By Cristóbal de Molina
Only a couple of a long time after the Spanish conquest of Peru, the 3rd Bishop of Cuzco, Sebastián de Lartaún, known as for a file at the spiritual practices of the Incas. The document used to be ready by means of Cristóbal de Molina, a clergyman of the clinic for the Natives of Our woman of Succor in Cuzco and Preacher common of town. Molina was once an exceptional Quechua speaker, and his complicated 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 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 on the grounds that 1873 and contains the 1st authoritative scholarly statement 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 12 months, in addition to rituals that weren't tied to the ceremonial calendar, similar to delivery rituals, woman 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 flow that unfold around the Andes throughout the overdue 1560s in line with transforming into Spanish domination and sped 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)
They believed that all the huacas of the kingdom that the Christians had demolished and burned had come back to life, and had formed themselves into two sides: some had joined introduction [ xxix with the huaca of Pachacama[c] and the others with the huaca Titica[ca]. [They said] that all of them were flying around in the air, ordering [the people] to give battle to God and defeat Him. [And] they [claimed] that they were already defeating Him. , Pizarro] entered this land, God had defeated the huacas, and the Spaniards [had defeated] the Indians.
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.
Although Lope García de Castro, who was then interim governor of Peru (1564–1569), as well as church officials such as Molina, Olivera, and Albornoz, may have been puzzled by the appearance introduction [ xxxi of the Taqui Onqoy movement and its profoundly religious dimensions, modern scholars are not. 18 These movements represent innovative religious responses that offer hope to disadvantaged portions of a population. Numerous millenarian movements have been recorded throughout history, and they frequently occur in the wake of colonialism, such as the North American Ghost Dance of the 1890s and the South Pacific Cargo Cults of the 1940s.