And Darkness-World. an Andean Healing Ritual for Being Struck by Lightning

Field-Work Reports

Lightning from the Upper-, Earth- and Darkness-World. An Andean Healing Ritual for Being Struck by Lightning.

CONTENTS

SUMMARY, ZUSAMMENFASSUNG, RESUMEN

1. Lightning in Andean ethnology: Locating the present study 2. The healing ritual 2.1 First phase: Mesa for the gloria lightning 2.2 Second phase: Mesa for the lightning of the mountain spirits 2.3 Third phase: Mesa for the lightning that struck the earth 2.4 Fourth phase: Mesa for the lightning of the Darkness-World 2.5 Fifth phase: Incense ceremony and burning of the mesa for the gloria lightning 2.6 Sixth phase: Purification, burning, and calling the lost soul 3. Final words: Innumerable lightnings in comparative data

NOTES

CITED LITERATURE

I am deeply indebted to the following institutions which support my ethnomedical research in Bolivia: Robert Bosch Stiftung, Stiftung Volkswagenwerk, Deutsche Forschungsgemeinschaft, and the Universitat Ulm. I also would like to express my deep gratitude to all Callawaya medicinemen and patients who gave me the opportunity to learn from their wisdom and life.

SUMMARY:

The present empirical study is based on participant observation and complete tape recorded documentation of seven healing rituals for being struck by lightning as performed by the Callawaya medicinemen in the Andes of Bolivia. One of them is described in detail including a selection of prayers that accompanies it in its original version (Quechua). A comparison between this ritual and the others documented by the author as well as what Andean studies have up to now contributed to the understanding of lightning as a numen and as an occasion for rituals does highlight the unique conceptual and ritual richness of the one described thus contributing to an expansion and deepening of our understanding of Andean religion and Andean ritual culture. 4 Ina Rosing 4/1989 REVINDI

ZUSAMMENFASSUNG:

Die vorliegende empirische Studie basiert auf teilnehmender Beobachtung und vollstandiger Tonband-Dokumentation von sieben rituellen Heilungen fiir das "Geschlagensein vom Blitz" bei den Callawaya Medizinmannern der Anden Boliviens. Eines dieser Rituale ist eingehend beschrieben, einschliefllich einer Auswahl von dabei gesprochenen Gebeten in der Originalsprache (Quechua). Ein Vergleich dieses Rituals mit den anderen von der Autorin dokumentierten Callawaya-Blitzes- Heilungen und mit dem, was die Andenethnologie bisher zum Blitz als Numen und als AnlaB fur Rituale beigetragen hat. verdeutlicht den ungewohnlichen konzeptionellen und rituellen Reichtum dieses Rituals und tragt damit zu einer Erweiterung und Vertiefung unseres Verstandnisses von an- diner Religion und Ritualistik bei.

RESUMEN:

El estudio empi'rico aqui presentado esta basado en observacion participante y documentation com- pleta (con grabadora) de siete curaciones rituales "del rayo" realizadas por los medicos Callawayas de la provincia andina Bautista Saavedra en Bolivia. Uno de estos rituales esta descrito y documenta- do en detalle. incluyendo ejemplos de las oraciones en la lengua original (Quechua). Una compara- cion de este ritual con los otros rituales "del rayo" documentados por la autora y con lo que hasta ahora los estudios andinos han contribuido al entendimiento del rayo como una entidad transpersonal y una occasion para rituales — demuestra la riqueza excepcional de los conceptos y actuaciones rituales del ritual descrito, lo que contribuye sustancialmente a una expansion y profundisaci6n de nues- tro entendimiento de la religion y cultura ritual de los Andes.

1. Lightning in Andean ethnology: locating the present study

At the Andean altitudes of 3000 or 4000 m, thunderstorms are both frequent and highly dramatic and often fatally dangerous (GADE 1983). Their annual toll of destruction and fatal strikes (huts, animals, men) justifies the terror which the inhabitants of these altitudes, Quechua and Aymara speaking Indi- an peasants and alpaca herders, experience during thunderstorms, and which is testified by various Andean ethnologists. TSCHOPIK (1951), for example, speaks of a "fear that borders on panic" (p. 198) and LA BARRE ( 1948) notes that "it is thunder that most terrifies the Aymara" (p. 201). In accordance with the spectacular character of this metereological phenomenon, thunder and lightning occupy a prominent place in the religious pantheon of the Andean people. This is true for pre-spanish times as well as for present time Andean religious reality (ROWE 1946, YARANGE VALDERRA- MA 1979, MARISCOTTI 1970). Chroniclers of the Spanish conquista (e.g. GUAMAN POMA DE AYALA 1966, MORUA 1922, BERTONIO 1879, VILLAGOMES 1919), as well as investigators of present day religious concepts and religious practices (e.g. MARISCOTTI DE GORLITZ 1978, MONAST 1972, GIRAULT 1988) which the conquista and subsequent "destruction of ideolatry" (DUVIOLS 1986) were unable to erradicate, testify that the ancient god of thunder was renamed "Santiago" (St. James) by the Andean people, rebaptized also with names of other Catholic saints (METRAUX 1934) and verbally associated with "Gloria" which in Andean ritual prayers and practices is, however, very far from the Catholic understanding of the concept (AGUILO 1985, ROSING 1988a). Andean ethnological literature treats lightning mainly under two major themes: 1. All over the An- dean region being struck by lightning is considered to be a sign of election and call to become a healer, medicineman or ritualist.1 What has not been documented uptil now — except in some informants' reports and in a cursury manner — are the initiation rituals following the experience of being struck 4/1989 REVINDI Ina Rosing 3 by lightning and having learned to be a healer. I was lucky enough to be able to participate in four such initiation rituals among the Callawaya medicinemen in Andean Bolivia which will be published in forthcoming studies. 2. But lightning in the Andes is not only a sign of election and call — it is also a sign of illness, ill-fate, mischief and guilt. Lightning is seen as an extraordinary powerful numen or spirit, it may be either malicious or good. The spirit of lightning requires attention, reverence, worship and ritual sacrifice from men. If denied — it will come out for revenge, will punish and strike. If a person unknowingly steps on a place where lightning has struck — without attention and reverance — then lightning will grab the soul of the innocent culprit who consequently suffers the illness of the "loss of the soul" which is well known all over the Andes and indeed Middle- and Southamerica.2 Loss of soul is also a consequence of whatever fright experienced, thus it also follows upon the fright of lightning.1 All of this does urgently require the intervention of a professional healer or ritualist. His task is to calm the anger of lightning, to prevent future disaster, to sacrifice to the lightning, to heal men and animals and huts from the potential mischief which falls upon them by their association with lightning — and to call back the soul lost in the fright of lightning. This second theme — lightning as source illness, mischief or fright that needs ritual intervention — is only very superficially treated in Andean research uptil now. Many Andean investigators merely mention the necessity of ritual intervention in this case (e.g. TSCHOPIK 1951, CASAVERDE ROJAS 1970, MICHAUD 1970, MARZAL 1971) without giving any detail of how this ritual looks like. A few investigators do provide some lines of description of such rituals reporting what informants reported to them (ARANGUREN PAZ 1975, WENDORF DE SEJAS 1982, CARTER and MAMANI 1986). The only case of ritual healing based upon participant observation, described and analyzed in some detail up to now is — as far as I know — the study by YARANGA VALDERRAMA (1979). The only deficit of this excellent study is that it is nearly completely "mute" — mute with respect to the participants of the ritual: With the exception of ten little lines of prayer spoken by the medicineman of this healing ritual and documented also in its original version (Quechua) — we do not hear anything from the ritualist's mouth, neither sacred words and prayers nor any explanations, in his manner of putting it. of the ingredients, ritual steps, requisites or instances of invocation of his ritual performance. The documentation of an Andean ritual healing from lightning — this century old prominent numen of the Andean people — a documentation that is based upon participant observation and which includes not only prayers and invocations but also the explanations of the religious concepts by the medicineman himself, i.e. in his own words — this kind of documentation is up to now inexistent in Andean research. It is precisely this blanc or gap which the present research tries to fill. In the following pages I shall document a healing ritual for the illness, mischief and fright of lightning, performed by a Callawaya medicineman in the Andes of Bolivia. This ritual is highly complex and intricate, including sixty offerings of sacrifices to four kinds of lightnings; it continues — not counting introductory and closing phases — full seven hours which are fully documented on tape with accompanying minutes. The present article is an abbreviated version of a 120 page manuscript which is based on the complete documentation, including all prayers, and analyzation of this ritual. When referring to this manuscript, it is to be cited as ROSING 1989d. The present work is part of my ongoing field research — started in 1983 — on the ritual healing of the Callawaya medicinemen in the Andes of Bolivia. Several books (ROSING 1987a, ROSING 1988a, Book I and II, ROSING 1989a) and smaller studies (ROSING 1986a, 1986b, 1987b, 1988b, 1989c, 1990a) have been published on this research to the present. Up to now I have documented (with tape recorder, synchronized minutes and photographs) more than 200 Callawaya healing rituals — "gray" healing rituals (ROSING 1987a), "white" healing rituals (ROSING 1988a. Book I und Book II) and "black" healing rituals (ROSING 1989a), rituals in the family context, as well as big collective rituals which may last several days and nights. Among these I have been able to participate in seven healing rituals for being struck by lightning. The one I am going to describe here is by far the most complicated, the most formal, the most deep and rich healing ritual of the seven I have documented, and it 4 Ina Rosing 4/1989 REVINDI is for these characteristics that I selected it for presentation. Following the presentation I shall com- pare it with the other lightning healing rituals, and this comparison will highlight my valuation of the present one. The present article is based on the minutes and complete transcriptions of tape recorded Quechua speach of the following data:

