Quñiraya or Quñiraya Wiraqucha (also written as Quniraya Wiraqucha, Kuniraya Wiraqucha, Cuniraya Huiracocha, or Quñiraya Wiraqucha; it is an Inca god named in the manuscript of Huarochirí. It has been proposed that it would be the result of syncretism between a local coastal wak'a and the creator god Wiraqucha.[1]
It has been proposed that the epithet "Quñiraya" could be etymologically related to the epithet "Q’utñi-titi", a Puquina compound meaning "burning sun."[2]
Concept
edit
Within Huarochirí, Quñiraya Wiraqucha is established as the fusion of a local wak'a and the creator god Wiraqucha.
With respect to the local wak'a, the information on it is practically exiguous.
In the same source, time is divided into four ages and each of them was ruled by a different god: Yanañamca and Tutañamca, Wallallu Qarwinchu, Paryaqaqa and Quñiraya Wiraqucha.[3]
This timeline is often confusing, since Quñiraya is considered a god that existed before anything else in the world.
Some researchers have concluded that Quñiraya Wiraqucha is a trans-temporal god, that is, a god that does not occupy a single period but transcends the other ages where the other gods already mentioned rule.[4]
The Huanca version has some differences with the Huarochirí version. In this version, it is established that they were created by the god Wiraqucha. To be exact, all of them were born and molded by the fingertips of the almighty Wiraqucha.[5]
Quñiraya can be perfectly pigeonholed as a Trickster, because with his immense cunning he managed to deceive all the other wak'as and perform all kinds of feats. In the same way, Quñiraya transformed himself into any element, choosing the most suitable ones to achieve his objectives.[6]
Representation
editThe god Quñiraya was considered as the privileged and all-powerful creator god of all that exists in the world, giver of life to all communities and living beings; however, this god usually counterbalances these qualities with the appearance he usually takes. In general, Quñiraya takes the appearance of a destitute and unfortunate person.
According to Huarochirí, the god chose this form to humiliate the other gods and/or wak'as of the region.[1]
In relation to the above, there are Andean gods and mythological characters that have this peculiar way of manifesting themselves. Among them, we have the god Wiraqucha, Paryaqaqa, Guamansuri (father of Catequil), etc.[7]
There is a possibility that the particular manifestation of these gods and/or mythical characters has served as a pillar for the creation of numerous Andean legends that pray about the advent of a humble person (mostly a man) to a place or community. This divinity asks men for support; however, due to his appearance, they fail to recognize the god and, therefore, do not help him. Among the whole population, only one person is the one who helps the disguised divinity. This person is warned to move to another place with his acquaintances to avoid the punishment that the indignant god will unleash on the place of the events.[8]
Mythology
editQuñiraya Wiraqucha and Kawillaka
editThey say that, in ancient times, the god Quñiraya Wiraqucha, transformed into a poor-looking man, walked around with his cloak and his cusma in rags. Without recognizing him, some men treated him as a ragged beggar. However, this man gave life to all the communities. With his word alone, he prepared the ground for the farms and consolidated the terraces. With nothing more than throwing a reed flower called pupuna (an object compared to a spear), he would open an aqueduct from its source.
In this way, Quñiraya performed all kinds of feats and made the other gods and/or local wak'as pale with his wisdom.
Once upon a time there was a woman named Kawillaka who was also a wak'a. The said Kawillaka was still a maiden and was the owner of captivating beauty. As she was very beautiful, all the wak'as and huillcas longed for her fervently; however, this goddess always rejected them.
It happened that this woman, who had never let herself be touched by a man, was weaving under a lucumo tree. The cunning Quñiraya, who was nearby, turned into a bird and flew to the top of the tree. As there was a ripe lucuma there, he deposited his seed in it and made it fall near the woman. Seeing the appetizing fruit, the goddess Kawillaka, happy and free of suspicion, ate it. Thus she became pregnant without any man having reached her.
