A “Lost City” in the Heartland

by Stephen Houston (Brown University)

For Andrew Craig Houston and Sarah Newman on their birthdays

A “lost city” evokes mystery and romance. Desirable traits include a remote location, preferably in jungle or underwater, a longstanding, rumored existence that is rich in legend, a sensational name, perhaps some lurid hint of treasure. What specialist does not cringe at “Lost City of the Monkey God,” “Z” or Paititi? (For samples of sane writing, see Grann 2010; Preston 2017.) The Maya lidar revolution, which exposes entire landscapes to view, will eventually “find” all that is now “lost” (Chase et al. 2011; Chase et al. 2014). There can be no legendary cities if lidar manages to detail each bump a meter or more in height. But a visible landscape is not the same as an interpreted one. Communities carried names and history, which can only be retrieved from glyphic evidence.

One of the objectives of Maya epigraphy is a small maneuver with great impact: lifting a city or dynasty from the “lost” category and lodging it among the “found.” Glyphic texts sometimes refer to people or places not otherwise linked to known locations. Growing knowledge tends to depopulate that category, of which several examples come to mind: a trove of unprovenanced sculptures now tied securely to La Corona, Guatemala (Stuart 2001b; see also Canuto and Barrientos 2013); and a group of carvings from El Reinado, hitherto attested on a text at Yaxchilan, lying halfway between that city and the old logging town and chicle station of La Libertad, Guatemala (Stuart 2012). There is also a smattering of cities in southeastern Campeche, all gradually being assigned to this or that ruin (Grube 2004, 2005).

Quite literally, these places lie off the beaten path, with the result that specialists need to use ingenious methods of detection to find them. Think of Sak Tz’i’, “White Dog,” which played a strong historical role in the Usumacinta drainage in Mexico and adjacent Guatemala (Bíro 2005; Martin and Grube 2008:126, 137). “Gravity” models and other techniques of geographical science have been able to estimate its likely location from mention at known sites (Anaya Hernández et al. 2003; Bíro 2005). Yet the mot juste is “estimate.” Proof must await a text in situ, glyphs that record sak tz’i’ as part of a local royal title. Plausible arguments can identify one candidate, Plan de Ayutla, Chiapas (Martos López 2009:73–74). But, to be solved, a glyphic puzzle needs glyphic evidence. In the case of Sak Tz’i’, that is soon to come (Charles Golden and Andrew Scherer, personal communication, 2014).

A second challenge is the potential slippage between place names and royal emblems—i.e., those endowed with ajaw, “lord,” epithets, often prefixed by k’uhul, “sacred.” The Ik’ emblem, for example, almost surely relates to sites in and around the eastern portion of Lake Peten Itza in Guatemala. It does not, as previously believed, simply refer to its assumed location of Motul de San José, a substantial site northwest of the lake. In 2004, I noted the presence of its main title on Stela 1 from Tayasal/Flores, an observation made independently by others (Tokovinine and Zender 2012:fig. 2.8). Dominion or sovereignty may not only cover a single city, no matter how large or impressive. It may also apply to settlements nearby.

In the early 1990s, I began to notice, and to file away, glyphic citations of what appeared to be an unknown city in the vicinity (and, as we shall see, probably to the south) of the sprawling dynastic capital of Tikal, Guatemala. Two references occur at Tikal itself. One is in a graffito from Room 1, east wall, of Structure 5C-49-5, the second largest in this sector and a building that looks south towards the patio in front of the Mundo Perdido complex (Fig. 1, Trik and Kampen 1983:fig. 29c; see also Laporte and Fialko 1995:80–81, fig. 38, 54). According to excavations, the final phase of this structure dated to the late 600s, but caches or interments within it trended somewhat later, to the 700s (Laporte and Fialko 1995:81). Graffiti are notoriously glyph-deficient, but this is a legible exception. The text falls into single columns, an unusual arrangement suggesting some codical model or perhaps an archaizing touch (Houston 2004:286–287); this disposition is also found in caves like Naj Tunich, Guatemala (e.g., Stone 1995:figs. 7–3, 7–6 to 7–11).


