Ancient Maya Society
Since the European discovery of the Maya cultural centers in the 1800s, scholars have been intrigued with their architecture, sculpture, statues, pottery, hieroglyphics, and calendar. These scholars have created and perpetuated several myths about the culture: that is was a two-tiered social structure where king-priests, who lived in the cities and governed the religious rituals, largely concerned with matters concerning time and astronomy, ruled supported by the peasants, who practiced slash-and-burn agriculture and lived in the jungles. Because, until the 1980s, only the calendar and astronomical writings of the ancient Mayas could be translated, this mythos ruled scholarly thinking about the Mayas. Scholars were even reluctant to label any of the artifactual figurines or statuary as female, even though Colonial writings on the Maya culture referred to female goddesses and priestesses.
From Britannica Online: [T]he Maya of Yucatán and Guatemala exhibited a cultural continuity spanning more than 2,000 years (1000 BC–AD 1542), and many aspects of their culture continue to the present.
Mesoamerica had three major time periods: preclassic (2000 BC–AD 300), classic (300–900), and postclassic (900–1500). During the six centuries of the classic period the Mayan civilization flourished first in the forests of the Petén in Guatemala and adjacent areas—creating such cities as Tikal, Uaxactún, Quiriguá, Copán, and Palenque—and then in the semiarid scrublands of northern Yucatán—constructing such pilgrimage centers as Uxmal, Kabah, Sayil, Labná, Etzna, Old Chichén, and Cobá.
The postclassic period in Yucatán was marked by the invasion of the Toltecs from Central Mexico and the establishment of their control at Chichén Itzá (987–1200). Later the coastal trading town of Tulum grew in significance following the decline of military leagues led by Mayapán. Pyramids and temples were built in more than 40 cities, each with a population of about 20,000 people. The Spanish conquest by Francisco de Montejo, whose house still stands on the central plaza in the capital of Mérida, completed the downfall of the Mayan civilization in 1542.
Today more than 2 million Mayan Indians live in northern Yucatán and highland Guatemala in a style similar to that of the common people among their ancestors. Excavations at Dzibilchaltún near Mérida revealed house sites from 1000 BC that resemble today's huts in rural regions. The same style of construction—wattle-and-daub walls in an oval shape with a thatched roof of palmetto fronds and little furniture—serves the native Maya, who continue to resist racial mixing and the dilution of their culture.
The design of the native house from antiquity is reproduced in stone as a decorative art motif in the Puuc style at such sites as Uxmal and Labná (800– 1000). The Puuc style, named for a region of low limestone hills in northern Yucatán, is characterized by an unadorned lower level that contrasts sharply with an elaborately sculptured upper level. Examples are the Nunnery Quadrangle and the governor's palace. It is possible that the stone columns, or cylinders, also featured in this art style represent posts and wickerwork of the daub-and-wattle native huts.
The Mayan civilization in all stages—formative, flourishing, declining, and continuing—has been based on agriculture. Indian corn, or maize, was domesticated from a wild grass in central Mexico about 7,000 years ago and sustained most sedentary Indian civilizations from that time.
In the humid Petén a surplus of water and rapid growth of trees and vines encouraged the slash-and-burn farming method. The farmer cleared the cornfield by cutting bushes and girdling the trees, usually near the end of the rainy season, allowing the piled brush to dry under the hot sun of the dry season. Then the wood was burned and the ashes scattered among the stumps. A mattock of stone or wood to scoop the earth into a hummock and a fire-hardened pointed stick to poke a hole for the seed were used.
The productivity of the corn farmer sustained the Mayan civilization. It is estimated that as many as 150 days a year were free from daily drudgery in the fields. This surplus time was utilized by the nobility and the priests in a stratified society to build the cities, pyramids, and temples. There was sufficient leisure to support skilled craftsmen in arts and crafts. The Mayan workers who constructed the great stone structures and decorated the walls with artistic embellishment, however, were unaided by draft animals and wheeled carts. The lords of the land oversaw civic matters, while the priests conducted religious rituals, pursued intellectual studies, and corrected the calendar.
Cities that flourished in the classic period in lowland Guatemala are exemplified by Tikal, which has pyramid-temples more than 200 feet (60 meters) high and numerous carved stelae as time markers and reign recorders. Then the Old Empire collapsed. The stable city-states, comparable to ancient Greece in cultural accomplishment and administrative acumen, faded from memory.
No one knows why the culture declined and the cities were covered by encroaching forest until rediscovery in the 19th century. Possible causes include exhaustion of the cornfields by overpopulation, climatic changes, hurricanes, pestilences of epidemic proportions, wars, and insurrection.
Far to the north at the tip of Yucatán the New Empire waxed while the Old Empire waned. Archaeologists trace transition routes through Palenque in Chiapas, via Mirador and Rio Bec in Quintana Roo, and around Cobá, where a network of causeway roads called sacbes connect distant cities.
