The chroniclers and scholars of Peruvian pre-Inca mythology refer to Chaupiñamka myth, the elder sister of Pariaqaqa the principal divinity of Huarochirí region. They say that the goddess took the figure of a woman, walking through fields and sought to have sex with all men-waka in the region, without regard to any of the men of the villages in the area. In this debauchery she met a man-waka named Runacoto who resided on the hill Mama and was so required by the ordinary men who had very short penis, looking to ask that they be made to grow. Chaupiñamka had intercourse with Runacoto and she are totally satisfied with your penis larger. From that meeting Runacoto was chose among all men-waka and Chaupiñamka lived with him forever.
Unlike the sexual desire of men-waka who compulsively pursued and achieved certain women through various tricks, fallacies, and maneuvers; in the myth is defines female sexual desire within a very broad concept and nothing discriminatory. The goddess-waka copulated with all and finally stayed with him that gave more satisfaction.
For a long period, the appearance of Chaupiñamka was like all women, but one day he abandoned his human aspect,is transformed and is become a rock with five arms. After the Spanish arrived, the goddess-waka is hided and disappeared underground in a place called Mama (Ricardo Palma – Lima). Not be present and knowing they would never see her, the comunities continued worshiping, celebrating a great feast in his honor on the eve of Corpus Christi.
This deity is celebrated in the month of June, at the time when the earth is at its most fertile state. Chaupiñamka is celebrated it with a dance called “ayllihua”. Some authors consider that the ayllihua name could be related to the term “ayrihua” corresponding to the date on which harvesting and storing agricultural products during the month of April.
During this event was so happy Chaupiñamka, because for dancing “ayllihua” men used to take off their clothes and only covered their genitals with a short cotton cloth. Dancing and singing say “rejoices Chaupiñamka much watching shameful part of every one of us”. Many men danced naked all night, then headed for the pampas said cheerfully: “¡It is the feast of our Mother!”. For five days straight to Chaupiñamka celebrated, in those days the fertility of the area revealed at the richness of the harvest.
The myth of Chaupiñamka is alluding to the intense lust for woman that lavishes sexually itself, to find the maximun satisfying sexual your appetite associated with an male item equipped with generously sized phallic. But the legend is revealed in the sexuality of Chaupiñamka and not in the Runacoto.
Represents the status of women in full festive spilling, is the paradigm of a free and joyful sexuality; is the land at maturity open, to the party of the duality essential to express their fertility. Its dual perception symbolizes the transformative nature of sexuality in women and is also concerned with his status as a great mother.
Chaupiñamka was the goddess-waka of the fertility and the protector of crops in the region of Huarochiri, 40 km north-east of Lima, Peru’s capital city.