[1176] [The ruins of Atahualpa’s palace are figured in Wiener’s Pérou et Bolivie, and in Cte. de Gabriac’s Promenade à travers l’Amérique du Sud (Paris, 1868), p. 196.—Ed.]
[1177] The meanings of the names of these Incas are significant. Manco and Rocca appear to be proper names without any clear etymology. The rest refer to mental attributes, or else to some personal peculiarity. Sinchi means “strong.” Lloque is “left-handed.” Yupanqui is the second person of the future tense of a verb, and signifies “you will count.” Garcilasso interprets it as one who will count as wise, virtuous, and powerful. Ccapac is rich; that is, rich in all virtues and attributes of a prince. Mayta is an adverb, “where;” and Salcamayhua says that the constant cry and prayer of this Inca was, “Where art thou, O God?” because he was constantly seeking his Creator. Yahuar-huaccac means “weeping blood,” probably in allusion to some malady from which he suffered. Pachacutec has already been explained. Tupac is a word signifying royal splendor, and Huayna means “youth.” Huascar is “a chain,” in allusion to a golden chain said to have been made in his honor, and held by the dancers at the festival of his birth. The meaning of Atahualpa has been much disputed. Hualpa certainly means any large game fowl. Hualpani is to create. Atau is “chance,” or “the fortune of war.” Garcilasso, who is always opposed to derivations, maintains that Atahualpa was a proper name without special meaning, and that Hualpa, as a word for a fowl, is derived from it, because the boys in the streets, when imitating cock-crowing, used the word Atahualpa. But Hualpa formed part of the name of many scions of the Inca family long before the time of Atahualpa.
[1178] All authorities agree that Manco Ccapac was the first Inca, although Montesinos places him far back at the head of the Pirhua dynasty, and all agree respecting the second, Sinchi Rocca. Lloque Yupanqui, with various spellings, has the unanimous vote of all authorities except Acosta, who calls him “Iaguarhuarque.” But Acosta’s list is incomplete. Respecting Mayta Ccapac and Ccapac Yupanqui, all are agreed except Betanzos, who transposes them by an evident slip of memory. Touching Inca Rocca all are agreed, though Montesinos has Sinchi for Inca, and all agree as to Yahuar-huaccac. It is true that Cieza de Leon and Herrera call him Inca Yupanqui, but this is explained by Salcamayhua when he gives the full name,—Yahuar-huaccac Inca Yupanqui. All agree as to Uira-cocha. As to his successor, Betanzos, Cieza de Leon, Fernandez, Herrera, Salcamayhua, and Balboa mention the short reign of the deposed Urco. Cieza de Leon and Betanzos give Yupanqui as the name of Urco’s brother; all other authorities have Pachacutec. The discrepancy is explained by his names having been Yupanqui Pachacutec. This also accounts for Garcilasso de la Vega and Santillan having made Pachacutec and Yupanqui into two Incas, father and son. Betanzos also interpolates a Yamque Yupanqui. All are agreed with regard to Tupac Inca Yupanqui, Huayna Ccapac, Huascar, and Atahualpa. [There is another comparison of the different lists in Wiener, L’Empire des Incas, p. 53.—Ed.]
[1179] [See an early cut of this sun-worship in Vol. II. p. 551.—Ed.]
[1180] At Pachacamac there was a temple to the coast deity, called locally Pachacamac, and another to the sun; but none to the supreme Creator, one of whose epithets was Pachacamac.
[1181] Spanish authors mention a being called Supay, which they say was the devil. Supay, as an evil spirit, also occurs in the drama of Ollantay. It may have been some local huaca, but no devil as such, entered into the religious belief of the Incas.
[1182] Acosta, Polo de Ondegardo, Garcilasso de la Vega.
[1183] The mummies were those of Incas Uira-cocha, Tupac Yupanqui, and Huayna Ccapac; of Mama Runtu (wife of Uira-cocha) and Mama Ocllo (wife of Tupac Yupanqui).
[1184] Mentioned by Calancha (471) and Arriaga as an oracle at the village of Tauca, in Conchucos. Brinton has built up a myth which he credits to the whole Peruvian people, on the strength of a meaning applied to the word Catequilla, which is erroneous. It is exactly the same grammatical error that those etymologists fell into who thought that Uira-cocha signified “foam of the sea.” (Myths of the New World, 154.)
[1185] A very interesting account of it, with a sketch, is given by Squier, p. 524.