Huayna Capac357
Deity
When did the first civs first develop in the Andes? I know the Incas were not the first, but when were the first, their names, and dates, etc? Thank you. I am very confused on this topic.
When did the first civs first develop in the Andes?
- Thread starter Huayna Capac357
- Start date
Off the top of my head: Chimu, Nazca and Tiwanaku:
The oldest civilization present on the North coast of Peru is early Chimú. Early Chimú is also known as the Muchic civilization. The start of the Early Chimú time period is not known (although it was BC) it ends around 500 A.D., though. It was centered in the Chicama, Moche, and Viru valleys. "Many large pyramids are attributed to the Early Chimu period." (37)[4] These pyramids are built of adobes, mold made, and rectangular.
"Early Chimu cemeteries are also found without pyramid associations. Burials are usually in extended positions, in prepared tombs. The rectangular, adobe-lined and covered tombs have niches in their walls in which bowls were placed." (39)[4]
The Early pottery is also characterized by realistic modeling and painted scenes.[4]
The Nasca culture (alternatively spelled Nazca when referring to the geogaphical region; the term Nasca refers to the archaeological culture (Silverman,1994)) flourished from ca. 1-750 A.D. beside the dry southern coast of Peru in the river valleys of the Rio Grande de Nazca drainage and the Ica Valley (Silverman and Proulx, 2002). Having been heavily influenced by the preceding Paracas culture, which was known for extremely complex textiles, the Nasca produced an array of beautiful crafts and technologies such as ceramics, textiles, and geoglyphs (most commonly known as the Nazca lines). They also built an impressive system of underground aqueducts, known as puquios, that still function today.
Time Frame Nasca society developed during the Early Intermediate Period and is generally divided into the Proto Nasca (phase 1,100 B.C. A.D. 1), the Early Nazca (phases 2-4, A.D. 1-450), Middle Nasca (phase 5, A.D. 450-550) and Late Nasca (phases 6-7, A.D. 550-750) cultures (Vaughn, 2006).
Tiwanaku (Spanish spellings: Tiahuanaco and Tiahuanacu) is an important Pre-Columbian archaeological site in western Bolivia. Tiwanaku is recognized by Andean scholars as one of the most important precursors to the Inca Empire, flourishing as the ritual and administrative capital of a major state power for approximately five hundred years. The ruins of the ancient city state are near the south-eastern shore of Lake Titicaca, about 72 km (44 miles) west of La Paz, Bolivia. The site was first recorded in written history by Spanish conquistador and self-acclaimed first chronicler of the Indies Cieza de Leon. Leon stumbled upon the remains of Tiwanaku in 1549 while searching for the Inca capital Collasuyu.[1] Some have hypothesized that Tiwanaku's modern name is related to the Aymara term taypiqala, meaning "stone in the center", alluding to the belief that it lay at the center of the world.[2] However, the name by which Tiwanaku was known to its inhabitants has been lost, as the people of Tiwanaku had no written language.[citation needed]
Area of the Middle Horizon
The capital city of Tiwanaku dates as early as 1500 BC as a small agriculturally-based village.[3] Most research, though, is based around the Tiwanaku IV and V periods between AD 300 and AD 1000, during which Tiwanaku grew significantly in power. During the time period between 300 BC and AD 300 Tiwanaku is thought to have been a moral and cosmological center to which many peoples made pilgrimages. The ideas of cosmological prestige are the precursors to Tiwanaku's powerful empire.[4]
(Quoted from Wikipedia entries)
The oldest civilization present on the North coast of Peru is early Chimú. Early Chimú is also known as the Muchic civilization. The start of the Early Chimú time period is not known (although it was BC) it ends around 500 A.D., though. It was centered in the Chicama, Moche, and Viru valleys. "Many large pyramids are attributed to the Early Chimu period." (37)[4] These pyramids are built of adobes, mold made, and rectangular.
"Early Chimu cemeteries are also found without pyramid associations. Burials are usually in extended positions, in prepared tombs. The rectangular, adobe-lined and covered tombs have niches in their walls in which bowls were placed." (39)[4]
The Early pottery is also characterized by realistic modeling and painted scenes.[4]
The Nasca culture (alternatively spelled Nazca when referring to the geogaphical region; the term Nasca refers to the archaeological culture (Silverman,1994)) flourished from ca. 1-750 A.D. beside the dry southern coast of Peru in the river valleys of the Rio Grande de Nazca drainage and the Ica Valley (Silverman and Proulx, 2002). Having been heavily influenced by the preceding Paracas culture, which was known for extremely complex textiles, the Nasca produced an array of beautiful crafts and technologies such as ceramics, textiles, and geoglyphs (most commonly known as the Nazca lines). They also built an impressive system of underground aqueducts, known as puquios, that still function today.
