Chibcha Muisca Forgotten Civilization of the Americas

Chibcha Muisca Forgotten Civilization of the Americas

I started doing some research in my Surname (Guaqueta') from my mom's side of the family and I been asking for years for some information in regards to my heritage of my ancestors. I thought at the time that perhaps the information was lost and that the little bits of information was not enough until I started to look in the encyclopedias from all sources and I never imagine how much information was out there. I started to read some of the articles and come to find out that I am a descendant of the Chibcha Tribe and there is so much information from the Catholic Encyclopedias about the Chibcha tribes and about their culture & language. I have always known that my Ancestors were originated from North America Continent but didn't think that it could be proven until I started to read some articles showing that were in the Florida, Georgia and in South Carolina and according to records it shows that tribes had scouts into Costa Rica, Caribbean areas they had strong ties with other native American tribes I have put in the encyclopedias that I am referencing from because of copyrights and for others to see that I have not added or deleted any information from the sources but its good to know that the information was saved. I also came across a publication dated in 1980's in regards 1770's or older or too present Pryor to 1980 (EDICION 237 Santa Barbara De Arauca)
The rest of the information that I have found is from other sources and Wikipedia it hasn't been easy bringing this information together, but if there is some errors it was not meant intentionally. I am just following the sources and its hyperlink to the original source so it will show that I wanted facts not fiction.
and if the information was not hyperlink I didn't put it in and its not part of this document. I am asking to all those professionals that are historians and linguist that if there is something wrong with the dates and that it came from notes of people that either where present or written after the fact from recollection of witness at the time that it occur or as known fact from other sources that were already published at one time or another, and all I am doing is bringing it to life again. for my own reason that I mention at the beginning. I gather the information because it was time to show that most tribes without me knowing about their culture but knowing about some of their customs I somehow knew that North America was a stumping ground for my ancestors.

I am so Glad that I came across that information. I was basically given up on ever retrieving anything from the past. I am still intrigue with all this information out there, So basically what I am doing is as I uncover information I will be posting on this site and I will continue to update the information because I am willing to show that back in those days there was no borders like there is today and now the borders have come to be countries not by the natives but its was Spaniards and Europeans that wanted to divide and conquer and in the process they killed and claim properties that were not theirs it was stolen and wiped out civilizations due to greed.

http://es.wikipedia.org/wiki/Tocancip%C3%A1
[ edit ] Current shelter
The Tocancipá guard is one of the three survivors of Cundinamarca, although this only has the name, it is almost extinct, their descendants and owners cornered on a hill produces only sterile sand. There is no shadow of which pointed Miguel de Ibarra in 1593.
In 1840 belonged to 857 community members and included the villages of Canavita and La Esmeralda. In his last batch on a flat and fertile pastures were called Los Patos, Desbabadero and The Community, which were seized and sold some others, which came less and was reduced to a small office on the hills, unfit for agriculture, without water, only profitable to exploit sand and stone, culminating stage of the process of their gradual extinction.
Subsisting a dozen families with typical government reorganized under Law 89 of November 25, 1890. The City Council of Indigenous ruled in 1965 that was composed by John Tinjacá, Buenaventura Navas, Angel Maria keypads, Guillermo Moreno, Ignacio Corchuelo, Luis A. Moreno, Jacinto Flautero and Jose Maria Cetina, according to minutes of May 5 of that year. In 1943 the community census gave a total of 525 people, then the council was composed of President, Vice President, Secretary, Treasurer, a villager and two board members.
In their records are kept including the following native names: Guice, Papagayo, Cota, Turma, Nemogá, Guativa, Tijaro, Tinjacá, Suesca Guáqueta, Cuitiva, Cabiatiba, Cacamavena


Chibcha Culture
As in the United States, the general direction of migration seems to have been from north to south, excepting for the tribes of the Chibcha's stock, an offshoot from the main body in Columbia. The celebrated Aztec, whose tribes occupied the valley of Mexico and its immediate environs, had a definite tradition of northern origins, and linguistic evidence shows them to have been closely cognate to the Pima and Shoshone, while their culture was borrowed from the earlier and much more cultured, but less warlike, nations which they had overpowered some five centuries before their own conquest by Cortés in 1519. The empire which they had built up comprised many tribes of diverse stocks, held together only by the superior force of the conqueror, and easily disintegrated by the assaults of the Spaniards. The native civilizations, however, have left their permanent stamp on both Mexico and Central America.

