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51-470: Scholars have drawn comparisons between the Huarochirí Manuscript and the early twentieth-century Entablo Manuscript , also from Huarochirí (the village of San Pedro de Casta), which describes Casta's ritual water laws in predominantly Spanish language from a local point of view. The Huarochirí manuscript is the only surviving written source that records a prehispanic religious tradition of

102-418: A betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true. Indeed, critics of a syncretistic trend may use the word or its variants as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system pervert the original faith. Non-exclusivist systems of belief, on

153-563: A culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or (especially) practices. Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems often frown on applying the label, especially adherents who belong to "revealed" religious systems, such as the Abrahamic religions , or any system that exhibits an exclusivist approach. Such adherents sometimes see syncretism as

204-417: A cure. The youngest daughter of Tantañamca, Chaupiñamca, told him about her father's illness, and he replied that he would cure it, but only if she would be his partner. She relayed this information to her father, who accepted the offer, despite his advisors, who mocked the unassuming Huatiacuri. The offer, and its acceptance, enraged the husband of Tantañamca's oldest daughter, who didn't want a poor man to join

255-442: A factor that has recommended it to rulers of multiethnic realms . Conversely, the rejection of syncretism, usually in the name of " piety " and " orthodoxy ", may help to generate, bolster or authenticate a sense of uncompromised cultural unity in a well-defined minority or majority. All major religious conversions of populations have had elements from prior religious traditions incorporated into legends or doctrine that endure with

306-424: A grain of maize flew out of a cooking pot and touched his wife's genitals. The wife, not realising this, went on to feed the maize to another man. This 'indirect adultery' brought a plague on the house: snakes living in the roof, and a two-headed toad living beneath the batán, both sapping Tantañamca's energy. Armed with this information, Huatiacuri approached the house and asked if any within had illnesses in need of

357-523: A migration of ideas is generally successful only when there is a resonance between both traditions. While, as Bentley has argued, there are numerous cases where expansive traditions have won popular support in foreign lands, this is not always so. In the 16th century, the Mughal emperor Akbar proposed a new religion called the Din-i Ilahi ("Divine Faith"). Sources disagree with respect to whether it

408-489: A publication now in the public domain :  Herbermann, Charles, ed. (1913). " Francisco de Avila ". Catholic Encyclopedia . New York: Robert Appleton Company. This biographical article about a Peruvian religious figure is a stub . You can help Misplaced Pages by expanding it . This article about a Catholic clergyman is a stub . You can help Misplaced Pages by expanding it . Syncretism Syncretism ( / ˈ s ɪ ŋ k r ə t ɪ z əm , ˈ s ɪ n -/ )

459-473: A spring, said to cause men to disappear. (The author of the manuscript noted to himself that they should try to find the location of this spring.) Huatiacuri then reprimanded Tantañamca for pretending to be a huaca, and tried to convince him to instead accept Pariacaca. Naturally, Huatiacuri then remembered the purpose of his journey—to witness the birth of Pariacaca—and hurriedly resumed his journey, now accompanied by Chaupiñamca. At last, they found Pariacaca, in

510-580: Is also accepted that the policy of sulh-i-kul , which formed the essence of the Dīn-i Ilāhī, was adopted by Akbar as a part of general imperial administrative policy. Sulh-i-kul means "universal peace". The syncretic deism of Matthew Tindal undermined Christianity's claim to uniqueness. The modern, rational, non-pejorative connotations of syncretism arguably date from Denis Diderot 's Encyclopédie articles Eclecticisme and Syncrétistes, Hénotiques, ou Conciliateurs . Diderot portrayed syncretism as

561-636: Is from Modern Latin syncretismus , drawing on the [[[:wikt:συγκρητισμός|συγκρητισμός]]] Error: {{Langx}}: invalid parameter: |labels= ( help ) , supposedly meaning "Cretan federation"; however, this is a spurious etymology from the naive idea in Plutarch 's 1st-century AD essay on "Fraternal Love (Peri Philadelphias)" in his collection Moralia . He cites the example of the Cretans , who compromised and reconciled their differences and came together in alliance when faced with external dangers. "And that

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612-441: Is often used to describe the product of the large-scale imposition of one alien culture, religion, or body of practices over another that is already present." Others such as Jerry H. Bentley , however, have argued that syncretism has also helped to create cultural compromise. It provides an opportunity to bring beliefs, values, and customs from one cultural tradition into contact with, and to engage different cultural traditions. Such

663-410: Is the practice of combining different beliefs and various schools of thought . Syncretism involves the merging or assimilation of several originally discrete traditions , especially in the theology and mythology of religion , thus asserting an underlying unity and allowing for an inclusive approach to other faiths. While syncretism in art and culture is sometimes likened to eclecticism , in

