The symbolism of the number 8 in the Llactapata tambo
Since ancient times, the number 8, often represented in the form of the octagon, has symbolically represented the path to reach the Divine.
While the square symbolized the Earth, with its four cardinal points, and the circle has always represented the Sun and thus the supreme Divinity, the octagon symbolically indicated the geometric shape of the way to God.
In Buddhist philosophy, the number 8 holds fundamental importance: the Noble Eightfold Path was pointed out by Buddha as the road to liberation from suffering.
In Judeo-Christian philosophy, references to the number 8 are so numerous it is hard to count them. The resurrection of Christ is symbolically considered the eighth day of creation. Many churches, baptisteries, cloisters, fountains, and even castles (such as Castel del Monte) were built with octagonal layouts to symbolize the path humanity needs to follow for purification and union with the Divine. Symbolically, the number 8 also represents the union of the cross (the axis of the world) with the square (the Earth).
Moreover, the famous Taoist symbol, which embodies the concept of Yin and Yang, is surrounded by 8 trigrams arranged in an octagonal logic.
Moving to Ptolemaic Egypt, we encounter a key artifact for understanding the ancient world: the Zodiac of Dendera. The zodiac displays the twelve constellations, represented by twelve anthropomorphic figures, which symbolically originate from 8 directions supporting it.
Thus, it is evident that the symbolism of the number 8 was fundamentally significant in the majority of ancient and medieval cultures and philosophies.
It is known, however, that the Middle Eastern world had contact with the New World as early as the Sumerian era (see my articles on the Fuente Magna and Pokotia Monolith). Later, South America was partially visited and explored by the Phoenicians (see my article on the Ingá Petroglyph) and by megalithic peoples (see my article on the Cromlech of Calcoene). There is also the possibility that Middle Eastern peoples and later the Carthaginians explored the continent's interior (see my articles on the Cueva de los Tayos and the Manuscript 512).
In light of the above, it is possible to hypothesize that many symbolic traditions, originally from the Middle East and the Mediterranean, were absorbed by the indigenous peoples of the New World, who made them their own.
One such symbolic tradition is the serpent cult (see my article on Kundalini). It is well known that the serpent was considered a symbol of life and regeneration in Middle Eastern cultures, just as it was in the indigenous cultures of the New World.
During our exploration of the Paucartambo mountain range in September 2011, I had the opportunity, along with Gregory Deyermenjian's group, of which I was a member, to identify and study two distinct archaeological sites, one of which was completely unknown.
I refer to the fascinating pre-Inca citadel of Miraflores, an outpost built by an unidentified civilization in pre-Inca times, which likely served as an agricultural production center. However, since food was considered sacred in traditional cultures, it may also have had a ritual function.
The ceremonial center of the Miraflores citadel consists of a central esplanade surrounded by a wall approximately 2 meters high, characterized by four quadrangular recesses. However, in my opinion, the wall was originally longer and could have had eight recesses, similar to another structure we analyzed during the same expedition. This other structure, located at a lower altitude than the Miraflores citadel, is known as the Tambo of Llactapata.
“Tambo” structures were built by the Incas and pre-Inca peoples as resting places and trade exchange centers. The Llactapata Tambo (in Quechua, "high city") is a three-sided structure whose main wall, about 1.6 meters high, features eight quadrangular recesses approximately 50 centimeters deep, which I believe were used for ceremonial purposes.
For the record, there has been speculation that these recesses might have been used as ovens. However, I find this unlikely since ovens would typically have been built lower to the ground, not at a height of about 140 centimeters.
The ceremonial hypothesis remains: these recesses may have been used to place offerings, such as coca leaves, maize kernels, or other sacred objects, to invoke the favor of the supreme Deity. Yet, the question remains as to why precisely eight recesses were constructed.
Could it be that during occasional journeys of Middle Eastern peoples to South America, there was a process of syncretism in which some ancient traditions and symbols were adopted by Andean peoples?
This possibility, already partially demonstrated through the serpent symbolism (see my article on Kundalini), could also be plausible for the symbolism of the number 8, which has deep roots in Middle Eastern and Asian cultures.
Unfortunately, very little is known about the builders of the Tambo of Llactapata and the pre-Inca citadel of Miraflores. Some hypotheses suggest that the Huari may have constructed them, but the lack of thorough excavation work—due in part to the extreme remoteness of the Paucartambo mountain range from inhabited areas—prevents us, for now, from shedding light on the events of that distant past.
YURI LEVERATTO
