La leyenda de Manco Cápac y Mama Ocllo tiene por autor al Inca Garcilaso de la Vega, se trata de una narración única, copiada incluso por otros cronistas. Si la comparamos con la leyenda de los hermanos Ayar (ver aquí) no encontraremos ninguna similitud, puesto que son totalmente distintas.
Previo a narrar la leyenda, Garcilaso evoca la precaria situación en que vivían los indígenas mucho antes del incanato, diríase que tratando de sustentar las causas de la aparición y conquistas de los incas.
El cronista divide la leyenda en dos edades:
1) En la primera describe a una humanidad que vive en estado salvaje y carente de normas morales, sobreviviendo en total indigencia y desconcierto, sin poseer religión, sin áreas urbanas, sin principios ni valores establecidos.
2) La segunda edad comienza con la aparición de Manco Cápac y Mama Ocllo en el lago Titicaca, venidos por orden del Sol para instruir a la gente de la primera edad.
Según Garcilaso, los incas aparecen en el escenario andino con el mandato y objetivo de educar y cambiar el mundo salvaje en que vivían los indígenas de esos tiempos.
Además de la leyenda, Garcilaso narra dos versiones adicionales del origen de los incas: en una cuenta la aparición de un gran señor en Tiahuanaco, y la otra, muy lacónica, relata a los hermanos Ayar; ambas se narran al final de esta que nos ocupa.
En este post contamos y comentamos la leyenda tratando de descubrir la verosimilitud de la versión de Garcilaso de la Vega.
Iniciemos el relato de los sucesos legendarios de Manco Cápac y Mama Ocllo:
Índice
1. Garcilaso y la leyenda de Manco Cápac y Mama Ocllo
Es menester conocer de dónde obtuvo Garcilaso su información. Iniciaremos nuestro relato atendiendo esta duda. Garcilaso de la Vega, I. (1985) dice lo siguiente:
[…] más fácil y llano era contar lo que en mis niñeces oí muchas veces a mi madre y a sus hermanos y tíos y a otros sus mayores acerca de este origen y principio, porque todo lo que por otras vías se dice dél viene a reducirse en lo mismo que nosotros diremos, y será mejor que se sepa por las propias palabras que los incas lo cuentan que por las de otros autores extraños. (28).
La fuente de Garcilaso es la tradición familiar. Nótese que se anticipa para decir que resta importancia a la narración de los cronistas españoles, como dando a entender que relata de una fuente directa, que no es otra que su propia familia. El Inca escritor estuvo emparentado con diversos reyes incaicos y este argumento le vale para otorgar la veracidad y autoridad que ejercita en sus relatos.
Su madre residía en el Cuzco, procedía de una alcurnia noble y era visitada por los pocos parientes sobrevivientes del genocidio perpetrado por Atahuallpa. En las pláticas familiares, evocaban diversos hitos históricos como los orígenes, la grandeza, las conquistas, las hazañas, la guerra y la paz y la magnificencia del imperio incaico. Los tíos se inflamaban de orgullo por el pasado heredado, pero de pronto se sumían en un estado de congoja y pena infinita, sollozaban por el recuerdo de sus antiguas estirpes y por el imperio perdido. Entre lágrimas decían:
“Trocósenos el reinar en vasallaje”.
Garcilaso se crío en una familia real incaica. Durante su niñez y adolescencia, escuchó las historias de sus parientes y las memorizó. De sus recuerdos del pasado rescató el origen de la leyenda de Manco Cápac y Mama Ocllo y la relató en dos edades. Comencemos con la primera:
2. La primera edad: antes de Manco Cápac y Mama Ocllo
En tiempos anteriores a los incas, dice Garcilaso que:
“[…] unos indios había poco mejores que bestias mansas y otros mucho peores que fieras bravas”
Tenían gran número de dioses y distintos uno de otro, en cada provincia, pueblo, barrio o bando tenía su dios particular. Los indígenas adoraban aquello que veían: plantas, flores, árboles, cerros, peñas, cuevas, guijarros; veneraban animales como el tigre, el puma, la zorra, los monos, el perro o aves como: el cóndor, el águila, el halcón, el búho, el murciélago; incluso ofidios y reptiles como la culebra, la lagartija, el sapo y el escuerzo.
Otros reverenciaban cualquier accidente geográfico que pudieran brindarles beneficios para su vida cotidiana, como, por ejemplo: fuentes, ríos, lagos, manantiales que les otorgaban agua para sus sembríos; adoraban la tierra que nombraban como Pachamama por sus frutos; a los auquénidos, por la carne y lana; a las plantas como el maíz o aquella que más frutos les brindara.
