# The Incas of Peru/Chapter 9

CHAPTER IX
THE INCA CALENDAR, FESTIVALS, AND DRESS OF THE SOVEREIGN AND HIS QUEEN
Religion, in its ritual and ceremonial observances, was dependent on the annual recurrence of agricultural events such as the preparation of the land, sowing, and harvest, and both were dependent on the calendar. In the records of the old kings the gradual improvements in calculating the coming and going of the seasons are recorded, and under the Incas a certain approach to accuracy had been attained. The solstices and equinoxes were carefully observed.
Stone pillars were erected, eight on the east and eight on the west side of Cuzco, to observe the solstices. They were in double rows, four and four, two low between two high ones, twenty feet apart. At the heads of the pillars there were discs for the sun's rays to enter. Marks were made on the ground, which had been levelled and paved. Lines were drawn to mark the movements of the sun, as shown when its rays entered the holes in the pillars. The pillars were called Sucanca, from Suca, a ridge or furrow, the alternate lights and shades appearing like furrows.
​To ascertain the time of the equinoxes there was a stone column in the open space before the temple of the sun, in the centre of a large circle. A line was drawn across the paved area from east to west. The observers watched where the shadow of the column was on the line from sunrise to sunset, and when there was no shadow at noon.
The Inti-Huatana of Pissac (from Squier).
This instrument was called Inti-huatana, which means the place where the sun is tied up or encircled. There are also Inti-huatanas on the height of Ollantay-tampu, at Pissac, at Hatun-colla, and in other places.
The ancient name of the sun was Uilca. As a deity it was Inti. As the giver of daylight it was Punchau, or Lupi.
​The name of the moon as a deity was Pacsa Mama; as giving light by night, Quilla; and there were names for its different phases.
Illapa was the name for thunder, lightning and thunderbolts, the servants of the sun. Chuqui Yllayllapa, Chuqui Illa Inti, Illapa were names for the thunder god. Liviac was the lightning.
The stars were observed and many were named. Valera gives the names of five planets; and fifteen other names are given by Acosta, Balboa, Morua, and Calancha. An attempt to make out the twelve signs of the zodiac from these names of stars is unsupported by evidence that can be accepted. The only observations of celestial bodies for which there is conclusive testimony are those of the sun, for fixing the time of solstices and equinoxes.
The year was called Huata, the word Huatana being a halter, from Huatani, I seize; 'the place where the sun is tied up or encircled,' hence Huata means a year. The Peruvian year was divided into twelve Quilla, or moons, of thirty days. Five days were added at the end, called Allcacanquis. The rule for adding a day every fourth year kept the calendar correct. The monthly moon revolutions were finished in 354 days, 8 hours, 48 minutes. This was made to correspond with the solar year by adding eleven days, which were divided among the months. They regulated ​the intercalation by marks placed on the horizon, to denote where the sun rose and set on the days of the solstices and equinoxes. Observations of the sun were taken each month.
There is some want of agreement among the authorities who give the names of the months. Some have the same names, but they are not given to the same months, while others have different names. After a careful analysis I have come to the conclusion that the list given by Calancha, Polo de Ondegardo, Acosta, Morua and Cobos, which is the one accepted by the second Council of Lima, is the most correct. Each one of the other authorities has more names in agreement with the Calancha list than with any other. Acosta is in complete agreement as far as he goes, but only gives eight months.
The correct calendar was, I believe, as follows:
June 22 to July 22. Intip Raymi (June 22), Winter Solstice. Harvest Festival. July 22 to Aug. 22. Chahuar Quis. Aug. 22 to Sept. 22. Ccapac Situa (Sept. 22), Spring Equinox. Expiatory Festival. Sept. 22 to Oct. 22. Ccoya Raymi (Sept. 22), Spring Equinox. Oct. 22 to Nov. 22. Uma Raymi. Nov. 22 to Dec. 22. Ayamarca (Dec. 22), Summer Solstice. Or Cantaray. Dec. 22 to Jan. 22. Ccapac Raymi (Dec. 22), Summer Solstice. Huarachicu Festival. Jan. 22 to Feb. 22. Camay. ​Feb. 22 to March 22. Hatun Pucuy (March 22), Autumn Equinox. Great ripening. March 22 to April 22. Pacha Pucuy (March 22), Autumn Equinox. Mosoc Nina. April 22 to May 22. Ayrihua. May 22 to June 22. Aymuray (June 22), Winter Solstice. Harvest.
