A comparison of Ancient Egyptian and Mayan pyramids

Choose two pyramid-building cultures and compare the similarities and
differences in the methods of construction and use of their pyramids.




Introduction
Pyramids have captured the imagination of peoples around the world since
the earliest of times. Medieval Europeans considered the pyramids to be
'Joseph's Granaries' while some modern-day pyramidologists believe in a pan-
global pryramid-building culture, or alien intervention in ancient
societies (Derricourt,2012). Given the geographical and temporal
differences between pyramid-building cultures, this cannot be the case.
This paper will compare Old Kingdom, 4th dynasty Egyptians (2575-
2465B.C.) and Late-classic Mayans (Tikal C.8-9th A.D. Palenque C.7-8th
A.D.) and argue that that their similarities demonstrate a story of early
state-formation and the ideologies necessary for statehood. Over-arching
themes are examined; religious ideologies based on an afterlife and divine
leaders linked to godhood. While the secular economy focuses on
"centralised accumulation of capital and social status (resource and power
control) through tribute and taxation." (Fagan, 2013;293) In turn, the
public becomes dependent upon the state. Next, differences based on
environmental and cultural context are examined. Understanding pyramids
requires both the secular and religious world-view being understood.
Differences between pyramid-building cultures are characterised by
environment, landscape and ethnographies.


Similarities between pyramid-cultures
This section examines pyramid-architecture, the construction workforce, and
similarities in use. What makes these similarities exceptional is the fact
that these "civilizations… had no contact whatever with (each other)… All
connections, all relations (between the old and new-world)… had been
severed before the dawn of the Neolithic era." (Sierlin, 1997;7) Thus, what
these cultures must have shared is what are fundamentally early statehood
functions and ideologies.
As for the evolution of the pyramid-shape, the worlds' first
monumental royal tomb was Djoser's Step Pyramid; it was a tiered stone
architectural wonder made from limestone, somewhat resembling the Mayan
tiered pyramids. At Egypt this progression must have been important; it
took several attempts to create the iconic straight-sided pyramids at which
King Snefru's Red-pyramid succeeded; after which point this form was
continued.
The methods of moving construction materials from quarry to site and
building the pyramid demonstrates the dedication to the pyramid-building
mission. From the quarry stone was "moved, as in Egypt… by teams of workers
using ropes and rollers or sledges dragged along a path of clay" (Ibid,30).













Additionally, in Egypt boats would ship necessary supplies to the
large-scale harbor nearby Khufu's Great Pyramid "linked by canals to the
(Nile) river… a common sight on Old Kingdom tomb reliefs." (Kevin, Jackson
2002;62-3) Once the building-material arrived at the quarry, the stone
would be moved up to the pyramid "according to Lauer's theory… a whole
system of ramps… led from the quarries to the construction site." (Verner,
2002;195) There would have been very similar scenes at Mayan ceremonial
centers. It is now time to consider similarities in the use and world-view
of pyramids.
The shape of the pyramid is important to its' use and world-view; over-
arching similarities between Mayan and Egyptian beliefs are examined here.
The general shape is distinct; a tall, highly elevated monumental structure
with sloping sides. The straight-sided Egyptian pyramid reflects the sun's
rays, while the Mayan tiered-sides resemble the mountains, which were
highly sacred; the sun's rays to set sail for heaven, while the mountain
staircase allowed the Mayan king to climb to heaven. Mesoamericans and
Egyptians worshipped a sun god as an "important natural life-force… they
believed in the continued existence of the individual – his rebirth – after
death, and the concept of eternity remained a constant feature of their
religious and funerary ideas." (David, 1997;18)
This was representative of human experience. The primary beneficiary
to this belief was the social elite, above all, the divine king. In fact in
Old Kingdom Egypt "it was believed that the king alone enjoyed an
individual afterlife, and all his subjects experience eternity only through
him" (Ibid,43), therefore demonstrating another aspect of hierarchical
religious power in early statehoods, Mayan leaders also benefited most in
the afterlife. This point is continued in the next section, upon examining
the differences between pyramid-cultures.




















