Chapter VII: The Mythology of Peru (2)

Coniraya Viracocha was a tricky nature spirit who declared he was the creator, but who frequently appeared attired as a poor ragged Indian. He was an adept at deceiving people. A beautiful woman, Cavillaca, who was greatly admired, was one day weaving a mantle at the foot of a lucma tree. Coniraya, changing himself into a beautiful bird, climbed the tree, took some of his generative seed, made it into a ripe lucma, and dropped it near the beautiful virgin, who saw and ate the fruit. Some time afterwards a son was born to Cavillaca. When the child was older she wished that the huacas and gods should meet and declare who was the father of the boy. All dressed as finely as possible, hoping to be chosen as her husband. Coniraya was there, dressed like a beggar, and Cavillaca never even looked at him. The maiden addressed the assembly, but as no one immediately answered her speech she let the child go, saying he would be sure to crawl to his father. The infant went straight up to Coniraya, sitting in his rags, and laughed up to him. Cavillaca, extremely angry at the idea of being associated with such a poor, dirty creature, fled to the sea-shore. Coniraya then put on magnificent attire and followed her to show her how handsome he was, but still thinking of him in his ragged condition she would not look back. She went into the sea at Pachacamac and was changed into a rock. Coniraya, still following her, met a condor, and asked if it had seen a woman. On the condor replying that it had seen her quite near, Coniraya blessed it, and said whoever killed it would be killed himself. He then met a fox, who said he would never meet Cavillaca, so Coniraya told him he would always retain his disagreeable odour, and on account of it he would never be able to go abroad except at night, and that he would be hated by every one. Next came a lion, who told Coniraya he was very near Cavillaca, so the lover said he should have the power of punishing wrongdoers, and that whoever killed him would wear the skin without cutting off the head, and by preserving the teeth and eyes would make him appear still alive; his skin would be worn at festivals, and thus he would be honoured after death. Then another fox who gave bad news was cursed, and a falcon who said Cavillaca was near was told he would be highly esteemed, and that whoever killed him would also wear his skin at festivals. The parrots, giving bad news, were to cry so loud that they would be heard far away, and their cries would betray them to enemies. Thus Coniraya blessed the animals which gave him news he liked, and cursed those which gave the opposite. When at last he came to the sea he found Cavillaca and the child turned into stone, and there he encountered two beautiful young daughters of Pachacamac, who guarded a great serpent. He made love to the elder sister, but the younger one flew away in the form of a wild pigeon. At that time there were no fishes in the sea, but a certain goddess had reared a few in a small pond, and Coniraya emptied these into the ocean and thus peopled it. The angry deity tried to outwit Coniraya and kill him, but he was too wise and escaped. He returned to Huarochiri, and played tricks as before on the villagers.

Coniraya slightly approximates to the Jurupari of the Uapès Indians of Brazil, especially as regards his impish qualities. [19]

The Llama's Warning

An old Peruvian myth relates how the world was nearly left without an inhabitant. A man took his llama to a fine place for feeding, but the beast moaned and would not eat, and on its master questioning it, it said there was little wonder it was sad, because in five days the sea would rise and engulf the earth. The man, alarmed, asked if there was no way of escape, and the llama advised him to go to the top of a high mountain, Villa-coto, taking food for five days. When they reached the summit of the hill all kinds of birds and animals were already there. When the sea rose the water came so near that it washed the tail of a fox, and that is why foxes' tails are black! After five days the water fell, leaving only this one man alive, and from him the Peruvians believed the present human race to be descended.

The Myth of Huathiacuri

After the deluge the Indians chose the bravest and richest man as leader. This period they called Purunpacha (the time without a king). On a high mountain-top appeared five large eggs, from one of which Paricaca, father of Huathiacuri, later emerged. Huathiacuri, who was so poor that he had not means to cook his food properly, learned much wisdom from his father, and the following story shows how this assisted him. A certain man had built a most curious house, the roof being made of yellow and red birds' feathers. He was very rich, possessing many llamas, and was greatly esteemed on account of his wealth. So proud did he become that he aspired to be the creator himself; but when he became very ill and could not cure himself his divinity seemed doubtful. Just at this time Huathiacuri was travelling about, and one day he saw two foxes meet and listened to their conversation. From this he heard about the rich man and learned the cause of his illness, and forthwith he determined to go on to find him. On arriving at the curious house he met a lovely young girl, one of the rich man's daughters. She told him about her father's illness, and Huathiacuri, charmed with her, said he would cure her father if she would only give him her love. He looked so ragged and dirty that she refused, but she took him to her father and informed him that Huathiacuri said he could cure him. Her father consented to give him an opportunity to do so. Huathiacuri began his cure by telling the sick man that his wife had been unfaithful, and that there were two serpents hovering above his house to devour it, and a toad with two heads under his grinding-stone. His wife at first indignantly denied the accusation, but on Huathiacuri reminding her of some details, and the serpents and toad being discovered, she confessed her guilt. The reptiles were killed, the man recovered, and the daughter was married to Huathiacuri.

Huathiacuri's poverty and raggedness displeased the girl's brother-in-law, who suggested to the bridegroom a contest in dancing and drinking. Huathiacuri went to seek his father's advice, and the old man told him to accept the challenge and return to him. Paricaca then sent him to a mountain, where he was changed into a dead llama. Next morning a fox and its vixen carrying a jar of chicha came, the fox having a flute of many pipes. When they saw the dead llama they laid down their things and went toward it to have a feast, but Huathiacuri then resumed his human form and gave a loud cry that frightened away the foxes, whereupon he took possession of the jar and flute. By the aid of these, which were magically endowed, he beat his brother-in-law in dancing and drinking.

Then the brother-in-law proposed a contest to prove who was the handsomer when dressed in festal attire. By the aid of Paricaca Huathiacuri found a red lion-skin, which gave him the appearance of having a rainbow round his head, and he again won.

The next trial was to see who could build a house the quickest and best. The brother-in-law got all his men to help, and had his house nearly finished before the other had his foundation laid. But here again Paricaca's wisdom proved of service, for Huathiacuri got animals and birds of all kinds to help him during the night, and by morning the building was finished except the roof. His brother-in-law got many llamas to come with straw for his roof, but Huathiacuri ordered an animal to stand where its loud screams frightened the llamas away, and the straw was lost. Once more Huathiacuri won the day. At last Paricaca advised Huathiacuri to end this conflict, and he asked his brother-in-law to see who could dance best in a blue shirt with white cotton round the loins. The rich man as usual appeared first, but when Huathiacuri came in he made a very loud noise and frightened him, and he began to run away. As he ran Huathiacuri turned him into a deer. His wife, who had followed him, was turned into a stone, with her head on the ground and her feet in the air, because she had given her husband such bad advice.

The four remaining eggs on the mountain-top then opened, and four falcons issued, which turned into four great warriors. These warriors performed many miracles, one of which consisted in raising a storm which swept away the rich Indian's house in a flood to the sea.

