A Caracol Emblem Glyph at Tikal Reply

by Simon Martin
The University Museum, University of Pennsylvania, Philadelphia, PA

The inscriptions of Tikal have been scoured by epigraphers for many a year, but they still have the ability to surprise. I was leafing through the copy proofs of Hattula Moholy-Nagy’s new volume on Tikal artifacts (Tikal Report 27A) not so long ago when I saw a photograph of a text I’d previously seen only as a drawing. It was a close-up of a stucco-covered vessel found in Burial 195, the tomb of the sixth-century king dubbed Animal Skull.

As is widely known, this grave was flooded soon after its dedication and a slurry of mud deposited across its floor, burying many of its contents. A meticulous excavation by Rudy Larios and George Guillemin in 1965 revealed empty cavities in the now-hardened sediment, the remains of decayed wood and other perishable materials. Once filled with Plaster of Paris they could be recovered in whole or in part, in some cases revealing original stucco coatings with surviving color and painted designs. One of these objects was a small, covered bowl. The lid was almost complete and bore a 13-glyph Primary Standard Sequence in good preservation—perhaps bearing a woman’s name—a text now designated Miscellaneous Text 219. The style and coloring technique resembles those on the other stucco-covered pot in Burial 195, although it doesn’t appear to be in the same hand. The text on another stucco-coated item in the tomb, this time a ceramic plate, has a similar style but the artist is plainly different.

The body of the lidded vessel and the text it carried were in much poorer shape. Labeled Miscellaneous Text 277, it has only two surviving glyphs, the first no more than a fragment of border. The second is broken, yet unmistakably supplies the sequence K’UH-K’AN-tu-ma-ki for k’uhul k’antumaak—the emblem glyph of Caracol. With a blank section of stucco following, it falls at the end of a phrase, just where we might expect to find such a title.

Even today, when we have so many other ways of investigating Classic Maya politics, emblem glyphs remain a fundamental tool with which to examine relationships between sites. An isolated case such as this—damaged and lacking even the name of the person it refers to—can hardly carry the burden of great significance. We cannot even be sure that the vessel carrying it comes from Caracol. Nevertheless, it is interesting that such a title should appear in this particular grave at this particular time, and in this sense it does have a context in which it can be placed.

Animal Skull’s predecessor, Wak Chan K’awiil (formerly “Double Bird”) had close connections to Caracol and installed its king Yajaw Te’ K’inich II in 553. But relations soured rapidly and three years later, in 556, Wak Chan K’awiil attacked his former client. Six years after that, in 562, the Tikal king was defeated in a “star war” and disappears from history. The phrase describing the defeat on Caracol Altar 21 is badly damaged and the name of the victor unclear. Elsewhere I have argued that the Snake kingdom under its king Sky Witness is a better candidate than Caracol’s Yajaw Te’ K’inich, but we can only hope that some future find will make the matter clear. Certainly this marks the beginning of close ties between these two polities.

We don’t know how soon after 562 Animal Skull was inaugurated as Tikal’s 22nd king, and his rule is largely a historical blank. He has no known stelae and what little information we have comes from texts on unprovenanced ceramic vessels and those found within Burial 195. The tomb inscriptions appear on a set of four carved wooden boards (that survive today as plaster casts) and two polychrome plates. The first of the boards and one of the plates carry the same Long Count date, the 9.8.0.0.0 Period Ending of 593. This makes it very likely that his grave was dedicated before the next K’atun-ending in 613. Several ceramic vessels name his mother, a royal woman from the site of Bahlam “Jaguar,” while only one (from Burial 195) refers to his father, and this name is otherwise unknown and lacks any identifying title. As Christopher Jones first suggested, there are good grounds to doubt that Animal Skull descended from the existing royal patriline—although this is not to say that he was without some claim to legitimacy.

We are left to ask how and why a vessel carrying a royal Caracol name came to be in Burial 195. It is safe to assume that it had some symbolic purpose, but in the absence of any sure knowledge we can only guess what this might have been.

Just a generation earlier, Caracol was a sworn enemy of Tikal and at least partly responsible for a major military defeat—one of the more consequential in Tikal’s long history. Yet, by the time of Animal Skull’s death an object naming a Caracol lord was chosen to be among a relatively small number of goods in his last resting place—a special location by any standard.

One scenario might see Caracol as having fallen into the Tikal fold once more, with this vessel in some way signaling their renewed subordination. Because we lack a dedication date for Burial 195, we cannot know whether Yajaw Te’ K’inich II (553-593) or his son Knot Ajaw (599-613) was in power at the time. However, Yajaw Te’ K’inich and his younger son K’an II ( 618-658 ) were clear allies of the now-dominant Snake kingdom (the latter was affirmed in his kingship by the new Snake king Yuknoom Ti’ Chan) so any such ties to Tikal would realistically be restricted to the reign of Knot Ajaw, K’an II’s half-brother. The situation would need to have been dynamic indeed for relations to yo-yo quite so rapidly, and comes in the absence of any evidence for Animal Skull’s political strength. We would, I think, need to see new inscriptional evidence for this model for it to be persuasive. The same might be said of another possibility, that the vessel was booty seized in a successful new attack.

