Myths, Legends and Peruvian Stories (Mitos, Leyendas y Cuentos Peruanos)
Selections and Notes by José María Arguedas and Francisco Izquierdo Ríos
Sierra – Mitos (Mountain – Myth)
022. The Apparition of the Human Beings On Earth (La Aparicion De Los Seres Humanos Sobre La Tierra)
In ancient times, the current valley of Jauja and Mantaro was covered by the waters of a large lake in the center of which protruded a rock called Wanka, resting place of Amaru, a terrible monster with the head of a llama, two small wings and the body of a frog which ended in a large tail of a serpent. Much later, the Tulunmaya (Arco Iris, i.e. Rainbow) engendered in the lake another Amaru as companion to the first, and of a darker color, [where the] latter [animal] never reached the [large] size of the first, which due to its old age had acquired a whitish color. The two monsters fought for supremacy over the lake, where the rock, although of great dimensions, was no longer large enough to accommodate both of them resting together. In these frequent fights, by the violence of which they elevated to great heights in the space above the waterspouts and where the lake was agitated [as a result], the big Amaru lost a large piece of its tail when it furiously attacked the smaller one.
Irritated, the god Tikse (note 4) unleashed on them a tempest, whose lightning bolts killed them both. They fell with the torrential rains into the agitated lake, increasing its volume until it broke its banks and emptied into the South.
When the valley had thus been formed, the first two human beings called “Mama” and “Taita” came out from the Warina or Wari-puquio (which comes from the words: Wari, a pure hideout that guards some sacred thing or being; and puquio: a spring, e.g. water source), who until then had remained for a long time underground for fear of the Amarus.
The descendants of this couple later constructed the Temple of Wariwillka, whose ruins still exist to this day.
Today, it is a general belief among the Wankas that the Amaru is the serpent that, hidden in some cave, has grown to an immense size, and, taking advantage of the winds which formed during the tempests, it tries to rise to the sky, but is destroyed by the lightning bolts [residing] in the clouds (note 5); and depending on whether the figure of the Amaru in the sky is white or black, this foretells if the coming year is good or bad (note 6).
—– NOTES —–
Note 4: The student who had collected this mythological story stated that some “cultured / educated” people -according to her own expression- said that it was the god “Tikse” who created the two Amarus and that the same god destroyed them, but that ignorant people could not name the god specifically, and so they simply said “God destroyed them”. Likewise, with respect to the ruins that exist on the shore of the lagoon, ruins that they supposed to belong to an ancient temple, the “cultured” people affirmed that the temple was dedicated to the god “Viracocha”, but that the people of the town could not give an account of the temple’s purpose nor of the time in which it existed.
Note 5: There is some similarity between this description of the “Amaru” and that of the legend collected in the town of Querobamba, in the Province of Lucanas, by the student Ramírez, the legend which appears on page 86 of this volume. We believe that this corresponds to the most ancient belief for “Amaru”. In both stories the Amaru was described as a malignant monster which lives in the depth of the lagoons. In the legend of Querobamba, the Amaru appears as a malignant being which steals the frost flower (“sulla wayta”), seed of the rains, fulfilling a divine mandate. The relentless drought is only averted when a young shepherd, the only pure being in the region, threw himself into the lagoon in which the monster lived. White and dark clouds, representing the souls of those who threw themselves into the lagoon without having appeased the monster for they were not without sins, later emerged from the lagoon. Apart from the description of this universal form of atonement, this legend has an unquestionable resemblance to the myth of the two Amarus, inasmuch as they both refer to the relationship that people established between the amarus and waters. It should be noted that the regions in which the two legends were collected no longer have [direct] exchanges (intercambio); while the valley of Mantaro is one of intense commercial activity, Querobamba is a town called “from the interior” in the capital of the Province of Lucanas, due to the difficulty in reaching it; it is a town of the ancient region Chanca, preserved in a state of unadulteration due to its geographic location.
The Amaru is clearly replaced by the “bull (toro)” in legends of less ancient origin. This substitution is of the greatest interest. The bull is specifically called Amaru in the Legend of “The Enchanted Bells”, collected in Canta, the Andean province of the Department of Lima: “Every full-moon night the Amaru came out from the lagoon, a silver bull that, on stumbling over the rocks, he converted them into little animals …” (page 116). In the legend “The Enchanted Hill”, from the Department of Ayacucho (page 80), a mountain is called “Amaru”; and there is a “bull” who lives there, who is chained to a “mermaid”; the mermaid leads the bull to the river so that it can drink from the water, but she pulls on the chain and drags the bull there to prevent the bull of using up, as is her desire, all the water in the river. Two legends: “The Enchanted Bull” (page 82) and “Yanacocha” (page 84), refer to the belief that a bull lives at the bottom of the lagoon Yanacocha; according to the first legend, the bull is under the care of an old woman, and the legend which bears the name of the lake says that a mermaid has the bull chained, and that at night she takes the beast out to the water and both walk on the grass along the banks.
