HISTORICAL SCIENCES
UDC 392.16 (= 512.156)
C.A. Kara-ool
Scientific supervisor: Doctor of Historical Sciences, Professor D.A. Nikolaev
THE RITE OF THE FIRST HAIR CUT IN THE TRADITIONAL CULTURE OF THE TYVA PEOPLE
In this article, the author considers the ceremonies of first hair cutting in traditional culture of Tuvinians. Ceremonies of hair cutting, sacred significant of moments.
Studying the ritual of the first hair cutting of the Tuvinians is actual problem in modern humanities, and the use of modern methodologies allows us to identify new aspects of cultural genesis and the ethnic picture of the world.
The purpose of this work is to analyze the semantically significant moments of the ritual of cutting intrauterine hair in traditional culture Tuvinians who contribute to the transfer of a child from one category (baby tol) to another (person of kizhi). It should be noted that information about this ritual is extremely rare in the scientific literature. To the very early works Notes from travelers of the late 19th and early 20th centuries who visited the territory of Tyva, called the Uriankhai region, or Soyotia, can be attributed. So, since the late 1890s. special ethnographic expeditions were organized: in 1897 under the leadership of P.E. Ostrovsky and in 1902 - 1903. under the leadership of F.Ya. Kona. These events became an important shift in the study of traditional Tuvinian culture. Moreover, by the end of the 19th - beginning of the 20th centuries. the study of Tuva is becoming more and more focused, especially after the establishment of a protectorate Russian Empire over Tyva in 1914. At this stage, a large volume of ethnographic material was collected, characterizing the development of traditional Tuvan society, life, customs of the Tuvinians, shamanism, etc. (G.E. Grumm-Grzhimailo, D. Caruthers, etc.). But there is no mention of the ritual of the first hair cutting. The first information about him is found in the works of S.I. Vainshein and L.P. Potapov - representatives of Soviet ethnography. Thus, in this work, along with using the materials of these researchers, we relied on the works of Tuvinian scientists of the Soviet and post-Soviet periods (M.B. Kenin-Lopsana, K.B. Solchak, A.K. Kuzhuget, G.N. Kurbatsky), who dealt with the problems of the traditional culture of the Tuvinians, their own field materials (FMA), and in
The quality of comparative material is the work of Yu.G. Kustova. (for Khakassians) and Batoeva D.B. (according to Buryats).
The first haircut “bash kyrgyyrynyn doyu” in the modern Erzinsky region (southeast of Tyva) was called “taah avakh”. In other regions of Tyva - “bashty khylbiktaary”. The ceremony was performed when the child turned 3 years old (ush har). On the appointed day, which was agreed upon with the shaman or lama, at the beginning of summer, the parents came with the child to the grandparents (from the father's and mother's sides). If the old people lived close, they were invited to their place. They always invited the midwife, as well as relatives and neighbors.
Before the procedure, the parents presented the midwife with a white Kadak scarf, chai shai, and cloth, treated her and said: “We want you to cut our child’s hair, because you are a worthy, respected person.” Then they handed her scissors (or a knife) with a white kadak tied to the handle (such tying was called khachy aktaar) and brought the child. At the beginning of this solemn moment, the midwife stroked his head, three times from left to right (according to the sun), drew scissors (khachy) around it, touching his hair with them and the end of the kadak, cut a bunch of hair with the words:
“Men yshkash uzun nazynnig
Udaa chyrgaldyg bolzun!
Be like me, long-lived.
May your life be happy!”
After cutting her hair, she blessed the child and promised a cow. L.P. Potapov reports that the person who was the first to cut a child’s hair gave him four types of livestock (a ram or lamb, a goat or kid, a calf or foal). The rest whoever could. After that, she handed the scissors to her grandfather. He repeated the procedure, but without the kadak,
reciting the following blessing Yevreel:
Bazhyn khylbyktap! Yoreevishaan halbyktadym! Uzun nazynny, chediishkinnerni, Uruum senee kuzedim! Aas-kezhiktig, oorushkulug bozun! Eki amydyraldyg bolzun! Esh-ooru kovey bozun! Kogergizhe chedir churtaaryn, Kovey azhy-toldug bolurun, Avan yshkash chazyk bol, Avan yshkash shever bol, Yoreevishaan khylbiktadym! Ortektig chazhyn ornunnga, Belek kildyr anai bolzun!