— HC—1754: the lightning ritual of the Callawaya medicineman Luciano Quispe Mamani5 — detailed conversations I held with him and in which he explained to me many of his ritual ingredients, ritual acts and invocations (IC—134, IC—152) — other healing rituals of the same medicineman in which I was able to participate (HC—144, HC—163, HC—173) — six other lightning healing rituals with minutes, full tape recorded transcriptions and infor- mative conversations with the respective medicinemen (HC—164 with IC—128; HC—174 with IC—136; HC—166) (HC—167 with IC—139; HC—170 with IC—138; HC—171; HC—176 with IC—153);

Altogether the present article is based upon about 2000 pages of minutes and transcripts in Quechua and Spanish which form the raw data of this work.

2. The healing ritual for being struck by lightning

The village Charazani (3200 m), capital of the Province Bautista Saavedra, Bolivia, as well as some ten other villages in its surroundings (one, two or six hours by foot from the capital) are the native villages of the famous Callawaya medicinemen who are the ambulant, travelling traditional healers of the Andes, well known in many other regions of Bolivia, in Andean Peru — and formerly also in Andean Chile and Argentina (e.g. OTERO 1951, OBLITAS POBLETE 1971, 1963/1978; BASTIEN 1978, 1987; GIRAULT 1984, 1988).

Antecendents of the ritual, ingredients and requisites

Mauricio, the patient of the following healing ritual, lives with his family on the high Andes of the Province of Bautista Saavedra. In July 1988 Mauricio's house had been struck by lightning three con- secutive times in one thunderstorm. There was some considerable material damage but neither men nor animals were hurt or killed. Mauricio is deeply religious and he knows what it means that his house has been struck by lightning: it means the debt of sacrifice, some guilt of reverence to lightning. The event announces further mischief and any kind of illness and ill-fate — if a sacrifie arranged. (The Quechua word for "arranging things in ritual healings", that is, remedy them and change fate to a good end, is "jallch'ay".) He leaves his village — a day walk from Charazani — to consult one of his three preferred Callawaya medicinemen whom he always consults when problems arise. Luciano Mamani is one of them. Mauricio reports what happened, Don Luciano examines the coca leaves — one of the major methods of prediction and diagnosis in the Andes — and he confirms emphatically what Mauricio also knows: Things are definitely not in order and a healing ritual is urgently indicated. I have known Mauricio for several years. When he arrived from his village he also visited me in my house in Charazani and told me what happened. I also knew already Don Luciano from several other nightly healing rituals — thus there was no problem for me to participate also in this one. It was scheduled for a Monday, a good day6 but the preparations — putting together, seeking, collecting, and buying all the necessary ingredients which Don Luciano instructed Mauricio (and me) to get — took several days. The following ingredients and other requisites were necessary for the healing ritual: 4/1989 REVINDI Ina Rosing 5

Ingredients and ritual requisites for Don Luciano's healing ritual for being struck by lightning 1 Two pounds of coca leaves 2 seven sheets of white paper 3 two sheets of newspaper 4 two white guinea pigs 5 two lama fetuses 6 two eggs 7 lama grease 8 carnation flowers 9 incense 10 sugar 11 dulce-mesa sweets 12 pastillas misteriosas (tiny round sweets) 13 coca seeds 14 chiuchi ricado (tiny tin figures) 15 qori libro/qolqe libro (very fine gold and silver metal paper) 16 tinted wool 17 cotton wool 18 dark brown and black lama wool 19 streamers 20 confetti 21 pure alcohol 22 red wine 23 six candles 24 q'oa (a plant) 25 bread 26 coins for rubbing 27 piece of clothing from Mauricio 28 piece of clothing from his wife 29 white linen 30 incense bowl 31 brushwood 32 knife 33 small spoon 34 bowl for blood 35 cups for libation 36 plates to deposit prepared sacrifices 37 cloth to wrap sacrifices.

The medicineman and the setting of the healing ritual The ritual would take place in Charazani in the house of Mauricio's relative who was on leave. Don Luciano arrived at this house in the afternoon — together with his wife who would act as his assistant in this healing ritual. Don Luciano is about 65 years old. very well known and respected as a healer — but also feared and all kinds of rumors and myths surround his life. He is considered to be a powerful, very formal and careful Callawaya; he is serious (seldom laughs) and reserved but some- times also of an explosive temperament and impressive impatience with people (especially with his wife). And he is — this I would conclude from more than 200 family and collective healing rituals in which I have participated — one of the best Callawaya ritualists still alive. He may be at times iras- cible and impatient — but this happens "outside", never in his ritual acts. In his ritual performance his time seems endless, his carefulness impeccable and his formality immaculate. 6 Ina Rosing 4/1989 REVINDI

Preliminary ritual gestures: coca chewing and ch 'alia Upon Don Luciano's and his wife's arrival Mauricio prepares a "caldito" — a soup — and then we sit together, chew coca leaves, offer each other little bundles of coca leaves, smoke cigarettes and converse most leisurely. Coca chewing is an indispensible act preceeding, accompanying and following a healing ritual and it is unthinkable to precipitate into a healing ritual right upon the arrival of the ritualist — even less so for Don Luciano. Thus two hours pass with coca chewing and leisure during which time, with all peace and calmness, step by step and with long pauses, the ingredients of the ritual are revised once more. Did Mauricio get the two white guinea pigs as Don Luciano told him? — White they must be. Yes, he did. Do we have more coca? Yes, we do. What about the eggs, did we get them? We did. Did Mauricio bring some prenda with him (some pledge piece of clothing from his wife) — for that would be needed. He did. With this pledge of Mauricio's wife — whom we also would have to heal from lightning — she would be included in the present healing ritual.7 After this long phase of calm and leisure, being together, united in the ritual gesture of coca chewing (WAGNER 1978), the ritual started with the preparation of the small table on which we would arrange five dozen of little offerings to the four classes of lightning. Don Luciano spread out the pledge of Mauricio's wife, also a shawl from Mauricio, he spread a white linen over it and smoothed it all with utmost carefullness. After this and before preparing any sacrifice the cabildo, the sacrificial sacred place for burning the offerings to the Andean numina, had to be greeted. The cabildo con- sists usually of a big impressive stone on the ground in some protected corner of the courtyard of the hut or house. Don Luciano (in company of all of us, Mauricio, Luciano's wife and me) goes to the cabildo with a little cup of pure alcohol, sprays the alcohol with a carnation flower on the cabildo stone (a ritual gesture called "ch'alla") and prays:

