Wak kawsayqa, Hopi wakiqa, orionta ashkata yachacharqapis. Arizonapi, hatun cequekunawan llajtapura Orionta rikuchikusqa allpapi qhawayta atinchej. Inka Kawsaypaq Orion qhapaq chakana kan.
(Otra cultura, la sociedad Hopi, también estudió mucho a Orión. En Arizona, con grandes líneas imaginarias podemos observar en la tierra representada a Orión. Para la cultura inka, Orión es la chakana principal.
Text of Gary A. David:
Extending from the giant hand of Arizona’s Black Mesa that juts down from the northeast, three great fingers of rock beckon. They are the three Hopi Mesas, isolated upon this desolate but starkly beautiful landscape to which the Ancient Ones so long ago were led. Directing our attention to this "Center of the World," we clearly see the close correlation to Orion’s Belt. Mintaka, a double star and the first of the trinity to peek over the eastern horizon as the constellation rises, corresponds to Oraibi and Hotevilla on Third (West) Mesa. The former village is considered the oldest continuously inhabited community on the continent, founded in the early twelfth century. About seven miles to the east, located at the base of Second (Middle) Mesa, Old Shungopovi (initially known as Masipa, a cognate of the deity Masau’u) was reputedly the first to be established after the Bear Clan migrated into the region circa A.D. 1100. Its celestial correlative is Alnilam, the middle star of the Belt. About seven miles farther east on First (East) Mesa, the adjacent villages of Walpi, Sichomovi, and Hano (Tewa) --the first of which was established prior A.D. 1300-- correspond to the triple star Alnitak, rising last of the three stars of the Belt.
Vocabulary: navel (sipapuni): cuzco, qosqo yuyay: to think kutk´u: hole machulakuna: ancestors chiki: chaos atipasqa karqa: had been overcome pusaqkuna: leaders mask´ay: to search yaykuy: to enter añiy: allow totora: reed pisco: bird kichay: to open The Myth of Emergence The Hopis believe their ancestors lived in three previous worlds before coming to this one. In turn, each world had been overcome by chaos and moral decay, forcing their leaders to search for a new world in which to carry on their lives. A bird was therefore dispatched to fly through a hole in the dome-shaped sky and find a fourth world and its owner to request permission to enter. The bird found Maasaw, who allowed the Hopis to move up to his land. To make the migration, they planted a reed, which grew tall enough to pierce the sky of the third world and create an entrance into the fourth. This entrance was forever after called the sipapuni, the navel. Using the reed as a ladder, the Hopi ascended through the sky, and with the help of Maasaw, climbed through the sipapuni into their peaceful, fresh new world. (Text: On the Edge of Slendor, by Douglas Schwartz)
Tapuwanchej imataq chakana sutin? Ancha ashka simikunaqa chakanaq rimanku. Chakana-si pata-patajina kan, paywan runaqa hananpachaman wichayta atikun. Tiawanakuq wasichayninpi, puma punkupi , uj hatun ushnu, patapi uj hatun chakanata punkullujina qhawayta atinchej, wak iskay chakana llaqllasqa rumipi kawsankupis.
Hananpachapi, ch´isipi iskay chakanata runakuna qhawanku: qhapaq chakana, "orión" ñisqapis, aswan llapanpa chakana, "cruz del sur" ñisqapis. Qhapaq chakana pishqa qoyllur, llapanpa chakana tawa qoyllur.
Iskayqa Juan Santa Cruz Pachacutecpa lantin kashanku. Pay koricanchapi iskayta rikuchikurqa.