Paricaca

Having assisted in the performance of several miracles, Paricaca set out determined to do great deeds. He went to find Caruyuchu Huayallo, to whom children were sacrificed. He came one day to a village where a festival was being celebrated, and as he was in very poor clothes no one took any notice of him or offered him anything, till a young girl, taking pity on him, brought him chicha to drink. In gratitude Paricaca told her to seek a place of safety for herself, as the village would be destroyed after five days, but she was to tell no one of this. Annoyed at the inhospitality of the people, Paricaca then went to a hill-top and sent down a fearful storm and flood, and the whole village was destroyed. Then he came to another village, now San Lorenzo. He saw a very beautiful girl, Choque Suso, crying bitterly. Asking her why she wept, she said the maize crop was dying for want of water. Paricaca at once fell in love with this girl, and after first damming up the little water there was, and thus leaving none for the crop, he told her he would give her plenty of water if she would only return his love. She said he must get water not only for her own crop but for all the other farms before she could consent. He noticed a small rill, from which, by opening a dam, he thought he might get a sufficient supply of water for the farms. He then got the assistance of the birds in the hills, and animals such as snakes, lizards, and so on, in removing any obstacles in the way, and they widened the channel so that the water irrigated all the land. The fox with his usual cunning managed to obtain the post of engineer, and carried the canal to near the site of the church of San Lorenzo. Paricaca, having accomplished what he had promised, begged Choque Suso to keep her word, which she willingly did, but she proposed living at the summit of some rocks called Yanacaca. There the lovers stayed very happily, at the head of the channel called Cocochallo, the making of which had united them; and as Choque Suso wished to remain there always, Paricaca eventually turned her into a stone.

In all likelihood this myth was intended to account for the invention of irrigation among the early Peruvians, and from being a local legend probably spread over the length and breadth of the country.

Conclusion

The advance in civilisation attained by the peoples of America must be regarded as among the most striking phenomena in the history of mankind, especially if it be viewed as an example of what can be achieved by isolated races occupying a peculiar environment. It cannot be too strongly emphasised that the cultures and mythologies of old Mexico and Peru were evolved without foreign assistance or intervention, that, in fact, they were distinctively and solely the fruit of American aboriginal thought evolved upon American soil. An absorbing chapter in the story of human advancement is provided by these peoples, whose architecture, arts, graphic and plastic, laws and religions prove them to have been the equals of most of the Asiatic nations of antiquity, and the superiors of the primitive races of Europe, who entered into the heritage of civilisation through the gateway of the East. The aborigines of ancient America had evolved for themselves a system of writing which at the period of their discovery was approaching the alphabetic type, a mathematical system unique and by no means despicable, and an architectural science in some respects superior to any of which the Old World could boast. Their legal codes were reasonable and founded upon justice; and if their religions were tainted with cruelty, it was a cruelty which they regarded as inevitable, and as the doom placed upon them by sanguinary and insatiable deities and not by any human agency.

In comparing the myths of the American races with the deathless stories of Olympus or the scarcely less classic tales of India, frequent resemblances and analogies cannot fail to present themselves, and these are of value as illustrating the circumstance that in every quarter of the globe the mind of man has shaped for itself a system of faith based upon similar principles. But in the perusal of the myths and beliefs of Mexico and Peru we are also struck with the strangeness and remoteness alike of their subject-matter and the type of thought which they present. The result of centuries of isolation is evident in a profound contrast of "atmosphere." It seems almost as if we stood for a space upon the dim shores of another planet, spectators of the doings of a race of whose modes of thought and feeling we were entirely ignorant.

For generations these stories have been hidden, along with the memory of the gods and folk of whom they tell, beneath a thick dust of neglect, displaced here and there only by the efforts of antiquarians working singly and unaided. Nowadays many well-equipped students are striving to add to our knowledge of the civilisations of Mexico and Peru. To the mythical stories of these peoples, alas! we cannot add. The greater part of them perished in the flames of the Spanish autos-de-fé. But for those which have survived we must be grateful, as affording so many casements through which we may catch the glitter and gleam of civilisations more remote and bizarre than those of the Orient, shapes dim yet gigantic, misty yet many-coloured, the ghosts of peoples and beliefs not the least splendid and solemn in the roll of dead nations and vanished faiths.

BIBLIOGRAPHY

The following bibliography is not intended to be exhaustive, but merely to indicate to those who desire to follow up the matter provided in the preceding pages such works as will best repay their attention.

Mexico

Acosta, José de: Historia Natural y Moral de las Yndias. Seville, 1580.

Alzate y Ramirez: Descripcion de las Antiguedades de Xochicalco. 1791.

Bancroft, H. H.: Native Races of the Pacific States of America. 1875. A compilation of historical matter relating to aboriginal America, given almost without comment. Useful to beginners.

Boturini Benaduci, L.: Idea de una Nueva Historia General de la America Septentrional. Madrid, 1746. Contains a number of valuable original manuscripts.

Bourbourg, Abbé Brasseur de: Histoire des Nations Civilisées du Mexique et de l'Amérique Centrale. Paris, 1857-59. The Abbé possessed much knowledge of the peoples of Central America and their ancient history, but had a leaning toward the marvellous which renders his works of doubtful value.

Charnay, Désiré: Ancient Cities of the New World. London, 1887. This translation from the French is readable and interesting, and is of assistance to beginners. It is, however, of little avail as a serious work of reference, and has been superseded.

Chevalier, M.: Le Mexique Ancien et Moderne. Paris, 1886.

Clavigero, Abbé: Storia Antica del Messico. Cesena, 1780. English translation, London, 1787. Described in text.

Diaz, Bernal: Historia Verdadera de la Conquista de Nueva España. 1837. An eye-witness's account of the conquest of Mexico.

Enock, C. Reginald: Mexico, its Ancient and Modern Civilisation, &c. London, 1909.

Gomara, F. L. de: Historia General de las Yndias. Madrid, 1749.

Herrera, Antonio de: Historia General de los Hechos de los Castellanos en las Islas y Tierra Firme del Mar Oceano. 4 vols. Madrid, 1601.

Humboldt, Alex. von: Vues des Cordillères. Paris, 1816. English translation by Mrs. Williams.

Ixtlilxochitl, F. de Alva: Historia Chichimeca; Relaciones. Edited by A. Chavero. Mexico, 1891-92.

Kingsborough, Lord: Antiquities of Mexico. London, 1830.

Lumholtz, C.: Unknown Mexico. 1903.

MacNutt, F. C.: Letters of Cortés to Charles V. London, 1908.

Nadaillac, Marquis de: Prehistoric America. Translation. London, 1885.

Noll, A. H.: A Short History of Mexico. Chicago, 1903.

Nuttall, Zelia: The Fundamental Principles of Old and New World Civilisations. 1901.

Payne, E. J.: History of the New World called America. London, 1892-99. By far the best and most exhaustive work in English upon the subject. It is, however, unfinished.

Peñafiel, F.: Monumentos del Arte Mexicano Antiguo. Berlin, 1890.

Prescott, W. H.: History of the Conquest of Mexico. Of romantic interest only. Prescott did not study Mexican history for more than two years, and his work is now quite superseded from a historical point of view. Its narrative charm, however, is unassailable.

Sahagun, Bernardino de: Historia General de las Cosas de Nueva España. Mexico, 1829.

