ELEVEN INCA PRAYERS FRO-M THE ZITHUMWA RITUAL John Howland Rowe One of the outstanding features of Inca religion, as it was practiced at Cuzco at the time of the Spanish invasion, was the prominence given to a creator god whose most common title was Wiraqocha (Lord). Creator gods.. are not uncommon in the mythologies of other native American peoples, but they are rarely prayed to and worshipped. Inca tradition credited the em- p'eror Pachakuti 'Inka Yupanki, who ruled about 1438 to 1471, with organiz- ing the worship of WYiraqocha, and -this tradition is very probably correct* It was Pachakuti who undertook to organize the imperial administration, and one of his chief preoccupations had to be the development of a formal state religion to unite the numerous local cults of the newly conquered provinces. His solution involved emphasizing the worship of the gods of nature, many of whom were already widely worshipped under different names. The Sun, the Thunder, the Moon, and the Earth-Mother were among the most prominent of these gods of nature. In addition, Pachakuti apparently ele- vated the creator Wliraqocha from the position of a culture hero in Inca mythology to the status of a high god directing the universe and the gods of nature, thus attributing to heaven the sort of hierarchical organiza- tion which he was imposing on the Andean world. The worship of older gods and place spirits was not interfered with, but none of them received the number of sacrifices and prayers which were offered to WATiraqocha in the official round of ceremonies which Pachakuti had devised. One of the first results of the Spanish conquest was the destruction of the Inca state religion, since the conquerors were eager to replace it with their own Catholicism. It was only some twenty years after the con- quest, when the ravaged empire was once more at peace, that any systema- tic efforts were made by Spanish writers to investigate the culture of their newv subjects. Their attention was directed primarily to the popu- lar cults of the lesser gods and place spirits, these cults being still vigorous and furnishing the major obstacle to full conversion of the na- tives. The local cults proved highly resistant to campaigns of preachilng and persecution and in many areas have survived in recognizable form to the present day, accomodating themselves to an overlay of Catholic ritual as they accepted the imposition of Pachakutits cult of the Creator five hundred years ago. Because of the marked emphasis on the description of the popular cults in the Spanish literature on Inca culture and because of the early destruction of the cult of Wiraqooha, Creator worship has remained one of the least knovm parts of Inca religion, and one of the aspects of it on which we are least likely to discover new sources to supplement the scanty information now available. It behooves us, therefore, to make the fullest possible use of the material we have, so that our total pic- ture of Inca religion is not too badly distorted by the interests of the 82 Spanish writers on whom we must.dep6nd for information. The best single source we have on the cult of Wiraqocha, and one of the two or three best on Inca religion in general, is a report written by Cristobal de Molina ("of Cuzco") who was the priest in charge of the par- ish of Nuestra Senora de los Remedios of the Hospital de los Naturales in the Inca capital at the time he wrote it in 1575. A large part of Molina's report is taken up with a detailed description of the official Inca reli-. gious calendar, month by month, giving invaluable detail on the ritual of each ceremony described. In his account of the purification festival of the Zithuwa, which was celebrated in August or September, depending on how the lunar months fell, Molina give s the Inca text and Spani sh translation of eleven formal prayers which figured in the ritual, most of them invok- ing WJiraqocha the Creator. These prayers give us our best evidence on the position of Wiraqocha in Inca religion and are the subject of the present study. Cristobal de Molina was apparentlv much respected in his own genera- tion for his knowledge of native religion and his ability in the Inca lan- guage. He was one of the men chosen by Viceroy Francisco do Toledo to in- vestigate the state of the church in the Cuzco