Identity and Legitimization of the Itzá Creation of communal identity and legitimization of rule in the iconography of the late- to postclassic Maya city of Chichén Itzá, Yucatán. W. Liethof Identity and Legitimization of the Itzá Creation of communal identity and legitimization of rule in the iconography of the late- to postclassic Maya city of Chichén Itzá, Yucatán. Willem Liethof RMA Thesis S0420611 Supervisor: Dr. G. D. R. Hernández-Sánchez RMA track: Religion & Society: Native American Cultures University of Leiden, Faculty of Archaeology Leiden, 14 October 2010 2 Table of Contents List of figures and tables 5 Abstracts 7 Nederlandse samenvatting 7 English abstract 7 Introduction 8 Why 8 Research questions 10 1: History of Chichén Itzá 12 History of research 12 Early research 12 Recent research 14 Government 18 Chronology 19 Architecture 19 Ceramics 20 Hieroglyphic dates 21 Radiocarbon dates 22 Styles 23 Puuc 23 Central Mexican elements 24 Chichén style 25 2: History of the Itzá 27 Origins 27 Conflict 28 Migration 29 Adoption of local heritage 30 Foundation of Chichén Itzá 31 Kukulkan 33 Nose piercing ceremony 34 3: Identity & memory 36 Communal identity 36 3 Collective memory 37 Cultural memory 38 Identity creation 40 4: Theory of iconographical analysis 41 Erwin Panofsky: iconological analysis 41 Hermeneutics 43 Methodology 44 Context 45 Description 45 Interpretation 45 5: Architecture and iconography at Chichén Itzá 46 Sample definition 46 Iconographical analysis 48 Great Ballcourt Complex 48 Lower Temple of the Jaguars 50 North Temple 59 Great Ballcourt Alley 67 South Temple 71 Upper Temple of the Jaguars 74 Temple of the Warriors 91 Temple of the Chac Mool 117 6: Discussion 126 Iconography 127 Conclusion 129 Bibliography 131 4 List of figures and tables Figures Cover: Temple of the Warriors, area 31 (Morris et al. 1931, plate 159). Figure 1. Map of the Maya area. 8 Figure 2. Map of Chichén Itzá. 17 Figure 3. The possible region of origin for the Itzá. 27 Figure 4. The Tenoned Disk. 32 Figure 5. Lord 8 Deer undergoing the central Mexican ceremony of lordship. 35 Figure 6. Temple of the Warriors exterior murals. 47 Figure 7. The Great Ballcourt Complex. 49 Figure 8. Facade, plan, and section of the Lower Temple of the Jaguars. 50 Figure 9. Centre part of register B. 53 Figure 10. Centre part of register C. 55 Figure 11. Centre part of register D. 55 Figure 12. Centre part of register E. 56 Figure 13. Detail of register E. 56 Figure 14. Top register of the Lower Temple of the Jaguars columns. 58 Figure 15. Plan of the North Temple. 60 Figure 16. The North Temple nose piercing ceremony. 66 Figure 17. The Great Ballcourt Stone. 68 Figure 18. Centre part of the west central panel of the Great Ballcourt Alley. 69 Figure 19. Plan of the South Temple. 72 Figure 20. The South Temple Chac Mool. 72 Figure 21. Plan and section of the Upper Temple of the Jaguars. 75 Figure 22. The north panel of the Upper Temple of the Jaguars. 86 Figure 23. Possible prisoner of war. 88 Figure 24. Reconstruction drawing of the Temple of the Warriors and Northwest Colonnade. 92 Figure 25. Plans of the Temple of the Warriors. 93 Figure 26. Plan of the Northwest Colonnade with identifications of the figures on the columns. 94 Figure 27. Fragment of mural painting on the back wall of the Northwest Colonnade. 97 Figure 28. Exterior mural fragments from the south side of the Temple of the Warriors. 98 Figure 29. Painted red scrolls on the upper tier of the basal platform of the Temple of the Warriors. 98 Figure 30. Fragment of one of the main stairway balustrades of the Temple of the Warriors. 99 Figure 31. The entrance of the Temple of the Warriors. 100 Figure 32. Sculptural elements from the Temple of the Warriors facade. 100 5 Figure 33. Plan of the Temple of the Warriors, indication the location of types of figures. 101 Figure 34. Fragments from area 14. 105 Figure 35. Fragment from area 28. 106 Figure 36. Fragments from area 24. 108 Figure 37. Serpent body above the atlantean altar in the Temple of the Warriors. 109 Figure 38. Fragments from area 29 and 32. 110 Figure 39. Fragments from area 34 and 35. 111 Figure 40. Plan of the Temple of the Chac Mool. 117 Figure 41. The third figure on the tail section of serpent column B of the Temple of the Chac Mool. 119 Figure 42. Plan of the Temple of the Chac Mool, showing the types of figures and their locations. 