The travels of Pedro de Cieza de Léon; part 2Cieza de León, Pedro de
History
The travels of Pedro de Cieza de Léon; part 2
Cieza de León, Pedro de
Incas; Peru -- History -- To 1548
Several of these religious plays were written by the Spanish priests in
the Quichua language, for the people to perform at great festivals, and
they of course bear unmistakeable evidence of their Spanish origin. I
possess two of these plays. One is by Dr. Lunarejo, a native of Cuzco,
and a celebrated Quichua scholar, who flourished in the eighteenth
century. It is entitled _Comedia famosa del pobre mas rico_, and is on
the plan of the “Autos” of Lope de Vega and Calderon. The other is
anonymous and appears to be of earlier date. The title is _Usca Paucar,
Auto Sacramental el Patrocinio de Maria_.
We thus have evidence that the Yncas cultivated the drama in ancient
times; that some of the plays were handed down and were acted as late as
1781; and that the Spanish priests, finding that the Peruvians possessed
traditional aptitude for dramatic performances, turned this talent to
account in the inculcation of religious dogma. It might, therefore,
naturally be expected that one or more of the ancient Ynca plays, as
distinguished from the religious “Autos” of Spanish times, would have
been preserved. It has long been known that at least one such drama does
exist, under the title of _Ollantay_, and Quichua scholars concur in the
belief that it is really of ancient origin, and that it dates from
pre-Spanish times.
The drama of _Ollantay_, as it now exists, was arranged for
representation, divided into scenes, and supplied with stage directions
in Spanish times; but competent Quichua students believe that most of
the dialogues, speeches, and songs date from a period before the
conquest; and that consequently it is an Ynca drama. The manuscript
copies are probably numerous, some carelessly made by ignorant scribes,
and containing modern words in substitution of what may have been
illegible in the originals. But others are older and more correct
versions, and these alone should be referred to in discussing the
question of the date of this composition. A really critical text has
not, however, been hitherto established, from which all modern
interpolations have been excluded, and the readings in the most
authentic and oldest versions alone retained.
Public-domain text, read in full here on John Shaqi.
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