714-419: Is their so-called Syncretism [Union of Cretans]". More likely as an etymology is sun- ("with") plus kerannumi ("mix") and its related noun, "krasis", "mixture". Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but the "other" cult may survive or infiltrate without authorized syncresis . For example, some conversos developed a sort of cult for martyr-victims of

765-508: Is therefore considered ironic that the manuscript now preserves these very beliefs. The manuscript serves as a complex composite of testimonies and social memories, and the exact process of composition is unknown. It also contains many crossing-outs, tangents and marginal queries, likely those of Francisco de Ávila. It has been argued by Jorge Sanchez-Perez, Assistant Professor of Philosophy at the University of Alberta, that de Ávila's purpose

816-644: The Kushite ruler Atlanersa , was unearthed at Jebel Barkal . Syncretism was common during the Hellenistic period, with rulers regularly identifying local deities in various parts of their domains with the relevant god or goddess of the Greek Pantheon as a means of increasing the cohesion of their kingdom. This practice was accepted in most locations but vehemently rejected by the Jews , who considered

867-782: The Spanish Inquisition , thus incorporating elements of Catholicism while resisting it. The Kushite kings who ruled Upper Egypt for approximately a century and the whole of Egypt for approximately 57 years, from 721 to 664 BCE, constituting the Twenty-fifth Dynasty in Manetho's Aegyptiaca , developed a syncretic worship identifying their own god Dedun with the Egyptian Osiris . They maintained that worship even after they had been driven out of Egypt. A temple dedicated to this syncretic god, built by

918-679: The province of Huarochiri of Peru , later curate at Huánuco , and finally Canon of the Church of La Plata (now Sucre ), in Bolivia . He was one of the most active investigators of Indian rites and customs of his time. He died in Lima. In 1608 he wrote a treatise of the " Errors, False Gods, and Other Superstitions of the Indians of the Provinces of Huarochiri, Mama, and Chaclla ", of which only

969-633: The Americas and Africa who encountered a local belief in a Supreme God or Supreme Spirit of some kind. Indian influences are seen in the practice of Shi'i Islam in Trinidad . Others have strongly rejected it as devaluing and compromising precious and genuine distinctions; examples include post- Exile Second Temple Judaism , Islam , and most of Protestant Christianity. Syncretism tends to facilitate coexistence and unity between otherwise different cultures and world views ( intercultural competence ),

1020-537: The Andes in an Andean language. As it was recorded decades after the entry of European colonists into the region, the retellings of these religious traditions were influenced by the preceding seventy years of colonial turbulence, including forced conversion and persecution. The manuscript was recorded and annotated by the Cuzco-born cleric Francisco de Ávila , who was responsible for the eradication of pagan beliefs – it

1071-790: The added benefit or aim of reducing inter-religious discord. Such chapters often have a side-effect of arousing jealousy and suspicion among authorities and ardent adherents of the pre-existing religion. Such religions tend to inherently appeal to an inclusive, diverse audience. Sometimes the state itself sponsored such new movements, such as the Living Church founded in Soviet Russia and the German Evangelical Church in Nazi Germany , chiefly to stem all outside influences. According to some authors, "Syncretism

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1122-647: The case of melding Shintō beliefs into Buddhism or the amalgamation of Germanic and Celtic pagan views into Christianity during its spread into Gaul, Ireland, Britain, Germany and Scandinavia. In later times, Christian missionaries in North America identified Manitou , the spiritual and fundamental life force in the traditional beliefs of the Algonquian groups , with the God of Christianity . Similar identifications were made by missionaries at other locations in

1173-784: The company of their elders and their brothers. They’d say, 'Now I’ll never die again forever!' " The two supplementary chapters of the manuscript have been analysed by Huarochirí specialist Sarah Bennison of the University of St Andrews (Scotland, UK). These supplements describe the traditions of the indigenous population (specifically the "San Damián Checa" kin group) in relation to the significance of twin births and babies born with distinctive hair growth patterns (a double crown, as proposed by Bennison). According to this scholar, these two strands of customs (ie rituals for twins and for double crowns) are intimately related, both being indicative of lightning worship. The manuscript contains 31 chapters and 2 supplementary chapters. The first chapter records

1224-789: The concordance of eclectic sources. Scientific or legalistic approaches of subjecting all claims to critical thinking prompted at this time much literature in Europe and the Americas studying non-European religions such as Edward Moor's The Hindu Pantheon of 1810, much of which was almost evangelistically appreciative by embracing spirituality and creating the space and tolerance in particular disestablishment of religion (or its stronger form, official secularisation as in France) whereby believers of spiritualism , agnosticism , atheists and in many cases more innovative or pre-Abrahimic based religions could promote and spread their belief system, whether in

