In theQuechua,Aymara, andInca mythologies,Supay (fromQuechua:supay "shadow";Aymara:Supaya) was originally an ambivalent spirit, both benevolent and harmful, a denizen of the Incan netherworld (Ukhu Pacha) who might enter the world of the living as "shadow", perhaps attempting to bring someone as companion into the world of the dead.
Some explain Supay as a single spirit or god of the subterranean realm. Either way, in the Spanish Christianized conception the Supay was turned more or less into the Devil or demons living in Hell.
The anonymous dictionary of 1586 defines the term as "shadow" (sombra),[1] as do FatherDiego González Holguín (1608) under "çupan"[2] and under "supa" Jorge A. Lira (1945) andJesús Lara (1971).[3][4] In early Quechua-Spanish usage, the sense of "shadow" or "soul" or "anima" is followed.[5][6]
Other forms include:zupay,[6]çupay,[7]hupai,[7]hupee.[7]
Among the indigenous Quechua people, "Supay" originally denoted a spirit that could both do good and do harm (they would try to appease the spirit they feared and worshiped[8]). This sense had not been lost to FriarDomingo de Santo Tomás whose dictionary glossed the term as both "good angel"alliçupa and "bad angel"manaalliçupa[9] in hisLexicón (1560), and only the spirit he qualified as bad, i.e.,mana alii çupa "evil supay" corresponded to devils, as according to the quoted sermon aboutfallen angels inserted in the dictionary.[10][7] However, the Christianized Spaniards went on to apply the term "supay" conveniently to mean strictly "devil".[10][7]
The original Supay could be benevolent towards the living whom he liked, or those who suffered a dignified death. But he could be a terrible and evil being for any of the rest, both in the underworld and in the earthly world, and he could tip the scales of bad luck by whim alone.[11]
In the more original conception, thesupay dwelled in the netherworld called "Ura Pacha" (orUku Pacha, in the Incan three-world view[12]) but thesupaya as living "shadows" (as per the meaning of the word) may wander into the world of the living ("Kay Pacha", 'Hereworld') to "gather companions" into the world of the dead.[13] Thesupaya is (typically) the soul of an ancestor,[14] and may assist the living by providing counsel for proper conduct in order to achieve peace (in death).[15] The supaya represents a necessary force of nature that wither things in order to bring about new life.[13]
Just as the Supay became the Devil through the prism of Christianity, theViracocha, which originally designated a whole legion of primordial ancestors who came out ofLake Titicaca, was turned into the equivalent of the onemonotheisticCreator God,[16]
The name Supay is now roughly translated intodiablo (Spanish for devil) in most Southern American countries.
Some commentary regards the Supay as a single God of Death of the Uku Pacha (inner world),[17] the "god of the mountains",[18] or "the spirit or god who lived in the earth".[19]
What appears to be the case is there is conflation between the Supay, regarded as atrickster deity, andEl Tío (q.v.), the Bolivian god of the underworld and the mines.[20] While scholarly argument postulates Tío to have been a sort of Spanish invented frightening god/boogeyman and thus a corruption ofDios,[21] the popular notion is that the miners avoid the derogatorysupay and call him Tío, or "uncle".[22] The name is sometimes concatenated as "Tío Supay" or "Uncle Supay".[a][23]
It has been commented that in the early 20th century, the Aymara were more prone to worship the Supay akin to old tradition, and the Quechua more likely to regard it as a disgusting creature.[24]
In some areas of Peru, where the cult of theVirgin of Candelaria is celebrated, she became controller of lightning who frightens away the devilish Supay (early 20th century).[24] This Catholic Virgin Mother is thePachamama's counterpart, just as the Devil is the replacement for Supay.[18]
Supay is given original meaning in theminer's communities, withTío or Supay recognized as the lord of the mines,[25] sometimes conflated together into figure of Tío Supay, as already discussed.[23] And the Virgin of the Mineshaft (Virgen del Socavón) is the mining communities' alias of the Virgin of Candelaria previously discussed.[26]
InOruro, Bolivia, theCarnaval de Oruro features thediablada dance with the Supay cast in the role of its most important devil[26][b] The carnival dance may also feature thechina supay or "she-devils" of overtly sexual nature that used to be performed by men.[28]
In the miners' lore, Tío was the king of the underground (rey de lo subterráneo), and Chinasupay the she-devil his wife, according toVictor Montoya, and he sees some parallels with theHades-Persephone myth here.[29]
Vintage Andean household altars orretablos typically depicted two of the aforementioned three worlds, but more recent altars depict all three, with the lowest floor, Uku Pacha, of the lost souls of the deceased and demonical beings. The supay-devils are portrayed as goat-men with wings and long claws on hands and hind feet. There are also winged angels depicted, but the indigenous faith regards this not so much as the battle between good and evil but as striking balance between natural forces.[31]
El indígena no repudiaba al Supay sino que temiéndole, lo invocaba y rendía culto para evitar que le hiciera daño
Supay, el diablo más importante de la danza Diablada/ Supay, the dance's most important devil.. Virgen de la Candelaria o del Socavón , la que hasta el día de hoy es venerada especialmente por los mineros