1 Kay chiqa cabildo, 2 kay chiqa Pachamama, santa tierra. 3 kondor thapa, 4 kunan sumajta uywankichis Mauriciota 5 sumajta p'achallinkichis, 6 tukuy imamanta qolqeta apachinkichis, 7 tukuy imamanta khuyankichis, 8 tukuy ima sumaj purinanpaj, 9 ama envidiapas imapas kanqachu; 10 chay santo rayomanta, 11 paypaj nacimiento lugarninmanta, 12 allin kananpaj.

13 Pachamama, santa tierra, 14 kachia cabildo, kondor thapa, 15 qanmi kunan chaninchanki. 16 Primerayoj, sajrayoj, demonioyoj, 17 kunanri kachia cabildo, 18 kachia canchayoj, 19 kachia tierra Pachamama, 20 kondor thapa: 21 tukuy ama ima kanqachu, 22 ama ni ima desgracia kanqachu.

23 Tata Santiago de Espana 24 sanukapunanpaj kunanri, 25 mama Dolores, San Miguel tata, 26 mama Copacabana, 4/1989 REVINDI Ina Rosing 7

27 chay rayo chayasqanmanta 28 perdonapunkichis kunanri, 29 amana ujtawanpas kunan qatiykachankichischu.

30 Esqani, Yumarani, lugarniojkuna, 31 familianmanta, wasinmanta, canchonmanta 32 salvarqonkichis, remediarqonkichis, chay rayonmanta, 33 Tuana, Yumarani, mama Carmen: 34 provecho kanqa kunanqa.

1 Cabildo of this place, 2 Mother Earth, holy earth of this place, 3 nest of the condor, 4 watch out for Mauricio, 5 protect him well, 6 bring him wealth from all parts of the world, 7 take care of everything, 8 for everything to take a good turn, 9 to eliminate envy, 10 to avoid further strikes 11 on his place of birth, 12 to make it all well. 13 Mother Earth, holy earth, 14 cabildo, nest of the condor of this house 15 you will orientate us how to proceed. 16 Malicious springs may be here, evil spirits or demons, 17 but now — you, cabildo of this place, 18 owner spirits of this court, 19 Mother Earth of this place, 20 nest of the condor, 21 nothing (evil) should remain here, 22 no harm at all.

23 Sir Saint James of Spain, 24 everything should turn out to be well, 25 Saint Dolores, Saint Michael, 26 Saint Virgen of Copacabana, 27 as to the lightning that struck — 28 please do forgive, 29 don't persecute him any more.

30 Esqani, Yumarani, holy mountain spirits, 31 to his family, his house, his court 32 bring salvation now and healing from the lightning that struck, 33 summits of Tuana and Yumarani, Saint Carmen: 34 Everything now should turn toward the best.

In this prayer the cabildo, the place of sacrifice of the house, is being called, "nest of the condor" — domicile of a sacred animal8. The cabildo is seen as a kind of living spirit — it can protect, it can get angry, it can send revenge. This spirit and the other "owner spirits" of the courtyard — they are the owners of this house and court — not us, the human beings. These spirits and Mother Earth, 10 Ina Rosing 4/1989 REVINDI as owners, consulted, they must be asked permission, and they are being implored in this prayer to bring about what is the goal of the present healing ritual: to save Mauricio and his family from the lightning, to put everything back in its order, to remedy all kinds of potential illnesses and mischiefs.

Major ritual phases

After this introductory greeting of the cabildo Don Luciano's seven hour healing ritual can be sub- divided into six major phases: 1. Preparation of the sacrificial offering (called "mesa") to the gloria lightning of janajpacha (the world above). 2. Preparation of the mesa to the lightning of the mountain spirits of kaypacha (this world). 3. Preparation of the mesa to the lightning that struck Mauricio's house. 4. Preparation of the mesa to the lightning of the ukhupacha (the world within, the Darkness-World). 5. Incense ceremony under the open sky and burning of the mesa for the gloria lightning. 6. Purification, burning and calling the lost soul.

Each of these ritual phases comprises between twelve to almost fifty different ritual acts9 of which I shall give here — for lack of space — only a summary account. A full description, explanation and analysis is given in ROSING 1989b.

2.1. First phase: Mesa for the gloria lightning

In the tripartite world of the Quechua people of the Andes (e.g. NUNEZ DEL PRADO BEJAR 1970, EARLS and SILVERBLATT 1978, YARANGA VALDERRAMA 1979) janajpacha (the world above) is the place where God, the saints of the Catholic church and the souls of the dead are located. This world is also called "gloria" by Andeans, but it would be a mistake to consider it a purely or even partly christian concept. Don Luciano does not mention "God"; but he implores a dozen saints who are all seen as being "owners of the power of lightning" — especially Santiago (etiquette for the ancient thunder god10). Their power is summarized in the concept "gloria rayo" (gloria lightning) which requires 24 separate paper plates (each of them with a special designation, see sketch 1) to be filled with a special meal appropriate to gloria. Half of this mesa, the upper dozen plates arranged in two rows of six, are destined for the gloria lightning "of this place", where we prepare the ritual, i.e. for the gloria lightning of this house and of the village Charazani. The lower dozer plates, also arranged in two rows of six, are destined to the gloria lightning "there", of Mauricio's village. This part Mauricio will have to carry to his own house and "send it off" to gloria from there. From each of these two dozen plate mesas the first row is male, the second female — the first stands for Mauricio, the second for his wife. Two arbitrary plates of each of these two twelve plate gloria mesas are destined to Ankari. Ankari is the servant, the wind, the messenger who brings whatever offering or sacrifice we prepare to its place of destiny. It is a misterious and very central figure of Callawaya ritualism — there is hardly a ritual in which Ankari is not invoked and served his special meal which is an egg". Each of the plates, the male row and the female row of the gloria lightning of here and the male row and the female row of the gloria lightning of there must be filled with what tastes best to the gloria world12, one of the most important ingredients or offerings is that of incense. The most important ingredients are not simply dispersed over the plates by Don Luciano but are previously consecrated by long prayers inside the house, or kneeling towards the east outside, under the nightly sky. In addition to incense, pastillas misteriosas (tiny little round sweets), paper confetti, sugar, qori libro/qolqe libro (bits of very fine gold and silver metal paper) and sweets of all kinds are the main ingredients of the mesa for the gloria lightning. But gloria does not only like to eat, gloria also likes to drink. Wine is the appropriate drink to be offered in ritual libations (called ch'alla) to the gloria lightning. 4/1989 REVINDI Ina Rosing 11

These ingredients do unequivocally identify this first sacrifical offering — its preparation takes some 100 minutes — as a "white" Callawaya offering to the Upper-World, definitely distinguishable from "white" offerings to the Earth-World (see below)11. The prayers and invocations which accompany the preparation of this mesa for the gloria lightning (and in which the saints do figure in a prominent place) do also identify it as belonging to the Upper-World. For example:

1 Tata Santiago Espana, 2 sumaj kananpaj kunanqa, 3 sanukapunanpaj kunanri; 4 kunan mama Dolores, 5 San Miguel tata, 6 mama Copacabana, 7 kunan ima sumajta, 8 chay rayo chayasqanmanta 9 perdonapunkichis, 10 amana onqochinkichis kunanqa. . . 11 Suertepaj kachun vidankupaj, 12 kondor thapa, 13 kachia tierra, Pachamama, 14 kunan sumaj kanankupaj. . . 15 Tata Santiago Espana. 16 mama Dolores, 17 San Cipriano tata, 18 San Jose, 19 rayonmanta, 20 chay kimsa kuti chayasqanmanta, 21 perdonapunkichis. . .

