Olmec culture brought to Museum in Paris, France
102 pieces of the Olmec culture will be part of the exhibition "The Olmecs and the cultures of the Gulf of Mexico", which will be exhibited from October 9, 2020, to July 25, 2021, at the Musée du quai Branly- Jacques Chirac, in Paris, France.
This exhibition is the result of adaptations to the temporary presentation "Gulf: Ancestral Mosaic" which was presented in Room A1 of the National Museum of Anthropology in 2019. The collection requested on loan consists of 102 elements belonging to the Olmec culture, made of greenstone. The pieces are 100 axes and a scepter, which make up the "Ojoshal Offering" and a carved pectoral from Encrucijada, Cárdenas, Tabasco.
The process of collecting, packing, and moving the collection to Mexico City took place from August 24th to 28th. It is estimated that the assembly will take place during the first weeks of October.
The exhibition presented at the Musée du quai Branly-Jacques Chirac highlights the richness of the Olmec culture and its diffusion over time and space. In total, more than 200 pieces, some of which are exhibited for the first time outside of Mexico, reveal the immense diversity of the pre-Columbian world of the Gulf cultures, a multicultural dynamic that unfolds through a multitude of artistic traditions, beliefs, rites, and languages, and in a complex network of political and economic relations.
The exhibition is organized in collaboration with the National Institute of Anthropology and History and is dedicated to the Olmec civilization and the world of the pre-Columbian cultures of the Gulf of Mexico. A fascinating immersion through more than three millennia of history, exchanges, and artistic traditions.
About the 102 archaeological pieces
The Ojoshal Offering was located in the ejido Ojoshal, Cardenas, Tabasco, in the 1950s; located 16 kilometers north of the archaeological site of La Venta. This offering contains 100 votive "axes" and a "ceremonial knife", called "scepter", which is presented elaborately carved. This offering can be dated between 1000 and 400 B.C., in the Middle Preclassic period.
In 1952, the Ojoshal Offering could be found in the old Archaeological Museum of Tabasco, which was located in the Plaza de Armas; within the enclosure, it was located in the room called "The great gallery of the culture of La Venta". Later, in 1980, it was moved to the Regional Museum of Anthropology "Carlos Pellicer Cámara", where it remains guarded until today.
On the other hand, the "scepter", referred to above, is a unique specimen in its type, representing a composite figure: its face combines human features with elements of fantastic beings, such as the cleft forehead and the cone over the head; its elongated body has protruding ties and a snake-shaped ending.
Although several Olmec-style monuments show figures holding scepters or canes, including La Venta's Stela 2, this is the only complete example that has been discovered.
Meanwhile, the carved pectoral from Encrucijada, Cardenas, Northeast of the site of La Venta, is an archaeological piece that is located between 600 and 400 B.C.
The greenstone pectoral represents the stylized face of an Olmec character, whose bregmatic cleft projects above the head, almond-shaped eyes, flat nose, mouth with the corners down and remains of red paint mark the artistic style of the Olmec culture.
Olmec heads, ancient giants hiding underground
One day in 1862, explorer José María Melgar enthusiastically entered the swampy hell bordering the Gulf of Mexico. Despite the impenetrable jungle, overwhelming heat, and mosquitoes, oil abounded there. It even flowed through the vegetation. But the Mexican adventurer was going to receive an even bigger surprise than the expected black gold vein.
Suddenly he encountered a hard obstacle in the clay soil. Intrigued, he cleared the land and then a colossal stone head appeared before his eyes. He did not know and no one would know until the middle of the next century. However, this sculpture, endowed with a slightly strange look, had been resting there for more than three millennia. The tanker had just discovered the first trace of a lost civilization.
So forgotten that not even the Aztecs, flourishing many centuries later, remembered what it was called. Hence they called the Olman region, in their language, "the land of rubber" (for extracting from it the rubber for the balls of their sacred game), and their mysterious inhabitants of the past, the Olmecs.
Confused with the Mayans
Melgar immediately reported his finding. However, there was no interest in the monumental head. At that time it was believed to be another Mayan vestige, as so many appeared, and this town was considered the oldest of the pre-Columbian people.
In fact, the second expedition to the area, this time archaeological, fell into the same error. Directed in the interwar period by the Danish Frans Blom for an American university, it brought to light an important Olmec ceremonial center. It was that of La Venta, similar to the one the tanker had found decades ago in Tres Zapotes. But the European scholar also believed that he had come across Mayan remains.
Some scientific voices began to call this "secondary culture" of the Maya with a separate name.
Despite this misconception, some voices in the scientific community began to call this "secondary culture" of the Maya a separate name. After all, the artistic style of the Olmecs - the name that began to circulate following the Aztec example - did not resemble those known in Mesoamerica.
