When the leaders of pre-Columbian societies died they aspired to a semi-divine
status in order to draw closer to the gods. Funerary rituals were essential to
the successful outcome of this transformation.
In the Andean world view, death did not mark the end of life, but rather the
beginning of a new life in the world of the dead. Birth and death were periods
of transition which had to be accompanied by rites and ceremonies. The proper
performance of a ritual would ensure the desired result; that children would
be born and the dead arrive in the next world.
When its leaders died, society as a whole had to ensure that they would cross
successfully from this world to the world of the dead, and that their journey
to their final destination, closer to the gods, would be a good one. Through
this journey the deceased leaders would be transformed into society’s
ancestors, and they would care for and guide society from their elevated
position.
|
Chavín funerary offering
Metal. Highlands of northern Peru. Formative Epoch (1250 BCE – 1 CE).
-
In these pieces we can appreciate the great skill and talent of the
metalworkers of the Formative Epoch, which marked the beginning of the
development of metallurgy on the north of Peru.
-
This gold crown is decorated with a representation of a being with a
human form and the features of a feline (fangs), bird of prey (claws)
and serpents (hair and belt). It is clearly a supernatural being meant
to express the power of the three worlds. It is holding scepters in
both hands, which are intertwined with those carried by the figures
shown in profile on both sides.
-
This composition featuring a central figure flanked by two other
figures seen in profile appears quite frequently in the ceremonial and
funerary objects of ancient Peru.
- Gold disc-like breastplate with S-shaped motifs on its edges.
-
See more at
10.129. Chavín Funerary Offering - Museo Larco.
|
|
Huari funerary bundle
Human remains and textiles. Highlands of southern Peru. Fusion Epoch
(800 CE – 1300 CE).
-
This funerary bundle clothed in finery and a funerary mask contains
the body of a child, wrapped in cloth. As occurred in ancient Egypt,
the dead were carefully prepared for their journey into the
underworld.
-
For the people of the Andes, death was not the end of life. It
marked the transition into a new existence in the underworld.
-
This transition was ensured through funerary rites and the careful
preparation of the funerary bundle and tomb, so that society’s
leaders could be transformed into ancestors.
-
In those societies which achieved a state of imperial power
structure, such as the Chimú and Inca, leaders were seen as direct
descendants or “children” of the gods, and when they died their
return to the celestial world had to be ensured.
-
In this funerary bundle, the body has been wrapped in plain cotton
cloth to form a bundle which is adorned with emblems of power,
indicating the social position of the deceased individual and his
divine lineage.
-
The fine tunic, or unku, worn by the bundle was woven with
the step and spiral motifs seen so often in pre-Columbian art,
symbolizing the meeting of different worlds.
-
The bundle’s head is covered with a metal funerary mask; a feather
headdress symbolizes the connection with the celestial world; the
braids of human hair interwoven with different colored wools create
the step and spiral motif, symbolic of life’s continuity.
-
Finally, the ancestor has been wrapped in an array of symbols which
indicate his political status, ethnic identity and lineage.
-
See more at
10.130. Huari Funerary Bundle - Museo Larco.
|
|
Ticpis or tupus
Ceramic. Peruvian Northern Coast. Florescent Epoch (1 CE – 800 CE).
-
Inca copper round-headed ticpis (tupus) with small spiral-shaped
elements. The ticpis (or tupus) are brooches or pins that are used to
this day in the Andes to hold women’s cothing at shoulders’ height.
They were made in diferent metals and alloys by specialized groups of
metalsmiths. Its use in pairs was very common, but it was not only a
luxury item of clothing. There is evidence of its use as part of the
funerary attires, as offering to the huacas, among other ritual
uses.
-
In this 1500 years old Mochica ceramic piece, a woman holds a small
person on her lap. She wears a mantlet characteristic of the healers,
which does not allow us to see the arrangement of her hair, and she
wears a tunic tied on the shoulders with round-headed ticpis. She also
wears a plain belt, and is adorned by a necklace of rectangular and
conical pendants.
-
The human figure that she holds is naked and with the eyes closed,
which could indicate that this is a scene of healing or preparation of
the body for the burial.
-
Sculptural bottle neck with stirrup handle representing a seated woman
with a necklace and tunic supported by tupus, carrying a child on her
lap.
-
See more at
ML001308 - Museo Larco.
|
|
Chancay head of funerary bundle
Textile. Peruvian Central Coast. Imperial Epoch (1300 CE – 1532 CE).
-
This head became part of the Larco Museum collection around the middle
of the 20th century. Its characteristics indicate that it once formed
part of an enormous Chancay funerary bundle, similar to others which
have been discovered during later excavations.
-
Some bundles include components known as “false heads”, which were
made from reeds, fiber and cloth and then painted and adorned with
metal decorations. The aim of this practice was to create the face of
the ancestor of the social group to which the deceased belonged. The
preparation of these mortuary elements propitiated the process of
transformation of the deceased into a communal ancestor.
-
See more at
10.131. Chancay Head of Funerary Bundle - Museo Larco.
|
See also
Sources
Location
Larco Museum - Sacrifice Ceremony
Larco Museum - Ceremonial Vessels
Larco Museum - Ritual Warfare and Music