En cambio, los indígenas de la costa del océano Pacífico tuvieron distintos dioses: el mar, cuyo nombre era Mamacocha que significa la Madre del Mar por el sustento obtenido de la extracción de sus pescados, y la ballena, por su grandeza y monstruosidad. En otras regiones se postraban ante el pescado que fuera más abundante. Tenían por creencia que existía un pescado primigenio de su especie, cuya morada se hallaba en el cielo o Mundo Alto y que de vez en cuando les remitía en gran número a sus hijos para sustentarlos.
Veneraban con sacrificios a sus dioses: les ofrendaban hombres, mujeres y niños capturados como prisioneros en los combates que provocaban. Estando vivos aún, les sajaban el pecho para extraer el corazón y los pulmones que les servían para predecir la aceptación del sacrificio y luego los quemaban en ofrenda a sus deidades. Con la sangre, asperjaban sus ídolos mientras el resto del cuerpo era consumido como alimento en una gran fiesta.
Garcilaso pone fin al asunto indicando que la gente se comportaba así porque no fueron culturizados por los incas. Pero hubo otros sacrificios no tan salvajes donde inmolaban animales, aves, plantas, semillas y madera perfumada. De acuerdo a la cantidad de cosecha obtenida, estimaban la magnitud del sacrificio que debían ofrendar.
En lo que respecta a la vivienda, hemos de decir que no la conocían ni la sabían construir. Unos vivían en pequeñas aldeas sin plaza, ni calles; según Garcilaso, vivían “como un recogedero de bestias”; otros poblaron laderas altas erigiendo fortalezas; y unos pocos, en chozas esparcidas sin orden por el campo; otros más vivían en cuevas, resquicios de peñas o huecos de árboles.
La convivencia entre distintos pueblos era cruel. Vivían del robo, de la muerte y asolación de las familias, y es así como se originan los señores con sus vasallos.
Los indígenas de clima templado andaban desnudos; a lo más, traían ceñido al cuerpo un hilo grueso. En tierras de clima frío se cubrían el cuerpo con pieles de animales y tejidos de cáñamo y empleaban mantas tejidas a base de lana, pero sin el cuidado y atención en confeccionarlas con perfección.
Tampoco existían normas para el casamiento, de manera que el acto oficial variaba de aldea en aldea. Algunos padres pactaban a su hija como novia previo acuerdo con los padres del futuro marido. Cuenta Cieza de León que en ciertos lugares de la costa practicaban la sodomía como parte de sus rituales sagrados.
Cada nación, pueblo o aldea tenía su propia lengua y los que se entendían entre sí eran apreciados como parientes, amigos o confederados; aquellos que no entendían el idioma se convertían en enemigos.
Era común entre esta gente la hechicería y el uso de la ponzoña.
El contexto descrito será el que hallarán los incas. Se encontrarán rodeados por indígenas con distintos grados culturales y carentes de valores morales establecidos. Es así como el cronista justifica la conquista iniciada por los incas a lo largo del imperio.
3. La segunda edad: la leyenda de Manco Cápac y Mama Ocllo
Ente el contexto anterior, Garcilaso de la Vega cuenta la leyenda de Manco Cápac y Mama Ocllo. Los hijos del Sol se dan a conocer para salvar a los indígenas de las tinieblas en que se hallaban sumidos. Corresponde a esta etapa la segunda edad, que se inicia con la aparición de Manco Cápac y Mama Ocllo.
Veamos cómo se desarrolla:
El Sol puso atención en la gente, se apiadó de la forma en que vivían y tomó la decisión de traer del cielo a la tierra a sus hijos con el fin de adoctrinarlos. Decretó convertir a su culto a la primitiva humanidad para inculcarles la veneración y devoción al Sol. A tal efecto, estableció leyes para que vivieran en casas y poblados, aprendieran a labrar la tierra, cultivaran sus alimentos y cosecharan sus frutos, además de enseñarles a criar ganados para obtener alimento y vestido.
Con estas disposiciones, el Sol coloca a sus dos hijos en el lago Titicaca y les ordena buscar el lugar donde fundar su pueblo. Para tal fin, les entrega una barra de oro para hundirla en tierra: en aquel lugar donde ésta se hunda sería el sitio elegido para afincarse. Les ordenó que, cada pueblo sometido debía educarse en base a la razón y justicia. Los invistió como reyes y señores de todas las gentes y naciones conquistadas en base a sus buenas razones. Declarado lo anterior, se despidió de sus hijos y ambos salieron del lago Titicaca rumbo al norte. Conforme ingresaban a los valles entre paradas del camino, hincaban la vara en tierra, pero nunca se hundía.
