_Cay_ in Qquichua expresses the real being of things, the _essentia_; as, _runap caynin_, the being of the human race, humanity in the abstract; but to convey the idea of actual being, the _existentia_ as united to the _essentia_, we must add the prefix _cascan_, and thus have _runap-cascan-caynin_, which strictly means "the essence of being in general, as existent in humanity."[1] I doubt if the dialect of German metaphysics itself, after all its elaboration, could produce in equal compass a term for this conception.

In Qquichua, moreover, there is nothing strained and nothing foreign in this example; it is perfectly pure, and in thorough accord with the genius of the tongue.
[Footnote 1: "El ser existente de hombre, que es el modo de estar el primer ser que es la essentia que en Dios y los Angeles y el hombre es modo personal." Diego Gonzalez Holguin, _Vocabvlario de la Lengva Qqichua, o del Inca; sub voce, Cay_.

(Ciudad de los Reyes, 1608.)] I take some pains to impress this fact, for it is an important one in estimating the religious ideas of the race.

We must not think we have grounds for skepticism if we occasionally come across some that astonish us by their subtlety.

Such are quite in keeping with the psychology and languages of the race we are studying.
Yet, throughout America, as in most other parts of the world, the teaching of religious tenets was twofold, the one popular, the other for the initiated, an esoteric and an exoteric doctrine.