'Do not sacrifice your wives and children; worship me who does not ask for human blood, but that you offer to me blood of the sheep of the land, which they call llamas, with which I will be contented.' And that they had replied to him: 'If we do thus the Guallollo will kill us all.' And the Pariacaca answered: 'I will fight him and drive him off.' So for three days and nights the Pariacaca fought the Guallollo and defeated him, driving him off to the Andes, which are forests of the province of Хаиха. The Pariacaca became the tall peak and mountain of snow which it is to-day, and the Guallollo another mountain of fire. And they fought in this way the Pariacaca threw so much water and hail that the Guallollo could not stand it, so he vanquished him and drove him to where he is, as told. And the much water he threw at him became the lake that to-day is called Pariacaca, [along] which is the royal road from Cuzco to Los Reyes. And to-day the Indians believe this and climb to the highest point of this snowy mountain to offer their sacrifices to the Pariacaca, by another name Yaro, of which they say it remained a snowy mountain since the said contest." (59)

This tale was also reported in 1608 by Father Francisco Dávila, the former priest of Huarochiri (60). Pariacaca is the name of a well-known and very lofty peak, perpetually snow-capped, in the interior northeast of Lima. Its altitude, like that of most summits in northern and central Peru, is unknown (61). The Guallollo I have not yet been able to locate.

The above bears every mark of primitive Indian tradition. It describes a phenomenon of considerable magnitude - the rise of a mountain through the subsidence of another, or, perhaps, the formation of an eruptive cone. The document alludes to the form of the summit of Pariacaca also:

Pariacaca, which is a height of snow that in its highest part makes what appears to be a saddle, and on the slopes to the west, as well as on the slopes to the east, on each side, it forms a lake of water from the quantity of snow it melts." (62)

Whether these depressions might indicate the crumbling of an old crater, as in the case of Caruairazu in Ecuador (63), and the "Altar," is problematical.

Information of a more positive nature is furnished by Indian tradition, corroborated by topographic and geologic testimony, on

a volcanic outbreak that took place, in precolumbian times, much farther south, in the department of Cuzco. About 12 miles north of the little town of Sicuani (the terminus of the Cuzco branch of the railroad from Arequipa to Bolivia) are well-preserved architectural remains of the Inca (64). At a short distance from these ruins toward the east terminates a well-defined lava flow that issued from a crater called Quimsa-pata (65). This volcano, which has shown no trace of activity in historic times, is indicated on Pentland's map (66). We visited Rajti, as the place is usually called by Indians, in August, 1894. Its official name is San Pedro de Cacha. We saw Quimsa-pata, not from the west but from the south, distinctly as a cup with three prongs (67), a form common to other craters. There are two lava streams. One of these flowed as far as the Cuzco road, and is more ancient than the ruins, since they stand on it; the other may be more recent than the buildings, yet there are terraces (andenes in Quichua) in crags and crevices at the base of the flow. That both streams issued from the Quimsa-pata crater cannot be doubted.

With this site there are connected traditions that were related to the Spaniards so soon after their arrival that it is hardly possible more than slight changes could have been wrought by contact. I have already discussed these traditions in connection with the myths of Viracocha and Tonapa, in Peru and Bolivia (68). These names may be different appellations for one and the same mythical being. Cieza, who visited Cacha in 1549 (69), was told of a tall white man who performed wonderful cures and also changed the appearance of the country. He came to Cacha, where the natives attempted to stone him, but "they saw him kneeling down, his hands raised to heaven as if invoking divine aid in the straits in which he found himself. The Indians further affirm that forthwith there appeared in the heavens a fire so great that they all expected to be burnt, so that, filled with great awe, they went to him whom they had desired to kill and with great clamor entreated him to free them from the peril, since they saw it came to them for the sin they had committed of intending to stone him. They saw that forthwith, commanding the fire to stop, it went out, the rock, through the conflagration, remaining so burnt and eaten that it became a witness to the truth of what has

been written, for it is so charred and light that, even if large, it may be lifted with the hand."(70) Juan de Betanzos heard the story several years before Cieza (71), and his version agrees almost textually with that of the former; still, his description of the site deserves to be quoted:

"I have seen the burnt mountain and the rock of it, and the burnt [section] is more than a quarter of a league [long]. And the Guaca of this Viracocha is in front of this burnt space a stone's throw from it, on a level and on the other side of a brook that runs between the burning and the Guaca." (72)

When we visited the ruins there was, between them and the flow of lava, what we took to be a pond or pool, although it may have been the brook or creek mentioned by Betanzos (73).

