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Exploring The Writing Process With Leonide Martin.
In this new series of posts, I’ll be taking a look at The Writing Process. Whenever I’ve done an author interview, one question always asked is how I navigate the process of writing. Every author follows a personal writing process, so no single formula fits for all. There are common steps we all go through in conceptualizing, developing, planning, researching, writing routine, revising, editing, and publishing. This series will explore each step in the writing process, using my own experiences as examples.
The book I most recently completed is The Mayan Red Queen: Tz’aakb’u Ahau of Palenque. This is the third book in the Mists of Palenque series about four remarkable ancient Mayan women. Released in 2017 as an ebook, it’s now in the process of getting into print with publication date March 1, 2018. The Mayan Red Queen is the example through which I’ll dissect my journey through The Writing Process.
Inspiration for The Mayan Red Queen Story
My husband and I bought a house in Mérida, Yucatan, Mexico in 2005 and lived there for five years. Our main purpose was for me to become immersed in Mayan culture and history to better write historical fiction about this great civilization. Yucatan was a perfect location, peppered with Maya ruins and infused with a vibrant modern Mayan culture. I had already written my first historical fiction about the Mayas before we moved to Mérida, and now had a new book in mind. The first book, Dreaming the Maya Fifth Sun: A Novel of Maya Wisdom and the 2012 Shift in Consciousness, is a story of two women separated by centuries yet connected by
a web of history, whose destinies intertwine as the end of the Maya Calendar on December 21, 2012 approaches. Of course, the Mayas never predicted the calendar—much less the world—would end in 2012. For them, one great cycle rolled over into the next. This perspective is dramatized in the story.
While visiting Mexico during the years before we moved there, I’d been captivated by the ancient city Palenque located in southern Chiapas. I’d already done considerable research to write the first book, but was spurred to delve more deeply into the archeology and history of Palenque. Several famous archeological things happened there: John L. Stephens and Frederick Catherwood wrote their Incidents of Travel books that became international best-sellers in the mid-1800s and put Palenque on the map. Alberto Ruz Lhuillier excavated the tomb of famous ruler K’inich Janaab Pakal in 1952; it compares in riches to King Tut’s of Egypt. The series of Mesa Redondas conducted by Linda Schele and Merle Green Robertson during the 1970s brought together Mayanists from several disciplines; their combined skills deciphered the “king list” of Palenque rulers. Excavations by Arnoldo Gonzalez Cruz and Fanny Lopez Jimenez uncovered the tomb of a royal woman in 1994, her skeleton permeated with red cinnabar; it was the first queen’s burial ever found among the ancient Mayas.
Here is where the inspiration for my next book about the Mayas began. As I stood in the narrow passageway and peered into the chamber holding her empty sarcophagus, I wondered who this woman was. Her bones had been removed to Mexico City in a museum for preservation and study. Her burial adornments were in the Palenque museum; a jadeite mask, jade diadem, jade and stone jewelry, ceramics, tools, symbols of status. The partially restored pyramid housing her tomb (Temple XIII) adjoined the huge burial monument for Pakal (Temple of the Inscriptions); this made researchers think there was a relationship. By pure luck, I was browsing through Dante Books in Mérida and came upon a book about her: La Reina Roja by Adriana Malvido. I’d never have found this book unless I was in Mexico; I’d never been able to read it unless I had continued studying Spanish while there.
La Reina Roja: El secreto de los mayas en Palenque was written in 2006 by a journalist from Mexico City, working in consultation with INAH, Mexico’s institute for preserving national culture and history. It read like a novel yet contained extensive factual information about the archeological excavation and historical background. I learned that the woman whose red bones were interred might be Pakal’s grandmother, mother, wife, or daughter-in-law. At that time, good techniques for analysis of teeth and bones were not available. It took over ten years for scientists to determine that the Red Queen’s skeleton and Pakal’s skeleton did not share DNA, and their teeth had different strontium isotope signatures. This eliminated his grandmother and mother; making his wife
most likely to receive such an honored and richly adorned burial.
Reading Malvido’s book, I learned about the other candidates for the burial and became fascinated by this lineage of royal women. Pakal’s grandmother Yohl Ik’nal was the first Mayan women to rule independently, causing a shift in dynastic succession. His mother assumed the throne after her brother was killed in Palenque’s worst defeat. She weathered opposition and chaos to keep the throne until her son Pakal came of age. His wife was from another city, lived many years in Palenque and bore him four sons. His daughter-in-law kept the dynasty going although she married his youngest son; the older sons had no surviving heirs.