* ↑ Uilca became the word for anything sacred. Inti was the name of the familiar spirit or Huauqui of Manco Ccapac in the form of a falcon, and its lofty flights connected it with the sun in some mythical sense. Later the word came to mean the sun itself, as a deity.
* ↑ Molina, Betanzos, Fernandez, Velasco, Huaman Poma. Montesinos mentions one or two months.
HEAD DRESS OF HIGH PRIEST [See p. 105
GOLD TUPU OR PIN
GOLD BREASTPLATE FROM CUZCO (Presented to General Echenique in 1853)
​Gold plates 53/10 inches in diameter, representing the sun, with a border apparently designed to denote the months by special signs, were worn on the breast by the Incas and the great councillors. The gold ornaments were seized and ruthlessly destroyed by the Spaniards wherever they could be found. A great number were never found. Some were presented to General Echenique, then President of Peru, in 1853. There was the golden breastplate, a gold topu or pin, the head with a flat surface about 4 in. by 2 in., covered with incised ornaments; four half-discs forming two globes and a long stalk, also a flat piece of gold with a long stalk. We thought that the flat piece like a leaf and the discs were from the golden garden of the sun, and a golden belt or fillet for the head. The President brought them to the house of Don Manuel Cotes, at Lima, for me to see, on October 25, 1853, and I made a copy of the golden breastplate and of the topu. The Señora Grimanesa Cotes (née Althaus), the most beautiful lady in Lima at that time, held the tracing paper while I made the copy. It was very thin, and the ​figures were stamped, being convex on the outer side and concave on the inner. The outer diameter was 53/10 inches, the inner 4 inches. This is by far the most interesting relic of the Incas that is known to us. I believe that the figures round the border represent the months, and that the five spaces separating them, one above and four below, are intended for the five intercalary days, Allcacanquis. In giving an account of the months and their festivals, I will place each figure taken from the border of the breastplate against the month which I would suggest that it represents, with a description.
Intip Raymi, the first month of the Peruvian year, begins at the winter solstice, on June 22. The sign of the gold breastplate occurs four times, for four months, two beginning and two ending with a solstice. The diamonds on the right and below perhaps indicate direction.
The great harvest festival of Intip Raymi is picturesquely described by Valera. The harvest had been got in. There was a great banquet in the Cusi Pata, one of the principal squares of Cuzco, when the Orejones renewed their homage.
​Rising above the buildings to the north could be seen the beautiful façade of the palace of Pachacuti, with the sacred farm of Sausiru, and above them the precipice of the Sacsahuaman, crowned by the fortress. On the sides of the square were the temples to Uira-cocha, and other edifices built of stone and roofed with thatch. The images of Uira-cocha, of the Sun and of Thunder, were brought out and placed on their golden altars. Presently the Inca and the Ccoya entered the square at the head of a long procession, with the standard, the Tupac Yauri, or golden sceptre, and the royal weapons borne before them.
This central figure of the Sovereign Inca was constantly seen on all great occasions. With the help of the portraits at Santa Ana, of the sketches in the curious manuscript of Huaman Poma, and of descriptions, we can imagine the appearance of the Peruvian emperor.
Many generations of culture and of rule had produced men of a very different type from any Peruvian Indian of to-day. We see the Incas in the pictures at the church of Santa Ana at Cuzco. The colour of the skin was many shades lighter than that of the down-trodden descendants of their subjects; the forehead high, the nose slightly aquiline, the chin and mouth firm, the whole face majestic, refined, and intellectual. The hair was carefully arranged, and round the head was the sign of sovereignty. The llautu appears to have been a short piece of red fringe on the forehead, ​fastened round the head by two bands. It was habitually worn, but when praying the Inca took it off, and put it on the ground beside him. The ceremonial head-dress was the mascapaycha, a golden semicircular mitre on the front of which the llautu was fastened. Bright-coloured feathers were fixed on the sides, and a plume rose over the summit. Long golden ear-drops came down to the shoulders. The tunic and mantle varied in colour, and were made of the finest vicuna wool. In war the mantle was twisted and tied up, either over the left shoulder or round the waist. On the breast the Incas wore a circular golden breastplate representing the sun, with a border of signs for the months. The later Incas wore a very rich kind of brocade, in bands sewn together, forming a wide belt. The bands were in squares, each with an ornament, and as these ornaments were invariable there was probably some meaning attached to them.
The material was called tocapu, and was generally worn as a wide belt of three bands. Some of the Incas had the whole tunic of tocapu. The breeches were black, and in loose pleats at the knees. The usutas, or sandals, were of white wool.