area and was mentioned both by Toledo (1916, pp. 193-194) and by Guaman Poma (1936, pp. 611-612; i.e., 625-626) as a notable preacher in the native language. He says at the be- ginning of his report that his information on Inca religion was secured from a group of very old Indians who saw and participated in the rituals described in the days of WTayna Qhapaq (1493-1525), Waskhar (1525-1532), and Manqo 'Inka (1533-1545), the last emperors who held court in Cuzco (Mlolina, 1943, p. 7). He was thus one of the best qualified of writers on Inca customs. If we had the original manuscript of Molina's report, much of the trouble to which I have gone in the present study would be unnecessary. It would be possible to interpret Molina's hispanicized orthography of the Inca texts by the use of two standard dictionaries (Gonzalez Holgu{n, 1608, and Lira, 1944), following the principles for the reconstruction of the sounds of 16th century Inca which I have worked out in an earlier study (Rowe,, 1950), and then the rather free translations which Molina gives for the prayers in question could be easily checked against the Inca original. Unfortunately, the original manuscript of Molina's work is lost and we know it only from a defective copy made by some copyist who knew no Inca and had a good deal of trouble reading Molina's hand- writing. It is, indeed, not impossible that the received text is one step further a-way from the original and is a copy of a copy. In any case, the priceless Inca texts are badly garbled and demand a difficult job of reconstruction before they can be interpreted. I thought at first that the task of reconstruction was a hopeless one, but then I noticed that three of the prayers occur twice in the report and that the copyist had made different mistakes in the second renderinr from those he made in the first. A comparison of the pairs of texts surmgested a series of emenda- tions which made sense in terms of Molina's Spanish translations and I succeeded in making very fair reconstructions of the repeated prayers. The first three gave me some feeling for tho formal phrnseolo!y involved and I was then able to work out almost the whole of the remainincr eight. 83 Tlho new reconstructions are given below, following some morc precise data oil the known versions of Molina's work. The master copy of Molina's report is a manuscript of 70 quarto pages bouind up in vellum with a number of other important works on Inca history and culture in a volume numbered 3169 in the manuscript section of the Biblioteca Nacional in Madrid. It is entitled Relacion de las fabulas Y ritos de los Yngas hecha por Christ6ual de M;T3ina, cura do la Perroquia de N.a Soa de los Remedios de el Hospital de 1os naturales de la ciudad de e1FCuUco, dirigida al Feuerendissimo senlor Obispo D. Sebastinde eTArtaum., del cosejo do supM ellieng taken 'from the Bancroft copy cited deow) anoccupies ff. 2-36. The handwriting is of the late 16th or early 17th .century (-see Pz, 1933, pp. 53O-53le Porras Barrenechea, 1943, p. 97) a There are at least four 19th century transcripts of the Madrid copy in American libraries, as follows: 1. A copy made by or for the Chilean Claudio Gay and preserved in the Archivo Morla Vicuna in the Biblioteca Nacional, Santiago, Chile. It is not a particularly good copy but perhaps not as bad as the edition based on it (oompare Romero, 1916, p. xxiii). 2. A 6opy made by or for the Peruvian bibliophile F6lix Cip- riano Coronel Zegarra and preserved in the Biblioteca Nacional, Lima, Peru, at least up to the fire of 1944. It was bound in a volume entitled: Mss. varios. De la Col. Zegarra, catalog number 0138. The Molina account was at the end oTthe voIT-e (Vargas Ugarte, 1940, pp. 77-78, 88j Romero, 1916, po xxiii). 3. A copy made for William Sully Beebe in 1868 and given to the Yale University Library, New Haven, Connecticut, by his daughter in 1915, It is bound with a copy of Juan Polo de Ondegardo's Traslado de un cartapacio a manera de borrador... (see Moans, 1928, p. 398). 