Vocabulary: punkullu: pool lanti: drawing rikuchikuy: to represent llapanpa: adj. general llaqllay: to sculpt rumi: stone ch´isi: night
Hatun runa Paykuna ullpu karqanku. Tawantinsuyupi, Hatun runa tiyaqkunaq aswan hatun chhikan karqanku. Paykuna Inkaman, Intiman, Kamaqkunaq Llikanman uj mit´ata llank´aspa qoq karqanku. Paykunapis awqaqjina yanaq karqanku, chakanakunata, ñankunata, wak wasichaykunata ruwaq karqanku.
hatun runa: peasant ullpu: common, humble tiyaqkuna: population mit´a: time llank´aspa: working chakana:bridge ñan: road wasichay: building Kamaqkunaq Llikan: System of autoraties,or State awqaq: warrior chhikan: part
Ñawpa pachapi, punakunapi, cochakunaqa ñisqa, punku ñisqapis, tarpuypaq, llamakunaq, alpacakunaq laklayninpaq ruwasqa karqanku. Chay cochakuna muyu, chhuqu kay-ta atinku. Ancha ashka khatakunayoq, paraypa yakunta aylluqkuna, waru-warupura yakuta pusaqkuna. Mana yakuta astawan uj punchwamanta manchayrayku tarpuypaq ayllunmanchu. kaylla ñawpa cochakunaman wiñasqa suqllaqa llamakunamanta, alpacakunamanta mikhusqa kan. Wak llika waru-waru kanku. Titikaka cochapi, kunan kawsaq waru-waruqa ñawpa kururayta unanku. (Translation by José Wasinger)
vocabulary: suqlla: edge grass waru-waru: camellones chhuqu: rectangular muyu: round punku: artificial lake unay: to sign kururay: development aylluy: to collect laklay: to drink animal khata: furrow
In prehispanic times in the punas were created the so-called cochas or artificial lakes used for cultivation and for the livestock to drink. These lakes can be round, elongated or rectangular and are composed of a great number of symmetrical furrows which collect rainwater and conduct it between the camellones of the furrows. The water should not collect for more than a day for fear of the crops rotting. On its edge grass grows consumed by the livestock who presently take advantage of abandoned cochas. Another way to improve the system is the use of the camellones. In the Lake Titicaca region the so-called waru-waru were used which is a sign if previous great development. (Text of Maria Rostworowski)
Vocabulary: purunruna: inhabitants of the prehistoric Andean ashkachay: to grow phuti: worry taripay: challenge aqu pampa:deserts yunga: jungles allpa kawsay: enviroments allwiyakama: technique
The major worry of the inhabitants of the prehistoric Andean sphere was to achieve the greatest agricultural production possible. The configuration of the country was a constant challenge for the population which had to overcome vast coastal deserts, abrupt terrain in the highlands, wide punas covered with the typical high altitude ichu grass and hostile jungles. For each one of those environments so different from each other they had to invent appropriate techniques of cultivation and utilization. (Text of Maria Rostworowski)
In the Andean sphere there is no concept of the creation of the world. Those who populated the Andes said they had emerged from their places of origin fully attired with head adornments and weapons. For the Incas, this place of origin was a cave; the Chancas said they had come from two lakes while others considered their pacarinas to be the sea, volcanoes or snow peaks. (Text of Maria Rostworowski)
Vocabulary: mach´ay: cave yuyay: to remember or concept pacariy: to emerge p´achasqa: adj. attired t´ikancha: head adornments maqana: weapon cocha: lake hatuncocha: sea areq: volcan rit´i apu: snow peak
O creator! (O conquering Wiracocha! Ever present Wiracocha!) Thou who art without equal unto the ends of the earth! Thou who givest life and strenght to mankind, saying, let this be a man and let this be a woman: And as thou seyest, so thou givest life, an vouchsafest that men shall live in health and peace, and free from danger:- Thou who dwellest in the heights of heaven, in the thunder, and in the storm clouds, hear us! and grant us eternal life. Have us in thy keeping, and receive this our offering, as it shall please thee, O creator!
caylla (kaylla): near or "to be here" kay: to be, here, this lla: nominal suffix: mean "ounly".
qhari-ca-chun: qhari: man ca: nominal suffix, emphazise to the word chun: verbal suffix, indicate to imperative
warmi-ca-chun: warmi: woman ca: nominal suffix, emphazise to the word chun: verbal suffix, indicate to imperative of third person
ñispa-llu-rac: ñispa: gerund of verb say: saying llu, perhaps is lla: mean "ounly" raq: adverb. mean "still"
rura-q: creator, who do something ruray: verb, mean "to do" q: suffix, activ participle.