1275-440: The departed would embark to Paria Caca and that it was imperative to honor their deceased through these rituals. The manuscript suggested that death endured for five days, following which the departed reunited with the living: "The dead used to come back after five days. When they were about to return, people waited for them with prepared food and drinks. When the dead arrived, they’d just say, 'I’m back!' and rejoice immensely in

1326-406: The family. Nonetheless, Huatiacuri proceeded to tell them about the serpents and the toad, and how they had been brought by Tantañamca's wife's 'infidelity'. The wife denied this until Huatiacuri explained the circumstance of the grain of maize, which she remembered. Tantañamca ordered for the house to be destroyed and the serpents killed. As they lifted the batán, the two-headed toad flew away towards

1377-421: The first fish, which he released into the ocean. When the mother returned and was informed by her daughters what had happened, she pursued Cuniraya. She told him that she wished to remove fleas from him, hoping to trick him and strike him with a rock. Cuniraya realised the ploy and left on the pretext of going to the toilet, escaping to other lands. Chapters 3 and 4 tell stories of the most ancient humans, before

1428-540: The first six chapters are known to exist and have been translated into English. It is a contribution to the knowledge of the Peruvian Indians and their lore. In 1611 Avila wrote a report on the Indians of Huánuco in eastern Peru, of which the unpublished manuscript is extant. These works contain apologetics on the destruction of fetishes and other objects of worship, for example by Pablo José Arriaga . [REDACTED]  This article incorporates text from

1479-465: The form of five eggs. Huatiacuri and Chaupiñamca then slept together, further displeasing the husband of Chaupiñamca's sister. He began to formulate a plan to undo Huatiacuri; to cause him to fall from grace. Francisco de %C3%81vila Francisco de Avila (1573–1647) was a South American priest and early student of native customs. Avila was born in Cuzco. He was curate or vicar in

1530-401: The fox was cursed to be hated by humans and discarded when killed; the falcon was blessed to be lucky, to eat hummingbirds, and to be wept over and offered sacrifices if killed; the parrot was cursed to constantly shriek. Finally Cuniraya reached the coast, near the temple of Pachacamac , but neither Cahuillan nor her son were there; they had become two islands , which remain to this day. This

1581-414: The huacas to ask which was the father. None volunteered himself, and the disguised Cuniraya was overlooked. Cahuillan allowed the child to crawl freely, reasoning that he would find his father, and he went to Cunirayan. Cahuillan was dismayed to have given birth to the child of an apparently lowly man. She picked up the child and fled in the direction of the ocean. Cuniraya revealed his true self, illuminating

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1632-466: The identification of Yahweh with the Greek Zeus as the worst of blasphemy. The Roman Empire continued the practice, first by the identification of traditional Roman deities with Greek ones, producing a single Greco-Roman pantheon , and then identifying members of that pantheon with the local deities of various Roman provinces. Some religious movements have embraced overt syncretism, such as

1683-479: The land, but Cahuillan, facing away, did not notice. Cuniraya started to chase after Cahuillan, speaking to various animals. He blessed those giving encouragement, and curses those who were not supportive: the condor was blessed to eat all dead animals, and to cause animals which ate it to die; the female skunk was cursed to walk at night, hated and stinking; the puma was blessed to eat the llamas of humans, and be honoured by festivities and sacrifices if killed by them;

1734-429: The manuscript by a millennium. This chapter discusses the birth of Pariacaca. Before his birth, the world was consumed by chaos and conflict, and the people lived under deceptive leaders. Tantañamca pretended to be a wise huaca to gain power and wealth. He lived in a house covered by parrot wings, and owned blue, red and yellow llamas. Nonetheless, he fell sick. It happened that a poor, humble man, Huatiacuri, passed by on

1785-469: The mountain Huillcacoto. As soon as they arrived at the mountain, where all the animals had congregated, the ocean flooded over the land, submerging everything but the peak of Huillcacoto. This became so crowded that the fox's tail dipped in the water, explaining why it is black. All the other humans were killed by the flood. (It is not mentioned whether a female human also survived). After five days,

1836-403: The newly converted laity . Religious syncretism is the blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in a culture, or when

1887-545: The other hand, may feel quite free to incorporate other traditions into their own. Keith Ferdinando notes that the term "syncretism" is an elusive one, and can refer to substitution or modification of the central elements of a religion by beliefs or practices introduced from elsewhere. The consequence under such a definition, according to Ferdinando, can lead to a fatal "compromise" of the original religion's "integrity". In modern secular society, religious innovators sometimes construct new faiths or key tenets syncretically, with

1938-402: The other huacas. One day he encountered, Cahuillan, a beautiful virgin. She was desired by all the huacas, whose advances she rejected. One day, seated below a lúcuma tree. Cuniraya transforms into a bird and inseminates a ripe fruit of the tree, which he lets falls beside Cahuillan. She eats the fruit and becomes pregnant. Once the baby, a boy, was born and started to crawl, Cahuillan gathered