4. A copy made for Alphonse Pinart and purchased by the Ban- croft Library of the University of California, Berkeloy, in 1939. The transcript consists of 103 folio pages bound in cloth, with the catalog number fmF3429/M6. It appears to be a very good copy, at least as accur- ate as the Lima one. Somewhere in England, perhaps at the British Museum, there should be another copy of Molina's work made for Clements Re Markham before 1873, Four editions of the Relacion de las fabulas L ritos de losY have appeared and are listed in the bTib'iography at the end of this p..per. The first was a poor English translation made by Clements R. Markham, published in London in 1873. In spite of its defects as a translation, Markham's edition is of some value in studying the Inca texts of Molina's prayers because some of its readings are closer to the Madrid copy than those of any of the Spanish editions. The first edition in Spanish appeared in 1913 in Santiago, Chile, under the editorship of Tomns Thayer Ojoda; it was based on oop5r no. l in the list above. Another edition was 84 published in Lima in 1916 by Horacio H. Urteaga and Carlos A. Romero, using the Li ma manuscript, no. 2 in our l'ist. The fourth edition ap- peared"in Lima i-n 1943, edited by Francisco A. Loayza& It was.based on the same manuscript copy as the 1916 edition, Loayza having been refused permission to make a photographic copy of the Madrid manuscript in 1935 (Molina, 1943, p. 64, In.). None of these editions is entirely satis- factory and a new one based directly on the Madrid copy is much to be desired. I have not seen the Madrid copy myself, but found'that by comparing the texts of the four published editions and adding the testimony of the Bancroft Library manuscript it was possible to determine the probable reading of the Madrid copy in every critical case. I do not believe that any important additional light would be thrown on the difficult passages in the Inca prayers by going directly to the Madrid copy; to do much more we would need to find the lost original. There have been three previous attempts to reconstruct Molina's Inca texts, all of them highly unsatisfactory. The first, and in some ways the best, was made by Jos6 Gregorio Castro, former Bishop of Cuzco and a well-known Inca scholar, in 1921. Easily the worst is the one made by J. A. Rozas and published by Ricardo Roj'as in 1937 . The third was done by J. M. B. Farf&n Ayerbe and published in the appendix to an article by Juan B. Lastres in 1945 (Farfan Ayerbe, 1945). All of these attempted reconstructions share one outstanding defect: their authors have assumed that there has been no change in the Inca language since the 16th century and have tried to make sense out of the prayers in the modern Cuzco dialect. In order to do so, they must assume that Ilolina's Spanish translations are very inaccurate or that the Inca texts must be entirely rewritten or both; in any case, they come out with "reconstruc- tions" which tell us something about their authors but nothing of any value about ancient Inca religious ideas., I have made rather different assumptions in my own work on the subject. First of all, there is plenty of evidence that the Inca lang- uage has suffered some changes since the 16th century. I worked out and published in 1950 the sound changes which have occurred between the Classic dialect of the 16th century and the modern Cuzco dialect by the use of materials published in the 16th and 17th centuries, and by the comparative study of several modern dialects. In reconstructing Molinats hymns I have acted on the principle that no dictionary later than Gonzalez Holgu'in's ample work of 1608 could be trusted to give the meanings that Miolina intended to convey in his translations. The forms and meanings of any modern dialect are useful only in so far as they may throw light on Gonza lez Holguln's usage. Lnother working assumption is that Molina's Spanish translations represent faithfully the meaning of the original, allowing only for differences in style between the two languages. In a number of oases, I was able to work out a particularly obscure paseage only by retranslating Molina's Spanish into Classic Inca. This assumption worked very well 85 in all the prayers but one, no. 11; in the latter part of this prayer, the Spanish bears no relation to the Inca at all and one is tempted to suspect that the copyist of the Madrid manuscript telescoped both the text and the translation of at least two prayers in this case. The final assumption is that the man who made the Madrid copy worked in good faith and intended to reproduce his original