A further scenario sees greater stability following the war of 562. Here the evident disruption of the Tikal patriline is an especially important consideration. Animal Skull could have introduced a regime more to the liking of the victors, perhaps one politically beholden or subservient to them. Burial 195 was not very wealthy in terms of its jade and other valuables, and seems to reflect somewhat straitened times. Although Animal Skull seems to have some connection to distant Altar de Sacrificos—perhaps as the father to one of its kings—to date he lacks the credentials of his immediate successors as a true reviver of Tikal fortunes. Is the woman named on the lid the one with Caracol connections, could she have married into the Tikal line? We might never know. However, just like the serendipitous survival of this emblem, some unexpected piece of data might fall into our hands one day and bestow a clarity we currently lack.

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Further reading:


Martin, Simon. 2003. In Line of the Founder: A View of Dynastic Politics at Tikal. In Tikal: Dynasties, Foreigners, and Affairs of State, edited by Jeremy A. Sabloff, pp. 3-45. School of American Research Advanced Seminar Series, School of American Research Press and James Curry, Santa Fe and Oxford.

2005. Caracol Altar 21 Revisited: More Data on Double Bird and Tikal’s Wars of the Mid-Sixth Century. Precolumbian Art Research Institute (PARI) Journal 6(1):1-9.

Moholy-Nagy, Hattula. 2008. The Artifacts of Tikal: Ornamental and Ceremonial Artifacts and Unworked Material. Tikal Report No.27 Part A. University of Pennsylvania Museum Monograph 127. University of Pennsylvania Museum of Archaeology and Anthropology, Philadelphia.

Dates for the 2009 Maya Meetings Reply

The dates for the 2009 Maya Meetings in Austin have now been firmed-up for February 23- March 1, 2009. An earlier posting on our Maya Meetings website had announced it as coming a week later, but we’ve had to make the adjustment in order to secure a wonderful new space on campus, the AT&T Conference Center.

Our 2009 symposium (coming after the workshops) will focus on the History and Politics of the Snake Kingdom, highlighting on discoveries and decipherments at Calakmul and sites within its large geopolitical sphere. Simon Martin will co-host along with yours truly. Speakers for the symposium and all of the workshop leaders will be announced near the end of summer, so check the Maya Meetings website for updates. 

 

A Stela from Pajaral, Guatemala Reply

Few people visit the interesting ruins of Pajaral, El Petén, Guatemala, located, not far from Laguna San Diego, to the west of Lake Petén Itzá, and in the general vicinity of another important and related site, Zapote Bobal. Ian Graham paid a brief initial visit to Pajaral in the 1970s, and several archaeologists from IDAEH and the Proyecto La Joyanca surveyed briefly around the ruins staring about eight years ago. I had an opportunity to visit there over the course of two days in 2001, recording fragments of sculpture that had been revealed earlier by my colleagues Veronique Breuil and Salvador López, both then of the Proyecto La Joyanca, and they kindly provided me the chance to photograph and record a number of these new monuments, including this Early Classic stela (still un-numbered).

Only the base of the stela exists today, showing the feet of a standing ruler above a large rectangular panel, depicting the face of a witz, or mountain. The two hieroglyphs near the feet are surely the name of this local king, readable as Yajawte’ K’inich. Interestingly, this same name was used by a much later Pajaral king shown on another stela (dating to 9.16.0.0.0) we recorded that same season. The Yajawte’ K’inich name appears at other sites as well, including with at least one ruler at the neighboring Ik’ polity, centered at nearby Lake Peten Itzá.

Perhaps the most interesting aspect of this monument fragment is the witz design below, with its two snakes eminating from the mouth, and passing through the BIH earspools. This appears elsewhere in Early Classic iconography, and Karl Taube has rightly equated this with the och bih (“road-enter”) expression for death. I suspect that it reinforces the common notion in Mesoamerican thinking that hill and mountains are abodes of deceased ancestors. To me, the most striking detail of the witz mask are the jaguar ears seen above the earspools, marking this place — that is, Pajaral — as “Jaguar Hill,” or Hixwitz.

Before 2001 we had known of the Maya kingdom called Hixwitz from mentions at other sites (Yaxchilan, Piedras Negras, Itzimte), but it was the discovery of this and two other monuments at Pajaral and nearby Zapote Bobal that finally nailed its location, once and for all. Pajaral and Zapote Bobal were evidently served as captitals of Hixwitz, perhaps at different times during the Classic period. The large isolated hill at Pajaral, with its huge staircase and acropolis on top, is very likely the original “Jaguar Hill.”