The Nucleus of a Story Emerges
It was simply evident that I had to tell the stories of these four great Mayan queens. At first I conceptualized a single book in four parts, did lots more research and made an outline. While in Mérida I began writing about Yohl Ik’nal, but the writing process was difficult. Anyone who has lived the ex-pat life knows how many distractions abound. Eating out at fine restaurants was inexpensive; there was abundant good wine; too many parties and musical performances; endless excursions to interesting sites around Yucatan; discussion groups and teas and local fiestas and carnivals. Serious writing had to wait until we returned to the States and then I discovered there was too much material for one book. The result: The Mists of Palenque series of four books, each dedicated to a queen.
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Precolumbian Art Research Institute. PARI Online Publication. Palenque Round Tables 1-8. (Mesas Redondas). 1973-1993. http://www.mesoweb.com/pari/round_table.html
Precolumbian Art Research Institute. PARI Online Publication. The First Mesa Redonda of Palenque. 1973. http://www.mesoweb.com/pari/publications/RT01/RT01_00.html
Adriana Malvido. La Reina Roja: El secreto de los mayas en Palenque. Conaculta/INAH, Mexico City, Mexico, 2006.
John L. Stephens. Incidents of Travel in Central America, Chiapas and Yucatan. Volume I. With illustrations by Frederick Catherwood. Dover Pub., Inc., New York, 1969. Originally published in 1841 by Harper & Brothers, New York.
David Stuart & George Stuart. Palenque: Eternal City of the Maya. Thames & Hudson Ltd, London, 2008.
Arnoldo Gonzalez Cruz. The Red Queen. Mesoweb Online Publications, 1994 excavations of Temple XIII, Palenque. http://www.mesoweb.com/palenque/features/red_queen/text.html
Arnoldo Gonzalez Cruz. La Reina Roja, una tumba real en Palenque, 2011. (Wikipedia)
Mayan Queens and Kings were Shaman-Rulers charged to Maintain Balance between the Three Worlds of the Maya Cosmos.
Mayan Queens were powerful leaders in ancient Maya culture. Women rulers are well-documented during the mid to late Classic Period, 300-900 CE. Called K’uhul Ixik, Holy Lady in classic Mayan language, their role included entering shamanic states to access spirit domains and drawn upon the powers of deities and ancestors. The rituals rulers performed, and the sacred architecture of pyramids and temples in which rituals took place, were symbols of creation in the cosmos.
“They are all instruments for accessing spiritual power from the creative act . . . they are signposts on the Maya road to reality stretching across the landscape of history.” ̶ Maya Cosmos
Mayan queens and kings did rituals of sacrifice and sympathetic magic.
Accessing powers of Otherworld Gods and Ancestors was not easily achieved. Mayan queens or kings had to make appropriate offerings and know how to call the deities’ names properly. The most common sacrifice was self-bloodletting, because blood was ultimately sacred as itz, sticky fluid that was ch’ulul, the life force energy, life-essence and creative substance. The shaman-ruler let blood from tongue, earlobes or genitals to concentrate and channel this life force from the Otherworld.
“In a sense, the shamans were like modern engineers. But instead of nuclear power plants and electrical grids they used pyramids and Vision Serpent portals. Instead of electron flows they used itz. The spilling of blood, like the throwing of a giant breaker switch, brought life giving energy pouring into the universe from the underlying force fields of the Otherworld.” ̶ The Shaman’s Secret
Rituals for accessing spiritual powers propelled the shaman-ruler into altered states of consciousness, both by the act of self-bloodletting and use of mind-altering substances. The objective was to receive a tangible vision and an overwhelming experience of the deities; essentially a state of Divine Union or Communion. It is sympathetic magic through conjuring Divine beings, often intentional calling of a certain deity. Since all things mirror each other, in Mayan cosmology, when rituals re-enacted events from Creation Mythology, or conjured a warrior ancestor to guide a king through battle, these supernatural events were reactivated and manifested on earth.
Lady Kab’al Xoc Conjures an Ancestor Warrior
Lady Kab’al Xoc, first wife of Itzamnaaj Bahlam of Yaxchilan, was a famous Mayan queen. She is shown on carved lintels doing a bloodletting ritual, drawing a rope embedded with thorns through her tongue. As her blood fell on bark paper in a censer, it was set on fire and the rising smoke turned into the Vision Serpent. An ancestor warrior emerges from the snake’s open jaws, brandishing a shield and spear with Teotihuacan imagery (Tlaloc face mask, mosaic war helmet, double pointed spear). The ancestor brought important messages to guide the king during the upcoming battle.
