In 1943, Matthew Stirling (1943:72) once opined, “Izapa appears to be much more closely related to the earth-mound sites of southern Veracruz … than it does with sites in the Maya area.” Since then, scholars have postulated ties of varying strength between Late Formative polities on either side of the Isthmus of Tehuantepec. Ceramic similarities have been noted between southern Chiapas and the Gulf Coast, but discussion of Late Formative transisthmian interaction has focused primarily on sculptural similarities between Izapa and sites of the lower Papaloapan basin, including Tres Zapotes, El Mesón, and Alvarado. Indeed, Michael Coe (1965b:773) suggested that the Izapan art style may have originated on the Gulf Coast rather than on the Pacific slope. In this article, we reexamine Late Formative interaction between Izapa and Epi-Olmec polities with an expanded data set based on recent iconographic studies and archaeological investigations in and around Tres Zapotes.

Multiple studies conducted over the past few decades have recognized the necessity of rainwater collection and storage as a critical aspect in the evolution of Maya civilization. Few of these efforts, however, have emphasized the importance of managing water resources at the household level. Data are presented from two central lowland sites—the dispersed hinterland community of Medicinal Trail and the urban center of Yaxnohcah—that elucidate the function of small reservoirs and associated landscape modifications in residential water management. Despite differing physical geographies and trajectories of urban development, residents of both communities were clearly engaged in water management activities based, at least in part, on the creation and use of small reservoirs. Decentralized household water management practices appear to have been temporally and spatially widespread components of Maya civilization beginning in the Preclassic period.

The “eclipse glyph,” as it is called by most people in our field, is not referring to eclipses, but rather to the darkened sun and moon associated with heavy rainfall or darkened skies. This glyph is composed of the sun sign or moon sign (occasionally others) between two flanking fields, usually one light and one dark, and is found principally in the Postclassic divinatory almanacs of the Maya codices. Evidence for this proposal comes from iconography as well as texts. Rain pours from “eclipse glyphs” in pictures accompanied by hieroglyphic captions explicitly dealing with rain; they also appear in calendrical sequences that could not possibly be referring to eclipses. Even in the lunar or eclipse pages in the Dresden Codex that deal with solar eclipses, the texts that accompany the “eclipse glyphs” are about rain. A search of Classic-period antecedents suggests a linguistic value yihk'in, meaning “darkened” or “darkening.”