Seler, E.: Mexico and Guatemala. Berlin, 1896.

Serra, Justo (Editor): Mexico, its Social Evolution, &c. 2 vols. Mexico, 1904.

Spence, Lewis: The Civilization of Ancient Mexico. A digest of the strictly verifiable matter of Mexican history and antiquities. All tradition is eliminated, the author's aim being to present the beginner and the serious student with a series of unembellished facts.

Starr, F.: The Indians of Southern Mexico. 1899.

Thomas, Cyrus, and Magee, W. J.: The History of North America. 1908.

Torquemada, Juan de: Monarquia Indiana. Madrid, 1723.

Bulletin 28 of the Bureau of American Ethnology contains translations of valuable essays by the German scholars Seler, Schellhas, Förstemann, &c.

Many of the above works deal with Central America as well as with Mexico proper.

Central America

Cogolludo, D. Lopez: Historia de Yucathan. 1688. Very scarce.

Diego de Landa: Relacion de Cosas de Yucatan. Paris, 1836. Translation by Brasseur.

Dupaix, Colonel: Antiquités Mexicaines. Paris, 1834-36.

Maudslay, A. P.: Biologia Centrali-Americana. Publication proceeding. Contains many excellent sketches of ruins, &c.

Spence, Lewis: The Popol Vuh. London, 1908.

Peru

Enock, C. R.: Peru: its Former and Present Civilisation, &c. London, 1908.

Markham, Sir Clements R.: History of Peru. Chicago, 1892.

Prescott, W. H.: History of the Conquest of Peru. 3 vols. Philadelphia, 1868.

Squier, E. G.: Peru: Incidents of Travel and Exploration in the Land of the Incas. London, 1877.

Tschudi, J. J. von: Reisen durch Südamerika. 5 vols. Leipsic, 1866-68. Travels in Peru. London, 1847.

Vega, Garcilasso el Inca de la: Royal Commentaries of the Incas, 1609. Hakluyt Society's Publications.

In seeking the original sources of Peruvian history we must refer to the early Spanish historians who visited the country, either at the period of the conquest or immediately subsequent to it. From those Spaniards who wrote at a time not far distant from that event we have gained much valuable knowledge concerning the contemporary condition of Peru, and a description of the principal works of these pioneers will materially assist the reader who is bent on pursuing the study of Peruvian antiquities.

Pedro de Cieza de Leon composed a geographical account of Peru in 1554, devoting the latter part of his chronicle to the subject of the Inca civilisation. This work has been translated into English by Sir Clements R. Markham, and published by the Hakluyt Society.

Juan José de Betanzos, who was well acquainted with the Quichua language, and who married an Inca princess, wrote an account of the Incas in 1551, which was edited and printed by Señor Jimenes de la Espada in 1880.

Polo de Ondegardo, a lawyer and politician, wrote his two Relaciones in 1561 and 1571, making valuable reports on the laws and system of administration of the Incas. One of these works has been translated by Sir Clements R. Markham, and printed by the Hakluyt Society.

Augustin de Zarate, accountant, who arrived in Peru with Blasco Nuñez Vela, the first Viceroy, is the author of the Provincia del Peru, which was published at Antwerp in 1555.

Fernando de Santillan, judge of the Linia Audience, contributed an interesting Relacion in 1550, edited and printed in 1879 by Señor Jimenes de la Espada.

Juan de Matienzo, a lawyer contemporary with Ondegardo, was the author of the valuable work Gobierno de el Peru, not yet translated.

Christoval de Molina, priest of Cuzco, wrote an interesting story of Inca ceremonial and religion between 1570 and 1584, which has been published by the Hakluyt Society. The translator is Sir C. R. Markham.

Miguel Cavello Balboa, of Quito, gives us the only particulars we possess of Indian coast history, and the most valuable information on the war between Huascar and Atauhuallpa, in his splendid Miscellanea Austral, 1576, translated into French in 1840 by Ternaux-Compans.

A Jesuit priest, José de Acosta, compiled a Natural History of the Indies, which was published for the first time in 1588. An English translation of the work is provided by the Hakluyt Society.

Fernando Montesinos in his Memorias Antiguas Historiales del Peru and Anales Memorias Nuevas del Peru quotes a long line of sovereigns who preceded the Incas. These works were translated into French in 1840.

Relacion de los Costombras Antiguas de los Naturales del Peru, written by an anonymous Jesuit, records an account of Inca civilisation. The work was published in Spain in 1879. Another Jesuit, Francisco de Avila, wrote on the superstitions of the Indians of Huarochiri and their gods. His work was translated into English and published by the Hakluyt Society.

Pablo José de Arriaga, a priest who policed the country, destroying the false gods, compiled in 1621 Extirpacion de la Idolatria del Peru, describing the downfall of the ancient Inca religion.

Antonio de la Calancha compiled an interesting history of the Incas in his work on the Order of St. Augustine in Peru (1638-1653).

In his Historia de Copacabana y de su Milagrosa Imagen (1620) Alonzo Ramos Gavilan disclosed much information concerning the colonists during the time of the Inca rule.

A valuable history of the Incas is provided by Garcilasso el Inca de la Vega in his Commentarios Reales. The works of previous authors are reviewed, and extracts are given from the compilations of the Jesuit Blas Valera, whose writings are lost. The English translation is published by the Hakluyt Society.

Relacion de Antiguedades deste Reyno del Peru, by Pachacuti Yamqui Salcamayhua, an Indian of the Collao, was translated into English by Sir C. R. Markham, and published by the Hakluyt Society.

The Historia del Reino del Quinto, compiled by Juan de Velasco, was translated into French by Ternaux-Compans in 1840.

Antonio de Herrera gives a brief account of the history and civilisation of the Inca people in his General History of the Indies.

In his History of America Robertson was the first to compile a thorough account of the Incas. Prescott, however, in 1848 eclipsed his work by his own fascinating account. Sir Arthur Helps has also given a résumé of Inca progress in his Spanish Conquest (1855).

The Peruvian Sebastian Lorente published in 1860 a history of ancient Peru, which presents the subject more broadly than the narratives of the American and English authors, and as the result of many years of further research he contributed a series of essays to the Revista Peruana.

One of the best works dealing with the antiquities of the Inca period is Antiguedades Peruanas, by Don Mariano Rivero (English translation by Dr. Hawkes, 1853). The compilation on Peru by E. G. Squier (1877), and a similar narrative by C. Weiner (Paris, 1880), both of which stand in accuracy above the others, are also worthy of mention.

The work of Reiss and Stubel, narrating their excavations at Ancon, is richly presented in three volumes, with 119 plates.

The works of Sir Clements Markham are the best guide to English scholars on the subject.

INDEX AND GLOSSARY

NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES

Mexican

As the Spanish alphabet was that first employed to represent Mexican or Nahuatl phonology, so Mexican words and names must be pronounced, for the most part, according to the Castilian system. An exception is the letter x, which in Spanish is sometimes written as j and pronounced as h aspirate; and in Nahuatl sometimes as in English, at other times as sh or s. Thus the word "Mexico" is pronounced by the aboriginal Mexican with the hard x, but by the Spaniard as "May-hee-co." The name of the native author Ixtlilxochitl is pronounced "Ishtlilshotshitl," the ch being articulated as tsh, for euphony. Xochicalco is "So-chi-cal-co." The vowel sounds are pronounced as in French or Italian. The tl sound is pronounced with almost a click of the tongue.