1 Sir Saint James of Spain, 2 all should now be well, 3 his health should he regain; 4 Mother Dolores, 5 Saint Michael, 6 Mother of Copacabana, 7 at the very best, 8 from this being struck, 9 will you send forgiving, 10 and no illness any more. . . 11 Happiness be now in all their lives, 12 nest of the condor, 13 earth of this place. Mother Earth, 14 well shall they be. . . 15 Sir Saint James of Spain, 16 Saint Dolores, 17 Sir Saint Ciprian, 18 Saint John, 19 from being struck, 20 from being triple struck, 21 will you them now forgive. . . 12 Ina Rosing 4/1989 REVINDI

mesa for the gloria lightning of "here"

mesa for the gloria lightning of "there" (the village of Mauricio)

Sketch 1: mesa for the gloria lightning

e) d) c) b) a)

for the cabildo of "here" e) d) c) b) a)

for the cabildo of "there"

I I for Ankari 0 1—1 the egg of Ankari

Sketch 2: mesa for the lightning of the mountain spirits 4/1989 REVINDI Ina Rosing 13

It will be noted that in this prayer accompanying the preparation of the gloria lightning of the Upper-World — instance of invocations of the Earth-World do also enter at times: the nest of the condor, the Mother Earth. Indeed, both worlds, "gloria" and "earth", even though in ritual preparation they are strictly distinguished and distinguishable, are merged and superimposed in prayer and invocation. Both worlds are invoked to forgive, to forgive some guilt or debts of sacrifice; for this is what makes human beings guilty before them: sacrifical debt. It is not necessarily a personal guilt or debt — it might not be that I personally neglected to invoke the lightning and offer him a ritual meal — it may also be that I mistreated him unknowingly stepping on a place where it struck, or it may be that my husband did so, or it may be that my father — long since dead — neglected the sacrifice to a place of lightning. Lightning does not forget the lack of reverences in past generations — it may come and send its signal to the generations today. And wherever the debts have arisen — we have to pay them here and now to liberate us from further mischief.14

2.2. Second phase: Mesa for the lightning of the mountain spirits Not only do the saints of the Upper-World have the power of and ownership over lightning - the sacred mountains (called simply "lugar" = place, in the Callawaya region) inhabited by mountain spirits (called lugarniojkuna) are also owners and commanders of it. These mountain spirits belong to the autoctonious, century old Andean religion which all missionary efforts of the Church have been unable to erradicate. Comparing Don Luciano's mesa for the lightning of the Upper-World with the present one for the Earth-World — the far more greater emphasis on the Earth-World is ob- vious. Here is only one dozen of sacrificial plates (for gloria it were two dozens) but each of the plates is filled with many more ingredients and is much richer. The meal offered to the Earth-World includes all dishes (ingredients) offered to gloria — and many more: especially coca leaves, grease of lama, carnation flowers and pure alcohol15. Not only are the sacrifices much richer and much more varied, the Earth-World is also revered and honored with several additional special sacrifices: two lama fetuses'6, two white guinea pigs, and an egg for Ankari. Correspondingly the ritual process is much more complicated (47 distinguishable ritual steps compared to 24 in the previous case) and includes many more explicit consecrations of ritual ingredients. The preparation of this mesa with all its special steps of decorating the lama fetuses, cutting one of the two guinea pigs and reading its heart and blood, consecrating the egg of Ankari, etc. also lass much longer.

Major ritual steps in preparing the mesa for the lightning of the mountain spirits 1 Cutting from paper twelve rectangular paper plates Lama fetuses: 2 Decoration of two lama fetuses with carnations 3 prayers with lama fetus 1 (for Mauricio) in the courtyard 4 triple breathing on that lama fetus by Mauricio 5 prayers with lama fetus 2 (for Mauricio's wife) in the courtyard 6 triple breathing on that lama fetus by IR (representing Mauricio's wife) 7 consecration with prayer of Ankari egg. Preparation of sacrificial plates: 8 Putting dyed multicolored bits of wool, 9 bits of cotton 10 consecration with prayer of coca leaves 11 putting coca leaves on plates (Don Luciano) 12 idem. Mauricio 13 idem. IR (representing Mauricio's wife) 14 consecration with prayer of grease of lama (uncut) 15 cutting grease of lama into tiny pieces 16 consecration with prayer of bits of lama grease 14 Ina Rosing 4/1989 REVINDI

17 putting the lama grease on plates, 18 small crumbs of incense, 19 sugar 20 consecration with prayer of carnation flowers 21 putting carnation flowers on plates, 22 dulce-mesa-sweets, 23 pastillas misteriosas. 24 more carnation flowers, 25 chiuchi ricado, 26 seeds of coca 27 consecration with prayer of sugar 28 putting sugar again on plates

Libations and consecration of mesa with sings of the cross: 29 ch'alla with pure alcohol by Don Luciano 30 idem, by Mauricio 31 idem, by IR (representing Mauricio's wife) 32 ch'alla with red wine by Don Luciano 33 idem, by Mauricio 34 idem by IR (representing Mauricio's wife) 35 consecration of mesa with signs of the cross (Don Luciano) 36 ch'alla of singane by Don Luciano, before drinking it Guinea pig (qowi): 37 prayers with guinea pig in the courtyard 38 prayer with guinea pig over the mesa 39 putting guinea pig at Mauricio's throat to suck 40 triple breathing of Mauricio on guinea pig 41 killing the guinea pig, trickling blood on the mesa plates 42 reading heart and blood of guinea pig 43 putting carnation flowers and sugar into the corpse of guinea pig — putting it aside Conclusion: 44 wrapping plate contents in paper plates 45 wrapping two lama fetuses and plates in cloth 46 prayers with this bundle in the courtyard 47 putting bundle on Mauricio's breast