Cutting your hair! Blessing, I prune! I wish you long life, success, my daughter! Be happy, more joyful! Let it be a good life! Let there be many friends! Live until your hair turns gray, I wish you many children, Be like your mother, affectionate, Be like your mother, a craftswoman, Blessing, circumcised! Places of your valuable hair, I give you a kid!
Considering the blessing that the grandfather recited (Kyzyl region), we see that he modeled at the verbal level not only a prosperous life, according to traditional ideas, but also the personal qualities of the child. After this, the old man handed the scissors to the grandmother, who, after all the actions and Jewish acts, gave the scissors to the respectable neighbor, who repeated the entire ceremony. The child’s parents were already finishing the haircut.
The first hair was cut in a certain sequence. First, they cut the hair from the left temple, then from the front to the crown, and then moved to the right temple. Thus, hair removal proceeded in the direction of the sun from left to right. It should be said that boys and girls had their hair cut differently. Girls symbolically cut only the side hair, braided one braid (chaash), and tied its ends with decorations made of threads and beads (booshkun). It is believed that these booshkun braids were a talisman. Boys' hair was cut in the outer circle, and the hair left on the crown was braided into one braid (kezhege) and tied with a cord or braid. The latter could be blue or black, as they were considered favorable for the male gender. Among the Tuvinians of Ovursky Kozhuun and among the Todzha people, this hairstyle was preserved only for three days, after which both the boy and the girl’s hair was completely cut off. It should be said that the other guests present could only touch the child’s hair with their hands.
The cattle donated at the ceremony became their own.
the child’s personality, and the formation of his onchu-horenka began with him, i.e. herd, which was allocated by parents to adult children. According to Tuvinian custom, after cutting the hair, the child becomes the owner of his own property - onchu. If they decided to use the child’s property (livestock) as chish - a supply for the winter, then they were sure to take permission from him with the subsequent restoration of the animals’ hooves, i.e. in return they gave other livestock. S.I. Weinstein writes that an invited guest could give the child fabric and decoration. The cut hair was put away in a bundle or a special bag and hidden by the mother in a special chest or in the pillow on which the parents slept.
Then the feast began, where the parents showed special respect to all the blessings, who sat near the aptar chest, in the place of honor.
Thus, according to the traditional views of the Tuvans, hair was a significant attribute of a person. G.N. Kurbatsky writes that the first hair was considered expensive and sinful. They could not be touched with a sharp object. To keep them out of the eyes, they were braided. In addition, in traditional culture, hair was associated with the thread, as well as with its analogue - the umbilical cord, which connects a person with the natural world. Therefore, combed or cut hair was carefully preserved. As noted by O.V. Khukhlaev, newly grown hair, like teeth, was associated in the archaic consciousness with ideas about vitality. It was believed that thick voluminous hair testified to the happy fate of a person, and the quality of hair reflected the essence of a person, some of his character traits. For example, coarse hair means a grumpy person, thin hair means an unkind person.
According to mythological and ritual views, any manipulations with them, in combination with conspiracies, lead to a change in a person’s condition. Hair ceremonies were included in many age-related rites (for example, weddings). Therefore, they were an important part of the cycle of rituals of socialization of the child, designed to verify the change in status (non-living / living) and his inclusion in the group “women and children”. A similar motif is found in the traditional culture of the Buryats. So, according to materials from D.B. Batoeva, the next stage of socialization - the child’s transition from infant status to the status of “childhood” - refers to the age of three. The end of the period of “infancy” was marked by cutting of uterine hair.
At this stage of childhood, society significantly influenced the family and the child. It was strictly ritualized, where the main attention was paid to the “points” of qualitative change in the state of the initiate. It was believed that if difficult periods were passed, then the child’s future development would proceed normally.
