But the very first Inca, Tocay Capac, had no idol and no ceremonies; the Incas were free of such things until the reign of the mother and wife of Manco Capac Inca, followed by his lineage, who were descended from amaros (serpents). (Guaman Poma 32)
Felipe Guaman Poma de Alaya’s The First New Chronicle and Good Government is a massive manuscript finished around 1615 with nearly 400 drawings and 800 pages of text. It argues, primarily to the King of Spain, that many Spanish colonial forces like priests, corregidores and encomenderos are not good Christians, and should actually learn from the very “heathen” Indians they serve to subjugate. Guaman Poma writes Inca history and Christian history together, claiming that the first Indians were descendants of Noah who split off from the rest of humanity following the flood.
The quote I included above is Guaman Poma’s description of the beginning of the royal Inca lineage. He contests other chroniclers of Inca history to claim that the very first Inca, Topay Capac, was descended from Noah and that the Incas “had no idol and no ceremonies” until the reign of the mother and wife of Manco Capac Inca, who was descended from serpents. Effectively, Guaman Poma’s claim is that at the beginning of Inca history, Topay Capac’s rightful rule and lineage was usurped by a woman and that this event is to blame for all the ways the Incas have deviated from Christianity. If this event had not happened, the Incas would still be Christian, and Spanish colonization would have been completely unjustified. Inserting this usurpation at the beginning of Inca history allows Guaman Poma to externalize any Andean practice that diverges from Christianity as not truly Inca. It invites the King of Spain and other readers to not dismiss all Andean practices as heathenry but to interrogate them with critical eyes—to decide for themselves which Andean ways of life are good and evil.
I find it curious how much Guaman Poma’s narrative of Incan history mirrors Christian narratives of history. The mother and wife (still getting over that concept) of the Manco Capac Inca, like Eve, are to blame for initiating the fall from grace and are negatively associated with serpents. A usurpation or transgression of the proper order of things is to blame for introducing everything undesirable—it explains why the real does not meet the ideal. Also, as the owner of a small gelato store in Cusco told me (I’m not sure how much of a reliable source he is, but he provides another account), the serpent does not carry the same negative connotation in Incan mythology as it does in Christian mythology. According to him, the serpent symbolized a connection to the underworld (not Hell) and was associated with agriculture and a certain kind of intelligence. Under the Inca, people were sorted into three archetypes or groups: condor, puma and serpent, and would work jobs related to their groups. Each of these was understood as complementary and necessary—people could also have multiple of these archetypes within themselves. So it’s very likely that Guaman Poma’s account of Incan history takes strong influence from the Bible, in a bid to preserve/create an ideal of the Incas (and the Indians) in the minds of the King and the Spanish. Guaman Poma effectively created a new ideal of the Incas to counter how the Spanish conceived of the Indians, to make Andeans more worthy of respect and critical attention.
I wonder if Guaman Poma was consciously playing with Incan history to effect practical change in the lives of Andeans (or if that matters?). If so, then was he willing to sacrifice the religious practices and traditions of his people for their survival? What Guaman Poma’s text makes clear is that there can be no representation of a culture or anything at all that is “pure” and uncontaminated by the very specific contexts and interests of its creator.
2 replies on “VII: The Bible’s Influence on Pre-Columbian History”
Hi Adam. I loved your blog, it really helped me understand and come to terms with Guaman Poma and his perspective. I loved the connection you made between Eve and Mama Waco; I also noticed the similarities between them while reading, but your reflection goes much further to analyze the ‘fall from grace’ as Guaman Poma’s way of separating the real from the ideal. I also love your analysis of the serpent figure, and your use of the Gelato shop owner as a source.
“I wonder if Guaman Poma was consciously playing with Incan history to effect practical change in the lives of Andeans (or if that matters?).” Definitely. Guamán Poma knew what he was doing, although his text may have had unexpected results. It is also true that now, in the present, we find it impressive. However, it was one of the possible narratives (Inca Garcilaso’s is another, of course). But I insist on what you wrote, the practical aspect. It is fascinating how political rationality worked at that time, which involved inventing a world tradition to justify a specific government action in a particular area of the Andes.