Inca jewelry on display at the Larco Archaeological Museum in Lima
You can see a lot of the other awesome stuff that they have on display here: http://www.museolarco.org/
@ladykrampus / ladykrampus.tumblr.com
Inca jewelry on display at the Larco Archaeological Museum in Lima
You can see a lot of the other awesome stuff that they have on display here: http://www.museolarco.org/
Back in 1985, hikers climbing Argentina’s Aconcagua mountain stumbled upon a ghastly surprise: the frozen corpse of a 7-year-old boy. It was apparent that he’d been there for a long time, so the hikers notified archaeologists, who carefully excavated the body. They determined that the Aconcagua boy, as he came to be known, was sacrificed as part of an Incan ritual 500 years ago and had been naturally mummified by the mountain’s cold, dry environment. Now, a new analysis of the Aconcagua boy’s mitochondrial DNA reveals that he belonged to a population of native South Americans that all but disappeared after the Spanish conquest of the New World.
The Aconcagua boy died as part of an Incan ritual of child sacrifice called capacocha. Children and adolescents were taken to the tops of high peaks and left to die of exposure or killed outright; the Aconcagua boy was likely executed with a blow to the head. Read more.
Incan pot, 15th or 16th century.
Dramatically perched on an Andes mountain ridge some 8,000 feet above sea level in Peru, Machu Picchu is a visual wonder and a technical masterpiece.
“It is breathtaking,” said Brenda Bradley, an associate professor of anthropology at the George Washington University.
The Inca built the site’s 15th-century ruins without mortar, fitting the blocks of stone so tightly together that you still cannot fit a piece of paper between them. The design included steeped, agricultural terraces to boost planting space and protect against flooding.
But despite its distinction as one of the most iconic and important archeological sites in the world, the origins of Machu Picchu remain a mystery. The Inca left no record of why they built the site or how they used it before it was abandoned in the early 16th century. Read more.
Three Incan children who were sacrificed 500 years ago were regularly given drugs and alcohol in their final months to make them more compliant in the ritual that ultimately killed them, new research suggests.
Archaeologists analyzed hair samples from the frozen mummies of the three children, who were discovered in 1999, entombed within a shrine near the 22,100-foot (6,739 meters) summit of the Argentinian volcano Llullaillaco. The samples revealed that all three children consistently consumed coca leaves (from which cocaine is derived) and alcoholic beverages, but the oldest child, the famed “Maiden," ingested markedly more of the substances. Coca was a highly controlled substance during the height of the Inca Empire, when the children were sacrificed. Read more.
Tesoros del antiguo Peru
Golden Inca bird from Peru.
Courtesy & currently located at the Museum of the Americas, Madrid. Photo taken by Simon Burchell
Archaeologists in Peru thought they had discovered something special when they uncovered the tomb of a pre-Inca priestess and eight other corpses in 2011. But an even bigger find was right beneath their feet.
Continuing their search for artifacts a year later, the team dug beneath the priestess, uncovering a basement tomb they believe was built by an ancient water cult and meant to flood.
“This is a very valuable finding,” said Carlos Wester La Torre, head of the excavation and director of the Brüning National Archaeological Museum in the Lambayeque region—a region named after the little-known culture that built the stacked tomb. “The amount of information of this funerary complex is very important, because it changes [what we know of] the political and religious structures of the Andean region.”
The nearly 800-year-old basement burial sheds light on complex Lambayeque social structures and on the worship of water in the culture.
Four sets of waterlogged human remains were found in the flooded tomb, one adorned with pearl and shell beads—indicators of wealth or status. The other three corpses likely were intended to accompany the body into the next world.
The faces of both elite individuals, in the lower and upper tombs, were covered with copper sheets, and wore earspools bearing similar, wavelike designs.
While other saturated burial sites have been discovered in the region, this is the first documented discovery of a stacked grave holding revered people, according to archaeologist Izumi Shimada, a Lambayeque expert at Southern Illinois University who was not part of the excavation team.
A diagram shows a recently unearthed stacked grave of Lambayeque elites. The priestess on the first floor was found seated, while bodies on the bottom floor were found lying down, below the water table (marked by a dotted line).
Water Worship
The Lambayeque, sometimes called the Sicán, had carved out a home along the drought-prone Peruvian coast nearly a hundred years before the Inca arrived.
The stacked tomb sits in a sprawling ceremonial complex called Chotuna-Chornancap, close to the modern city of Chiclayo. The spiritual center’s coastal location, water-themed art, and recently discovered grave may help round out the creation story of the Lambayeque.
According to folklore, their mythical founder, Naymlap, arrived on a raft from the sea and walked on crushed Spondylus shells—a ritual item treasured throughout the Andes. When he died he turned into a bird.
“These concepts—birds and water—are part of their beliefs and help them understand life and death,” dig leader Wester La Torre said.
