section_path: Society/King and court
section_name: King and court
paragraph_text: King and court
  
  Classic Maya rule was centred in a royal culture that was displayed in all areas of Classic Maya art. The king was the supreme ruler and held a semi-divine status that made him the mediator between the mortal realm and that of the gods. From very early times, kings were specifically identified with the young maize god, whose gift of maize was the basis of Mesoamerican civilization. Maya royal succession was patrilineal, and royal power only passed to queens when doing otherwise would result in the extinction of the dynasty. Typically, power was passed to the eldest son. A young prince was called a chʼok ("youth"), although this word later came to refer to nobility in general. The royal heir was called bʼaah chʼok ("head youth"). Various points in the prince's childhood were marked by ritual; the most important was a bloodletting ceremony at age five or six. Although being of the royal bloodline was of utmost importance, the heir also had to be a successful war leader, as demonstrated by taking of captives. The enthronement of a new king was a highly elaborate ceremony, involving a series of separate acts that included enthronement upon a jaguar-skin cushion, human sacrifice, and receiving the symbols of royal power, such as a headband bearing a jade representation of the so-called "jester god", an elaborate headdress adorned with quetzal feathers, and a sceptre representing the god Kʼawiil.
  
  Maya political administration, based around the royal court, was not bureaucratic in nature. Government was hierarchical, and official posts were sponsored by higher-ranking members of the aristocracy; officials tended to be promoted to higher levels of office over their lives. Officials are referred to as being "owned" by their sponsor, and this relationship continued even after the death of the sponsor. The Maya royal court was a vibrant and dynamic political institution. There was no universal structure for the Maya royal court, instead each polity formed a royal court that was suited to its own individual context. A number of royal and noble titles have been identified by epigraphers translating Classic Maya inscriptions. Ajaw is usually translated as "lord" or "king". In the Early Classic, an ajaw was the ruler of a city. Later, with increasing social complexity, the ajaw was a member of the ruling class and a major city could have more than one, each ruling over different districts. Paramount rulers distinguished themselves from the extended nobility by prefixing the word kʼuhul to their ajaw title. A kʼuhul ajaw was "divine lord", originally confined to the kings of the most prestigious and ancient royal lines. Kalomte was a royal title, whose exact meaning is not yet deciphered, but it was held only by the most powerful kings of the strongest dynasties. It indicated an overlord, or high king, and was only in use during the Classic period. By the Late Classic, the absolute power of the kʼuhul ajaw had weakened, and the political system had diversified to include a wider aristocracy, that by this time may well have expanded disproportionately.
  
  A sajal was ranked below the ajaw, and indicated a subservient lord. A sajal would be lord of a second- or third-tier site, answering to an ajaw, who may himself have been subservient to a kalomte. A sajal would often be a war captain or regional governor, and inscriptions often link the sajal title to warfare; they are often mentioned as the holders of war captives. Sajal meant "feared one". The titles of ah tzʼihb and ah chʼul hun are both related to scribes. The ah tzʼihb was a royal scribe, usually a member of the royal family; the ah chʼul hun was the Keeper of the Holy Books, a title that is closely associated with the ajaw title, indicating that an ajaw always held the ah chʼul hun title simultaneously. Other courtly titles, the functions of which are not well understood, were yajaw kʼahk' ("Lord of Fire"), tiʼhuun and ti'sakhuun. These last two may be variations on the same title, and Mark Zender has suggested that the holder of this title may have been the spokesman for the ruler. Courtly titles are overwhelmingly male-oriented, and in those relatively rare occasions where they are applied to a woman, they appear to be used as honorifics for female royalty. Titled elites were often associated with particular structures in the hieroglyphic inscriptions of Classic period cities, indicating that such office holders either owned that structure, or that the structure was an important focus for their activities. A lakam, or standard-bearer, was possibly the only non-elite post-holder in the royal court. The lakam was only found in larger sites, and they appear to have been responsible for the taxation of local districts.
  
  Different factions may have existed in the royal court. The kʼuhul ahaw and his household would have formed the central power-base, but other important groups were the priesthood, the warrior aristocracy, and other aristocratic courtiers. Where ruling councils existed, as at Chichen Itza and Copán, these may have formed an additional faction. Rivalry between different factions would have led to dynamic political institutions as compromises and disagreements were played out. In such a setting, public performance was vital. Such performances included ritual dances, presentation of war captives, offerings of tribute, human sacrifice, and religious ritual.