State in South America. It shares borders with Ecuador, Colombia, Brazil, Bolivia and Chile. Washed by the Pacific Ocean....
State structure of Peru:
Presidential republic. The head of state and government is the president. Legislative power is vested in the unicameral Congress. Executive power is in the hands of the president and prime ministers.
Story:
The history of Peru goes back centuries. The powerful civilization of the Incas left here many monuments of their culture - the remains of grandiose temples and palaces, a network of magnificent roads, water pipes, etc. Since 1532, the Spaniards dominated the country, having taken out most of the wealth of the Inca empire. Only in 1821 Peru gained independence.
Peru weather:
Due to the complex surface topography, climatic conditions in Peru are extremely diverse. In the coastal strip, the temperature stays within + 16-25 C all year round with very low humidity - no more than 200 mm of precipitation falls per year in the north and about 100 mm in the south, often in the form of the smallest drizzle ("garya"). In mountainous regions, at altitudes up to 3500 m, the climate is moderate, the temperature in winter (from June to October) averages + 4-6 C, in summer up to + 16-17 C, in the valleys up to +24 C. Above, the puna zone begins "("cold place") with a pronounced mountain climate - the temperature in winter is from 0 C to -7 C, in summer + 3-7 C with strong rarefaction of air and sharp daily temperature fluctuations (during the day it can reach + 22-28 C, at night - up to -12 C). The tops of the mountains are covered with snow and glaciers all year round. Precipitation falls no more than 700 mm per year ....
Peru language:
Official language: Spanish, Quechua and Aymara.
English is understood only in cities, good hotels, shops.
Religion in Peru:
90% of the population are Catholics.
Currency of Peru:
International name: PEN
1 salt is equal to 100 cents. In circulation are banknotes in denominations of 10, 20, 50, 100 sol, coins of 0.10, 0.20, 0.50, 1, 2, 5 sol. In the capital and in the areas of excavations, it is possible to pay with dollars and credit cards of the main world systems (in large stores and hotels), in the provinces it is impossible....
Visa:
Easy entry mode
Citizens of Russia for a trip to Peru for up to 90 days, if the purpose of the visit is tourism, a visa is not required. You also do not need to apply for a transit visa in advance if the duration of such a trip does not exceed 2 days. In all other cases, a visa must be issued in advance at the consular section of the Embassy of Peru in Moscow....
Customs restrictions:
There are no restrictions on the import and export of local currency. The import of foreign currency is not limited, the export is limited to the previously imported amount. Receipts for the exchange of foreign currency into salt must be presented at the return exchange....
Representations of Peru in Russia:
Embassy
Address: Moscow, Embassy Office: Smolensky Boulevard, 22/14, apt. 15
phone: 248-77-38, 248-67-94, 248-23-02
fax: 230-20-00
Russian representations of Peru:
The Consular Section
Address: Lima, Avenida Salaverry, 3516, San Isidro, Lima, Republica del Peru
phone: (8-10-511) 264-0404
fax: (8-10-511) 264-0130
www.embajada-rusa.org
Mains voltage:
Tips:
Tips (approximately 10% of the cost) in bars, restaurants, hairdressers, hotels are already included in the bill. Tipping taxi drivers is not required - usually the cost of the trip is agreed in advance. Local guides are usually tipped at the rate of US$3-5 per day.
Office hours:
Banks are open on weekdays from 9 am to 5 pm, on Saturday - from 9 am to 1 pm (in summer the work schedule may change). Many banks in the province have individual opening hours.
Shops are usually open on weekdays from 9 am to 1 pm and from 3 pm to 8 pm. Some supermarkets in the capital are open without lunch until 21-22, many - around the clock. In the province, the opening hours of shops are individual.
Safety:
The biggest problem when traveling in Peru is theft. It is not recommended to carry large sums of money with you, clothes and personal belongings should not be left unattended, and it is also recommended to refrain from visiting slum areas. Do not leave money and jewelry in the room (hotels are not responsible for the safety of things in the rooms) - for this purpose, special safes are provided at the hotel reception....
Country code: +51
Geographic first level domain name:.pe
The medicine:
Vaccination against yellow fever is recommended in case of visiting the Selva region and areas with an altitude below 2300 meters above sea level. Malaria prophylaxis is recommended. When traveling to Selva, there is a risk of contracting hepatitis B and D, as well as yellow fever. There are also natural foci of typhus and rabies.
Emergency Phones:
Rescue and emergency services - 105.
Police - 714-313 (Lima).
In Peru, tourists will see ancient land Incas, pre-Inca temples, Amazon rainforests, snow-capped peaks Andes, the relic Lake Titicaca, mysterious petroglyphs in the Nazca desert, museums in Lima, which the locals call the "City of Kings", as well as condors soaring majestically over the Colca Canyon. In this ancient country, there are also good beaches on the Pacific Ocean.
Geography of Peru
Peru is located in the west of South America. Peru borders Colombia and Ecuador to the north, Brazil to the east, Bolivia to the southeast, and Chile to the south. In the west, the country is washed by the Pacific Ocean. total area– 1,285,216 sq. km., and the total length of the state border is 5,536 km.
In the west there is a narrow coastal plain, in the east there is a flat area covered with tropical forests (jungle), and the rest of the country is occupied by mountain system Andes. The highest local peak is Mount Huascaran, whose height reaches 6,768 meters.
Most Peruvian rivers originate in the Andes mountains. They flow into the Pacific Ocean, into Lake Titicaca, and are also tributaries of the Amazon River.
Earthquakes occur quite often in Peru, however, most of them are not destructive.
Capital
Lima is the capital of Peru. More than 8 million people now live in this city. Lima was founded by the Spaniards in 1535.
Official language of Peru
Peru has several official languages - Spanish and the languages of local Indians (where they live compactly).
Religion
Most of the inhabitants of this country are Catholics.
State structure
According to the Constitution, Peru is a presidential republic, headed by a President elected for 5 years. The president acts as head of state and head of government. His functions also include the appointment of the Prime Minister.
The unicameral local parliament is called the Congress, it consists of 130 deputies, also elected for 5 years.
The main political parties are the Union for Peru, the Peruvian Aprista Party, the National Unity Party and the Alliance for the Future.
Administratively, the country is divided into 25 regions and one province with the center in Lima. Regions are further subdivided into districts.
Climate and weather
The climate in Peru is varied, ranging from subtropical and tropical to alpine in the Andes. It is the Andes, as well as the Humboldt Current, that have a decisive influence on the local climate.
The best time to visit this country - the Peruvian winter (June-September), when there is little rainfall.
During the Peruvian summer (November-March) it rains very often. The temperature is higher than in summer, but it can get very cold at night. The most unpredictable seasons are spring (April-May) and autumn (October).
Seas and oceans of Peru
In the west, the country is washed by the Pacific Ocean. The length of the sea coast is 2,414 km. average temperature sea near the coast - from + 14С to + 19С.
Rivers and lakes
The sources of most Peruvian rivers begin in the Andes mountains. They flow into the Pacific Ocean, into Lake Titicaca or are tributaries of the Amazon. The longest local rivers are the Ucayali (1,771 km), the Marañon (1,414 km), the Putumayo (1,380 km), the Zhavari (1,184 km) and the Huallaga (1,138 km).
In the southeast, near the border with Bolivia, is the mountain lake Titicaca with fresh water. Its area is 8300 sq. km.
Culture of Peru
The culture of Peru was formed under the influence of the traditions of local Indians and Spaniards. The traditions and customs of many ethnic groups coexist in this country. As in any other country in South America, Peru has a huge number of festivals, fiestas and holidays, most of which are, of course, of a religious nature.
In February, for example, there is a fiesta in Puno in honor of the Blessed Virgin of La Candelaria, in April there are fiestas throughout the country in honor of Good Friday and Easter, in July there is a fiesta in Paucartambo in honor of the Virgin of El Carmen, and in October in Lima - Fiesta of the Lord of Miracles.
On June 24, Peruvians celebrate the summer solstice Inti Raimi, which has its roots in Inca tradition.
Also very interesting are the Marinera Dance Festival in La Libertad, the Spring Festival in Trujillo and the wine festival of La Vendimina.
Kitchen
The territory of Peru is geographically divided into three regions - the mountainous, the jungle and the coastal region. Peruvian cuisine can be divided along the same lines.
In coastal areas, fish and seafood dishes predominate. The traditional dish there is "Ceviche", which is fish marinated in lemon or lime juice with coriander, garlic and onions. Such fish is served with corn, potatoes or seaweed.
In mountainous areas, the emphasis is on meat dishes. The traditional dish of the Peruvians in the mountains is "Pachamanca" (meat baked in its own juice in a hole in the ground, seasoned with spices). Such meat is often served with potatoes.
In the cuisine of the Peruvian jungle, the emphasis is on vegetables, fruits and meat. In the jungle region, Peruvians eat every day a large number of fruits, including camu camu fruits, which contain a huge amount of vitamin C.
