Condenado

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As Condenado ( Spanish , “damned”, “cursed”, “condemned”, in Quechua often as kundinadu , kundinaru or gundinaru , in Aymara and partly transcribed in Bolivian Quechua kuntinaru ), regionally or locally in Quechua also Kukuchi ( Cusco , Qullaw , Bolivia ) or Asyaq ( Huanca ), translated into German as " damned ", is the popular belief in the Andes in Peru and Bolivia denotes the soul of a person who died a painful death due to grave sins and who now terrorizes people even at night and also kills him until someone finally kills him by paying the debt and thus redeems him.

Spread of the legend

Concepts of damned souls of sinful people without salvation are widespread in Spanish-speaking countries as well as in Europe, but under the name of Condenado , the legend of the damned soul is largely limited to the Andean region. European beliefs are combined with Andean narrative traditions. In Peru, the condenado takes on a particularly gruesome, monstrous character. A popular belief in similar spirit beings was widespread among peasants in Spain until the 20th century and was probably brought to America by the Spanish conquerors.

Origin of the legend

The inhabitants of the Andean region were still unfamiliar with the concept of sin before the Conquista , but in the course of Christianization the Spanish priests soon instilled a sense of guilt for sins committed on the subject indigenous people - here understood as violations of the order of the new rule. In the duality of good and evil, the Fathers contrasted the image of a soul to whom the grace of God had been bestowed with the image of "a damned soul that showed in everything the horrors of its despair". In his ritual formulario of 1631, Juan Pérez Bocanegra made it clear to the Yndios : “When your ancestors worshiped the Huacas , they did not have the light of God's law, nor did they know God, but the devil, who continually deceived them; and for this sin he condemned her forever. "

Properties of the Condenado

In 1953, José María Arguedas was the first to publish a series of short stories about the Condenado that he recorded in the Peruvian Junín Department in the Río Mantaro Valley ( Jauja and Concepción provinces ), and to this day it is the most widely used reference. In this work he states: “In popular belief, the condensates are sinful souls who, judged by God, are condemned to a life in the Cordilleras. They are ghosts who come out at dusk or at certain hours of the night, wander through the surroundings of the Cordilleras, and fill the travelers with horror. ”In a story entitled El Asiaj ( Wanka-Quechua asyaq ,“ stinking ”), the talk is of a condenado , “the soul of a person who has tragically died, by murder, suicide or accident, what is known as a“ bad death ” (mala muerte) . These spirits have no salvation and roam the lonely areas at night and surprise the single travelers whose death they cause ”. In his 1956 study of Puquio in the Ayacucho department , he explains: “People who commit viciousness remain in the world suffering as damned. They wander around howling, devouring wild animals and human beings until some uncertain intervention by God (the Catholic) saves them. That's why they have to die again, suffer the true death, their separation from this world. The encroachment can be an encounter with a person who redeems them and offers to repent for them by repaying the theft and making up for wrong done in the name of the damned or by some ruse burns them alive. "

In a Peruvian Quechua Schulwörterbuch for intercultural bilingual education by 2014 is Kukuchi , Spanish Condenado described in Quechua as being that running around crowing like a person in the "bad hour" at night [like a rooster], and like a dog howl, and is supposed to eat people. The following example sentence is: "The children do not want to run around at night because they are afraid of the kukuchi ."

According to the oral tradition of the Quechua of the Cusco ( Chinchero ) region, condenados can also appear as animals: dogs, cats, lizards, toads, snakes, owls or other birds. If they appear in human form, they can be recognized by the fact that they do not eat food for humans, but inedible things such as the spines and thorns of various succulents , but in small quantities. In some tales, they seek the flesh of their human sacrifices.

In their aversion to human food and in their malice the same Condenados the fearsome Suq'a (also soq'a ), of which, among other stories from Chinchero and from Q'ero are known. They are the evil spirits of Ñawpa Machu , ancestors of the indigenous people in an earlier age, whose bodies were dried out in the sun, and are also called Millay Machu , "Evil Ancestors". Their bones and dried up skin can still be found at Q'ero in old graves ( chullpa ) from the Inca period.

The Condenado is slain by the bear's son

In stories of the Quechua of the Cusco region in Peru as well as in the bear dance there at the festival Quyllur Rit'i ("Star Snow") in Ocongate on the Ausangate mountain , the legend of the Condenado with the bear myth of Juan Oso , the son of a bear and one human woman, linked. The bear son can get rid of his own burden of being a danger and burden for his mother's village through his supernatural bear power by freeing the village from a conddenado , which he also redeems from damnation through ultimate death. The same narrative about the victory of the son of the bear over the Condenado is also known from the Ayacucho (Lucanamarca) region and from the Aymara in Bolivia .

