Peru III

Inti Raymi, Inca Trail, & Machu Picchu

with Andes Adventures (www.andesadventures.com)

June 22 to July 3, 2005

Introduction

Andes Adventures offers tours that include trekking and running in the Peruvian Andes and Patagonia. For example, you can tour Cusco, hike or run the Inca Trail, and explore Machu Picchu.

I had wanted to hike the Inca Trail for some time and finally decided to do it so I searched the internet for companies offering a good hiking trip. As you can imagine there were dozens. I easily narrowed it down to 3 or 4 and finally selected Andes Adventures. I was not sorry. They think of everything, and the hotels and food were very good. They even made the camping and trekking experience on the Inca Trail a marvelous experience as all I had to do was the trekking--the guides and porters did everything else. The porters carried our duffle bag,  tent, sleeping bag, and mattress pad as well as the general camp equipment and supplies, while we carried only a day pack with snacks, water, extra layers and a camera. The head guide and his two assistants were tremendous. There were 13 of us, the 3 three guides, and 30 porters. The basic routine was get up early to eat a hot already prepared breakfast and then we would set out while the porters were breaking down camp. They would load up and run past us on the trail, and some of them would stop and fix lunch for us, then then they would run ahead again and set up camp and have snacks ready  by the time we arrived.

I actually took three trips:  (1) the "Posada Amazonas & Tambopata Research Center extension,  (2) the Inca Trail to Machu Picchu with Inti Raymi Festival Trekking Adventure, and (3) the Lake Titicaca" extension.  

Because of the large number of pictures involved I have placed all the pictures not related to the Inti Raymi Festival, Inca Trail or Machu Picchu in a separate file and these pictures can be viewed by clicking on the Peru I  link.  On this page I have organized about 170 pictures and maps that include pictures of 

You can scan the thumbnails and click to enlarge only those pictures that interest you. I hope you enjoy these pictures, and I hope you also enjoy some of my explanations. 

At the time of Columbus' landfall, the greatest empire on earth was that of the Inca. Called Tawantinsuyu or 'Land of the Four Quarters,' (see first map above for the division of the empire into the 4 quarters.   The empire spanned more than 4300 miles along the mountains and coastal deserts of South America. The vast empire stretched from central Chile and northwestern Argentina to the present Ecuador-Colombia border--see 2nd map above.  This is a land area equal to the United States from Maine to Florida east of the Appalachians). It exceeded in size any medieval or contemporary European nation and equaled the longitudinal expanse of the Roman Empire. Yet for all its greatness, Tawantinsuyu existed for barely a century.

The origins of the Inca are shrouded in mystery and mythology. According to their own mythology, the Inca began when Manco Capac and his sister, Mama Occlo, rose out of Lake Titicaca, having been created by the Sun and the Moon as divine founders of a chosen people. They went off with a golden rod to find a suitable location to found a great city, and founded Cuzco.

Archaeological research, on the other hand, indicates that the pre-imperial Inca were simply one of a number of petty tribes in the south central region of Peru. From roughly 1200 AD to the early 1400's, the Inca engaged in numerous battles with local rivals, but never achieved supremacy over any of them. Around 1438, however, the Inca emperor Viracocha and his son, Pachakuti, defeated a powerful rival, the Chankas. The empire building era of the Inca then began. In the few short years before their overthrow by the Spanish in 1532, the Inca developed one of the largest and most sophisticated empires in the entire pre-industrial world The Inca accomplished their phenomenal growth through a mixture of diplomacy and warfare, and a sociopolitical management system based on highly effective taxation and the dependable provision of goods and services to the peoples of their realm.

As the Inca began to expand their territories, the first step was to seek alliances with tribes upon the frontiers. Copious gifts of textiles, exotic products from distant regions, and wives to add blood ties to the alliances were offered to the chiefs of these tribes. Quite frequently these gifts were readily accepted (certainly the intimidating specter of the powerful Inca armies assisted in this process), but if certain tribes proved recalcitrant, the Inca simply overwhelmed them with superior military power.