Mayan

The Maya alphabet consists of twenty-two letters, of which c, ch, k, pp, th, tz are peculiar to the language, and cannot be properly pronounced by Europeans. It is deficient in the letters d, f, g, j, q, r, s. The remaining letters are sounded as in Spanish. The letter x occurring at the beginning of a word is pronounced ex. For example, Xbalanque is pronounced "Exbalanke." The frequent occurrence of elisions in spoken Maya renders its pronunciation a matter of great difficulty, and the few grammars on the language agree as to the hopelessness of conveying any true idea of the exact articulation of the language by means of written directions. Norman in his work entitled Rambles in Yucatan remarks: "This perhaps accounts for the disappearance of all grammars and vocabularies of the Maya tongue from the peninsula of Yucatan, the priests finding it much easier to learn the language directly from the Indian than to acquire it from books."

Peruvian

The two languages spoken in Peru in ancient times were the Quichua, or Inca, and the Aymara. These still survive. The former was the language of the Inca rulers of the country, but both sprang from one common linguistic stock. As these languages were first reduced to writing by means of a European alphabet, their pronunciation presents but little difficulty, the words practically begin pronounced as they are written, having regard to the "Continental" pronunciation of the vowels. In Quichua the same sound is give to the intermediate c before a consonant and to the final c, as in "chacra" and "Pachacamac." The general accent is most frequently on the penultimate syllable.

INDEX AND GLOSSARY

A

Aac, Prince. In the story of Queen Móo, 240, 244-245, 246

Acalan. District in Guatemala;
race-movements and, 150

Acllacuna (Selected Ones). Body of maidens from whom victims for sacrifice were taken in Peru, 313

Aclla-huasi. Houses in which the Acllacuna lived, 313

Acolhuacan. District in Mexico, 26

Acolhuans (or Acolhuaque) (People of the Broad Shoulder). Mexican
race, 26;
said to have founded Mexico, 26;
a pure Nahua race, perhaps the Toltecs, 26;
their supremacy, 48

Acolhuaque. See Acolhuans

Acosta, José de. Work on Mexican lore, 58

Acsumama. Guardian spirit of the potato plant in Peru, 295

Acxitl. Toltec king, son of Huemac II, 17, 19

Acxopil. Ruler of the Kiche, 158-159

Agoreros (or Mohanes). Members of Peruvian tribes who claimed power as oracles, 297-298, 314

Ahuizotl. Mexican king, 30

Ah-zotzils. A Maya tribe, 172

Akab-sib (Writing in the Dark). A bas-relief at El Castillo, Chichen-Itza, 190

Aké. Maya ruins at, 186-187

America. Superficial resemblance between peoples, customs, and
art-forms of Asia and, 1;
civilisation, native origin of, 1-2, 3, 328;
animal and plant life peculiar to, 2;
man, origin of, in, 2;
geographical connection between Asia and, 3;
traditions of intercourse between Asia and, 3;
Chinese Fu-Sang and, 3;
possible Chinese and Japanese visits to, 3-4;
Coronado's expedition to, 4;
legends of intercourse between Europe and, 4;
"Great Ireland" probably the same as, 4;
St. Brandan's voyage and, 4;
reached by early Norsemen, 5;
the legend of Madoc and, 5-6;
early belief in, respecting incursions from the east, 6;
prophecy of Chilan Balam re coming of white men to, 8

America, Central. Indigenous origin of civilisation of, 1;
legend of Toltec migration to, 20

Anahuac (By the Water). Native name of the Mexican plateau, 18.
See Mexico

Ancestor-worship in Peru, 296

Andeans. The prehistoric civilisation of, 249-250;
architectural remains of, 250

Antahuayllas. Peruvian tribe, 284

Antilia. Legends of, have no connection with American myth, 6

Anti-suyu. One of the four racial divisions of ancient Peru, 255

Apinguela. Island on Lake Titicaca; Huaina Ccapac and the lake-goddess and, 299

Apocatequil. Peruvian thunder-god, the "Prince of Evil";
in a creation-myth, 301-302

Apu-Ccapac (Sovereign Chief). Title of the Inca rulers, 248

"Apu-Ollanta." A drama-legend of the Incas, 251-253

Apurimac (Great Speaker). River in Peru;
regarded as an oracle, 296

Aqua. A bird-maiden; in the myth of origin of the Canaris, 319

Arara (Fire-bird). Same as Kinich-ahau, which see

Architecture. I. Of the Nahua, 31-34.
II. Of the Maya, 149-150, 178-198;
the most individual expression of the people, 178;
Yucatan exhibits the most perfect specimens, and the decadent
phase, 178;
methods of building, 178-179;
ignorance of some first principles, 179;
mural decoration, 179;
pyramidal buildings, 180;
definiteness of design, 180;
architectural districts, 181;
not of great antiquity, 182;
Father Burgoa on the palace at Mitla, 199-201.
III. Of the Incas, 268-269;
the art in which the race showed greatest advance, 268;
Sir Clements Markham on, 269

Arriaga, P. J. de. On stone-worship in Peru, 293

Art. Early American, superficial resemblance to that of Asia, 1;
native origin and unique character of American, 1-2;
Toltec, 23;
Peruvians weak in, 248

Asia. Origin of early American culture erroneously attributed to, 1;
man originally came to America from, 2;
former land-connection between America and, 3;
traditions of intercourse between America and, 3

Ataguju. Supreme divinity of the Peruvians; in a creation-myth, 301

Atamalqualiztli (Fast of Porridge-balls and Water). Nahua festival, 77

Atatarho. Mythical wizard-king of the Iroquois, 72

Atauhuallpa. Son of the Inca Huaina Ccapac; strives for the crown with Huascar, 289-290

Atl (Water). Mexican deity; often confounded with the moon-goddess, 106

Atlantis. Legends of, have no connection with American myth, 6

Auqui (Warrior). Peruvian order of knighthood; instituted by Pachacutic, 287

Avendaño, Hernandez de. And Peruvian fetishes, 295

Avilix. The god assigned to Balam-Agab in the Kiche story of the creation, 230; turned into stone, 231

Axaiacatzin, King. Father of Chachiuhnenetzin, the vicious wife of Nezahualpilli, 129

Axayacatl. Mexican king, 92

Aymara. Peruvian race, 254-255;
fusion with Quichua, 285-286

Azangaro. The Sondor-huasi at, 269

Azcapozalco. Mexican town, 26;
rivalry with Tezcuco, 49;
Aztecs and, 52

Aztecs (or Aztecâ) (Crane People). A nomad Mexican tribe, 27, 50-51;
racial affinities, 27;
character, 27-28;
Tlascalans and, 26;
founders of Tenochtitlan (Mexico), 27;
their science, 43;
in bondage to Colhuacan, 51;
allied with Tecpanecs, 51;
war with Tecpanecs, 52;
development of the empire, 52;
commercial expansion, 52;
their tyranny, 52-53;
their conception of eternity, 55;
the priesthood, 114-117;
idea of the origin of mankind, 123;
a migration myth of, 233

