Machu Picchu's Silent Majority: A Consideration of the Inka Cemeteries

Author: Lucy C. Salazar
Quote: "Nací como lirio en el jardín, y ansí fuí criado, y como vino mi edad, envejeci, y como había de morir, así me sequé y morí."
Translation: "I was born as a lily in the garden, and like the lily was raised, as I grew old and death was coming, I withered and died."

Date: 24 July 1911
Discoverer: Hiram Bingham III, Director of Yale Scientific Expedition
Accompanied By: Peruvian military escort, Sergeant Andrés Carrasco, and a young guide
Significance: Major archaeological discovery in the Andes, known previously only to local residents and not documented in Inka records.
Symbolism: Became a symbol of Andean culture and Peruvian national identity.
Construction: Built by Emperor Inka Yupanqui (Pachacuti), who also constructed the city of Cusco and reformed Inka religion.

Importance of understanding Machu Picchu in the sociopolitical framework of the Inka Empire.
Misunderstood as a mystery due to lack of contextualization, affecting both popular and academic views.
Burials and Cemeteries: Burials give insights into the lives beyond monumental architecture; examining tombs reveals aspects of identity and ethnicity.
Archaeological Findings: Tombs located by Bingham on Machu Picchu's periphery differ stylistically from Cusco Inka culture, suggesting diverse identities among the buried.

Yanaconas and Mitimaes:
- Yanaconas: Retainers connected to elite, serving the Inka aristocracy.
- Mitimaes: State-directed colonists used for resource control and management.
Complex Identity: The cemeteries reflect the interaction between the elite, their retainers, and different ethnic groups within the empire.
Investigations:
- George Eaton’s 1912 Expedition: Documented 174 burials, contributing data about Inka societal structure.

Concept of Panaca: Kin group descended from a principal Inka ruler, including all descendants except the successor.
Royal Estates: Built primarily to sustain an Inka king and his court; they controlled surrounding lands used for agriculture.
Activities in Royal Estates: Included hunting, feasting, metal production, astronomical observations, and ritual activities.
John Rowe’s Contribution (1986): Identified Machu Picchu as a royal estate and associated it with Inka Pachacuti, based on historical documents and archaeological evidence.
Ceremonial Architecture: High number of architectural units (around 30) dedicated to religious activities, indicating the importance of religion in elite life.

Cemetery Analysis: Analysis of burials indicates diverse origins of individuals, primarily yanaconas from various ethnic backgrounds.
Burial Characteristics: Mostly modest graves, lacking lavish funerary goods; suggest burial practices conformed primarily to Inka norms.
Gender Ratios: Skeletal analysis shows men and women buried at Machu Picchu in a more balanced ratio than previously thought.
Item Inventory: Typical grave goods included ceramics, metal artifacts, and bone objects, frequently showing signs of prior use and repair.

Burials represent significant ethnic diversity:
- Majority from around Lake Titicaca (Collas, Lupaqa, Pacajes).
- Notable presence of Chimú and Cañaris.
- Limited representation of Cusco individuals.
Four specific burials detailed to illustrate ethnic diversity:
1. Cuzqueño Burial (Cemetery 3):
- Female retainer aged 40-50, burial position fetal. Grave goods reflect Cusco style, possibly linked to rituals for female deities.
1. Burial in Cemetery 1 (Cave 59):
- Two females of low status. Grave goods include locally made cooking pots, reflecting local customs.
1. Burial in Cemetery 3 (Cave 71):
- Young male with cranial deformation, grave goods hinting at northern highland identity.
1. Burial in Cemetery 4 (Cave 101):
- Minimal human remains, metalworking tools indicating economic function and Chimú identity.

Dominance of Inka Culture: Most burials followed Inka customs rather than those of their ethnic homelands, indicating socio-political dominance of Inka beliefs and practices.
Funerary Treatment: Bodies typically arranged in a manner allowing for ongoing ritual interaction by the living.
Postmortem Rituals: Evidence suggests rituals occurred at the burial sites, including offerings to the deceased.

Study of tombs reveals disparities in health and occupational hazards among the yanaconas, reflecting their roles supporting the elite.
Evidence suggests integration of non-Cusco individuals into the elite socio-cultural fabric despite continued ethnic identity preservation.
Strategic Alliances: Exploring panacas' relationship with various ethnic groups implies a nuanced understanding of power dynamics beyond simplistic interpretations of elite solidarity.

Tomb studies invite reconsideration of sociocultural integration, daily life’s nuances, and power relations within Machu Picchu and the greater Inka Empire framework.
Continuous research on burial rituals, living conditions, and dynamics of ethnicity among the Inka elite enriches understanding of this ancient society.

Salazar, Lucy C. (2001). Inca Religion and Mortuary Ritual at Machu Picchu.
Burger, Richard, and Salazar, Lucy C. (2004). Machu Picchu: Unveiling the Mystery of the Incas.
Eaton, George F. (1916). The Collection of Osteological Material from Machu Picchu.
Cieza de León, Pedro de (1984). Crónica del Peru: Primera Parte.
Betanzos, Juan de (1987). Suma y Narración de los Incas.
Rowe, John Howland (1987). Machu Picchu: A la luz de los documentos del siglo XVI.
Brumfiel, Elizabeth (1989). Factional Competition in Complex Society.