The physical environment of the peninsula of Yucatán differs from that of the Petén. It too is lowland and limestone but arid and covered with desert scrub. Water is scarce and seasonal, draining underground via sinkholes and subterranean streams. Where the water table reaches the surface or the limestone layer can be breached, a cenote, or well, provides water for settlement and cultivation. Chaltunes are man-made cisterns lined with plaster to catch rainwater runoff. Such sites are typified by Uxmal and Chichén Itzá with the Sacred Cenote, or Well of Sacrifice.
Palenque presents two notable features: the tomb of Lord Pacal (615–683), located inside the Temple of the Inscriptions, and the royal palace with a four-story square tower used not for defense observation but to notify the hospitable lords that visitors were approaching along the Usumacinta River, the artery of trade and travel to Tikal.
Uxmal (750–1000) is distinguished by the Temple of the Magician, which was rebuilt five times to comply with century cycles every 52 years according to the rounds of the lunar and solar calendars. The tracery of Kukulcan, or “feathered serpent” in the Mayan tongue, is intertwined through the mosaic of fretwork on the upper wall of the Nunnery Quadrangle.
El Castillo, or the Pyramid of Quetzalcoatl, the “feathered serpent” in the Nahuatl language of the Toltecs and Aztecs, is the outstanding feature of Chichén Itzá (1000–1200). It heralds the coming of the Toltecs from Central Mexico and their dominance of the Maya of Old Chichén (800–1000). The themes of art and architecture duplicate Tula, the original capital in the highlands, with emphasis on the images and symbols of the feathered serpent. The Quetzalcoatl portal supported the lintel over the entrance to the Temple of the Warriors, and the memoirs of the associated military orders of Jaguar and Eagle are carved into the Court of the Thousand Columns. The head, body, and tail of the creator deity—the giver of corn and civilization—outline the grand staircase rising to the temple atop El Castillo. Inside, the red Jaguar throne is encrusted with pieces of precious jade. The Quetzalcoatl legend predicted the return of the god to Mexico, which happened to coincide with the arrival of the conquistadores, and Cortez astutely assumed the mantle of the deity to befuddle the superstitious Montezuma and complete the Spanish conquest.
Religion and the state among the Maya were as closely interconnected as among the Spaniards who conquered them. This convergence of customs and beliefs facilitated the merging of religions and the acceptance of authority during the colonial period. The Indians were converted to Roman Catholicism, but pagan practices persist, particularly in rural villages. In ancient days religious rites were conducted in temples by priests, and the government was administered by the aristocracy. The palace at Sayil and the governor's palace at Uxmal represent the residences of the landed elite.
Architecture achieved distinction in the Mayan cities of Yucatán, though the designers and builders were restricted by the technical limitations of the corbeled arch as compared to the Roman arch. The Roman model features a keystone, which affords wide coverage of space, whereas the corbeled arch contains a capstone, which allows only narrow spaces.
The huge arch approaching Kabah on the causeway from Uxmal is the largest in Mayaland, and the great gate at Labná is balanced with native huts in stone. A temple at Labná atop an unrestored mound illustrates Mayan construction methods: a one-room interior vaulted with a corbeled arch appears to be two stories high and is heightened still more by a roof comb for prestige. The roof comb exhibits an open lattice to reduce air pressure during windstorms.
Such special structures as the Caracol at Old Chichén and the observatory at Copán had an astronomical purpose. They were operated by the priests to devise and maintain a calendar more accurate than any except the Gregorian. The Maya invented a numerical system that involved the concept of zero, which was positional like the decimal system but based on 20 instead of 10. The symbols were dot-and-bar combinations and hieroglyphs. Scholars developed a system of hieroglyphic writing similar to the ideographic type of the ancient Egyptians but more primitive. The glyph inscriptions with narrative content are being translated with partial success.
Many buildings of Yucatán in the Puuc style are decorated with the face of Chac, the Mayan rain god, an all-important deity in a society dependent on agriculture. Chac can be recognized by an elephant tusk nose. Sometimes there are three or four Chacs stacked over a doorway, giving security in numbers, and on the corners of buildings with eyes surveying two sides at the same time. The use of Chacmools—the bearers of messages to the pantheon of deities—so prominent at Chichén Itzá, was introduced by the Toltecs of Tula from Central Mexico.
The Maya located in the highlands lived in a third type of physical environment—the volcanic mountains and intermontane valleys of Guatemala. Kaminaljuyú arose as a notable urban center in the classic period, much influenced by Teotihuacán in Central Mexico. The region was harshly conquered by Pedro de Alvarado in 1524 after the submission of Tenochtitlán, the Aztec capital. The myths and traditions of the past are preserved in the Popul Vuh, the sacred book of the Quiché Maya, and the customs of the ancient Maya can still be observed in Quetzaltenango and Chichicastenango near Lake Atitlán.--from Britannica Online at http://www.search.eb.com/ebi/article?eu=297742&query=ancient%20maya&ct=
For a brief tour through Mayan ruins, see Barbara A. McKenzie's site at http://mayaruins.com/yuc_puuc.html