As with the previous mesa — each of the prepared plates has its special dedication (see sketch 2). First of all there are two special plates for Ankari whose task it is to carry the offering to the mountain spirits. The remaining 10 plates have double or triple destinations: The first row of 5 plates is again the male row (Mauricio), and because Mauricio is "here" in Charazani, it is also the row for the Earth-World of this place. At the same time plate a) b) and e) of the first row are especially destined to Mauricio — his health, his salvation from the effects of the lightning, his well-being and future. The more central plates c) and d) are destined to the "cabildo of this place". The second row is the female one (for Mauricio's wife); as she is in their village, the second row is at the same time for the Earth-World "there". Again the plates a) b) and e) are especially destined for her well being, the more central ones c) and d) for their cabildo "there". As the list of ritual steps reveals, Mauricio is by no means a passive observer of Don Luciano's ritual actuation. At many points he is actively involved and included in the ritual acts. His breath in- vigorates and validates17 the precious sacrifice of the lama fetuses of which one is destined to him and one to his wife. Since his wife is not here to do the same, I am called upon to represent her in 4/1989 REVINDI Ina Rosing 15 this ritual and lend my breath. We also have to fill the plates with coca leaves — praying — and Don Luciano carefully insists on the destination of each of the plates. We have to make the ritual libations, we have to breathe on the guinea pig, and finally Mauricio will have to carry the whole mesa including both lama fetuses tied to a bundle in a cloth under his clothes on his breast. While the significance of the lama fetuses (for the spirits of the sacred mountains) and the egg (for Ankari) is purely sacrificial — the guinea pig's (only one of the two is being sacrificed in this phase of the ritual) is a threefold one. First, it serves to extract whatever potential indisposition and mischief might be in Mauricio's body: The guinea pig will suck it out. Don Luciano puts ths snout of the animal to Mauricios throat, holds fast his snout thus producing a light suffocation in the animal which will start to wheeze and plast. This produces a sensation of the animal sucking at Mauricio's throat. Second, thus sucking the evil from his body and transfering it to his own, the guinea pig does also serve to diagnose what is wrong with Mauricio. The animal is being killed by cutting its belly, then its heart and blood get examined, interpreted and diagnosed for Mauricio. Third, the blood of the animal — collected in a pot of water and later enriched with flowers, incense and red wine — is also a special sacrificial drink to be distributed in innumerable libations under the open sky to the spirits of the mountains and to Mother Earth. An extract of the prayers which accompany many ritual steps in the preparation of the mesa for the lightning of the Earth-World may serve to illustrate the instances of invocation which dominate here and the kinds of rogations that Don Luciano sends to them:"*

1 Sillaca, Tuana, Chunkani, Esqani, 2 apu Esqani, 3 kunan chay machunpaj kunanri, 4 rayoyoj machunpaj. 5 sumajta kunan jap'ikupunki, 6 ima sumajta kunan qori kuchuwan, 7 qolqe kuchuwan. 8 sumajta entregapusqayki, 9 Mauriciomanta, warminmanta, 10 tukuy wasinmanta, 11 chay rayomanta kunan, 12 ima sumaj sano y bueno, 13 kunan kaponqa.

14 Phuaaah, apu Tuana, Esqani, 15 allin kuraj machukuna, 16 mama Copacabana, 17 chay rayonmanta, 18 kimsa kuti wasinman chayasqamanta, 19 kay qori kuchu, qolqe kuchu, 20 qori mesa, qolqe mesa, 21 ima sumajta enterota jap'ikupunkichis, 22 kay Mauricioqa sumajta purinanpaj, 23 paypaj lugarkunapaj, 24 tukuy entero lugarpaj, 25 paypaj regionpi. chay lugarkunapaj, 26 chay chunka izkaynioj Ankari, 27 chay chunka izkaynioj servicio, 28 qan chayachinki, 29 kay qori mesa, qolqe mesmanta, 30 ima sumaj kaponqa kunanqa. 16 Ina Rosing 4/1989 REVINDI

1 Siliaca. Tuana. Chunkani, Esqani19, 2 holy Esqani 3 and all you mountains of Mauricio's place,20 4 his mountain peak with lightning, 5 with goodwill will you now receive 6 what we prepared with fetus of silver 7 and fetus of gold, 8 well prepared do I hand it over to you 9 in Mauricio's name, in the name of his wife, 10 of his house, 11 and now his lightning event 12 shall turn to be 13 all well and sound. 14 Phuaaah21, apu Tuana, Espani, 15 good and major sacred mountains, 16 virgen of Copacabana, 17 what to the lightning refers, 18 the threefold strike that hit his house, 19 with this fetus of silver and fetus of gold, 20 with this mesa of silver and mesa of gold 21 shall you now receive this all; 22 for Mauricio to become well 23 we offer this to his mountain peaks, 24 to all sacred moutain peaks, 25 the ones in his region and ours here. 26 You dozen Ankaris, 27 dozenship of servants. 28 you will take care that everything arrives 29 from this mesa of silver, this mesa of gold, 30 thus everything will turn to the best.

2.3 Third phase: Mesa for the lightning that struck the earth The previous sacrificial offerings had been prepared for "owners" and "commanders" of lightning of the Upper- as well as of the Earth-World — "gloria" and the mountain spirits. Those were sacrifices destined to the potentiality of lightning, to the abstract power of thunderstorms — not to any specific ligthning. This third mesa, however — again 12 plates of sacrifice, an Ankari egg and a guinea pig (this time for Mauricio's wife) — is an offering to the lightning that struck the earth, to the concrete lightning that struck Mauricio's house. He needs to be offered sacrifices, calmed down, paid back the debts we may have. Over and over again Don Luciano emphasizes this difference between the "abstract" power of lightning and the "concrete" lightning that struck the house. He insists that it would be unthinkable to sacrifice only to the one or to the other — the concrete lightning must also be served its ritual meal. Now, who sent the lightning that struck Mauricio's house? The Upper-World of gloria, or the Earth-World with its mountain spirits? This is exactly what Don Luciano is also asking in the prayers which accompany this ritual process, e.g.:" 1 . . . kay rayonmanta, khajyanmanta, 2 tata Santiagochu, 3 tata San Miguelchu, 4 tata San Ciprianochu, 5 mayqentaj chay. 4/1989 REVINDI Ina Rosing 17

6 mama Dolores mamachu, 7 tata San Jose tatachu. 8 mama Copacabana mamachu, 9 chaykunachu icha — 10 chay q'alantinmanta, 11 enteron khajyanmanta, 12 remediasqa kanqa.

13 Tuana, Esqani, Yumarani, 14 chunca izkaynioj Ankari, 15 chunca izkaynioj servicio, 16 lugarninmanta, wasinmanta, 17 ima sumaj puni kanqa.

1 . . . with respect to these lightnings 2 are they coming from St. James? 3 Perhaps Saint Michael? 4 Saint Ciprian? 5 Who is it that sent them here? 6 May it come from Saint Dolores? 7 Or perhaps Saint John? 8 Or Virgen Copacabana perhaps? 9 Perhaps from them? 10 But now from all of them. 11 from all the lightnings there are, 12 shall he be healed by now.

13 Tuana, Esqani, Yumarani, 14 dozenship of Ankaris, 15 dozenship of messengers, 16 his place, his house, 17 will now be very well. . .

In his prayers Don Luciano asks — where did the lightning come from? — but his sacrificial mesa seems to answer the question. The mesa for the lightning that struck the house is almost identical to the mesa for the mountain spirits: the same number of plates, the same destination of plates, the same meals (ingredients), the same drinks (libation liquids). Only the lama fetuses are lacking: they are not a sacrificial offering to the concrete lightning, they are reserved for the mountain spirits. It seems as if in a very natural and unexplicit way the real lightnings are defined to come not from gloria but from the sacred places of the Earth-World. And in the same way as the mesa for the lightning of the mountain spirits was brought into contact with Mauricio's body in order to transfer its power onto him — this mesa is being put on his body: He carries it under the clothes on his back.

