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Teotihuacán
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Teotihuacan is an enormous archaeological site in the Basin of Mexico, containing some of the largest pyramidal structures built in the pre-Columbian Americas. Apart from the pyramidal structures, the archaeological site of Teotihuacan is also known for its large residential complexes, the so-called "street of the dead", and its colorful well-preserved murals.
Teotihuacan was, at its apogee in the first half of the 1st millennium CE, the largest city in the pre-Columbian Americas.
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Teotihuacan is an enormous archaeological site in the Basin of Mexico, containing some of the largest pyramidal structures built in the pre-Columbian Americas. Apart from the pyramidal structures, the archaeological site of Teotihuacan is also known for its large residential complexes, the so-called "street of the dead", and its colorful well-preserved murals.
Teotihuacan was, at its apogee in the first half of the 1st millennium CE, the largest city in the pre-Columbian Americas. During its zenith it may have had more than 100,000 inhabitants placing it among the largest cities of the world in this period. The civilization and cultural complex associated with the site is also referred to as Teotihuacan or Teotihuacano. Although it is a subject of debate whether Teotihuacan was the center of an empire, its influence throughout Mesoamerica is well documented; evidence of Teotihuacano presence, if not outright political and economic control, can be seen at numerous sites in Veracruz and the Maya region. The ethnicity of the inhabitants of Teotihuacan is also a subject of debate and possible candidates are the Nahua, Otomi or Totonac ethnic groups. Often it has been suggested that Teotihuacan was in fact a multiethnic state.
The city and the archaeological site was located in what is now the San Juan Teotihuacán municipality in the State of México, Mexico, approximately northeast of Mexico City. The site covers a total surface area of 83 km˛ and was made a UNESCO World Heritage Site in 1987, and is one of the most visited archaeological sites in Mexico.
Name
The name teotihuacan was given by the Nahuatl-speaking Aztec centuries after the fall of the city. The term has been glossed as 'birthplace of the gods,' reflecting Nahua creation myths that took place in Teotihuacán. Another translation was offered by Thelma Sullivan, who interprets the name as "place of those who have the road of the gods."
The name is pronounced in Nahuatl, with the accent on the syllable wa, and by normal Nahuatl orthographic conventions a written accent would not appear in that position. Both this pronunciation and are used, and both spellings appear in this article.
The original name of the city is unknown, but it appears in hieroglyphic texts from the Maya region as 'puh', or "Place of Reeds". This suggests that the Maya of the Classic period understood Teotihuacan as a 'Place of Reeds' similar to other Postclassic Central Mexican settlements that took the name 'Tollan,' such as Tula-Hidalgo and Cholula. This naming convention led to much confusion in the early 20th century as scholars debated whether Teotihuacan or Tula-Hidalgo was the Tollan described by 16th–century chronicles. It now seems clear that 'Tollan' may be understood as a generic term applied to any large settlement. In the Mesoamerican concept of urbanism, Tollan and other language equivalents serve as a metaphor, linking the bundles of reeds and rushes that formed part of the lacustrine environment of the Valley of Mexico and the large gathering of people in a city.
History
Origins and foundation
The early history of Teotihuacan is quite mysterious, and the origin of its founders is debated. For many years, archaeologists believed it was built by the Toltec. This belief was based on colonial period texts such as the Florentine Codex which attributed the site to the Toltecs. However, the Nahuatl word "Toltec" generally means "craftsman of the highest level" and may not always refer to the archaeological Toltec civilization centered at Tula, Hidalgo. Since Toltec civilization flourished centuries after Teotihuacan, they cannot be understood as the city's founders.
In the Late Formative period, a number of urban centers arose in central Mexico. The most prominent of these appears to have been Cuicuilco, on the southern shore of Lake Texcoco. Scholars have speculated that the eruption of the Xitle volcano may have prompted a mass emigration out of the central valley and into the Teotihuacan valley. These settlers may have founded and/or accelerated the growth of Teotihuacan.
Other scholars have put forth the Totonac people as the founders of Teotihuacan, and the debate continues to this day. There is evidence that at least some of the people living in Teotihuacan came from areas influenced by the Teotihuacano civilization, including the Zapotec, Mixtec and Maya peoples. The culture and architecture of Teotihuacan was influenced by the Olmec people, who are considered to be the "mother civilization" of Mesoamerica.
The earliest buildings at Teotihuacan date to about 200 BCE, and the largest pyramid, the Pyramid of the Sun, was completed by 100 CE.
Zenith
The city reached its zenith between 150 and 450, when it was the center of a powerful culture whose influence extended through much of the Mesoamerican region. At its height the city covered over 30 km˛ (over 11˝ square miles), and probably housed a population of over 150,000 people, possibly as many as 250,000. Various districts in the city housed people from across the Teotihuacano region of influence that spread south as far as Guatemala. Notably absent from the city are fortifications and military structures.