The Inca, equipped for war, had a large square shield of wood or leather, ornamented with patterns, ​and a cloth hanging from it, also with a pattern and fringe. There was a loop of leather on the back, to pass the arm through. In one hand was a wooden staff about two feet long, with a bronze star of six or eight points fixed at one end—a most formidable war-club. In the other hand was a long staff with the battle-axe fixed at one end, called huaman champi or cunca cuchun. In public worship or festivals the imperial weapons were usually laid aside, and borne before the sovereign.
The Ccoya, or queen, wore the lliclla, or mantle, fastened across the chest by a very large golden topu, or pin, with head richly carved with ornaments and figures. The lliclla, or mantle, and acsu, or skirt, varied as regards colour. The head was adorned with golden circlets and flowers.
These magnificent dresses gave an air of imperial grandeur to the great festivals, while the attire of the other Incas and of the Orejones was only slightly less imposing.
The High Priest, being an ascetic, was never present, but the other priests, the augurs and diviners, were in attendance. The councillors, great lords and warriors, were all assembled, seated according to their order and precedence, the Inca being on a raised platform under a canopy. Presently there appeared an immense crowd of people who had come from all directions to take part in the festival. As soon as the homage and the sacrifices were finished the tables were placed, ​covered with white cotton cloths, and adorned with flowers.
The Acllas, or virgins of the sun, then appeared, dressed in white robes, with diadems of gold. They came to serve at the feast. Commencing with the Inca and the Ccoya, they gave to all abundantly, adding plenty of chicha. Finally they gave to each guest a piece of the Illay Tanta, or sacred bread, which was looked upon as a precious gift, and preserved by the recipient as a relic.
After the feast the virgins brought the cloth they had been weaving during the whole year, and presented the best and most curious pieces to the Inca and the members of his family, then to the principal lords and their families. The cloth was all of vicuna wool, like silk. The virgins also presented robes, garlands, ornaments, and many other things. To the rest of the great assembly they distributed coarser cloth of wool and cotton. The harvest festivities were continued for several days.
Chahuar Quiz, the next month, from July 22 to August 22, was the season for ploughing the lands, without cessation and by relays. The sign on the breastplate seems to indicate that the work was continuous, both by the light of the sun, and of the moon and stars.
​Ccapac Situa was the third month, the season for sowing the land. The sign on the breast-plate indicates furrows on one side, and the act of pouring seed on a prepared plot of ground on the other. Another name for this month is Yapaquis, the word Yapa meaning an addition to land, or ploughed land, Yapuna being a plough. It was from August 22 to September 22.
Ccoya Raymi, from September 22 to October 22, was the fourth month, commencing with the vernal equinox. It was the month for the great nocturnal expiatory festival called Situa. On the breastplate the signs represent the nocturnal character of the feast. The object of the festival was to pray to the Creator to be pleased to shield the people from sickness, and to drive all evils from the land.
A great number of men with lances, and fully armed for war, assembled in the Intip Pampa, or open space in front of the temple of the sun, where the High Priest proclaimed the feast. The armed men then shouted: 'O sickness, disaster and misfortune, go forth from the land!' Four hundred men assembled. They all belonged to ayllus, or clans, of the highest rank. Three ayllus of royal descent were represented, and four of those descending from the chosen followers of the Ayars. There ​were twenty to twenty-five selected from nineteen ayllus. One hundred faced to the south, one hundred to the west, one hundred to the east, and one hundred to the north. Again they shouted, 'Go forth, all evils!' Then all four companies ran with great speed in the directions they were facing. Those facing south ran as far as Acoyapuncu, about two leagues; finally bathing in the river at Quiquisana. Those facing west ran as far as the river Apurimac, and bathed there. Those facing east ran at full speed over the plateau of Chita and down into the Vilcamayu valley, bathing at Pissac. Those facing north ran in that direction until they came to a stream, where they bathed. The rivers were supposed to carry the evils to the sea.
When the ceremony commenced and the armed men started on their races, all the people came to their doors and, shaking their mantles, shouted: 'Let the evils be gone. O Creator of all things, permit us to reach another year, that we may see another feast like this.' Including even the Inca, they all danced through the night, and went in the morning twilight to bathe in the rivers and fountains. They held great torches of straw bound round with cords, which they lighted and went on playing with them, passing them from one to the other. They were called Pancurcu. Meanwhile, puddings of coarsely ground maize, called Sancu, were prepared in every house. These puddings ​were applied to their faces and to the lintels of the doors, and were offered to the deities and to the mummies. On that day all, high and low, were to enjoy themselves, no man scolded his neighbour, and no word was passed in anger. On the following days there were magnificent religious ceremonials and sacrifices. Such was the great Situa festival.
