EL ORIGEN DEL SOL "Todos los indios crean que haba un autor de la naturaleza, que hizo el cielo y la tierra;

Pero no por ello dej de adoracin por Dios al sol por su belleza y la luna, porque lo tenan por su esposa; "esto fue llamado Chia y Zuhe el sol y as darle a los espaoles un epteto de suma grandeza llamado Zuha y retener este discurso hoy en su idioma." El origen de los dos dioses de la regin de Iraca - Ramiriqui y Iraca - fue recogido por el cronista Fray Pedro Simn en sus historias de noticias de las conquistas de Tierra Firme en las Indias occidentales. Una recreacin literaria de Durniz de condesa alemana Gertrud von Podewils, alrededor de 1930, en su obra Chigys Mie (Idioma muisca significa "ltimas cosas"), lo resume as: "Cuando la oscuridad continu a reinar sobre la tierra y hombres vivieron en la noche eterna. A continuacin, la Iraca envi el Ramiriqui al cielo para que encender el mundo, y yo lo llamo Sua. Su luz ms clara slo brillaba el da, como correr de un extremo a otro del firmamento, la tarde se esconde detrs de las colinas, dejando la tierra de los Chibcha sumido en la oscuridad y la tristeza. Viendo esto, el Seor de Iraca vol en persona al cielo para dar luz de si y brillo llamado Chia en la noche cuando se esconde Sua". THE ORIGIN OF THE SUN "All the Indians believed that there was an author of nature, that made heaven and Earth; but not for this reason stopped worship by God to the Sun by her beauty and the Moon, because they had it by his wife; "this was called Chia and Zuhe Sun, and thus to give the Spaniards an epithet of sum greatness called them Zuha, and retain this speech today in their language." The origin of the two gods of the Iraca - Ramiriqui and Iraca - region was picked up by the chronicler Friar Pedro Simn in his news histories of the conquests of Tierra Firme in the West Indies. A literary recreation of Gertrud von Podewils German Countess Durniz, around 1930, in his work Chigys Mie (which muisca language means "Last things"), sums it up well: "When darkness continued to reign over the Earth, and men lived in everlasting night. Then the Iraca sent the Ramiriqui to heaven so that it will light the world, and I call it Sua. More its clear light was only shining day, as running from one end to another of the firmament, the afternoon is hiding behind the hills, leaving the land of the Chibcha plunged into darkness and sorrow. Seeing this, el Seor de Iraca flew in person to heaven to give light of si, and shine called Chia at night when Sua is hide".
HISTORIA MILAGROSA DE LOS SANTOS SOGAMOSEOS San Martn, San Sebastin y la Virgen. Las imgenes trastocadas de Sogamoso y de Mongu. El Emperador Carlos V o el Rey Felipe II habran regalado sendos retratos sagrados a las poblaciones de Sogamoso y Mongu. Uno era de la Sagrada Familiapintado po uno de ellos; el otro, San Sebastin o San Martn de Tours. De todos modos, la Virgen Mara no estaba de acuerdo con quedarse en Sogamoso y cambi con el santo destinado a Mongu. Respecto a este suceso se han planteado las siguientes dudas histricas Primera: Cul rey hizo el regalo?

Segunda: Cul fue el santo destinado a Mongu? San Sebastin o San Martn de Tours? Tercera: Por qu se fue San Sebastin de Sogamoso? Cuarta: El cuadro de la Virgen, destinado a Sogamoso, Lo pint Carlos Quinto o Felipe Segundo? O, ninguno de los dos? En Colombia hay "vrgenes para escoger",9 como lo demuestra Emma Forero Diago en su libro Los lugares de Maria,10 y en Sogamoso dos de ellas son la Virgen de Mongu y la Virgen de la "O" de Morc11 Segn la leyenda, cuando "el sol no se ocultaba en el imperio espaol", Su Majestad, el Rey, tuvo a bien destinar un el retrato de San Martn de Tours al Convento de Mongu, en tanto que el leo de la Virgen Mara sera entronizado en la iglesia de Sogamoso. Esta ltima, que era tan celebrada por sus prodigios, al decir del cronista Don Lucas Fernndez de Piedrahita, no estuvo de acuerdo con la imperial orden y como "donde manda capitn, no manda marinero", de la noche a la maana intercambi de aposento con el santo francs. Vanos fueron los esfuerzos de los feligreses por devolver las imgenes a sus lugares. Muchas veces hicieron la penosa procesin desde el valle hasta la montaa, salvando riscos y los precipios del caudaloso ro que formaba el lmite entre las dos poblaciones. Sin importarles los esfuerzos humanos, con la velocidad del rayo, las imgenes huan en la noche y la maana siguiente reaparecan bajo el techo de su predileccin.

