[149-1] Martius, _Von dem Rechtzustande unter den Ureinwohnern Brasiliens_, p. 28, gives many references.
[149-3] _Le Livre Sacré des Quichés_, Introd., pp. clxi., clxix.
[150-1] Schoolcraft, _Ind. Tribes_, v. pp. 416, 417.
[150-2] Mrs. Eastman, _Legends of the Sioux_, p. 161.
[151-1] _Rel. de la Nouv. France_, 1634, p. 27; Schoolcraft, _Algic Researches_, ii. p. 116; _Ind. Tribes_, v. p. 420.
[151-2] De Smet, _Western Missions_, p. 135; Schoolcraft, _Ind. Tribes_, i. p. 319.
[151-3] Mrs. Eastman, _Legends of the Sioux_, p. 72. By another legend they claimed that their first ancestor obtained his fire from the sparks which a friendly panther struck from the rocks as he scampered up a stony hill (McCoy, _Hist. of Baptist Indian Missions_, p. 364).
[152-1] Mrs. Eastman, ubi sup., p. 158; Schoolcraft, _Ind. Tribes_, iv. p. 645.
[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.