Aztlan (Crane Land). Traditional place of origin of Nahua, 11;
Aztecs and, 50, 233

B

Bacabs. Genii in Maya mythology, 170

Balam-Agab (Tiger of the Night). One of the first men of the Popol Vuh myth, 229, 230

Balam-Quitze (Tiger with the Sweet Smile).
An ancestor of the Maya, 188;
one of the first men of the Popol Vuh myth, 229, 230

Balon Zacab. Form of the Maya rain-god, 176

Bat. Typical of the underworld, 96

Bat-god. Maya deity, known also as Camazotz, 171-172

Birth-cycle. In Mexican calendar, 39, 41

Bochica. Sun-god of the Chibchas, 276

Bogota. City at which the Zippa of the Chibchas lived, 276

Boturini Benaduci, L. His work on Mexican lore, 58

Bourbourg, The Abbé Brasseur de. Version of Nahua flood-myth, 122-123

Brandan, St. Probable voyage to America, 4

Brinton, D. G. Theory as to the Toltecs, 21;
on Quetzalcoatl, 81;
translation of a poem on the Peruvian thunder-god myth, and comments
on the myth, 300-301

Burgoa, Father. Account of a confession ceremony, 108-110;
description of Mitla, 199-206

C

Cabrakan (Earthquake). Son of Vukub-Cakix; in a Kiche myth in the Popol Vuh, 211, 213, 216-219

Cabrera, Don Felix. And the Popol Vuh, 207

Cachapucara. Hill; Thonapa and, 319-320

Caha-Paluma (Falling Water). One of the first women of the Popol Vuh myth, 230

Cakixa (Water of Parrots). One of the first women of the Popol Vuh myth, 230

Cakulha-Hurakan (Lightning). A sub-god of Hurakan, 237

Calderon, Don José. And Palenque, 182

Calendar. I. The Mexican, 38-41;
an essential feature in the national life, 38;
resemblance to Maya and Zapotec calendric systems, 38, 169;
possible Toltec origin, 39;
the year, 39;
the "binding of years," 39, 40;
the solar year, 39;
the nemontemi, 39;
the "birth-cycle," 39, 41;
the cempohualli, or "months," 39-40;
the ecclesiastical system, 40;
the xiumalpilli, 40;
the ceremony of toxilmolpilia, 41.
II. The Maya; similarities to calendar of the Nahua, 38, 169.
III. The Peruvian, 265-266, 313

Callca. Place in Peru; sacred rocks found at, 293

Camaxtli. War-god of the Tlascalans, 111

Camazotz. The bat-god, called also Zotzilaha Chimalman, 171-172, 226;
a totem of the Ahzotzils, a Maya tribe, 172

Camulatz. Bird in the Kiche story of the creation, 209

Canaris. Indian tribe; the myth of their origin, 318-319

Canek. King of Chichen-Itza; the story of, 189

Cannibalism. Among the Mexicans, 45

Capacahuana. Houses for pilgrims to Titicaca at, 311

Carapucu. I. Hill; in myth of Thonapa, 320.
II. Lake; in myth of Thonapa, 320

Caravaya. Mountain; in myth of Thonapa, 320

Carmenca. The hill of, at Cuzco; pillars on, for determining the solstices, 265-266, 287

Caruyuchu Huayallo. Peruvian deity to whom children were sacrificed; in a myth of Paricaca, 326

Casa del Adivino (The Prophet's House). Ruin at Uxmal, called also "The Dwarf's House," 192; the legend relating to, 192-194

Casa del Gobernador (Governor's Palace). Ruin at Uxmal, 191

Casas Grandes (Large Houses). Mexican ruin, 32

Castillo, El. Ruined pyramid-temple at Chichen-Itza, 188, 190

Cauac. A minor Maya deity, 170

Cavillaca. A maiden; the myth of Coniraya Viracocha and, 321-323

Caxamarca. Inca fortress, 290

Cay Hun-Apu (Royal Hunter). The Kakchiquels and the defeat of, 159

Ccapac-cocha. Sacrificial rite, instituted by Pachacutic, 286

Ccapac-Huari. Eleventh Inca, 288, 289

Ccapac Raymi. The chief Peruvian festival, 267;
Auqui, order of knighthood, conferred at, 287

Ccapac Situa (or Ccoya Raymi) (Moon Feast). Peruvian festival, 267

Ccapac Yupanqui. Fifth Inca, 283

Ccompas. Agricultural fetishes of the Peruvians, 294

Cempohualli. The Mexican month, 40

Centeotl. I. Group of maize-gods, 85.
II. A male maize-spirit, 85, 90;
God E similar to, 174.
III. Mother of II, known also as Teteoinnan and Tocitzin, 85, 90

Centzonuitznaua. Mythical Indian tribe; in myth of Huitzilopochtli's origin, 70-72

Chac. Maya rain-god, tutelar of the cast, 170;
has affinities with Tlaloc, 176;
God K not identical with, 176

Chacamarca. River in Peru; Thonapa and, 320

Chachiuhnenetzin. Wife of Nezahualpilli, 129-132

Chacras. Estates dedicated to the sun by the Peruvians, 310

Chalcas. Aztec tribe, 233

Chalchihuitlicue (Lady of the Emerald Robe). Wife of Tlaloc, 75, 77, 110; assists the maize-goddess, 86

Chalchiuh Tlatonac (Shining Precious Stone). First king of the Toltecs, 14

"Chamayhuarisca" (The Song of Joy). Manco Ccapac sings, 321

Chanca. A Peruvian people; and the Incas, 282

Charnay, D. Excavations on the site of Teotihuacan, 33;
excavations at Tollan, 34;
and Lorillard, 195

Chasca. The Peruvian name for the planet Venus; the temple of, at Cuzco, 262

Chiapas. Mexican province; the nucleus of Maya civilisation lay in, 144, 149

Chibchas. A Peruvian race, 275-277

Chichan-Chob. Ruin at Chichen-Itza, 189

Chichen-Itza. Sacred city of the Maya; founded by Itzaes, 153;
overthrown by Cocomes, 153, 155;
assists in conquering Cocomes, 156;
abandoned, 156;
ruins at, 188-190;
and the story of Canek, 189

Chichicastenango. The Convent of; and the Popol Vuh, 207

Chichics. Agricultural fetishes of the Peruvians, 294

Chichimecs. Aztec tribe; invade Toltec territory, 18;
the great migration, 20;
supreme in Toltec country, 20;
probably related to Otomi, 25;
allied with Nahua and adopt Nahua language, 26;
conquered by Tecpanecs, 51

Chicomecohuatl (Seven-serpent). Chief maize-goddess of Mexico, 85-88;
image of, erroneously called Teoyaominqui by early Americanists,
88-90

Chicomoztoc (The Seven Caverns). Nahua said to have originated at, 11;
and Aztec idea of origin of mankind, 123;
identified with "seven cities of Cibola" and the Casas Grandes, 123;
parallel with the Kiche Tulan-Zuiva, 230