The watery grave contained piles of shells and wave-embossed gold earspools—more evidence of the importance of water to the Lambayeque.
They knew the tomb—located below the water table, where the ground is always saturated—would flood, Wester La Torre said. They likely wanted it to flood, he added, perhaps to ensure the region’s agricultural fertility.
This Lambayeque, after all, thrived for nearly 600 years—from A.D. 800 to 1375—in a mercurial environment. To grow food in the desert, they built complex and extensive irrigation systems. And rare periods of torrential rain could wreak nearly as much havoc as the persistent aridity.
The practice of a groundwater burial could also link the Lambayeque to that later Andean culture, the Inca, Wester La Torre said. “The Inca believed that the dead became a seed, which sprouted new life,” he explained. “The way that this person was buried suggests the same process of fertilization, in which the seed, the person, is reborn.”
Stacked Burial
Nearly a year ago, Wester La Torre discovered the first tomb 16 feet (5 meters) underground. While digging deeper for artifacts, his team found the lower tomb under the water table, at that time just 20 feet (6 meters) below the surface.
Stacked burials are highly unusual in Andean archaeology, according to Wester La Torre and Shimada. Typically elite tombs are found in isolation.
While archaeologists have not yet determined the sex of the person in the flooded tomb, Wester La Torre said the individual may have been related to the important woman overhead. Alternatively, the two may have shared a religious, commercial, or political relationship, such as a succession of power.
Changing Tides
While Wester La Torre is confident that the Lambayeque intentionally placed the grave in groundwater, other archaeologists question whether the tomb actually flooded during Lambayeque times. The area water table, they note, fluctuates with rainfall and irrigation levels.
Some archaeologists say modern agriculture may have raised the water table, meaning the original grave would have been dry. The more cropland farmers irrigate, the more run-off they see percolating into the soil and underground reservoirs.
“What we don’t really know is the water table 800 years ago,” says Southern Illinois University’s Shimada. “We don’t know where it was.”
Regardless of water levels, Shimada said, “the single most important aspect of this superimposed tomb is that both [burials] date to a time period that is still not well known. It is one of the very few elite tombs dating to the Late Sicán.”
Having reached the height of their power, the Sicán were buffeted by a drought and huge flood roughly around A.D. 1100.
The disasters launched the culture into a “period of chaos and decline,” Shimada said. The capital moved to a new location, and the civilization entered its late period.
Although the Lambayeque’s territory shrank, their society remained a power in the region, archaeologists say—and the new tomb discovery appears to back them up.
“The tomb suggests that, indeed, shortly after the series of natural disasters … ,” Shimada said, “they maintained a great deal of wealth.”
A 500-year-old frozen Incan mummy suffered from a bacterial lung infection at the time of its death, as revealed by a novel proteomics method that shows evidence of an active pathogenic infection in an ancient sample for the first time.
The full report is published July 25 in the open access journal PLoS ONE.
Detecting diseases in ancient remains is often fraught with difficulty, especially because of contamination. Techniques based on microbe DNA can easily be confused by environmental contamination, and they can only confirm that the pathogen was present, not that the person was infected, but the researchers behind the study, led by Angelique Corthals of the John Jay College of Criminal Justice, City University of New York, found a way around this problem. They used proteomics, focusing on protein rather than DNA remains, to profile immune system response from degraded samples taken from 500 year-old mummies.
The team swabbed the lips of two Andean Inca mummies, buried at 22,000-feet elevation and originally discovered in 1999, and compared the proteins they found to large databases of the human genome. They found that the protein profile from the mummy of a 15-year old girl, called “The Maiden,” was similar to that of chronic respiratory infection patients, and the analysis of the DNA showed the presence of probably pathogenic bacteria in the genus Mycobacterium, responsible for upper respiratory tract infections and tuberculosis. In addition, X-rays of the lungs of the Maiden showed signs of lung infection at the time of death. Proteomics, DNA, and x-rays from another mummy found together with the Maiden did not show signs of respiratory infection.
“Pathogen detection in ancient tissues isn’t new, but until now it’s been impossible to say whether the infectious agent was latent or active,” says Corthals. “Our technique opens a new door to solving some of history’s biggest mysteries, such as the reasons why the flu of 1918 was so devastating. It will also enhance our understanding of our future’s greatest threats, such as the emergence of new infectious agents or re-emergence of known infectious diseases.”
“Our study is the first of its kind since rather than looking for the pathogen, which is notoriously difficult to do in historical samples, we are looking at the immune system protein profile of the “patient,” which more accurately tells us that there was indeed an infection at the time of death.” or “Our study opens the door to solving many historical and current biomedical and forensic mysteries, from understanding why the plague of 1918 was so lethal, to finding out which pathogen is responsible for death in cases of multiple infections.”
