acase@tulane.edu / 1 / Nina Neivens

Currently there are eight thrones at La Venta, marking the site as the largest repository of Olmec thrones. These large block style monuments differ stylistically from other Mesoamerican bench style thrones, but share fundamental function as objects of rulership validation. To date, Altars 4 and 5 have received much of the scholarly focus, creating the impression that they have greater importance within the corpus. This thesis analyses each throne equally within a cosmological landscape of La Venta's ceremonial core to demonstrate that the thrones, both individually and within their surrounding monument programs, functioned as a cohesive projection of rulership validation from within the multiple levels of restricted site access points.

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In 1969, Paul Tolstoy commented that archaeological investigation at La Venta had become "a fairly long and at times tortuous story of excavation, interpretation, re-interpretation, and depredation at the famous site found by Stirling." This thesis adds to the torture by describing and illustrating the architecture, burials, offerings, and stone sculpture of La Venta Complex A in an effort to reconcile data into an accurate sequence of meaningful cultural events. The details derive from excavation reports, field notes, maps, photographs, and correspondence of the early investigators of the site. This study addressed three myopic perceptions regarding La Venta: (1) the secludedness of Complex A, in particular the Ceremonial Court, from its inception to its termination, (2) the classification and identification of real human burials in Complex A, and (3) the analytical decontextualization of objects, offerings, and monuments from connected ritual activities there.

This dissertation examines settlement patterns and political and economic organization at the archaeological site of El Mesón, located in the Eastern Lower Papaloapan Basin, in the Mexican state of Veracruz. Monumental art from the site indicated that the primary occupation dated to the Late Formative (400 B.C.-A.D. 1) or Protoclassic period (A.D. 1-300), however aside from a small surface collection of ceramic sherds, the area remained uninvestigated archaeologically. The Recorrido Arqueológico was initiated in 2003 to provide data about the development of settlement in the area around El Mesón, and to examine how the area was organized politically and economically. The settlement data indicate that over the course of the Formative period El Mesón expanded from a medium sized village to become a secondary center to Tres Zapotes during the Late Formative period. The replication of Tres Zapotes’s civicceremonial architecture in the core of El Mesón indicates its subordinate status to the larger center. Over the course of the Protoclassic period, El Mesón was abandoned and a series of new architectural complexes proliferated in the area until the Late Classic period (A.D. 600-900), settlements in the El Mesón area declined. In assessing the political organization I focus on how exclusionary strategies that focus of the personal prestige of the leader were combined with corporate strategies that promote group solidarity. I argue that based on the architectural layouts and internal organization of the civic-ceremonial complexes that exclusionary strategies predominated in the area, but corporate strategies were also promoted to reinforce group solidarity among factions. This work complements ongoing work at Tres Zapotes by providing a perspective on the use of exclusionary and corporate strategies within secondary centers. This work contributes to the study of political systems more broadly by focusing on how different political strategies were integrated within political systems at the regional and local scale.

The following work presents a hypothesis which identifies the origins and meaning of an ancient Mesoamerican concept known as the three stones of creation. Previous interpretations have tended to apply astronomical, spatial, or geographical models, while many conclusions have been made on the basis of one Classic Maya monument, Stela C of Quirigua. This thesis builds an argument for the temporal nature of these “stones,” used to metaphorically represent a sequence of separate units of time, referred to as eras, ages, or creations. A primary goal is to demonstrate that Quirigua Stela C provides in brief, summary form a chronology which is better defined through inscriptions in the Cross Group at Palenque, and in a sequence of panels at Yaxchilan containing beliefs about the origins of the ballgame. In constructing an argument for the temporal nature of the three stones of creation, every available context from a set of hieroglyphs mentioned in the Quirigua Stela C “creation” text—including Na Ho Chan (“First 5-Sky”) and “6-Sky”—is discussed in Chapter 2. In Chapter 3, these glyphs are shown to aid in the organization of the deeper past within the Palenque and Yaxchilan mythologies. When compared chronologically and thematically, these sites seem to point to the 24th century B.C.E. as the important termination of a time period (i.e., the planting of a creation stone) related to a mythic complex involving the death and underworld journey of the Maize Lord, followed by his resurrection, emergence, and/or accession to power. Key questions addressed include the antiquity of these beliefs and where the metaphors used to arrange time observed among the Classic Maya originate. In Chapter 4, earlier expressions of this time ideology are interpreted through iconographic conventions, ritual deposits, and monumental architecture at the Olmec site of La Venta. Similarly, Chapter 5 proposes that the Humboldt Celt, the earliest known example of the three stones of creation, arranges units of time into a sequence. These and other interpretations suggest the existence of an ancestral, Mesoamerican era-based time model to which later Postclassic, colonial, and contemporary beliefs, such as those expressed in the K’iche’-Mayan Popol Vuh, are fundamentally related. / text