While munay is thus to love on reasonable grounds and with definite purpose, blind, unreasoning, absorbing passion is expressed by huaylluni. This is nearly always confined to sexual love, and conveys the idea of the sentiment showing itself in action by those sweet signs and marks of devotion which are so highly prized by the loving heart. The origin of this word indicates its sentient and spontaneous character. Its radical is the interjection huay, which among that people is an inarticulate cry of tenderness and affection.[[386]]
The verb lluylluy means literally to be tender or soft, as fruit, or the young of animals; and applied to the sentiments, to love with tenderness, to have as a darling, to caress lovingly. It has less of sexuality in it than the word last mentioned, and is applied by girls to each other, and as a term of family fondness. It is on a parallel with the English “dear,” “to hold dear,” etc.[[387]]
In the later compositions in Qquichua the favorite word for love is ccuyay. Originally this expression meant to pity, and in this sense it occurs in the drama of Ollanta; but also even there as a term signifying the passion of love apart from any idea of compassion.[[388]] In the later songs, those whose composition may be placed in this century, it is preferred to munay as the most appropriate term for the love between the sexes.[[389]] From it also is derived the word for charity and benevolence.
As munay is considered to refer to natural affection felt within the mind, mayhuay is that ostentatious sentiment which displays itself in words of tenderness and acts of endearment, but leaves it an open question whether these are anything more than simulated signs of emotion.[[390]]
This list is not exhaustive of the tender words in the Qquichua; but it will serve to show that the tongue was rich in them, and that the ancient Peruvians recognized many degrees and forms of this moving sentiment.
What is also noteworthy is the presence in this language of the most philosophical term for friendship in its widest sense that can be quoted from any American language. It is runaccuyay, compounded of ccuyani, mentioned above, and runa, man—the love of mankind. This compound, however, does not occur in the Ollanta drama, and it may have been manufactured by the missionaries. The usual term is maciy, which means merely “associate,” or kochomaciy, a table-companion or convive.
V. The Tupi-Guarani.
The linguistic stock which has the widest extension in South America is that which is represented in Southern Brazil by the Guarani, and in Central and Northern by the Tupi or Lingoa Geral. The latter is spoken along the Amazon and its tributaries for a distance of twenty-five hundred miles. It is by no means identical with the Guarani, but the near relationship of the two is unmistakable. The Guarani presents the simpler and more primitive forms, and may be held to present the more archaic type.
The word for love in the Guarani is aihu, in another form haihu, the initial h being dropped in composition. This expression is employed for all the varieties of the sentiment, between men, between the sexes, and for that which is regarded as divine.[[391]] For “a friend,” they have no other term than one which means a visitor or guest; and from this their expression for “friendship” is derived, which really means “hospitality.”[[392]]
Verbal combinations in Guarani are visually simple, and I do not think we can be far wrong in looking upon aihu as a union of the two primary words ai and hu. The former, ai, means self or the same; and the latter, hu, is the verb to find, or, to be present.[[393]] “To love,” in Guarani, therefore, would mean, “to find oneself in another,” or, less metaphysically, “to discover in another a likeness to one’s self.” This again is precisely the primary signification of the Latin amare; and if the sentiment impressed in that way the barbarous ancient Aryans, there is no reason why it would not have struck the Guaranis in the same manner.