In addition, we highlight the age of the neophyte - 3rd year
Yes. K.B. Salchak notes: “Tuvinians may have assumed that by the age of three, the development of a child’s mind, his physical and moral strengths reaches such a level that he can be instilled with the idea of the need for independent action, familiarized with the requirements of society and the peculiarities of life. At this age, the foundations of the concepts of honor and duty, good and evil, camaraderie and friendship are laid. In our opinion, it was by this age that the child acquired all the signs of a “human”: he already knows how to walk, talk, eat, do feasible work, etc. The only evidence of his belonging to another world was the presence of intrauterine hair. Thus, “by getting rid of the first, infant hair, the child was separated from the other world and put on a par with people... Only a living person can braid his hair.”
The fact that this ceremony is sacred in nature is evidenced by the following points. Firstly, “they asked to find out about the day of hair cutting from the shaman Charynchy (one who tells fortunes using a lamb shoulder) or from the one who tells fortunes using Khuvanak stones. With the advent of the yellow religion, people began to turn to lamas. As you can see, the time of the ceremony is associated with the beginning of summer, which symbolizes the beginning of the flowering of the vital and fruitful forces of nature, which are multiplied by a new member of society. Secondly, the haircut procedure was strictly ritualized in nature and was carried out strictly according to the sun. This symbolized, on the one hand, the final removal of signs of otherness, and on the other, the haircut from left to right meant the movement of the child from another world to this one. Thirdly, hair cutting should have been carried out only by respected and significant people in traditional society: grandmother-midwife, grandmother (Kyrgan-Avay), grandfather (Kyrgan-Achay), wealthy respected and respectable neighbor, whose year of birth is 12 years old The calendar cycle coincided with the year of birth of the baby and the child’s parents, but relatives and neighbors were also obligatory participants in the celebration. Taken together, this marks the child’s inclusion in the family and kinship community. This point is emphasized by the society giving the child property (livestock, gifts), both objects and
verbally through blessings, and the fact that the locus for the ceremony could be not only the home of the parents, but the neighbor, grandparents. You should pay attention to the fact that it is during this ceremony that children have different hairstyles and jewelry for boys and girls. Thus, details are observed here that mark the child’s gender and social status. The traditional kezhege hairstyle was worn by members of rich, respected families, while the poor were ordered to cut only their forelocks chur-beesh.
Thus, in the traditional Tuvan culture, the ritual of cutting a child’s uterine hair was associated with the most important functions designed to finally separate him from the natural world, determine his gender-social status, endow him with the properties and objects of a person of this world, and integrate him into the family-kinship community.
Sources and literature
1. Batoeva, D.B. Semantics of maternity rituals among the Buryats: abstract. dis. ...cand. ist. Sciences / D.B. Batoeva. -Ulan-Ude, 2000.
2. Vainshtein, S.I. Mysterious Tuva / S.I. Weinstein. - M., 2009.
3. Kenin-Lopsan, M.B. Traditional ethics of the Tuvinians / M.B. Kenin-Lopsan. - Kyzyl, 1994.
4. Kuzhuget, A.K. Spiritual culture of the Tuvinians: structure and transformation / A.K. Kuzhuget. - Kemerovo, 2006.
5. Kurbatovsky, G.N. Tyvinians in their folklore: historical and ethnographic aspects of Tuvinian folklore / G.N. Kurbatovsky. - Kyzyl, 2001.
6. Kustova, Yu.G. Child and childhood in the traditional culture of the Khakass / Yu.G. Kustova. - St. Petersburg, 2000.
7. PMA. 2011. Biche-ool Biche-Urug Baikaraevna, born in 1929, Kyzyl district, Byaan-Kol village.
8. Potapov, L.P. Essays on the folk life of the Tyvinians / L.P. Potapov. - M., 1969.
9. Salchak, K.B. Tuvinian continuity folk traditions education and modern pedagogical culture of Tyva: abstract. dis. ...cand. ped. Sciences / K.B. Salchak. - Cheboksary; Kyzyl, 1974.
