Pre-Columbian wood work
The Pre-Columbian Cultures developed a very good
quality wood work. Prior to the Spanish
conquest, in the territory that comprises present-day Colombia, one
constant held true for all gold work, no matter the region or era under
discussion, little admiration was given to the metal itself. Relatively
abundant in the country, the metals acquired considerable value only
after they had been transformed into finished objects. The chronicler,
Lopez de Gomara, describes the incredulousness of Panquiaco - the son of
one of the most important chieftains of the Darien region - when the
Spaniards melted down indigenous gold pieces. According to Gomara,
Panquiaco exclaimed:
"If I had known, Christians that you would fight over my gold I would
not have given it to you, for I am a friend of peace and harmony. I am
astounded at your blindness and insanity that you destroy beautifully
wrought pieces to make toothpicks of them and, being such good friends,
you quarrel over something so insignificant and vile."
Although in some parts of the country metal smiths created tools such as
punches, chisels, hatchets, needles, and fishhooks, the fundamental use
of the metals was for objects that were appreciated for their symbolic
content and the messages they conveyed. Figurines representing mythical
beings were frequently used as offerings. Moreover, metal was often used
to manufacture receptacles for narcotic drugs, as well as masks and
diadems that symbolized political rank and power for the persons who
wore them. Thus, metals were valued for their culturally accepted
properties. Characteristics such as color, smell, shine and timbre
proved ideal for representing cultural symbols.
Unfortunately, there are very few documents that describe the lifestyle
of pre Hispanic metal smiths. One Spanish document refers to the Muisca
population of Lenguazaque. According to the information provided by
indigenous witnesses, there were at least two classes of gold workers on
the high plains of the Departments of Cundinamarca and Boyacá. Some
labored producing body ornaments. Others lived apart in sanctuaries,
having specialized in creating articles to be offered to the gods. In
both cases, they were highly respected members of society, whose
position and tools were passed down generation after generation, from
father to son. The document of Lenguazaque suggests that in the most
complex societies gold working was different from the work performed by
chieftains and also in many cases, from that of the shamans. However,
there is no doubt that in other society’s chiefs and shamans were
involved in gold work production. The former were in charge of organizing
production, particularly when raw materials had to be procured from
outside sources. When this occurred, in fact, chiefs were held
accountable for supplying gold workers with materials and for storing
surpluses and, later, for trading the finished pieces. Shamans, on the
other hand, were responsible for deciding what type of articles should
be produced. The populace would go to the shamans' sanctuaries and
solicit their oracular and curative services. After ingesting narcotic
drugs, particularly tobacco, the shamans would determine what type of
figure the goldsmiths should craft and where it should le offered. Thus,
the relationship between the gold workers, shamans, and chieftains, was
mutually complementary. |
 |
