose of a building. Though not the case in all Maya locations, broad use of painted stucco has been discovered as well.
It has been suggested that, in conjunction to the Maya Long Count Calendar, every fifty-two years, or cycle, temples and pyramids were remodeled and rebuilt. It appears now that the rebuilding process was often instigated by a new ruler or for political matters, as opposed to matching the calendar cycle. However, the process of rebuilding on top of old structures is indeed a common one. Most notably, the North Acropolis at Tikal seems to be the sum total of 1,500 years of architectural modifications.
Notable constructions
Palaces
Large and often highly decorated, the palaces usually sat close to the center of a city and housed the population's elite. Any exceedingly large royal palace, or one consisting of many chambers on different levels might be referred to as an acropolis. However, often these were one-story and consisted of many small chambers and typically at least one interior courtyard; these structures appear to take into account the needed functionality required of a residence, as well as the decoration required for their inhabitants stature. Archaeologists seem to agree that many palaces are home to various tombs. At Copán, beneath over four-hundred years of later remodeling, a tomb for one of the ancient rulers has been discovered and the North Acropolis at Tikal appears to have been the site of numerous burials during the Terminal Pre-classic and Early Classic periods.
E-groups
This common appearance in the Maya cities remains somewhat of a mystery. Appearing without fail on the western side of a plaza is a pyramid temple, facing three smaller temples across the plaza. It has been theorized that these E-groups are observatories due to the precise positioning of the sun through the small temples when viewed from the pyramid during the solstices and equinoxes. Other ideas seem to stem from the possible creation story told by the relief and artwork that adorns these structures.
Pyramids and temples
Often the most important religious temples sat atop the towering Maya pyramids, presumably as the closest place to the heavens. While recent discoveries point toward the extensive use of pyramids as tombs, the temples themselves seem to rarely, if ever, contain burials. The lack of a burial chamber, however, allowed those sacred Mayas access to, at most, three cramped rooms to use for various ritual purposes. Residing atop the pyramids, some of over two-hundred feet, such as that at El Mirador, the temples were impressive and decorated structures themselves. Commonly topped with a roof comb, or superficial grandiose wall, these temples might have served as a type of propaganda. As occasionally the only structure to exceed the height of the jungle, the roof combs atop the temples were often carved with representations of rulers that could be seen from vast distances. Beneath the proud temples sat the pyramids that were, ultimately, a series of platforms split by steep stairs that would allow access to the temple.
Observatories
The Maya were keen astronomers and had mapped out the phases of celestrial objects, especially the Moon and Venus. Many temples have doorways and other features aligning to celestrial events. Round temples, often dedicated to Kukulcan, are perhaps those most often described as "observatories" by modern ruin tour-guides, but there is no evidence that they were so used exclusively, and temple pyramids of other shapes may well have been used for observation as well.
Ball courts
As an integral aspect of the Mesoamerican lifestyle, the courts for their ritual ball-game were constructed throughout the Maya realm and often on a grand scale. Enclosed on two sides by stepped ramps that led to ceremonial platforms or small temples, the ball court itself was of a capital "I" shape and could be found in all but the smallest of Maya cities.
See also: Mesoamerican ballgame
Religion
Like the Aztec and Inca who came to power later, the Maya beleived in a cyclical nature of time. The rituals and ceremonies were very closely associated with hundreds of celestial/terrestrial cycles which they observed and inscribed as seperate calendars (all of infinite duration). The Maya shamen had the job of interpreting these cycles and giving a prophetic outlook on the future or past based on the number relations of all their calendars. If the interpretations of the shamen spelled bad times to come, sacrifices would be performed to make the gods happier.
Much of the Maya religious tradition is still not understood by scholars, but it is known that the Maya, like most pre-modern societies, believed that the cosmos has three major planes, the underworld, the sky, and the earth. The Maya Underworld is reached through caves and ball courts. It was thought to be dominated by the aged Maya gods of death and putrefaction. The Sun and Itzamna, both aged gods, dominated the Maya idea of the sky. The night sky was considered a window showing all supernatural doings. The Maya configured constellations of gods and places, saw the unfolding of narratives in their seasonal movements, and believed that the intersection of all possible worlds was in the night sky.