Figure 1.jpg

Figure 1. Graffito, Tikal Structure 5C–49 (Trik and Kampen 1983:fig. 29c).


One passage—specialists need to revisit the original—contains a glyphic date. The month number is evidently one more than it should be (see MacLeod and Stone 1995:Table 2, for other instances at Naj Tunich). A plausible correction indicates one of three possibilities by the Martin-Skidmore correlation of Maya and European calendars: 6 K’an *7 Pax, Dec. 22, 697;  6 K’an *7 Pax, Dec. 10, AD 749; or 6 K’an *7 Pax, Nov. 27, AD 801. The closeness of the first to the winter solstice, the shortest date of the year (those thereafter getting steadily longer), gives some reassurance of its relevance. But I have qualms about the accuracy of the published drawing. The reality is that all dates work equally well, assuming, indeed, that 6 K’an *7 Pax does not allude to a more distant past.

As for the event, it is clearly a change-of-state verb, almost certainly lok’oyi, “leave” (Alfonso Lacadena, personal communication, 1998) or even, in dynastic contexts, the more allusive “go into exile,” a usage well-attested on Dos Pilas Hieroglyphic Stairway 2 (Guenter 2002). What follows appears to be ju-t’u?-AJAW, Jut’ Ajaw (Fig. 2). The ju has been understood for some time (Grube 2004:65–66, 72), and the t’u is one of my proposals based on a spelling for “rabbit,” t’u-lu, on a pot in an Australian private collection. That idea was buttressed by David Stuart’s suggested spelling of bu-t’u, “fill,” on the Palace Tablet at Palenque. This passage and its transitive verb (u-bu-tu’-wa) may report on the non-vascular embalming (“filling”) of Kan Bahlam of the city, perhaps on his day of death. The tropics would demand a rapid response to a decaying body, ranging from evisceration to packing the abdominal cavity with herbs. In Medieval Europe, where such elite practices are documented, evisceration was followed by wadding and stuffing with moistened cotton and powders of crushed aloe, rosemary, wormwood, myrrh, and marjoran (Brenner 2014; see also Weiss-Krejci 2005). Allspice (Pimenta dioica) might have served this purpose at sites like Río Azul, Guatemala (Scherer 2015:88). But what of ju-t’u itself? It matches no modern place name in the area, and the form of the word, with final, glottalized t’, is uncommon in Mayan languages. Yukateko employs hut’ to mean “narrow,” plausibly some feature of landscape (Barrera Vásquez et al. 1980:259), but I have little confidence it applies here.



Figure 2. Spellings with the t’u syllable: (a) ju-t’u?-AJAW, Tikal graffito, Str. 5C-49, Room 1, East wall (Trik and Kampen 1982:fig. 29); (b) t’u-lu, polychrome vessel, private collection, Australia (photographer unknown); and (c) u-bu-t’u-wa  (photograph by Mark Van Stone, Mesoweb link).

From the very same building comes another version of the title, but here with prefixed title and personal names. This is on an incised vase, first shown to me by Juan Pedro Laporte in 1990 and found with an adult male in a partly looted tomb from the final phase of Str. 5C-49 (Fig. 3, at top; Laporte and Fialko 1995:81, 81 fn58, fig. 68). The owner of this vessel carries the “wise one” epithet (‘itz’aat) decoded long ago by David Stuart, along with a personal name consisting of yuklaj, a positional verb for “it is shaking” (Stuart 2001a), and ch’a-ka-ta, a word rather more difficult to parse. Perhaps it transcribes some nominalization of an aggressive act of “cutting” or “chopping” (Orejel 1990), including, if I may speculate, a vowel-harmonic –V[V]t that occurs with terms like ebeet, “messenger” or “servant” (Houston 2018:104–105, for discussion of the so-called “headband bird” as a logographic version of this spelling). The incised vase, which dates by style to the eighth-century AD, reveals that this figure was in middle age. His “k’atun” notation shows him to be 40 to 60 years old.


