[175-3] “Blanco pizote,” Ximenes, p. 4, Vocabulario Quiché, s. v. zak. In the far north the Eskimo tongue presents the same analogy. Day, morning, bright, light, lightning, all are from the same root (kau), signifying white (Richardson, Vocab. of Labrador Eskimo).
[176-1] Some fragments of them may be found in Campanius, Acc. of New Sweden, 1650, book iii. chap. 11, and in Byrd, The Westover Manuscripts, 1733, p. 82. They were in both instances alleged to have been white and bearded men, the latter probably a later trait in the legend.
[176-2] Con or Cun I have already explained to mean thunder, Con tici, the mythical thunder vase. Pachacamà is doubtless, as M. Leonce Angrand has suggested, from ppacha, source, and camà, all, the Source of All things (Desjardins, Le Pérou avant la Conq. Espagnole, p. 23, note). But he and all other writers have been in error in considering this identical with Pachacámac, nor can the latter mean creator of the world, as it has constantly been translated. It is a participial adjective from pacha, place, especially the world, and camac, present participle of camani, I animate, from which also comes camakenc, the soul, and means animating the world. It was never used as a proper name. The following trochaic lines from the Quichua poem translated in the previous chapter, show its true meaning and correct accent:—
| Pāchă rūrăc, | World creating, |
| Pāchă cāmăc, | World animating, |
| Viracocha, | Viracocha, |
| Camasunqui, | He animates thee. |
The last word is the second transition, present tense, of camani, while camac is its present participle.
[177-1] Ulloa, Mémoires Philosophiques sur l’Amérique, i. p. 105.
[178-1] Acosta, Hist. of the New World, bk. v. chap. 4, bk. vi. chap. 19, Eng. trans., 1704.
[179-1] The name is derived from tampu, corrupted by the Spaniards to tambo, an inn, and paccari morning, or paccarin, it dawns, which also has the figurative signification, it is born. It may therefore mean either Lodgings of the Dawn, or as the Spaniards usually translated it, House of Birth, or Production, Casa de Producimiento.
[179-2] The names given by Balboa (Hist. du Pérou, p. 4) and Montesinos (Ancien Pérou, p. 5) are Manco, Cacha, Auca, Uchu. The meaning of Manco is unknown. The others signify, in their order, messenger, enemy or traitor, and the little one. The myth of Viracocha is given in its most antique form by Juan de Betanzos, in the Historia de los Ingas, compiled in the first years of the conquest from the original songs and legends. It is quoted in Garcia, Origen de los Indios, lib. v. cap. 7. Balboa, Montesinos, Acosta, and others have also furnished me some incidents. Whether Atachuchu mentioned in the last chapter was not another name of Viracocha may well be questioned. It is every way probable.
[179-3] Hist. des Incas, liv. iii. chap. 25.