Equinox Rituals Brought the Worlds Into Balance
An important responsibility of Mayan queens and kings was to perform rituals at key times according to their calendars. The Mayas had numerous calendars and many rituals were needed. Solar calendar events were especially potent: equinoxes, solstices, zenith, and eclipses. Each mid-fall and mid-spring, the sun reaches a point in its ecliptic when day and night come into balance. The concept of balance was critical to the Mayas; rulers were charged to keep the three worlds—Underworld, Middleworld, and Upperworld—in harmonious relationship. Only when the needs of deities of each realm were satisfied, and communion with deities was performed correctly, would humans enjoy lives of peace and abundance on earth.
Mayan solar priests, K’inob, used techniques to track the sun’s movement and predict accurately when the day of perfect balance arrived. On the equinoxes, rulers would undertake the prescribed rituals, making offerings to the Gods of the calendar periods and drawing their blessings into the world. Rulers conjured the Vision Serpent and sought prophesy for the coming calendar period.
There were dire consequences if balance was not maintained between the worlds. When balance was lost, the natural world was in danger. If this world, the Middleworld of earth , remained out of balance with the other two worlds long enough, it could bring destruction to a city, a region, or perhaps the entire Maya lands. Many experts believe that losing balance in the natural world is what led to the collapse of Maya civilization. The “Maya Collapse” is a complex phenomenon, not readily explained by any single factor, following different courses and timelines in various parts of the Maya lands. Beyond doubt environmental changes played a major role.
El Mirador Out of Balance
The collapse of El Mirador is reasonably well explained. It was a thriving Pre-Classic city of about 100,000, surrounded by satellite cities in northern Guatemala that flourished between 300 BCE and 150 CE. Perhaps the largest Maya city, its main pyramid sat on plazas covering 45 acres, on a platform 980×2000 feet, rising 230 feet tall. Toward the end of its occupation, extravagant building programs using inordinate amounts of plaster were carried out; some of the thickest plaster coatings ever found. To create lime plaster and cement, the Mayas burned massive amounts of wood, causing deforestation in surrounding areas. The swampy regions that supplied water and rich mud for agriculture were destroyed by clay runoff from damaged forest floors. With no close-by rivers, and perhaps a time of relative drought, the once great city faced declining water, food, and wood for fire. Between 100-200 CE, El Mirador and other cities of Mirador Basin were abandoned. Archeologist Richard Hanson, prime investigator of El Mirador, says the underlying reason for its decline was a loss of balance with the natural environment. The rulers and elite became immersed in “conspicuous consumption” through over-building using excessive resources, trying to sustain an image of wealth and progress. This lack of foresight and judgment—an imbalance between the worlds—led to the collapse of civilization in the region.
Mayan queens and kings were successful at keeping the worlds in balance for over a millennium. Thousands of large cities thrived in a difficult tropical jungle climate. The Mayas learned to adapt agriculture and conserve natural resources, and created the most brilliant, artistically and technologically advanced civilization in the Americas. While they upheld their expansive cosmology and properly honored the Gods and Ancestors, their culture succeeded. They lived an ongoing re-creation of their worlds by mutual Divine-human interaction; in essence, shaman-rulers became “mothers” of the Gods even as the Gods gave birth to humanity and the worlds.
Around 900-1000 CE that creative partnership dissolved. Not only environmental factors, but an internal spiritual dissonance led to abandonment of Maya cities. The Holy Lords and Ladies lost ability to fulfill their mandate, the deities were no longer satisfied, and the common people left for better livelihoods elsewhere. But this is yet another story.
Read about how Mayan queens kept worlds in balance in my book series about Mayan Queens in the ruling lineage of Palenque.
Click Links Below:
Chip Brown. El Mirador, the Lost City of the Maya. Smithsonian Magazine, May 2011.
John Clark and Richard Hansen. The Architecture of Early Kingship. In Royal Courts of the Ancient Maya, Vol. 2 (Eds. Takeshi Inomata and Stephen Houston. Westview Press, Boulder, CO, 2001.
David Freidel, Linda Schele, and Joy Parker. Maya Cosmos. Three Thousand Years on the Shaman’s Path. William Morrow and Co., New York, 1995.
Douglas Gillette. The Shaman’s Secret. Bantam Books, New York, 1997.