10. Khukhlaeva, O.V. Ethnopedagogy: socialization of children and adolescents in traditional culture / O. V. Khukhlaeva. -Novosibirsk, 2008.
N.V. Makarov
EDUCATION AND FIRST POLITICAL STEPS OF THE “UNION OF OCTOBER 17” IN THE COVERAGE OF ENGLO-AMERICAN HISTORIOGRAPHY
The research was carried out with the financial support of the Russian Humanitarian Fund as part of the scientific research project (“Russian liberalism of the late 19th - early 20th centuries in the mirror of Anglo-American historiography”), project No. 12-01-00074a
The article analyzes the coverage in Anglo-American historiography of the problems of formation, organizational structure, ideology and tactics of the Russian liberal-conservative party “Union of October 17” (1905 - 1907).
Scientists at the University of Bradford carried out a chemical analysis of the hair of four child mummies found in the Andes. The murdered children were between six and fifteen years old, their mummies were very well preserved, since they were essentially frozen in high mountain caves, and the tests carried out allow us to establish a lot about the victims. As is known, the Incas did not cut the hair of children, so each hair of victims, approximately 25 cm long, stores information about their diet and lifestyle.
In particular, it was found that the “road to death” for children was quite long. In the case of one of the mummies, which belonged to a 15-year-old girl, they began preparing her for sacrifice about a year before the ritual murder took place. Hair analysis data show that in childhood the child ate mainly vegetables and grains typical of the peasant diet. However, approximately 12 months after her death, the diet was changed dramatically, and the girl was mainly fed meat and more expensive maize. This showed an "enhanced" status for the child who was chosen as a sacrifice to the gods, says Andrew Wilson, an archaeologist at the University of Bradford.
Archaeologists find it difficult to answer how exactly the children were killed. What is known is that at least one of the victims had his head smashed in. As archaeologist Timothy Taylor suggests, the victims were apparently brought to a ritual murder site, drugged with sleeping pills, and then killed.
The fact that the Incas practiced human sacrifice is evidenced by various images of naked victims with their hands tied behind their backs and figures with a knife in one hand and a severed head in the other. Most often, prisoners captured during wars and raids were sacrificed. However, specially selected, beautiful children - devoid of physical disabilities and who had not reached puberty - could become especially trusted messengers to the ancestor gods. These are the mummies that were discovered in the Andes. The usual practice was to leave a child victim in sanctuaries in high mountain areas at an altitude of about 6 thousand meters. These sacrifices, which were called “ascension into the celestial permafrost,” had imperial significance and were timed to coincide with the December solstice.
Having reached the high-mountain sanctuary, the priests either killed the victim with a blow to the back of the head, or placed him in the crypt alive while he was still under the influence of drugs.
Let us recall that the Inca state apparently arose in the 12th century, and its heyday occurred in the 15th century. It was then that, having finally crushed the inveterate enemies of its neighbors, the Chunks, it, in fact, turned into an empire. Its unity was maintained until the end of the reign of Inca Huayna Capac. After his death, the heirs Huascar and Atahualpa began to quarrel with each other and divided the state, thereby weakening it. The conquistadors, led by Francisco Pizarro, took advantage of this at Atahualpa’s “headquarters” in Cajamarca, northern Peru, on November 16, 1532. Using the effect of surprise and obvious superiority in weapons, the Spaniard took Inca prisoner and, after forcibly baptizing him, strangled him. The struggle of the conquistadors with the Incas finally ended four decades later, in 1572, when the last Inca, Tupac Amaru, was executed in the main square of Cusco.
In 1567, the Spanish colonial official and chronicler Juan Polo de Ondegardo y Zarate, who worked in Peru, Bolivia and Argentina, compiled a memo for missionaries who would live among the Indians of Latin America - “Instructions for combating the ceremonies and rituals used by the Indians from the time of their godlessness,” where he described the beliefs and customs of the inhabitants of the New World known to him. Arzamas publishes fragments of this work.
What do Indians worship?