2.4. Fourth phase: Mesa for the lightning of the Darkness-World

This third world, the ukhupacha, world of the interior, or as I prefer to translate it, Darkness- World23 is by no means identical with the christian hell which is all terrible and bad and dreadful. The spirits and beings of the Darkness-World — though with a touch towards maliciousness — act and live as the dominantly good spirits do, as Pachamama (Mother Earth), as the spirits of the mountains, as Ankari does: They are more or less benevolent as far as we honor and revere them with regular offerings and sacrifices. If we neglect them — all of them come out for revenge, come out 18 Ina Rosing 4/1989 REVINDI

with illness, accidents, and mischief of all kinds. We have to do something for these powers, we have to give them something — in order to receive (protection, health, wealth, happiness). This relation of reciprocity (as you do, so do I)"4 does apply to all Andean numinous beings — but there is a difference between them with respect to what they can typically reciprocate. Wealth is a reserve of the Darkness-World: gold and silver rest in the entrails of the earth, and it is controlled by the spirits of this world. If we want wealth we have to sacrifice to them. Then they will bring us silver and gold. . . But apart from these precious metals the Darkness-World also has power over lightning. If not served well in sacrifice, the spirits of the Darkness-World get angry and may send the lightning to the house of the culprit (or to his brother, or to his son, or to his great-grandson). If the Callawaya medicineman would neglect to prepare offerings to the power of lightning of the Darkness-World — then their spirits would get envious and furious. Don Luciano explains: "They would say: How is that. I was the one that sent the lightning to Mauricio's house, and to these others he is serving food; that cannot be accepted — and the Darkness-World will send a lightning in revenge." Therefore — and here is Don Luciano very clear, explicit and insistant — if we do not serve to all three powers of lightning and to the concrete lightning that struck the earth, some spirits will always feel neglected and send the lightning in revenge, thus the healing ritual from lightning would produce the paradox effect: Instead of healing from lightning it would attract the lightning — and everything would get worse. Therefore the lightning power of the Darkness-World must also be served its ritual meal. Again it is a twelve plate mesa that Don Luciano prepares — but visibly a very different one from the previous mesas. The spirits of the Darkness-World have other preferences and tastes. They like the dark (therefore they get bits of brown and black lama wool onto their plates), they like the remains and wastes (therefore they get all the rests of ingredients that are left over from the previous mesas), they also like — being our ancestors — real food like bread as we do. . . This mesa has clear signs of a yana mesa, a black mesa, a mesa that serves to ward off evil (for instance sorcery) and to produce it (do sorcery). For both we do have to ally ourselves with forces of the Darkness-World (see ROS- ING 1989a). Not only are the ingredients different in the mesa for the lightning of the Darkness-World — the whole manner and attitude of preparation are different, too. It is explicitly aloof and casual: The plates are not individually destined and prayers — as Don Luciano explains very clearly — should not enter at every moment. Thus, Don Luciano is preparing this mesa conversing, commenting, reporting — and only one little prayer opened up this ritual phase:

1 Chayqa sajrapaj kunan kanqa 2 sajra anchanchupaj, 3 paranqepaj, 4 chunka izkaynioj paranqepaj, 5 diablopaj, 6 chunka izkaynioj sajrapaj, 7 chay orqo diablopaj, 8 china diablopaj, 9 chay satanas; 10 chay sajra — qolqeta apachinki, 11 ama kunanqa rayotapas, 12 imatapas mink'ankichu.

1 For the evil is this mesa now, 2 for the evil, the anchanchu, 3 for paranqe, 4 for the dozen paranqes, 5 for the devil, 4/1989 REVINDI Ina Rosing 19

6 for the dozen evil spirits, 7 for the devil that is male, 8 for the female devil, too, 9 for the satanas as well; 10 all of this shall bring us gold, 11 and shall not once again 12 send lightnings or other ills.

Anchanchu, paranqe, satanas, devil: These all are different names — as Don Luciano explains — for the one lightning figure of the Darkness-World. Gloria lightning is a multitude of lightning; the lightning of the mountain spirits is also a multitude; the lightning of the Darkness-World, however, is a single figure for Don Luciano, but with a multitude of names. After preparing this mesa it is again brought in contact with Mauricio's body (only "gloria" is not brought in physical contact with Mauricio's body). Wrapped in a cloth, well tied up, it is tied onto Mauricio's right ankle-joint. Why that? Don Luciano explains: "Our feet carry us wherever we go, wherever we go we want to find wealth, we want to be protected — that is what it is for." Thus, this bundle of the Darkness-World at Mauricio's ankle-joint will transfer its power to protect and to bring wealth onto Mauricio's feet.

2.5 Fifth phase: Incense ceremony and burning of the mesa for the gloria lightning

This phase unfolds mostly outside, in the darkness of the night, in the courtyard of the house. It is a very intense and beautiful ceremony as to my experience, and, as far as I can tell, Mauricio was also emotionally involved. With all his bundles on breast, back and foot he accompanied Don Lu- ciano to the court, and so did we, Don Luciano's wife and I. Her task was to get ready the cups with wine and alcohol for the libations in all directions of the mountain spirits, and to put, again and again, new incense onto the incense bowl. The arrangement was as follows: Mauricio and I held each a candle in the right hand. We knelt, looking in the direction of the rising sun, a direction which means new life, progress, well-being. Don Luciano had put some of the previously prepared first dozen plates for the gloria lightning into the incense bowl, strewed incense over it and prayed with this fragant glowing fire in circling movements over our heads. Next he cleaned us with a unique carefulness (comparing these traditional ritual cleaning gestures with other Cal- lawayas). This kind of cleaning means gently passing the incense bowl over all parts of the body — without touching it. In this way Don Luciano cleaned Mauricio's head and neck, his front, his arms, his legs, his back, and once again — and equally he did for me in representation of Mauricio's wife. This ritual purification was constantly accompanied by "magic formulas", repeated hundreds of times: "Cambio, cambio, cambio, troca, troca, troca, suerte kachun ari, cambio cambio, cambio. . . " — which means: There shall be change, change, change, there shall be transformation, change, luck shall be. . . Finishing these two double purifications, both Mauricio and I, had to cross ourselves three times and to kiss the earth three times. . . Then we started going in Indian file long, long, slow circuits in the courtyard — Don Luciano first with the smouldering incense bowl, lifting it high to the mountain peaks and praying and praying in endless soft and faint rhythmic formulas and invocations; then two persons with flickering candles in their right hands; at the end Don Lu- ciano's wife with the supply of incense and wine. We walked many, many rounds like this, always and infallibly to the right. Then Mauricio and I also had to put some gloria plates on the incense bowl, followed by more prayers over our heads and more clockwise circling in the darkness. Later, inside the hut, Don Luciano blew incense smoke towards our bodies, asked us to catch it like water, and wash our hands, our faces, and our necks. Incense symbolized cleanness, purity, innocence25 — and that is what we looked for in this healing ritual: cleanness and purification from all potential illness, evil and mischief, and freedom from debts and guilt. 20 Ina Rosing 4/1989 REVINDI

2.6. Sixth phase: Purification, burning, and calling the lost soul

Meanwhile it was around eleven o'clock at night. Mauricio was still carrying the three mesa bundles on his body. After being purified with the gloria mesa he will now be purified with all other ritual preparations in a long series of careful gestures. Who knows — perhaps the guinea pig, sucking at his throat, did not yet suck all evil out of Mauricio's body. Again he is being purified — this time with the corpse of the animal, whose body (filled with sugar and carnation flowers) had been carefully closed and the corpse wrapped in paper. But this is not the only bundle or requisite with which Mauri- cio's body — in Don Luciano's very careful style — will be cleaned. Nine purifications were performed: 1. Purification with paperbundle with corpse of first guinea pig 2. the same with second guinea pig 3. with the two bundles for the Earth-World which Mauricio had up to now been carrying on breast and back (mesa 2 and 3), 4. with Earth mesa bundle no. 2 alone 5. with the Ankari egg of this mesa no. 2, 6. with mesa no. 3 alone. and then — after burning these Earth mesas in the fire of the cabildo — the series of purifications continues: 7. with the mesa bundle for the lightning of the Darkness-World, 8. with a cup of pure alcohol for libations to the Darkness-World to be performed while burning these offerings at the cabildo, 9. with a very special final ch'alla drink — the blood of the victimized guinea pigs, enriched with red wine, incense, sugar and carnation flowers.