The mystery surrounding the tomb of the last Inca emperor - and its reputed treasure - might be closer to being solved.
If Ecuadorean historian Tamara Estupinan is right, Emperor Atahualpa’s mummified body was kept in the lush, hilly lowlands, a six-hour drive south-west of Ecuador’s capital city, Quito.
While it is still too early to confirm Ms Estupinan’s theory, this discovery could shed light on a tumultuous historical period that marked the beginning of the Spanish colonial era in the Americas.
At its height, in the early 1500s, the Inca empire covered most of the Andes, from southern Colombia to central Chile as well as some parts of Argentina.
Inca emperors were mummified because it was believed that their powers remained within their bodies, which were guarded by guards and family members. Read more.
The Incas and the rest of the companies or ayllus set out from their homes at Tampu-tocco, taking with them their property and arms, in sufficient numbers to form a good squadron, having for their chiefs the said Manco Ccapac and Mama Huaco.
Manco Ccapac took with him a bird like a falcon, called indi, which they all worshipped and feared as a sacred, or, as some say, an enchanted thing, for they thought that this bird made Manco Ccapac their lord and obliged the people to follow him. It was thus that Manco Ccapac gave them to understand, and it was always kept in a covered hamper of straw, like a box, with much care. He left it as an heirloom to his son, and the Incas had it down to the time of Inca Yupanqui. In his hand he carried with him a staff of gold, to test the lands which they would come to.
Marching together they came to a place called Huanacancha, four leagues from the valley of Cuzco, where they remained for some time, sowing and seeking for fertile land. Here Manco Ccapac had connection with his sister Mama Occlo, and she became pregnant by him. As this place did not appear able to sustain them, being barren, they advanced to another place called Tampu-quiro, where Mama Occlo begot a son named Sinchi Rocca. Having celebrated the natal feasts of the infant, they set out in search of fertile land, and came to another place called Pallata, which is almost contiguous to Tampu-quiro, and there they remained for some years.
Not content with this land, they came to another called Hays-quisro, a quarter of a league further on. Here they consulted together over what ought to be done respecting their journey, and over the best way of getting rid of Ayar Cachi, one of the four brothers. Ayar Cachi was fierce and strong, and very dexterous with the sling.
He committed great cruelties and was oppressive both among the natives of the places they passed, and among his own people. The other brothers were afraid that the conduct of Ayar Cachi would cause their companies to disband and desert, and that they would be left alone. As Manco Ccapac was prudent, he concurred with the opinion of the others that they should secure their object by deceit.
They called Ayar Cachi and said to him, "Brother! Know that in Ccapac-tocco we have forgotten the golden vases called tupac-cusi, and certain seeds, and the napa, which is our principal ensign of sovereignty." The napa is a sheep of the country, the color white, with a red body cloth, on the top ear-rings of gold, and on the breast a plate with red badges such as was worn by rich Incas when they went abroad; carried in front of all on a pole with a cross of plumes of feathers. This was called suntur-paucar.
They said that it would be for the good of all, if he would go back and fetch them. When Ayar Cachi refused to return, his sister Mama Huaco, raising her foot, rebuked him with furious words, saying, "How is it that there should be such cowardice in so strong a youth as you are? Get ready for the journey, and do not fail to go to Tampu-tocco, and do what you are ordered." Ayar Cachi was shamed by these words.
He obeyed and started to carry out his orders. They gave him, as a companion, one of those who had come with them, named Tampu-chacay, to whom they gave secret orders to kill Ayar Cachi at Tampu-tocco, and not to return with him. With these orders they both arrived at Tampu-tocco. They had scarcely arrived when Ayar Cachi entered through the window Ccapac- tocco, to get the things for which he had been sent.
He was no sooner inside than Tampu-chacay, with great celerity, put a rock against the opening of the window and sat upon it, that Ayar Cachi might remain inside and die there. When Ayar Cachi turned to the opening and found it closed he understood the treason of which the traitor Tampu-chacay had been guilty, and determined to get out if it was possible, to take vengeance. To force an opening he used such force and shouted so loud that he made the mountain tremble.
With a loud voice he spoke these words to Tampu-chacay, "Thou traitor! thou who hast done me so much harm, thinkest thou to convey the news of my mortal imprisonment? That shall, never happen. For thy treason thou shalt remain outside, turned into a stone."
So it was done, and to this day they show the stone on one side of the window Ccapac-tocco. Turn we now to the seven brethren who had remained at Hays-quisro. The death of Ayar Cachi being known, they were very sorry for what they had done, for, as he was valiant, they regretted much to be without him when the time came to make war on any one. So they mourned for him. This Ayar Cachi was so dexterous with a sling and so strong that with each shot he pulled down a mountain and filled up a ravine.
They say that the ravines, which we now see on their line of march, were made by Ayar Cachi in hurling stones.