Among the archeologists who favored this autonomy with respect to the Mayan legacy, there was one who would unearth more colossal heads and, with them, part of the truth about the intriguing civilization that had produced them. Matthew Stirling, the man in question, worked for the Smithsonian Institution in Washington.
Shortly before the outbreak of World War II, he took advantage of a vacation in Mexico to visit Tres Zapotes. What he found there confirmed his suspicions: whoever they had been, the Olmecs seemed very pre-Mayan. Back in the United States, he convinced his museum and the National Geographic Society.
Both entities financed eight successive missions that, led by Stirling with the assistance of his wife, yielded dozens of relevant findings. Thanks to the marriage excavations, the main ceremonial centers of the Olmecs came to light. Trapezoidal altars, sacred steles, polished jade figurines, ceramic elements, and, most spectacularly, new monumental heads emerged from the jungle and savannah.
These treasures revolutionized archaeology when the artist Miguel Covarrubias, the scholar Alfonso Caso and other scholars presented them to the Mexican Society of Anthropology in the middle of the world war. The uproar was due to the fact that, in light of the evidence provided by Stirling, these scholars proposed a radical theory: Olmec culture had not only been different from the Maya, but had generated the latter.
In other words, the rediscovered inhabitants of "the land of rubber" had founded the first American civilization, the matrix of the later ones. Many archaeologists opposed this interpretation, which was based on the lower half of a stele, named C, found by the Stirling in Tres Zapotes. One side of this piece showed the most remote date written in Mayan.
But this one, on September 3, 32 B.C., could not be clearly deciphered, which gave rise to numerous readings for almost three decades. Only the use of carbon 14 in 1956 and the discovery of the upper half of the stele thirteen years later confirmed the extreme age of the Olmecs.
Meanwhile, invaluable testimonies continued to emerge. The Stirling couple and later colleagues such as Michael Coe or Ann Cyphers unearthed more colossal heads and other stone figures in the Olmec nuclear area, located in the arc that traces the Gulf of Mexico on the coast of Tabasco and Veracruz.
Olmecs may have been the original model of later civilizations.
These remains arose in such abundance that a museum was even created to house them, the first anthropological museum in Mexico, Xalapa (or MAX). Excavations also revealed significant urban features in the large ceremonial centers. In San Lorenzo, there were ruins of houses organized around a central courtyard that was believed to be typical of the Mayas.
And in La Venta, a huge stepped pyramid of mud came to light, a predecessor of those built-in stone centuries later by other peoples. As for Tres Zapotes, the stela C found there became, once its dating was corroborated, an early example of Mesoamerican calendars.
In the eighties, the founding role of the Olmecs was reaffirmed in a gloomy aspect: human sacrifices. The ones made by Mayas and Aztecs could have their origin in those practiced by the sculptors of the giant heads, as it was detached from some wooden figures buried next to the skeleton of an immolated baby.
A few years ago the pioneering character of the Olmecs was once again demonstrated in yet another facet, writing, thanks to hieroglyphics very much earlier than the Zapotecs, until then considered the most archaic in America. All these indications have not only ratified the antiquity of the Olmecs. They also validate the theory that they could have been the original model of later civilizations, an idea that continues to arouse debate, as the degree of this influence is not yet determined.
In fact, there are still many riddles to be solved about this culture which had its boom between 1200 and 400 BC. The most notable revolves around the colossal heads which led to its rediscovery. Monolithic, they measure from 1.5 to 3 meters high and weigh between 6 and more than 40 tons. It must have been a real challenge to carve them, because the basalt they are made of is a hard rock, and that culture lacked metal tools.
Another even more intriguing aspect is the origin of its material, volcanic type, non-existent in the Olmec metropolitan area, clay soils. To find it, you had to go to the elevations of Tuxtla, more than 80 km away, and carry the moles to the ceremonial places. It is estimated that, as the Olmecs did not know the wheel, they transported the blocks in rafts that went up the numerous local rivers.
A monolithic mystery
The function of these monuments is also not known with certainty. It is not known if they obeyed a commemorative purpose - in which case they represent kings, priests, warriors, or ballplayers - or a ritual end, of cult to the ancestors. The fact is that each of the heads found has personalized factions.
Their existence suggests the extent to which they continue to raise unknowns, 3,500 years after their appearance.
Except for these differences and the variable dimensions, they all share the gigantic size, the fact that they have been painted and buried - it is also ignored why - and the being portraits that always exhibit a helmet or headdress, slightly cross-eyed round eyes, a wide nose, and fleshy lips.
Some archaeologists have seen in this physiognomy, more black than indigenous, a proof of protohistoric migrations from Africa to America. Although few subscribe to this thesis, its existence suggests the extent to which it continues to raise unknowns, 3,500 years after its appearance, the first civilization of the New World.