Nine months later, as women are wont to do, Kawillaka also gave birth, even though she was still a maiden.
For a year or so, she raised her son alone, breastfeeding him. Curiosity was always present in the goddess, for she wondered whose son he could be.
When the child was one year old, which was the time when the child was already crawling around, Kawillaka called all the wak'as and huillcas to find out who the father was. When they heard the message, all the wak'as were overjoyed and came dressed in their finest clothes, each one convinced that he was the one Kawillaka was going to love. This meeting took place in Anchicocha.
When they arrived at the place where this woman resided, all the wak'as and the huillcas sat down; then she spoke to them: "Look at him! men, gentlemen, recognize this child! Which one of you is the father? And she asked each one if it had been him.
None of the wak'as present claimed to be the father of her child.
Quñiraya Wiraqucha, as the very poor usually do, had seated himself to one side; despising him, Kawillaka did not deign to ask him, for it seemed impossible to him that his son could have been begotten by that poor man, there being so many graced males present.
Since no one would admit that the boy was his son, he told the boy to go himself to recognize his father; first, he explained to the Wak'as that, if the father was present, his son would climb on top of him.
The child crawled from one side of the assembly to the other, but did not climb on top of anyone present. He crawled until he reached the place where his father was sitting. Immediately, very happy, he climbed up on his legs.
When his mother saw him, very angry, she cried out, "Woe is me, how could I have borne the child of such a wretched man?" and with these words, carrying her little son, she went to the sea.
Then Quñiraya Wiraqucha said: "Now he is really going to love me!" and he dressed himself in a golden suit and began to follow her; when he saw her, all the local wak'as were very frightened.
Quñiraya called her saying: "Sister Kawillaka, look here! Now I am very beautiful" and she straightened up illuminating the Earth.
However, the goddess Kawillaka did not turn her face towards him; she headed towards the sea with the intention of disappearing forever for having given birth to the son of such a despicable and filthy man; she arrived at the site where, in fact, two stones that resembled the shape of human beings are still found, in Pacha Kamaq offshore.
The very moment he arrived there, he was transformed into stone.
As she believed that Kawillaka was going to see him, that she was going to look at him, Quñiraya Wiraqucha followed her from a distance, shouting and calling her insistently.
At this point, Quñiraya encounters various animals, which, depending on the answer they give him, the god rewards or curses them.
He asked all of them about Kawillaka's whereabouts.
The animals that showed him the way to the desired goddess and encouraged him were rewarded by Quñiraya. Among them are: the condor, the puma and the hawk.
The animals that responded negatively and discouraged him were cursed by Quñiraya. Among them are: the skunk, the fox and the parrot.
In this way, the god reached the seashore; from there, Quñiraya swam towards the Pacha Kamaq islands. When he arrived to this island, Quñiraya arrived to a place where the daughters of Pacha Kamaq were; which were guarded by an Amaru.
Quñiraya wanted to take revenge on Pacha Kamaq; for he thought that Pacha Kamaq was responsible for taking him away from his beloved Kawillaka.
Shortly before, the goddess Urpi Wachaq had entered the sea to visit Kawillaka.
Taking advantage of the mother's absence, Quñiraya seduced the older daughter. When he wanted to do the same with the younger one, she transformed into a dove and took flight. It is for this reason that the goddess was called Urpi Wachaq (the one who gives birth to doves).
At that time, fish did not yet exist in the sea. Only the goddess Urpi Wachaq raised them in a small pond inside her home.
Upon learning that Urpi Wachaq had gone to visit Kawillaka, Quñiraya, furious, threw all the fish into the sea. In this way, the fish began to multiply by the thousands. It is for this reason that the sea is full of fish.
When his daughters told him how Quñiraya had seduced them, Urpi Wachaq, furious, pursued him.
