Chichén Itzá ("mouth of the well of the Itza") was one of the great centers of civilization in prehistoric America, serving between the eighth and twelfth centuries A.D. as a religious, economic, social, and political capital on the Yucatán Peninsula. Within the ancient city there were many natural wells or cenotes. One, within the ceremonial heart of the city, is an impressive natural feature with vertical limestone walls enclosing a deep pool of jade green water some eighty feet below ground level. This cenote, which gave the city its name, became a sacred shrine of Maya pilgrimage, described by one post-Conquest observer as similar to Jerusalem and Rome. Here, during the city's ascendancy and for centuries after its decline, the peoples of Yucatán consulted their gods and made ritual offerings of precious objects and living victims who were thought to receive prophecies. Although the well was described by Bishop Diego de Landa in the late sixteenth century, its contents were not known until the early 1900s when revealed by the work of Edward H. Thompson. Conducting excavations for the Peabody Museum of Harvard University, Thompson recovered almost thirty thousand artifacts, most ceremonially broken and many beautifully preserved by burial in the deep silt at the bottom of the well. The materials were sent to the Peabody Museum, where they remained, unexhibited, for over seventy years. In 1984, for the first time, nearly three hundred objects of gold, jade, copper, pottery, wood, copal, textile, and other materials from the collection were gathered into a traveling interpretive exhibition. No other archaeological exhibition had previously given this glimpse into Maya ritual life because no other collection had objects such as those found in the Sacred Cenote. Moreover, the objects from the Cenote come from throughout Mesoamerica and lower Central America, representing many artistic traditions. The exhibit and this, its accompanying catalog, marked the first time all of the different kinds of offerings have ever been displayed together, and the first time many have been published. Essays by Gordon R. Willey and Linnea H. Wren place the Cenote of Sacrifice and the great Maya city of Chichén Itzá within the larger context of Maya archaeology and history. The catalog entries, written by Clemency Chase Coggins, describe the objects displayed in the traveling exhibition. Some entries are brief descriptive statements; others develop short scholarly themes bearing on the function and interpretation of specific objects. Coggins' introductory essay describes how the objects were collected by Thompson and how the exhibition collection has been studied to reveal the periods of Cenote ritual and the changing practices of offering to the Sacred Cenote.

"An insightful collection, rich in new data and insights; at once the harvest of a generation of fieldwork and the foundation for work to come."--Mary E. Miller, coauthor of The Spectacle of the Late Maya Court: Reflections on the Murals of Bonampak "Reminds us that there are always new things to learn about iconic places like Chichen Itza and that we can fall in love with them all over again."--Jennifer P. Mathews, coeditor of Lifeways in the Northern Maya Lowlands: New Approaches to Archaeology in the Yucatan Peninsula "Long overdue. Brings together new data and interpretations about Chichen Itza through a refreshing mix of art history and archaeology, particularistic interpretation, and cross-cultural modeling."--Scott R. Hutson, author of The Ancient Urban Maya: Neighborhoods, Inequality, and Built Form Chichen Itza, the legendary capital and trading hub of the late Maya civilization, continues to fascinate visitors and researchers with unanswered questions about its people, rulers, rituals, economics, religion, politics, and even chronology. Addressing many of these current debates, contributors to Landscapes of the Itza question when the city's construction was completed, what the purposes of its famous pyramid and other buildings were, whether the city maintained strict territorial borders, and how the city's influence was felt in smaller neighboring settlements such as Popola, Ichmul de Morley, and Ek Balam. Special attention is given to the site's visual culture, including its architecture, epigraphy, ceramics, sculptures, and murals. This volume is a much-needed update on recent archaeological and art historical work being done at Chichen Itza, offering new ways of understanding the site and its role in the Yucatan landscape.

This volume had its beginnings in the two-day colloquium, "Rethinking Chichén Itzá, Tula and Tollan," that was held at Dumbarton Oaks. The selected essays revisit long-standing questions regarding the nature of the relationship between Chichen Itza and Tula. Rather than approaching these questions through the notions of migrations and conquests, these essays place the cities in the context of the emerging social, political, and economic relationships that took shape during the transition from the Epiclassic period in Central Mexico, the Terminal Classic period in the Maya region, and the succeeding Early Postclassic period.

"Very interesting discussion of the ways in which anthropology, tourism, archaeology, and popular culture all contribute to the creation of the Maya as a social unit and Chichen Itza as a place"--Handbook of Latin American Studies, v. 57.

"Comprehensive synthesis of ancient Maya scholarship. Extensive summary of the archaeology of the Maya world provides the historical context for a detailed topical synthesis of chronological and geographic variability within the Maya cultural tradition"--