Only a remnant of the Cocomes survived. They had been absent in Nahua territory, attempting to raise fresh troops for the defence of Mayapan. These the victors spared, and they finally settled in Zotuta, in the centre of Yucatan, a region of almost impenetrable forest.
It would not appear that the city of Chichen-Itza, the prince of which was ever the head and front of the rebellion against the Cocomes, profited in any way from the fall of the suzerain power. On the contrary, tradition has it that the town was abandoned by its inhabitants, and left to crumble into the ruinous state in which the Spaniards found it on their entrance into the country. The probability is that its people quitted it because of the repeated attacks made upon it by the Cocomes, who saw in it the chief obstacle to their universal sway; and this is supported by tradition, which tells that a prince of Chichen-Itza, worn out with conflict and internecine strife, left it to seek the cradle of the Maya race in the land of the setting sun. Indeed, it is further stated that this prince founded the city of Peten-Itza, on the lake of Peten, in Guatemala.
The Maya Peoples of Guatemala
When the Maya peoples of Guatemala, the Kiches and the Kakchiquels, first made their way into that territory, they probably found there a race of Maya origin of a type more advanced and possessed of more ancient traditions than themselves. By their connection with this folk they greatly benefited in the direction of artistic achievement as well as in the industrial arts. Concerning these people we have a large body of tradition in the Popol Vuh, a native chronicle, the contents of which will be fully dealt with in the chapter relating to the Maya myths and legendary matter. We cannot deal with it as a veritable historical document, but there is little doubt that a basis of fact exists behind the tradition it contains. The difference between the language of these people and that of their brethren in Yucatan was, as has been said, one of dialect only, and a like slight distinction is found in their mythology, caused, doubtless, by the incidence of local conditions, and resulting in part from the difference between a level and comparatively waterless land and one of a semi-mountainous character covered with thick forests. We shall note further differences when we come to examine the art and architecture of the Maya race, and to compare those of its two most distinctive branches.
The Maya Tulan
It was to the city of Tulan, probably in Tabasco, that the Maya of Guatemala referred as being the starting-point of all their migrations. We must not confound this place with the Tollan of the Mexican traditions. It is possible that the name may in both cases be derived from a root meaning a place from which a tribe set forth, a starting-place, but geographical connection there is none. From here Nima-Kiche, the great Kiche, started on his migration to the mountains, accompanied by his three brothers. Tulan, says the Popol Vuh, had been a place of misfortune to man, for he had suffered much from cold and hunger, and, as at the building of Babel, his speech was so confounded that the first four Kiches and their wives were unable to comprehend one another. Of course this is a native myth created to account for the difference in dialect between the various branches of the Maya folk, and can scarcely have any foundation in fact, as the change in dialect would be a very gradual process. The brothers, we are told, divided the land so that one received the districts of Mames and Pocomams, another Verapaz, and the third Chiapas, while Nima-Kiche obtained the country of the Kiches, Kakchiquels, and Tzutuhils. It would be extremely difficult to say whether or not this tradition rests on any veritable historical basis. If so, it refers to a period anterior to the Nahua irruption, for the districts alluded to as occupied by these tribes were not so divided among them at the coming of the Spaniards.