Chicuhcoatl. In the story of the vicious princess, 130

Chihuahua. Mexican province, 31

Chilan Balam. Maya priest; the prophecy of, 8

Chimalmat. Wife of Vukub-Cakix; in a Kiche myth, 211-213

Chimalpahin. Mexican chronicler, 42

Chimu. The plain of; ruined city on, 271;
the palace, 271-272;
the ruins display an advanced civilisation, 272-273

Chinchero. Inca ruins at, 269

Chipi-Cakulha (Lightning-flash). A sub-god of Hurakan, 237

Choima (Beautiful Water). One of the first women of the Popol Vuh myth, 230

Cholula. Sacred city inhabited by Acolhuans, 47, 48;
the pottery of, 23

Chontals. Aboriginal Mexican race, 23

Choque Suso. Maiden; the myth of Paricaca and, 327

Chulpas. Megalithic mummy tombs of Peru, 263

Churoquella. A name of the Peruvian thunder-god, 299

"Citadel," The, at Teotihuacan, 33

Citallatonac. Mexican deity; in a flood-myth, 123

Citallinicue. Mexican deity; in a flood-myth, 123

Citatli (Moon). A form of the Mexican moon-goddess, 106

Citlalpol (The Great Star). Mexican name of the planet Venus, 96

Citoc Raymi (Gradually Increasing Sun). Peruvian festival, 312-313

Ciuapipiltin (Honoured Women). Spirits of women who had died in childbed, 108, 138

Civilisation.
I. Of Mexico, 1-53;
indigenous origin of, 1;
type of, 9.
II. Of Peru, 248-290;
indigenous origin of, 1, 259;
inferior to the Mexican and Mayan, 248.
III. Of the Andeans, 249

Clavigero, The Abbé. His work on Mexican lore, 57-58

"Cliff-dwellers." Mexican race related to the Nahua, 24, 25

Cliff Palace Cañon, Colorado, 229

Coaapan. Place in Mexico, 65

Coatepec.
I. Mexican province, 62, 63.
II. Mountain, 70

Coati. An island on Lake Titicaca; ruined temple on, 270-271

Coatlantona (Robe of Serpents). A name of Coatlicue, Huitzilopochtli's mother, 73

Coatlicue. Mother of Huitzilopochtli, 70-71;
as Coatlantona, 73

Cocamama. Guardian spirit of the coca-shrub in Peru, 295

Cochtan. Place in Mexico, 65

Cocochallo. An irrigation channel; in a myth of Paricaca, 327

Cocomes. A tribe inhabiting Mayapan; overthrow Chichen-Itza, 153;
their tyranny and sway, 154-155;
conquered by allies, 156;
remnant found Zotuta, 156

Codex Perezianus. Maya manuscript, 160

Cogolludo, D. Lopez. And the story of Canek, 189

Coh, Prince. In the story of Queen Móo, 240, 244, 246

Cohuatzincatl (He who has Grandparents). A pulque-god, 105

Colcampata, The, at Cuzco. The palace on, 269

Colhuacan.
I. Mexican city, 20, 26, 233.
II. King of; father of the sacrificed princess, 124

Colla-suyu. One of the four racial divisions of ancient Peru, 255

Con. Thunder-god of Collao of Peru, 78, 299

Confession among the Mexicans, 106, 108;
Tlazolteotl the goddess of, 106;
accounts of the ceremony, 106-110

Coniraya Viracocha. A Peruvian nature-spirit; the myth of Cavillaca and, 321-323

Contici (The Thunder Vase). Peruvian deity representing the thunderstorm, 301

Conticsi-viracocha (He who gives Origin). Peruvian conception of the creative agency, 304

Conti-suyu. One of the four racial divisions of ancient Peru, 255

Copacahuana. Idol associated with the worship of Lake Titicaca, 298

Copacati. Idol associated with the worship of Lake Titicaca, 298

Copal. Prince; in legend of foundation of Mexico, 28

Copan. Maya city; sculptural remains at, 196;
evidence at, of a new racial type, 196-197

Coricancha (Town of Gold). Temple of the sun at Cuzco, 260-262;
built by Pachacutic, 286;
image of the thunder-god in, 300

Cortés. Lands at Vera Cruz, 7;
mistaken for Quetzalcoatl, 7, 80;
the incident of the death of his horse at Peten-Itza, 195

Cotzbalam. Bird in the Kiche story of the creation, 209

Coxoh Chol dialect, 145

Coyohuacan. Mexican city, 50

Coyolxauhqui. Daughter of Coatlicue, 70-72

Coyotl inaual. A god of the Amantecas; and Quetzalcoatl, 79

Cozaana. A Zapotec deity; in creation-myth, 121

Cozcaapa (Water of Precious Stones). A fountain; in a Quetzalcoatl myth, 65

Cozcatzin Codex, 92

Cozumel. The island of, 154

Creation. Mexican conceptions of, 118-120;
the legend given by Ixtlilxochitl, 119-120;
the Mixtec legend of, 120-121;
the Zapotec legend of, 121-122;
the Kiche story of, in the Popol Vuh, 209;
of man, the Popol Vuh myth of, 229-230;
of man, a Peruvian myth of, 256;
the Inca conception of, 257-258, 305;
local Peruvian myths, 258-259

Cross, The. A symbol of the four winds in Mexico and Peru, 273;
account of the discovery of a wooden, 274-275

Cuchumaquiq. Father of Xquiq; in Popol Vuh myth, 222

Cuitlavacas. Aztec tribe, 233

Curi-Coyllur (Joyful Star). Daughter of Yupanqui Pachacutic; in the drama Apu-Ollanta, 251-253

Cuycha. Peruvian name for the rainbow; temple of, at Cuzco, 262

Cuzco (Navel of the Universe). The ancient capital of the Incas, 248;
and the racial division of Peru, 255;
in the legend of Manco Ccapac, 256;
a great culture-centre, 256;
founded by the sun-god, 258;
the Coricancha at, 260-262;
power under Pachacutic, 285

D

Discovery. American myths relating to the, 6

Dresden Codex. Maya manuscript, 160

Drink-gods, Mexican, 104-105

"Dwarf's House, The." Ruin at Uxmal, 192;
legend relating to, 192-194

E

Earth-Mother. See Teteoinnan

Education. In Mexico, 115-116

Ehecatl (The Air). Form of Quetzalcoatl, 84

Ekchuah. Maya god of merchants and cacao-planters, 170, 177;
God L thought to be, 176;
probably parallel to Yacatecutli, 177

"Emerald Fowl," The, 186

Etzalqualiztli (When they eat Bean Food). Festival of Tlaloc, 77

F

Father and Mother Gods, Mexican, 103-104

Fire-god, Mexican, 95

Fish-gods, Peruvian, 306

Flood-myths, 122-123, 323-324

Food-gods, Mexican, 91

Förstemann, Dr. And the Maya writing, 162, 163;
on God L, 176

Fu Sang and America, 3

G

Gama, Antonio. His work on Mexican lore and antiquities, 58

Ghanan. Name given to God E by Brinton, 174

God A of Dr. Schellhas' system; a death-god, 172-173;
thought to resemble the Aztec Xipe, 174

