﻿Vol.2] 
  CONTEMPORARY 
  QUECHUA 
  — 
  MISHKIN 
  463 
  

  

  pantheon, 
  and 
  the 
  pagan 
  assembly 
  of 
  good, 
  bad, 
  and 
  ambivalent 
  

   beings. 
  

  

  God 
  is 
  a 
  recognized 
  deity 
  in 
  Kauri 
  and 
  is 
  given 
  a 
  high 
  place 
  in 
  the 
  

   local 
  pantheon. 
  Although 
  God 
  is 
  certainly 
  a 
  primary 
  deity, 
  one 
  be- 
  

   longing 
  to 
  the 
  first 
  order 
  of 
  supernatural 
  beings, 
  he 
  is 
  not 
  necessarily 
  

   supreme. 
  According 
  to 
  some 
  informants, 
  Christ 
  is 
  really 
  the 
  master 
  

   of 
  God. 
  The 
  two 
  reside 
  in 
  heaven 
  and 
  live 
  together 
  on 
  good 
  terms. 
  

   Some 
  people 
  say 
  that 
  God 
  and 
  Christ 
  are 
  one 
  and 
  the 
  same 
  and, 
  often, 
  

   both 
  are 
  equated 
  with 
  the 
  Sun, 
  lnti 
  Huayna 
  Capac. 
  The 
  Sun 
  (or 
  

   God) 
  brings 
  heat 
  to 
  the 
  earth 
  and 
  its 
  inhabitants, 
  protects 
  the 
  people 
  

   and 
  the 
  land, 
  granting 
  good 
  health 
  to 
  the 
  one, 
  productivity 
  to 
  the 
  

   other. 
  The 
  Sun, 
  unfortunately, 
  is 
  subject 
  to 
  the 
  vicissitudes 
  of 
  human 
  

   fortune 
  — 
  especially 
  illness, 
  which 
  is 
  a 
  source 
  of 
  danger 
  to 
  the 
  people 
  on 
  

   earth. 
  For 
  the 
  Sun's 
  illness 
  can 
  be 
  communicated 
  to 
  the 
  water 
  on 
  

   earth 
  and 
  all 
  drinking 
  water 
  may 
  be 
  contaminated. 
  Hence, 
  those 
  on 
  

   earth 
  must 
  watch 
  for 
  the 
  appearance 
  of 
  rainbows, 
  which 
  indicate 
  that 
  

   the 
  Sun 
  has 
  sickened, 
  and 
  hasten 
  to 
  store 
  up 
  drinking 
  water 
  for 
  

   future 
  use. 
  

  

  These 
  two, 
  or 
  perhaps 
  three, 
  deities 
  (they 
  may 
  constitute 
  one 
  in 
  a 
  

   trinity) 
  stand 
  at 
  the 
  top 
  of 
  Kauri's 
  supernatural 
  world. 
  However, 
  

   they 
  are 
  so 
  far 
  above 
  it, 
  removed 
  from 
  it, 
  that 
  they 
  play 
  a 
  minor 
  role 
  

   in 
  mundane 
  affairs. 
  They 
  are 
  truly 
  detached 
  deities 
  having 
  little 
  to 
  

   do 
  with 
  man 
  and 
  his 
  problems, 
  nor 
  are 
  they 
  concerned 
  with 
  his 
  daily 
  

   struggles 
  and 
  his 
  relations 
  to 
  the 
  lesser 
  divinities. 
  They 
  have 
  a 
  

   nodding 
  acquaintance 
  with 
  the 
  Aukis, 
  the 
  mountain 
  spirits. 
  That 
  

   is 
  all. 
  The 
  other 
  spirits, 
  good 
  and 
  bad, 
  are 
  practically 
  unknown 
  to 
  

   them. 
  There 
  is 
  no 
  cult 
  associated 
  with 
  the 
  higher 
  deities 
  except 
  that 
  

   they 
  are 
  referred 
  to 
  in 
  the 
  morning 
  prayer, 
  The 
  moon, 
  likewise, 
  

   attracts 
  little 
  attention; 
  again, 
  there 
  is 
  no 
  moon 
  cult. 
  The 
  moon 
  is, 
  

   incidentally, 
  regarded 
  as 
  a 
  masculine 
  god 
  who 
  frequently 
  sickens, 
  

   dies, 
  and 
  is 
  revived. 
  He 
  does 
  not 
  influence 
  agriculture. 
  

  

  The 
  chief 
  difference 
  between 
  the 
  higher 
  and 
  lower 
  divinities 
  is 
  that 
  

   the 
  latter 
  can 
  be 
  manipulated 
  by 
  those 
  with 
  the 
  special 
  power 
  to 
  do 
  so. 
  

   Aukis 
  and 
  Apus 
  can 
  be 
  manipulated. 
  They 
  are 
  superior 
  spirits, 
  re- 
  

   siding 
  in 
  local 
  mountain 
  peaks. 
  In 
  some 
  parts 
  of 
  southern 
  Perti, 
  the 
  

   Apu 
  is 
  taken 
  to 
  be 
  the 
  guardian 
  divinity 
  of 
  a 
  region, 
  while 
  Auki 
  is 
  the 
  

   name 
  given 
  to 
  spirits 
  related 
  to 
  cultivation 
  (Delgado, 
  1931). 
  In 
  

   and 
  around 
  Kauri, 
  the 
  terms 
  are 
  used 
  synonymously, 
  or 
  at 
  least 
  they 
  

   belong 
  in 
  one 
  class 
  in 
  which 
  the 
  Apu 
  has 
  slightly 
  superior 
  status. 
  

   There 
  is 
  a 
  belief 
  widespread 
  in 
  the 
  Peruvian 
  Andes 
  that 
  mountain 
  

   peaks 
  inhabited 
  by 
  Apus 
  and 
  Aukis 
  have 
  concealed 
  within 
  them 
  great 
  

   palaces 
  and 
  haciendas 
  together 
  with 
  herds 
  of 
  livestock 
  guarded 
  by 
  

   the 
  servants 
  of 
  the 
  spirits 
  (Castro 
  Pozo, 
  1924, 
  pp. 
  209 
  ff.). 
  Among 
  

   these 
  animals 
  are 
  to 
  be 
  found 
  condors, 
  which 
  are 
  the 
  spirit's 
  chickens 
  ; 
  

   vicunas, 
  his 
  llamas; 
  and 
  the 
  Ccoa, 
  his 
  cat. 
  The 
  Ccoa 
  (sometimes 
  

  

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