letter for-. letter. His mistakes, then, would consist chiefly of misreading single letters or oombining neighboring parts of adjacent letters. It is evident from the oases where two separate texts of the same prayer are given that the copyist occasionally made more serious mistakes, such as leaving out a word or getting four or five letters completely confused, but I have tried not to assume amy such gross error had been made until I had exhausted every reasonable possibility of explaining the situation by a minor error. Word division was done very capriciously by 16th and 17th century writers even in Spanish and I found the word division in the received Inca texts as meaningless as one would expects To cut down somewhat on the detail presented in this paper, I will not attempt to comment on all the variant readings of the copies used but will simply give my reconstructions with comments on the most difficult or doubtful passages. For each prayer I give first a reconstruction of what I think appeared in Molina's original manuscript, then a -;ranscrip- tion in the orthography presented in my 1950 paper, and finally a fairly literal translation into English. The reader who wants to choc.kA the re- constructions shouiAd read this paper with a copy of at least on8 of .the published editions of Molina in his hand. For the problem of establish- ing the original text, my first version, in old Spanish orthography, is the one to criticize in each case. If it is correct, then the secondary transcription and the English translation can be defended in most details; if it is not correct, they are certainly wrong. 1. First prayer to the Creator (Molina, 1943, p. 38) A ticsi viracochan caylla viracochan tocapo acnupo viracochan camac churac cari cachon, huarmi cachon nispa llutac rurac camascayqui churascaiqui casilla que8spilla caugarmusac maipim_canqui ahuapichu ucopichu Lpuyupichu llantupichu hoyarihuay hayniguay inihuay imay pachacama haycay pachacama caucachihuay marcarihuay hatallihuay cay coscaytari chasquihuai maypi caspapas viracochaya 'A teqzi Wiraqochan, qaylla Wiraqochan, ttoqapu, 'aqnupu Wiraqochan, kamaq, churaq, "qhari kachun, warmi kachun" 'nispa, lluttaq, ruraq, kamasqayki, churasqayki qazilla qespilla kawzamusaq. 86 Mvaayp im kanki? Hawapichu, 'ukhupichu, phuyupichu, llanthupichu? 'jyari-via-v, taynirgay, ' iniavay. 'Imay-pachakama, hayk' ay-pachakama kawzachivay, markhariway, hat'alliway; kay qosqaytari chazkiway, maypi kaspapas, VIWiraqochayac. Oh ancient Lord, remote Lord, most excellent Lord, who createth and establisheth, sayingg: "Let there be man; let there be woman;" molder, maker; because thou hast made and established mankind, may I live peace- fully and safely. W711-here art thou? Without? W1ithin? In the clouds? In the shadows? Hear me, respond and consents For ever and ever give me life, take me in thine arms, lead me by the hand; receive this my offering wherever thou art, oh Lord. Comments. Except for straightening out the word division, this prayer needed only minor emendations, all of which could be supplied from the sooond copy of it which follows noo 11 (on p. 45 of the 1943 edition). My translation is slightly more literal than Molina's but re s no change in the sense. The titles t'oqapu and 'aqnupu appear to have been obsolete in Gonzalez Holguln's time, surviving only with reference to sumptuous raiment (see Gonzaler. HolguAn, 1608, p. 8, under Acnopoy ttocapuy) . 2. A prayer for the increase of the people (Molina, 1943, p. 39) Viracoohan apacochan titu viracochan hualpaihuana viracochan tocapo aenupo viracochan runa yachacuchun uarma yaohacuchun mirachu:n llacta pacha casilla quispilla cachun camasayquita guacaychay atalli ymay pachacama haycay paohacama Wiraqochan, tapaqochans tt itu W.firaqochan, wallpaywana Wiraqoohan, ttoqapu, 'aqnupu W.,Tiraqochan, runa yachakuchun, warma yachakuchun, mirachun. Llaqta, pacha qazilla, qespilla kachun. Kamasqaykita waqaychay, hata aliy, timay-pachakama, hayk' ay-pachakama. J . ~.5.... Lord, 'apaqochan, generous Lord, diligent Lord, most excellent Lord, let the people increase; let the children increase and miltiply. 87 Let the people and the land be peaceful and safe. Those whom thou hast created, guard, hold by the hand forever and ever, Comments. The verb yachakuy is used twice in this prayer and once each in nose 3, .5, 7 and 8, always with the. meaning of ."inorease." For each occurrence, an emendation was necessary, for the closest form found was yachaohuchun.