[[Footnote 24]: Relacion de Antiguedades deste Reyno del Piru, por Don Joan de Santacruz Pachacuti Yamqui, passim. Pachacuti relates the story of Tunapa as being distinctly the hero-myth of the Qquichuas. He was also the hero-god of the Aymaras, and about him, says Father Ludovico Bertonio, "they to this day relate many fables and follies." Vocabulario de la Lengua Aymara, s.v. Another name he bore in Aymara was Ecaco, which in that language means, as a common noun, an ingenious, shifty man of many plans (Bertonio, Vocabulario, s.v.). "Thunnupa," as Bertonio spells it, does not lend itself to any obvious etymology in Aymara, which is further evidence that the name was introduced from the Qquichua. This is by no means a singular example of the identity of religious thought and terms between these nations. In comparing the two tongues, M. Alcide D'Orbigny long since observed: "On retrouve même à peu prés un vingtième des mots qui ont evidemment la même origine, surtout ceux qui expriment les idées religieuses." L'Homme Américain, considéré sous ses Rapports Physiologiques et Moraux, Tome i, p. 322 (Paris, 1839). This author endeavors to prove that the Qquichua religion was mainly borrowed from the Aymaras, and of the two he regards the latter as the senior in civilization. But so far as I have been able to study the mythology of the Aymaras, which is but very superficially, on account of the lack of sources, it does not seem to be entitled to this credit.]
[[Footnote 25]: "Tupa yauri; El cetro real, vara insignia real del Inca." Holguin, Vocabvlario de la Lengva Qquichua o del Inca, s.v.]
[[Footnote 26]: Don Gavino Pacheco Zegarra derives Huanacauri from huanaya, to rest oneself, and cayri, here; "c'est ici qu'il faut se reposer." Ollantai, Introd., p. xxv. It was distinctly the huzca, or sacred fetish of the Incas, and they were figuratively said to have descended from it. Its worship was very prominent in ancient Peru. See the Information de las Idolatras de los Incas y Indios, 1671, previously quoted.]
[[Footnote 27]: The identification of Manco Capac with the planet Jupiter is mentioned in the Relacion Anonima, on the authority of Melchior Hernandez.]
[[Footnote 28]: Garcia, Origen de los Indios, Lib. v, Cap. vii.]
[[Footnote 29]: Speaking of certain "grandes y muy antiquissimos edificios" on the river Vinaque, Cieza de Leon says: "Preguntando a los Indios comarcanos quien hizo aquella antigualla, responden que otras gentes barbadas y blancas como nosotros: los cuales, muchos tiempos antes que los Ingas reinasen, dicen que vinieron a estas partes y hicieron alli su morada." La Crónica del Peru, cap. lxxxvi.]
[[Footnote 30]: This incident is also related by Pachacuti and Betanzos. All three locate the scene of the event at Carcha, eighteen leagues from Cuzco, where the Canas tribe lived at the Conquest. Pachacuti states that the cause of the anger of Viracocha was that upon the Sierra there was the statue of a woman to whom human victims were sacrificed. If this was the tradition, it would offer another point of identity with that of Quetzalcoatl, who was also said to have forbidden human sacrifices.]
[[Footnote 31]: Herrera, Historia de las Indias Occidentales, Dec. v, Lib. iii, cap. vi.]
[[Footnote 32]: "Donde consta claro no ser nombre compuesto, sino proprio de aquella fantasma que dijó llamarse Viracocha y que era hijo del Sol." Com, Reales, Lib. v, cap. xxi.]
[[Footnote 33]: Introduction to Narratives of the Rites and Laws of the Incas, p. xi.]