Culture
The social and political organization seems to have been based upon the family group. There was a system of public education in which boys were taught military science, writing, and religious ritual, while girls were instructed in morals and domestic arts. Each civilized nation had an elaborate calendar system, that of the Maya proper being the most intricate, with cycles of 20, 52, and 260 years. The religious systems were characterized by the number and magnificence of their ceremonials, with armies of priests and priestesses, processions, feasts, and sacrifices, and by the general bloody tenor of their sacrifices, especially among the Aztecs, who yearly sacrificed thousands of captives to their gods, the bodies of the victims being afterwards eaten by the priests or by the original captors. The Maya religion, like the people, appears to have been of a milder character, although still admitting human sacrifice. In all these nations the king was of absolute authority. Whole libraries of native literature existed, chiefly of ritual content, written in iconomatic or hieroglyphic characters, upon paper of maguey fibre. Of those which have escaped the fanaticism of the first conquerors some of the most noted (Aztec) are exemplified in Lord Kingsborough's great work. Of the Mayan nations the most valuable literary monument is the "Popol Vuh" of the Kiché of Guatemala, translated by the Abbé Brasseur De Bourbourg. For a comprehensive view of these native civilizations our best authorities are Gomara and Herrara, of the earlier period, with Prescott and Hubert H. Bancroft of our own time. In spite of the exterminating wars of the conquest and the subsequent awful oppression under the slave system, the descendants of the aboriginal races-largely Christianized and assimilated to Spanish forms-still constitute the great bulk of the population between the Rio Grande and the Isthmus.

http://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913) What nation the flat-heads or aborigines of the country may have belonged to, will be discussed in the remarks to Tchikillis’ tale. That there were Creek-speaking Indians on the Atlantic coast as early as 1564, has been shown conclusively in the article Yamassi; but their expulsion from there by the white colonists occurred but one hundred and fifty years later.
A certain objective purpose is inherent in these legends, which is more of a practical than of a historical character; it intends to trace the tribal friendship existing between the Kasiχta and the Chicasa, (Chickasaw) or a portion of the latter, to remote ages. It must be remembered, that both speak different languages intelligible to each other only in a limited number of words. An alliance comparable to this also exists between the Pima and Maricopa tribes of Arizona; the languages spoken by these even belong to different families.
The period when the Chicasa settlement near Kasiχta was broken up by the return of the inmates to the old Chicasa country is not definitely known, but may be approximately set down in the beginning of the eighteenth century. Later on, a war broke out between the Creeks and Chicasa. Kasiχta town refused to march against the old allies, and "when the Creeks offered to make peace their offers were rejected, till the Kasiχta interposed their good offices. These had the desired effect, and produced peace" (Hawkins, p. 83).
Remarks to Milfort’s Legend
Milfort’s "History of the Moskoquis,"or (Muisca) as given above in an extract, is a singular mixture of recent fabrications and distortions of real historic events, with some points traceable to genuine aboriginal folklore.Nobody who has the slightest knowledge of the general history of America will credit the statement that the Creeks ever lived in the northwestern part of Mexico at Montezuma s and Cortez time, since H. de Soto found them, twenty years later, on the Coosa river; and much less the other statement, that they succored Montezuma against the invader s army9 That they met the Alibamu on the west side of Mississippi River is not impossible, but that they pursued them for nearly a thousand miles up that river to the Missouri, and then down again on the other or eastern side of Mississippi, is incredible to anybody acquainted with Indian customs and warfare. The narrative of the Alibamu tribal origin given under: Alibamu, p. 86, locates the place where they issued from the ground between the Cahawba and the Alabama Rivers. That the Creeks arrived in Northern Alabama in or after the time of the French colonization of the Lower Mississippi lands, is another impossibility, and the erection of Fort Toulouse preceded the second French war against the Chicasa by more than twenty years, whereas Milfort represents it as having been a consequence of that war.
It is singular and puzzling that Maskoki legends make so frequent mention of caves as the former abodes of their own or of cognate tribes. Milfort relates, that the Alibamu, when in the Yazoo country, lived in caves. This may refer to the Cha’hta country around "Yazoo Old Village" (p. 108), in Neshoba county, Mississippi; but if it points to the Yazoo river, we may think of the chief Alimamu (whose name stands for the tribe itself), met with by H. de Soto, west of Chicaça, and beyond Chocchechuma. A part of the Cheroki anciently dwelt in caves; and concerning the caverns from which the Creeks claim to have issued, James Adair gives the following interesting disclosure: " It is worthy of notice, that the Muskohgeh cave, out of which one of their politicians persuaded them their ancestors formerly ascended to their present terrestrial abode, lies in the Nanne Hamgeh old town, inhabited by the Mississippi-Nachee Indians,10 which is one of the most western parts of their old-inhabited country." The idea that their forefathers issued from caves was so deeply engrafted in the minds of these Indians, that some of them took any conspicuous cave or any country rich in caves to be the primordial habitat of their race. This is also confirmed by a conjurer s tricky story alluded to by Adair, History, pp. 195. 196. A notion constantly recurring in the Maskoki migrations is that they journeyed east. This, of course, only points to the general direction of their march in regard to their starting point(everything in Red was borrow from the University of montana)Chibcha dictionary and grammar. Anonymous manuscript. Transcription and historical-analytical study by Maria Stella González de Pérez. Instituto Caro y Cuervo, Bogotá, 1987, XIV-396 pp.
"In 1547 it was ordered for the first time that Indians were evangelized in their native language, in 1580 issued a Royal Decree that established the chair of the general language, muisca at the University of Santa Fe in 1770 issued the Royal Decree whereby Carlos III forbade speak indigenous languages ".