Seeing that she could not reach Quñiraya, the goddess wanted to deceive him and crush him with a huge rock that she herself made grow. However, the cunning Quñiraya escaped unharmed from the deception and managed to escape.[1]
Qullqiri's wife
editIt is mentioned that in Lake Yansa or Yansaqucha, there was a wak'a named Qullqiri (or Collquiri).
At that time, the lonely Qullqiri longed for a woman.
For this reason, this wak'a went towards the territories of Yauyos and Chaclla; with the purpose of finding a woman. In spite of his incessant search, he did not find her.
One day, Quñiraya came to him and said, "Hello, your wife is in these parts, she is very close."
Thus, with joy, Qullqiri went to see her. He did so from the hill overlooking Yampilla. On that hill, Qullqiri looked in the direction of Yampilla. Looking around, he managed to observe a woman of inordinate beauty who was dancing. This woman's name was Capyama.
At the glimpse of such beauty of that woman, Qullqiri thought in his heart that she was the one who should be his wife.
So Qullqiri sent one of his boys (servants) and said to him, "Go on son; you are going to tell this woman that her llama has given birth to a male. So she will come at once."
The boy went to fulfill his assigned task.
When he arrived at Capyama, he told her, "Mother, your llama has given birth up on the hill." The woman, overjoyed, went immediately to her house.
Capyama placed her golden drum in the center of the house; next to it she placed small bags and immediately, bringing only a large amount of chicha, she went with great haste (to the place where the messenger of Qullqiri was waiting for her).
The name given to the porongo by the Concha ethnic group is lataca or rataca.
When the wak'a Qullqiri saw her arrive, he was very happy and immediately returned to Yansa.
Then her boy, in leading this woman, would deceive her by saying, "We are almost there; it is near here."
Qullqiri, transformed into a bird called callcallo, was waiting for her on the hill overlooking Yampilla.
When the woman arrived, she wanted to catch the callcallo. The bird, flitting here and there, did not allow itself to be easily captured. However, the woman managed to capture the bird and subsequently placed it on her lap.
When she grabbed him, she spilled the chicha she was carrying in her rataca. Instantly, a spring formed in the place where the drink was spilled.
It is said that, to this day, this spring still bears the name of Ratactupi.
The callaloo she carried in her lap began to grow and began to weigh on the woman's belly, causing her great pain.
Wondering what it could be, she looked at it. As it fell to the ground, a rather nice boy appeared.
He greeted her with pleasant words, "You wasted no time, sister, in placing me on your lap. Now what are we going to do? I was the one who sent for you."
As soon as she saw him, the woman also fell madly in love with him.
In this way, Capyama and Qullqiri slept together.
Later, Qullqiri would take her to his land in Yansacocha.[1]
The advent of the "Wiraquchas".
editOne of the many qualities of Quñiraya Wiraqucha was that of an oracle. In Huarochirí, it is mentioned that he was one of the gods who foretold the coming of the Wiraquchas (Spaniards) to these lands.
In this manuscript, we read the following:
It is said that, shortly before the appearance of the Wiraquchas, Quñiraya set out for Cusco. Once there, the god spoke to the Inca Wayna Qhapaq: "Let's go, son, to Titicaca. There I am going to tell you about my existence."
It is said that, shortly before the appearance of the Wiraquchas, Quñiraya set out for Cusco. Once there, the god spoke to the Inca Wayna Qhapaq: "Let's go, son, to Titicaca. There I am going to tell you about my existence."
Quñiraya also said to him, "Inka, give instructions to your men so that we send the sorcerers, all the wise men, to the lands below." The Inka did so at once.
Some men claimed to be animated by the condor; others claimed to be animated by the hawk; and there was one who claimed to be able to fly through the air in the form of a swallow.
Then, Quñiraya gave them the following instructions: "Go to the lands below; there you will tell my father that his son sent you to give you one of his sisters."
Thus, the man encouraged by the swallow left with the other camascas or camacsas (shamans). Likewise, they were ordered to be back in five days.
The golondrina's camasca was the first to arrive.