Maya gods were not discrete, separate entities like Greek gods. The gods had affinities and aspects that caused them to merge with one another in ways that seem unbounded. There is a massive array of supernatural characters in the Maya religious tradition, only some of which recur with regularity. Good and evil traits are not permanent characteristics of Maya gods, nor is only "good" admirable. What is inappropriate during one season might come to pass in another since much of the Mayan religious tradition is based on cycles and not permanence.
The life-cycle of maize lies at the heart of Maya belief. This philosophy is demonstrated on the Maya belief in the Maize God as a central religious figure. The Maya bodily ideal is also based on the form of the young Maize God, which is demonstrated in their artwork. The Maize God was also a model of courtly life for the Classical Maya.
It is sometimes believed that the multiple "gods" represented nothing more than a mathematical explanation of what they observed. Each god was literally just a number or an explanation of the effects observed by a combination of numbers from multiple calendars. Among the many types of Maya calendars which were maintained, the most important included a 260-day cycle, a 365-day cycle which approximated the solar year, a cycle which recorded lunation periods of the Moon, and a cycle which tracked the synodic period of Venus.
Philosophically, the Maya believed that knowing the past meant knowing the cyclical influences that create the present, and by knowing the influences of the present one can see the cyclical influences of the future.
Even in the 19th century, there was Maya influence in the local branch of Christianity followed in Chan Santa Cruz. Among the Ki’che's in the western highlands of Guatemala these same nine months are replicated, until this very day, in the training of the ajk'ij, the keeper of the 260-day-calendar called ch'olk'ij.
Rather than looking at the polytheism in the Mayan religion, it must be understood that the multiple "gods" represented a mathematical explanation of what they observed. Each god was a number or a explanation of the effects observed by a combination of numbers from multiple calendars. Some of the calendars the shamen kept track of were a 260 day tolkien, a 365-day celestial year and the orbits of all the visible planets, with special interest in Venus. The Maya knew long before Kepler that the planets have elliptical orbits and used their findings to support their view of the cyclical nature of time.
The Maya believed that the universe was flat and square, but infinite in area. They also worshiped the circle, which symbolised perfection or the balancing of forces. Among other religious symbols were the swastika and the perfect cross.
Maya rulers figured prominently in many religious rituals and often were required to practice bloodletting, such as using sculpted bone or jade instruments to perforate their penises, or drawing thorn-studded ropes through their tongues.
Writing and literacy
The Maya writing system (often called hieroglyphics from a vague superficial resemblance to the Ancient Egyptian writing, to which it is not related) was a combination of phonetic symbols and logograms. It is most often classified as a logographic or (more properly) a logosyllabic writing system, in which syllabic signs play a significant role. It is the only writing system of the Pre-Columbian New World which is known to completely represent the spoken language of its community. In total, the script has more than a thousand different glyphs, although a few are variations of the same sign or meaning, and many appear only rarely or are confined to particular localities. At any one time, no more than around 500 glyphs were in use, some 200 of which (including variations) had a phonetic or syllabic interpretation.
The earliest inscriptions in an identifiably-Mayan script date back to the 1st century B.C.E. However, this is preceded by several other writing systems which had developed in Mesoamerica, most notably that of the Olmec culture, which originated around 700 - 500 B.C.E. The Maya system is believed by Mayanist scholars to have derived from this earlier script; however in the succeeding centuries the Maya developed their script into a form which was far more complete and complex than that of its predecessors.
Since its inception, the Maya script was in use up to the arrival of Europeans, peaking during the Maya Classical Period (c. 200 - 900 C.E.). Although many Mayan centers went into decline (or were completely abandoned) during or after this period, the skill and knowledge of Mayan writing persisted amongst segments of the population, and the early Spanish conquistadores knew of individuals who could still read and write the script. Unfortunately the Spanish displayed little interest in it, and as a result of the dire impacts the conquest had on Maya societies the knowledge was subsequently lost, most probably within only a few generations.