Anduvieron un largo trecho hasta llegar a Pacaric Tampu o el tambo del amanecer, nombre que Manco Cápac otorgó porque salió de allí al tiempo en que amanecía. Luego se encaminó hacia un hermoso paraje, acordando con Mama Ocllo poblarlo. Muy cerca colindaba el valle del Cuzco, que era un territorio hermoso.
Siguiendo con lo convenido, la primera parada fue en el cerro Huanacauri (ver significado aquí), donde Manco Cápac, una vez más, trató de hundir la barra. Para su sorpresa, se sumió al primer golpe y desapareció en el fondo de la oquedad.
Manco Cápac (ver significado de Cápac) se dirigió a su mujer y le dijo las siguientes palabras:
“En este valle manda Nuestro Padre el Sol que paremos y hagamos nuestro asiento y morada para cumplir con su voluntad, por tanto, Reina y hermana, conviene que cada uno por su parte vamos a convocar y atraer esta gente, para los dotrinar y hacer el bien que Nuestro Padre el Sol nos manda” Ibid. (1985: 30).
Antes de salir de Huanacauri, Manco Cápac lo convirtió en una huaca (ver significado aquí) o lugar sagrado y erigió un templo para la adoración del Sol, dado que en ese lugar fue donde desapareció la barra de oro. Ambos soberanos partieron dejando atrás el cerro y cada uno por distintos caminos fue buscando y convocando gente: Manco Cápac enrumbó hacia el septentrión y Mama Ocllo al mediodía.
Conforme hallaban indígenas, les decían que su padre el Sol los había enviado del cielo como sus maestros y benefactores, para cambiar la vida primitiva en que vivían. Los indígenas, atraídos por las vestimentas, los adornos, las orejeras y las buenas palabras de Manco Cápac y su consorte, creyeron y reconocieron a ambos como hijos del Sol y decidieron comunicar la noticia a sus familias. El mensaje se difundió y mucha gente comenzó a seguir a sus nuevos reyes. La búsqueda tuvo sus frutos. Manco Cápac reúne numerosa gente y decreta organizarlos: unos se ocuparon de sembrar, otros de construir chozas como viviendas.
De esta manera fue como se comenzó a poblar la ciudad imperial dividida en dos mitades: una con los habitantes del Hanan Cuzco o Cuzco Alto, con la gente que convocó Manco Cápac; y la otra, o el Hurin Cuzco o Cuzco Bajo, con la gente reunida por la reina. La división no fue para que una mitad ejerciera mandato sobre la otra, sino para que fuesen iguales como hermanos. Sin embargo, los habitantes del Cuzco Alto debían reconocerse y respetarse como hijos primogénitos o hermanos mayores y admitir a los del Cuzco Bajo como hijos segundos. En la división territorial, una mitad era como un brazo derecho y la otra como el izquierdo, aplicándose tales principios en todo lugar y oficio. Tal partición territorial se calcó en todos los pueblos del Tawantinsuyo y alcanzó también a los ayllus o familias: hanan ayllu y hurin ayllu o linaje alto y linaje bajo; y se remedó en las regiones: hanan suyo y hurin suyo o región alta y región baja.
Tal como ordena el Sol, Manco Cápac instruía a los varones a cultivar la tierra, sembrar las semillas, fabricar los arados y demás herramientas de labranza, a encauzar los arroyos para el riego de sus chacras y confeccionar sus calzados; en tanto que Mama Ocllo enseñaba a las mujeres a hilar y tejer algodón, a fabricar sus vestidos y a dominar todos los asuntos afines a los servicios de la casa.
Aquí llega a su fin la leyenda de Manco Cápac y Mama Ocllo.
4. El diluvio andino
Garcilaso de la Vega (1985: 32-33) narra otra leyenda acerca del origen de los incas, cuya fuente informativa fueron los habitantes del Collasuyo y del Contisuyo. A diferencia de la leyenda anterior, el cronista critica esta versión cuando, al referirse al diluvio andino, dice:
[…] cuentan del y de otras cosas semejantes, que de la manera que las dizen más parecen sueños o fábulas mal ordenadas que sucesos historiales”.
Garcilaso resta importancia a esta leyenda, tal vez porque acepta como certera la anterior.
