Kitobni o'qish: «American Hero-Myths: A Study in the Native Religions of the Western Continent», sahifa 9

[Footnote 1: Francisco de Montejo, who was the first to explore Yucatan (1528), has left strong testimony to the majesty of its cities and the agricultural industry of its inhabitants. He writes to the King, in the report of his expedition: "La tierra es muy poblada y de muy grandes ciudades y villas muy frescas. Todos los pueblos son una huerta de frutales." Carta á su Magestad, 13 Abril, 1529, in the Coleccion de Documentos Ineditos del Archivo de Indias, Tom. xiii.]

[Footnote 2: Cogolludo contradicts himself in describing these events; saying first that the greater band came from the West, but later in the same chapter corrects himself, and criticizes Father Lizana for having committed the same error. Cogolludo's authority was the original MSS. of Gaspar Antonio, an educated native, of royal lineage, who wrote in 1582. Historia de Yucatan, Lib. iv, caps, iii, iv. Lizana gives the names of these arrivals as Nohnial and Cenial. These words are badly mutilated. They should read noh emel (noh, great, emel, descent, arrival) and cec, emel (cec, small). Landa supports the position of Cogolludo. Relacion de las Cosas de Yucatan, p. 28. It is he who speaks of the "doce caminos por el mar."]

[Footnote 3: The authorities on this phase of Itzamná's character are Cogolludo, Historia de Yucatan, Lib. iv, cap. iii; Landa, Cosas de Yucatan, pp. 285, 289, and Beltran de Santa Rosa Maria, Arte del Idioma Maya, p. 16. The latter has a particularly valuable extract from the now lost Maya Dictionary of F. Gabriel de San Buenaventura. "El primero que halló las letras de la lengua Maya é hizo el computo de los años, meses y edades, y lo enseño todo á los Indios de esta Provincia, fué un Indio llamado Kinchahau, y por otro nombre Tzamná. Noticia que debemos á dicho R.F. Gabriel, y trae en su Calepino, lit. K. verb. Kinchahau, fol. 390, vuelt."]

[Footnote 4: Crescencio Carrillo, Historia Antigua de Yucatan, p. 144, Mérida, 1881. Though obliged to differ on many points with this indefatigable archaeologist, I must not omit to state my appreciation and respect for his earnest interest in the language and antiquities of his country. I know of no other Yucatecan who has equal enthusiasm or so just an estimate of the antiquarian riches of his native land.]

[Footnote 5: Las Casas, Historia Apologetica de las Indias Occidentales, cap. cxxiii.]

[Footnote 6: John T. Short, The North Americans of Antiquity, p. 231.]

[Footnote 7: Fray Hieronimo Roman, De la Republica de las Indias Occidentales, Lib. ii, cap. xv; Diego de Landa, Relacion de las Cosas de Yucatan, p. 288. Cogolludo also mentions Ix chel, Historia de Yucatan, Lib. iv, cap. vi. The word in Maya for rainbow is chel or cheel; ix is the feminine prefix, which also changes the noun from the inanimate to the animate sense.]

[Footnote 8: "Fabula, ridicula adspersam superstitione, habebant de iride. Ajebant illam esse Aramam feminam, solis conjugem, cujus officium sit terras a viro exustas imbrium beneficio recreare. Cum enim viderent arcum illum non nisi pluvio tempore in conspectu venire, et tunc arborum cacuminibus velut insidere, persuadebant sibi aquarum illum esse Praesidem, arboresque proceras omnes sua in tutela habere." Franc. Xav., Eder, Descriptio Provinciae Moxitarum in Regno Peruano p. 249 (Budae, 1791).]

[Footnote 9: E. Uricoechea, Gramatica de la Lengua Chibcha, Introd., p. xx. The similarity of these to the Biblical account is not to be attributed to borrowing from the latter, but simply that it, as they, are both the mythological expressions of the same natural phenomenon. In Norse mythology, Freya is the rainbow goddess. She wears the bow as a necklace or girdle. It was hammered out for her by four dwarfs, the four winds from the cardinal points, and Odin seeks to get it from her. Schwartz, Ursprung der Mythologie, S. 117.]