Traditional non-alcoholic drinks are coca leaf tea (it is not a drug, it is sometimes drunk cold, but most often hot), herbal or fruit tea "Emoliente", a drink "Chicha morada" from purple corn with sugar and spices.
Traditional alcoholic drinks are Pisco (traditional Peruvian vodka), Chicha de jora (traditional corn alcoholic drink), wine and beer.
Sights of Peru
Tourists in Peru are waiting for a lot of interesting sights. These are, for example, the relic lake Titicaca, medieval palaces and churches, petroglyphs in the Nazca desert, fortresses and cities of the Incas, temples of the pre-Inca period and much more. The Top 10 most interesting Peruvian attractions, in our opinion, may include the following:
- Inca Religious Center Sacsayhuaman
- Lake Titicaca
- Religious center of the pre-Inca period Pachacamac
- Petroglyphs in the Nazca Desert
- Sacred city of the Incas Machu Picchu
- Ruins of the ancient Indian city of Chan Chan
- Cathedral of Santo Domingo in Lima
- Megalithic sculptures on the plateau of Marcahuasi
- Capital of the Inca Empire Cusco
- Inca fortress Pisac
Of great interest to tourists are Peruvian National parks and reserves - the Manu Biosphere Reserve, the Batan Grande Ecological Reserve, and the Bahuaha Sonone and Maididi National Parks.
Cities and resorts
The largest cities are Lima, Arequipa, Callao, Trujillo, Chiclayo, Iquitos and Piura.
Peruvian beach resorts are not as famous as resorts in Ecuador and Colombia, for example, but this country has some very beautiful beaches surrounded by the Andes. The most popular local beach resorts are Picasmayo, Chicama, Paracas, La Pimentel, Tumbesa, Trujillo and Lima. The best time to relax on Peruvian beaches is January-March.
Many believe that the best Peruvian beach is Punta Sal, located in the north of the country near the border with Ecuador. Another popular local beach is Mancora. Both of these beaches present excellent opportunities for water sports, especially surfing.
Tourists in Peru are also offered a large number of historical and ecological excursion tours. During these sightseeing tours, tourists visit the villages of local Indians, inspect ancient Indian archaeological complexes, observe unique animals and birds, get acquainted with the way of life local residents trying traditional indian dishes.
There are many therapeutic thermal baths in the Peruvian mountains, which are visited by thousands of tourists with pleasure.
Souvenirs / shopping
Tourists in Peru buy handicrafts, jewelry, clothes (sweaters, hats, scarves) made of alpaca wool, carpets, wooden chess with figures of the Incas and conquistadors, traditional Peruvian pisco vodka.
Opening hours of institutions
Banks:
Mon-Fri: 09:00-18:00 (most banks close for siesta from 13:00 to 15:00)
Sat: 09:00-12:00
The shops:
Mon-Sat: 09:00-17:00/18:00
Some banks are also open on Sundays, but only until noon.
Visa
Ukrainians who want to travel to Peru for up to 3 months do not need a visa.
Currency of Peru
Lewis Spence::: Myths of the Incas and Maya
Religion of Ancient Peru
The religion of the ancient Peruvians apparently developed over a much shorter period of time than that of the Mexicans. Its more ancient character was manifested in the presence of gods, many of which were hardly more than mere totems. And although, apparently, a certain monotheism, or worship of one god, was achieved, this did not happen due to the efforts of the priestly caste, but rather at the behest of the Inca Pachacutica, who, apparently, was a monarch gifted with rare insight and abilities - he was a man in many ways similar to to the type of people to which Nezahualcoyotl belonged in Mexico.
During the time of the Incas, the religion of the people was controlled only by the state and regulated in such a way that independent theological thought was not allowed to move. From this, however, one should not conclude that in its spirit the religion of the Peruvians has always been unchanged. In fact, all-encompassing changes took place, but they were the result of the activities of the Inca people, whose leaders combined the various beliefs of the tribes they conquered into one official faith.
totemism
Inca Garcilaso de la Vega, the first Spanish writer to write about everything related to Peru, claims that the tradition was that in the time before the arrival of the Incas, every locality, village and every family had its own god, different from the others. These gods were usually objects such as trees, mountains, flowers, herbs, caves, large stones, pieces of jasper, and animals. The jaguar, puma and bear were worshiped for their strength and ferocity, the monkey and the fox were revered for their cunning, the condor for its size, and also because several tribes considered themselves to be his descendants. The barn owl was worshiped for its beauty, and the common owl was worshiped for its ability to see in the dark. Snakes, especially large and dangerous ones, were treated with special reverence.
And although Payne classifies all these gods together as totems, it is clear that flowers, herbs, caves and pieces of jasper are just fetishes. A fetish is an object in which, according to the savage, a spirit lives, capable of using its magic to help him in his affairs. And a totem is an object or animal, usually the last one, with which the members of the tribe consider themselves bound by ties of blood and of which they are descendants. Later it becomes a symbol of the tribe.
paccariscas
Lakes, springs, rocks, mountains, abysses and caves - all these various tribes of Peru considered paccariscas, places from which their ancestors originally came out into the world. Such a place was usually greeted with a cry: “You are my homeland, you are the source of my life. Protect me from evil, oh paccariscal" Such a sacred place was supposed to be inhabited by a spirit that served the tribe as a kind of oracle. Naturally, to paccarisca treated with the deepest respect. This place became, as it were, the center of the life of the tribe, with which it did not want to part.
stone worship
Stone worship seems to have been almost universal in ancient Peru, as it was in ancient Palestine. At the primitive stage of development, man believes that stones are the core of the earth, its skeleton. He believes that he himself appeared from some cave - in fact, from the bowels of the earth. Almost all American myths about the creation of the universe see man as coming from the entrails of the great mother earth. Stones thus chosen paccarisacas, are found - among many other places - in Calca, in the Yucay Valley, and near Lake Titicaca there is a huge mass of red sandstone on top of a high mountain range with almost inaccessible slopes and dark, gloomy clefts, where it was believed that the sun hid during the great flood that hid the whole earth. The rock at Titicaca was actually great paccarisca the sun itself.
Thus, we are not surprised that in ancient times many free-standing stones were objects of worship in Peru. So, Arriaga claims that it was believed that the stones big size, who had some resemblance to a human figure, were once giant people or spirits who were turned to stone because they expressed disobedience to the authority of the creator. According to another source, they were considered to have suffered such a punishment for refusing to listen to the words of Tonapa, the son of the creator, who, like Quetzalcoatl or Manco Capac, wandered under the guise of a simple Indian in order to be able to teach the natives crafts. It was said that a certain group of stones at Tiahuanaco were the remains of the villagers of the area, who, instead of paying due attention to the wise advice of Tonapa the Civilizer, continued to dance and drink, neglecting the teaching he gave them.
Again, some stones were said to have become human, as in the ancient Greek legend of Deucalion and Pyrrhus. The legend of Inca Capac Pachahutica tells that when Cusco was attacked by hordes of Chanca, he erected stones against which he leaned shields and weapons so that they looked like many warriors in ambush. Pachacutiq, feeling an urgent need for support, so ardently urged them to come to his aid that they turned into people and did him an excellent service.
Huacas
Everything that was sacred, had a divine origin or was a relic, the Peruvians called huaca, descended from the root huacan- “howl, groan”, as the cults of the locals inevitably took a form similar to groaning or a bizarre lamentation similar to a funeral song. All objects of worship were known as huacas, although objects of a higher rank were also called viracochas. Naturally, the Peruvians had many kinds huaca, the most common of which belonged to the class of fetishes that a person could carry with him. Usually these were pebbles, many of which were painted and engraved, and some depicted people. The llama and the ear of corn were probably the most common types of such sacred objects. Some of them were of agricultural importance. In order for irrigation to proceed in a favorable way, they set huacas at certain intervals in the vicinity of acquias, or irrigation canals to keep the canals from leaking or otherwise preventing the sun-scorched corn fields from getting enough moisture. Of such kind huacas were known as compas and were recognized as very important deities, since it was believed that the supply of food to the community was completely dependent on their help.
Other huacas similar kind were called chichics and huancas, and a good corn crop depended on them. They ensured that enough rain fell. A large number of such agricultural fetishes were destroyed by the zealous Hernández de Avendaño.
Mamas
Spirits believed to promote the growth of corn or other plants were called mamas. We find a similar concept among many modern Brazilian tribes, so this idea seems to have been widespread in the countries of South America. The Peruvians called such intermediaries "mama", adding to this name the name of the plant or herb to which or to which it was specifically associated. So, accumama meant "mother of the potato" quinuamama- "mother kinua", Saramama- "mother of corn", and sosatata- "mother of the coca bush." Of these, of course, Saramama was the most important, since the main source of food for the community depended on it. Sometimes the image Saramama in the form of a corncob carved on a stone. She was also worshiped in the form of a figure or huantaysara made from corn stalks and renewed after each harvest, just as in Mexico, at the beginning of each harvest season, idols of the great mother of corn were made. The made idol was guarded for three nights, and then a sacrifice was made to it. Then the priest or medicine man of the tribe would ask the idol if it could last until the same time next year or not. If his spirit answered in the affirmative, then the idol was left where it was until the next harvest. If the answer was negative, then the idol was removed, burned, and another figure took its place, who was asked the same questions.