Almost all Indians have the habit of worshiping wakas. Waki- a general name for holy places., idols, gorges, rocks or huge stones, hills, mountain tops, springs, springs and, finally, any thing in nature that seems remarkable and different from the rest. They also tend to worship the sun, moon, stars, morning and evening dawn, the Pleiades and other stars. Also to the dead or their graves - both ancestors and Indians who have already become Christians. The Highlanders especially worship thunder and lightning, while the Plains Indians revere the celestial rainbow. They worship any stone fragments where our people find abandoned stones, coca, maize, ropes, scraps of cloth and other things. In some places on the plains a lot of this can still be found. Yoongi Yoongi- inhabitants of the valleys of the Pacific coast or inhabitants of the valleys in the Andes. or other Indians living in the mountains also worship lions, tigers, bears and snakes.
Peruvian festival of the sun god. Engraving by Bernard Piccard from the series " Religious rites and customs of all peoples of the world." 1723-1743 Bibliothèque nationale de FranceHow Indians Worship
When they worship the wakas, they usually bow their heads, raise their palms and speak to them, asking for what they desire.
It is customary when crossing rivers or streams to drink from them as a form of greeting, worshiping them and asking them to allow them to cross them safely and not carry the traveler away.
It is the custom of the mountaineers, when they walk along the road, to throw at crossroads, on hills, or on piles of stones, or in caves, or on ancient graves, old shoes, feathers, chewed coca or maize, asking that they be allowed to safely pass and saved them from road fatigue. It is their custom to sacrifice their eyelashes or eyebrow hairs to the sun, hills, winds, storms, thunder, rocks, dells, caves or other things as a sign of their respect, asking that they be allowed to go on and return safely.
The Indians of the plains usually worship the sea by throwing maize flour or other things into it, so that it will give them fish or not get angry.
It is also the custom of those who go to the metal mines to worship the hills and mines, asking them to give them their metal, and for such an occasion they stay awake at night, drinking drinks and dancing.
During the harvest, when they notice potatoes, corncobs, or other roots having a different shape from the rest, they usually worship them and perform their special ceremonies of worship, drinking and dancing, considering this an omen.
It is their custom to sacrifice eyelashes or hair from eyebrows to the sun, hills, winds, storms, thunder, dells or other things as a sign of their respect.
It is common among Indians to worship fertile soil by pouring chicha on it. Chicha- a low-alcohol drink obtained by fermenting various plants through saliva. or koku, so that she would bestow her favors on them. And for the same purpose, while plowing the land, preparing it for fallow and sowing, harvesting crops, building a house, butchering livestock, they usually sacrifice animal fat, burning it, coca, sheep and other things, drinking and dancing. For the same purpose they usually fast and abstain from meat, salt, pepper and other things. They also consider it important that pregnant women or those who are menstruating do not walk through sown fields.
When, due to lack of rain, the year turns out to be barren, or due to excessive rainfall, or ice, or hail, they ask for help from the wak, the sun, the moon and the stars, shedding tears and sacrificing fat, coca, and the like to them. And for the same purpose they usually confess to the sorcerer, fast and order their wife, or children, or servants to fast and shed tears.
The Incas sacrifice to the sun god. Engraving by Bernard Piccard from the series “Religious Rites and Customs of All Nations of the World.” 1723-1743 Bibliothèque nationale de France In some places it is the custom to sacrifice to the wakas, or hills, or thunder and lightning, any person or child, by killing him and shedding his blood, or performing other ceremonies. They also usually sacrifice their own blood or the blood of another person to appease the idols with this sacrifice. The sacrifice of children or people, however, was for matters of great importance, such as severe plague, pestilence, or other great difficulties.
Rituals for the dead
It is a common practice among Indians to secretly dig up the dead from churches or cemeteries in order to bury them in wakas, on hills, or in ancient tombs, or in their own house, or in the house of the deceased himself, in order to give them food and drink in right time. And then they drink, dance and sing, gathering their relatives and friends for this.
Also, sorcerers usually extract teeth from the dead or cut their hair and nails in order to perform various witchcraft.
