THE CHULLPAS OF SILLUSTANI

CHULLPAS
At the beginning of the Spanish conquest, the chroniclers drew attention, describing the funeral
practices and the tombs of Kollao. These vestiges glimpse ingrained cult of the dead of the Kolla,
explaining the construction of the funeral towers.
This practice would explain the presence of the number of individuals found in the chullpas. In the
course of our work in Cacse, I was exhumed in a rustic chullpa up to 34 corpses, placed in a squatting
position.
These early versions of the use of chullpas in the sixteenth and seventeenth centuries are distorted
three hundred years later with unnecessary speculation, leading to various definitions.
The word chullpa, according to several authors means many things, but this tour told us that means
bag or basket in which it becomes enveloped the deceased.

Function
In functional terms, it is defined as one chullpa an elevated structure, designed and built specifically
for the respective human burials funerary offerings.

burial chamber
It is cylindrical and conical shape. The first has a horizontal ceiling slabs comprising crossing from one
end to the walls.

Chullpas Kolla
Kolla chullpas Sillustani are constructed with irregular stones without any styling, clay and crushed
together, sometimes with kaolinite. They are circular floor, painted with colors. The burial chamber,
also circular masonry plant will progressively narrowing to end in a false ceiling. The lower stones are
larger than the upper. The attempt parameter seems to have been covered with clay.
On the cover or lid of the chamber, followed by a filling of stone and clay which exceeds the outer
wall to form a thick, compact and arched ceiling. Its design prevented leaks rainwater to the interior.
According to written sources, they were covered with straw and blackboards or thin slabs to prevent
rain erosion.
Chullpas shape may be cylindrical, slightly conical or hyperboloid. By rigging the characteristics we
divide into three types unresponsive necessarily a chronological situations.
Type A: the wall is rounded stones are examples tombs Hatun Ayawasi leg.
B type: the wall is formed by stacked stone slabs. The shape is slightly hyperboloid or cylindrical, such
as Ayawasi Pircap.

Type C: has elements of types A and B; these are observed in Ayawasi Hatun Pata.

Inca chullpas
During the Inca influence, chullparia tradition subsists; however changes introduced into the wall or
external rigging with placing cut blocks, producing three types: A, B and C. Perhaps this division
indicating this ethnic differences or styles of their constructions.
Type A are carved stones, technically defines as concerted masonry, or "building stones whose faces
bear the retouch necessary for the proper seat stones whose faces bear the retouch necessary for
proper seat and interlocking without any mortar ". The gravel road is allowed only inside wall
without making it look abroad. The parameter or outer face of the wall varies, leading to subdivision
into A1 and A2.
Subtype A-1: the best examples are the chullpas lizard and Ayawasi Hatun Ayawasi leg. It is
characterized by a uniform and polishing parameter, with thin boards and blocks until twelve angles.

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Subtype A-2: have the squab external parameter, characterized by the sunken joints. They are smaller
than the previous subtype. They are two or more rows, cylindrical, conical and prismatic shape. The
burial chamber can be carved, ordinary and medium-sized stones. They are an example of the first:
the chullpa with ramp Ayawasi Hatun Pata and chullpa of the snake Hatun site Ayawasi Karaywa and
second, the Aceroyuc grave.

Type B: have the row of carved stones spring, reposing in them an adobe wall kaolinite and straw
that to date appears as a compact white mass, there are also mixed with common clay. This wall
protects a given chamber adobe composed of ordinary stones bonded with clay. Sui generis of these
tombs are those of Yurac Ayawasi.

Type C: the first row is cut stones, with the following careada masonry. They have been plastered
with kaolinite. They are of circular section. Samari site in Pampa, you can find this kind.