Adaptation in the literature

In his novel The Deep Rivers, José María Arguedas makes several references to the Condenado (German: Damned). The Catholic priest condemns the rebellious chicheras (maize beer sellers ) who stole sacks of salt and distributed them to the peons of Patibamba: “Theft brings a curse on the soul; Whoever steals or receives stolen goods is guilty, he is a damned one who finds no rest, who carries chains with him, who falls down from the snowy peaks into the abyss, who climbs like a cursed donkey from the ravines to the mountains ". Elsewhere, the Palacito from the heights of the Andes tells of the Condenados : “The damned find no rest. [...] They don't even find someone to burn them. [...] The damned burn like pigs, they roar, they shout for help, trembling and trembling. [...] But how many damned must suffer their punishment forever! "

The Peruvian poet Ch'aska Anka Ninawaman lets a damned speak in Cusco Quechua in her poem Kundinaru in the poetry book Chaskaschay . The first lines of the Quechua text can be reproduced as follows: In the world of death I am a sufferer, I no longer wander like a human being, I am also just a person to be carried by the wind .

Trivia

The Condenado is in its Aymara transcription kuntinaru named the 2011 first-described fossil mammalian species Kuntinaru from the group of armadillo (Dasypoda) with a closer relationship to the subfamily of Tolypeutinae ( armadillos , giant armadillo and cabassous ).