Uma Raymi was the fifth month, from October 22 to November 22. It was so called because in this month the people of Uma, two leagues from Cuzco, celebrated their feast of Huarachicu. This was the month of brewing chicha, referring to a method of brewing chicha used at great festivals. The figure on the breastplate seems to refer to the opening of hives and buds which took place in this month. But it was essentially the brewing month, and it must be confessed that the effects of the brewing were a very prominent feature at all the festivals.
A fermented liquor was made from maize, which is called chicha by the Spaniards, but the native name is acca. The grains of maize were first chewed into a pulp by women and girls, because it was believed that saliva had medicinal qualities. The masticated maize was then boiled and passed through several colanders of fine cotton, and the liquor was finally expressed. Fermentation then took place. The acca was often flavoured with the berries of the Schinus Molle and other things to give it piquancy. Latterly ​the Peruvians discovered some kind of distilling process, and made a spirit called uinapu or sora. Drinking to excess prevailed at all the festivals, while the man who drank much and kept his head was held in high esteem. This prevalence of drunkenness at the festivals led to other vices, and was the most pernicious habit they indulged in.
Ayamarca, the sixth month, from November 22 to December 22, ended with the summer solstice, and had a sign on the breastplate similar to the month of the winter solstice. The name is that of a once powerful tribe near Cuzco, which held their Huarachicu festival in this month. In Cuzco it was a time of preparation for the great Huarachicu festival in the following month. Quantities of chicha continued to be brewed after the Cantaray fashion, whatever that may have been. The youths who were to receive their arms in the next month, went to the very sacred huaca called Huanacauri to offer sacrifices and ask his permission to receive knighthood. This huaca was on a hill about three miles from ​Cuzco, and was one of the Ayars, brother of Manco Ccapac, turned into stone. It specially presided over the Huarachicu festival. The youths passed the night on the sacred hill, and fasted.
Ccapac Raymi, from December 22 to January 22, was the seventh month, beginning with the summer solstice. On the breastplate it has the solstitial sign, with the diamonds pointing differently. In this month was the grandest Raymi, or festival, in the year, called Huarachicu.
After going through an ordeal, the youths were given arms, allowed to wear breeches, called huara, and had their ears pierced. During the first eight days of the month all the relations were busily employed in preparing the usutas, or shoes made of fine reeds almost of the colour of gold, and the huaras of the sinews of llamas, and in embroidering the shirts in which the youths were to appear when they went to the hill of Huanacauri. The shirts were made of fine yellow wool with black borders of still finer wool like silk. The youths also wore mantles of white wool, long and narrow, reaching to the knees. They were fastened round the neck by a cord from whence hung a red tassel. The youths were clothed in this dress, shorn, and taken to the great square by their parents and relations. The latter wore yellow mantles with black plumes on their heads from a bird called guito. Many ​young maidens also came, aged from eleven to fourteen, of the best families, carrying vases of chicha. They were called Ñusta-calli-sapa, or princesses of unequalled valour. The images of the deities were brought out, and the youths and maidens, with their relations, were grouped around.
The Inca came forth, and the youths obtained permission from him to sacrifice to Huanacauri. Each had a llama prepared as an offering, and they all marched, with their relations, to the sacred hill. That night they slept at a place called Matahua, at the foot of the hill. At dawn next day they delivered up their offerings to the Tarpuntay and ascended the hill, still fasting. This was the prayer they offered to the Huanacauri:
   'O Huancauri, our Father, may the Creator, the Sun, and the Thunder ever remain young, and never become old. May thy son, the Inca, ever retain his youth, and grant that he may prosper in all his undertakings. To us, thy sons, who now celebrate this festival, grant that we may be ever in the hands of the Creator and in thy hands.'
Bags called chuspas were then given to the youths, and breeches made of aloe fibre and sinews of llamas, called huara. The youths then marched to a ravine called Quirirmanta, where they were met by their relations and severely flogged to try their endurance. This was followed by the ​song called Huari, the youths standing and the rest of the people seated. They returned to Cuzco, where the youths were flogged again in the great square. Then there was a curious ceremony. The shepherd of the llamas dedicated to the feast came with a llama, called Napa, draped in red cloth with golden earrings. It was preceded by men blowing through sea-shells. The Suntur Paucar, insignia of the Inca, was brought out, and a dance was performed. The youths and their relations then returned to their homes and fed upon the roasted flesh of the sacrificial llamas.