Huamantantak
To some extent, Huamantantak (He who causes cormorants to gather together) was associated to some extent with agriculture. This was the force responsible for the accumulation of seabirds, which resulted in deposits of guano, so valuable in the cultivation of corn, along the Peruvian coast. He was considered the most useful spirit, and sacrifices were made to him with extreme zeal.
Huaris
Huaris, or "great ones", were the ancestors of the tribe's elite and were considered particularly conducive to agricultural success, perhaps because the land had once been their own. They were sometimes called "gods of strength"; acted as a sacrifice for them chicha. In general, the ancestors were deeply revered, they were important in agriculture: these large tracts of land were cultivated to provide them with suitable food and drink as sacrifices. As the number of ancestors increased, more and more land became arable, and the toil of unfortunate people increased immeasurably because of these constant needs.
Huilicas
Huillcas were huacas, which were natural oracles. Many of them were snakes, trees and rivers; the noise they made seemed to the primitive Peruvians - as indeed to the primitive people all over the world - articulated speech. Both Hulcamayo and Apurimac - both of these rivers in Cusco were such oracles huillca, which is what their names mean: "Wilka River" and "Great Voice". These oracles often challenged the power of the Inca himself, sometimes lending support to popular opinion against his policies.
Oracles of the Andes
The Peruvian Andean Indians continued for generations to adhere to the superstitions they had inherited from their fathers. There is a curious story about this, which says that they “admit the existence of an evil creature that dwells in the center of the earth, which they consider the source of their misfortunes and at the mention of whose name they tremble. The smartest of them use this belief to gain respect and present themselves as its messengers. Their names are mohanes or agoreros, and they are consulted on the most trifling occasions. They are chief in matters of love affairs, the health of the community, and the conduct of war. If something repeatedly happens that refutes their predictions, then they are responsible for this and usually pay dearly for their deception. They chew on a plant called piripiri and throw it into the air, accompanying these actions with the recitation of certain incantations in order to harm someone, someone good, to cause rain and rise of water in rivers, or, on the other hand, to ensure stable weather and a bountiful harvest. Any such prediction, once accidentally confirmed, is enough to strengthen the Indians in their faith, although they may have been deceived a thousand times. Convinced that they cannot resist authority piripiri, as soon as they find out that with his help they were trying to lure them into love nets, they fix their gaze on the object possessed by passion and find in it thousands of attractive features, real or imagined, that indifference previously hid from their eyes. But the main power, strength and, one might say, misfortune mohanes is the treatment of the sick. Any illness is attributed to their charms and they immediately try to find out who could have sent this misfortune. For this purpose, the closest relative takes a certain amount of juice. floripondium and suddenly falls, poisoned by this plant. He is given a suitable posture to prevent suffocation, and when he regains consciousness after three days, mohane, very similar to the sorcerer who appeared to him in his visions, must begin treatment, or if in the meantime the patient has died, then, according to custom, he is betrayed to the same fate. If no sorcerer appeared in the visions, then the first one he met mohane has the misfortune to represent him. "
Lake worship in Peru
The Peruvians believed that at Lake Titicaca, the creator created all the inhabitants of the earth, both humans and animals, and therefore this region was sacred in their eyes. The people of Coliao called him Mamakota (Mother Water) because the water provided them with food. There are two huge idols associated with this worship. One, called Copacauana, was made of a bluish-green stone, was shaped like a fish with a woman's head, and was placed prominently on the lakeside. When the Spaniards appeared here, the worship of this goddess was so deeply rooted that they could suppress it only by installing a statue of the Virgin Mary in this place. This Christian symbol stands here to this day. Mamakota was revered for providing fish, which abounded in the lake. Another idol, Copacati (Serpent-Stone), depicted the element of water, embodied in the lake itself in the form of a female figure covered with snakes, which in America almost always symbolize water.
lost Island
An unusual legend is told about this lake goddess. She was worshiped mainly as a giver of rain, but Huayna Capac, with his modern views, traveled the country, destroying huacas, decided to build a temple to the god Yatiri (Ruler) on the island of Lake Titicaca - this is how the Aymara people called the god Pachakamak in his incarnation of Pachayachachik. He began by building a new shrine on the island of Titicaca itself. But the god, when called upon, refused to honor both his followers and the priests with any response. Huayna then ordered that the shrine be moved to the island of Apinguela. But the same thing happened there. He then opened a temple on the island of Paapiti and made lavish sacrifices there for lamas, children, and precious metals. But the offended goddess, the patroness of the lake, unbearably angry at his invasion of her ancient possessions, made such a violent storm on the lake that the island and the shrine on it disappeared in waves, and since then the eyes of mortals have not seen them.
Thunder god Peru
The god of rain and thunder in Peru was worshiped in different parts of the country under different names. Among the Coliao, it was known as Con, and in those parts of the Inca possessions that are now known as Bolivia, it was called Churocuella. In the region of the mountain ranges off the coast, he was probably known as Paryakaka, who drove huaca of this region with the help of terrible storms, sending rain and hail on it for three days and nights in such quantities that the large Lake Paryakaka was formed. Burnt lamas were sacrificed to him. But the Incas, dissatisfied with this local cult, which in no way matched their central government system, decided to create one god of thunder, which should be worshiped by all the tribes of their empire, as the only god of its kind. We do not know his name, but from myths we know that he was a mixture of all the other gods of thunder in the Peruvian empire, firstly, because he invariably ranked third among the three great gods (creator, sun and thunder), and all of them to a greater or lesser extent were a fusion of provincial and metropolitan gods, and secondly, because a huge statue was put on him in Coricancha in Cusco, which represented him in the form of a man in a headdress that hides his face and symbolizes clouds in which the head of the god of thunder is hiding. In addition, he had his own special temple, and the Inca Pachacutik allocated him a share of the sacred lands. Next to his statue was a statue of his sister, who carried vessels of water. Based on the myth, an unknown poet wrote the following elegant little poem in Quechua, which was translated by the recently deceased Daniel Harrison Brinton, an avid Americanist and professor of American archeology at the University of Pennsylvania:
Good princess,
Look your brother
Breaks your vessel
Into pieces.
From the blow comes
Thunder, lightning
Flashes of lightning.
And you, princess,
You take water
And hail or
The snow is distributing
Viracocha,
The creator of the world.
Here you can see that the translator uses the name Viracocha, as if his name was the name of that god. But it was just such a common expression to refer to more than just a sacred being. Commenting on this legend, Brinton writes: “There is more than one point in this cute accidental find that has come down to us after the death of irrevocably lost literature, which attracts the eye of a researcher of antiquity. He can find in it the key to deciphering the names of the gods, so often found in Peruvian legends, Kontisi and Ilyatisi. Both of them mean "vessel of thunder" and both, no doubt, have to do with such a phenomenon as a thunderstorm. " Referring to the Peruvian myth of a thunderstorm, he writes elsewhere: “On the territory of the entire kingdom of the Incas, the Peruvians worshiped the god Ataguha, the creator of all things and the lord of the firmament. According to legend, the first mortals descended from him, the man Kuamansuri, who descended to earth, where he married the sister of some Guachimin, dark entities in whose power she was then. They destroyed it, but their sister gave birth to twin sons, Apocatequil and Pigerao. The first was more powerful. Touching his mother's lifeless body, he brought her back to life; then he forced to retreat and killed the Guachimin and, directed by Ataguhu, released the Indian people from the earth, overturning it with a golden shovel. For this reason, they adored him as their creator. They thought that it was he who produced thunder and lightning, throwing stones from his prasha. And the falling lightning, they considered him children. There were almost no villages in which at least one such stone was not kept. By outward appearance they were small round pebbles, but they had the wonderful property of preserving the fertility of the fields, protecting from lightning, and it is easy to guess that they were revered as gods of fire, and also as a means capable of kindling the flame of passion and desire in the coldest chest. Therefore, they were highly prized as love amulets. A statue of Apokatekil was erected in the mountains, on one side of which stood the figure of his mother, and on the other, his brother. “This was the Prince of Evil, the most revered god of the Peruvians. From Quito to Cuzco, there was no Indian who would not give everything he had to appease him. Five priests, two servants and a crowd of slaves courted his idol. His main temple was surrounded by a fairly large settlement, the inhabitants of which had no other occupation other than serving him. " In memory of these brothers in Peru, twins have always been considered dedicated to lightning.
There is a written example of how huillca even the Supreme Majesty himself could refuse in some way. Inca Manco, whose royal power was entrusted to him by Pizarro himself, offered to make a sacrifice of one of these oracular shrines. Using his Guardian Priest as an intermediary, the oracle refused to acknowledge him, stating that Manco was not the legitimate Inca. Therefore, Manco ordered to throw this oracle - and he was a stone - down, and at the place of its fall, his guardian spirit in the form of a parrot appeared and flew away. Probably, the bird, which gained freedom in this way, was trained by the priests to answer the questions of those who came for advice to the shrine. But we learn that after Manco ordered to follow the bird, the parrot found another stone that opened to receive him, and the spirit huillca transported to this new home.