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Sillustani history
1. lithic period: hunters and gatherers
They reached the Andes men over ten thousand years ago with an elementary culture, were only
hunters and gatherers, subject to the whims of nature. They lived in caves, they knew pottery,
agriculture or the art of building, dressed in animal skins. They had a parietal art with depictions of
hunting ojeo with magical-religious purposes. A group of these, with emerging forms of culture,
came to Sillustani 8000 years after rodents and birds, leaving their testimonies on the esplanade
consistent basalt projectile points in rhomboid shape with peduncle and side flaps. All this according
to archaeological research.
2. training period: The Pukara
with time, the generations that followed, were adapted to the difficulties in high altitude
environments and gradually learned to solve their problems of food and shelter. So for the years 200
BC, a group of men linked to the Pukara culture established in Wacakancha sector to exploit natural
resources in the area. As testimony to this occupation have been found: Hoes basalt, a type of blades
used in agriculture; obsidian projectile points, polychrome pottery, ornamented with geometric
motifs delimited by incisions (Pukara Polychrome), spines and scales carachi, a fish that lives in the
Umayo lagoon.
3. Regional Integration: The Tiahuanaco
For the years 700 d. C. reaches Sillustani Tiahuanaco influence, built on the hill slopes and rustic
houses, adobe perhaps because there are testimonies of them.
They occupied sectors Wacakancha, Hatun Hatun Ayawasi Uray and Ayawasi Karaywa. There we
found remains of crockery, mainly keros or cups and plates, hoes, bone tools, camelid bones, etc.
4. Late regional states: The Kolla
by 1300 AD, on the peninsula of Sillustani and the Infiernillo hill, located then there was an important
town Kolla. It was divided, socially, into two sections by a wall, there are still remnants of it in the
isthmus area called Sillustani Cunca. There were still the impressive chullpas of hewn stone, they are
in the following period.
5. The Inca Empire: The Kolla under the dominion Inca
In the fifteenth century Sillustani, like other peoples Kolla, he was incorporated into the Inca Empire.
Pachacutec, the ninth Inca would have conquered the Kollasuyo after defeating the army Kolla Kapac
in bloody battles. This must have happened around 1440 and 1450. During this time demographic
changes. Sillustani villagers are transferred to other nearby places, perhaps to the Infiernillo or
Hatunkolla hill where there Incas testimonies. Sillustani, being abandoned, soon it becomes a center

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of worship and a very important cemetery, perhaps Inca nobles resident in Hatunkolla or Kolla lords
conquistador partners of government. It is permissible to think that groups of pilgrims came to
worship their dead and their huacas or temples.
It seems that people of power, like the Egyptians, sent to build their tombs to die. Higher proportions
are built with hewn stones. Many of them were under construction. There are also smaller and
finishing as chullpas adobes, some white with a row of stones. During this period Sillustani quarries
are exploited to supply construction material authors of the mausoleums and enclosures. In 1533,
the quarries were fully exploited and work for the arrival of the Spaniards.

Location
It located on a peninsula of Laguna Umayo, it is a kind of cemetery where you can see a series of
impressive tombs belonging to the Kolla culture at first, but later the Inca culture.
These chullpas have the form of truncated inverted cone, are constructions that fewer are also found
in several other locations or places in the highlands and Acora or wrench.

Etymology of Sillustani
The name Sillustani comes from sillus words meaning nail and llustani which means slippery or slide,
the literal translation of Sillustani would then "slide nail" or "slippery one," perhaps referring to the
union of external blocks of chullpas allows neither the passage of a fingernail or scraping the stone
which are built chullpas had to be "until the nail slipping".

Custom
Villagers in the area of Kolla and Inca culture had the custom of burying their noble class were buried
in funeral towers called chullpas.
These chullpas are out in the sun, because it was believed that the dead should have contact with
the sun god because this was his protector.
And that is why these chullpas are located in the Altiplano, as the Altiplano is closer to the sun. This
is the reason that this cemetery was for an "elite" why so they were closer to the sun and could be
born in the fastest another world.

Besides the Sun God they believed in other gods, presumably as gods were animals like snake, or in
this case a lizard or other animal.