Time Frame Nasca society developed during the Early Intermediate Period and is generally divided into the Proto Nasca (phase 1,100 B.C. A.D. 1), the Early Nazca (phases 2-4, A.D. 1-450), Middle Nasca (phase 5, A.D. 450-550) and Late Nasca (phases 6-7, A.D. 550-750) cultures (Vaughn, 2006).
Tiwanaku (Spanish spellings: Tiahuanaco and Tiahuanacu) is an important Pre-Columbian archaeological site in western Bolivia. Tiwanaku is recognized by Andean scholars as one of the most important precursors to the Inca Empire, flourishing as the ritual and administrative capital of a major state power for approximately five hundred years. The ruins of the ancient city state are near the south-eastern shore of Lake Titicaca, about 72 km (44 miles) west of La Paz, Bolivia. The site was first recorded in written history by Spanish conquistador and self-acclaimed first chronicler of the Indies Cieza de Leon. Leon stumbled upon the remains of Tiwanaku in 1549 while searching for the Inca capital Collasuyu.[1] Some have hypothesized that Tiwanaku's modern name is related to the Aymara term taypiqala, meaning "stone in the center", alluding to the belief that it lay at the center of the world.[2] However, the name by which Tiwanaku was known to its inhabitants has been lost, as the people of Tiwanaku had no written language.[citation needed]
Area of the Middle Horizon
The capital city of Tiwanaku dates as early as 1500 BC as a small agriculturally-based village.[3] Most research, though, is based around the Tiwanaku IV and V periods between AD 300 and AD 1000, during which Tiwanaku grew significantly in power. During the time period between 300 BC and AD 300 Tiwanaku is thought to have been a moral and cosmological center to which many peoples made pilgrimages. The ideas of cosmological prestige are the precursors to Tiwanaku's powerful empire.[4]
(Quoted from Wikipedia entries)
innonimatu
the resident Cassandra
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The geography of the Andes lead to the simultaneous rise of many different civilizations. But I think that Chavin de Huancar is probably older, as a city and important regional centre, than Tiwanaku. The northern part of the Andes received more rainfall, was more fertile, and settled agriculture probably began there. Through lake Titicaca is also a likely place to the start of agriculture in the Andes, of course.
Sorry, forgot about Chavin:
The Chavín were a civilization that developed in the northern Andean highlands of Peru from 900 BC to 200 BC.[1][2] The Chavin were located in the Mosna Valley where the Mosna and Huachecsa rivers merge. This area is 3150 meters above sea level and encompasses the quechua, jalca, and puna life zones.[3]
The most well-known archaeological ruin of the Chavín era is Chavín de Huántar, located in the Andean highlands north of Lima. It is believed to have been built around 900 BC and was the religious center of the Chavin people.[4] It is now a UNESCO world heritage site.
Chavin Gold Crown Formative Epoch 1200 B.C. to 1 A.D. Larco Museum Collection
The Chavin people had relatively highly advanced engineering. The main example of architecture is the Chavin de Huantar temple. The temple's design would not have usually withstood the highland environments of Peru. It would have been flooded and destroyed during the rainy season; however the Chavin people created a successful drainage system. Several canals were built under the temple to allow for drainage. The Chavin people also had advanced acoustic understanding. During the rainy season water would rush through the canals creating a roaring sound. This would make the temple appear to be roaring like a jaguar. The temple is built of white granite and black limestone, neither of which is found near the Chavin site. These products would have to have been dragged from far away rather than using local rock deposits.
The Chavin civilization was also advanced for their time in several areas including metallurgy, soldering, and temperature control. Chavin used early techniques to develop beautiful, artistic gold. The melting of metal had been discovered at this point and was used as a solder. [5]
The Chavin people were able to domesticate camelids, such as llamas. Camelids were used as pack animals, for fiber, and for meat. The Chavin produced ch'arki, or llamas jerky.[6] This product was commonly traded by camelid herders and was the main economic source of the Chavin people. Chavin people also successfully cultivated several crops including potatoes, maize, and quinoa. An irrigation system was developed to assist to growth of these crops.[7]
The Raimondi Stela from the Chavín Culture, Ancash, Peru
The Chavín culture represents the first widespread, recognizable artistic style in the Andes. Chavín art can be divided into two phases: The first phase corresponding to the construction of the "Old Temple" at Chavín de Huántar (c. 900500 BC); and the second phase corresponding to the construction of Chavín de Huantar's "New Temple" (c. 500200 BC).