At a rough estimate, around 10,000 individual texts have so far been recovered, mostly inscribed on stone monuments, lintels, stelae and ceramic pottery. Maya civilization also produced numerous texts using the bark of certain trees in a "book-format," called a codex. Shortly after the conquest, all of these latter which could be found were ordered to be burnt and destroyed by zealous Spanish priests, notably Bishop Diego de Landa. Out of these Maya codices, only three reasonably-intact examples are known to have survived through to the present day. These are now known as the Madrid, Dresden, and Paris codices. A few pages survive from a fourth, the Grolier codex, whose authenticity is sometimes disputed, but mostly is held to be genuine. Further archaeology conducted at Mayan sites often reveals other fragments, rectangular lumps of plaster and paint chips which formerly were codices; these tantalizing remains are however too severely damaged for any inscriptions to have survived, most of the organic material having decayed.
The decipherment and recovery of the now-lost knowledge of Maya writing has been a long and laborious process. Some elements were first deciphered in the late 19th and early 20th century: mostly the parts having to do with numbers, the Maya calendar, and astronomy. Major breakthroughs came starting in the 1950s to 1970s, and accelerated rapidly thereafter. By the end of the 20th century, scholars were able to read the majority of Maya texts to a large extent, and work done in the field continues to further illuminate the content.
In reference to the few extant Maya writings, Michael D. Coe, a prominent linguist and epigrapher at Yale University stated:
- "[O]ur knowledge of ancient Maya thought must represent only a tiny fraction of the whole picture, for of the thousands of books in which the full extent of their learning and ritual was recorded, only four have survived to modern times (as though all that posterity knew of ourselves were to be based upon three prayer books and 'Pilgrim's Progress')." (Michael D. Coe, The Maya, London: Thames and Hudson, 4th ed., 1987, p. 161.)
Most surviving Pre-Columbian Maya writing is from stelae and other stone inscriptions from Maya sites, many of which were already abandoned before the Spanish arrived. The inscriptions on the stelae mainly record the dynasties and wars of the sites' rulers. Much of the remainder is funeral pottery, mostly describing the afterlife.
Although the archaeological record does not provide examples, Maya art shows that writing was done with brushes made with animal hair and quills. Codex-style writing was usually done in black ink with red highlights, giving rise to the Aztec name for the Maya territory as the "land of red and black."
Scribes held a prominent position in Maya courts. Maya art often depicts rulers with trappings indicating they were scribes or at least able to write, such as having pen bundles in their headdresses. Additionally, many rulers have been found in conjunction with writing tools such as shell or clay inkpots.
Although the number of logograms and syllabic symbols required to fully write the language numbered in the hundreds, literacy was not necessarily widespread beyond the elite classes. Graffiti uncovered in various contexts, including on fired bricks, shows nonsensical attempts to imitate the writing system.
Mathematics
The Maya (or their Olmec predecessors) independently developed the concept of zero, and used a base 20 numbering system (see Maya numerals). Inscriptions show them on occasion working with sums up to the hundreds of millions and dates so large it would take several lines just to represent it. They produced extremely accurate astronomical observations; their charts of the movements of the moon and planets are equal or superior to those of any other civilization working from naked-eye observation.
Mayan priests and astronomers produced a highly accurate measure of the length of the solar year, far more accurate than that used in Europe as the basis of the Gregorian Calendar. They did not use this figure for the length of year in their calendar, however. Instead, the Maya calendar(s) were based on a year length of exactly 365 days, which means that the calendar falls out of step with the seasons by one day every four years. By comparison, the Julian calendar, used in Europe from Roman times until about the sixteenth century, accumulated an error of one day every 128 years. The modern Gregorian calendar accumulates a day's error in approximately 3257 years.
Agriculture
The ancient Maya had diverse and sophisticated methods of food production. It was formerly believed that slash and burn (swidden) agriculture provided most of their food but it is now thought that permanent raised fields, terraccing, forest gardens, managed fallows, and wild harvesting were also crucial to supporting the large populations of the Classic period in some areas. Indeed, evidence of these different systems persist today: raised fields connected by canals can be seen on aerial photographs, contemporary rainforest species composition has significantly higher abundance of species of economic value to ancient Maya, and pollen records in lake sediments suggest that corn, manioc, sunflower seeds, cotton, and other crops have been cultivated in association with deforestation in Mesoamerica since at least 2500 B.C.E.