Individual evidence

  1. ↑ Crescencio Ramos Mendoza: Relatos Quechuas: Kichwapi Unay Willakuykuna . Editorial Horizonte, Lima 1992. p. 50.
  2. ↑ Cecilia Granadino: Cuentos de nuestros abuelos quechuas: Recuperando la tradición oral . Wasapay, Lima 1993. p. 87.
  3. ↑ a b Ch'aska Anka Ninawaman : Ch'askaschay . Editorial Abya Yala, Quito 2004. Kundinaru , p. 124. Wañuy pachapi ñak'ariqmi kani, mananan runatachu purini wayraq apanallanñan kanipas .
  4. ↑ a b Juan Puma Condori (11 years, 3rd grade): Ukukumantawan p'asñamantawan (El oso y la joven). Biblioteca Virtual Miguel Cervantes, Alicante 2006.
  5. ↑ a b Santos Pacco Ccama: Ukuku uñamanta [From the Bear's Son], Usi, August 9, 1994, in: César Itier: La littérature orale quechua de la region de Cuzco-Pérou . Éditions Karthala et INALCO, Paris 2004, p. 174. Also reprinted in Volveré, Revista electrónica, October 2014, year XIII, no. 46 (below)
  6. ^ A b Juan de Dios Yapita: Jukumari - El oso andino . Jukumari ch'amani kuntinarunti nuwt'asi kuntinaruru jiwjayi mä sat'inti jiwayi. Jukumari de fuerza combate con el condenado mata al condenado con un sat'i . Ojarasca (Bolivia), March 19, 2007.
  7. ↑ Aymara-Castellano (aymara.org) . KUNTINARU: <Cast. Condenado .
  8. ↑ Musphaykuna ( Memento of the original from February 3, 2015 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. . Irupana kuntinaru . Francisco Laime Ajacopa, Jesús de Machaca, 1982; rimayta jap'iqaq, qillqaq, wakichiq FLP. @1@ 2Template: Webachiv / IABot / www.aymara.ucb.edu.bo
  9. ↑ a b Valérie Robin: El cura y sus hijos o El recorrido civilizador de los hijos de un cura y una osa ( Memento of the original from September 23, 2015 in the Internet Archive ) Info: The @1@ 2Template: Webachiv / IABot / www.comunidadandina.org archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . In: Bulletin de l'Institut Français d'Études Andines, N ° spécial: Tradición oral y mitología Andinas , Lima, 1997, Tomo 26, Nº3.
  10. ↑ Bruno Schlegelberger : “La tierra vive”. Religión agraria y cristianismo en los Andes centrales peruanos . Centro de Capacitación Agro Industrial “Jesús Obrero” (CCAIJO), Cuzco 1993. 546 pages.
  11. ^ A b Nonato Rufino Chuquimamani Valer, Carmen Gladis Alosilla Morales, Victoria Choque Valer: Qullaw Qichwapa Simi Qullqan ( Memento from November 29, 2014 in the Internet Archive ). Perú Suyupi Yachay Kamayuq (Ministerio de Educación), Lima 2014. p. 80. Kukuchi. (s). Mana allin uraskunas ququruchiyuq runahina tuta puriykachan allquhina awllakuspa. Kukuchiqa runatas mikhun. / Condenado, almas penando /. Wawakunaqa tuta mana puriykachayta munankuchu kukuchita manchakuspa. Los niños no quieren caminar de noche por miedo al condenado.
  12. ↑ Kim Jakobiak de Flores (comp., Trans.): About the damned and two boys . 2007. Modern narrative, told by a Quechua speaker from the Tarabuco region, Bolivia.
  13. ↑ a b Elena Ortega de Orellana: El Asiaj , in: José María Arguedas : Cuentos mágico realistas y canciones de fiesta tradicional del valle del Mantaro, Provincias de Jauja y Concepción - Archivo del Instituto de Estudios Etnológicos . In: Folklore Americano, year 1, no. 1, Lima 1953, p. 131. Venía un "condenado", es decir el alma de una persona muerta de una manera trágica, por asesinato, suicidio o accidente, lo que llaman por " mala muerte ". Estos espíritus no tienen salvación y vagan por las noches por los parajes solitarios, sorprendiendo y causando la muerte a los caminantes que van solos .
  14. ↑ a b José María Arguedas: The deep rivers (novel). Translation into German by Susanne Heintz. Suhrkamp, ​​1980. 349 pages.
  15. ↑ a b Dieter Grotehusmann: Religion and rites of the Aymara: fieldwork in the region around Lake Titicaca in Bolivia and Peru . Lit Verlag Dr. W. Hopf, Berlin 2010, pages 29–31.
  16. ↑ Richard Mercer Dorson: Folktales Told Around the World . 1978, p. 537.
  17. ↑ Nicole Fourtané (1991): Une du expression syncrétisme Hispano-Quechua: Le condenado . América 8, pp. 161-189: p. 162.
  18. ^ Bernardo Recio: Compendiosa relación de la cristiandad de Quito . Consejo Superior de Investigaciones Científicas, 1947, page 346, 695 pages. Otro lienzo llevaban también de una alma en gracia, con un rostro celestial y difundiendo resplandores, vestida de hermoso ropaje y en ademán de anhelar al cielo, y en el reverso una alma condenada, que en todo mostraba los horrores de su desesperacón . German translation by Dieter Grotehusmann: Religion and Rites of the Aymarà , Berlin 2010, page 31.
  19. ↑ Juan Pérez Bocanegra : Ritual formulario . Lima 1631, p. 391. Si tus antepasados ​​adoraron huacas no tenían luz de la ley de Dios, ni conocían a Dios, sino al Demonio, que los traía engañados; y por este pecado los condenó para siempre . German translation by Dieter Grotehusmann: Religion and Rites of the Aymarà , Berlin 2010, page 31.
  20. ↑ José María Arguedas: Cuentos mágico realistas y canciones de fiesta tradicional del valle del Mantaro, Provincias de Jauja y Concepción - Archivo del Instituto de Estudios Etnológicos . In: Folklore Americano, Year 1, No. 1, Lima 1953, p. 169. En la creencia del vulgo los condenados son almas pecadoras que juzgadas por Dios, han sido sentenciadas a vivir en las Cordilleras. Son espíritus que salen a la hora del crepúcsculo o en ciertas horas de la noche y andan por los alrededores de la cordillera infundiendo susto a los caminantes .
  21. ↑ José María Arguedas (1956): Puquio, una cultura en proceso de cambio . Revista del Museo Nacional, Lima (Perú), Volume XXV, p. 266. Los hombres que cometieron perversidades se quedan "penando" en el mundo, en calidad de "condenados". Vagan aullando, devorando bestias y seres humanos, hasta que alguna intervención casual de Dios (el católico) los salva. Para eso, tienen que the otra vez, sufrir la muerte verdadera, su separación de este mundo. La intervención puede ser el encuentro con alguna persona que los redime, ofreciendo hacer penitencia por ellos, devolviendo los robos y reparando agravios, a nombre del condenado o quemándolos vivos, mediante algún ardid . German translation after Dieter Grotehusmann (slightly changed): Religion and Rites of the Aymarà , Berlin 2010, page 31.
  22. ^ A b Alison Krögel: Food, Power, and Resistance in the Andes. Exploring Quechua Verbal and Visual Narratives . Lexington Books, Plymouth 2011, pp. 151f. Here informants from Chakalqocha near Chinchero, Cusco region (Quispe Quispe, Grimaldo Quillahuaman Cusihuaman).
  23. ↑ Thomas Müller and Helga Müller-Herbon: The children of the middle. The Q'ero Indians . Lamuv Verlag, Göttingen 1993, pp. 42, 54, 231.
  24. ↑ Valentín Martínez y Martínez: Estudio monográfico del Distrito de Ollantaytambo, Provincia de Urubamba, Departmento de Cuzco . 1971, pp. 109–112 (without specifying the publisher and place of publication).
  25. ↑ Robert Randall (1982): Qoyllur Rit'i, an Inca fiesta of the Pleiades: reflections on time & space in the Andean world ( memento of the original from September 24, 2015 in the Internet Archive ) Info: The @1@ 2Template: Webachiv / IABot / www.ifeanet.org archive link was automatically inserted and still Not checked. Please check the original and archive link according to the instructions and then remove this notice. . Bulletin de l'Institut Français d'Etudes Andines XI, Nº 1-2, pp. 37-81. To bear sons and Condenados : S. 43-44, 55-59.
  26. ↑ Maqta peludo , in: José María Arguedas : Cuentos religioso-mágicos quechuas de Lucanamarca . Folklore Americano IX, No. 8-9, 1960-61. Pp. 176-180. Transcription online in: Gary J. Parker (comp.): Ayacucho Reader . Cornell University, Ithaca (NY) 1963. pp. 129-164.
  27. ↑ Guillaume Billet, Lionel Hautier, Christian de Muizon and Xavier Valentin: Oldest cingulate skulls provide congruence between morphological and molecular scenarios of armadillo evolution. In: Proceedings of the Royal Society B 278, 2011, pp. 2791-2797

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