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Such limited and often puzzling physical evidence has not deterred growing legions of archaeologists, art historians, epigraphers, anthropologists, ethnohistorians, linguists and geologists from making annual treks to Maya sites. Propelled by a series of dramatic discoveries, Mayanism has been transformed over the past 30 years from an esoteric academic discipline into one of the hottest fields of scientific inquiry -- and the pace of discovery is greater today than ever.
Among the already addicted, Mayamania is easy to explain. Says Arthur Demarest, a Vanderbilt University archaeologist who for the past four years has led a team of researchers unearthing the remains of Dos Pilas, a onetime Maya metropolis in northern Guatemala: "You've got lost cities in the jungle, secret inscriptions that only a few people can read, tombs with treasures in them, and then the mystery of why it all collapsed."
The explosion of information has led to a comparable explosion of theorizing about the Maya, along with inevitable, often vehement, disagreements over whose ideas are right. Nevertheless, a consensus has begun to emerge among Mayanists. Among the first myths about this population to be debunked is that they were a peaceful race. Experts now generally agree that warfare played a key role in Maya civilization. The rulers found reasons to use torture and human sacrifice throughout their culture, from religious celebrations to sporting events to building dedications. "This has come as something of a shock to many Mayanists," says Carlos Navarrete, a leading Mexican anthropologist.
Uncontrolled warfare was probably one of the main causes for the Maya's eventual downfall. In the centuries after 250 -- the start of what is called the Classic period of Maya civilization -- the skirmishes that were common among competing city-states escalated into full-fledged, vicious wars that turned the proud cities into ghost towns.
Among the first modern Westerners to be captivated by the Maya were the American Stephens and English artist Frederick Catherwood, who started in 1839 to bushwhack their way into the Central American rain forest to gaze at the monumental ruins of Copan, Palenque, Uxmal and other Maya sites. The book Stephens wrote about his trek was an enormous popular success and sparked others to follow him and Catherwood into the jungle and into musty Spanish colonial archives. Over the next half-century, researchers uncovered, among other things, the Popol Vuh (the sacred book of the Quiche Maya tribe) and the Relacion de las Cosas de Yucatan, an account of Maya culture during and immediately after the 16th century Spanish conquest written by the Roman Catholic bishop Diego de Landa. By the 1890s, Alfred Maudslay, an English explorer, was compiling the first comprehensive catalog of Maya buildings, monuments and inscriptions in the major known cities, and the first excavations were under way.