Empieza así:
Cuando terminó el diluvio andino, apareció un hombre poderoso en una tierra conocida con el nombre de Tiahuanaco. Tal señor dividió el mundo en cuatro partes concediéndolas a cuatro reyes: uno fue Manco Cápac, a quien le otorgó la parte norte; otro fue Colla Cápac, a quien le otorgó la parte sur; a Tocay Cápac le concedió el este; y Pinahua Cápac lo favoreció con el oeste. Y los instó a marchar por el lugar designado para conquistar y gobernar a la gente. De los cuatro soberanos, solo Manco Cápac llega al valle del Cuzco y funda su imperio. Cuentan también que la división territorial en cuatro partes, fue calcada tiempo después al imperio incaico con la partición en cuatro suyos o regiones que conformaban el antiguo Tawantinsuyo.
Garcilaso no identifica ni menciona el nombre del señor poderoso y presumimos que quizá se refiera a Viracocha. Tampoco indica quiénes son ni de dónde salen los personajes principales y, en general, la narración es tan escasa de contexto que no permite analizarla con rigor.
A continuación de esta versión, Garcilaso menciona otra muy breve acerca de los hermanos Ayar. La obtuvo de los indígenas habitantes del este y norte del Cuzco.
La relatamos a continuación:
5. La leyenda de los hermanos Ayar
Los indígenas, le revelaron que al principio del mundo hubo un lugar de nombre Paucar Tampu donde se halla un cerro con tres cuevas. Por la del medio, salieron ocho hermanos: cuatro hombres y cuatro mujeres. Tiempo después, aquella cueva fue forrada con planchas de oro por los incas y fue conocida como la ventana real. El primer hermano se llamó Manco Cápac, y su mujer, Mama Ocllo. Ambos fundaron el Cuzco, que quiere decir ombligo. El segundo fue Ayar Cachi, el tercero Ayar Uchu y el cuarto Ayar Sauca. Ayar es un término cuyo significado ignora; cachi significa sal, uchu es un ají para condimento, y sauca quiere decir regocijo, contento y alegría.
Refiere Garcilaso que quiso indagar el tema en profundidad, pero solo recibió mil disparates como respuesta a su inquietud: que por sal (Cachi) entendían la enseñanza para su uso; que por pimiento (Uchu), el gusto que obtenían y la alegría y regocijo (Sauca) que les proporcionaba. Garcilaso no se molestó siquiera en averiguar el nombre de las tres hermanas de la pareja fundadora y la fuente informativa no remite a la alcurnia inca, sino que son “indios que viven al levante y norte del Cuzco”.
En las conclusiones haremos un breve comentario respecto a la leyenda de los hermanos Ayar.
6. Conclusiones
La leyenda de Manco Cápac y Mama Ocllo contiene diversas críticas que no la hacen creíble.
Comencemos:
1) El don de crear, que Garcilaso otorga al Sol, don que no le corresponde porque el creador de todo es Viracocha. Según el cronista, el Sol envía del cielo a la tierra a dos de sus hijos, relato poco creíble puesto que no contiene argumento incaico. Además, sabemos que los lugares por donde se originan las etnias son las paqarinas y éstas no están en el cielo, sino en la tierra. Así pues, pierde credibilidad la narración mítica.
2) En el relato mítico, Manco Cápac y Mama Ocllo son los únicos protagonistas. Aparecen en el escenario andino sin ayllus o comunidades familiares que los respalden, emprenden una caminata que demoró años y solos se enfrentan a las etnias indígenas en estado primitivo. La versión carece de apariencia verosímil y de contexto incaico, dado que presenta a la pareja fundadora como gente magnánima enfocada en un objetivo: culturizar a los indígenas de la primera edad. Dichas metas rozan el apostolado cristiano y una mansedumbre impropia de la etnia incaica.
3) La versión omite cada uno de los lugares por donde Manco Cápac y Mama Ocllo transitaron hasta llegar al Cuzco, y omite las reyertas que emprendieron contra diversas etnias para obtener por la fuerza sus tierras.
4) Garcilaso no detalla cómo se realizó el ingreso de los ayllus al valle del Cuzco antiguo ni refiere cómo se llevó a cabo la fundación del Cuzco.
5) Causa estupor que ignore por completo al dios Hacedor del universo incaico: Viracocha.
6) Si comparamos la leyenda de Manco Cápac y Mama Ocllo con la leyenda de los hermanos Ayar en la versión Garcilaso, las omisiones se vuelven insalvables: la refiere como una fábula desprovista de pensamiento incaico y la simpleza de la narración la convierte en una versión no solo trivial, sino en una pantomima de leyenda.
