objects as idolatrous images that some (his favored) Incas had overcome, or
rejected, in favor of a single Andean deity. Pachacuti Yamqui named this
deity Viracocha Pachayachachic. This school of interpretation argues that
Pachacuti Yamqui promoted the view that the monotheism focusing on
Viracocha Pachayachachic both foretold and paved the way for the Christian
God in the Andes.
Both these interpretive traditions are valuable. That is, while a rejection of
pre-Christian deities, rituals, and symbols may have been Pachacuti Yamqui’s
own motive in producing both his text and his drawings, he nonetheless
provides us with such information from the perspective of an early-
seventeenth-century Aymara speaker of the Cuzco region; that perspective is
valuable for approaching an interpretation of Inca realities of an earlier time.Further Reading
Duviols, Pierre. “Pachacuti Yamqui Salcamaygua, Joan de Santa Cruz (seventeenth century).” In Guide
to Documentary Sources for Andean Studies, 1530–1900, edited by Joanne Pillsbury, vol. 3, 488–96.
Norman: University of Oklahoma Press, 2008.
Harrison, Regina. “Modes of Discourse: The Relación de antigüedades deste reyno del Pirú by Joan de
Santacruz Pachacuti Yamqui Salcamaygua.” In From Oral to Written Expression: Native Andean
Chronicles of the Early Colonial Period, edited by Rolena Adorno, 65–99. Foreign and Comparative
Studies, Latin American Series, no. 4. Syracuse, NY: Maxwell School of Citizenship and Public
Affairs, Syracuse University, 1982.
Itier, César. “Las oraciones en quechua de la Relación de Joan de Santa Cruz Pachacuti Yamqui
Salcamaygua.” Revista Andina (Cuzco) 12:555–80, 1988.
Pachacuti Yamqui Salcamaygua, Joan de Santa Cruz. “An Account of the Antiquities of Peru” (English
translation). Internet Sacred Text Archive. http://www.sacred-texts.com/nam/inca/rly/rly2.htm.
Pease, Franklin. “El mestizaje religioso de Santa Cruz Pachacuti.” Revista Histórica (Lima) 28: 125–31,
1965.
■GARY URTONPANACA
Panaca is a general term used in Inca social, political, and ritual organization
primarily in Cuzco to designate royal ayllus, or kin groups, made up of the
descendants of a deceased Inca king, with the exception of his successor. The
formation of the panaca kin group, which functioned as a kind of corporation
that maintained and managed the estate of a dead king, was grounded in a
practice of Inca succession referred to as “split inheritance.” According to this
practice, when a king died, he was replaced by the most capable among his sons
by one of his several wives. The naming of a successor was an intensely