By Cristóbal de Molina
Only a number of a long time after the Spanish conquest of Peru, the 3rd Bishop of Cuzco, Sebastián de Lartaún, referred to as for a file at the non secular practices of the Incas. The record used to be ready by means of Cristóbal de Molina, a clergyman of the medical institution for the Natives of Our girl of Succor in Cuzco and Preacher normal of the town. Molina was once an exceptional Quechua speaker, and his complex language talents allowed him to interview the older indigenous males of Cuzco who have been one of the final surviving eyewitnesses of the rituals performed on the top of Inca rule. therefore, Molina's account preserves a vital 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 in view that 1873 and comprises the 1st authoritative scholarly remark and notes. The paintings opens with numerous Inca production myths and outlines of the main gods and shrines (huacas). Molina then discusses an important 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, reminiscent of delivery 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 through the past due 1560s according to becoming Spanish domination and sped up violence opposed to the so-called idolatrous religions of the Andean peoples.
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Extra info for Account of the Fables and Rites of the Incas (William and Bettye Nowlin Series in Art, History, and Culture of the Western Hemisphere)
22 ] Account of the Fables and Rites of the incas [which] was another idol [in the] shape of a man; and another idol called Chuqui Ylla Yllapa,5 which was the huaca of lightning, thunder, and lightning bolts. This huaca was shaped [like] a person, although its face could not be seen. It also had a gold llayto [head band], gold earplugs, and a gold medallion, which they call canipo,6 and it had its clothes folded next to it. Those huacas were placed on a bench, and [while] the live rams went around them,7 the priests said: O Creator, Sun, and Thunder, be forever young and never age.
7 They would give their answers depending on whether these resulted in evens or odds, telling those who asked them what they wanted to know. 8 They say that when someone was frightened by a lightning strike, on regaining consciousness, he would claim that the Thunder had given him the skill of either healing with herbs or of answering questions that they were asked. In the same way, when 18 someone survived from some river or great danger, they would say that the devil had appeared before them.
In them, by work of the devil, he would see who had confessed a lie, in which case the sorcerers [ 19 great punishments were given. 13 The Incas and the people of Cuzco always made their confessions in secret, and for the most part, they confessed to the Indians of Huaro, [who were] sorcerers that they used specifically for this purpose. In their confessions, they would accuse themselves of not having revered the Sun, the Moon, and the huacas, and of not having kept or celebrated wholeheartedly the festivities of the raymis, which are the [celebrations] of the months of the year.
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