The nature of political and cultural interactions between Teotihuacan and the centers of the Maya region (as well as elsewhere in Mesoamerica) has been a long-standing and significant area for debate in Mesoamerican scholarship. It is clearly established that substantial exchange and interaction occurred over the centuries from the Terminal Preclassic to the Mid Classic period, and that "Teotihuacan-inspired ideologies" and motifs persisted at Maya centers into the Late Classic long after Teotihuacan itself had declined. However, there are several schools of thought contending the extent and degree of Teotihuacano influence, which range from a direct and even militaristic dominance, to one where the adoption of 'foreign' traits was part of a selective, conscious and bi-directional cultural diffusion. But because of new discoveries, it now seems that Teotihuacan was not much more different from the later empires, such as the Toltec and Aztec. It is believed that Teotihuacán had a major influence on the Preclassic and Classic Maya, most likely by conquering several Maya centers and regions including Tikal and the region of Peten, and influencing Maya culture.
Architectural styles prominent at Teotihuacan are also found widely dispersed at a number of distant Mesoamerican sites, which some researchers have interpreted as evidence for Teotihuacan's far-reaching interactions and political or militaristic dominance. A style that has been particularly associated with Teotihuacan is known as talud-tablero, in which an inwards-sloping external side of a structure (talud) is surmounted by a rectangular panel (tablero). Variants of the generic style are found in a number of Maya region sites, including Tikal, Kaminaljuyu, Copan, Becan, and Oxkintok, and particularly in the Petén Basin and the central Guatemalan highlands. However, it has been established that the talud-tablero style pre-dates its earliest appearance at Teotihuacan in the Early Classic period, and instead seems to have first originated in the Tlaxcala-Puebla region during the Preclassic. Analyses have also been able to trace the development into local variants of the talud-tablero style at sites such as Tikal, where its use precedes the 5th-century appearance of iconographic motifs shared with Teotihuacan. Thus it appears that the talud-tablero style disseminated through Mesoamerica generally from the end of the Preclassic and not specifically or only via Teotihuacano influence. It is unclear how or from where the style spread into the Maya region.
The city was a center of industry, home to many potters, jewelers and craftsmen. Teotihuacan is known for producing a great number of obsidian artifacts. Unfortunately no ancient Teotihuacano non-ideographic texts are known to exist (or known to have existed), but mentions of the city in inscriptions from Maya cities show that Teotihuacan nobility travelled to and perhaps conquered local rulers as far away as Honduras. Maya inscriptions mention an individual nicknamed by scholars as "Spearthrower Owl", apparently ruler of Teotihuacan, who reigned for over 60 years and installed his relatives as rulers of Tikal and Uaxactun in Guatemala.
Most of what we infer about the culture at Teotihuacan comes from the murals that adorn the site (and others, like the Wagner Murals, found in private collections) and from hieroglyphic inscriptions made by the Maya describing their encounters with Teotihuacano conquerors. The creation of murals, perhaps tens of thousands of murals, reached its height between 450 and 650 CE. The painters' artistry was unrivalled in Mesoamerica and has been compared with that of Florence, Italy.
Collapse
It was previously believed that sometime during the 7th or 8th centuries, the city was sacked and burned by invaders, possibly the Toltecs. More recent evidence, however, seems to indicate that the burning was limited to the structures and dwellings associated primarily with the elite class. Some see this as evidence that the burning was from an internal uprising and that the invasion theory is flawed because that early archaeological work on the city was focused exclusively on the palaces and temples, places used by the elites, and because all of these sites showed burning, archaeologists concluded that the whole city was burned. Instead, it is now known that the destruction in the city was focused on major civic structures along the Avenue of the Dead. Some statues seem to have been destroyed in a methodical way, their fragments dispersed. Evidence for population decline beginning around the 6th century lends some support to the internal unrest hypothesis. The decline of Teotihucán has been correlated with the droughts related to the Climate changes of 535-536 CE. This theory is supported by the archaeological remains that show a rise in the percentage of juvenile skeletons with evidence of malnutrition during the 6th century. This does not conflict with either of the above theories however since both increased warfare and internal unrest can also be effects of a general period of drought and famine. Other nearby centers such as Cholula, Xochicalco, and Cacaxtla attempted to fill the power void left by Teotihuacan's decline. They may have aligned themselves against Teotihuacan in an attempt to reduce its influence and power. The art and architecture at these sites shows an interest in emulating Teotihuacán forms, but also a more eclectic mix of motifs and iconography from other parts of Mesoamerica, particularly the Maya region.