A general study of the coastal Chavín pottery with respect to shape reveals two kinds of vessels: a polyhedrous carved type and a globular painted type.[8] Stylistically, Chavín art forms make extensive use of the technique of contour rivalry. The art is intentionally difficult to interpret and understand, since it was intended only to be read by high priests of the Chavín cult who could understand the intricately complex and sacred designs. The Raimondi Stela is one of the major examples of this technique.
Chavin art decorates the walls of the temple and includes carvings, sculptures and pottery. Artists depicted foreign things such as jaguars and eagles rather than local plants and animals. The feline figure is one of the most important motifs seen in Chavin art. It has an important religious meaning and is repeated on many carvings and sculptures. Eagles are also commonly seen throughout Chavin art. There are three important artifacts which are the major examples of Chavin art. These artifacts are the Tello Obelisk, tenon heads, and the Lanzon. Tello Obelisk is a giant sculpted shaft which features images of plants and animals. It includes caymans, birds, crops, and human figures. The illustration on this large artifact may possibly portray a creation story. Tenon heads are found throughout Chavin de Huantar and are one of the most popular images associated with the Chavin civilization. Tenon heads are massive stone carvings of fanged jaguar heads which stick out from the tops of the interior walls. Possibly the most impressive artifact from Chavin de Huantar is the Lanzon. The Lanzon is a 4.53 meter long granite shaft displayed in the temple. The shaft goes extends through an entire floor of the structure and the ceiling. It is carved with an image of a fanged deity and it is the main cult image of the Chavin people.[9]
A Chavin stone art in the shape of a head.
The nature-based iconography of anthropomorphic figures which utilizes a feline theme is one of the broad and characteristic traits of Chavín culture.[10] There are a few deities that seem to be a part of the Chavín religion, as they appear frequently in the iconography. The main deity is characterized by long fangs and long hair made out of snakes. This is the god that is believed to be responsible for balancing opposing forces. Several other deities have been identified such as: a deity for food represented through flying cayman, the deity of the underworld represented as anacondas, and the deity of the supernatural world in general represented through jaguars. These themes of the deities are present in the ceramics, metal work, textiles, and architectural sculptures.
Chavín de Huántar is clearly a large congregating location for religious purposes of some kind. Religious activity involved elaborate costumes and music. Carvings at Chavin de Huantar show figures wearing elaborate headdresses and blowing a trumpet-like shell instrument. Similar instruments found at other early Peruvian sites suggest they have a religious importance. The Chavin religion was possibly lead by or involved priestly roles. There is a carving showing two identical shaman figures walking in a procession towards stairs. This carving possibly depicts a Chavin ceremony. Chavin religious ceremonies also included ritual burnings. Several rooms in the temple have small fire pits with remains of food, animals, and pottery, suggesting sacrificial offerings.[9]
Chavin religion involved human transformation aided by the use of hallucinogenic drugs. Many sculptures have been recovered showing the transformation from a human head to a jaguar head. There are also carvings depicting similar images. The use of psychotropic drugs for religious purposes can be supported indirectly through the archeological record. San Pedro cacti exist in the area and are known to have hallucinogenic effects. The cactus is also frequently depicted in the iconography, particularly of the staff god, who is shown holding the cactus as a staff. Another indirect sign that psychotropic drugs may have been used is through the anthropomorphic iconography characteristic of Chavín. Small mortars, possibly used to grind vilca (a hallucinogenic snuff), have been uncovered, along with bone tubes and spoons decorated with wild animals may be associated with shamanistic transformations. Artwork at Chavín de Huantar also show figures with mucus streaming from their nostrils (a side effect of vilca use) and holding what is interpreted to be San Pedro. All of these suggest that psychotropic drugs may have been used at Chavín.[1]
The Chavín culture had a fairly large sphere of influence throughout surrounding civilizations. For example, Pacopampa, which is located north (about a 3 week trek) of Chavín de Huántar has renovations on the main temple that are characteristic of Chavín culture. Caballo Muerto, a coastal site in the Moche Valley region, has an adobe structure that was created in the renovation of the main temple which is a consequence of Chavín influence. Garagay, a site in the modern day Lima region, has variations of the iconography that is characteristic of Chavín including a head with mucus coming out of it. Finally the site of Cerro Blanco, in the Nepena valley, has revealed Chavín ceramics during excavations. The idea of a peer polity environment may explain the atmosphere of the time. Several ceremonial centers existed, each one focused around a civilization. Each area was competing with each other in some sense, but exchanging goods at the same time. It appears that the Chavín culture did not partake in warfare; the archaeological evidence does not support the hypothesis that warfare did exist. Interestingly enough, though, warfare is found only in contemporaneous sites that were not influenced by Chavín culture. Almost as if those other civilizations were defending themselves via warfare from the Chavín sphere of influence that was taking place in a cultural sense. [1]
Chavín as a style, and probably as a period, is widespread stretching from Piura on the far north coast to Paracas on the south coast and from Chavín in the north highlands and to Pucara in the south highlands.[11]
The Chavín were a civilization that developed in the northern Andean highlands of Peru from 900 BC to 200 BC.[1][2] The Chavin were located in the Mosna Valley where the Mosna and Huachecsa rivers merge. This area is 3150 meters above sea level and encompasses the quechua, jalca, and puna life zones.[3]
The most well-known archaeological ruin of the Chavín era is Chavín de Huántar, located in the Andean highlands north of Lima. It is believed to have been built around 900 BC and was the religious center of the Chavin people.[4] It is now a UNESCO world heritage site.