The great god Pachacamac
Later, Peruvian mythology began to recognize only three gods of the highest rank: earth, thunder and the creative principle. Pachacamac, the great spirit of the earth, got its name from the word "pacha", which translates as "objects, creatures." In this sense of material visible objects, it is the equivalent of the word "world"; when applied to events that follow one after another, it means "time", and in relation to objects related to people, it means "property", especially with regard to clothing. The world of visible objects is thus called Mamapacha (Mother Earth) - under this name the ancient Peruvians worshiped the earth. On the other hand, Pachacamac is not the earth itself, the soil, it is the spirit that animates everything that emerges from it. From him originate the spirits of plants and animals, which the earth gives rise to. Pachamama is the mother of spirits (maternal spirit) of mountains, stones and plains. Pachacamac is the father spirit of crops, animals, birds and humans. In some areas of Peru, Pachacamaca and Pachamama were worshiped as gods-spouses. Perhaps it was widespread throughout ancient times, gradually falling out of use in a later period. Later, Pachamama began to symbolize the land immediately bordering on any settlement, on which its inhabitants depended, since it was their food supplier.
Peruvian creation myths
It is easy to see how such an idea of Pachacamac, the spirit of living nature, will merge with the idea of a universal or even non-universal creator-creator. That the concept of a creative beginning existed before this can be proved by the existence in Peru of such a name as Contixi-Viracocha (One who gives rise to). Probably, at some relatively distant period, this concept and the concept of Pachacamac came into collision and, perhaps, easily merged when it became clear how close and related these two ideas are. Indeed, Pachacamak was also known as Pacharurak, the "creator" of all that exists - reliable proof of his fusion with the idea of creative power. And as such, it had its own symbol, which was an oval gold plate that hung in Cuzco in the great temple of Coricancha between the images of the sun and the moon. It was located vertically, and we can assume with some degree of probability that it was a symbol of that universal matrix from which everything originated. Elsewhere in Cuzco, the creator was depicted as a stone human figure.
Pachayachachik
In the later period of the Inca rule, this idea of the creator merged with the idea of the immediate ruler of the universe, known as Pachayachachik. This change was probably due to the influence of the Inca Pachacutika, who is known to have made several other innovations in the theological system of the Peruvians. He ordered the construction of a large new temple to the creator god in the northern part of the city of Cuzco, in which he erected a statue of solid gold the size of a ten-year-old boy. The small size was needed so that the statue could be carried from place to place, since the religious rites among the Peruvians almost always took place in the open air. The statue was an image of a man with a raised right hand, three fingers of which are pressed to the palm, and the index and thumbs- No; they seem to represent an open mouth uttering a creative word. This god was allocated considerable property and income, and before that, serving him was only voluntary.
World Creation Ideas
It is from local sources that have survived thanks to the first Spanish colonists that we choose the knowledge of what, according to the Incas, the creative process consisted. Through your word (nisca) the creator, spirit, mighty and great, created all things. His own words are quoted, preserved to this day in the services of the Peruvians: “Let there be earth and heaven”, “Let there be a man; let there be a woman ”,“ Let there be day ”,“ Let there be night ”,“ Let there be light ”. The sun is regarded here as a creative principle, and the ruling caste - as objects of a special creative act.
Pacari Tampu
Pacari Tampu (House of Dawn), according to later Inca beliefs, was the birthplace of four brothers who introduced four systems of god worship to Peru. The oldest of them climbed a nearby mountain and threw stones to the four cardinal points, indicating in such a way that he claims all the lands that the gaze covers. The youngest brother managed to lure him into a cave, which he filled up with a huge stone, making him an eternal prisoner there. Then he persuaded his second brother to climb a high mountain and threw him down, turning him into stone during his fall. Seeing what fate befell his brothers, the third oldest brother fled. Obviously, here we have a legend composed in later times by the priests of the Incas to explain the development of the Peruvian religion in different periods. The elder brother was supposed to symbolize the most ancient religion Peru, faith in paccariscas the second is fetishistic stone worship, the third is possibly the worship of Viracocha, and the last is simple and strict sun worship. However, there was an "official" legend, which said that the sun had three sons: Viracocha, Pachacamac and Manco Capac. The latter was given power over people, while others were associated with the activities of the universe. This political alignment of forces placed all power, spiritual and physical, into the hands of the famous descendants of Manco Capac, the Incas.
Sea worship
The ancient Peruvians worshiped the sea as well as the land. The people who lived in the interior of the country considered him a threatening god, while the inhabitants of the coast revered him as a god giving good, and called him Mamakocha, or Mother Sea, since it provided them with food in the form of fish. They worshiped the whale, which is quite common off those shores, because of its huge size, and in many areas with respect to those species of fish that were found there in abundance. This worship in no way resembled totemism, since within its framework it was forbidden to eat a totem animal. It was believed that the prototype of each type of fish lived in the terrestrial world, just as many tribes of North American Indians believe that the ancestors of certain animals, which received their name from them, live in all cardinal points or in the sky. This great fish god gave birth to other types of fish and settled them in the depths of the water so that they could exist there until humans found use for them. Birds, just like animals, had their own counterparts of the same name among the stars. Indeed, among many peoples of South America, ancient and modern, the constellations are named after some animals and birds.
Viracocha
The Quechua-Aymara people worshiped Viracocha as a great hero. No sacrifices were made to him and no tribute was paid, since they thought that he, being the creator and owner of everything that exists, did not want anything from people, so that they could only give him their worship. After him, they idolized the sun. They really believed that Viracocha created both the sun and the moon, emerging from Lake Titicaca, and then he created the earth and populated it with people. During his journey west from the shores of the lake, people sometimes attacked him, but he took revenge by sending terrible storms on them that destroyed their belongings, and they resigned themselves and recognized him as their master. He forgave them and taught them everything, having received the name Pachayachachik from them. Eventually, he disappeared into the western ocean. Either he created, or four creatures were born with him, which, according to myths, led Peru to civilization. He gave each of them one-fourth of the land, and thus they became known as the four winds, north, south, east and west. One legend claims that they emerged from the Pakari cave, the Abode of Dawn.
Sun worship in Peru
The word "Inca" means "people of the sun", and this luminary the Incas considered their creator. But they did not worship him as a totem, that is, they did not consider him an ancestor, although they attributed human properties to him. Here we can see the difference between sun worship in Mexico and in Peru. While the Nahua originally believed it heavenly body the abode of the Man of the Sun, who descended to earth in the form of Quetzalcoatl, the Peruvians looked at the sun itself as a deity. The Inca people did not identify their ancestors with the children of the sun until relatively later. Sun worship was introduced by Inca Pachacutik, who declared that the sun appeared to him in a dream and addressed him as his child. Until that time, sun worship was always strictly in second place after the cult of the creator, and this deity appeared only second in the trinity of creator-sun-thunder. But they began to make constant sacrifices to the sun before other gods were recognized, and, as the conquests of the Incas expanded and this situation began to spread to new territories, these lands began to be called the "Lands of the Sun", since the locals observed the tradition of dedicating part lands to this luminary, and as a result, the name began to apply to all of them. The real existence of the sun greatly contributed to his worship among a people who were too savage to appreciate the invisible god. This colonial concept, no doubt, inspired the military caste of the metropolis with the determination to strengthen the cult so popular in the conquered provinces, of which they were largely champions and missionaries.
The domain of the sun
In every Peruvian village, the sun has significant property. His possessions resembled those of a local leader and consisted of a residential building, chakra, or a plot of land, herds of wild and domestic lamas, and a number of women destined to serve him. The cultivation of the land plot of the sun fell to the lot of the inhabitants of a nearby village, and the products of their labor were stored in inti-wasi, or the house of the sun. The Virgins of the Sun every day prepared food and drink for the luminary, which was corn and chichu. They also spun wool and weaved a fine cloth from it, which they burned so that it could reach celestial spheres where the deity could use her. Each village saved some of the sun's produce for the great festival in Cuzco, where it was carried on the backs of llamas intended for sacrifice.