Slide2.jpg Figure 3. Comparison of names at Tikal and Naj Tunich, Guatemala: at top, Tikal PNTA-215, ‘i-tz’a-ti yu-ku-[la]ja ch’a-ka-ta ju-t’u-AJAW (photographs by Marc Zender); and, below, Drawing 88, yu-ku-la-ja ch’a-ka-ta ju-t’u (Stone 1995:fig. 8-88c).  


Precisely the same name, with the same title, embellishes a wall in the upper-level maze passage of the Naj Tunich cave (Fig. 3, below, Stone 1995:230, fig. 8-88c; MacLeod and Stone 1995:fig. 7-3). The “imix”-like t’u sign and its “stone” infix are clearer \than at Tikal. The text at Naj Tunich is even more informative because it forms part of a cluster of texts that, despite the angled, awkward arrangement, displays a certain cohesion of style and continuity of phrasing (Fig. 4; the painter seems to have struggled with the broken, uneven surface). A multitude of people are mentioned, each cued by the yi-ta-ji expression that indicates proximity or close participation. Several have unusual names (ni-chi-?-K’AHK’, “Flower-Fire,” tz’a-ya-ja-K’AHK’, “Watered? [doused?] Fire,” k’u-k’u i-chi-?, “Quetzal Owl?), and one of them (Tz’ayaj K’ahk’) came from the large city of Caracol, Belize (K’AN-tu-ma-ki), about 58 km north of the cave (for the tz’a-ya as a fire expression, see also Caracol Stela 22:A12 [Grube 1994:fig. 9.30]). If these passages do form a single, continuous text, then the date is likely to have been counted back from a future event (‘i-ko-jo-yi) at 8 Ajaw 8 Uo, March 19, AD 692, a few years before the possible assignment for the graffito at Tikal (for another ko-jo-yi, if with a ju-JUL-pi [Sacul?] lord, see Drawing 49; MacLeod and Stone 1995:fig. 7-25; also Carter 2016:239). A distance number (3 winal, 13 heew), segues backwards to a likely 13 Manik’ 0 K’ayab, Jan. 6, AD 692 (MacLeod and Stone 1995:table 3). This date in turn is only a little over a month after a Calendar Round on Tikal Altar 5, (Jones and Satterthwaite 1982:37–38, fig. 23, table 5).



Figure 4. Drawing 88, Naj Tunich, Guatemala (Photograph by Chip and Jennifer Clark, Stone 1995:fig. 8-88). 


The name at Naj Tunich is preceded by an u-tz’i-ba, “his painting,” an indication of authorship (MacLeod and Stone 1995:176; Houston 2016:396–397, fig. 13.3). Is the painter, ni-chi-?-K’AHK’, the same as Yuklaj Ch’akat, the lord of ju-t’u? Or is there an opaque expression in between, thus recording two names? The expression resembles a statement of patronage (ya-na-bi-IL) between sculptors and their masters, but that cannot be shown decisively (Houston 2016:fig. 13.6). My suspicion is that there are two names, not one.

What is clear is that ju-t’u lords make an appearance in the middle years of the Late Classic period. The title may belong to a class of emblems clumsily designated (by me) as “Problematic Emblem Glyphs” (Houston 1986): sites with curious names and aberrant titles, but clearly royal and sovereign. In some cases they are linked to important cities. This zone has many small kingdoms but a limited epigraphic record of fairly late date (Carter 2016). With luck, ju-t’u may someday be identified on a stray monument from a mapped but unstoried ruin—not, as the fairy tale goes, “East of the Sun and West of the Moon,” but south of Tikal and north of Naj Tunich.



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