Contemporary Maya people still practice many of these traditional forms of agriculture, although they are dynamic systems and change with changing population pressures, cultures, economic systems, climate change, and the availability of synthetic fertilizers and pesticides.
Decline of the Maya
In the eighth and ninth centuries CE Classic Maya culture went into decline, with most of the cities of the central lowlands abandoned. Warfare, ecological depletion of croplands, and drought or some combination of those factors are usually suggested as reasons for the decline. There is archaeological evidence of warfare, famine, and revolt against the elite at various, central-lowlands sites.
The Maya cities of the northern lowlands in Yucatan continued to flourish for centuries more; some of the important sites in this era were Chichen Itza, Uxmal, Edzná, and Coba. After the decline of the ruling dynasties of Chichen and Uxmal, Mayapan ruled all of Yucatan until a revolt in 1450; the area then devolved to city states until the Spanish Conquest.
The Itza Maya, Kowoj and Yalain groups of Central Peten survived the "Classic Period Collapse" in small numbers and by 1250 C.E. reconstituted themselves to form competing polities. The Itza kingdom had its capital at Noj Peten, an archaeological site thought to underlay modern day Flores, Guatemala. It ruled over a polity extending across the Peten Lakes region, encompassing the community of Eckixil on Lake Quexil. These sites and this region were inhabited continuously by independent Maya until after the final Spanish Conquest of 1697 C.E.
Post-Classic Maya states also continued to thrive in the southern highlands. One of the Maya kingdoms in this area, the Quiché, is responsible for the best-known Mayan work of historiography and mythology, the Popol Vuh.
The Spanish started their conquest of the Maya lands in the 1520s. Some Maya states offered long fierce resistance; the last Maya state, the Itza kingdom, was not subdued by Spanish authorities until 1697.
Rediscovery of the Pre-Columbian Maya
The Spanish American Colonies were largely cut off from the outside world, and the ruins of the great ancient cities were little known except to locals. In 1839 United States traveler and writer John Lloyd Stephens, hearing reports of lost ruins in the jungle, visited Copán, Palenque, and other sites with English architect and draftsman Frederick Catherwood. Their illustrated accounts of the ruins sparked strong interest in the region and the people, and they have once again regained their position as a vital link in Mesoamerican heritage.
Much of the contemporary rural population of Guatemala and Belize is Maya by descent and primary language; a Maya culture still exists in rural Mexico.
ReferencesISBN links support NWE through referral fees
- Coggins, Clemency (Ed.) (1992). Artifacts from the Cenote of Sacrifice Chichen Itza, Yucatan: Textiles, Basketry, Stone, Shell, Ceramics, Wood, Copal, Rubber (Memoirs of the Peabody Museum), Harvard University Press. ISBN 0-873-65694-6.
- Culbert, T.Patrick (Ed.) (1977). Classic Maya Collapse, University of New Mexico Press. ISBN 0-826-30463-X.
- Drew, David (2004). The Lost Chronicles of the Maya Kings, New edition, London: Phoenix Press. ISBN 0-753-80989-3.
- Krupp, Edward C. (1999), Igniting the Hearth, Sky & Telescope (no. February): p.94
- Miller, Mary; and Simon Martin (2004). Courtly Art of the Ancient Maya, London: Thames & Hudson. ISBN 0-500-05129-1.
- Webster, David L. (2002). The Fall of the Ancient Maya, London: Thames & Hudson. ISBN 0-500-05113-5.
- Coe, Michael D. (1999). The Maya, New York: Thames & Hudson. ISBN 0-500-28066-5.
External links
- Mayaweb (Dutch and English) Retrieved 2.27.07.
- Maya articles by Genry Joil. Retrieved 2.27.07.
- Mesoweb by Joel Skidmore. Retrieved 2.27.07.
- The Daily Glyph by Dave Pentecost. Retrieved 2.27.07.
- Junglecasts - podcasts by Ed Barnhart, Nicco Mele, Dave Pentecost. Retrieved 2.27.07.
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