It is also the custom of the Indians, when they bury their dead, to place silver in their mouths, hands, bosoms or other places and dress them in new clothes, so that all this will serve them in another life and in the sad songs that they sing. above them.
Funeral honors among the Peruvians. Engraving by Bernard Piccard from the series “Religious Rites and Customs of All Nations of the World.” 1723-1743 Bibliothèque nationale de France It is also their custom to provide a lot of food and water during the funeral of their dead, singing a sad and sad song, spending the funeral time with this and other ceremonies, which even lasts up to eight days. And it is customary for them to organize anniversaries with food, chicha, silver, clothing and other things to sacrifice or perform other ancient rituals, as secretly as possible.
They also believe that the souls of the dead walk idle and alone in this world, suffering from hunger, thirst, heat and fatigue, and that the heads of their dead or their ghosts visit their relatives or others as a sign that they are about to die or to them some evil must come.
About sorcerers and witches
It is common to resort to the help of sorcerers to cure diseases, and sorcerers usually cure by sucking the fluids from the entrails or anointing them with lard, meat, or the fat of kuya or toad, or other muds, or with the help of herbs. In the same way, they resort to the help of sorcerers so that they predict what will happen, and discover for them what they have lost or what was stolen from them, and so that they entrust them to the protection of the wak. For all this they always give the sorcerers clothes, silver, food and the like.
They also resort to their services in order to confess their sins and fulfill the very strict penances that they impose: worship, sacrifice to wakam, fasting or donating silver or clothing, or carrying out other punishments.
They also resort to the help of sorcerers so that they give them the means to woo some woman, or to inspire her with love, or so that their mistress does not leave them. To achieve this, they usually give them clothes, capes, coca, a tuft of their own hair, or hairs, or from the hair or outfit of an accomplice in the ceremony, and sometimes their own blood, so that from these things they can perform their sorceries.
In some places they are seized by the disease of dancing, to cure which they call sorcerers or go to them and perform thousands of superstitious rituals and sorceries
In many places it is common to carry or put in bed
to the accomplice are witchcraft talismans, or amulets of the devil, called vakanks, to woo women or inspire love in them. These vacancies are made of bird feathers or other various objects, according to the invention of each province. Women also break their large pins or spikes with which they fasten their capes, believing that this will prevent a man from using violence to take possession of them.
In some places they are seized by a dancing disease, which they call Taki-onko or Sara-onko, to cure which they call sorcerers or go to them and perform thousands of superstitious rituals and sorceries, where idolatry is also found, and confession with sorcerers, and others various ceremonies.
They also burn fat, coca, tobacco, sea shells and other things to discern upcoming events; in some places they build their fences on the ground and utter special words known for this, by which they call on the devil, and speak to him in some dark place, and in the end they perform many other superstitious rituals for this.
About predictions and omens
Usually, when Indians see snakes, spiders, large worms, toads, butterflies, they say that this is a bad omen, that because of this, trouble is about to happen, and they trample the snakes with their left foot, so that the evil omen does not come true.
Peruvians during a lunar eclipse. Engraving by Bernard Piccard from the series “Religious Rites and Customs of All Nations of the World.” 1723-1743 Bibliothèque nationale de France When they hear the singing of owls, eagle owls, vultures, chickens or other unusual birds, or the howling of dogs, they consider this an evil omen and a prediction of death for themselves, or for their children, or for their neighbors, and especially for the one in whose house and where they sing or howl. And they usually donate coca or other things to them, asking them to kill or harm their enemies, but not them. Also, when they hear a nightingale or a goldfinch singing, they say that they are going to have a fight with someone, or that something bad is going to happen.
When they hear the singing of owls, eagle owls, vultures, chickens, they consider this an evil omen and a prediction of death
When there is an eclipse of the Sun or the Moon, or some comet or light appears in the air, they usually scream and cry and order others to scream and cry, to make dogs bark or howl, and for this they are beaten with sticks. They usually surround their houses during night processions with sheaves of fire so that no evil happens to them. They also consider it a bad sign when they see a celestial rainbow. But more often they consider it a good sign, worship it and do not dare to look at it, and if they do see it, they do not dare point a finger at it, believing that they will die. And the place where, as it seems to them, the base of the rainbow falls, they consider terrible and frightening, believing that there is some kind of waka or other thing worthy of horror and reverence.