The seven Incas and their companions left this place, and came to another called Quirirmanta at the foot of a hill which was afterwards called Huanacauri. In this place they consulted together how they should divide the duties of the enterprise amongst themselves, so that there should be distinctions between them. They agreed that as Manco Ccapac had had a child by his sister, they should be married and have children to continue the lineage, and that he should be the leader. Ayar Uchu was to remain as a huaca for the sake of religion. Ayar Auca, from the position they should select, was to take possession of the land set apart for him to people.
Leaving this place they came to a hill at a distance of two leagues, a little more or less, from Cuzco. Ascending the hill they saw a rainbow, which the natives call huanacauri. Holding it to be a fortunate sign, Manco Ccapac said: "Take this for a sign that the world will not be destroyed by water. We shall arrive and from hence we shall select where we shall found our city."
Then, first casting lots, they saw that the signs were good for doing so, and for exploring the land from that point and becoming lords of it. Before they got to the height where the rainbow was, they saw a huaca which was a place of worship in human shape, near the rainbow. They determined among themselves to seize it and take it away from there.
Ayar Uchu offered himself to go to it, for they said that he was very like it. When Ayar Uchu came to the statue or huaca, with great courage he sat upon it, asking it what it did there. At these words the huaca turned its head to see who spoke, but, owing to the weight upon it, it could not see.
Presently, when Ayar Uchu wanted to get off he was not able, for he found that the soles of his feet were fastened to the shoulders of the huaca. The six brethren, seeing that he was a prisoner, came to succor him.
But Ayar Uchu, finding himself thus transformed, and that his brethren could not release him, said to them, "O Brothers, an evil work you have wrought for me. It was for your sakes that I came where I must remain for ever, apart from your company. Go! go! happy brethren. I announce to you that you will be great lords. I, therefore, pray that in recognition of the desire I have always had to please you, you will honor and venerate me in all your festivals and ceremonies, and that I shall be the first to whom you make offerings. For I remain here for your sakes. When you celebrate the huarachico (which is the arming of the sons as knights) you shall adore me as their father, for I shall remain here for ever."
Manco Ccapac answered that he would do so, for that it was his will and that it should be so ordered. Ayar Uchu promised for the youths that he would bestow on them the gifts of valor, nobility, and knighthood, and with these last words he remained, turned into stone. They constituted him the huaca of the Incas, giving it the name of Ayar Uchu Huanacauri.
And so it always was, until the arrival of the Spaniards, the most venerated huaca, and the one that received the most offerings of any in the kingdom. Here the Incas went to arm the young knights until some years ago, when the Christians abolished this ceremony.
Here's a quick run down of the Incan goddesses. I knows it's not a complete list.
- Reblogs please to add to it. Chasca - goddess of the dawn and twilight, she is described as the beautiful wavy haired maiden. Chasca is linked to the planet Venus and is the servant of the Sun God Inti. She is also protects the young maidens. Copacati - The lake goddess. Her worship was centered on Tiahuanaco, near Lake Titicaca. She is often represented by images of serpents or snakes and legend says she sunk a whole town into the waters of the great lake. Mama Allpa -Andean fertility goddess depicted with multiple breasts. Her name translates from Quechua as "earth mother" or "world womb." Mamacocha - goddess of the ocean, her name literally means "mother ocean." She is a source of health and provider of food. She is sometimes shown as a whale goddess. To the Q'eros, many of whom will never even experience the ocean, she represents the largest expression of the living energy of water. Smaller water deities that inhabit lakes rivers and streams are known as Phasi Runa. Mama Kuka - The coca goddess, her name in Quechua means "mother coca". She is associated with health and joy. In Incan mythology Mama Kuka was originally a promiscuous woman who was cut in half by her many lovers. From her body grew the first coca plant the leaves of which are chewed to boost energy and are used by the Andean priests in ritual offerings known as k'intus. Mama Oello - The mother goddess of the Inka who taught the people how to spin and weave. Alternate transliterations include: Mama Ocllo, and Mama Ogllo. Mama Quillya - goddess of the moon, she is the protector of women and is linked with the calendar marking the timings of planting the crops and the start of religious festivals. Mama Quillya is the sister and wife of the sun God Inti. In art she is depicted as a silver disk with the face of a woman. Also known as Mama Kilya. Mama Zara - goddess of grain. Mama Zara is linked with the harvest of maize in particular. In fact when the maize develops in multiple growths that look like the head and limbs of people, they are dressed in fine clothing. These "dolls" are treated as the manifestation of living energy of this goddess Pachamama - goddess of the Earth and the cosmic mother. In Quechua her name translates as our mother in space and time. To the Q'eros she is a living being on whom our physical lives depend. She also represents the element of earth. Pachamama is also the goddess of earthquakes.