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Portrait of Mama Sara, Inca deity
Inca
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Inca

Mama Sara

The Corn Mother

Domain
Corn, Harvest & Plenty
Alignment
Neutral Good
Element
Earth
Relics of Power
Saramama of Husks
Speak with Mama Sara

The full Codex

4 sections of this entry are open to everyone: the summary, the people, the symbols, the lineage and the sources. The other 9 (Name and epithets, In the ancient sources, The myths, Worship and archaeology, How the god was depicted, What scholars debate, After antiquity, Did you know?, Codex relic) are part of the full Codex: PRO opens the whole study of all 500 deities, and without a subscription you can read one full entry a day, just like in the app.

The People

People
Inca
Region
Andes mountains
Period
15th – 16th c.

The Inca gods were worshipped along the Andes, from present-day Peru to Chile, from the sacred capital of Cusco. The emperor (Sapa Inca) was held to be the son of the sun Inti, and the people honored the earth-mother Pachamama with offerings. The cult was suppressed after the Spanish conquest, but persists in living Andean traditions.

The Inti Raymi, the Festival of the Sun, gathered the empire in Cusco at the winter solstice — and is re-enacted to this day. The Coricancha temple had walls covered in gold, and offerings to Pachamama remain alive in the Andes, with coca leaves and ritual bundles.

At a glance

Mama Sara (in the colonial Quechua spellings Saramama or Zaramama, literally 'Mother of Maize') is the Andean tutelary deity of the sacred maize plant (Zea mays), of the fertility of cultivated grains, and of the preservation of family and state granaries in the Inca Empire (Tawantinsuyu). Far more than a poetic abstraction, Mama Sara was conceived by Quechua and Aymara farmers as the living animating power (camac) and the immanent sacred matrix of every ear of corn. Andean peasants recognized her theophanies embodied in ears that displayed prodigious features, such as twin grains, twisted rows or double ears fused into a single plant body. As the colonial chroniclers Inca Garcilaso de la Vega, Bernabé Cobo and Pablo José de Arriaga recorded, these singular ears received the name zaramama and were ceremonially dressed like noble indigenous ladies in small woven wool mantles (lliclla) and silver pins (tupu), being enthroned inside the pirhuas (rural granaries of wattle and cane) and the monumental imperial stone qollqas to protect the food against pests, dampness and Cordilleran frosts.

6 min read · Reviewed on September 28, 2026 · How we research

Sacred symbols

The ear of corn, the straw doll, the granary and the chicha

Sources and further reading

Primary sources

  • Inca Garcilaso de la Vega, Comentarios Reales de los Incas. translation: Edición de Aurelio Miró Quesada, Biblioteca Ayacucho, Caracas, 1985.
  • Bernabé Cobo, Historia del Nuevo Mundo. translation: Edición de Francisco Mateos, Biblioteca de Autores Españoles, Madrid, 1956.
  • Pablo José de Arriaga, La extirpación de la idolatría en el Pirú. translation: Edición facsimilar del Centro Bartolomé de Las Casas, Cusco, 1999.

Studies

  • Pierre Duviols, Cultura andina y represión: Procesos y visitas de idolatrías. Centro Bartolomé de Las Casas, 1986.
  • Brian S. Bauer, Inca Religion and the Holy Landscape: The Temple of the Sun, the Ceque System, and the Sacred Topography of Cuzco. University of Texas Press, 2000.
  • Sabine MacCormack, Religion in the Andes: Vision and Imagination in Early Colonial Peru. Princeton University Press, 1991.

Name and epithets

The theonym in imperial Quechua is composed of the noun sara (or zara in the spelling of the sixteenth- and seventeenth-century colonial chroniclers), a term designating domesticated maize, and the kinship particle of s…

In the ancient sources

Comentarios Reales de los Incas, 1609 CE. Inca Garcilaso de la Vega explains the concept of the sacred mothers of foods (Saramama, Axomama, Cocamama) and the practice of dressing maize ears in female garments in the gra…

The myths

The Protective Soul of the Granaries and the Dressed Twin Ear. In the ethno-historical memories transmitted by Inca Garcilaso de la Vega and confirmed by inquiries into the extirpation of idolatries in the Viceroyalty o…

Worship and archaeology

The cult of Mama Sara operated in two complementary spheres in the Andean world: the daily domestic sphere and the imperial agricultural rites.

How the god was depicted

Mama Sara's iconography is clearly attested in pre-Columbian and colonial Andean material culture. In lithic sculpture, the production of conopas or illas stands out: small portable fetishes carved in basalt, soapstone…

What scholars debate

Agrarian Monotheism versus Animism of Many Protective Mothers. Anthropologists and historians of Andean religion, such as Pierre Duviols and Sabine MacCormack, stress the essential distinction between the imperial Inca…

After antiquity

Mama Sara holds a prominent place in ethnobotany, Andean archaeology and the narratives about food sovereignty in South America.

Did you know?

Imperial Quechua distinguished dozens of maize varieties dedicated to specific rituals, with yellow maize (kellu sara) and dark purplish maize (kulli sara) being the favorites for brewing the ceremonial chichas offered…

Codex relic

Saramama of Husks. The sacred doll made from the finest ears of the harvest, kept to ensure the abundance of the coming year.

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