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In the picture you can see the image of a lizard sculpted in chullpa is why it is assumed that they
could have had more gods.
Zoolátricos their gods were the lizard, the cat, the toad, the search, the snake, birds of prey, foxes,
etc.
Divinities were of a particular ethnic group or who gave their names to their members. In Sillustani,
they have located these gods represented in stone, sandstone and basalt. Some in blocks chullpas.
Sites were sacred lakes, springs, volcanoes, towering peaks, ravines, rocks and caves, because they
were "conceived as primary homes where ancestors came." They are the places of origin.

funeral customs
The Kolla had well-defined beliefs of afterlife, based on the immortality of the souls of the dead who
gathered in the other world, believing reward for those who had lived a worthy and pure life; as
punishment; hunger and pain for bad. So they put excessive diligence in preserving dead bodies and
support them.
Chullpas generally have facing east that served to communicate the spirit of the deceased to the Sun
God entrance.

Structure of chullpas
Chullpas have a vaulted burial chamber, on the outside covered with huge blocks of hewn stone
shaped row positioned with high precision and accuracy; the use of mortar being unnecessary.
Some blocks located at strategic locations have more than four corners (12 corners).
The top row has a projecting form the cornisamiento decorating chullpa and reliefs with totem
figures (lizard). Some stones were brought from the north-eastern part of the peninsula through the
rolling system; once in place they were tilled and raised using the method of the ramp attached to
the wall "made a steep embankment leaning to work, and by rolling the rose"
different types of burials is observed, from rustic to sophisticated mausoleums. To have a memory of
true architectural dimension Inca Kolla technology; there are some cylindrical or square chullpas
maintaining its original form.
Chullpa upper part of the Inca culture and the lower part of the Kolla culture.

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Chullpa with ramp
Southbound you have a chullpa with unfinished ramp Inca times. The grave is circular in plan.
Externally presents a wall with hewn stones parameter padding consisting Inca technique styling the
outer corners of the blocks, leaving sunken joints burial chamber has a gear blocks machined. 7 holds
niches, 4 on the inner side and 3 on top, used to make offerings.

Chullpa Lizard
In this sector of the peninsula what most impresses with its magnificence is the chullpa lizard, named
after a lizard have carved in high relief on an item in the sixth row of the north-east side. To retain
only half of its structure, the east side, has led to different opinions.
The chullpa has been built partly on the remains of the Tiwanaku culture sealed by a layer of red clay.
Have no foundation.
After terminating the Ayawasi, collapse on the west side for weather reasons or structured faults,
this led to their builders to remove the fallen stones a few meters away for lifting a ramp that allows
making restitution.

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 MUMMIES OR CORPSES OF CHULPAS
People who were buried in these chullpas were caciques, priests, chiefs and important people is
the time for Kolla and Inca culture.
That is why it is said that this cemetery was for an "elite".
The corpse was previously mummified and placed in a fetal position together with their belongings,
consisting of gold and utensils silver ceramics and food because it was believed that after death had
resurrected elsewhere and they had to eat and drink at will as they did before they died.
But these objects were not in their original size, they were in miniature form, allowing them to put
into the grave many things that the deceased would need in the afterlife, is why this tradition may
reflect "The Alasitas" where exhibits and you can buy little things, representing the things you need
to live.
The mummies are in a bag or basket from there the word Chullpa which means bag or basket, these
are within a woven base Chilligua a special straw area, which can also make rope bag.

In the image can see a mummy wrapped in this basket, this mummy belongs to Tiahuanacos also
putting their dead in funeral towers.

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As we can see that the basket or bag is similar to that he should be in the mummies of Sillustani,
which can not be seen in the photos of the mummies, as perhaps with the passage of time these
deteriorated.
Also some important people like the heads were buried with their most cherished and valued
servants with their wives beside their most favorite animals burrowed
for which they took away life, but people who would be sacrificed were given some kind of poison or
drugs so they can die.
In addition to these customs they celebrated the "day of her death" as if the deceased had been
born in another world, this was like a birthday for this person, and this happened every month.
Each time this happened in the Inca culture, they drew the important mummies and made a kind of
ritual and placed in niches is a hollow or cavity in a wall that serves to place the body or ashes of the
deceased.
Sim But in the Kolla culture villagers put their dead underground.