God B. Doubtless Quetzalcoatl, 173

God C. A god of the pole-star, 173

God D. A moon-god, probably Itzamna, 173

God E. A maize-god, similar to Centeotl, 174

God F. Resembles God A, 174

God G. A sun-god, 174

God H. 174

God K. Probably a god of the Quetzalcoatl group, 175-176

God L. Probably an earth-god, 176

God M. Probably a god of travelling merchants, 176-177

God N. Probably god of the "unlucky days," 177

God P. A frog-god, 177

Goddess I. A water-goddess, 175

Goddess O. Probably tutelar of married women, 177

Gods. Connection of, with war and the food-supply, 74;
Nahua conception of the limited productivity of food and rain
deities, 77;
American myth rich in hero-gods, 237

Gomara, F. L. de. Work on Mexican lore, 58

Guachimines (Darklings). Inhabitants of the primeval earth in Peruvian myth, 301

Guamansuri. The first of mortals in Peruvian myth, 301

Guatemala.
I. The state; the Maya of, 157-159.
II. The city; the lost Popol Vuh found in, 207

Gucumatz (Serpent with Green Feathers). Kiche form of Quetzalcoatl, worshipped in Guatemala, 83, 167, 236; in the Kiche story of the creation, 209

Gwyneth, Owen, father of Madoc, 5

H

Hacavitz.
I. The god assigned to Mahacutah in the Kiche story of the creation,
230;
turned into stone, 231.
II. Mountain at which the Kiche first saw the sun, 231

Hakluyt. His English Voyages, cited, 5

Hastu-huaraca. Chieftain of the Antahuayllas; defeated by Pachacutic, 284-285; joins with Pachacutic, 285

Henry VII. His patronage of early American explorers, 6

Hernandez, Father. And the goddess Ix chebel yax, 170

House of Bats. Abode of the bat-god, 171;
mentioned in Popol Vuh myth, 226

House of Cold. In the Kiche Hades, 226

House of Darkness. Ruin at Aké, 186

House of Feathers. Toltec edifice, 15

House of Fire. In the Kiche Hades, 226

House of Gloom. In the Kiche Hades, 221, 225

House of Lances. In the Kiche Hades, 226

House of Tigers. In the Kiche Hades, 226

Hrdlicka, Dr. And Mexican cliff-dwellings, 24

Huacaquan. Mountain; in the myth of origin of the Canaris, 318

Huacas. Sacred objects of the Peruvians, 294

Huaina Ccapac (The Young Chief). Eleventh Inca, 7, 288-289;
and the lake-goddess of Titicaca, 299

Huamantantac. Peruvian deity responsible for the gathering of sea-birds, 296

Huanca. Peruvian race; allied against the Incas, 282, 285

Huancas. Agricultural fetishes of the Peruvians, 294

Huantay-sara. Idol representing the tutelary spirit of the maize plant, 295

Huarcans. The Inca Tupac and, 288

Huarco (The Gibbet). The valley of; the Inca Tupac and the natives of, 288

Huaris (Great Ones). Ancestors of the aristocrats of a tribe in Peru; reverence paid to, 296

Huarochiri. Village; in Coniraya myth, 323

Huascar, or Tupac-cusi-huallpa (The Sun makes Joy). Son of the Inca Huaina Ccapac, 7; strives for the crown with Atauhuallpa, 289-290

Huasteca. Aboriginal Mexican race of Maya stock, 23, 147-148;
probably represent early Maya efforts at colonisation, 147

Huatenay. River in Peru; runs through the Intipampa at Cuzco, 261

Huathiacuri. A hero, son of Paricaca; a myth of, 324-326

Huatulco. Place in Mexico; Toltecs at, 12

Huehuequauhtitlan. Place in Mexico; Quetzalcoatl at, 64

Huehueteotl (Oldest of Gods). A name of the Mexican fire-god, 95

Huehue Tlapallan (Very Old Tlapallan). In Toltec creation-myth, 119

Huehuetzin. Toltec chieftain; rebels against Acxitl, 18, 19

Huemac II. Toltec king, 15, 16;
abdicates, 17;
opposes Huehuetzin, 19

Huexotzinco. Mexican city, 48, 49

Huexotzincos. Aztec tribe, 233

Hueymatzin (Great Hand). Toltec necromancer and sage, 14;
reputed author of the Teo-Amoxtli, 46;
and Quetzalcoatl, 84

Hueytozoztli (The Great Watch). Festival of Chicomecohuatl, 86

Huichaana. Zapotec deity; in creation-myth, 121, 122

Huillcamayu (Huillca-river). River in Peru; regarded as an oracle, 296

Huillcanuta. Place in Peru, 311

Huillcas. Sacred objects of the nature of oracles, in Peru, 296

Huitzilimitzin. In the story of the vicious princess, 130

Huitzilopocho. Mexican city, 50

Huitzilopochtli (Humming-bird to the Left). Aztec god of war,
originally a chieftain, 28, 70;
and the foundation of Mexico, 28;
the great temple of, at Mexico, 30, 31;
plots against the Toltecs and Quetzalcoatl, 60;
and the legend of the amusing infant and the pestilence, 63-64;
myth of the origin of, 70-72;
associated with the serpent and the humming-bird, 72-73;
as usually represented, 73;
associated with the gladiatorial stone, 73;
as Mexitli, 74;
as serpent-god of lightning, associated with the summer, 74;
in connection with Tlaloc, 74;
the Toxcatl festival of, 74;
the priesthood of, 75;
in connection with the legend of the sacrificed princess, 124

Hun-Apu (Master, or Magician). A hero-god, twin with Xbalanque;
in a Kiche myth, 211-219;
in the myth in the second book of the Popol Vuh, 220, 223-227;
mentioned, 237

Hun-Came. One of the rulers of Xibalba, the Kiche Hades, 220, 221, 224

Hunabku. God of the Maya, representing divine unity, 171

Hunac Eel. Ruler of the Cocomes, 155

Hunbatz. Son of Hunhun-Apu, 220, 222, 223

Hunchouen. Son of Hunhun-Apu, 220, 222, 223

Hunhun-Apu. Son of Xpiyacoc and Xmucane; in the myth in the second book of the Popol Vuh, 220-222, 224, 225, 227

Hunpictok (Commander-in-Chief of Eight Thousand Flints). The palace of, at Itzamal, 187-188

Hunsa. City at which the Zoque of the Chibchas lived, 276

Hurakan (The One-legged). Maya god of lightning;
prototype of Tlaloc, 76, 78;
the mustachioed image of, at Itzamal, 188;
= the mighty wind, in the Kiche story of the creation, 209;
and the creation of man in the second book of the Popol Vuh, 229-230;
probably same as Nahua Tezcatlipoca, 237;
his sub-gods, 237

I

Icutemal. Ruler of the Kiche, 159

Ilhuicatlan (In the Sky). Column in temple at Mexico, connected with the worship of the planet Venus, 96