[Footnote 10: Eopuco I take to be from the verb puch or puk, to melt, to dissolve, to shell corn from the cob, to spoil; hence puk, spoiled, rotten, podrida, and possibly ppuch, to flog, to beat. The prefix ah, signifies one who practices or is skilled in the action which the verb denotes.]

[Footnote 11: The mother of the Bacabs is given in the myth as Chibilias (or Chibirias, but there is no r in the Maya alphabet). Cogolludo mentions a goddess Ix chebel yax, one of whose functions was to preside over drawing and painting. The name is from chebel, the brush used in these arts. But the connection is obscure.]

[Footnote 12: Landa, Relacion de las Cosas de Yucatan, pp. 156, 260.]

[Footnote 13: Landa, Relacion, pp. 208,-211, etc. Hobnil is the ordinary word for belly, stomach, from hobol, hollow. Figuratively, in these dialects it meant subsistence, life, as we use in both these senses the word "vitals." Among the Kiches of Guatemala, a tribe of Maya stock, we find, as terms applied to their highest divinity, u pam uleu, u pam cah, literally Belly of the Earth, Belly of the Sky, meaning that by which earth and sky exist. Popol Vuh, p. 332.]

[Footnote 14: Can, of which the "determinative" form is canil, may mean a serpent, or the yellow one, or the strong one, or he who gives gifts, or the converser.]

[Footnote 15: Kin, the day; ich, eye; ahau, lord.]

[Footnote 16: Yax, first; coc, which means literally deaf, and hence to listen attentively (whence the name Cocomes, for the ancient royal family of Chichen Itza, an appellation correctly translated "escuchadores") and ah-mut, master of the news, mut meaning news, good or bad.]

[Footnote 17: Uac, the months, is a rare and now obsolete form of the plural of u, month, "Uac, i.e. u, por meses y habla de tiempo pasado." Diccionario Maya-Español del Convento de Motul, MS. Metun (Landa, mitun) is from met, a wheel. The calendars, both in Yucatan and Mexico, were represented as a wheel.]

[Footnote 18: The Diccionario Maya del Convento de Motul, MS., the only dictionary in which I find the exact word, translates bacab by "representante, juglar, bufon." This is no doubt a late meaning taken from the scenic representations of the supposed doings of the gods in the ritual ceremonies. The proper form of the word is uacab or vacab, which the dictionary mentioned renders "cosa que esta en pié ó enhiesta delante de otra." The change from the initial v to b is quite common, as may be seen by comparing the two letters in Pio Perez's Diccionario de la Lengua Maya, e.g. balak, the revolution of a wheel, from ualak, to turn, to revolve.]

[Footnote 19: The entries in the Diccionario Maya-Español del Convento de Motul, MS., are as follows:–

"Chaac: gigante, hombre de grande estatura.

"Chaac: fué un hombre asi grande que enseño la agricultura, al cual tuvieron despues por Dios de los panes, del agua, de los truenos y relámpagos. Y asi se dice, hac chaac, el rayo: u lemba chaac el relámpago; u pec chaac, el trueno," etc.]

[Footnote 20: Relacion, etc., p. 255.]

[Footnote 21: The Maya word is uahomche, from uah, originally the tortilla or maize cake, now used for bread generally. It is also current in the sense of life ("la vida en cierta manera," Diccionario Maya Español del Convento de Motul, MS.). Che is the generic word for tree. I cannot find any particular tree called Homche. Hom was the name applied to a wind instrument, a sort of trumpet. In the Codex Troano, Plates xxv, xxvii, xxxiv, it is represented in use. The four Bacabs were probably imagined to blow the winds from the four corners of the earth through such instruments. A similar representation is given in the Codex Borgianus, Plate xiii, in Kingsborough. As the Chac was the god of bread, Dios de los panes, so the cross was the tree of bread.]

[Footnote 22: See the Myths of the New World, p. 95 (1st ed., New York, 1868). This explanation has since been adopted by Dr. Carl Schultz-Sellack, although he omits to state whence he derived it. His article is entitled Die Amerikanischen Götter der Vier Weltgegenden und ihre Tempel in Palenque in the Zeitschrift für Ethnologie, 1879. Compare also Charles Rau, The Palenque Tablet, p. 44 (Washington, 1879).]