1989-482: The path from the ocean. He was heading for the mountain Condorcoto to witness the birth of Pariacaca his father (a strange concept, not explained in the text). While Huatiacuri rested, he overheard a conversation between two foxes, one from the mountains and one from the coast. He heard about the false huaca's incurable illness. The mountain fox went on to reveal the strange cause of Tantañamca's illness: in his house,

2040-571: The population grew rapidly and people had to migrate into the mountains to find a place to live. Huallallo only allowed two children per family, one of which he would eat. Huallallo was deposed by the Pariacaca and banished to the region of the Antis along with his parrots. Nearly all of the rest of the manuscript is about the life of Pariacaca. He was the principal Huaca when the Incas first arrived in

2091-416: The realm of religion, it specifically denotes a more integrated merging of beliefs into a unified system, distinct from eclecticism, which implies a selective adoption of elements from different traditions without necessarily blending them into a new, cohesive belief system. Syncretism also manifests in politics , known as syncretic politics . The English word is first attested in the early 17th century It

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2142-457: The region. The Incas also introduced other huacas, one of which, Cuniraya Huiracocha, is also mentioned in the first chapter of the manuscript. He was combination of a local huaca, Cuniraya, and Huiracocha, who was the Incan creator God, widely known but not universally venerated. This syncretism allowed the Incas to expand their influence. Later in the manuscript, it is argued that, as Huiracocha

2193-507: The sequence of principal huacas. Huacas would battle for this title, which allowed them to transmit life force to humans. The first huacas mentioned are the ancient Yanañamca and Tutañamca, of which little is known. They were overthrown by Huallallo Carhuincho, who was the first to transmit life force to humans. In his time, the region had red and yellow parrots, the harvest could take place five days after sowing, and people would come back to life five days after dying. This reincarnation meant that

2244-464: The time of Pariacaca. They contain themes familiar to the Catholics who produced the manuscript: surviving the great flood, as in the story of Noah's Ark , and a period of darkness, like that which followed the death of Jesus . In chapter 3, all the animals had a presentiment that the ocean was going to overflow, and so they began to migrate to higher altitudes. The central character is a llama, who

2295-512: The water subsided, and the animals spread out and repopulated the Earth. The fourth chapter begins with the 'death' of the Sun. There were five days of complete darkness. Rocks began to move themselves and knock together. Even the batans and mortars came to life and consumed humans. Llamas began to pursue humans. The rebellion of animals and objects is also a theme of Moche iconography, which predates

2346-403: Was considered an excellent fate. Cuniraya went to the temple, where two of his daughters remained, guarded by a snake while their mother visited the new islands. Cuniraya, angry that the mother was visiting the islands that had escaped his reach, raped the elder daughter, and tried to rape the younger, but she escaped by transforming into a dove and fleeing. Cuniraya then populated a local lake with

2397-562: Was destroyed in the Second World War . An expanded and re-worked edition in collaboration with Antje Kelm was published in 1967. In 1966, Peruvian writer and anthropologist José María Arguedas translated the text into Spanish for the first time and also published a bilingual edition (Quechua and Spanish). The indigenous peoples of Huarochirí in the Andean region would offer nourishment and beverages to their deceased, believing that

2448-400: Was one of many Sufi orders or merged some of the elements of the various religions of his empire. Din-i Ilahi drew elements primarily from Islam and Hinduism but also from Christianity , Jainism , and Zoroastrianism . More resembling a personality cult than a religion, it had no sacred scriptures, no priestly hierarchy, and fewer than 20 disciples, all hand-picked by Akbar himself. It

2499-424: Was the creator god, he must be father of Pariacaca. This chapter features themes encountered in many mythologies: omnipotent gods and pregnant virgins . It begins with an itinerant Cuniraya disguised as a beggar. Prompted by other huacas' scorn for his appearance, he miraculously tills the fields and construct andenes merely by speaking, and digs irrigation ditches with the brush of a reed flower. This humiliates

2550-547: Was to use the myths recorded to prove the supposed superiority of the Christian faith, and to profess that he had been given foresight of these beliefs when attempting the conversion of indigenous peoples. For centuries, the manuscript was forgotten in the royal library of Madrid. German ethnologist Hermann Trimborn discovered the document in Madrid, translated it into German and published a bilingual edition in 1939. Most of it

2601-399: Was unable to migrate because it was being led by its owner. The concerned llama refused to eat, despite having good pasture. The frustrated owner threw a deseeded cob ( coronta ) of choclo corn at it, and commanded it to eat. The angry llama became capable of speech, and explained that the world would end in five days' time. He commanded that his master pack food for five days and carry him to

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