Ezequiel Uricoechea Library is the new series of the Instituto Caro y Cuervo. With it is a tribute to the illustrious Colombian scientist, in the middle of last century, devoted the best years of his life to the study of philology and other language arts. His efforts as a researcher and editor were directed to study and compilation of materials produced on indigenous languages ​​in colonial times. Sensitive to the importance that these documents had-and have-for the country's history, he is responsible for the publication of grammars, vocabularies, catechisms and Colombia for several languages. Today, these documents provide valuable input for further comparative studies between the Chibcha language family.
This series will cover a broad sector of the national reality and disseminate the work of researchers, scientists and huimanistas committed to progress and preservation of indigenous peoples. Cover fields such as linguistics, ethnography, sociolinguistics, cultural anthropology and ethnic education. Therefore, this new collection is welcome, as it will be a great contribution to the knowledge of a field so rich, yet so unknown in the country.
The collection starts with "Dictionary and Grammar chibcha. " María Stella González de Pérez made ​​the transcription of manuscripts and historical-analytical study headed by the book. Author of another work are widespread, trajectory studies on the fly or chibcha language, transcription of the manuscript is one more step towards their ideal of an old "sort and classify the existing work on the muisca to make a serious study language, which starts from reliable sources. "
Though the manuscript is an inexhaustible source of ethnographic and historical data for a linguist goes much further: the data contained therein let you set the phonological and grammatical systems of the language now extinct. Muisca obtained structures, will enable comparison with other native languages ​​chibcha still exist in the country and in Central America. This possibility remains expectant researchers working language of this particular family.
The study manuscript in the National Library of Colombia, in the rare book room and curious, anonymous, no place or date of publication and is presented under the title "Dictionary and Grammar chibcha. is filed under the number 158 .
In the historical-analytical study shows the following aspects: external description of the manuscript, explanation of the contents of the work, the manuscript relations with others of their species, origin and general conclusions. The author is crumbling in detail each of these issues, looking back over the events that could have allowed the development of such works during the Spanish colonial period. It analyzes the circumstances that brought the manuscript to the National Library, who may have written and what relationship he had with other works from the same period.
Generally these documents, besides being textbooks for those who needed to learn the language, obviously, the missionaries, were guides for evangelization. Ie manuals and guides were indispensable in the daily work of catechetical. Therefore it is common that side of the grammar appear catechism, prayers, a confession and sermons in the native tongue. Duplicating the original for several missionaries could use. The similarities found between the various manuals that still exist seem to have two motivations:
1. Some scribes used to skip those parts deemed necessary, while others increased those considered poor, even those who had merged a number of treaties. Everything depended on the initiative and responsible decision to reproduce the manuscripts.2. At that time, 1547-1578, copies should be countless, as the method of teaching in the department of language muisca was that the reader master the text dictated his guide, his work usually, the doctrinaire students.
This seems to be the explanation for the interrelationship of content that occurs in the manuscripts have been preserved. Ezequiel Uricoechea grammar, one of the most consulted, seems to come from the merger of several of these ancient manuscripts.



