Guaraci

Couto de Magalhães writes the name of the sun as guaracy and breaks it into guara, ‘living being’, and cy, ‘mother’, from which he draws the translation ‘mother of the living’.

O Selvagem, 1876; nineteenth-century ethnographic work by a non-indigenous author. The only open source that gives the sun, named Guaracy, the role of creator of living things.

The sun as creator of living things in Couto de Magalhães's theogony. Couto de Magalhães says that the theogony of the Indians ‘rests on this capital idea: all created things have a mother’.

Léry, who lived with the Tupinambá of Guanabara Bay in 1557–1558, writes in chapter XVI that they neither know nor worship celestial or terrestrial gods, have no formula or meeting place and do not pray in public or in…

The passage on Guaracy in O Selvagem (1876) names him as the sun but gives no visual description. The symbols ‘gold’ and ‘fire’ are not in the 1876 passage, nor in Léry, d'Abbeville or Évreux.

Indigenous theogony or nineteenth-century scheme?. Couto opens the description with ‘the general system of Tupi theogony seems to be this’ and bases it on a premise he himself declares: all created things would have a ‘…

The figure of Guaraci as it circulates today in school books, websites and games, a sun husband of Jaci, creator of the daytime animals, helper of Tupã, is not documented in the open sources read.

Couto records the Guarani variant cuaracy and says that Montoya explained it as ‘heavy hole’, which the author considers impossible for a language that gives each object the characters it really has.

Day Brazier. A runic torch illuminating the entire jungle, keeping night terrors away.