The capture of the Inca cliffs of Titicaca
The rock of Titicaca, the famous place of origin of the sun, naturally became an important center of his worship. The time when the cult of the sun originated at this famous rock is hidden in the distant past. But we can unmistakably assume that this happened long before the conquest of the Kolyao people by Apu-Capac-Inca by Pachacutik, and that the worship of the luminary as the god of war of the Kolya people was noticed by Tupac, who, suppressing the rebellion, came to the conclusion that the veneration of this rock by the local population had some This is the attitude to the riots that have arisen. However, it is indisputable that, after the reconquest, Tupac began to introduce rites dedicated to the sun in this natural center of worship, on a new basis and with the clear intention of securing to the Incas of Cuzco such an exceptional advantage that could result from the possession of this solar paccarisca. According to local tradition, the venerable colla(or the hermit), devoted to the service of the sun, walked from Titicaca to Cuzco with the aim of recommending this ancient place of sun worship to the attention of Tupac. The consequence of this was that Apu-Kapak-Inca, who visited the island and inquired about the ancient local customs, reintroduced them, making them more regular. His reports of this can hardly be accepted given the facts gathered. Most likely, Titicaca submitted to Tupac after suppressing an uprising of the Coliao people. Since that time, the worship of the sun in the place of its origin was entrusted to the hands of the Incas living there and was accompanied by the rituals of the Incas. The island was made a manor of the sun, and the local residents were expelled from it. They began to cultivate the land, and the slopes of the mountains were leveled, the soil was sanctified and they began to sow corn, the grain of which was considered a gift from the sun. This work has made significant changes on the island. Where there was once wasteland and idleness reigned, fertility and labor now flourished. The crops were skillfully divided into parts: most of them were kept for sacrifices, the rest was sent to Cuzco to partially sow on chacras, or in the lands of the sun, located throughout Peru, and partially preserved in the granary of the Inca and huacas, as a symbol of the fact that in the future there will be bountiful harvests and that the grain already poured into the barns will be preserved. A home for the Sun Maidens was built about a mile from this rock to facilitate the delivery of sacrifice products. The obligation to supply the tribute in the form of potatoes, oki and quinua was assigned to the inhabitants of the villages on the shores of the lake, and the supply of corn to the inhabitants of the nearby valleys.
Pilgrimages to Titicaca
Rock of Titicaca during the Spanish conquest was probably a more visited site than Pachacamac itself. These two places were considered the main shrines of two great huacas, the creator and the sun, respectively. A particular reason to make the pilgrimage to Titicaca was the desire to make a sacrifice to the sun as a source of physical strength and a giver of long life; it was especially worshiped by the elderly, who believed that it protected their lives. A stream of pilgrims came to Titicaca, for whom shelters were built in Capacauana and for whom supplies of corn were provided for their needs. The ceremony associated with the sacred rites at this rock was strictly observed. Before boarding the raft that will take him to the island, the pilgrim had to confess his sins to a representative of the object of worship, which was called huillac. Then it was necessary to confess at each of the three carved gates, through which it was necessary to pass successively before the pilgrim reached the sacred rock. The first gate (Puma-punku) was crowned with the figure of a cougar; the other gates (Cuenti-punku and Pilkopunku) were decorated with the feathers of various birds, which were usually sacrificed to the sun. Having passed the last gate, the traveler, at a distance of two hundred paces, saw in front of him the sacred rock itself, the top of which glistened, covered with thin sheet gold. The traveler could not go further, since only officials were allowed to enter. Upon departure, the pilgrim received several grains of the sacred corn grown on the island. He carefully kept them, adding them to his own reserves, believing that the sacred grains would protect them. The Indians believed in the power of corn grown on Titicaca, as evidenced by the widespread belief that the owner of one grain will not suffer from hunger throughout his life.
Sacrifices to the new sun
Inti-Raimi, or the Great Festival of the Sun, was celebrated by the Incas in Cusco during winter solstice... In this regard, the sacrificial Incas, or tarpuntaita-kuma, were doing their sacred duty, and the believers went east to meet one of these officials on the way. On the main mountain peaks between Cuzco and Huilcanuta along the road to the Titicaca cliff, sacrificial lamas, coca and corn were burned to welcome the appearance of the young sun from its ancient cradle. Molina listed over twenty such places where sacrifices were made. Peru's stunning sight of sacrifices to the sun on these cold mountain peaks in midwinter seem to be unparalleled in ancient American religious practices. Leaving their reed huts at dawn, the believers left the valley, taking with them a sacrificial knife and a brazier and leading a white llama, heavily laden with brushwood, corn and coca leaves wrapped in thin cloth, and so they walked to the place where the sacrifice was to take place. When the sun came out, a pile of brushwood was set on fire. The victim was killed and thrown into the fire. The scene was then a striking contrast to the bleak wilderness. As the flames flared up, and the smoke rose higher and became thicker, the air gradually lit up in the east. When the sun rose higher above the horizon, the sacrifice was in full swing. The silence was not disturbed, except for the crackling of flames and the murmur of a stream carrying its waters along the side of the mountain to the river that flows below. When the sun rose, the Incas began to walk slowly around the burning mass, pulling the wool from the burnt carcass of the llama and singing monotonously: “Oh, Creator, Sun and Thunder, be always young! Multiply the number of people, let them always live in peace! "
Sitok - Raimi
The most colorful, if not the most important, festival of the sun was the Sitok Raimi (Gradually Rising Sun), which was held in June, when it had nine days. During the three days preceding this event, the strictest fast was observed, during which it was impossible to light fires. On the fourth day, the Inca walked with the people to a large square in Cusco to greet the rising sun, which everyone expected in silence. When he appeared, he was greeted with joyful shouts and, forming a procession, went to the Golden Temple of the Sun, where they sacrificed lamas and lit a new fire with the help of a curved mirror. This was followed by sacrifices of grain, flowers, animals, and aromatic resins. This holiday can be considered a typical seasonal celebration. The Inca calendar was purely agricultural in nature, and its holidays marked the resumption or termination of work in the fields. Astronomical observations were no more advanced than in the calendars of other lower levels of civilization in America.
Human sacrifice in Peru
Authors with little knowledge of the subject often elaborated on the lack of human sacrifice in Ancient Peru, and did not hesitate to draw comparisons between Mexico and the Inca empire in this respect, which were usually not in Mexico's favor. Such claims are contradicted by explicit evidence to the contrary. Human sacrifice, of course, was not particularly common in Peru, but the fact that they were regular and far from rare is established for certain. Women for sacrifices to the sun were taken from a large class acllacuna("The chosen ones"); tribute in the form of female children was regularly levied from all over the territory of the Inca empire. Beautiful girls at the age of eight were taken from their parents by officials and handed over to special women, who were called tatasipa(mother), for training. These matrons systematically instructed their charges on how to lead household and conduct rituals. In large cities, houses or monasteries were built for them under the name aclla -huasi(houses of the elect).
Healing methods
The unusual account of the methods employed by Indian medicine men in the Peruvian Andes probably illustrates how barbaric superstition is transformed into an impressive ritual.
It says: “It cannot be denied that mohanes(priests), thanks to practice and traditions, acquired knowledge about many plants and poisons, with the help of which they carry out, on the one hand, amazing cures, and on the other hand, cause great damage, but the desire to attribute all this to supernatural power forces them to combine their actions with a thousand spells and superstitions. The most common cure is to place two hammocks close to each other, either in the home or outdoors: in one of them the patient lies, and in the other - mohane, or agorero. The latter, being in contact with the patient, begins to sway, and then with a sharp falsetto calls on birds, tetrapods and fish to give health to the patient. From time to time he rises from his seat and makes a thousand ridiculous movements of his hands over a sick person, to whom he applies his powders and herbs or sucks on wounded or diseased parts of the body. If the ailment intensifies, then agorero with the people who joined him, he sings a short hymn addressed to the patient's soul bearing this burden: "You must not leave, you must not leave!"
When he repeats this, people join him until, finally, a terrible noise and scream arises, which intensifies in proportion to how the patient becomes weaker and weaker; all this is done so that these cries reach his ears. When all spells fail and death is near, mohane jumps up from his hammock and takes flight, and after him sticks, stones and clods of earth rain down. Gradually all the relatives gather and, dividing into groups, each (if the one who is in his death throes is a warrior) approaches him with the words: “Where are you going? Why are you leaving us? With whom will we go to the enemy? " Then they tell him about the deeds that he performed, about the number of enemies he killed, and about the joys in life that he leaves behind. This is pronounced in a different tone: while some raise their voices, others lower them, and the unfortunate patient is obliged to endure these annoying harassment without sound until the first signs of the approaching end appear. Then he is surrounded by many women. Some of them forcefully close his mouth and eyes, others wrap him in a hammock, leaning on him with all their weight and forcing him to let out his last breath ahead of time. And still others, in conclusion, run to extinguish the candle and dispel the smoke so that the soul, unable to feel the hole through which it could fly out, would remain in the body. In order to quickly achieve this and prevent her from returning to the inner part of the dwelling, they put garbage at the entrance, the stench from which will not allow her there. "
Death by suffocation
“As soon as a dying man suffocated from the fact that his mouth and nose were clamped, and he was wrapped in the covers of his bed, the most careful Indian, be it a woman or a man, takes him in his arms more comfortably and lets out a slight cry, to which the nearest relatives and a thousand old women gathered for this occasion. While these sorrowful cries continue, the people of the deceased constantly perform tedious actions: with the palm of their hand they wipe their tears and bend over to the ground to wipe their hand on it. As a result of these repetitive actions, dirty circles form around the eyes, which make them look terrifying, but they do not wash away until the mourning is over. These first screams culminate in the drinking of a few hefty jars of masato to quench the thirst caused by grief, and then everyone goes to the house of the deceased to take part in the destruction of the utensils: some break pots, others - clay pots, and still others burn clothes so that the memory of the deceased is forgotten as soon as possible. If the deceased was a leader or a mighty warrior, his funeral is performed according to the Roman rite: they last many days, everyone weeps in unison for a long time and in the morning, and in the afternoon, and in the evening, and at midnight. When the appointed hour comes, in front of the house of the wife of the deceased and his relatives, funeral music begins to sound and, to the sounds of musical instruments, they begin to sing his deeds. All the surrounding residents, being each at home, merge their voices into one common chorus: some chirp like a bird, others roar like tigers, and most of chatters like a monkey or croaks like a frog. They constantly pause for drinks. masato. The ceremony ends with the destruction of everything that could still remain with the deceased, and his dwelling is burned. Some Indians, the closest relatives of the deceased, cut their hair as a sign of mourning, as the Moabites and other peoples did ... "
The funeral of the leader
“On the day of death, they put the body, along with the insignia, in a large earthen vessel or painted container, which they bury in one of the corners of the block, placing a layer of pottery clay on top and throwing earth over the pit until the grave is leveled to the surface. At the end of the funeral, they refrain from visiting the grave and forget the name of this warrior. The Roamine tribe dig up their dead when, it seems to them, their flesh has already been eaten by worms; After washing the bones of the skeleton, they place them in a pottery-clay coffin, decorated with various symbols of death, just as hieroglyphs decorated the covers of Egyptian mummies. In this form, the skeleton is carried home so that the living can pay tribute to the deceased - not in imitation of those rare sybarites of antiquity who, on their most magnificent holidays, introduced a spectacle of this kind, which, serving as a reminder of their end, could give them an incentive to to taste all the obscene pleasures of human passions before this end overtakes them. After about one year, the bones are once again interred in the earth, and the person to whom they belonged is forgotten forever. "
Myths of Peru
Peru is not as rich in myths as Mexico, but the following legends perfectly illustrate the mythological images of the Incas.