(f6r yaohacuchun) ifn prayers 2..and 7. Gonzdlez Holgurin lists only "learn," "try," and "be able" as meanings for yachakuy, which probably indicates that the meaning "increase" became obsolete in the 16th century. The meaning "increase" is recorded only by Domingo de Santo Tomrs (1560, f. 78), who has "Multiplicar como sementera-yachacuni." The form apacochan is also troublesome. It occurs in this prayer and the next in a list of titles, and Molina does not translate the titles systematicallv enough to enable us to identify its meaning. He may have intended to render it "miraculous." The dictionaries do not list it, or give any similar form to which it could be emended. 3. A prayer to all the huacas (Molina, 1943, p. 39) Caylla viracochan titu viracochan hapacochan hualpaihuana viracochan chanoa viracochan acsa viracochan atun viracochan caylla viracochanta camcuna aynichic hunichic llacta runa yachacunanpac hahuapi hucupi purispapas. Qaylla Wiraqochan, t'itu Wiraqochan, 'apaqochan, wallpaywana 'Viraqochan; Ch'anka WViraqochan, 'Aksa Wilraqochan, Hatun Vtiraqochan, qaylla Wiraqochanta qamkuna 'ayniychik, huniychik, llaqta, runa yacha- kurianpaq, hawapi, 'ukhupi purispapas. .....0 Remote Lord, renerous Lord, 'apaqochan, diligent Lord; Ch'anka Lord, 'Aksa Lord, Great Lord: help ye and agree ith the remote Lord that towns and people may increase, walking also (With-h.im) without and within. Comments. In his translation Molina interpolates some descriptive information regarding the huaoas (gods) to whom this prayer is addressed; all were apparently local manifestations of the Creator. Ch'anka Wira- qo?ha, he says, was a huaca at Chuquichaca where the road to Vrilcapampa crossed the Urubamba River; Eatun Wiraqocha was a statue of the Creator in a famous shrine at Urcos. He gives no comment on 'tAksa Wiraqocha but mentions some other huacas whose names are not found in the prayer as it 88 has come down to us. Possibly the original text invoked a longer list of * . S.. 4. A prayer for the people (Molina, 1943, p. 40). A uiracochan ousi ussap-o hayllipo viracochaya runa cuyac mayhuaomi runa yana huaccha quisa runayqui camascayqui churascayqui casi quispilla camuchun huarmanhuan churinhuan chican rlanta purispa ama guatequintahuan yachhnehu unay huat& causachun mana allcaspa mana pitispa micumuchun upiamuchun. 'A Wiraqochan, kusi, 'usapu, hayllipu Wiraqochaya, runa khuyaq, maywaqmi; runa , yana, wakoha, qeza-runayki kamasqayki, churasqayki, qazi, qespilla kamuchun, warmanwan, churinwan; cheqan nanta purispa 'ama wateqentawan yuyachunchu; 'unay wata kawzachun, mana 'allqasqa, mana p'itispa mikhumuchun, 'upyamuchun. Oh Lord, happy, fortunate, victorious Lord, who hath compassion on men and showeth affection for them, let the people, those who serve, the poor, thine unfortunates, whom thou hast made and established, endure in peace and safety with their children, with their sons; walking in the straight road, let them not think on temptation; long years let them live; without interruption, without breaking, let them continue to eat, let them continue to drink. Comments. Two passages in this prayer were badly gEarbled in, the received tet. My reading of runa cuyac mayhuacmi is emended from runacay amay dacay mi of the Madrid manuscript, and my chican nanta purispa ama guatequintahuan yuyachunchu is emended from chincanta amaguat quinta huanyayai chichu. In both cases, the emendation was made by retranslat- ing 1Molina's Spanish into Classic Inca and looking for the choice of wording which -would involve the minimum emendation. 