In either case, the tribes were then incorporated into larger administrative units and political provinces. This strategy left Tawantinsuyu with more than 80 political provinces, each with different ethnic and linguistic characteristics. To address these differences the Inca imposed there own tongue, Quechua, as the language of the realm and the medium of governmental communication. Additionally, the Inca frequently moved entire populations around their realm, putting loyal groups into troublesome areas, and transferring recalcitrant tribes to loyal areas.

Inca statecraft, a system of truly extraordinary efficiency, was founded upon the ancient concept of reciprocity. Goods and services moved from the local area to regional and state warehouses and were then redistributed back to the populace. The state economy was based, not on currency, but on extracting taxes in the form of labor. There were three primary forms to this taxation: agricultural levies on local community-managed lands; a labor service required of able-bodied males that provided for monumental construction projects and military campaigns; and the textile production required of women, children and older men. The goods & services gathered were then divided into three shares. The first third went to support Inti (the Sun god) as well as other gods, & a wide variety of ceremonial activities. The second went to support the Inca emperor and the construction and military projects he initiated. The third was redistributed to the common people in the form of food, textiles, lavish festivals, and military protection.

The most visible, and remaining, examples of Inca genius are to be found in their monumental construction projects: in the form of roads, agricultural terraces, and administrative and ceremonial structures. The vast empire was united by an extensive and superbly efficient highway system. Two parallel highways, one along the coast and the other in the high mountains, ran north-south from one end of the empire to the other. Between these two major highways ran dozens of east-west roads linking the coasts, mountains, and jungles. Altogether there were more than 30,000 kilometers of these roads, the majority of which were paved, well drained, and equipped with storage houses, travelers' lodges, and military posts. The produce of the empire moved efficiently along these roads trans-ported by hardy llamas strung together in caravans of a thousand or more animals. Furthermore, along the roads sped the most rapid communication system ever developed in the pre-industrial world--in the form of a constant movement of fleet-footed runners.

To feed the people in their empire, the Inca terraced great areas of mountain land, transported rich soils to the terraces, employed highly sophisticated irrigation systems, and experimented with a variety of crops. These monumental landscaping projects, called andenes in the Quechua language, so impressed the colonial Spanish that they named the Andes mountains after them.

The Inca also displayed brilliance with design and construction. They fashioned monumental architecture equal in beauty to any culture of the old world. Massive, multi-sided blocks were precisely fitted together in interlocking patterns in order to withstand the disastrous effects of earthquakes (in an earthquake, the stones on Inca terrace walls lock together, allowing the entire wall to simultaneously flex and cohere). Splashing fountains abounded and masterpieces of hydraulic engineering brought fresh water into buildings, while other channels removed wastes.

To sun-worshiping Incas, the rite of Inti Raymi, a tribute to the Sun God Apu Inti Tayta, was the biggest and most important ceremony carried out in Inca times. The winter solstice (Peru is south of the equator so the shortest day of the year is June 21) represented both the beginning of a new cycle and the return of the source of life to the Andes. The Incas measured the length of the days and knew the sun was the farthest away at the winter solstice. This festival begged the sun to return on its path towards longer days, while celebrating the start of a new year.

The ceremony was important because the Inca people believed they were descendants of the Sun. The ceremony was carried out at the end of the potatoes and maize harvest period in order to thank the Sun for the abundant crops or, otherwise, in order to ask for better crops the next season.

Some historians suggest that this ceremony was started inside the "Corikancha" temple (Golden temple) in view of the Sun icon that was highly polished gold. During the ceremony the reflection would have been blindingly brilliant. Later, the Inca king would go to Aukaypata Plaza through the "Intik'iqllu" or "Street of the Sun" (present-day Loreto street) in order to witness the llama sacrifice.