Huacas
Sillustani, its location in the Umayo lagoon and its physical configuration, has been the favorite place,
too, for the location of prehispanic temples. Some are composed of rocks and other immobile by
hewn stones, sometimes with human and animal (lizards, snakes and frogs) representations; the
latter are in the site museum, ignoring the original place they occupied inside the monument.
These stones called Huacas according to historical sources, were considered by the Kolla and Inca as
gods.
Kolla in society was accustomed to consider the types of stones-their adoratorios described above,
they believed that dwelt the spirits of their ancestors.
These Huacas had their own priests who offer sacrifices. And although everyone knew where it was,
few saw it. Only the priest spoke and ofrendaba when worshiped the huaca, commonly bowed their
heads, raised their hands and talked to her asking what they wanted.
They were entrusted to the huacas when they went away from their land, asked the priests to tell
them what was going to happen on the trip, in the suit or wearing; If you die or return to their land.
Llorando used to ask for help from the huacas when the year was barren for lack of rain or too much
rain, frost or hail from; and finally, when there was lack of seasons received offerings tallow, coke,
etc.
This cult stones or stone sculptures persistent currently around Umayo and in the Andean region.
Although they tried to be erased from the popular mind by killing and punishing sorcerers still fulfill
the same functions during the Spanish period. Farmers claim to be guided and protected by the APU
community or grandparent who dwells in the huaca. At certain times of year, especially in the
carnivals, harvest date, they are the subject of offerings and orders as in ancient times.
These huacas are characterized by high energy places where people were once rituals, payments to
land and sacrifices.
These ancient sacrifices were made with people, but with the passage of time made only with
animals like the alpaca.
The huaca is a stone in the form of a box with a pyramidal form at their base, also in structure can be
seen as a kind of gutter is presumed that this is where the sacrificial blood dripped or also presumed
that served Help rainy season.

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Sillustani on the peninsula has identified four huacas:
 Pukarumi
 Rumiuyo
 Intiwatana
 Qaracachi

Inti wuatana
On a natural terrace, some three meters below the esplanade on the north side, there are two
semicircles of stones and other evidence of different diameters. Some are better than others
finishes.
In the archaeological literature, they appear with denominations of solar circles or just stone circles.
It stresses incomplete circle of 13 meters in diameter, composed of 47 carved stones of irregular sizes
and firmly seated upright on the ground, with a height of 69 centimeters in average. It is defined by a
monolithic staggers 3 steps leading to an opening of 47 cm wide. Enclose a block of one meter high,
detached from the adjacent slope, this circle called him Intiwatana native Quechua term that means
tying the sun.
Regarding the Intiwatana, natives of Umayo tell that in times of the Gentiles the sun disappeared.
Faced with this major loss, they began to build the Intiwatana. To conclude, attentive to sunrise, hid
in the galleries and chullpas. When the sun reappeared the moor in him. According to tradition, since
that time, the sun never disappeared again. This version would be justified circular shape.

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The second circle, the incomplete date is nine meters in diameter. It is located three meters east of
the Intiwatana direction. There is evidence of having had two rows of crudely worked stone. The
opening facing north east, is 46 centimeters wide. The stones on both sides of the entrance, have
holes at the top. Serious function baseboard circle that protected the base of the wall of a house,
possibly a major character, the other minor circles, sometimes reduced to a single upright stone
would have the same function.
But others compare to this small circle with the moon.

Yurac Ayawasi
On the site, to the southwest are two stone circles. The lower ratios correspond to a base rustica
chullpa and a larger housing Kolla could well correspond to a man.
North two white chullpas called Yurac Ayawasi (white house of death) from the Inca era stands.
These testimonies are in a regular close.

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