By Cristóbal de Molina, Brian S. Bauer, Vania Smith-Oka, Gabriel E. Cantarutti
Just a couple of many years 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 record was once ready by means of Cristóbal de Molina, a clergyman of the health facility for the Natives of Our girl of Succor in Cuzco and Preacher basic of town. Molina used to be an exceptional Quechua speaker, and his complicated 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 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 on account that 1873 and comprises the 1st authoritative scholarly remark and notes. The paintings opens with numerous Inca production myths and outlines of the key gods and shrines (huacas). Molina then discusses an important 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, resembling beginning rituals, girl initiation rites, and marriages. Molina additionally describes the Capacocha ritual, within which the entire 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 becoming Spanish domination and sped up violence opposed to the so-called idolatrous religions of the Andean peoples.
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Molina, using information provided by Olivera, provides a summary of the movement: Within this apostasy, they believed that God, Our Lord, had made the Spaniards, Castile, and the animals and supplies of Castile, but that the huacas had made the Indians, this land, and the supplies that the Indians had before [the arrival of the Spaniards]. . They went about preaching this resurrection of the huacas, saying that the huacas now were flying through the air, dried out and dying of hunger, because the Indians no longer made sacrifices nor poured chicha to them.
Some nations of this land also tell many other absurdities and fables concerning their origins, such that if we were to relate them all, besides being lengthy, they would never end. I will, therefore, provide [only] a few so that you can understand the foolishness and blindness in which they lived. 16 They say that at the time of the Flood, two brothers escaped to a very high hill called Huacayñan that is in that province. 17 After the Flood subsided and they had finished the food that they stored there, they roamed the hills and valleys searching for food.
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. 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.