Account of the Fables and Rites of the Incas by Cristóbal de Molina, Brian S. Bauer, Vania Smith-Oka,

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By Cristóbal de Molina, Brian S. Bauer, Vania Smith-Oka, Gabriel E. Cantarutti

Just a couple of a long time after the Spanish conquest of Peru, the 3rd Bishop of Cuzco, Sebastián de Lartaún, referred to as for a record at the spiritual practices of the Incas. The document used to be ready by way of Cristóbal de Molina, a clergyman of the health center for the Natives of Our woman of Succor in Cuzco and Preacher basic of the town. Molina used to be an exceptional 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 performed on the top of Inca rule. therefore, Molina's account preserves a very important first-hand list 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 for the reason 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 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, akin to beginning rituals, lady initiation rites, and marriages. Molina additionally describes the Capacocha ritual, during which all of the shrines of the empire have been provided sacrifices, in addition to the Taqui Ongoy, a millennial move that unfold around the Andes throughout the past due 1560s according to growing to be Spanish domination and speeded up violence opposed to the so-called idolatrous religions of the Andean peoples.

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12 [The sorcerers] would receive their answers and tell either the townspeople what they wanted to know or the individual person who requested [their service]. However, they very rarely gave truthful answers. According to what they say, all the people of this land used to give confession to the sorcerers who were in charge of the huacas. This confession was made [in] public, and to learn if they had confessed [the] truth, the sorcerer would cast lots. 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.

The end of the movement, ca. 1571, coincides with Albornoz’s prolonged anti-idolatry activities in the Ayacucho region, where he is credited with “pulling the movement out by its roots” (Millones 1990: 64) and punishing several of its leaders in Cuzco. As Molina introduces the Taqui Onqoy movement, he also provides information about what appears to have been another set of native beliefs. He suggests that some of the natives of Peru had come to fear contact with the Spaniards, thinking that they were able to extract a curative “ointment” from the indigenous people.

The tarpuntaes, who are people like priests, were careful to fast from [the time when] they planted the maize until it reached about a finger’s height above the ground. 47 During this time, they eat nothing but boiled maize and herbs illegible, and they did not drink chicha [corn beer], only a clouded [drink] called concho [sediment]. Nor did they use coca at this time; they kept a bit of uncooked maize in their chuspas [small bags], which they placed in their mouths.

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