The Underworld In Ancient Mesoamerica

The concept of death can be viewed from different perspectives. In general terms, it can be defined as the end of life, but a more spiritual interpretation would describe it as the separation of the soul from the body. Regardless of the definition, death implies change and transformation, even if only on a physical level. The idea of transcendence has served as a source of comfort for humanity that is usually represented in the belief of an afterlife which takes place in another realm. Since the beginning of history, understanding and explaining it has been a large concern for people all over the world. Death is both a daily occurrence and an irreversible condition, and countless efforts have been made to avoid or postpone it. The constant struggle to transcend its permanence has led cultures to create the idea of an afterlife; of a place or world where life carries on after its end on earth. In ancient Mesoamerica, this concept of an afterlife greatly permeated the worldview of the many pre-Hispanic cultures that developed all throughout the region. Among Mesoamericans, life and death were closely related and often deeply integrated, and the two conditions were perceived to exist in an opposition that was at once dynamic and complementary. Described later by the Aztecs as the state of nepantla, life and death were viewed by the indigenous people of Mesoamerica as yet another example of the "back and forth" fluctuations common to human life. Sometimes simplistically described as a borderland or liminal place, nepantla is a far more nuanced term and concept. For Mesoamericans there were no "disasters"; life only happened, and the way of that happening was by this back-and-forth, give-and-take model. Since death, killing, and sacrifice were necessary for life and required for nourishment, their necessity was understood and accepted. The introduction of ancestor worship and rebirth into the equation further clouds modern potential for understanding Mesoamerican conceptions of death. In Mayan communities, deceased ancestors were not buried apart from their families; rather, they were often buried beneath the floor of the family home. In that way, ancestors were included in daily life and were kept apprised of family milestones. Also, ancestors could influence their living descendants or act as intermediaries between the living and the gods. Unhappy or dishonored ancestors could even inflict diseases from the underworld, seen as the source for illness. Thus, major festivals honored the deceased, and the living sought to commune with them by presenting offerings of food and flowers. This reverence, and attempts to appease departed loved ones, is another example of a ritual which survived the conquest and became an accepted, albeit folk-Catholic, tradition. Originally conducted during late summer (August), post-conquest iterations of the celebrations gradually migrated through the calendar until they coincided with the Catholic celebrations of All Saints' Day and All Souls' Day. Commonly known as the Day of the Dead, this Mesoamerican ancestor-honoring ritual still occurs throughout Latin America, the American Southwest, and anywhere that Latinos with ancestral ties to Mesoamerica live. The physical genuineness of the gifts presented at Day of the Dead shrines, food, drinks, and flowers, mimics the both the content and the idea behind the funeral goods often found in internments of Maya elites. Furthermore, the underworld in Maya religion is also associated with foul smells, and often these levels were steaming hot scenes of decay and decomposition where the gods of death lived. The Maya equivalent of the Aztec god of the underworld, Mictlantecuhtli, is referred to as cizin or "the flatulent one" in the Madrid Codex (one of the four surviving Maya codices), and Lacondon and Yucatec Maya still refer to the death god as Cizin (kee-ZEEN).

Ancient Mesoamerica drew world interest in the 19th century when photographs, drawings, and descriptions of discoveries of ruined cities in exotic locations in Mexico and Central America were published. These accounts from early explorers, archaeologists, and travelers made the cultures and archaeological sites of ancient Mesoamerica including the Olmec, Maya, Aztec, Mixtec, Tarascan, Toltec, Zapotec, and other civilizations a major focus of intensive research, public and private funding, and lay interest. The A to Z of Ancient Mesoamerica covers some of the major discoveries throughout ancient Mesoamerica from the last 100 years. The results of previous and continuing research and explorations, plus recent interpretations of ancient cultures and new work at archaeological sites in Mesoamerica are summarized here. Included in this volume are information and insights on archaeological sites, material culture, social and economic organization, religion and belief systems, and the social history of ancient Mesoamerica. The entries contain geographical, chronological, historical, and interpretive data that serve as a condensed and accessible resource of reference material. Also presented here are select historical personages of ancient times and some brief notes on their lives and accomplishments taken from hieroglyphic texts, painted books or codices, and written documents and oral histories from the colonial period. With a bibliography and chronology, this text will be the perfect starting point for high school or undergraduate research, and a helpful ready-reference for more experienced scholars.