The business of initiation continued through the month. The next event was the great foot-race. The youths passed the night in a gorge called Quilli-yacolvaca, the starting-place being a hill, two leagues from Cuzco, called Anahuarqui. Each held a staff called Tupac Yauri, mounted with gold or bronze. Here five lambs were sacrificed to the Creator and the sun, followed by songs. The course was a very long one, as far as Huanacauri, where the maidens were stationed, called Ñusta-calli-sapa, with supplies of chicha to refresh the exhausted runners. They kept singing a refrain: 'Come quickly, youths, we are waiting for you.' The youths stood in a row at the foot of the hill, numbering several hundreds. The starter was an official gorgeously attired, and as he dropped the Yauri about eight hundred aspirants ​ran like deer across the plain—a thrilling sight. Few people, in the new or old world, could equal the Peruvians in speed, and the competition to be the first to receive drinks from the hands of beauty was very close. There were more songs and disciplinary flogging, and in the evening the grand procession was formed to return to Cuzco, headed by the Suntur Paucar of the Inca and the Raymi Napa, or golden llama.
On the next day the rewards were distributed by the Inca in person, on the hill called Raurana. The aspirants had passed the night in a place called Huaman Cancha (place of falcons), at the foot of the hill, which is two miles from Cuzco. The Inca proceeded to the summit of the hill, where stood the huaca called Raurana, consisting of two falcons carved in stone, upon an altar. The priest of the huaca officiated at the preliminary prayers and sacrifices, the youths standing in rows before their sovereign. There were prayers that the aspirants might become valiant and enterprising warriors. The haylli was sung and, at a sign from the Inca, the priest presented each of the youths with breeches called huarayuru, ear-pieces of gold, red mantles with blue tassels, and red shirts. They also received diadems with plumes called pilco cassa, and pieces of gold and silver to hang round their necks. Then followed songs and hymns, which lasted for an hour. The return to Cuzco was in the same order as on the previous day.
​Next there was a grand performance in the Huacay Pata, or principal square of Cuzco. The skins of jaguars and pumas had been prepared with the heads, having gold pieces in their ears, golden teeth, and golden rings, called chipana, on their paws. Those who were dressed in the skins, with many other men and women, performed a ceremonial dance to the music of drums. The dance was performed with a cable, which was kept in a building called Moro Urco, near the temple of the sun. The cable was woven in four colours – black, white, red, and yellow. At the ends there were stout balls of red wool. All over the strands small plates of gold and silver were sewn. The cable was called Huascar. Every one took hold of it, men on one side disguised in the skins and heads of wild beasts, and women on the other, and so, to the sounds of wild music, the Yaqauyra was danced through a great part of the night, round and round until the dancers were in the shape of a spiral shell, and then unwinding. Finally the cable was taken back to the Moro Urco.
Next, in the third week of the month, all the youths went to bathe in the fountain called Calis Puquio, about a mile to the rear of the fortress of Cuzco, in the ravine of the Huatanay. They returned to the Huacay Pata, and were solemnly presented with their arms, the sling, the club, the axe, and the shield, the ceremony concluding with prayers and sacrifices. The final event was the ​boring of the ears, which completed the transition from boys to fully equipped Orejones and warriors. Next came the use of the weapons.
The next month, from January 22 to February 22, was called Camay. It was the month of exercises and sham fights. The youths were divided into two armies of Hanan Cuzco and Hurin Cuzco, and on the very first day they came into the great square with the Huaracas, or slings, and began to hurl stones at each other. At times they came to close quarters to try the strength of their muscles. The Inca was himself present in person, and preserved order; seeing also that the young warriors were taught to march together, and to use the axe and the club. During these exercises the new knights wore black tunics, fawn-coloured mantles, and a head-dress of white feathers from a bird called tocto. After the exercises there was a feast, with much drinking of chicha.
The ninth month was the month of the great ripening. It was called Hatun Pucuy, and was represented by stalks of corn with curved baskets. Betanzos has Colla Pucuy. Both names refer to the ripening.
Pacha Pucuy was the tenth month, from ​March 22 to April 22, at the autumnal equinox. In this month there was the fourth great annual festival called the Mosoc Nina, when the sacred fire in the temple, always kept burning, was solemnly renewed. The month is represented by the stone and the spark.
