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, known as for a document at the spiritual practices of the Incas. The record 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 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 carried out on the peak of Inca rule. therefore, Molina's account preserves a vital first-hand checklist of Inca non secular ideals and practices.This quantity is the 1st English translation of Molina's Relación de las fábulas y ritos de los incas when you consider 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 foremost 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, resembling delivery rituals, woman initiation rites, and marriages. Molina additionally describes the Capacocha ritual, during which the entire 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 based on growing to be Spanish domination and speeded up violence opposed to the so-called idolatrous religions of the Andean peoples.
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Thus the younger brother decided to hide until he [could] see if they [would] return. After three days, [the] two huacamayas [macaws] returned, and they began to prepare food. As [the younger brother] saw this was an opportune time to capture them, he entered after seeing they had prepared food. He ran to the door, closed it, and trapped them inside, [causing] them to become very angry. Then he grabbed the younger one and while he was holding the younger one, the elder [bird] escaped. They say that he joined and had carnal relations with the younger, with whom, over time, he had six sons and daughters.
This [Lord] was so wise that he started pondering upon the respect and reverence that his ancestors have had for the Sun, noting that they worshipped him as a god who never stopped or rested and who traveled every day around the world. This [Lord] spoke and discussed with those of his council that it was not possible for the Sun to be the god who created everything, because if he were, a small cloud would not be able to pass in front of him and obscure his resplendence so he could not shine. And that if he were the Creator of All Things, then one day he would rest; and from that place he would illuminate the entire world and order what he wanted.
Furthermore, in some sections he interwove passages from different sources, and in other places he reproduced entire blocks of information (Rowe 1980: 2). Nevertheless, it is clear that Cobo had a copy of Molina’s Account of the Fables and Rites of the Incas and that he relied on it heavily. Molina’s manuscript is specifically mentioned in the History of the New World, as Cobo discusses the major sources he used to research the Incas. After discussing Polo de Ondegardo’s famed 1559 document outlining the history of the Incas, as well as a second, lesser-known work that was produced during Viceroy Toledo’s stay in Cuzco, Cobo describes Molina’s work: And a little later, another general meeting of all the old Indians that had lived during the reign of the Inca Guayna Capac was held in the city of Cuzco itself by Cristobal de Molina, a parish priest at the hospital of the natives in the Parish of Nuestra Señora de los Remedios; this meeting was ordered by Bishop Sebastian de Lartaun and confirmed the same things as the previous meetings; the result was a copious account of the rites and fables that the Peruvian Indians practiced in pagan times.