The "Willaq Uma" (highest priest) had to perform the llama sacrifice offering a completely black or white llama. With a sharp golden knife called a "tumi" he had to open the animal's chest and with his hands pull out its throbbing heart and lungs. From observing these organs he could foretell the future. Later, the animal was completely incinerated. After the sacrifice, the priest had to produce the sacred fire. Three days prior to this ceremony all fires throughout the kingdom had been put out on faith that the Sun God would renew the fire. Standing in front of the Sun, the priest had to catch its rays in a concave gold medallion that contained some soft or oily material in order to produce the fire that had to be kept lit during the next year in the Corikancha temple.

Subsequently, the priests offered the "sanqhu" (a holy bread) prepared from maize flour and the blood of the sacrificed llama. Once all the ritual stages of the Inti Raymi were finished, all the attendants went to Kusipata plaza (present-day Plaza del Regocijo) where after being nourished, people were entertained with music, dancing and plentiful supplies of "chicha" (maize beer).

After the Spanish conquest, the date of Inti Raymi was changed to coincide with the Catholic feast of St. John the Baptist. Today, Inti Raymi is one of the largest pageants in South America, and a source of great cultural pride to Peruvians. It is staged annually in Cuzco, starting at the remains of the Corikancha temple, then in the Main Square, and finally in the Sacsaywaman ruins. It takes place every year on June 24th. The entire ceremony is carried out in Quechua, the language of the Incas.

The musicians enter first followed by the Sinchi and his guards (the supreme military commander). Next the Imperial army fill the SE extremity of the lower part of the scenario. Then the chosen women and princesses enter and throw flowers along the Inka's promenade and assume their positions on the two terraces below the apse. Next the royal entourage, the nobility, and finally the Inka and the Qoya (queen) make their entry. Then the Hymn to the Lord Sun is chanted first by the Inka, then the royal entourage, and finally all those present:

My Sun! My Father!

with great joy we salute you,

delighting in the solace

of your great light. My Sun My Father!

My Sun! My Father!

You give strength to the whole world.

Sharing with us your warmth.

My Sun! My Father!

Next the Inka speaks and finally the Inka and Qoya (queen or "the adored one"), followed by the royal entourage and the nobility, proceed to the exit accompanied by music. Next the women, army, Sinchi and his guards, and finally the musicians exit.

700 actors practice for months to put on this festival

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From the present day Plaza of Santo Domingo the cortege begins its march to the Haukaypata (present day Plaza de Armas) along the present day Loretto Street. The Inca and Qoya are borne in litters to the Plaza where a sacred stone altar has been erected. Another Hymn is sung:

Mighty Sun, only Father!

Source of warmth, wellspring of happiness.

I salute you with joy and I worship you

on your great festival.

God of day! Burning sun!

After the coca rite the Inka asks that the leader of his beloved people of Qosqo (Cuzco) be brought to him. He tells the mayor to govern with kindness, honor, truth and justice and hands him the sacred khipu which holds the three powers which are the life of their people: Love! Work! Learn! The mayor replies that he will protect this wondrous heritage and that he will work tirelessly for the happiness of the people of Qosqo.

The Inka then announces that they will make their way swiftly towards Sacsaywaman.

The people are gathering for the Sacsaywaman ceremony and many have built earth ovens and are baking potatoes.  

these people are posing for pictures for tips

Peruvians sit for free up on the hillside & tourists sit below in the expensive seats--our tickets cost $70 US. 

Traditionally an imposing usnu (a stone platform with 2 or more tiers would be used for ceremonial displays). This simpler platform has been constructed to serve as the main stage today.

blowing the conch shell initiates the activities then other musicians enter and join in the festivities

The imperial army enters from the four corners of the esplanade just as they arrived from the four corners of the empire and takes up its positions.

Then the Inka arrives & the people bow before him.

The Inka then thanks the Creator Sun who gave being and value to men and said: "Let this be man" and to woman said: "Let this be woman." He asks the Lord Sun to "watch over us and let us live safe and sound, free from danger and at peace. Hold us in your hand and accept our offering. Oh, Lord Sun to whom today on your day we extend our eternal gratitude for the life giving light and warmth that you give us."