Chavin Gold Crown Formative Epoch 1200 B.C. to 1 A.D. Larco Museum Collection
The Chavin people had relatively highly advanced engineering. The main example of architecture is the Chavin de Huantar temple. The temple's design would not have usually withstood the highland environments of Peru. It would have been flooded and destroyed during the rainy season; however the Chavin people created a successful drainage system. Several canals were built under the temple to allow for drainage. The Chavin people also had advanced acoustic understanding. During the rainy season water would rush through the canals creating a roaring sound. This would make the temple appear to be roaring like a jaguar. The temple is built of white granite and black limestone, neither of which is found near the Chavin site. These products would have to have been dragged from far away rather than using local rock deposits.
The Chavin civilization was also advanced for their time in several areas including metallurgy, soldering, and temperature control. Chavin used early techniques to develop beautiful, artistic gold. The melting of metal had been discovered at this point and was used as a solder. [5]
The Chavin people were able to domesticate camelids, such as llamas. Camelids were used as pack animals, for fiber, and for meat. The Chavin produced ch'arki, or llamas jerky.[6] This product was commonly traded by camelid herders and was the main economic source of the Chavin people. Chavin people also successfully cultivated several crops including potatoes, maize, and quinoa. An irrigation system was developed to assist to growth of these crops.[7]
The Raimondi Stela from the Chavín Culture, Ancash, Peru
The Chavín culture represents the first widespread, recognizable artistic style in the Andes. Chavín art can be divided into two phases: The first phase corresponding to the construction of the "Old Temple" at Chavín de Huántar (c. 900500 BC); and the second phase corresponding to the construction of Chavín de Huantar's "New Temple" (c. 500200 BC).
A general study of the coastal Chavín pottery with respect to shape reveals two kinds of vessels: a polyhedrous carved type and a globular painted type.[8] Stylistically, Chavín art forms make extensive use of the technique of contour rivalry. The art is intentionally difficult to interpret and understand, since it was intended only to be read by high priests of the Chavín cult who could understand the intricately complex and sacred designs. The Raimondi Stela is one of the major examples of this technique.
Chavin art decorates the walls of the temple and includes carvings, sculptures and pottery. Artists depicted foreign things such as jaguars and eagles rather than local plants and animals. The feline figure is one of the most important motifs seen in Chavin art. It has an important religious meaning and is repeated on many carvings and sculptures. Eagles are also commonly seen throughout Chavin art. There are three important artifacts which are the major examples of Chavin art. These artifacts are the Tello Obelisk, tenon heads, and the Lanzon. Tello Obelisk is a giant sculpted shaft which features images of plants and animals. It includes caymans, birds, crops, and human figures. The illustration on this large artifact may possibly portray a creation story. Tenon heads are found throughout Chavin de Huantar and are one of the most popular images associated with the Chavin civilization. Tenon heads are massive stone carvings of fanged jaguar heads which stick out from the tops of the interior walls. Possibly the most impressive artifact from Chavin de Huantar is the Lanzon. The Lanzon is a 4.53 meter long granite shaft displayed in the temple. The shaft goes extends through an entire floor of the structure and the ceiling. It is carved with an image of a fanged deity and it is the main cult image of the Chavin people.[9]
A Chavin stone art in the shape of a head.