[Footnote 23: "Al pié de aquella misma torre estaba un cercado de piedra y cal, muy bien lucido y almenado, en medio del cual habia una cruz de cal tan alta como diez palmos, á la cual tenian y adoraban por dios de la lluvia, porque quando no llovia y habia falta de agua, iban á ella en procesion y muy devotos; ofrescianle codornices sacrificadas por aplacarle la ira y enojo con que ellos tenia ô mostraba tener, con la sangre de aquella simple avezica." Francisco Lopez de Gomara, Conquista de Mejico, p. 305 (Ed. Paris, 1852).]

[Footnote 24: The feasts of the Bacabs Acantun are described in Landa's work. The name he does not explain. I take it to be acaan, past participle of actal, to erect, and tun, stone. But it may have another meaning. The word acan meant wine, or rather, mead, the intoxicating hydromel the natives manufactured. The god of this drink also bore the name Acan ("ACAN; el Dios del vino que es Baco," Diccionario del Convento de Motul, MS.). It would be quite appropriate for the Bacabs to be gods of wine.]

[Footnote 25: Stephens, Travels in Yucatan, Vol. i, p. 434.]

[Footnote 26: Some have derived Itzamua from i, grandson by a son, used only by a female; zamal, morning, morrow, from zam, before, early, related to yam, first, whence also zamalzam, the dawn, the aurora; and ná, mother. Without the accent na, means house. Crescencio Carrillo prefers the derivation from itz, anything that trickles in drops, as gum from a tree, rain or dew from the sky, milk from teats, and semen ("leche de amor," Dicc. de Motul, MS.). He says: "Itzamna, esto es, rocio diario, ó sustancia cuotidiana del cielo, es el mismo nombre del fundador (de Itzamal)." Historia Antigua de Yucatan, p. 145. (Mérida, 1881.) This does not explain the last syllable, ná, which is always strongly accented. It is said that Itzamná spoke of himself only in the words Itz en caan, "I am that which trickles from the sky;" Itz en muyal, "I am that which trickles from the clouds." This plainly refers to his character as a rain god. Lizana, Historia de Yucatan, Lib. i, cap. 4. If a compound of itz, amal, ná, the name, could be translated, "the milk of the mother of the morning," or of the dawn, i. e., the dew; while i, zamal, ná would be "son of the mother of the morning."]

[Footnote 27: Cogolludo, who makes a distinction between Kinich-ahau and Itzamná (Hist. de Yucatan, Lib. iv, cap. viii), may be corrected by Landa and Buenaventura, whom I have already quoted.]

[Footnote 28: Kin, the sun, the day; ich, the face, but generally the eye or eyes; kak, fire; mo, the brilliant plumaged, sacred bird, the ara or guacamaya, the red macaw. This was adopted as the title of the ruler of Itzamal, as we learn from the Chronicle of Chichen Itza–"Ho ahau paxci u cah yahau ah Itzmal Kinich Kakmo"–"In the fifth Age the town (of Chichen Itza) was destroyed by King Kinich Kakmo, of Itzamal." El Libro de Chilan Balam de Chumayel, MS.]

[Footnote 29: Cogolludo, Historia de Yucatan, Lib. iv, cap. viii.]

[Footnote 30: Lizana says: "Se llama y nombra Kab-ul que quiere decir mano obradora," and all writers have followed him, although no such meaning can be made out of the name thus written. The proper word is kabil, which is defined in the Diccionario del Convento de Motul, MS., "el que tiene buena mano para sembrar, ó para poner colmenas, etc." Landa also gives this orthography, Relacion, p. 216.]

[Footnote 31: Las Casas, Historia Apologetica de las Indias Occidentales, cap. cxxii.]

[Footnote 32: Oviedo, Historia General de las Indias, Lib. xlii, cap. iii.]