The pyramid-construction workforce demonstrates power, resources and
labor moving from the outer villages towards the pyramid-complex
(Egyptian), or ceremonial center (Mayan) controlled by the divine king.
Rather than slaves, the workforce was "something much closer to a temporary
army… whose 'soldiers' were healthy young men recruited from the towns or
the farmlands." (Kevin, Jackson, 2000;32) Conscripts were recruited from
outlying villages to live in the center for contracted periods of time;
with the sheer volume of work it would be "necessary to enlist… thousands
of workers all year round in order to build the permanent structures.
Beyond the (center), the Maya (and Egyptian) people continued to live in
simple (towns)" (Sierlin, 1997;43).




In Egypt pyramid-towns were founded, providing the craft specialists,
officials, and general workforce with temporary accommodation, hospitals,
ritual centers and farms, while the Mayan workforce lived around the
ceremonial center during construction. There were multiple levels of
hierarchy at construction-sites; regional princes commanded the king's
priesthood, who in turn held power over the lower classes (Lehner,
1997;231). This relationship of economic and political control ensured
power flowed from the periphery towards the center, which permeated
throughout the religious-secular spheres through ideological processes.
Social elites had created a cultural belief system formed around a
central idea; that the divine king kept order in a universe that would
otherwise tear itself apart in a war between benevolent and malicious gods.
This idea encouraged people to continue their efforts towards building
pyramids; in turn, the architecture of power, methods of construction and
control of the pyramid-building workforce further separated the two social
classes and created a relationship of dependence that benefitted the elite.


















Differences between pyramid-cultures
Unlike Egyptian pyramids, Mayan pyramids "were always rebuilt on the same
site… a larger construction was always built on top of the old pyramid"
(Sierlin; 1997,23). The fact that only the priesthood and king could climb
the stairs represented both sacred ground and a divine king. Atop the
stairs sat a monumental pedestal and hollowed enclave dedicated to
ancestral and deity ritual worship, this was never the case at Egypt. The
reason for this is that Mayan rituals were important for the public eye, an
event that the community looked upon in awe as the sacrifices took place.
Whereas the pharaonic ritual included much mystery; only the elite or death-
cult were entitled to par-take during ceremony inside the tomb, further
segregating the community.
Mayan construction methods involved a system placing the outer
stonework together, allowing liquid cement poured into the gaps to dry and
hold together the stone. The "stone casing was built gradually… as the wall
rose, the cement was able to harden in a succession of superposed layers"
(Ibid,29) The benefit of this technique allowed the ability to better shape
and form unique monuments with artistic stone cuts. Egyptians on the other
hand used simpler forms of construction tools for their time; hammers,
sledges, wooden frames, with gypsum and rubble filling material that had
less binding properties than Mayan cement.
"a system whereby the outer blocks of stone, carefully joined together
without mortar, were capable of containing the liquid cement mixed with
rubble making wooden coffering unnecessary. The other stone casing was
built gradually, with the cement poured in at intervals so that, as the
wall rose, the cement was able to harden in a succession of superposed
layers" (Ibid,29). This technique was advanced for its time; its benefit
was the ability to better shape and form unique monumental pyramids with
inlaid artistry.
Furthermore, the architectural art and wall frescoes of these cultures
demonstrate their different world-views; Mayan monuments were painted
vibrantly with many colours and scenes depicting ritual, sacrificial and
religious activities. The artistic representation of human figures and
hieroglyphics at sites such as Palenque and Tikal portray strikingly
familiar forms to those discovered at Egypt; although, unlike Egypt, were
always in the public view. These monumental and artistic forms are "the
physical expression of religion and power. Around this architecture, the
great undertakings of a whole nation were concentrated." (Sierlin, 1997;21)
It is evident that these scenes were public and in the foreground of public
consciousness; the image below demonstrates ritual precessions, scenes that
were found throughout the Mayan world.



