The nature-based iconography of anthropomorphic figures which utilizes a feline theme is one of the broad and characteristic traits of Chavín culture.[10] There are a few deities that seem to be a part of the Chavín religion, as they appear frequently in the iconography. The main deity is characterized by long fangs and long hair made out of snakes. This is the god that is believed to be responsible for balancing opposing forces. Several other deities have been identified such as: a deity for food represented through flying cayman, the deity of the underworld represented as anacondas, and the deity of the supernatural world in general represented through jaguars. These themes of the deities are present in the ceramics, metal work, textiles, and architectural sculptures.
Chavín de Huántar is clearly a large congregating location for religious purposes of some kind. Religious activity involved elaborate costumes and music. Carvings at Chavin de Huantar show figures wearing elaborate headdresses and blowing a trumpet-like shell instrument. Similar instruments found at other early Peruvian sites suggest they have a religious importance. The Chavin religion was possibly lead by or involved priestly roles. There is a carving showing two identical shaman figures walking in a procession towards stairs. This carving possibly depicts a Chavin ceremony. Chavin religious ceremonies also included ritual burnings. Several rooms in the temple have small fire pits with remains of food, animals, and pottery, suggesting sacrificial offerings.[9]
Chavin religion involved human transformation aided by the use of hallucinogenic drugs. Many sculptures have been recovered showing the transformation from a human head to a jaguar head. There are also carvings depicting similar images. The use of psychotropic drugs for religious purposes can be supported indirectly through the archeological record. San Pedro cacti exist in the area and are known to have hallucinogenic effects. The cactus is also frequently depicted in the iconography, particularly of the staff god, who is shown holding the cactus as a staff. Another indirect sign that psychotropic drugs may have been used is through the anthropomorphic iconography characteristic of Chavín. Small mortars, possibly used to grind vilca (a hallucinogenic snuff), have been uncovered, along with bone tubes and spoons decorated with wild animals may be associated with shamanistic transformations. Artwork at Chavín de Huantar also show figures with mucus streaming from their nostrils (a side effect of vilca use) and holding what is interpreted to be San Pedro. All of these suggest that psychotropic drugs may have been used at Chavín.[1]
The Chavín culture had a fairly large sphere of influence throughout surrounding civilizations. For example, Pacopampa, which is located north (about a 3 week trek) of Chavín de Huántar has renovations on the main temple that are characteristic of Chavín culture. Caballo Muerto, a coastal site in the Moche Valley region, has an adobe structure that was created in the renovation of the main temple which is a consequence of Chavín influence. Garagay, a site in the modern day Lima region, has variations of the iconography that is characteristic of Chavín including a head with mucus coming out of it. Finally the site of Cerro Blanco, in the Nepena valley, has revealed Chavín ceramics during excavations. The idea of a peer polity environment may explain the atmosphere of the time. Several ceremonial centers existed, each one focused around a civilization. Each area was competing with each other in some sense, but exchanging goods at the same time. It appears that the Chavín culture did not partake in warfare; the archaeological evidence does not support the hypothesis that warfare did exist. Interestingly enough, though, warfare is found only in contemporaneous sites that were not influenced by Chavín culture. Almost as if those other civilizations were defending themselves via warfare from the Chavín sphere of influence that was taking place in a cultural sense. [1]
Chavín as a style, and probably as a period, is widespread stretching from Piura on the far north coast to Paracas on the south coast and from Chavín in the north highlands and to Pucara in the south highlands.[11]
North King
blech
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Some finds date it as early as 3700 BC. Let's see if we can dig up that source...
"The oldest date securely associated with a city is about 3500 BC, at Huaricanga. (There are hints of earlier dates.) Other urban sites followed apace: Caballete in 3100 BC, Porvenir and Upaca in 2700 BC..." (pages 183-184 of 1491.)
1491 is the book with the earliest date that I know of, besides pseudo-historical BS. The Norte Chico civilization is unquestionably ancient, older than Egypt, nearly on a parity with Sumer, and interestingly enough it had little and less to do with the classic model of a river-valley civilization. Instead, it was largely based on cotton growing and fishing.
"The oldest date securely associated with a city is about 3500 BC, at Huaricanga. (There are hints of earlier dates.) Other urban sites followed apace: Caballete in 3100 BC, Porvenir and Upaca in 2700 BC..." (pages 183-184 of 1491.)
1491 is the book with the earliest date that I know of, besides pseudo-historical BS. The Norte Chico civilization is unquestionably ancient, older than Egypt, nearly on a parity with Sumer, and interestingly enough it had little and less to do with the classic model of a river-valley civilization. Instead, it was largely based on cotton growing and fishing.
Huayna Capac357
Deity
Wow. I had no clue of it!
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