One of the regions then dedicates a joyful dance to the Sun followed by the Chicha rite (chicha is a mildly alcoholic corn beverage). The Inka pours the contents of a sacred cup into an earthen jar which is connected to a golden channel which will carry the chicha all the way to the Sun Temple. Once the offering reaches the temple, the Inka takes a sip from the 2nd cup and passes it to the Willaq Uma (the high priest of the empire).

a joyful dance to the Sun

The army stands at attention during the chicha rite.

left blank 

intentionally

(note the sacrifice is now staged and not actually performed)

The army in one of the quarters waits reverently for one of the chaskis (messengers) to light their fire and when it is lit they start standing up.

The priests bring in a llama for the sacrifice and then perform the sacrifice.

Seated in his litter and accompanied by his royal entourage and the nobility, the Inka and the Queen tours the entire perimeter of the esplanade among and above the heads of the gathering as they dance, sing, and drink.

In Incan times these maidens would have been set aside and would live in the temple as virgins from 5-13 years of age then they would decide if they want to continue as servants of the sun or return to a regular life.

The maidens are lifting up offerings to the Sun.

one of the army contingents

the Qoya & her retinue

the Qoya (the adored one) being carried on her litter

one of the queen's attendants

Maidens from a different quarter of the empire bearing offerings. 

the Inka

(this reinactment is frozen in time and the Inka is always Pachakuti)

the high priest

army contingents from 2 different quarters marching together

some local children with birds & a llama posing for tips

more posed pictures

The Inca Road System

Among the many roads and trails constructed in western South America, the Inca road systems in Peru are the most extensive yet constructed on the South American continent. Traversing the Andes mountains and reaching heights over 16,500 feet above sea level, the trails connected the regions of the Inca empire from the northern provincial capital in Quito, Ecuador past the modern city of Santiago, Chile in the south. The Inca road system covered approximately 14,000 miles and provided access to over three million km² of territory.

The Inca constructed roads that integrated their entire empire. The most important of these was the Camino Real, with a length of 3,230 miles, which began in Quito, Ecuador, passed through Cusco, and ended in what is now Tucumán, Argentina. The Camino Real traversed the mountain ranges of the Andes, with peak altitudes of more than 5,000 meters. El Camino de la Costa, the coastal trail, at a length of 2,420 miles ran parallel to the sea and was united with the Camino Real by many smaller routes.

The Inca Trail to Machu Picchu was one very small part of the Inca road system, and on its way it passed other Inca cities, religious sites, etc. before it reached Machu Picchu. 

3 more maps of the Inca Trail

Before boarding the bus for the final trip to the beginning of the trail we had lunch in the home of one of our cooks in Ollantaytambo.

We started late in the afternoon on the first day and only hiked approximately 3.5 miles.

From the very beginning we had beautiful views of the mountains and the fields. 

At our first camp we had grass covers to put over the tents to insulate them from the cold.

We camped overnight at "Llulluchapampa" high above the tree line at 12,450 feet. Today's trek: 9 miles. 

Alberto, one of our Quechua guides, & a porter

Cusichaca river and another view of snow capped Mount Veronica

3 of our porters

This part of the trail is used by animals as well as humans & the original Inca trail has been destroyed.

a house beside the trail

a curious dog

They sold cold drinks at this rest stop at the village of Wayllabamba (the last village on the trail).

 The Mountain Gods

Three snow-covered mountains dominate the views to right and left of the Inca Trail. First seen is Veronica with jagged peaks reaching 18,872 feet. The highest is Salcantay at 20,581 feet. Somewhat farther off, at the near end of a series of peaks running into the distance beyond Machu Picchu, is Pumasillo at 19,938 feet.