As the similarity that exists between the various treaties on muisca is a constant, the author of the initial study based its analysis on the comparison of manuscript with 158 other works of their kind. At the conclusion raises the possibility that manuscript is an original work, but rather the collection, merging or copying of other works.
The texts were taken as reference for this analysis are: Lugo, Fray Bernardo de: Grammar in the general language of the New Kingdom, called Fly, Madrid, Bernardino de Guzman, 1619.
Quijano Otero, Jose Maria (ed): Grammar, phrases, sentences, cathezismo, confessonario and the language bocabulario chibcha, 1620, Madrid, Imprenta de Fortanet, 1883, pp. 226-295.
Uricoechea, Ezekiel, grammar, vocabulary, catechism and confession of the Chibcha language. According to ancient manuscripts and unpublished anonymous, increased and Fixed, Paris, Maisonneuve, Booksellers, Publishers, 1871.
Ortegón Acosta, Joaquín: Language and Aboriginal chibcha Cundinamarca, Bogotá, Printing Department, 1938.
Salmoral Lucena, Manuel: Grammar chibcha XVII Century, in Journal of Anthropology, vol. XIII, Bogotá, Imprenta Nacional, 1967, pp. March 1-96, and vol. XIV, Bogotá, Imprenta Nacional, 1970, pp. 201-220.
Sections of the manuscript
Grammar : A study of language teaching. Linguistic methods are used at the time. The main objective is to teach language for practical purposes. The author takes as a guide and master Latin, the language model for any approach that would try to make into another language. Despite these limitations, the author shows signs of ingenuity in your description, since the structure of language that forces you to work out the general framework imposed on it by Latin. This part of the manuscript contains precise instructions for the handling of language, both in written form that is provided by the author, and for the oral form.
The first part is instructed about the signs used in writing the language, it provides guidance on the basic sounds and those with which the Spanish do not have the time. The author provides guidelines provided by establishing a parallel with the dominant language. Then there was no theoretical basis for describing a language based on the characteristics of its own, without resorting to language structure pattern.
The second part of this chapter it is proper grammar. You receive a set of rules that try to bring the learner toward the correct use of language. Is described from a normative view, the usual at the time.
Vocabulary: It includes 126 pages and about 3,700 entries muisca Spanish. It is the largest part of the document. The terms are sorted alphabetically, but there is no strict sequence. The entry for the B was added later. He attributes the transcriber Don Ezequiel Uncoechea. The vocabulary allows an approach to language indirectly presents several semantic fields that allows an approach to concepts and world views of the Muisca. It is also possible to see through vocabulary general ideas on food, clothing, health, body parts, plants, kinship terms, etc.. Perhaps this would allow scholars from various fields to deepen each of these issues.
As a simple example of the wealth that lies in the manuscript and that the specialist could have exploited more fully as follows: Rearranging the terms of relationship could be achieved by an approach to social organization
Guaianases 'Mama'paba 'dad'Fabia 'dad' (vocative)Shiite 'son', 'daughter'chune 'grandson', 'grandchild'chyty 'firstborn' 'Eldest'gye 'daughter' (with respect to the father)gyeca 'daughter' (with respect to the law)pquaia zquyhyczpaba 'my stepfather'mquyhycpquampaba 'your stepfather'pquaia zquyhyczuaia 'stepmother'mpquyhycpquaia mguaia 'your stepmother "
Grammar would also work, such as the system of personal pronouns:
hycha 'I'furniture 'you'Yse 'he / she'chie 'we'mie 'you'yse 'they / them'
Both of the above data and the present one might infer that there was no difference in male / female.
Or the possible formation of compounds:
cat 'Fire'gatymo that 'blight'gatazbquysqua 'making fire'
Catechism and prayers: In this part there are the issues related to the primary purpose: the indoctrination of the Indians. The prayers, commandments, sacraments, works of mercy, the confessional and sermons, impresindible in the work of all doctrinaire. These were the weapons used by missionaries to win souls for the Christian faith.
Below is a sample of what the doctrinaire to ask, and what the Indian had to answer:
Diosz Chacuchu "Tell me, ohaguenua? God? "Diosz watered down "CI, Dioz ay"GUEFloa God? How much does Goday? "Atugue God "one God is"Santíssima "Who is theTrinity sieobe? Most Holy Trinity?Paba, gosh, "Father, Son andHoly Spirit, Holy Spiritmica person and three peopleDioz atuge. one God. "
For persignación:
Santa Cruz "For the signalouch huszona the Holy Crosschisabac ourchiybanto qua deliver us enemieschiga Diosz Lord. . "nga SpiritSanto ahyca.Amen.
In the previous sample is easy to see how certain concepts that existed between muiscas were introduced into their language by way of loan words.
AMAYA TRILLO BRAND
http://es.wikipedia.org/wiki/Lenguas_chibchas