5. A er for the crops (MIolina, 1943, pp. 40-41). A viracochaya tic9i viracochaya hualparillac camac churac cay hurin pachapi micuchun upiachun nfispa churascayquicta camascayquicta micuynin yachacuchun papa gara imaymana miconcan cachun niscayqueta canachic mirachic mana muchuncanpac mana muchuspa camta ynincanpac ama cagachuncho ama chicchichuncho casilla huacaychamuy 89 'A Wirarqochaya, teqzi Wiraqochaya-, wallparillaq, kamaq, churaq, "kaV hurin pachapi mikhuchun, 'upyachun" Tispa, churasqaykeqta, kamasqaykeqta miklhuyiri yachakuchun. "Papa, zara, 'imaymwana mnikhonqan kachun" Risqaykita kamacheq, miracheq, mana muchonqanpaq, mane muchuspa qamta iflenqanpaq; 'ama qhazachunchu, 'ama chikchi^hunchu, qazilla waqaychamuy. Oh Lord, ancient Lord, expert creator, thou who maketh and estab- lisheth, saying: "In this lower world let them eat, 1st them drink," increase the food of those whom thou hast established, those vwhom thou hast created. Thou who commandeth and multiplieth, sayring: "Let there be potatoes, maize, and all sorts of food," so that they shall not suffer and, not suffering, do thy will; let it not freeze, let it not hail; keep them in peace. * -. S S Comments. The phrase ama chicchichuncho ('ama chikohichunchu) is an'emendation which I made somewhat hesitantly by retranslating Molina's Spanish. The Bancroft Library manuscript has euna chupichichuncho, which I suspect is the reading of the Madrid copy. This form suggests a verb chupichiy, "hail," but the dictionaries give no such word and we are probably dealing with a copyrist's error. 6. A prayer to the Sun (Molina, 1943, p. 41). Viracochaya punchao cachun tota cachun nispa i?ic pacariohun yllarichun nispa nal puirnchao churiyquicta ca9illacta quispillacta purichic runa rurascayquicta cancharinganpac, quillarinranpac viracochaya casilla quispilla punchao ynga runa yana michiscayquicta quillari canchari ama honcochispa ama nanachispa ca9icta quispicta huacaychaspa 'Tiraqochaya, "plunchew kachun, tuta kt.chun" riispa fTeq, "Paqar.ichun, 'illariohun" nfispa ffeq, p'unchaw churiykeqta qazillaqta, qospillaqta puricheq runs rurasqaykeqta k' ancharenqanpaq, killarenqanpaq, Wiraqochaya L Qazilla, qespilla plunchai 'links, rune, yana michisqaykeqta killariy, k'anchariy, 'ama 'onqochispa, 'ama nanachispa, qazeqta qespeqta waqaychaspa. Oh Lord, who saith: "Let there be dawr, let there be night," nhtio saith: "Let it dawn, let it grow light," who maketh the Sun, thy son, to move in 90 peace and safety to give light and illumination to the people thou hast created, oh Lord! Peacefully, safely, Sun, shine on and illumine the Incas, the people, the servants whom thou hast shepherded, guarding them from sioknes8 and suffering in peace and safety. 00*** Comments. Molina repeats this prayer further on (p. 74 of the 1943 editio) a comparison of the two versions cleared up all difficulties in the reconstruction. 7. A prayer for the Inoa (Molina, 1943, pp. 41-42). A uiracochan tici viracochan hualpayhuana viracochan atun viracochan tarapaca viracochan capac cachun ynoa cachun nispa nic oapac churascayquicta ynca camascayquicta casillacta quispillacta huacay- chamuy runan yanan'.yabhaouchun aocapuranta usachun ymFy pacha haycay-pachecama -ama allcachispa churinta mirantaguanpas huacaychay ca9illacta viracochaya 'A WViraqochan, teqzi 7iraqochan, wallpaywana Wiraqochan, Hatun Wiraqochan, Tarapaqa WSiraqochan, "qhapaq kachun, ' inka kachun" ninspa ffeq, qhapaq churasqaykeqta, 'inka kamasqaykeqta qazillaqta, qespillaqtn waqay_ ohamuy. Runan, yanan yachakuchun, 'awqapuranta 'usachun. 'Imay-pacha, hayk'ay-paohakama, tama 'allqachi spa, churinta mirantawanpas waqaychay qazillaqta, Wiraqochaya. Oh Lord, ancient Lord, diligent Lord, Great Lord, Tarapaqa Lord, who saith: "Let there be kings, let there be Incas," guard the king thou hast set up, the Inca thou hast created in peace and safety. Let his people, his servants increase. Let him defeat each of his enemies. For ever and ever without interruption guard his sons and his descendants also, in peace, oh Lord. ..... Comments. My reconstruction of aocapuranta usachun ('awqapuronta 'usachun) is- subject to question. The Madrid manuscript apparently has aorari punari vsachun, which makes no sense. A possible altern4tive would be aoca runanta usachun ('awqa runanta 'usachun), "Let him defeat his enemiesyA' my preference rests on the argument that a copyist would be more likely to mistake r for n than for p. A superfluous chay has been omitted before the next to the last word, it was probably a copyist's repetition of the last syllable of huacaychay. S. Another prayer for the Inca (Molina, 1943, p. 42). Viracochaya gualpayhuana viracochaya runacta casi quispillacta capac ynga churiyqui guarmayquipas camascayqui huacaychamuchun hatallimuchun pacha chacara runa llama miouy pay captin yachacuchun capac ynca camascayquicta viracochaya ayni huni marcari hatalli ymay