Pumasillo's name is straightforward: it means puma's claw, but whether its the peak's prehispanic name or not is unknown. Today the mountain (the highest in a series forming what is called Pumasillo range) is locally revered and invoked for crop and livestock fertility. On the December solstice, one of most important dates on Inca religious calendar, the sun sets behind Pumasillo. On the equinoxes it sets behind the last of the snow-capped peaks in the range.

We had good views of Veronica (18,872 feet) the first two days.

as well as many other mountains

Llactapata,"village in the highland", is an Inca site at the foot of a mountain situated on the left bank of the Cusichaca River, a tributary of the Urubamba River, and we were about 400 feet above on the right bank. It has many cultivation terraces that probably served to feed people from other places and also keep full the storehouses on the Inca Road.

a closer view of Llactapata

Below the terraced city of Llactapata is Pulpituyoq - a place for paying homage to the dead.

in this & the next 2 pictures you can see that we traveled through different temperate zones 

in these pictures some of the original Inca paving stones can be seen

now we are getting high as we are climbing towards Dead Woman's Pass

Anne at our 2nd camp - this was our highest camp & it got VERY cold--below freezing

Anne has pictures of the trip at her web site

www.lansunlimited.com/vacations/2005_Peru/

llamas were grazing near our camp

approaching the first pass

Dead Woman's Pass at 13,779 feet - looking backwards at Llullucha valley & snow-capped mountains in the distance

trail on the other side descending towards Pacamayo Valley

the porters have a BIG load to carry and they move RAPIDLY and happily

Delsey, one of our Quechua guides, is watching a long line of porters and hikers climb UP from the first pass.

just one of the tremendous view

looking back at the trail through the valley

some waterfalls that we saw along the trail

An Inca tambo (resting place) that was also our resting place.

a great view of the mountains

this will give you an idea of the kind of roads the Incas built

Runkurakay ("Oval Buiding") is an Inca "tambo" built in a semi circular shape that overlooks the valley of Paqaymayu ("Hidden River").

Runkurakay

a close look at some of the blocks that form the inner circle

a separate ruin at the site

Runkurakay overlooks the Pacamayo Valley & you can see the trail leading up to the ruin and then leading down into the pass & back up.

Runkurakay Pass

Sayaqmarka ("Dominant Town")  is a magnificient Inca site situated on the edge of a mountain with a panoramic view of the Aobamba Valley. This ruin has narrow mazelike halls. The only access to the site is by a steep, but solid stone staircase built into the edge of the mountain.

The Incas dug a 20 meter tunnel through solid rock without modern tools and equipment. After the tunnel there is a gentle climb to the Third Pass.

Day 4

A shorter day and mostly down hill with about 1300 steps down so we didn't start until 8:30. 

A few minutes after the pass is Phuyupatamarca, the most impressive Inca ruin so far. The name means 'Town in the Clouds'. Access to the ruins is down a steep flight of stairs passing six 'Inca Baths' probably used for the ritual worship of water.

Leaving Phuyupatamarca we descended steeply via several stone staircases, one of them a winding staircase, passing through a second tunnel, and continued along a path above the Urubamba Valley to the jungle-bound ruins of Winaywayna ("forever young"), perched on a promontory above a gorgeous waterfall and featuring a series of ceremonial baths where mountain water still flows through carved stone channels.

Our porters posed for a group picture on the last morning & we gave them our tips.

These are just the beginning of the 1,300 steps we will be descending today.

This is one of the most singular cities on the Inca Trail. Almost always surrounded by clouds typical of a cloud forest environment, Phuyupatamarka is located on the edge of a gorge that dominates the Urubamba valley. The town has many agricultural terraces and a group of ritual fountains with fresh running water.

Phuyupatamarka was an important ceremonial site and enjoyed this commanding view over the Urubamba Valley and the surrounding area. At this point we are going DOWN into the valley and the steep slopes of Machu Picchu can be seen at the far left.