120 Figure 43. Plan of the Temple of the Chac Mool inner room. 122 Tables Table 1. Jones’ ritual-architectural priorities 15 Table 2. Hieroglyphic dates from Chichén Itzá 21 Table 3. Radiocarbon dates for Chichén Itzá 23 Table 4. The levels of interpretation 42 Table 5. Abbreviations for structure names 46 6 Abstracts Nederlandse samenvatting Chichén Itzá was een laat- tot postklassieke Maya stad in het noorden van Yucatan, Mexico. Rond 800 trad er een vrij abrupte verandering op in de iconografische en architecturale stijl, die van oudsher werd toegeschreven aan een invasie van de Tolteken of de Tolteekse stijl. Recent onderzoek spreekt deze theorie tegen, en deze research master scriptie onderzoekt de mogelijkheid dat de Itzá zelf verantwoordelijk zijn voor deze verandering door religieuze en culturele elementen over te nemen uit centraal Mexico. Door in te gaan op recent onderzoek, de achtergrond en geschiedenis van de Itzá wordt de context van het probleem in kaart gebracht. Een korte studie van de theorie aangaande groepsidentiteit en collectief en cultureel geheugen schetst een beeld de onderliggende processen die een rol spelen bij het creëren van groepsidentiteit en het legitimeren van heerschappij. Een analyse van de iconografie en architectuur van een aantal gebouwen uit het ceremoniële centrum van Chichén Itzá focust op de algemene thema’s van de iconografie om te zien of die verband houden met legitimering van heerschappij en het creëren van groepsidentiteit. De resultaten laten zien dat de nieuwe stijl in Chichén Itzá inderdaad mede is gericht op deze processen. Door het aanpassen van de stijl werden collectief en cultureel geheugen aangepast, wat leidt tot een hechte nieuwe groepsidentiteit. Dit was nodig nadat de Itzá wegens politiek en militair conflict migreerden van het Petén gebied in het zuiden, naar het noorden waar zij Chichén Itzá stichtten. De resultaten benadrukken de zelfbewustheid en zelfstandigheid van de Itzá in het plannen en uitvoeren van identity politics . Tevens ondersteunen de resultaten het beeld van de Itzá als een zelfbeschikkend volk in tegenstelling tot het beeld van passieve vredevolle Maya’s dat voorheen gold. English abstract Chichén Itzá was a late- to postclassic Maya city in the north of Yucatán, Mexico. Around AD 800 a relatively abrupt change occurred in the iconographic and architectural style, which was traditionally ascribed to an invasion of the Toltecs or the Toltec style. Recent research contradicts this theory, and this research master thesis addresses the possibility that the Itzá themselves are responsible for the change by incorporating central Mexican religious and cultural elements into their own culture. The context of this issue will be established by examining recent research, the background, and history of the Itzá. A study in the theory of group identity, and collective and cultural memory will address the processes that play a role in the creation of group identity and the legitimization of rule. An analysis of the iconography and architecture of several structures in the ceremonial centre of Chichén Itzá focuses on the general themes of the iconography to establish whether they reflect the legitimization of rule and the creation of group identity. The results indicate that the new style at Chichén Itzá is indeed aimed at supporting these processes. By adapting the style, the collective and cultural memories were altered, leading to a firm new group identity. This was necessary after the Itzá migrated north from their homeland in the Petén area, driven away by political and military conflict, where they founded Chichén Itzá. The results emphasize the self consciousness and independence of the Itzá in planning and executing identity politics. Additionally, the results suggest the Itzá were an empowered people, contrary to the past traditional view of Maya as a peaceful and passive people. 7 Introduction Why ? Chichén Itzá 1 is a large late classic to postclassic archaeological Maya site in the northern part of the Yucatán peninsula of Mexico. It is generally dated to a period between 800 and 1200 A.D., but these dates may vary between different authors. The site is on the north eastern edge of a hilly region that is known as the Puuc 2 region. The ruins lie about halfway between Mérida and Valladolid, near the small village of Pisté. The old highway between these two cities ran straight through the site, but nowadays a large toll highway just outside of the site replaces the old one. The site features many structures, some of which are in the style of the Puuc region of which Chichén is a part. Other structures however are in a seemingly very different style that seems to share characteristics with the central Mexican region. Especially Tula, Hidalgo, an archaeological site over 1200 kilometres away to the northwest, has figured largely in comparisons with Chichén Itzá. Figure 1. Map of the Maya area, indicating Chichén Itzá (Adapted from FAMSI map). 1 For convenience and brevity I will often refer to Chichén Itzá just as Chichén. No difference in meaning occurs. 2 Also spelled Puuk 8 The motivation for the subject at hand stems from a profound fascination with the city of Chichén and its connection with Central Mexican style iconography.