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Mythos Atlas

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Mama Killa vs Manco Cápac

Mama Killa
Mama KillaInca and Andean
Manco Cápac
Manco CápacInca and Andean

Mama Killa and Manco Cápac are recorded as parent and child in the Inca and Andean Tradition.

At a glance

Mama Killa and Manco Cápac compared
Mama KillaManco Cápac
TraditionInca and Andean TraditionInca and Andean Tradition
Domainsthe moon, the calendar, the queen (coya)the founding of Cusco, kingship, agriculture
Symbolssilver, the crescent, a woman's face in silvera golden rod, the hill of Huanacauri
Also calledMama QuillaManco Capac, Ayar Manco, Manqu Qhapaq

Where they meet

The atlas records no domain or symbol that Mama Killa and Manco Cápac share.

They are compared because of how the myths connect them, not because of what they rule.

Where they part

Only Mama Killa

Associated with the moon, the calendar, and the queen (coya).

Only Manco Cápac

Associated with the founding of cusco, kingship, and agriculture.

How each was worshipped

Mama Killa

Cult sites
A silver-lined chamber of the Coricancha in Cusco dedicated to the Moon, according to Garcilaso.
Festivals
Coya Raymi (September), the queen's month in Guaman Poma's calendar, when the Citua purification was held in Cusco.

Noise-making, horn-blowing, and beating dogs to make them howl during lunar eclipses, as reported by Garcilaso; the queen (coya) was regarded as the Moon's counterpart.

Manco Cápac

Cult sites
The huaca of Huanacauri above Cusco, and the cave of Tambo Toco at Pacaritambo, both visited in Inca state rituals connected with the founding journey.
Festivals
The initiation of young Inca nobles (huarachicoy) during Capac Raymi, which included pilgrimages to Huanacauri, as described by Molina.

Veneration of the founding ancestor through his lineage and the huacas of the founding journey; the royal mummies of later kings, not a mummy of Manco, were the focus of ancestor cult in Cusco.

The two figures

Inca and Andean Tradition

Mama Killa

The Moon, sister and wife of the Sun in the Inca state cult, honored in a silver-lined chamber of the Coricancha and associated with the queen and with the reckoning of months and festivals.

Made by Viracocha at Tiwanaku together with the Sun and the stars, in Betanzos's account; in royal ideology she is the Sun's sister-wife and mother of the Inca lineage.

Garcilaso de la Vega calls the Moon *Mama Quilla*, 'Mother Moon', and describes her as the sister and wife of the Sun and the mother of the Incas. In the Coricancha her chamber was lined with silver and held a silver image with a woman's face, and the bodies of dead queens (*coyas*) were set there, much as the kings' bodies sat before the Sun. The pairing mirrors the royal marriage of the Inca ruler to his sister-queen, and the queen was the Moon's earthly counterpart.

Read the full Mama Killa entry

Inca and Andean Tradition

Manco Cápac

The first Inca, founder of Cusco, presented by Garcilaso as a son of the Sun sent to Lake Titicaca with his sister-wife Mama Ocllo, and by Betanzos and Sarmiento as the leader of four brothers and four sisters who emerged from a cave at Pacaritambo.

Son of the Sun and brother-husband of Mama Ocllo in Garcilaso's version; the leader of the Ayar siblings who emerged from the cave of Tambo Toco at Pacaritambo in Betanzos's and Sarmiento's.

The chroniclers preserve two main accounts of Manco Cápac. Garcilaso de la Vega (1609) says the Sun, pitying humanity's savage state, placed his son and daughter in Lake Titicaca with a golden rod; they were to settle where it sank into the ground at a single thrust, which happened at Huanacauri above the valley of Cusco. Juan de Betanzos (1551) and Pedro Sarmiento de Gamboa (1572) instead tell of four brothers, the Ayars, and four sisters who emerged from a cave called Tambo Toco at Pacaritambo, south of Cusco. On the journey one brother, Ayar Cachi, is tricked back into the cave and sealed in; another, Ayar Uchu, turns to stone on Huanacauri; and Manco, the survivor, founds Cusco.

Read the full Manco Cápac entry
About this comparison

Comparisons pair figures that play a similar role across traditions, or that the myths connect within one. A shared role does not, by itself, establish a shared origin.