At the lower part of the site, there is a group of circular and curved buildings that seem to follow the geographic form of the terrain, illustrating the great skill of Inca engineers to harmonize man's labor with nature.

You can see a campsite on the right, the Phuyupatamarka ruins across from the campsite and the paved Inca trail going down the valley. 

another view of the valley & part of the ruins

We then continued our journey downward.

Salcantay - The highest of the 3 mountain gods at 20,581 feet. Viewed from Machu Picchu, the constellation we call the Southern Cross, which was important to the Inca, rises on the east and sets on the west of Salcantay, and at its highest point is directly above the mountain.

(this is our first view of WinayWayna)

Intipata with its convex terraces

WinayWayna

 Urubamba Valley

You can see the trail on the side of the mountain about 2/3 of the way up.

Wiñaywayna ("Forever Young") - This site is named after an orchid native to the area, which blooms all year-round and is perhaps one of the most beautiful citadels on the trail. It was built on the steepest side of the valley over the left bank of the Urubamba River & has four main sectors: the urban sector in the lower part of the town, with more that 20 buildings, the ritual fountains sector, the agricultural terraces sector and the tower sector. The last sector has the finest architecture so it was probably a religious or royal quarter.

general view

urban sector

ritual fountains sector

.

tower section

agricultural terraces

Wiñay Wayna consists of an upper ceremonial section and a lower living section connected by a long set of steps paralleling a beautiful series of ten liturgical fountains. Both sections are flanked by an enormous sweeping amphitheatre of agricultural terraces.

looking down at the Urubamba River through one of the doorways

looking down on the urban sector from a window in the tower sector

great view of part of the urban sector, some terraces, the valley, & the river

winay-wayna orchids

one of our guides

VERY close to the end - climbing the steps to the Intipunku

Gate of the Sun

Intihuatana stones were the supremely sacred objects of the Inca people and were systematically searched for and destroyed by the Spaniards. When the Intihuatana stone was broken at an Inca shrine, the Inca believed that the deities of the place died or departed. The Spaniards never found Machu Picchu, even though they suspected its existence, thus the Intihuatana stone and its resident spirits remain in their original position.

group photo

more views from the Gate of the Sun & the walk down to the entrance/exit where we took a bus to Aquas Caliente here & in the row below

The hotel where we stayed at Aquas Caliente.

The restaurant where we ate lunch before catching the train.

one of the shopping streets in Aquas Caliente

a statue of the Inca who is believed to have built Machu Picchu - Pachakuti 

map of Machu Picchu

the road to Machu Picchu from Aquas Caliente

an overall view looking south with Old or "Machu" Picchu mountain in the background

(i.e., "Machu" Picchu is the name of the mountain as well as the ruins)

This view looks north across the site from beside the Hut of the Caretaker instead of south and has Young or "Huayna" Picchu in the background .

This view shows part of the courtyard and the residences in the upper part of the urban sector.

Principal Temple or Temple of 6 Windows - It has a massive "altar" stone and its quality and central location indicate great ceremonial importance. Ground settling has caused severe sinking of the east side of the building.

The circular building near the tree is the Temple of the Sun and the Royal Residence is next to it. Also one residence has the traditional thatch roof.

In this view you can see the ONLY entrance door to Machu Picchu in this picture.

The Principal Temple is in the foreground.

agricultural sector

workmen are repairing the agricultural terraces

The urban sector is subdivided into two parts with a large public square between them. The Hanan (upper) and Hurin (lower) halves were probably occupied by different kinship groups. Most of the ceremonial architecture--the Principal Temple, Temple of 3 Windows, and the Intiwatana--are in the Hanan part.

Good overall view - lower part of urban sector with Intiwantana sector behind it and the ONLY entrance door to Machu Picchu is shown in the left foreground. This door could be barred in case of attack.

the entrance door with the watchman's hut in the background

the entrance door

the watchman's hut at the top of the terraces

This is the Sacred Rock which is one of the echo stones at Machu Picchu. Note the similarity in the form of the rock and the mountain behind the rock. For many people the rock concentrates great energetic power.

