1000090053

PIETSCmiANN.-The

Gh1·onicle oj

Huc~rnc~n

Poma.

516

hct!!Jlli,aud

the women and the girl join in the chorus. Bernabé Coba, who describes

the same manner of tillage, mentions that the Indians were wont to accompany it

by songs that were agreeable to hear.

In the month of October, the

Umc~ n~i?ni qlwllc~,

processions are made praying

for rain. A black llama is tied to a post, and left without food, to move the

goddess to compassion. As Huaman Poma explains, in the picture, by an inscription

on the body of the llama :

ccwnero neg1'o

c~y·udc~ e~ llo1·c~1·

y n pidi1· agun

dios con

ü~

han~b1'e

que tiene.

This also is a custom lmown to Coba. Huaman Poma mentions

the different prayers for rain. The prayer having been recited, he says, all cried

aloucl :

nmc~cam.ctc

micocpnc

1'1~mc

1lcwi

1~imcocha

dios maypi?n canqui

1·unayq1~imcm

yctcoyquitc~

unoyq1titct cachcwimouny;

that is: "Oh creator of men, working for the

eater, Huari

lÚracocha Diosjpray let loase to thy bonclmen thy water, thy flood,

bither to me!" As to

Dios,

this worcl may have been insertecl befare Huaman

Poma's lifetime by Christianizecl Inclians, who employecl the ancient formula, for

these processions have persistecl even to our time. Yet we meet the words

Dios

ancl

se1'io1·

also in other Qlúchua guotatious that are macle by Huaman Poma. Perhaps

in some cases they may have been insertecl in ancient stories ancl traclitions by

Christianizecl Inclians, in place of

l~uichua

pagan terms, the Spanish terms being

taken as homonymous; or Huaman Poma himself may be 1:esponsible, consiclering

himself justifieclin so cloiug. He ignores the fact that the first Spaniarcls who enterecl

P eru were callecl

Huiracochns,

because they were receivecl as t he

Huiracochas

w~o

were saicl to have lived in ancient times in Peru, but to have left that country.

From his point of view the

Huimcoclws

of the ancient myth must have been

descenclants of Noah, must have cometo Peru not only from Europe, but clirectly

from Spain, and must have been callecl Hlúracochas because they were Spaniarcls,

not the reverse.

The month of November is characterized by a strange picture showing the

ceremony of carrying about a mummy, taken out of its tomb. The name of this

month is

Ayamarcay

quillc~.

By the author, as afterwards by Velasco, it is derived

from the worcl

aya,"

clefunct," ancl

ma1·cc~y,

which I-Iuaman Poma seems to have derived

from

manay,

to " carry," "carrying a thing away in the arms." He translates the

name of the month as

la fiesta de los dej1mtos.

Near the end of the work-to mention this here-the author inserts the

Christian calendar with another

serie~

of pictures showing no feasts, but only the

rural occupations of the months. We meet with a secan

representation of the

chacm yapuy.

March is called

za1·anwnta o1·itota ca1·coy mita ma1·zo pacha pocoy

quilla,

the "season of scaring away the panots (loris) from the maize," and as

zam

ca,uay mitan,

the "season of keeping watch over the maize." The picture shows the

lm·itos and other bircls feasting upon the green cobs of maize ancl the

pm·ian

c~1'a1·iua,

oxeado1·,

the

an~1·iua

pcwian pachacac,

the field-guards throwing stones

with a sling at the birds. The fielcl-guard wears on his heac'i

the skin of a fax,

that hangs clown on his neck.

In the left hancl he holds a dead bird ancl a long

staff; there are rings on the staff, and on the top of the staff strings, hanging clown