1. Twenty-four sacrificial offerings for the gloria lightning (mesa 1). 2. Don Luciano's wife, his assistant in this healing ritual, selecting good coca leaves for mesa 2. 3 and 4. 22 Ina Rosing 4/1989 REVINDI

3. The sacrificial offering for the lightning of the Earth-World, with lama fetus and egg of Ankari

4. Prayer with carnation flowers. 5. Don Luciano praying with lama fetus. 22 Ina Rosing 4/1989 REVINDI

Prayer with the guinea pig in the courtyard. 4/1989 REVINDI Ina Rosing 25

7. Prayers with guinea pig over the sacrificial offering for the lightning that struck the earth.

8. Cutting the body of the guinea pig. Mauricio helps. 26 Ina Rosing 4/1989 REVINDI

9. The sacrificial offering for the lightning of the Darkness-World.

And after step and every of this series of all-body purifications Mauricio had to breathe six times on the medium of purification (corpse of guinea pigs, fetus bundle, etc.): three times in his own name (to get out whatever evil could still be in his body) and three times in the name of his wife. With nine purifications (or more, counting the incense ceremony) and dozens of threefold breathings — we hope to have extracted and breathed out all illness and evil of his body. Mauricio's body, however, is not yet sound at all. The lightning frightened him to death, as he said, and the same with his wife. In fright we loose (one of) our soul(s) — and a body without soul is ex- tremely vulnerable according to Andean concepts, it is prone to attract whatever illness and ill-fate. There cannot be health and well-being with a soul lost in the fright of lightning. The soul has to be called back. This is the purpose of the cloth-pledges of Mauricio and his wife. Don Luciano picks them up from the table, goes out and in big circling movements of his right arm, with the clothes in his hand, he calls Mauricio's and his wife's souls:

1 Kay Mauricioj animon jampuchun kunanqa, 2 sanjumanta, rayomanta kutimuchun, 3 warminpaj animon jampuchun, 4 remediakupunankupaj kunanri, 5 warminpaj animon, ajayun salvakupuchun ari, 6 Mauricioj animon, ajayon salvakupuchun, 7 sanokupuchun, 8 Mauricioj animon. ajayun jampuchun, 9 warminpaj animon, ajayun jampuchun, 10. Praying with mesa bundle 2 in the courtyard. 28 Ina Rosing 4/1989 REVINDI

10 sanjumanta, rayomanta salvasqa kachun, 11 Mauricioj animon ajayon jampuchun. . . 12 Animon, ajayu jampuy, jampuy, jampuy ari!

1 The soul of Mauricio shall come back, 2 shall return from all types of lightning, 3 the soul of his wife shall come back, too, 4 sound shall they become, 5 rescued be her soul and mind, 6 rescued be his soul and mind, 7 sound shall he be, 8 Mauricio's soul and mind: come back, 9 for her the same: come back, 10 rescued shall they be from all the lightnings, 11 come back, mind and soul of Mauricio. . . 12 Mind and soul: come back, return, do now come back!

After this prayer, Don Luciano wrappes in a quick gesture an imaginary something, and with this cloth bundle of something he hurries back into the house and puts it on the breast of Mauricio, under his clothes: His re-captured soul will re-enter in his body — as will that of his wife which he then will bring back to her on his return to his house. The 7-hour-ritual closes — minutes before midnight — with many long blood-sugar-incense-wine- carnation libations in the courtyard continously accompanied with intensive praying:

1 A ver kunanqa, kay cabildomanta, 2 rayomanta, sanjumanta, 3 rayo chayasqa chaymanta, 4 kunan salvakupunanpaj, 5 remediakupunanpaj; 6 kayta noqa apachimuchiani, 7 chayta sut'iywan recibikupunkichis, 8 kunan chay Ankaritaj, 9 chunca izkaynioj Ankaritaj, 10 chayta chayachiponqa: 11 kaytataj apachimusqaykimanta 12 amana onqochinkichu, 13 ni Mauriciota ni warminta, 14 tukuy ima wasi kausayninpas, 15 sumaj allin qolqeyoj kanqa. 16 Chay rayo chayasqamanta, 17 kimsa kuti rayo chayasqanmanta, 18 q'alantin rayomanta, 19 warmi rayomantachus, qarimantachus, 20 phuaaah kunan. 21 Sillaca, Tuana, Esqani. . . 22 rayoyoj lugarkuna, 23 allin kuraj lugarkuna, 24 Perupi, Ausangate jina kan rayoyoj, 25 q'ala rayomanta, 26 mana ch'ullallamantachu, 27 sumaj jap'ikunanpaj. 4/1989 REVINDI Ina Rosing 29

28 sumaj recibikunanpaj, 29 Pachamama, santa tierra. 30 virgen mama — phuaaah! 31 Pachamama, santa tierra, 32 kondor thapa, 33 sumajta noqamanpas khuyallawankitaj, 34 kay Mauriciomanpas, warminmanpas; 35 kay qori mesa, qolqe mesawan, 36 contentakunki, phuaaah! 37 Mauriciomanta, warminmanta, 38 kunanqa sano y bueno!

1 From the cabildo of this place 2 shall he be free from all effects of lightning, 3 be free from the lightning that struck, 4 be rescued now, 5 be healed; 6 I bring these offerings to you, 7 in my name will you receive it all, 8 and you, Ankari, too, 9 the Ankari dozenship, 10 will carry it to where it does belong; 11 and as I am offering these goods to you, 12 you, in return, will stop sending ill-health, 13 neither to Mauricio nor to his wife, 14 nor to his property and goods, 15 do bring them wealth instead. 16 For the lightning that struck, 17 for his threefold strike, 18 for all the lightnings there are. 19 it may be female or it may be male: 20 phuaaah — I am blowing to you now. 21 Sillaca, Tuana. Esqani. . . 22 sacred mountains with the power of the thunderstorm, 23 you major good and sacred mountain peaks, 24 also in Peru the Ausangate surely does command the lightning — 25 for all the lightnings in its entirety, 26 not for a single one alone 27 shall, what I prepared, be taken, 28 shall be accepted now, 29 Mother Earth, holy earth, 30 Mother Virgin — phuaaah! 31 Mother Earth, holy earth, 32 nest of the condor, 33 you also shall protect me well, 34 as you protect Mauricio and his wife, 35 with this my sacrifice of silver and my sacrifice of gold, 36 will you be satisfied — phuaaah! 37 For Mauricio, for his wife, 38 all shall be well now, shall be sound! 30 Ina Rosing 4/1989 REVINDI

With this prayer — coming back to the "nest of the condor" and thus closing the circle — the ritual has come to an end. Everybody gives everybody else a big hug wishing him or her "buena hora kachun", may it all be well now. . . But then we will need another one or two hours for all the complicated instructions to Mauricio and for bringing order into the hut. The ritual process is by no means finished here. We have also prepared a mesa for the gloria, for the mountain spirits, for the lightning that struck, for the lightning of the Darkness-World of there — that is of Mauricio's house. And parts of all these mesas must therefore go to his house, be burned in the incense-bowl in his courtyard (a dozen plates of the mesa for the gloria lightning) or in the fire of his cabildo: half of the mesa for the lightning of the mountain spirits; half of the mesa for the lightning that struck his house; and two plates for the lightning of the Darkness-World — these are the plates Don Luciano had destined for Mauricio's house (26 altogether, in 4 bundles). With great care and patience Don Luciano explains: What has to be done first and second, and how, which ingredients have to be added, on what day and at what hour it has to be done, how to treat the bundles until actually getting home, and how to behave during the days to come. The most important advice: "Do not wash yourself these days to come — all effect would be washed away!"