An echo stone at the entrance to the Intiwatana. This sculpture was carved by an Inca artist to conform to the shape of the mountains across the valley. Apparently it was important for this to be seen before entering the site of the Intiwatana.

There are other echo stones at Machu Picchu which seem to represent Wayna Picchu, the Southern Cross, and other prominent natural features. Numerous relics of the Inca religion and 'echo stones' appear to mirror the shapes of the peaks around them. For example, they carved the upper edge of the stone at the top temple to echo almost perfectly the surrounding mountains and the river coursing around them. The 'hitching post of the sun', smoothed and weathered, is so deliberate in its shape - yet, at first, it jars with its surroundings. Until, one day at the winter solstice, it all makes sense, and the sun rises to hit the highest stone.

And the 'sacred rock' (see previous picture), more a megalith, perhaps seven meters across, three high at its peak, but only one or so thick. At that size, atop this hill, it would be remarkable in itself. Special certainly, sacred perhaps. But it's only when you stand back, look up, take in the peaks in the distance, that you realize the stone's upper edge echoes the shape of the peak directly across from it - but about a mile away from it. 

House of 3 Windows viewed from the plaza area. The extremely large blocks in the lower wall are part of a terrace. The floor in the room is a few feet below the windows.

The numbers on these blocks indicate that this wall has been reconstructed.

This view is looking into the Urubamba Canyon, in the direction of sunrise.

The Torreon or Sun Temple. The window is perfectly aligned to the sunrise point of the June solstice. On the morning of June 21 a patch of sunlight within the temple is perfectly bisected by a line cut into the bedrock.

Nusta Palace - This two-story building is next to the Temple of the Sun and its walls are beautifully inclined inward. The delicacy of its finishing and it closeness to the temple made researchers suppose that a princess lived here.

the rings on the edge & the posts on the outside were used to attach the thatch roof

 Fredy, our guide, is using this discarded but rock marked by the Incas to explain how they split rocks.

.

the frontal wall of the Temple of the Sun lies on the rock that serves as a facade to the Royal Tomb, where a natural rock formation was molded to create a finely finished stone mausoleum

closeup of the royal tomb

a courtyard leading to the royal residence

one of the rooms in the royal residence

a rough wall used for common buildings is shown on the left and a smooth wall used for temples & royal buildings on the right

The carved rock suggests the head and neck-ruff of a condor while the natural rock behind may have represented the wings.

carved condor rock

Southern Cross - It is believed that this carved rock had an astronomic function as it represents the Southern Cross constel-lation and points in the constellation's direction.

The Intiwatana

Undoubtedly, it was also used for the purpose of predicting and measuring the solstices and equinoxes (the seasons), and therefore of establishing sowing and harvesting times.

View from the House of Three Windows area across the plaza. The foreground terracing separates the upper and lower plazas. The Urubamba River passes far below, to the right of the peak in the background, flowing towards the ruins and then around the base of Huaynu Picchu.

Pumasillo's name is straightforward: it means puma's claw. Even today the mountain (the highest in a series forming what is called Pumasillo range) is locally revered and invoked for crop and livestock fertility. On the December solstice, one of most important dates on the Inca religious calendar, the sun sets behind Pumasillo. On the equinoxes it sets behind the last of the snow-capped peaks in the range.

If you climb Huayna Picchu you get a different view of Machu Picchu, and I wanted to climb it but there wasn't enough time so I found this picture on the web to get an idea of what I missed.

below Machu Picchu lies the sinuous gorge of the Urubamba with the river and what look like toy trains and tracks

another view of the Urubamba gorge

The Inca Trail and the railroad tracks from Aquas Caliente to Cuzco are shown in this map.

to view the pictures I took of the rainforest,  Cuzco & the Sacred Valley, and Lake Titicaca

click here

Peru I

for pictures of other vacations return to the Vacation Photos page