Teotihuacan culture
Ethnicity
There is archaeological evidence that Teotihuacan was a multi-ethnic city, with distinct Otomi, Zapotec, Mixtec, Maya and what seem to be Nahua quarters. The Totonacs have always maintained that they were the ones who built it, a story that was corroborated later by the Aztecs, but which is not corroborated by archaeological findings.
In his 2001 paper, Terrence Kaufman presents linguistic evidence suggesting that an important ethnic group in Teotihuacán was of Totonacan and/or Mixe-Zoquean linguistic affiliation. He uses this to explain general influences from Totonacan and Mixe-Zoquean languages in many other Mesoamerican languages many of which do not have any known history of contact with either of the above-mentioned groups. Other scholars maintain that the largest population group must have been of Otomi ethnicity - simply because the Otomi language is known to have been spoken in the area around Teotihuacan both before and after the classic period.
Religion
The religion of Teotihuacan is similar to those of other Mesoamerican cultures. Many of the same gods were worshiped, including the Feathered Serpent (the Aztecs' Quetzalcoatl) and Rain God (the Aztecs' Tlaloc.) Teotihuacan was a major religious center, and the priests probably had a great deal of political power. As with other Mesoamerican cultures, Teotihuacanos practiced human sacrifice. Human bodies and animal sacrifices have been found during excavations of the pyramids at Teotihuacan; it is believed that when the buildings were expanded, sacrifices were made to dedicate the new building. The victims were probably enemy warriors captured in battle and then brought to the city to be ritually sacrificed so the city could prosper. Some were decapitated, some had their hearts removed, others were killed by being hit several times over the head, and some were even buried alive. Animals that were considered sacred and represented mythical powers and military might were also buried alive but imprisoned in cages: cougars, a wolf, eagles, a falcon, an owl, and even venomous snakes.
Site layout
The city's broad central avenue, called "Avenue of the Dead" (a translation from its Nahuatl name Miccoatli), is flanked by impressive ceremonial architecture, including the immense Pyramid of the Sun (second largest in the New World after the Great Pyramid of Cholula) and the Pyramid of the Moon. Along the Avenue of the Dead are many smaller talud-tablero platforms. The Aztecs believed they were tombs, inspiring the name of the avenue. Now they are known to be ceremonial platforms that were topped with temples. Further down the Avenue of the Dead is the area known as the Citadel, containing the ruined Temple of the Feathered Serpent. This area was a large plaza surrounded by temples that formed the religious and political center of the city. The name "Citadel" was given to it by the Spanish, who believed it was a fort. Most of the common people lived in large apartment buildings spread across the city. Many of the buildings contained workshops that produced pottery and other goods.
The geographical layout of Teotihuacan is a good example of the Mesoamerican tradition of planning cities, settlements and buildings as a representation of the Teotihuacano view of the Universe. Its urban grid is aligned to precisely 15.5ş east of North. The Street of the Dead, in particular, seems to line up with Cerro Gordo to the north of the Pyramid of the Moon. Pecked-cross circles throughout the city and in the surrounding regions indicate how the grid was managed over long distances.
Archaeological site
Knowledge of the huge ruins of Teotihuacan was never lost. After the fall of the city, various squatters lived on the site. During Aztec times, the city was a place of pilgrimage and identified with the myth of Tollan, the place where the sun was created. Teotihuacán astonished the Spanish conquistadores during the post-conquest era. Today Teotihuacan is one of the most noted archaeological attractions in Mexico.
Excavations and investigations
Minor archaeological excavations were conducted in the 19th century, and in 1905 major projects of excavation and restoration began under archaeologist Leopoldo Batres. The Pyramid of the Sun was restored to celebrate the centennial of Mexican Independence in 1910. Excavations at the Ciudadela were carried out in the 1920s, supervised by Manuel Gamio; other sections of the site were excavated in the 1940s and 50s. The first site-wide project of restoration and excavation was carried out by INAH from 1960-65 and supervised by Jorge Acosta. This focused on clearing the Street of the Dead, consolidating the structures facing it, and excavating the Palace of Quetzalpapalotl.
During the installation of a 'sound and light' show in 1971, the entrance to a tunnel and cave system underneath the Pyramid of the Sun was accidentally discovered. Long thought to be a natural cave, more recent examinations have established the tunnel was entirely artificial. The interior of Pyramid of the Sun has never been fully excavated.
Another major program of excavation and restoration was carried out 1980-82 at the Pyramid of the Feathered Serpent and the Street of the Dead Complex. Most recently, a series of excavations at the Pyramid of the Moon have greatly expanded evidence of cultural practices.
Gallery
See also
External links
- , academic resources and links, maintained by Temple University
- , by James Q. Jacobs
- , by David Hixson
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