[Footnote 33: Eligio Ancona, after giving the rendering, "serpiente adornada de plumas," adds, "ha sido repetido por tal número de etimologistas que tendremos necesidad de aceptarla, aunque nos parece un poco violento," Historia de Yucatan, Vol. i, p. 44. The Abbé Brasseur, in his Vocabulaire Maya, boldly states that kukul means "emplumado ó adornado con plumas." This rendering is absolutely without authority, either modern or ancient. The word for feathers in Maya is kukum; kul, in composition, means "very" or "much," as "kulvinic, muy hombre, hombre de respeto ó hecho," Diccionario de Motul, MS. Ku is god, divinity. For can see chapter iv, §1. Can was and still is a common surname in Yucatan. (Berendt, Nombres Proprios en Lengua Maya, MS.)

I should prefer to spell the name Kukulkan, and have it refer to the first day of the Maya week, Kan.]

[Footnote 34: El Libro de Chilan Balam de Chumayel, MS.; Landa, Relacion, pp. 34-38. and 299; Herrera, Historia de las Indias, Dec. iv, Lib. x, cap ii.]

[Footnote 35: Stephens, Incidents of Travel in Yucatan, Vol. ii, p. 298.]

[Footnote 36: El Libro de Chilan Balam de Chumayel, MS.; Landa, Relacion, p. 54.]

[Footnote 37: I refer to the statue which Dr. LePlongeon was pleased to name "Chac Mool." See the Estudio acerca de la Estatua llamada Chac-Mool ó rey tigre, by Sr. Jesus Sanchez, in the Anales del Museo Nacional de Mexico, Tom. i. p. 270. There was a divinity worshiped in Yucatan, called Cum-ahau, lord of the vase, whom the Diccionario de Motul, MS. terms, "Lucifer, principal de los demónios." The name is also given by Pio Perez in his manuscript dictionary in my possession, but is omitted in the printed copy. As Lucifer, the morning star, was identified with Quetzalcoatl in Mexican mythology, and as the word cum, vase, Aztec comitl, is the same in both tongues, there is good ground to suppose that this lord of the vase, the "prince of devils," was the god of fertility, common to both cults.]

[Footnote 38: "Llamaban a esta fiesta Chic Kaban;" Landa, Relacion, p. 302. I take it this should read Chiic u Kaba (Chiic; fundar ó poblar alguna cosa, casa, pueblo, etc. Diccionario de Motul, MS.)]

[Footnote 39: Nakuk Pech, Concixta yetel mapa, 1562. MS.; El Libro de Chilan Balam de Mani, 1595, MS. The former is a history of the Conquest written in Maya, by a native noble, who was an adult at the time that Mérida was founded (1542).]

[Footnote 40: Juan de Villagutierre Sotomayor, Historia de la Provincia de el Itza, passim (Madrid, 1701).]

CHAPTER V.
THE QQUICHUA HERO-GOD VIRACOCHA

VIRACOCHA AS THE FIRST CAUSE–HIS NAME, ILLA TICCI–QQUICHUA PRAYERS–OTHER NAMES AND TITLES OF VIRACOCHA–HIS WORSHIP A TRUE MONOTHEISM–THE MYTH OF THE FOUR BROTHERS–MYTH OF THE TWIN BROTHERS.

VIRACOCHA AS TUNAPA, HE WHO PERFECTS–VARIOUS INCIDENTS IN HIS LIFE–RELATION TO MANCO CAPAC–HE DISAPPEARS IN THE WEST.

VIRACOCHA RISES FROM LAKE TITICACA AND JOURNEYS TO THE WEST–DERIVATION OF HIS NAME–HE WAS REPRESENTED AS WHITE AND BEARDED–THE MYTH OF CON AND PACHACAMAC–CONTICE VIRACOCHA–PROPHECIES OF THE PERUVIAN SEERS–THE WHITE MEN CALLED VIRACOCHAS–SIMILARITIES TO AZTEC MYTHS.

The most majestic empire on this continent at the time of its discovery was that of the Incas. It extended along the Pacific, from the parallel of 2° north latitude to 20° south, and may be roughly said to have been 1500 miles in length, with an average width of 400 miles. The official and principal tongue was the Qquichua, the two other languages of importance being the Yunca, spoken by the coast tribes, and the Aymara, around Lake Titicaca and south of it. The latter, in phonetics and in many root-words, betrays a relationship to the Qquichua, but a remote one.