On the other hand, while Egyptian pyramids were artistically adorned,
the frescoes and paintings were only inside the royal tomb. It is an
important message; Mayan art was to be seen by the whole community, even
while its purpose benefited the social elite, while Egyptian art was for
the deceased pharaoh to keep him safe in the afterlife for eternity.
Furthermore, after the pharaonic burial rituals were complete, "all the
components of the security system were put in place. The entrance was
hidden by a stone slab… indistinguishable from the pyramid wall," (Verner,
2002;36). Nobody was meant to disturb the pharaohs' eternity rest. The
pyramid was much more than a tomb; as demonstrated in the next section.














Archaeologists know much about Egyptian ritual activity from the
pyramid texts. Continuing the idea that Egyptian pyramids allowed pharaohs
to ascend to the heavens; he would be re-united with Nut, the sky goddess,
the pharaoh's rebirth in heaven is complete moving from earthly life to
join the heavenly bodies above. The pyramid was "the site of the dead
pharaoh's mystical transfiguration, rebirth, ascent to heaven, as well as
his residence in the beyond, from which he ruled over all the people of his
time" (Ibid,45), death was not an end, but a continuation of life.
From the pyramid texts, it is known that the ascended pharaoh would
set sail from "a royal port or docking place on the journey from this world
to the Netherworld" (Lehner, 1997;118) as he joined his ancestors and the
other gods aboard a royal barque sailing through the cosmos for eternity.
It is believed that the numerous boat pits discovered around Khufu's Great
Pyramid were used for this purpose. To ensure that power kept within the
royal lineage, one further conception was introduced during the Old
Kingdom; a story based around Osiris and Horus was formed. On earth,
pharaoh Khufu was the living incarnation of Horus, the sky god; while his
father, Snefru ruled in death as Osiris, god of the underworld. When Khufu
died; Khufu became Osiris and Khafre became the new Horus. The cycle
continued.
In the Mayan world, unlike Egypt; pyramids were rarely used as royal
tombs; one exception is the Temple of Inscriptions, Palenque, which served
as Pacal's tomb. Mayan pyramids were much more a place for ritual and
sacrificial offerings to ancestors, used often in the daily spiritual life
of the people. The bas-relief sculpture found on Pacal's tomb reveals
information about the Maya concept of rebirth. Playing an intermediary role
between the world of the dead below and celestial heavens above "suspended
between two infinite states of being, the lord of a mythical and divine
universe" (Sierlin, 1997;80). As such, he is central to keeping order in
the universe; on earth, only he has the power of gods and in partnership
with the pantheon can the cycle of creation continue.




Conclusion
In conclusion, the similarities between the pyramid-building culture of the
Egyptians and the Mayans were the result of fundamental aspects to
statehood ideologies and functions based around secular, economic power
with the elite at the top looking down upon those below him. He had control
of resources and their livelihood. This secular power was backed-up with
religious ideology based on the idea of a divine king living as the
representative of the gods and keeping order in a universe that would be
torn apart with chaos from malicious gods, unless the cycle of order
continued. This cycle forced resources to flow from the periphery towards
the center and created a relationship of dependence governed by the central
authority. Pyramids are monumental architecture of power that allows this
cycle to continue.

Word count: 1973

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Egyptian conscripts moving construction material from the quarry up to the
pyramid. Image (Kevin, Jackson,2002)



The sun cult priesthood offers gifts to the eternal sun god that provides
life and order to Egypt and the world.



Mayan frescoes as would be seen around the ceremonial center and in the
sanctuaries. (Sierlin, 1997)



Egyptian art discovered inside the pyramid; this art served the pharaoh to
protect him in the afterlife, it would not be seen by the public. (Kevin,
Jackson,2002)