Later authors have only repeated the story told by Betanzos and Cieza (74). The Indian Salcamayhua, at the beginning of the seventeenth century (75), related the tale briefly as follows:

"The one [they] say that on a very tall height called Cachapucara there was or [they] had an idol in the shape of a woman, to which they say that Tunapa took great aversion to the said idol, and afterward set fire to it, and the said height burnt with the said idol, bursting and melting the said mountain like wax, [so] that to this day there are marks of that fearful and unheard-of wonder." (76)

In view of the testimony offered by the site and of the early date at which the tradition was told the Spaniards, it appears authentic and primitive; yet it might be that the sight of the flows of lava, so prominent at Cacha, resulted in a myth of explanation. We might suspect the tale to be not a recollection but an "observation myth," and hence the eruption to have occurred long before the memory of man. At any rate it remains established that a volcanic outburst took place near Sicuani, in southern Peru, during precolumbian times (77).

An official report on the province of Collaguas, now part of the department of Arequipa, in southern Peru, written in 1586,

states:

"There are in it two kinds of people, distinct in dress and language. The ones call themselves Collaguas, a name which comes to them from

ancient times. According to notice transmitted from father to son, they hold that they originate from a Guaca or place of worship of ancient date, which is in the province of Velilli, that confines with this, and it is a mountain covered with snow after the manner of a volcano, different from the other mountains thereabout, and they call it Collaguata. They say that from this height, or from the inside of it, there issued many people and descended to this province and valley, which is this river along which they are settled, and they defeated those who were natives and drove them off by force, while they remained and, since this volcano from which they claim to proceed is named Collaguata, they call themselves Collaguas. The name itself does not signify anything, but is derived and originates from the said volcano of Collaguata, which anciently was worshipped by them." (78)

The mountain alluded to is the Solimana, which, while no eruption of it is known within historical times, has been regarded as a possibly extinct or at least slumbering volcano (79); hence the Indian story is supported by physiographic evidences, so far as interpretation of it in the sense of precolumbian eruptions go.

In the southern provinces of Peru there are other lofty and apparently isolated peaks bearing the type either of trachytic upheavals or of eruptive cones. The loftiest of these, and, so far as known, the highest mountain in the western hemisphere, is the Koropuna, north of Arequipa (80). According to Cieza there was a shrine on its upper slopes, where the Indians constantly made sacrifices and performed many ceremonies. "There were always people there from many parts, and the demon spoke there more freely than at the oracles [shrines] aforesaid, for he continuously gave replies, not only occasionally as at the others. And even now, through some secret of God, it is said that fiends go about there visibly." (81) Antonio Raimondi, a native of Italy and a distinguished naturalist and scientific explorer of Peru, repeatedly classed both Koropuna and Misti - the magnificent peak overlooking the city of Arequipa - among the volcanoes (82). Misti, however, is not extinct, as Raimondi assumed; it is only dormant; but there appears to be no reliable testimony in regard to eruptions after Arequipa was established at its base in 1540 (83). Of precolumbian activity of Misti there are some documentary and traditional indications. An official report of 1649 states:

Arequipa is situated on the slopes of one of these volcanoes of such incomparable greatness and height that it overlooks the whole cordillera, and can be seen from so far out at sea as to be very useful to navigators of these coasts. It has in its summit a wide, awful, and exceedingly deep. mouth. Nothing is written about it having broken out, but the tongues, which were much anterior to the pens, affirm from tradition that it burst forth terrifically at some period very distant from ours." (84)

It is not inappropriate to state here that the lava of Misti is augitic. While Cieza was in Peru, about the year 1550, an eruption of Misti was feared (85).

The history of the Jesuit college of Arequipa, dated 1600, which contains the most circumstantial narrative of the awful eruption of Omate in that year (86), says of Misti: "Fame has it that this volcano in times past vomited fire and pumice stone and finally water." (87) While Omate was in full eruption, it was said, Indian sorcerers consulted about the cataclysm and learned that Omate had spoken to Misti, proposing they should combine to destroy the Spaniards, but Misti declined on the ground that it was now a Christian, having been named (the volcano of) Saint Francis (88). Since it does not seem that there has been any postcolumbian eruption of Misti, its activity apparently ceased in precolumbian times, the faint traces already mentioned excepted.

Omate (the outburst of which may be classed with that of the Conseguina in 1835, of Krakatoa in Java, in 1883, and of the recent explosion of Mont Pélée on the island of Martinique) does not seem to have been in eruption, at least within historic times, either before or after its great outburst in January, 1600. That catastrophe came suddenly and unexpectedly. So little did the villagers dream of the nature of the mountain that, since the occupancy of the country by Spaniards, they cultivated grapes and other fruits about the volcano (89). Therefore if Omate was active before 1600, it must have been prior to European colonization.

The Indian Salcamayhua has preserved the following fragments of lore which may relate to volcanic phenomena in the fifteenth century, in southwestern as well as in southeastern Peru. At the time of the Inca war-chief Yupanqui (possibly the same as Tupac Yupanqui) —