When he communicated the message that had been entrusted to him, Quñiraya's father gave him what he had asked for. What was requested was inside a small box (box). Then, the father told him not to open it before his lord Wayna Qhapaq himself did so.
When he was a short distance from Cusco, that man who had moved the ticket office here, overcome with curiosity, said to himself, "I'm going to see what it can be." And he opened it.
Inside, an elegantly dressed woman of exuberant beauty appeared to him.
Her hair was like frizzy gold; she was dressed in very fine clothes and her size was minuscule.
As soon as the man saw her, the woman vanished.
The man, dejected by such an event, arrived at Titicaca, in the Cusco region.
One of those present, possibly Wayna Qhapaq himself, said to the man: "If you were not encouraged by the Golondrina, at this very moment I would give orders for you to be killed; go away; go back by yourself". Having said this, the camasca was sent back to the lowlands.
The camasca returned and obeyed the order. While, on the way back, he brought (the box) and on the way he felt thirsty or deathly hungry, he only needed to talk and a table was laid out for him with everything he asked for. The same thing happened when he needed to sleep. In this way, after exactly five days, the said camasca arrived. And both the Inca and Quñiraya received him with great joy.
Before opening it, Quñiraya said, "Inka, let us draw a line here on the ground; I will enter the earth on this side; on that other side you will enter the earth with my sister; you and I will never see each other again." So saying he drew a line on the ground.
Then, the Inca opened the box.
The place they were in was immersed in light.
Then, the Inca Wayna Qhapaq said: "I am not going to return from here; in this very place, I am going to stay with my ñusta, with my coya". He gave instructions to a man, a member of his ayllu, telling him: "You go; return to Cusco and say that you are Wayna Qhapaq in my place".
At that instant, the Inca disappeared with his lady; the god Quñiraya did the same.
And since then, after the one we have called Wayna Qhapaq died, some proclaiming the priority of their rights, (provoked the collapse of their lordship).[1] [9]
See Also
edit- Kawillaka
- Andean civilizations
- Pre-Inca period
- Wallallu Qarwinchu
- Huarochirí Manuscript
- Inca Mythology
- Pacha Kamaq
- Paryaqaqa
- Religion in the Inca Empire
- Wiraqucha
- Yanañamca y Tutañamca
References
edit- ^ a b c d e Taylor, Gerald. "Ritos y tradiciones de Huarochirí" (PDF). Retrieved September 1, 2023.
- ^ Cerrón-Palomino, Rodolfo (2021). "Dioses y héroes de Huarochirí". Boletín de la Academia Peruana de la Lengua. 69. Lima: 125–147. doi:10.46744/bapl.202101.005.
- ^ Pease G.Y, Franklin. "Perú: hombres e historia (volumen II)" (PDF). Retrieved September 1, 2023.
- ^ Justo Ubillús, Mariella Patricia. "Organización temporal de la mitología inscrita en el manuscrito de Huarochirí" (PDF). Retrieved September 1, 2023.
- ^ Taipe Campos, Nestor Godofredo (September 1, 2023). "Dos soles y lluvia de fuego: los valores sociales en los mitos andinos" (PDF). Retrieved September 1, 2023.
{{cite web}}: CS1 maint: url-status (link) - ^ Torres Oyarce, Tania. "El trickster en el Manuscrito de Huarochirí: los casos de Cuniraya Huiracocha, Huatiacuri y Pariacaca" (PDF). Retrieved September 1, 2023.
- ^ Paul R. Steele. "Handbook of Inca Mythology". Retrieved September 1, 2023.
- ^ Vargas, Alfredo Narváez (September 1, 2023). "Dioses, Encantos y Gentiles: Introducción al Estudio de la Tradición Oral Lambayecana" (PDF). Biblioteca Virtual de Ministerio de Cultura. Retrieved September 1, 2023.
{{cite web}}: CS1 maint: url-status (link) - ^ "Dioses y hombres de Huarochirí" (PDF). Retrieved September 1, 2023.
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