Human Sacrifice at Pachacamac

Abstract

This is a study of the historical, archaeological, and anatomical/pathological evidence for human sacrifice at the Peruvian coastal site of Pachacamac during the Late Intermediate and Late Horizon Periods (A.D. 1000-1475 and 1475-1533). It highlights the problems associated with the identification of archaeological sacrifice, then goes on to summarize the pathological and cultural evidence from the site. The significance of this evidence is evaluated using not only traditional paradigms but also the notion of “deviant” burial; this is proposed as a formalized means of identifying archaeological sacrifice in collaboration with—and in the absence of—other indicators. Comparisons are carried out with selected sites and periods, and in both coastal and inland regions. Supplementary evidence from international contexts is also considered. The anatomical and contextual findings from Pachacamac reflect a shift from the somewhat sanguineous cultures such as the Nasca and the Moche, to the perfection-obsessed sacrificial modality of the Incas. The former seems to be concerned primarily with retainer burials and the punishment of enemies or opponents, which were offered to an uncertain eternity as a gesture to some higher power. The iconographic, archaeological, and anatomical evidence for sacrifice in these groups is commensurately dramatic. In the case of the Incas, the sacrifices were intended to bless objects or missions, give thanks, or to appeal for supernatural favors or assistance. We go on to propose—for the first time in Latin America—a theoretical framework for identifying and interpreting “deviant” burials in the Andean archaeological record.

The variable roads to sacrifice: Isotopic investigations of human remains from Chotuna‐Huaca de los Sacrificios, Lambayeque, Peru

“…Killings at the central coastal site of Pachacamac show a shift from sacrifice involving immolation of prisoners or tomb retainers to sacrifice as offerings or blessings under the Inca (Eeckhout and Owens, 2008). Killings at the central coastal site of Pachacamac show a shift from sacrifice involving immolation of prisoners or tomb retainers to sacrifice as offerings or blessings under the Inca (Eeckhout and Owens, 2008).…”

“…The degree of variation in sacrificial contexts extends beyond the Peruvian north coastal cultures. Killings at the central coastal site of Pachacamac show a shift from sacrifice involving immolation of prisoners or tomb retainers to sacrifice as offerings or blessings under the Inca (Eeckhout and Owens, 2008). In the Peruvian highlands, human sacrifice is associated with both conflict and non-conflict settings over a range of cultural periods.…”

Pseudoscorpions of the family Cheiridiidae (Arachnida: Pseudoscorpiones) recovered from burial sediments at Pachacamac (500–1,500CE), Perú

“…It seems that the desire to be buried in this location, just in front of the Temple of Ychsma (renamed Pachacamac by the Incas), was so great that people did not hesitate to disturb older graves in order to create new ones. This behavior has been provisionally attributed to Ychsma-Pachacamac's reputation as a curative deity, and receives some support from the unusually high number of individuals affected by serious diseases, especially in the upper levels of the sequence (Eeckhout & Owens 2008;Owens & Eeckhout 2015).…”

“…Young children were often found in a supine, extended position, especially when associated with adults. Other burial styles include those previously described as 'deviant' by Eeckhout & Owens (2008) -including cist burials, extended burials, and possible live burials -in that they flouted all the standards known for the period and the site.…”

Interpretations of Pre-Hispanic Ritual Violence at Tucume, Peru, from Cut Mark Analysis

“…In the Andes, there is an ancient tradition of iconographic representations of decapitator deities holding blades and disembodied heads (Carmichael 1995;Cordy-Collins 1992). Frequently, human burials or isolated remains not found in cemeteries are interpreted as sacrificial offerings, either to ded-icate architecture or to accompany deceased individuals (Eeckhout and Owens 2008;Gaither et al 2008;Verano 1995). Often these remains lack clear evidence that they were killed or treated differently than other dead members of the community, except for their distinctive burial location.…”