The Ayrihua, from April 22 to May 22, was the beginning of harvest. The new knights went to the foot of the fortress, to the farm called Sausiru. The tradition was that here the wife of the Ayar Manco Ccapac sowed the first maize. They returned with the maize in small baskets, singing the Yarahui.
The twelfth and last month of the year was called Aymuray, and was the month for gathering in the harvests and conveying the corn and other produce to the barns and store-houses. Huaman Poma gives a picture of the busy scene. The month is represented by the solstitial sign, because its last day is the solstice. Then followed the great harvest-home month of Intip Raymi.
Besides the great festivals which came round with the calendar, the Peruvians had their family rites and ceremonies. On the fourth day after the birth of a child, all the relations were invited to come and see it, in its Quirau or cradle. When it reached the age of one year, it was given a name, whether boy or girl, to last until it was of age. This was called the Rutuchicu. The child ​was then shorn, the eldest uncle cutting the first hair. At the Huarachicu the youth dropped his child name, and received another name to last for his life. Girls, when they were of age, had to undergo a ceremony called Quicuchica. They had to fast for three days, and on the fourth they were washed and clothed in a dress called Ancalluasu, with shoes of white wool. Their hair was plaited and a sort of bag was placed on their heads. The relations then came, and gave the girl the name she was to bear for the rest of her life. They presented gifts, but there were no idolatrous practices.
In all this we see how the family rites, and the festivals coming round with the months, were woven into the lives of the people; and, at least at Cuzco, the central figure of the sovereign Inca rose above it all, constantly seen as the chief person in all that concerned them.
During the palmy days of the empire the festivals were observed in each province, though, of course, with less magnificence, under the auspices of the Viceroys and Curacas.
* ↑ All traces of it are lost. Dr. Max Uhle recently made inquiries of General Echenique's son, but he knew nothing about it.
* ↑ Allca, wanting or missing; canqui, you are.
* ↑ Balboa, Fernandez, Cobos, and Huaman Poma have Aucay Cuzqui for this month. Molina has Cuzqui Raymi. Betanzos Hatun Cuzqui. The Council of Lima, Calancha, Polo, Morua, Acosta, and Velasco have Yntip Raymi.
* ↑ Inca Rocca is said to have invented the cumpi, or very fine cloth, and the invention of the tocapu is attributed to his grandson Uira-cocha.
* ↑ Betanzos has Cahuaquis, or Chahuar Huarqui according to Polo, Acosta, Cobos, and Fernandez. Molina has Tarpuy Quilla and Moron Passa. Huaman Poma has Chacra Cunacuy. Passa should be Pacsa, the moon, and Tarpuy Quilla means the sowing month. Cunacuy is to consult together, and Chacra, a farm; Balboa has Chahuar-quis.
* ↑ Polo, Acosta, Balboa and Cobos have Yapaquis; Huaman Poma has Chacra Yapuy; Betanzos has Ccapac Siquis; Fernandez Tuzqua quis. Yapuy is to plough.
* ↑ All agree, except Betanzos and Fernandez, who have Situa Quis.
* ↑ Now called Angostura.
* ↑ From uinani, I fill. Garcilasso also mentions the strong drink called uinapu (i. 277, iii. 61), and both Garcilasso and Acosta mention Sora.
* ↑ All agree, except Betanzos and Fernandez, who have Cantaray.
* ↑ As Aya means death, several authorities thought Ayamarca was a festival in honour of the deceased; but I think that Molina should be followed here, who gives the derivation as in the text. The termination Marca shows that the word was the name of a place.
* ↑ Betanzos and Fernandez give Cantaray as the name of the month.
* ↑ All agree except Betanzos, who has Pucuy Raymi, and Fernandez, Pura Upiay, or 'double drinking.'
* ↑ A halting-place of the Ayars. See p. 53.
* ↑ Ibid. See p. 52.
* ↑ Huaman Poma has a drawing representing the Inca speaking to the Napa, or sacred llama.
* ↑ All agree except Betanzos, who has Coya Quis.
* ↑ The baskets are exactly as represented on the drawings of Huaman Poma.
* ↑ All agree except Betanzos, who has Colla Pucuy, and Fernandez, Cac Mayquis. Huaman Poma has Paucar Uara.
* ↑ Molina has Paucar Uaray, and is followed by Fernandez. The rest agree.
* ↑ All agree except Huaman Poma, who has Inca Raymi.
* ↑ All agree.