pacha?amae Wiraqochaya, wallpaywana T'Tiraqochaya, runaqta qazi., ne,pillaqta qhapaq 'inka churiyki warmaykipas kamasqayki waqaychamuchun, hat'allimuchun. Pacha, chakra, runa, llama, mikhuy, pay kaptin yachakuchun. Vhapaq 'inka kamasqaykeqta, Wliraqocha-ya, layniy, huriiy, markhariy, hat ' alliy, 'imay-pachakama. Oh Lord, diligent Lord, let the Inca king, thy son and thy child, whom thou hast created, protect the people and lead them by the hand in peace and safety. Let the earth, the fields, the people, the flocks, the food increase while he liveth. Lord, respond and accede to the Inca king whom thou hast created; take him in thine arms, lead him by the hand forever. * * * Os Comments. Onlyr minor and fairly obvious emendations were needed in reconstrutng the text of this prayer. 9. A prarer to the Earth Mother (Molina, 1943, p. 42). Pachamama casillacta quispillacta capac ynca huahuayquicta marcari atalli 92 *0 * a 0 Pacharnama cazillaqta, qespillaqta qhapaq 'inka wawaykeqta markhariy, hat' al liy. Earth Mother, take the Inca king, thy child, in thine arms and. lead him by the hand in peace and safety. Comments. Molina repeats this prayer further on (on p. 74 of the 1943 edition). The second version has an additional word, curuimama, following Pachamama. I have not been able to divise any reasonable inter- pretation of it. Molina's translation is so free as to be no-help in this case. ..... 10. A prayer for all the Incas (Molina, 1943, p. 43). A punchao ynca inti yayay Cuzco tambo cachun aticoc llasacoc cachun ?Lispa ohurac camac muchascayqui ousi qui spi cachun ama atisca ama llasasca cachuncho aticucpas llasacpas 'camascayqui churascayqui. S. . @ . 'Awp'unchaw, ' inka inti; yayay, i"Qozqo, Tampu kachun; 'atikoq, llasakoq kachun" Fiispa, churaq, kamaq; much'asqayki. Kusi, qespi kachun; 'ama 'atisqa, 'ama llasasqa kachunchu, 'atikoqpas, llasaqpas, kamasqayki, chura sqayki. * - - -@y Oh daylight, Sun of the Incas, my father, who established and created the Ctiscos and Tampus, sy3:ng; "Let thei exist; let them be conquerors and despoilers,;" I will adore thee. Let there be happiness and safety; may they not be conquered, not despoiled, but conquerors and despoilers because thou hast made and established them. .. . ~~~~. . Commonts. The text of this prayer is perfectly clear. In interpret- inrg it, however, it is possible that we should read linka with pfunchaw instead of with 'inti, as Bishop COstro and Farf&an Ayerbe suggest; in that case we should translate: "Oh daylight Inca, Sun my father." My version seems to me to make better sense. 93 11 A prayer to all the huacas (Molina, 1943, p. 43). This prayer, the last of the series, is the most difficult to inter- pret because Molina's Spanish is not a translation of the Inca text. The Tnca begins withra seri6se.of. incomprehensible titlbs- bixt also with a phrase of the sort one would expect in a prayer to the huaoas, The last two thirds of it, hcwever, the sense of which is relatively clear, is a prayer for plenty and for protectiox against witchcraft, and it is addres- sed, not to the huacas, but to the Creator. There is no way of telling whether the confusion is due to Molina or to his copyist, but our first suspicion should be that the copyist has combined parts of two or more different prayers. I have assumed such a confusion for tho purposes of this reconstruotiorn 0 (A) A pachachulla uiracbchan ocuchulla uiracochan huaca uilca cachun TSispa camac atun apahuaypi huanatayna allasto allanto... (B) Viracochaya hurin pacha anan pacha cachon nispa inic ocupachapi puca omocta churac hainiSuay huniguay quispi casi camusac uiracochaya micuinioc mincacyoc Sarayoc llamayoc ymaymayoc haycaymayoc ama cachari- huaychu ymayrnana aycaymana chiquimanta putiymanamanta Yiacasca huatusca umuscamanta qui spichihuayou (A) Only about half of this part can be reconstructed properly: .9.Tiraqochan, wak0a willka kachun" nispa, kamaqn... (B) 1Viraqochaya, "hurin pacha, hanan pacha kachun" nispa nTeq, 'ukhu-pachapi puka 'umoqta churaq, 'ayniway, huniway, qespi, qazi kamusaq, Wiraqochaya, mikhuyniyoq, mink'aqyoq, zarayoq, llamayoq, 'imaymayoq, hayk'aymayoq, 'ama kachariwaykuchu. 