The Qquichuas were a race of considerable cultivation. They had a developed metrical system, and were especially fond of the drama. Several specimens of their poetical and dramatic compositions have been preserved, and indicate a correct taste. Although they did not possess a method of writing, they had various mnemonic aids, by which they were enabled to recall their verses and their historical traditions.

In the mythology of the Qquichuas, and apparently also of the Aymaras, the leading figure is Viracocha. His august presence is in one cycle of legends that of Infinite Creator, the Primal Cause; in another he is the beneficent teacher and wise ruler; in other words, he too, like Quetzalcoatl and the others whom I have told about, is at one time God, at others the incarnation of God.

As the first cause and ground of all things, Viracocha's distinctive epithet was Ticci, the Cause, the Beginning, or Illa ticci, the Ancient Cause[1], the First Beginning, an endeavor in words to express the absolute priority of his essence and existence. He it was who had made and moulded the Sun and endowed it with a portion of his own divinity, to wit, the glory of its far-shining rays; he had formed the Moon and given her light, and set her in the heavens to rule over the waters and the winds, over the queens of the earth and the parturition of women; and it was still he, the great Viracocha, who had created the beautiful Chasca, the Aurora, the Dawn, goddess of all unspotted maidens like herself, her who in turn decked the fields and woods with flowers, whose time was the gloaming and the twilight, whose messengers were the fleecy clouds which sail through the sky, and who, when she shakes her clustering hair, drops noiselessly pearls of dew on the green grass fields.[2]

Invisible and incorporeal himself, so, also, were his messengers (the light-rays), called huaminca, the faithful soldiers, and hayhuaypanti, the shining ones, who conveyed his decrees to every part.[3] He himself was omnipresent, imparting motion and life, form and existence, to all that is. Therefore it was, says an old writer, with more than usual insight into man's moral nature, with more than usual charity for a persecuted race, that when these natives worshiped some swift river or pellucid spring, some mountain or grove, "it was not that they believed that some particular divinity was there, or that it was a living thing, but because they believed that the great God, Illa Ticci, had created and placed it there and impressed upon it some mark of distinction, beyond other objects of its class, that it might thus be designated as an appropriate spot whereat to worship the maker of all things; and this is manifest from the prayers they uttered when engaged in adoration, because they are not addressed to that mountain, or river, or cave, but to the great Illa Ticci Viracocha, who, they believed, lived in the heavens, and yet was invisibly present in that sacred object."[4]

In the prayers for the dead, Illa Ticci was appealed to, to protect the body, that it should not see corruption nor become lost in the earth, and that he should not allow the soul to wander aimlessly in the infinite spaces, but that it should be conducted to some secure haven of contentment, where it might receive the sacrifices and offerings which loving hands laid upon the tomb.[5] Were other gods also called upon, it was that they might intercede with the Supreme Divinity in favor of these petitions of mortals.

To him, likewise, the chief priest at certain times offered a child of six years, with a prayer for the prosperity of the Inca, in such terms as these:–

"Oh, Lord, we offer thee this child, in order that thou wilt maintain us in comfort, and give us victory in war, and keep to our Lord, the Inca, his greatness and his state, and grant him wisdom that he may govern us righteously."[6]

Or such a prayer as this was offered up by the assembled multitude:–

"Oh, Viracocha ever present, Viracocha Cause of All, Viracocha the Helper, the Ceaseless Worker, Viracocha who gives the beginnings, Viracocha who encourages, Viracocha the always fortunate, Viracocha ever near, listen to this our prayer, send health, send prosperity to us thy people."[7]

Thus Viracocha was placed above and beyond all other gods, the essential First Cause, infinite, incorporeal, invisible, above the sun, older than the beginning, but omnipresent, accessible, beneficent.

Does this seem too abstract, too elevated a notion of God for a race whom we are accustomed to deem gross and barbaric? I cannot help it. The testimony of the earliest observers, and the living proof of language, are too strong to allow of doubt. The adjectives which were applied to this divinity by the native priests are still on record, and that they were not a loan from Christian theology is conclusively shown by the fact that the very writers who preserved them often did not know their meaning, and translated them incorrectly.