Yupanqui's vision
It is said that the Inca Yupanqui, before he inherited sovereignty, went to visit his father, Viracocha Inca. On the way, he came to a spring called Susur-pugayo. There he saw a piece of rock crystal fall into the spring, and in it he saw a figurine of an Indian, from the back of the head of which three bright rays of the sun emanated. He had a fringe on his forehead, the royal insignia of the Inca. Snakes wrapped around his arms and shoulders. He had earrings in his ears, like the Inca, and he was dressed the same. The head of a lion was visible between his legs, and another lion lay on his shoulders. Inca Yupanqui was frightened at the sight of such an unusual figure and started to run when a voice called his name. The voice told him not to be afraid, because the one he saw was his father, the sun. He also said that the Inca Yupanqui would conquer many nations, but he must remember his father in sacrifices, give him great honors and give him income from the lands. Then this figure disappeared, but the crystal remained, and after that the Inca saw in it everything he wanted. When he became the ruler, he ordered to make an image of the sun, which would resemble that figure as much as possible, and ordered all the enslaved tribes to build magnificent temples and worship a new god instead of the creator god.
Bride-bird
The Canari Indians get their name from the province of Canaribamba in Quito, and they have several myths about their origins. One of them tells that during the flood, two brothers took refuge on a very high mountain called Huacacuan, and when the waters rose, the mountain rose simultaneously with them, so that they did not drown. When the flood subsided, they had to look for food in the valleys, and they built a tiny house and began to live in it, feeding on grasses and roots. One day, when they came home, they were surprised to see that food had already been prepared for them and chicha to quench your thirst. This went on for ten days. Then the elder brother decided to hide and see who was bringing them food. Soon two birds appeared, one akua and the other a torito (aka: birds quacamayo), dressed as Canari Indians and whose hair was pinned up in the same way.
The larger bird took off llicella, or the cape worn by the Indians, and the man saw that she had a pretty face and realized that the birdlike creatures were actually women. When he came out of his hiding place, the female birds became very angry and flew away. When the younger brother came home and found no food, he became angry and decided to hide and wait for the return of the female birds. Ten days later quacamayos reappeared, and while they were busy, the young man contrived to lock the door and thus did not let the younger bird fly away. She lived with her brothers for a long time and became the mother of six sons and daughters, from whom all the Canari Indians descended. Therefore, this tribe is respectful of birds. quacamayo and uses their feathers in his feasts.
Tonapa
Some myths tell of a divine character named Tonapa, who was apparently a hero-god or the one who brought civilization to the people, like Quetzalcoatl. Apparently, he devoted his life to reading instructions to people in various villages, starting with the provinces of Kolya-suyu. When he arrived in Yamkuisupa, he was treated so badly that he did not want to stay there. He slept in the open air, dressed only in a long shirt and cape, and carried a book with him. He cursed this village. Soon she sank under the water, and now a lake is in its place. On the top of the high mountain Kachapukara stood an idol in the form of a female figure, to whom people made sacrifices. This idol Tonape did not like, and he burned it, and also destroyed the mountain. On another occasion, Tonapa cursed a large gathering of people who had a feast to celebrate the wedding, and they did not want to listen to his instructions. They all turned into stones that can be seen to this day. Wandering around Peru, Tonapa came to Mount Karavaya and, lifting a very large cross, put it on his shoulders and carried it to Mount Karapuku, where he preached with such fervor that he even shed a tear. A little moisture got on the head of the chief's daughter, and the Indians, imagining that he was washing his head (a ritual insult), made him a prisoner near Lake Karapuku. Early the next morning, a beautiful youth appeared to Tonape and told him not to be afraid, since he was sent by the heavenly guardian, who was watching over him. He freed Tonapa, and he hid, although he was well guarded. He threw himself into the lake, and the cloak kept him on the water, as if it were a boat. After Tonapa hid from the savages, he stayed on the rock of Titicaca, then went to the city of Tiya-Manaku, where he again cursed the people and turned them into stones. They were too amused listening to his sermons. He then followed the course of the Chacamarca River until it reached the sea, and, like Quetzalcoatl, disappeared. This is sure proof that he was a solar deity or "sun man" who, after completing his mission of cultivating people, retired to his father's house.
The myth of the Inca Manco Capaca
When Inca Manco Capac was born, the staff given to his father turned to gold. He had seven brothers and sisters, and after the death of his father, he gathered all his people to see what he could risk, making new conquests. He and his brothers dressed up in rich clothes, got themselves new weapons and a golden staff called tapac -yauri(royal scepter). He also had two golden cups from which Tonapa drank; they were called tapacusi. They went to the highest peak in the country, a mountain where the sun was rising, and Manco Capac saw several rainbows, which he interpreted as a sign of wealth. Rejoicing at the good omens, he sang a song Chamayhuarisca(song of joy). Manco Capac wondered why the brother who accompanied him did not return, and sent one of his sisters to look for him, but she did not return, so he went himself and found both of them half-dead next to huaca. They told him that they could not move because huaca, stone, interferes with them. In great anger, Manco struck this stone with his tapac -yauri. The stone spoke and said that if it were not for his wonderful golden staff, he would not have received power over him. He added that his brother and sister had sinned and therefore should stay with him (with huaca) in the dungeon, but Manco Kapaku "will be given great honors." The sad fate of his brother and sister worried Manco very much, but returning to the place where he first saw rainbows, he received from them consolation and strength to endure his grief.
Coniraia Viracocha
Coniraia Viracocha was an insidious nature spirit who claimed to be the creator, but often appeared dressed as a poor ragged Indian. He was a great master of deceiving people. A beautiful girl named Cavillaca, whom everyone admired, once weaved a cloak while sitting under a tree lucma. Transformed into a beautiful bird, Koniraiya sat on this tree, took his fertilizing seed, made a ripe fruit out of it lucma and dropped it next to the beautiful virgin who saw and ate him. Some time after that, Cavillaki had a son. When the child grew older, she wished that the gods and huacas met and announced who the father of the child is. All dressed in their best, hoping to be chosen by her husband. And Coniraiya was there, dressed like a beggar, and Cavillaca never even looked at him. She turned to the audience with a speech, but since no one answered her, she let the child go, saying that he would probably crawl to his father. The baby walked straight to Coniraya, who was sitting in his rags, and laughed at him. Cavillaca, terribly angry at the thought that she was associated with such a poor and filthy creature, fled to the seashore. Then Koniraiya put on magnificent clothes and followed her to show her how handsome he was, but she did not look back, still imagining him in rags. She entered the sea at Pachacamac and turned into a rock. Koniraiya, who followed her, met the condor and asked if he had seen the woman. Koniraiya blessed the condor, who told him that he saw her very close, and said that whoever killed this condor would be killed himself. Then he met a fox who said that he would never meet Cavillaca, and so Coniraiya promised her that she would always smell bad and that everyone would hate her and she would only be able to leave her house at night. The next was the lion, who told Coniraia that he was very close to Cavillaca, and therefore the lover said that he would have the power to punish the offenders, and whoever killed him would wear his skin with an uncut head, and since his teeth would be preserved and eyes, it will seem that he is still alive; his skin will be worn at festivals, and thus he will be honored after death. He then cursed another fox, who gave him the bad news, and told the falcon, who said that Cavillac was nearby, that he would be highly prized, and whoever killed the falcon would also wear his skin at the holidays. He told the parrots who brought bad news that they would shout so loudly that they would be heard from afar and their screams would betray them to their enemies. Thus, Koniraiya blessed those animals that brought him good news, and cursed those that told him bad news. When, at last, he came to the sea, he saw Cavillaca and her child turned to stone, and there he met two beautiful young daughters of Pachacamac, who were guarding huge snake... He took possession of the older sister, and the younger flew away, turning into a wild dove. In those days there were no fish in the sea, but one goddess raised several fish in a small pond, and Koniraiya released them into the ocean and thus inhabited it. The enraged goddess tried to outwit and kill Koniraiya, but he was too smart and escaped the trap. He returned to Huarochiri and, as before, began to play the villagers.