En 1558, el ao siguiente a la primera bancarrota de la Hacienda Real, el Rey Felipe II habra regalado sendos cuadros a las poblaciones de Sogamoso y Mongu.Retrato atribuido a Sofonisba Anguissola (antes a Alonso Snchez Coello. Otra versin de esta leyenda fue recogida por Ocampo Lpez en el [3] captulo "Sobre las romeras y el folclor religioso en Boyac": "Los caciques de Sogamoso y Mongu hicieron regalos al rey de Espaa Felipe II en 1558, por los cuales el monarca les envi la imagen de la Virgen y la Sagrada Familia para Sogamoso y la Imagen de San Martn para Mongu. Una equivocacin con los cajones hizo que la Virgen fuera a Mongu y San Martn a Sogamoso, lo cual fue aceptado como decisin celestial por ambas ciudades. Los pobladores de Mongu celebraron el hecho con esta copla: Llevaron a Sogamoso a la Virgen de Mongu. Pero al descuido se vino y ya no sale de aqu. A la cual respondieron los sogamoseos con esta otra:

Al San Martn de nosotros lo llevaron paMongu. All se cans y se vino A vivir mejor aqu".

Miracle of the Holy sogamosenos [edit] history

San Martin, San Sebastin and the Virgin. Trastocadas images of Mongui and Sogamoso. Emperor Carlos V or King Felipe II would have given two separate portraits sacred Sogamoso and Mongui populations. One was of the Sagrada Familiapintado po one of them; the other, San Sebastian and San Martn de Tours. Anyway, the Virgin Mary did not agree with stay in Sogamoso and changed with the Holy to Mongui. Following historical doubts have been raised regarding this event First: did which King gift? Second: what was the Holy to Mongui? San Sebastian or St. Martin of Tours? Third: why did San Sebastin de Sogamoso? Fourth: The painting of the Virgin, to Sogamoso, painted Carlos Quinto or Felipe second? Or neither of them? In Colombia there are "Virgin to choose", 9 as Emma Forero Diago shows in his book the Maria, 10, and in two of them Sogamoso are the Virgin of Mongui and Virgin 'Or' morca11 According to the legend, when "the Sun was not hiding in the Spanish Empire," his Majesty, the King, was pleased to be a portrait of San Martn de Tours to the convent of Mongui, insofar as the oil of the Virgin Mary would be enthroned in the Church of Sogamoso. The latter, which was "so celebrated by his wonders", in the words of the chronicler Don Lucas Fernndez de Piedrahita, disagreed with the imperial order and as "where he sends captain, not commands sailor", from night to morning exchanged room with the French Holy. Vain were the efforts of the parishioners by return images to their places. Many times did the pitiful procession from the valley up to the mountain, saving crags and the precipios of the mighty river which formed the boundary between the two populations. Regardless of human efforts, with the speed of lightning, images fled in the night and the next morning reappear under the roof of your choice.

In 1558, the year following the first bankruptcy of the Real property, the King Felipe II would have given two pictures to the towns of Sogamoso and Mongui.retrato attributed to Sofonisba Anguissola (before to Alonso Snchez Coello. Another version of this legend was picked up by Ocampo Lpez [3] chapter "on pilgrimages and religious folklore in Boyaca": "The chieftains of Sogamoso and Mongui made gifts to the King of Espaa Felipe II in 1558, by which the monarch sent them the image of the Virgin and the Holy family to Sogamoso and the image of San Martn for Mongui. A mistake with drawers made that the Virgin out to Mongui and San Martn to Sogamoso, which was accepted as heavenly decision by both cities. Residents of Mongui celebrated the fact with this verse: They carried Sogamoso the Virgin of Mongui. But he came to neglect and now comes out of here. To which replied the sogamosenos with this one: San Martin from us took it pamongui. There he got tired and came Live better here ".

The goddess Bachu is the primordial mother of the Muisca people. It was goddess of water sources such as springs and streams. Bachu, beautiful and slender, had emerged from the lagoon of Iguaque, with a small child in her arms, sat by the shore of the lagoon and hope

that his son grow, when it reached the old enough, got married and had many children: the Muiscas. Bachu taught precepts such as the peace and coexistence to the first settlers, he taught them to hunt, cultivate, respect the laws and worshipping the gods. Bachu was so good, that same Muiscas referred to it also as Furachoque (good woman). After have populated the world and having left his teachings, the goddess returned along with teammate and they became serpents upon entering the sacred lagoon of Iguaque; that day the Muiscas, despite his sadness knew Bachu, his mother, was happy. Surrendered together worship the figure of his consort, in a special shrine possibly located in the current San Pedro de Iguaque. According to other versions, it was converted in Cha (Moon) to accompany a Sua (Sun) and as such it was venerated