The influence of Teotihuacán on Maya civilization during the Early Classic period (150-600 AD) has been widely debated, particularly concerning its role in the rise of the ajawtaak or Maya lords. A recent study focused on the site of Tikal and Teotihuacán’s interactions in Mesoamerica suggests that the construction of the Pyramid of the Feathered Serpent in Teotihuacán around 180 AD was a crucial moment for political and religious development in the Maya region.
This monument, one of the most important in Teotihuacán, included massive human sacrifices that, according to osteological evidence, involved individuals from various parts of Mesoamerica, possibly including inhabitants of the Maya region.
The Pyramid of the Feathered Serpent was not only an architectural monument but also contained elements of mirrors and obsidian, which played a central role in the ideology and ritual practices of the ajawtaak of Tikal and other Maya cities.
The pyramid was constructed within a context of military expansion and Teotihuacán’s cultural hegemony, whose influence spread not only through conquest but also through a deep religious and symbolic connection, marked by the cult of mirrors and the use of obsidian as a tool for war and sacrifice. These materials, associated with reflection and brightness, became characteristic elements in the public and symbolic display of Maya lords.
Throughout the Early Classic period, there was a significant shift in patterns of obsidian acquisition and use in Tikal, where Mexican-origin obsidian artifacts began to proliferate, especially those from Pachuca in present-day Mexico. The ajawtaak of Tikal adopted stylistic and architectural elements from Teotihuacán, such as the talud-tablero, a style that reflected both the military power and ideological influence of this metropolis in distant territories.
Another central point of Teotihuacán’s influence is the introduction of the power structure and the figure of the ajaw (lord), which began to adopt leadership traits associated with sacred warfare, a concept present in Teotihuacán’s religious system. This shift was evident in the names and titles of Maya rulers, who frequently included references to deities associated with lightning and obsidian, symbols of military strength and authority.
The figure of K’awiil, a Maya deity associated with lightning, became one of the patron deities of Maya royalty, thereby linking political authority with the supernatural forces revered in Teotihuacán.
The historical events known as the “Entrada of Teotihuacán” around 378 AD mark the arrival of a figure called Sihyaj K’ahk’ (Fire is Born) in Tikal, coinciding with a series of changes in the local power structure. These changes involved not only the insertion of foreign figures into Maya politics but also the adoption of religious and military practices that appear to have originated in Teotihuacán.
Through the presence of symbols and rituals imported from this city, Maya rulers sought to legitimize themselves before their populations by leveraging the reputation and power associated with the great city of the Central Mexican highlands.
In addition to religious and military influence, Teotihuacán’s expansion into the Maya region also had an architectural and ceremonial dimension. At several Maya sites, such as Kaminaljuyu and Altun Ha, buildings and artifacts with Teotihuacán-style elements were found, reflecting a cultural fusion that led to a Maya elite with a complex identity that was neither entirely Maya nor entirely Teotihuacano. These buildings, characterized by the use of the talud-tablero, served as a means to demonstrate Teotihuacán’s presence and influence in the region, consolidating the cultural and political hegemony the city held over Maya cities.
Research suggests that human sacrifices and religious practices in Teotihuacán had a profound impact on the worldview of Maya elites, who incorporated symbols of reflection and brilliance into their funerary practices and the ritual identity of the ajawtaak. In Maya tombs and monuments, artifacts associated with Teotihuacán, such as pyrite and obsidian mirrors, and eccentrically shaped stone blades, were found, reflecting continuity in symbolism related to sacrifice and warfare.
As Teotihuacán’s power projected into the region, resource control, especially obsidian, played a fundamental role in structuring authority in Tikal. Unlike Teotihuacán, where obsidian was accessible to the general population, in Tikal this material was predominantly in the hands of the elites, allowing them to monopolize legitimate violence and consolidate their status as leaders of society. The concentration of obsidian in the center of Tikal and its scarcity in peripheral areas indicates that Maya rulers were emulating, in part, the model of resource control and military power practiced by the Teotihuacanos.
In conclusion, the relationship between Teotihuacán and Maya civilization during the Early Classic period was a complex interaction involving religious, military, economic, and architectural aspects. The Maya ajawtaak, influenced by the symbolic power of Teotihuacán, adopted elements that allowed them to legitimize their authority and establish a connection with the prestige of the great Mesoamerican metropolis. This influence not only transformed the power structure in cities like Tikal but also established an identity model that fused Maya and Teotihuacán elements, forming an elite with a syncretic identity that allowed them to occupy a unique position within Early Classic Mesoamerican society.
SOURCES
Barnes TD. The Maya Ajawtaak and Teotihuacan Hegemony c. 150–600 ce. Cambridge Archaeological Journal. Published online 2024:1-19. doi:10.1017/S0959774324000234
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