Coniraiya is somewhat reminiscent of the Jurupari character among the Brazilian Huapes Indians, especially with regard to all sorts of mischief.
Llama warning
One ancient Peruvian myth tells of how the world nearly lost its inhabitants. One man took his llama to a good pasture, but the animal uttered mournful groans and did not eat, and to the questions of its owner, he replied that it was not surprising that it was grieving, because in five days the sea would rise and swallow the land. The alarmed man asked if there was a way to salvation, and the lama advised him to go to the top of the high mountain of Villacoto, taking food with him for five days. When they reached the mountain top, all the animals and birds were already there. When the sea rose, the water came so close that the fox's tail got wet, and that's why foxes have black tails! Five days later, the water subsided and only this person survived. From him, according to Peruvian beliefs, the existing human race originated.
The myth of Huatiacuri
After the flood, the Indians chose the bravest and richest man as their leader. They called this period Purunpacha (time without a king). Five large eggs appeared on a high mountain peak, and from one of them Parikaka, the father of Huatiakuri, later emerged. Huathiacuri, who was so poor that he did not have the means to properly prepare his own food, gained wisdom from his father, and the following story shows how this helped him. One man built unusual house, the roof of which was made of red and yellow bird feathers. He was very wealthy, owned a large number of lamas and was highly respected for his wealth. And he was so proud that he wished to be the creator himself. But when he became seriously ill and could not be cured, his divine nature was questioned. It was at this time that Huatiakuri was wandering around the world and one day he saw two foxes and began to listen to their conversation. From him he heard about a rich man and learned the cause of his illness and immediately decided to find him. Arriving at a strange house, he met a lovely young girl who was one of the daughters of a rich man. She told him about her father's illness, and Huatiacuri, fascinated by her, said that he would cure her father if she fell in love with him. He looked so ragged and dirty that she refused, but took him to her father and informed him that Huathiacuri said he could cure him. Her father agreed to give him a chance to do it. Huathiacuri began his treatment by telling the patient that his wife was unfaithful to him and that his house was threatened by two snakes ready to swallow him, and that a toad with two heads lived under the grindstone. His wife indignantly denied the accusation at first, but when Huatiacuri reminded her of some details and the snakes and toad were discovered, she confessed to her guilt. The reptiles were killed, the rich man recovered, and his daughter married Huatiacuri.
The girl's father did not like the poverty of Huathiacuri, and he offered the groom competition in dancing and drinking. Huatiakuri went to his father for advice, and the old man told him to accept the challenge and come back to him. Then Parikaka sent him to the mountain, where he turned into a dead llama. The next morning the fox came running with the fox; the fox had a jug of chicha, and the fox had a flute. When they saw the dead llama, they laid down their burden on the ground and went up to it to feast on it. But Huatiakuri then regained his human form and shouted loudly, so that he scared off the fox, and then took possession of the jug and flute. With these items, which proved to be magical, he defeated his father-in-law in a competition in dancing and drinking.
Then the father-in-law offered to compete to prove which of them is more beautiful in a festive outfit. With Parikaki's help, Uatiakuri found the red lion skin that made it look like a rainbow was shining around his head, and he won again.
The next challenge was to see who would build the house faster and better. The father-in-law took all his people as his assistants, and his house was almost finished before his rival could lay the foundation. But even here Parikaka's wisdom did a good job, and all kinds of animals and birds came to Huatiakuri and helped him at night, so that by morning the house was finished, except for the roof. Many llamas were brought in for the roof of the father-in-law's house, but Huathiacuri ordered one of the animals to stand up so that his sonorous roar frightened the llamas, and they lost all the straw. Once again, Huatiacuri won. In the end, Parikaka advised Uatiakuri to end this conflict, and he suggested that his father-in-law see who could dance better in a blue shirt and white loincloth. The richest, as usual, appeared first, but upon entering, Huatiakuri made a loud noise and frightened him, and he started to run, and Huatiakuri turned him into a deer. His wife, who followed him, was turned to stone in such a way that her head was on the ground and her legs were in the air. And all because she gave her husband such bad advice.
Then the four eggs that remained on the top of the mountain opened, and four falcons flew out of them, which turned into four great warriors. These warriors performed many miracles. One of them was a storm they raised that washed away the home of a wealthy Indian into the sea.
Parikaka
Having assisted in several miracles, Parikaka set out to do great things. He went to look for Karuyuchu Huyallo, to whom the children were sacrificed. One day he came to a village where a holiday was celebrated, and since he was very poorly dressed, no one paid attention to him and offered him nothing, until one girl took pity on him and brought him chichi to drink. In gratitude for this, Parikaka told her to look for a safe place for herself, since this village would be destroyed in five days, but she was not supposed to tell anyone about this. Angry at the inhospitable villagers, Parikaka went to the top of the mountain and sent a terrible storm and flood from it, which destroyed the entire village. Then he came to another village, now it is San Lorenzo. There he saw very beautiful girl named Choke Suzo, who cried bitterly. He asked her why she was crying, and she replied that the corn crop was dying for lack of water. Parikaka immediately fell in love with this girl. After he first made a dam with the little water he had, and thus left nothing to water the crop, he told her that he would give her a lot of water if only she would return his love. She said that she needed water not only for her own crops, but for all other farms before she agreed. He noticed a small trickle that, if the dam was opened, he thought, could provide enough water for the farms. Then the birds in the mountains and such animals as snakes, lizards, etc., helped him to remove all obstacles and widened the channel so that the water irrigated the entire earth. The fox, with her usual cunning, managed to secure a technical position and led the canal to the place where the church of San Lorenzo stood. Having fulfilled his promise, Parikaka began to ask Choke Suzou to keep his word, which she willingly did. But she offered to live on the rocky summit of Yanakaka. There, the lovers lived very happily at the beginning of the channel called Cocochallo, the creation of which brought them together. And since Choke Suzo wished to stay there forever, Parikaka eventually turned her to stone.
In all likelihood, this myth should have told about the invention of irrigation among the ancient Peruvians, and a legend that originated in one area, probably, spread throughout the country.
CONCLUSION
The progress in civilization made by the peoples of America should be considered the most striking phenomenon in the history of mankind, especially when viewed as an example of what peoples isolated from the rest of the world can achieve in a peculiar environment... It cannot be stressed enough that the cultures and mythologies of Ancient Mexico and Peru developed without outside help or interference; in fact, they were the fruit of the exclusively and solely creative thought of the local population of America, developed on American soil. A fascinating chapter in the history of human development was written by these peoples, whose architecture, painting and sculpture, laws and religion have proved that they are on a par with most of the ancient peoples of Asia and above the ancient peoples of Europe, who inherited civilization from the East. The natives of ancient America created for themselves a writing system that at the time of their discovery to the world approached alphabetical, a unique mathematical system and architectural skill, which in some respects stands above any other of those that the Old World could boast. Their codes of law were reasonable and based on fairness. And if their religions were colored with cruelty, then they considered this cruelty to be the fate sent to them by the bloodthirsty and insatiable gods, and not by some force emanating from people.
Comparing the myths of the peoples of America with the immortal legends of the gods of Olympus or hardly less classical legends of India, one cannot fail to notice the frequently encountered analogies and similarities, which are of great value, since they illustrate the fact that in all corners of the globe the human mind has formed faith for itself based on similar principles. But upon careful reading of the myths and beliefs of Mexico and Peru, we are also struck by the unusualness of both their content and the type of thinking they represent. The result of centuries of isolation is evident in the deep contrast of the “atmosphere”. It seems that for some time we are standing on the vaguely outlined shores of another planet, we are spectators of the actions of a people, about whose way of thinking and feeling we knew nothing at all.
Over the course of many generations, these myths, together with the memory of the gods and people they talk about, were hidden under a thick layer of dust of desolation, swept away at times only by the efforts of scientific researchers working alone without any help. Many well-equipped scientists are now working to expand knowledge of the civilizations of Mexico and Peru. To the myths of these peoples - alas! - we cannot add anything. Most of them died in the flames of the Spanish auto-da-fe. But even for those that have survived, we should be grateful, as they open before us a window through which we can see the splendor and splendor of civilizations more distant and unusual than the civilizations of the East. Their images are indistinct, but majestic, they are vague, but multi-colored, and the shadows of these peoples and beliefs are as sacred as all other peoples that have gone into oblivion and disappeared religions.
