By Cristóbal de Molina
Only a number of many years after the Spanish conquest of Peru, the 3rd Bishop of Cuzco, Sebastián de Lartaún, known as for a file at the non secular practices of the Incas. The file was once ready by way of Cristóbal de Molina, a clergyman of the health facility for the Natives of Our woman of Succor in Cuzco and Preacher common of town. Molina used to be an excellent Quechua speaker, and his complex language abilities allowed him to interview the older indigenous males of Cuzco who have been one of the final surviving eyewitnesses of the rituals carried out on the peak of Inca rule. therefore, Molina's account preserves a very important first-hand checklist of Inca spiritual ideals and practices.
This quantity is the 1st English translation of Molina's Relación de las fábulas y ritos de los incas considering the fact that 1873 and contains the 1st authoritative scholarly remark and notes. The paintings opens with a number of Inca construction myths and outlines of the key gods and shrines (huacas). Molina then discusses crucial rituals that happened in Cuzco in the course of every month of the yr, in addition to rituals that weren't tied to the ceremonial calendar, equivalent to start rituals, woman initiation rites, and marriages. Molina additionally describes the Capacocha ritual, within which all of the shrines of the empire have been provided sacrifices, in addition to the Taqui Ongoy, a millennial flow that unfold around the Andes in the course of the past due 1560s in accordance with turning out to be Spanish domination and speeded up violence opposed to the so-called idolatrous religions of the Andean peoples.
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Extra resources for Account of the Fables and Rites of the Incas (William and Bettye Nowlin Series in Art, History, and Culture of the Western Hemisphere)
12 Besides these, they would sacrifice and offer to those same huacas small baskets with coca, called paucarrunco [multicolored basket];13 ones that they call paucarquinto [multicolored cluster], [which were] similar to [those with] coca; small amounts of toasted maize; and red and yellow seashells that they call mullu [Spondylus shells], carved in the shape of maize. 1 The Cuzco–Vilcanota pilgrimage route. The priests crossed the mountains to reach the Vilcanota pass and then returned to Cuzco by way of the river valley.
38 There he would drink and rest, carrying out his drunken celebrations and taquis [dances]. They called this taqui huallina [dance chant], and they would perform this dance or song four times a day. ” Their own wives did not enter where they were but instead remained outside in a courtyard. 3 The American Museum of Natural History preserves a silver llama figurine with a red caparison, which was recovered on the Island of the Sun in Lake Titicaca (Bandelier 1910; Bauer and Stanish 2001: 235). This figure is similar, although smaller, to those described by Molina as being used in rituals in Cuzco.
These movements tend to call for a return to traditional customs and a rejection of the newly dominant social order. They also include predictions that the current social conditions will be overturned by supernatural forces. Most of these movements are peaceful, but colonial powers often see them as a threat to their control over the civil population and go to great efforts to extinguish them. Indigenous resistance against the culture and power of Spain was widespread and took many forms over the next century, yet the specific Taqui Onqoy movement of the central Andes was relatively short-lived.
Account of the Fables and Rites of the Incas (William and Bettye Nowlin Series in Art, History, and Culture of the Western Hemisphere) by Cristóbal de Molina