Catherwood’s Drawing of Copan, Stela F 3

Looking recently at Frederick Catherwood’s 1839 rendering of the back of Copan’s Stela F (published in Stephens’ Incidents of Travel in Central America, Chiapas, and Yucatan), I was struck by the presence of three glyphs that I had never seen, now missing or damaged on the original monument. The first photograph of the stela, taken by Alfred Maudslay in 1884, shows that the glyphs were already missing over four decades after the Stephens and Catherwood visit. All modern studies of the inscription have passed over this wonderful old drawing, but it’s obviously worth a very close look.

The general gist of this inscription has long been known (Stuart 1986, Newsome 2001). The dedication date is 9.14.10.0.0 5 Ajaw 3 Mak, and the text refers to the placement of the stela (lakamtuun) of Waxaklajuun Ubaah K’awiil (Ruler 13) on that day. The monument also seems to have had its own proper name, probably referencing Ruler 13’s own god impersonation on that ceremonial day.

Blocks A3 and A4 are now destroyed, but just enough can be seen in Catherwood’s drawing to propose their reconstruction. A3 looks to be the preposition TI- or TU- in front of a larger, murky glyph with a numerical superfix. As we will see, the context strongly suggests it is reconstructable as TI-4-AJAW, “In (K’atun) Four Ajaw,” given the mention of “15 K’atuns” (9.15.0.0.0) in the next block. A4 is half-effaced, but there is little doubt in Catherwood’s image that it is I-tz’a-[pa] or I-tz’a[(pa)-ja], for the verb i tz’ahpaj, “then it is erected…”. This makes perfect sense, given that the verb for the following dedicatory statement of the stela has been thought missing. Now we have it.

Like a number of Copan inscriptions, the Stela F text is unusual in some ways. The placement of repeating ti– and tu– propositions in front of the chronological glyphs (B1-B3) is noteworthy, after the “Initial Series Introducing Glyph” (A1) where no Initial Series exists. Reading from B1 through A4 we have:

ti Jo’ Ajaw Uxte’ Mak
ti tahnlam-il
ti Chan Ajaw
tu Jo’lajuun Winikhaab(?)
i tzahpaj…

On Five Ajaw, the Third of Mak,
At the half-diminishing
in Four Ajaw,
in the Fifteenth K’atun,
then it is erected, …

So, the dedication day 5 Ajaw 3 Mak (9.14.10.0.0) is halfway into 9.15.0.0.0 4 Ajaw (13 Yax, not recorded). This is short-hand method of recording a Long Count date, not unlike examples known from the inscriptions of northern Yucatan. The proper name of Stela F comes in blocks B4-A6, before u k’aba’ u lakamtuun, “it is the name of his large stone” (B6, A7). Interestingly, block A5 is also much clearer in Catherwood’s drawing, showing a very clear spelling U-CHOK-ko-K’ABA’-a (u chok k’aba’, “its young name”) as part of the complex name phrase for the monument. Later, after A6, we come to an extended name phrase for the king, continuing up to A9. The text closes with some sort of descriptive phrase involving a collection of “lords” (ajawtak), possibly royal ancestors who oversaw the ritual and the king’s impersonation.

Catherwood’s drawing was made with a camera lucida under very difficult conditions, and at a point when he had no familiarity with the intricacies of Maya art and writing (Copan was the first great ruin they investigated). His careful rendering confirms what we had suspected was missing in the Stela F inscription, and so there is no great surprise in this analysis. But it’s good to see that this first great artist in Maya archaeological research still provides valuable information for modern epigraphy.

Cracking the Maya Code coming to PBS TV – April 8, 2008 10

Mark the calendars — David LeBrun’s magnificent new documentary Cracking the Maya Code is set for broadcast on PBS’s Nova series this coming April 8 at 8 PM EST. The film, produced by Night Fire Films, is based on Mike Coe’s vivid book on the history of Maya glyph decipherment, Breaking the Maya Code. David showed a two-hour version of the film at the recent Maya Meetings held in Austin, and received a much-deserved standing ovation.

Nova will broadcast an edited one-hour version, and is set to launch their full website on March 25. The preliminary website says…

“Cracking the Maya Code” is a definitive look back at how a handful of pioneers deciphered the intricate system of hieroglyphs developed by the Maya civilization. Based on the book Breaking the Maya Code by Michael Coe, this is one of the greatest detective stories in all of archeology, and it has never been told in depth on television before. With magnificent footage of Maya temples and art, this documentary has been many years in the making and culminates in the fascinating account of this once-magnificent ancient civilization’s ingenious method of communication.

UPDATE (3/27): The full Nova website is now up, though I haven’t looked it over closely yet.