3. Final words: Innumerable lightnings in comparative data

The most fascinating aspect in Don Luciano's healing ritual — comparing it with all other ritual healings from being struck by lightning in which I participated — is the multiplicity in his concept of lightning. First, there is gloria lightnings and this is not a single one but a multitude. Second, there is the lightning of the mountain spirits — again a host of lightning. Third, there is the lightning that struck the earth. We do not know for sure where it came from, but the mesa, the sacrificial offering prepared for him, teaches us that the Earth-World might be the most powerful among all power of lightning. Fourth, there is the lightning of the Darkness-World — that is only a single one, as Don Luciano explains in long passages, but it has innumerable names: wak'a, pachaje, paranqe, satanas, ti'o tfa. . . What is even more important than this multitude of concepts is the fact that for Don Lu- ciano these lightnings are so fundamentally different that it would be out of the question — as Don Luciano insists — to serve them all in one mesa, say in a one-dozen-plate-mesa destinating one plate to this, one plate to that lightning. . . But that is exactly what other Callawayas seem to do. In six other Callawaya healing rituals for being struck by lightning I have seen only one other ritual in which three different mesas were prepared — but much less costly, and moreover in no way different from the mesas which this particular Callawaya medicineman uses to prepare for whatever other problem (see ROSING 1988a, Book I Chapter 5). All other lightning rituals included one mesa, nothing more, each of them with a dozen plates. Among these plates with their special destination (but in no way differently served in accordance with this destination!) some were dedicated to gloria (mostly Santiago), others to the peaks of Akamani, Sunchuli, Esqani and other sacred mountains. Two of these mesas did also include an idea of something like the Darkness-World, with a plate dedicated to our ancestors machula/awila or to the awicha-spirits of the night. In none of these other healing rituals, however, do we see the same multitude of mesas, of differentiated offerings to lightning instances, of careful plate destination. In no other is there the same multitude of purification gestures and in none of them is the soul, lost in the fright of lightning, being called, captured and reincorporat- ed. I tend to say that in the changing world of Callawaya culture, in which traditions do weaken and are in a process of being partly lost26 Don Luciano's healing ritual is still a very good example of the highest art of Callawaya healing. I did not find Don Luciano's multiple lightning concept in the thinking, in the prayers or in the ritual acts of other Callawayas up to now. Nor did I find it consulting the ethnological literature for other Andean regions. Many Andean investigators have mentioned multiple concepts of lightning: - lightning as a multiple weather god (e.g. MARISCOTTI 1970; MARISCOTTI DE GORLITZ 1978; OBLITAS POBLETE 1963/1978; GIRAULT 1988); 4/1989 REVINDI Ina Rosing 31

— lightning as a multitude of catholic saints (e.g. AGUILO 1985; METRAUX 1934); — lightning as a trinity of father and two sons (YARANGA VALDERRAMA 1979) or of three related persons or brothers (ORTIZ RESCANIERE 1980): — female and male lightnings (e.g. URTON 1981); — lightnings associated with different meteorological conditions (dry and wet lightning etc.) (e.g. NACHTIGALL 1966); — lightning as "spirit" and lightning as concrete entity (GADE 1983). I found even fewer Andean studies with respect to associations of lightning with the Darkness- World"'. Thus it can easily be seen that in none of these distinctions do we find the simultaneous fourfold lightning concept of the Callawaya Don Luciano — a concept differentiated enough to require a fourfold sacrificial ritual. It would be erroneous to think, however, that this concept is an individual product of an individual Callawaya medicineman called Luciano Quispe Mamani. First because the three partitions — also in terms of visible ritual preparation — into Upper-World, Earth-World and Darkness-World are NOT special to Don Luciano :8, and second, because the ethnohistorical (for a summary see MARISCOTTI 1970) as well as the modern investigators cited above agree in pointing out the multiplicity of the Andean lightning concept. Thus, Don Luciano seems to draw from a common substance which, however, in his concept and his ritual actions gains (or retains) a special and intriguing modulation.

NOTES

1. Many Andean ethnologists have mentioned and documented this theme. Summaries of this research theme can be found in GAREIS 1987: 276—292: GIESE 1983: 25—34; MARISCOTTI DE GORLITZ 1978b: 127-140; for case studies see e. g. in LOAIZA 1976, TSCHOPIK 1951, HICKMAN 1975. 2. For a summary of the extension and character of this "mythical" illness (AGUILO 1985) see ROSING 1988a. Book II, Chapter 10. 3. The most detailed account up to now published of Callawaya ritual curing of the loss of soul from lightning can be found in ROSING 1988a, Book 0: 510-514. 4. Healing rituals (H). testimonies (I) and other documents of my research are indexed with code (C)-numbers. 5. In accordance with the explicit wish of the participants of this ritual all names are pseudonyms in order to protect the identity of the persons involved. 6. Callawayas consider Wednesday and Thursday, but also Monday as "good days", days appropriate for white healing rituals (yuraj mesa); Tuesday and Friday are "bad" days, reserved for black healing rituals (yana mesa), i. e. defensive rituals and sorcery. 7. The Callawaya medicinemen know perfectly well how to heal absent patients — I have documented several cases of ritual healing of absent patients. 8. For fuller explanation see ROSING 1988a, Book I: 173—179. 9. Phases and acts are easily distinguishable on the basis of ritual core and setting or place of acting. These phases and single ritual steps, however, are not Callawaya conceptual distinctions. They are introduced by me to conveniently structure, subdivide and thus clarify the complicated multi-step ritual for purposes of presentation. 10. See ROSING 1988a. Book I: 332-337. 11. A detailed account of Ankari can be found in a special article which I dedicated to Ankari. in Anthropos, Inter- national Review of Ethnology and Linguistics, 1990. 85. No. 1. 12. Callawaya sacrificial offerings are seen analogous to a meal. See ROSING 1988a. Book II: 572—573. 13. For an explanation of these concepts see ROSING 1988a, Book I and Book II and also ROSING 1989d. 14. This is very well explained by the medicineman Marcos Apaza, see ROSING 1988a, Book I: 233—234. 15. These are all characteristic ingredients of mesas to the Earth-World, easily distinguishable — at least for some Callawaya villages (ROSING 1988a, Book II, Chapter 9) — from mesas to gloria. 16. The lama is a "sacred" animal in the Andes — lama fetuses are offered to represent the sacrifice of a living animal. 32 Ina Rosing 4/1989 REVINDI

17. For the significance of this frequent ritual gesture of triple breathing see ROSING 1988a, Book II: 601. 18. What follows is the prayer with lama fetuses in the courtyard. 19. Names of mountain peaks where the mountain spirits dwell. 20. The "machu" is a sacred mountain belonging to an individual person, given to him by a ritualist: this machu will protect him and he has the obligation to sacrifice especially to him. It is of these mountains. Mauricio's mountains, that this and the next line speak of. 21. Phuaaah: Onomatopoetic description of the ritual gesture of blowing towards ritual ingredients or infernalia. lifting them up. 22. What follows is an extraction of a prayer in the courtyard, consecrating a wine-alcohol-mix for libation. 23. For a fuller discussion of the significance and terminology see ROSING 1988a and 1989b. 24. For reciprocity see the discussion in ROSING 1988a, Book II. Chapter 12. 25. For the significance of incense see ROSING 1988a, Book II. Chapter 11: 599. 26. Tangible examples of this process can be found in ROSING 1987a, 1988a. 27. E. g. FLORES OCHOA 1968: 93: OBLITAS POBLETE 1963/1978: 105. 28. See the ritual preparations of Marcos Apaza (ROSING 1988a. Book I, Chapter 5: see also Chapter 9).

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Adress Prof. Ina Rosing Abteilung Anthropologic Universitat Ulm Postfach 4066 79 Ulm. BRD