'Imnaymana, hayk'aymana ch'ikimanta, phutiymanamanta, nakasqa, watusqa, 'umusqamanta qespichiwf.rku. (A) ...Lord, who created the huceas and villcas, saying: "let them beee.11 (B) Oh Lord, who saith: "Let there be earth, let there be heaven," who placed the red sorcerer in the underworld, help me and accede to my pr&yer. May I live long in peace and safety, oh ord, with food and help- ers and maize and llamas and everything. Do not turn us away but protect us from all sorts of dangers and troubles, and from curses, spells, and witchcraft. Comments. Apparently Molina himself did not know how to translate 94 atun apahuaypi huanatayna allasto allanto in part (A), for he repeats the Inca words in his Spanish rversion., In part (B) there are three places where my text is e:specially subject to question. The first is puca onoota (puka 'umoqta), "the red sorcerer," the reading of which is douotful because I know of no other mention of such a personage. The second is mincacyoc (mink'aqyoq), "having helpers," which does not fit well in a list of food, The third is putiymanamanta (phutiymanamanta), "from troubles." This word is an emendation of catuiman manta, of which I can make no better sense. In the received text there is no verb in the last part of the prayer, so I have supplied the obvious one, quispichihuayou (qespichiwayku). M-olina's eleven prayers tell us much about Inca state religion, and especially about the Creator's position in it. Wiraqooha, as the Creator is always oalled in these prayers, made the Sun, who is also spoken of as his son, he also made the huacas, or lesser gods,. mankind and man's food. His dwelling place is not known, but he is compassionate and affectionate toward man. He is expected to direct the everyda.y affairs of the world, but the petitions iii these prayers are genera l rather than highly specific , as befits the prayers for a public ceremonyo The Creator is asked to prevent freezing and hail which would damage the crops, to increase both the people and their food, to give long life, to guide human conduct, to protect the gover=ent and give victory to the Incas, and. in gerieral is asked for protection frorn trouble. 13specially notable is the frequency with which the Creator is asked to keep the people in peace and safety. On more than one occasion, the Creator is tactfully reminded that, since he is responsible for making man in the first place, he has some obligation to take care of him now. The Sun is addressed twice, onoe with the Creator (prayer 6) and once alone (prayer 10). He is the son of the Creator, but in his turn is ad- dressed as the father of the Incas; the Creator is not called "father" in any of these prayers. On the other hand, the making of kings is attriw buted, not to the Sun but to the Creator himself. The Earth Mother is the only other divinity to whom a separate prayer is addressed; her relationship to the Creator is not explained in these prayers or in any other literature on Inca religion that I know. The huaoas explicitly named are all called Wiraqocha and are probably manifestations of the Creator at important shrines in the neighborhood of.;- Cuzco. It is rather curious that Wanakawri, the most sacred huaca of the Incas, is not mentioned; none of the huacas named is identifiable as a mountain god. The huacas in general are spoken of as the companions and helpers of the Creator. The suggestion has been made, by readers of Molina's rather free Spanish translations, that the concepts in these prayers which parallel 95 Christian ones might be due to Spanish influence in the years following the conquest. Study of the Inca texts makes such an idea highly unlikely because the phraseology in the original is so different from that used in Christiarn Ince literature. The Spanish missionaries seem to have deliber- ately avoided the terms current in the native religion and many of thom were lost with the conversion of the Inaow nobility to Catholicism. This is one reason why previous students of these texts have had so much trouble restoring them. We are not dealing here with a reflection of Spanish Chris- tianity but with another great religion, the faith of Pachakuti 'Inka Yupanki. 96 BIBLIOGRAPHY Cae tro,, Jos CGregorio 1921 "tCorrecoiones en la Coleooion de libros y documontos referentes a- la historia del Per?i do los senores; Carlo- A. Romero y H,, H. Urtea-ga." Revista Histtrioa-, tomo VIr, entrega 1, pp. 17-20. 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