Illatici (The Thunder Vase). Peruvian deity representing the thunderstorm, 301

Inca Roca. Sixth Inca, 283

Incas (People of the Sun). The Peruvian ruling race; a composite
people, 254;
place of origin, 254;
inferior to the Mexicans in general culture, 248;
mythology of, 255-258, 317-327;
character of their civilisation, 259;
no personal freedom, 260;
age of marriage, 260;
their system of mummification, 262-264;
severity of their legal code, 264;
social system, 264-265;
calendar, 265-266;
religious festivals, 267;
architecture, 268-269;
architectural remains, 270-273;
irrigation works, 273;
possessed no system of writing, 278;
the quipos, 278-279;
as craftsmen, 279-281;
the pottery of, 280-281;
period and extent of their dominion, 281-282;
fusion of the constituent peoples, 285-286;
splitting of the race, 286;
their despotism, 290;
religion of, 291;
sun-worship of, 307-313

Incas. The rulers of Peru, 282-290;
the Inca the representative of the sun, 260;
unlimited power of, 260;
the moon the mythic mother of the dynasty, 262

Inti-huasi. Building sacred to the sun in Peruvian villages, 308

Intihuatana. Inca device for marking the date of the sun-festivals, 265

Intip Raymi (Great Feast of the Sun). Peruvian festival, 267, 311-312

Intipampa (Field of the Sun). Garden in which the Coricancha of Cuzco stood, 260-261

Ipalnemohuani (He by whom Men Live). Mexican name of the sun-god, 97

Iqi-Balam (Tiger of the Moon). One of the first men of the Popol Vuh myth, 229, 230

Irma. District in Peru; local creation-myth of, 258-259

Itzaes. A warlike race, founders of Chichen-Itza, 153

Itzamal. Maya city-state in Yucatan, 8, 152, 154;
ruins at, 187-188

Itzamna. Maya moon-god, father of gods and men, tutelar of the west,
170;
founder of the state of Itzamal, 152;
God D probably is, 173;
the temple of, at Itzamal, 187;
called also Kab-ul (The Miraculous Hand), 187;
the gigantic image of, at Itzamal, 188

Ix. A minor Maya deity, 170

Ix chebel yax. Maya goddess; identified with Virgin Mary by Hernandez, 170

Ix ch'el. Maya goddess of medicine, 170

Ixcoatl. Mexican king, 35

Ixcuiname. Mexican goddesses of carnal things, 108

Ixtlilton (The Little Black One). Mexican god of medicine and healing, 112; called brother of Macuilxochitl, 112

Ixtlilxochitl, Don Fernando de Alva. Mexican chronicler, 11, 46;
account of the early Toltec migrations, 11, 12;
and myths of the Toltecs, 13;
reference to the Teo-Amoxtli, 45;
his Historia Chichimeca and Relaciones, 46, 58;
his value as historian, 46;
legend of the creation related by, 119-120

Izimin Chac. The image of Cortés' horse, 195

Izpuzteque. Demon in the Mexican Other-world, 38

Iztacmixcohuatl. Father of Quetzalcoatl, 79

J

Jaguar-Snake. Mixtec deer-goddess; in creation-myth, 120

Jalisco. Mexican province; cliff-dwellings in, 24, 25

K

Kabah. Maya city; ruins at, 190-191

Kab-ul (The Miraculous Hand). Name given to Itzamna, 187

Kakchiquel dialect, 145

Kakchiquels. A Maya people of Guatemala, 157-159;
and the episode of the defeat of Cay Hun-Apu, 159

"Kamucu" (We see). The song of the Kiche at the first appearance of the sun, and at death of the first men, 232

Kan. A minor Maya deity, 170

Kanikilak. Indian deity, 83, 84

Ki Pixab (Corner of the Earth). Name given by the Kiche to their land of origin, 254

Kiche. A Maya people of Guatemala, 157-159;
their rulers supreme in Guatemala, 158;
their story of the creation as related in the Popol Vuh, 209;
origin of, as related in the Popol Vuh, 229-230;
fond of ceremonial dances and chants, 238

Kiche (or Quiche) dialect, 145, 209;
the Popol Vuh originally written in, 207, 209

"Kingdom of the Great Snake." Semi-historical Maya empire, 144

Kinich-ahau (Lord of the Face of the Sun). Same as Arara and Kinich-Kakmo. Sun-god of the Maya of Yucatan, tutelar of the north, 170

Kinich-Kakmo (Sun-bird).
I. Same as Kinich-ahau, which see.
II. The pyramid of, ruin at Itzamal, 187

Klaproth, H. J. von. And the Fu Sang fallacy, 3

Knuc (Palace of Owls). Ruin at Aké, 186

Kuicatecs. Aboriginal Mexican race, 24;
a medium through which Maya civilisation filtered to the north, 147

Kukulcan. Maya form of Quetzalcoatl, 83, 167;
regarded as King of Mayapan, 152

Kumsnöotl. God of the Salish Indians, 83

L

Lamacazton (Little Priests). Lowest order of the Aztec priesthood, 116

Landa, Bishop. And the Maya alphabet, 161;
discovers the Maya numeral system, 165

"Lands of the Sun." Name given to Inca territories, 308

Language. Mexican or Nahuan, 42-43, 342;
Mayan, 161, 342;
Peruvian, 342

Le Plongeon, Dr. Augustus. His theories as to the Maya, 239;
and the Maya hieroglyphs, 239;
his story of Queen Móo, 239-247

Leguicano, Mancio Serra de. And the golden plate from the Coricancha, 262

Liyobaa. Village near Mitla; mentioned by Father Burgoa, 204

Lizana, Father. And the prophecy of Chilan Balam, 8

Llama. Importance of, among the Incas, 268

Lloque Yupanqui. The third Inca, 283

Lorillard. Maya city; architectural remains found at, 195

M

Macuilxochitl (or Xochipilli) (Five-Flower, Source of Flowers). God of luck in gaming, 103; Ixtlilton called brother of, 112

Madoc. The legend of, 5, 6

Mahacutah (The Distinguished Name). One of the first men of the Popol Vuh myth, 229, 230

Maize-gods. Mexican, 85-91;
Peruvian, 295

Mallinalcas. Aztec tribe, 233

Mama Oullo Huaca. Wife of Manco Ccapac, 256

Mama-cocha (Mother-sea). Conception under which the Peruvians worshipped the sea, 306

Mamacota. Name given to Lake Titicaca by people of the Collao, 298

Mamacuna. Matrons who had charge of the Acllacuna, in Peru, 313

Mamapacha (or Pachamama). The Peruvian earth-goddess, 303

Mamas (Mothers). Tutelary spirits of the maize and other plants in Peru, 295

Mames. District in Guatemala, 158

Man of the Sun. Quetzalcoatl as, 81;
other conceptions of, 83

Manco. The Inca appointed by Pizarro; and an oracle, 302-303

Manco Ccapac.
I. Divine being, son of the Life-giver; sent to instruct the
primitive Peruvians, 255-256;
a legend in connection with, 256.
II. The first Inca, identical with the foregoing, 282, 283;
regarded as son of the sun, 306;
a myth of, 320-321

Mani. Mexican city, founded by the Tutul Xius, 155