7) En ninguna de las tres versiones de Garcilaso hallamos principio incaico alguno que las certifique como leyendas genuinas de procedencia incaica.
En consecuencia, la leyenda de Manco Cápac y Mama Ocllo es una versión original o única como se dijo al principio, pero sin ningún valor como documento de raigambre incaica. Para considerarla cierta, tendría que vislumbrar de algún modo el hecho histórico, cosa que no sucede. Garcilaso creó la leyenda en su afán de dar protagonismo y don de crear al Sol y por el camino anuló la cualidad de Viracocha como deidad creadora.
Una situación distinta se puede apreciar en la leyenda de los hermanos Ayar que en otro post exponemos (ver leyenda aquí).
7. Referencia
Garcilaso de la Vega, I. (1985). Comentarios reales de los incas. Lima, Perú: Fondo Editorial Banco de Crédito del Perú.
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These are the esters used by most novices because they require less frequent injections (once each 4–5 days).
Your provider might tell you to take it straightforward and minimize your exercise level for the
rest of the day. The neck area of your backbone known as
the cervical backbone.
Your doctor might want you or your baby to steadily cut back the amount you would possibly be receiving earlier than stopping it utterly.
This medication might cause adjustments in mood or conduct for some patients.
Check with your physician immediately if blurred
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Tell your doctor if you or your child have just lately spent time in a tropical climate or have unexplained diarrhea earlier than receiving this drugs.
They may additionally be injected directly into a particular area of the physique experiencing irritation, corresponding to a painful toe joint
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steroid injections sometimes last for a quantity of weeks or months.
It’s important to remember that a cervical ESI will
more than likely not treatment your neck pain.
In the Nineteen Nineties, it was common for professional
cyclists to use erythropoietin. But the drug could have performed a role in at
least 18 deaths. Doping with erythropoietin could raise the
danger of significant well being problems. These include stroke, heart attack
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It helped me attain my health targets sooner,
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Many individuals with again ache manage discomfort via over-the-counter (OTC) ache
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They are sometimes a safe and effective remedy but
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HGH is a protein hormone that’s naturally
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Anabolic-androgenic steroids (AAS) are lab-made testosterone dietary
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effects.
Treatments wanting surgery might help however they don’t always
work properly, do not cure the situation, and could also be accompanied by side effects.
Nonmedication approaches can also help, corresponding to lack of extra weight, bodily
remedy, or use of a cane or brace. Steroid injections might cause delicate, restricted
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with injection site infections, allergy symptoms to best steroids For muscle gain, or
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skilled. We continue to face one of many largest international pandemics in over a
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Strength gains on Dianabol are outstanding and can be experienced within the early stages of a cycle.
The above punishments aren’t simply applicable to Dianabol however to anabolic
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If you’re in search of a safe and effective way to build muscle mass, CrazyBulk D-Bal is a great option to think about.
Third, try utilizing a special steroid if you experience hair
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If you decide to provide dianabol a try, use warning and monitor yourself intently.
This is a superb query, it’s necessary to know what’s going into your body.
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For the athlete, crucial effect is of their higher
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Tribulus Terrestris major profit is that it additionally reduces the body’s fatigue levels.
It is prescribed to patients with Persistent Fatigue Syndrome, so its capability to battle emotions
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The physique wants protein just to reside, and extra
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Every compound, pure or in any other case, affects the
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energy you possibly can get hold of.
Thus, testosterone is unlikely to strain the liver or improve levels of cholesterol
as much as Dianabol. Dianabol is among the many most potent anabolic steroids when it
comes to building significant quantities of muscle and energy.
PCT is important as a result of Dianabol suppresses the
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Such have been the times when the echo of clanking iron heralded personal triumphs.
Also, the D-bal unwanted side effects are minor
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danger of being hypertensive in the lengthy run.
As Dianabol is an anabolic steroid; it passes through the
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It accommodates a blend of natural components, including D-Aspartic
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Harsher steroid combos than the above could cause even larger ranges of toxicity in our expertise.
In comparability, testosterone cypionate may be prescribed to
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steroid is legal when accompanied by a prescription. Despite Dianabol having potential medicinal benefits for cachexia,
it poses excessive toxicity to customers, especially for novices, because of its
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Yes, D-Bal can be stacked with other Loopy Bulk merchandise
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Many users reduce their danger of getting «man boobs» by utilizing an aromatase inhibitor.
The Dianabol anabolic steroid impacts testosterone levels, a hormone that is liable for sexual habits in men. So some users can experience issues
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