Thus even Garcilasso de la Vega, himself of the blood of the Incas, tells us that neither he nor the natives of that day could translate Ticci.[8] Thus, also, Garcia and Acosta inform us that Viracocha was surnamed Usapu, which they translate "admirable,"[9] but really it means "he who accomplishes all that he undertakes, he who is successful in all things;" Molina has preserved the term Ymamana, which means "he who controls or owns all things;"[10] the title Pachayachachi, which the Spanish writers render "Creator," really means the "Teacher of the World;" that of Caylla signifies "the Ever-present one;" Taripaca, which has been guessed to be the same as tarapaca, an eagle, is really a derivative of taripani, to sit in judgment, and was applied to Viracocha as the final arbiter of the actions and destinies of man. Another of his frequent appellations for which no explanation has been offered, was Tokay or Tocapo, properly Tukupay.[11] It means "he who finishes," who completes and perfects, and is antithetical to Ticci, he who begins. These two terms express the eternity of divinity; they convey the same idea of mastery over time and the things of time, as do those words heard by the Evangelist in his vision in the isle called Patmos, "I am Alpha and Omega; I am the Beginning and the End."

Yet another epithet of Viracocha was Zapala.[12] It conveys strongly and positively the monotheistic idea. It means "The One," or, more strongly, "The Only One."

Nor must it be supposed that this monotheism was unconscious; that it was, for example, a form of "henotheism," where the devotion of the adorer filled his soul, merely to the forgetfulness of other deities; or that it was simply the logical law of unity asserting itself, as was the case with many of the apparently monotheistic utterances of the Greek and Roman writers.

No; the evidence is such that we are obliged to acknowledge that the religion of Peru was a consciously monotheistic cult, every whit as much so as the Greek or Roman Catholic Churches of Christendom.

Those writers who have called the Inca religion a "sun worship" have been led astray by superficial resemblances. One of the best early authorities, Christoval de Molina, repeats with emphasis the statement, "They did not recognize the Sun as their Creator, but as created by the Creator," and this creator was "not born of woman, but was unchangeable and eternal."[13] For conclusive testimony on this point, however, we may turn to an Informacion or Inquiry as to the ancient belief, instituted in 1571, by order of the viceroy Don Francisco de Toledo. The oldest Indians, especially those of noble birth, including many descendants of the Incas, were assembled at different times and in different parts of the country, and carefully questioned, through the official interpreter, as to just what the old religion was. The questions were not leading ones, and the replies have great uniformity. They all agreed that Viracocha was worshiped as creator, and as the ever-present active divinity; he alone answered prayers, and aided in time of need; he was the sole efficient god. All prayers to the Sun or to the deceased Incas, or to idols, were directed to them as intercessors only. On this point the statements were most positive[14]. The Sun was but one of Viracocha's creations, not itself the Creator.

It is singular that historians have continued to repeat that the Qquichuas adored the Sun as their principal divinity, in the face of such evidence to the contrary. If this Inquiry and its important statements had not been accessible to them, at any rate they could readily have learned the same lesson from the well known History of Father Joseph de Acosta. That author says, and repeats with great positiveness, that the Sun was in Peru a secondary divinity, and that the supreme deity, the Creator and ruler of the world, was Viracocha.[15]

Another misapprehension is that these natives worshiped directly their ancestors. Thus, Mr. Markham writes: "The Incas worshiped their ancestors, the Pacarina, or forefather of the Ayllu, or lineage, being idolized as the soul or essence of his descendants."[16] But in the Inquiry above quoted it is explained that the belief, in fact, was that the soul of the Inca went at death to the presence of the deity Viracocha, and its emblem, the actual body, carefully preserved, was paid divine honors in order that the soul might intercede with Viracocha for the fulfillment of the prayers.[17]

We are compelled, therefore, by the best evidence now attainable, to adopt the conclusion that the Inca religion, in its purity, deserved the name of monotheism. The statements of the natives and the terms of their religious language unite in confirming this opinion.

