[152-2] Waitz, Anthropologie, iii. p. 417; Müller, Am. Urrelig., p. 271.
[154-1] On the myth of Catequil see particularly the Lettre sur les Superstitions du Pérou, p. 95 sqq., and compare Montesinos, Ancien Pérou, chaps. ii., xx. The letters g and j do not exist in Quichua, therefore Ataguju should doubtless read Ata-chuchu, which means lord, or ruler of the twins, from ati root of atini, I am able, I control, and chuchu, twins. The change of the root ati to ata, though uncommon in Quichua, occurs also in ata-hualpa, cock, from ati and hualpa, fowl. Apo-Catequil, or as given by Arriaga, another old writer on Peruvian idolatry, Apocatequilla, I take to be properly apu-ccatec-quilla, which literally means chief of the followers of the moon. Acosta mentions that the native name for various constellations was catachillay or catuchillay, doubtless corruptions of ccatec quilla, literally “following the moon.” Catequil, therefore, the dark spirit of the storm rack, was also appropriately enough, and perhaps primarily, lord of the night and stars. Piguerao, where the g appears again, is probably a compound of piscu, bird, and uira, white. Guachemines seems clearly the word huachi, a ray of light or an arrow, with the negative suffix ymana, thus meaning rayless, as in the text, or ymana may mean an excess as well as a want of anything beyond what is natural, which would give the signification “very bright shining.” (Holguin, Arte de la Lengua Quichua, p. 106: Cuzco, 1607.) Is this sister of theirs the Dawn, who, as in the Rig Veda, brings forth at the cost of her own life the white and dark twins, the Day and the Night, the latter of whom drives from the heavens the far-shooting arrows of light, in order that he may restore his mother again to life? The answer may for the present be deferred. It is a coincidence perhaps worth mentioning that the Augustin monk who is our principal authority for this legend mentions two other twin deities, Yamo and Yama, whose names are almost identical with the twins Yama and Yami of the Veda.
[155-1] Hist. des Incas, liv. ii. cap. 28, and corrected in Markham’s Quichua Grammar.
[155-2] The latter is a compound of tici or ticcu, a vase, and ylla, the root of yllani, to shine, yllapantac, it thunders and lightens. The former is from tici and cun or con, whence by reduplication cun-un-un-an, it thunders. From cun and tura, brother, is probably derived cuntur, the condor, the flying thunder-cloud being looked upon as a great bird also. Dr. Waitz has pointed out that the Araucanians call by the title con, the messenger who summons their chieftains to a general council.
[156-1] Le Livre Sacré, p. 9. The name of the lightning in Quiché is cak ul ha, literally, “fire coming from water.”
[156-2] Morgan, League of the Iroquois, p. 158.
[157-1] “El rayo, el relámpago, y el trueno.” Gama, Des. de las dos Piedras, etc., ii. p. 76: Mexico, 1832.
[157-2] Torquemada, Monarquia Indiana, lib. vi. cap. 23. Gama, ubi sup. ii. 76, 77.
[158-1] Torquemada, ibid., lib. vi. cap. 41.
[158-2] Senate Report on the Indian Tribes, p. 358: Washington, 1867.