Chibcha (Muisca) Late prehistoric culture in South America. Bogotá and Tunja were the main centres. The Chibcha culture flourished between 1000 and 1541, and rivalled the Inca in political sophistication. The inhabitants, c.750,000, developed remarkable city-states. Their pottery, weaving and goldsmithing were inferior to Inca work. The Chibcha were conquered by the Spanish (1536–41). In modern times, Chibcha refers to a Native American language family, whose speakers inhabit s Panama and n Colombia.

The earliest attempt at a classification of the Indian languages of the United States and British America was made by Albert Gallatin in 1836. The beginning of systematic investigation dates from the establishment of the Bureau of American Ethnology under Major J.W. Powell in 1879. For the languages of Mexico and Central America, the basis is the "Geografía" of Orozco y Berra, of 1864,
supplemented by the later work of Brinton, in his "American Race" (1891), and corrected and brought up to the latest results in the linguistic map by Thomas and Swanton now in preparation by the Bureau of Ethnology.
For South America, we have the "Catálogo" of Hervas (1784), which covers also the whole field of languages throughout the world; Brinton's work just noted, containing the summary of all known up to that time, and Chamberlain's comprehensive summary, published in 1907.

To facilitate intertribal communication, we frequently find the languages of the more important tribes utilized by smaller tribes throughout the same region, as Comanche in the southern plains and Navajo (Apache) in the South-West. From the same necessity have developed certain notable trade jargons, based upon some dominant language, with incorporations from many others, including European, all smoothed down and assimilated to a common standard. Chief among these were the "Mobilian" of the Gulf states based upon Choctaw; the "Chinook jargon" of the Columbia and adjacent territories of the Pacific coast, a remarkable conglomerate based upon the extinct Chinook language; and the lingoa geral of Brazil and the Paraná region, based upon Tupí-Guaraní. To these must be added the noted "sign language" of the plains, a gesture code, which answered every purpose of ordinary intertribal intercourse from Canada to the Rio Grande.


The University of Montana Timucua updated 8-25-2004 Timucua (Macro-Chibchan) belongs to the Timucuan-Warao sub-branch of theChibchan-Paezan branch of the Macro-Chibchan family of languages. Timucua wasspoken in southern Georgia and northeastern Florida. It is now extinct, but was in usein the 1500's and early 1600's when various explorers and missionaries encountered itand mentioned it in their writings. It differed greatly from the languages of surroundinggroups; instead it shows similarities to other Chibchan languages, especially Warao,which are spoken in Central and South America. Since archaeological evidence doesnot support a new group appearing in the area around that time, any migration must havetaken place at least a millennium earlier. Religious books having both Timucua andSpanish were published between 1595 and 1635, as well as works mentioning the grammarof the language; most of the latter are in Spanish, French, or Nahuatl. Dialects includeAcuera, Agua Fresca, Itafi, Mocama, Tucururu, Yufera, Oconi, Potano, Tawasa, Yustaga,and Timucua Proper. 975.901 Milanich, Jerald TM637t The Timucua. -- S.l. : Blackwell Publishers, 1996 RID: 95-40289 RID #: tim00001



















Sculpture of a Chibchan-Sutagao Native American standing at the entrance of Fusagasugá,