It is not right to depreciate the force of these facts simply because we have made up our minds that a people in the intellectual stage of the Peruvians could not have mounted to such a pure air of religion. A prejudgment of this kind is unworthy of a scientific mind. The evidence is complete that the terms I have quoted did belong to the religious language of ancient Peru. They express the conception of divinity which the thinkers of that people had formed. And whether it is thought to be in keeping or not with the rest of their development, it is our bounden duty to accept it, and explain it as best we can. Other instances might be quoted, from the religious history of the old world, where a nation's insight into the attributes of deity was singularly in advance of their general state of cultivation. The best thinkers of the Semitic race, for example, from Moses to Spinoza, have been in this respect far ahead of their often more generally enlightened Aryan contemporaries.

The more interesting, in view of this lofty ideal of divinity they had attained, become the Peruvian myths of the incarnation of Viracocha, his life and doings as a man among men.

These myths present themselves in different, but to the reader who has accompanied me thus far, now familiar forms. Once more we meet the story of the four brothers, the first of men. They appeared on the earth after it had been rescued from the primeval waters, and the face of the land was divided between them. Manco Capac took the North, Colla the South, Pinahua the West, and the East, the region whence come the sun and the light, was given to Tokay or Tocapa, to Viracocha, under his name of the Finisher, he who completes and perfects.[18]

The outlines of this legend are identical with another, where Viracocha appears under the name of Ayar Cachi. This was, in its broad outlines, the most general myth, that which has been handed down by the most numerous authorities, and which they tell us was taken directly from the ancient songs of the Indians, as repeated by those who could recall the days of the Incas Huascar and Atahualpa.[19]

It ran in this wise: In the beginning of things there appeared on the earth four brothers, whose names were, of the oldest, Ayar Cachi, which means he who gives Being, or who Causes;[20] of the youngest, Ayar Manco, and of the others, Ayar Aucca (the enemy), and Ayar Uchu. Their father was the Sun, and the place of their birth, or rather of their appearance on earth, was Paccari-tampu, which means The House of the Morning or the Mansion of the Dawn.[21] In after days a certain cave near Cuzco was so called, and pointed out as the scene of this momentous event, but we may well believe that a nobler site than any the earth affords could be correctly designated.

These brothers were clothed in long and flowing robes, with short upper garments without sleeves or collar, and this raiment was worked with marvelous skill, and glittered and shone like light. They were powerful and proud, and determined to rule the whole earth, and for this purpose divided it into four parts, the North, the South, the East, and the West. Hence they were called by the people, Tahuantin Suyu Kapac, Lords of all four Quarters of the Earth.[22]

The most powerful of these was Ayar Cachi. He possessed a sling of gold, and in it a stone with which he could demolish lofty mountains and hurl aloft to the clouds themselves. He gathered together the natives of the country at Pacari tampu, and accumulated at the House of the Dawn a great treasure of yellow gold. Like the glittering hoard which we read of in the lay of the Nibelung, the treasure brought with it the destruction of its owner, for his brothers, envious of the wondrous pile, persuaded Ayar Cachi to enter the cave where he kept his hoard, in order to bring out a certain vase, and also to pray to their father, the Sun, to aid them to rule their domains. As soon as he had entered, they stopped the mouth of the cave with huge stones; and thus rid of him, they set about collecting the people and making a settlement at a certain place called Tampu quiru (the Teeth of the House).

But they did not know the magical power of their brother. While they were busy with their plans, what was their dismay to see Ayar Cachi, freed from the cave, and with great wings of brilliantly colored feathers, hovering like a bird in the air over their heads. They expected swift retribution for their intended fratricide, but instead of this they heard reassuring words from his lips.

"Have no fear," he said, "I left you in order that the great empire of the Incas might be known to men. Leave, therefore, this settlement of Tampu quiru, and descend into the Valley of Cuzco, where you shall found a famous city, and in it build a sumptuous temple to the Sun. As for me, I shall remain in the form in which you see me, and shall dwell in the mountain peak Guanacaure, ready to help you, and on that mountain you must build me an altar and make to me sacrifices. And the sign that you shall wear, whereby you shall be feared and respected of your subjects, is that you shall have your ears pierced, as are mine," saying which he showed them his ears pierced and carrying large, round plates of gold.