Night and Darkness in Ancient Mesoamerica is the first volume to explicitly incorporate how nocturnal aspects of the natural world were imbued with deep cultural meanings and expressed by different peoples from various time periods in Mexico and Central America. Material culture, iconography, epigraphy, art history, ethnohistory, ethnographies, and anthropological theory are deftly used to illuminate dimensions of darkness and the night that are often neglected in reconstructions of the past. The anthropological study of night and darkness enriches and strengthens the understanding of human behavior, power, economy, and the supernatural. In eleven case studies featuring the residents of Teotihuacan, the Classic period Maya, inhabitants of Rio Ulúa, and the Aztecs, the authors challenge archaeologists to consider the influence of the ignored dimension of the night and the role and expression of darkness on ancient behavior. Chapters examine the significance of eclipses, burials, tombs, and natural phenomena considered to be portals to the underworld; animals hunted at twilight; the use and ritual meaning of blindfolds; night-blooming plants; nocturnal foodways; fuel sources and lighting technology; and other connected practices. Night and Darkness in Ancient Mesoamerica expands the scope of published research and media on the archaeology of the night. The book will be of interest to those who study the humanistic, anthropological, and archaeological aspects of the Aztec, Maya, Teotihuacanos, and southeastern Mesoamericans, as well as sensory archaeology, art history, material culture studies, anthropological archaeology, paleonutrition, socioeconomics, sociopolitics, epigraphy, mortuary studies, volcanology, and paleoethnobotany. Contributors: Jeremy Coltman, Christine Dixon, Rachel Egan, Kirby Farah, Carolyn Freiwald, Nancy Gonlin, Julia Hendon, Cecelia Klein, Jeanne Lopiparo, Brian McKee, Jan Marie Olson, David M. Reed, Payson Sheets, Venicia Slotten, Michael Thomason, Randolph Widmer, W. Scott Zeleznik

"Incorporates how aspects of the natural world were imbued with deep cultural meanings and expressed by different peoples from different time periods in Mexico and Central America. Material culture, iconography, epigraphy, art history, ethnohistory, and ethnographies are used to illuminate dimensions of culture often neglected in reconstructions of the past"--

One of the most culturally diverse regions of the ancient world, Mesoamerica was also one of the fledgling areas for state formation. The case studies in this volume interpret Mesoamerican civilization through the emergence, resilience, and occasional demise of Mesoamerica's early and developing political economies. An exploration of the unique adaptations and approaches taken by Mesoamerican societies to cope with their evolving landscapes provides insight on how these states were organized and the varying ways in which state affairs were conducted between regions and through time. Although several factors are presented and discussed for the rise and fall of the many complex societies, the book maintains a consistent emphasis on the political economy and its transformative effects over labor, land, and water. Inspired by the impact of the annual yearbook Research in Economic Anthropology (REA) and its longstanding editor, Barry L. Isaac, the contributors in this volume were assembled to honor Isaac and selected based on their previous association with Isaac and REA as well as their knowledge of particular regions of Mesoamerica.

The myths of the Aztec and Maya derive from a shared Mesoamerican cultural tradition. This is very much a living tradition, and many of the motifs and gods mentioned in early sources are still evoked in the lore of contemporary Mexico and Guatemala. Professor Taube discusses the different sources for Aztec and Maya myths. The Aztec empire began less than 200 years before the Spanish conquest, and our knowledge of their mythology derives primarily from native colonial documents and manuscripts commissioned by the Spanish. The Maya mythology is far older, and our knowledge of it comes mainly from native manuscripts of the Classic period, over 600 years before the Spanish conquest. Drawing on these sources as well as nineteenth- and twentieth-century excavations and research, including the interpretation of the codices and the decipherment of Maya hieroglyphic writing, the author discusses, among other things, the Popol Vuh myths of the Maya, the flood myth of Northern Yucatan, and the Aztec creation myths.

Although the concepts and patterns of ritual varied through time in relation to general sociopolitical transformations and local historical circumstances in ancient Mesoamerica, most archaeologists would agree that certain underlying themes and structures modeled the ritual phenomena of this complex culture area. By focusing on ritual expression at the household level, this volume seeks to compare the manifestations of domestic ritual across time and space in both the cores and peripheries, in the cities and in the villages. The authors explore the ways in which cosmological principles and concepts of the sacred were used in the construction of ritual space and practice, how local landscapes provided templates for the images and paraphernalia recovered from archaeological contexts, how foreign enclaves relied on ritual for social reproduction, and how domestic ritual was related to, and indeed embedded in, institutionalized state religions.

Cosmology, Calendars, and Horizon-Based Astronomy in Ancient Mesoamerica is an interdisciplinary tour de force that establishes the critical role astronomy played in the religious and civic lives of the ancient peoples of Mesoamerica. Providing extraordinary examples of how Precolumbian peoples merged ideas about the cosmos with those concerning calendar and astronomy, the volume showcases the value of detailed examinations of astronomical data for understanding ancient cultures. The volume is divided into three sections: investigations into Mesoamerican horizon-based astronomy, the cosmological principles expressed in Mesoamerican religious imagery and rituals related to astronomy, and the aspects of Mesoamerican calendars related to archaeoastronomy. It also provides cutting-edge research on diverse topics such as records of calendar and horizon-based astronomical observation (like the Dresden and Borgia codices), iconography of burial assemblages, architectural alignment studies, urban planning, and counting or measuring devices. Contributors—who are among the most respected in their fields— explore new dimensions in Mesoamerican timekeeping and skywatching in the Olmec, Maya, Teotihuacano, Zapotec, and Aztec cultures. It will be of great interest to students and scholars of anthropology, archaeology, art history, and astronomy.