(Spanish Lima).
Every person, even remotely, has heard about the incomprehensible and amazing ancient civilization of the Incas, about the mysterious, where it is not known by whom and for what giant figures were created, which can only be seen from a bird's eye view. Surely, many have heard of the unexplored, full of secrets, the wondrous relict lake and the captivating chocolate-colored Creole. This is all - the extraordinary country of Peru.
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general information
Peru is subdivided into 25 departments (+ Lima, which does not belong to any department) and 159 provinces, which in turn are made up of 1,833 regions.
State device: Presidential Republic. The head of state is a president who is elected for 5 years, and he also appoints ministers. The current president is (Spanish: Martín Alberto Vizcarra), who succeeded in April 2018. Legislative power is exercised by a unicameral Congress of 120 congressmen. The executive power in the country is exercised by the President and prime ministers, the judicial power is exercised by the Supreme Court and local judicial bodies.
Official language: Spanish, Aymara and Quechua. In some areas, Aymara and various Native American dialects are in circulation. At the airport, in cities, travel agencies, large hotels and shops, you will be understood in English, but in general it is practically not used in the country. About 2 million Peruvians do not speak any of the "European" languages.
Religion: The official religion is Roman Catholicism (90% of the population is Catholics). In general, there is freedom of religion, the remaining 10% are Protestants, Christians, Adventists, representatives of Judaism and Islam. It should be noted that the local population is mega-religious! In kindergartens and schools, religion is studied as a separate subject. It is also customary in families to talk a lot about the "word of God."
Currency: Peruvian Nuevo Sol (PEN).
Favorite sport games : football, volleyball, basketball.
Time: behind Moscow in summer by 9 hours, in winter - by 8 hours.
Population of Peru
The population of Peru is about 32.2 million people (as of 2018), of which more than 9 million people are residents of Lima. Today, 3 main groups are ethnically represented in the country:
- Spanish-speaking Peruvians;
Moreover, 47% of the population, that is, about half of the population, are Indians. Also here live "forest Indians" and foreigners - immigrants from Europe and Asia. Spanish-speaking representatives make up the majority of the population of the Costa and the urban inhabitants of the Sierra and. The rural areas of the Sierra and Selva are inhabited by Indians. The number of foreigners is relatively small, with the largest groups - Chinese and Japanese - living in cities.
A bit of history
There are many different opinions regarding the education of Peru. The oldest excavations with traces of human activity date back to the 15th century BC. For many centuries before the birth of Christ, powerful civilizations flourished on these lands, after which there were cities and art treasures in the form of ceramics, metals, fabrics and various objects, which are now exhibited in the world's largest museums.
Of all the cultures of antiquity that existed on the territory of the modern country, it stands out (the flowering of which occurs around the 15th century), which once covered almost the entire South American continent. Until today, the monuments of this powerful civilization are admired by countless tourists.
The new history of the country is connected with Peru, which landed on the coast of Peru in 1532. The country was then in a recovery stage from devastation and chaos after civil war, walked for 5 years. Taking advantage of the situation immediately, the Spaniards launched an Indian legend, which predicted the appearance of tall white gods - messengers of the Sun. Confirmation of the divinity of the Spaniards served as their outlandish weapons, beautiful sailing ships and previously unseen by the Indians "terrible" horses. On November 16, 1532, the insidious Pizarro invited the Inca emperor to negotiate in the city of Cajamarca. This meeting turned out to be a trap - the Spaniards met the emperor with his many guards with volleys of cannon and a cavalry attack. Although there were only 180 people in Pizarro's detachment, thousands of Indians from the emperor's retinue were taken by surprise firearms and by surprise attack and mercilessly destroyed.
The Inca emperor himself was taken prisoner. During his lifetime, the emperor offered the conquistadors an unprecedented ransom in history - to fill a large room with gold to the height of raised hands, in which the crowned prisoner was kept! The ransom was an incredible amount, fantastic for that time - about 60 centners of gold and 120 centners of silver. Europe has never seen so much gold before! But when the Indians brought the ransom, the emperor was immediately hanged. The death of Atahualpa led to the collapse of the Inca empire. Going on a hike, the Spaniards plundered everything that came in their way, destroying palaces, temples and beautiful works of art along the way. By enslaving the Indians, they forced them to work in the mines.
Machu Picchu. This ancient stone city in the heavens it is called "The Lost City of the Incas".
Agriculture, which formed the basis of the Inca society, fell into decay, and the ancient aqueducts suffered the same fate. The colonialists planted Catholicism everywhere, the henchmen of Europe held the country in an iron grip, appropriating all the resources. Despite this, the culture of the Indians did not disappear. Having undergone some changes, the traditions remained alive. Surprisingly, in remote villages, most Indians to this day communicate in the Quechua and Aymara languages. Of course, since the time of the Incas, the attire of the Indians has changed significantly, but the holidays and traditional rituals have survived.
In the valley of the Rimac River, Pizarro founded the city of Lima. As Lima developed and prospered, religious fanaticism spread and strengthened. Together with the Spanish clergy, the Holy Inquisition invaded Peru, which raged from 1570 to 1761. If in the history of Lima the 17th century was a period of religious fanaticism, then the 18th century became the era of romance, in which poetry, art and magnificent balls reigned. But at the same time, the anti-Spanish movement was gaining strength, and calls for liberation from expansion were heard more and more actively. The Spanish ruled the country for nearly 300 years. The beginning of the 19th century was marked by a revolution, and independence was proclaimed on July 28, 1821. But the Spaniards came to power again in June 1823. In 1824, the troops of an associate invaded Peru from the north. They finally defeated the Spanish colonialists.
Bolivar divided the country into two states - Peru and (named after him). Bolivar ruled in Peru, and Sucre was appointed ruler of Bolivia.
The main changes among the Peruvians took place in the middle of the century, when Ramon Castilla became the president of the country. Indeed, it was during the reign of Castilla that public utilities were founded in Lima, which were engaged in water supply and lighting of city streets, and the first on the mainland was also built Railway linking Lima to the port. The President of Castilla abolished slavery and prepared for the adoption of the Constitution of 1860. However, despite the chain of turbulent events of the 19th century, the lifestyle of the majority of the population, the indigenous Indians living in the mountains, remained the same as in the 17th century. The two worlds existing in Peru, "Indian" and "European", were increasingly moving away from each other.
Since 1962, various military regimes have ruled here, coming to power as a result of coups. Since the late 1980s, free multiparty elections have been held, but this has not led to civilian rule.
Geographical location and climate
It borders on the South American states: in the north - with and, in the south - with, in the east - with Bolivia and Brazil. The western border is the sandy coast of the Pacific Ocean. The Peruvian Andes stretching from north to south and the tropical forests that cover the Amazon valley occupy a significant part of the republic.
The entire territory is divided into 3 natural and climatic zones:
- : coast, 12% - a strip of sandy deserts (80 - 150 km wide), running along the entire Pacific coast.
- : mountainous region, 30% - a zone located in the central region of the country, these are vast high-mountain plateaus and steep canyons.
- : jungle, 58% wet forest area covering northeast.
The highest point is the summit of Nevado Huascaran - 6768 m.
The country is distinguished by a huge variety of climatic conditions (out of 32 types of climate on the planet, there are 28 in Peru), ecosystems, there are 3 different geographic zones.
The weather conditions in different Peruvian regions differ significantly from each other.
In the western regions, a tropical desert type of climate prevails, in the east it is subequatorial, and in mountainous regions climatic conditions are influenced by the height of the terrain.
In the west, due to the cold Peruvian Current passing off the coast of the country, the climate of the Costa is characterized by aridity. Since the coastal plain, in fact, is a northern continuation, the average precipitation here falls on average from 10 to 50 mm per year. The driest and hottest season is December - April; during this period, precipitation may not be observed at all. The average t in February during the day ranges from + 26 ° C in the south (at night up to + 20 ° C) to + 36 ° C - in the north (+ 24 ° C at night). In winter (June - August) during the day, air temperatures warm up to + 19 ° C and + 28 ° C, respectively, at night they drop to + 13 ° C and + 17 ° C.
The further east you go, into mountainous regions, the more the temperature decreases. On the slopes of the peaks, at an altitude of more than 4 thousand m, frosts are noted at night even in summer. In summer in the Sierra, the average daytime temperatures are + 19-21 ° C (at night from + 4 to + 6 ° C). In the period June-August, the average daytime temperature is + 16-18 ° C, at night - from +6 to -2 ° C. During the year in the Andes, 700-900 mm of precipitation falls on the western slopes, and up to 2000 mm on the eastern slopes. Here, the period April-October is the dry season.
It is always humid and hot in Selva. Summer daytime temperatures reach + 34 ° C, night - up to + 24 ° C. In winter, the air warms up to + 30 ° C during the day, and drops to + 20 ° C at night. Rainy season in rainforest lasts from November to March, the average annual precipitation is about 3800 mm.
Largest cities
Town * According to the 2014 census
Some interesting facts
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