In case of disaster
When women give birth, their husbands and even they themselves fast and confess to the sorcerer, worship vakas or hills so that the newborn is born safely. If twins are born from the same womb, they say that one of the children is the son of lightning, and sacrifice him to thunder.
Celebration of a child's first haircut among the Incas. Engraving by Bernard Piccard from the series “Religious Rites and Customs of All Nations of the World.” 1723-1743 Bibliothèque nationale de France In the plains it is the custom of the Indians, when they are sick, to lay out their clothes on the roads so that travelers may carry away their illness or so that the winds will cleanse their clothes.
It is also their custom, when sick or healthy, to go and wash themselves in rivers or springs, observing certain ceremonies, believing that thereby the souls are cleansed of sins and that they are carried away by the waters, and they take hay or a kind of feather grass and spit on it or perform other rituals, talking about their sins there in front of the sorcerer, accompanying this with thousands of ceremonies, and they believe that in this way they will become pure and cleansed from sins or from their illnesses. Others usually burn the very clothes in which they committed sins, believing that the fire will destroy them and they will become pure and innocent and freed from their burdens.
If twins are born from the same womb, they say that one of the children is the son of lightning, and sacrifice him to thunder
When their eyelids or lips tremble, or there is noise in their ears, or any part of their body trembles, or they stumble, they say that they will see or hear something good or bad: good if it was the right eye, or ear, or leg, and bad if left.
On the fire, when it breaks out and sparks form, they throw maize or chicha to calm it down.
In order to send illness to the one they hate, they carry his clothes and outfits and dress in them some statue that they make in the name of that person, and curse her, spitting on her and executing her by hanging. In the same way, they make figurines from clay, or wax, or dough and put them in the fire so that the wax is destroyed there, or so that the clay hardens, believing that in this way they will be revenged or hurt the one they hate.
About the Indians' Misconceptions Against the Catholic Faith
Sometimes they say about God that he is unkind, and that he does not care about the poor, and that they serve him in vain. That he is not a merciful and compassionate God. That there is no forgiveness for serious sins. That God created them in order to live in sin, especially for dishonest acts of sensuality and drunkenness, and that they cannot be good. That things happen according to the will of the sun, moon, wak. And that God does not foresee things here below.
That since Christians have images and worship them, it is possible to worship vases, idols and stones. And that the images are idols of Christians. That what the clergy and preachers preach is not entirely true, that many things are praised by them in order to intimidate the Indians. And that it is just as reasonable to believe in your ancestors and your kippas Kipu- knot letter., and memorable information. That it is quite possible to worship Jesus Christ, Our Lord, and the devil at the same time, because they both have already agreed and fraternized.
They say that it is quite possible to worship Jesus Christ and the devil at the same time, because they both have already agreed and fraternized
They call into question and complicate some matters of faith. Especially in the sacrament of the Most Holy Trinity, in the unity of God, and in the passion and death of Jesus Christ, in the virginity of the Virgin Mary, in the most holy sacrament of the altar, in the generally accepted resurrection and regarding the sacrament of unction of the deceased - since before death they did not receive communion and they had no idea about it information, then they do not believe that it was a sacrament.
Peruvian wedding. Engraving by Bernard Piccard from the series “Religious Rites and Customs of All Nations of the World.” 1723-1743 Bibliothèque nationale de France They say that marriages can be dissolved, even if they were legal and accomplished; and therefore, on any occasion, they ask that their marriage be dissolved. They say that the sin of a bachelor and an unmarried woman who have come together illegally for some time through a trial in order to marry is not so bad and that it is not a sin, since they do it to serve God.
That the priest is evil, wild, greedy, dishonest, or that he has other shameless sins, that he is not intended for the Mass and is not worthy of the sacraments over which he presides, and that he should not worship the wafer and the chalice that are raised on the altar.