The bull struck a singularly profound impression on the Native American folks, especially those of the Inca Empire. The Peruvian Indian immediately assimilated to the use of the horse and of the bull. But at this same time they incorporated the bull among their domestic animals, they incorporated it with extraordinary completeness among the characteristic and substantial elements of their culture. Neither the horse, nor the wheat, nor any of the other western fruits and beasts underwent this total incorporation. The wheat, now considered as the sacred grain, receives offerings and is the object of a special cult; but in reality, the majority of these rites and cults have been transferred to the wheat, where they exist in antiquity as typical rites and cult of sowing and harvesting. These acts of wheat worship were raised once again when the native folks subjected them to appearances of a Catholic character, in order to comply with the prohibitions; and certain legends that were created to infuse a sacred aspect to the sublime grain. On the other hand, the bull became an inexhaustible source of legends and superstitions, of songs, of new forms of ceramic and popular sculpture, the subject of songs and tales, the largest motif, in the most powerful instigator of the popular imagination. The bull expanded the heritage of folklore, multiplied it; when it was incorporated, it became a great flame in the minds of the native people, who used the new element with indefatigable fecundity. The substitution of “amaru” for the bull, about which we will still have further to discuss, is a sufficiently demonstrative example of our affirmation.
The “bull” substitutes for the “amaru” to explain the mystery of the origin of the Mediterranean waters. The mythical concept remains, but the character is replaced: the serpent by the bull.
In some regions, as we have already seen, the substitution conserved the Quechua name “amaru”, whose meaning undergoes an absolute translation. It is interesting to note that the substitution produced in this way only occurred in totally Hispanicized Andean towns near the coast. In the particular case that we are analyzing (Province of Canta, Department of Lima, legend “The Enchanted Bells”), the legend comes from an Andean province where Quechua is no longer spoken; however, it is there that the word “amaru” remains, a Quechua term that is today an eminently erudite character, since it exclusively refers to the deified serpent and is unknown to the common Quechua people themselves. The popular generic word that is given to serpents is “machak way”. This interesting linguistic phenomenon – conservation of ancient terms – presents in other similar forms in the same region. We will cite another case: the teacher Elías González Ch., Director of the school in the town of Langa, Province of Huarochirí, belonging to the same Andean region of the Department of Lima, describes – answering to our questionaire – the festival called “La Huayruna”, which is none other than the communal festival, which takes place throughout Peruvian highlands on occasions of the digging of irrigation ditches, or the reparation and cleaning of the communal aqueducts. In the aforementioned town of Langa, the President of each group or “society” in which the town is divided is called “Camayoc”, and the Secretary of the same groups, “Quipucamayoc”. The “Camayoc”, with the help of the “Quipucamayoc”, managed the communal task of repairing the irrigation ditches. Teacher González himself reports that these traditional names are being replaced by President and Vocal (e.g. Boardmember, Chairperson), respectively, and the town uses both names, Quechua and Castillan, indistinctly, for these communal offices. Of course, the town, which is entirely Castillanized (e.g. Hispanicized), ignores the historic meaning of the words “Camayoc” and “Quipucamayoc”, although the functions performed by the so named authorities in the town of Langa are relatively similar to those of the Incan Camayoc and Quipucamayoc. It is convenient to note, with respect to the problem we have pointed out, that the Lima provinces of Canta, Huarochirí and Yauyos – the latter being south of Huarochirí -, formed a homogeneous cultural group in ancient Peru.
But we have not yet exhausted the brief analysis that we began to make about this interesting substitution of “amaru” for the “bull”. In the central and south Andes regions the substitution has produced -as we have already pointed out, citing such cases in the legends titled “The Enchanted Hill”, “Yanacocha” and “The Enchanted Bull”- in an absolute manner: the word “amaru” does not survive, the bull replaces it entirely. And, in the case of the legend “The Enchanted Bells”, from the Province of Canta, in the central and southern regions, the bull that lives at the bottom of the lagoons has mythical powers: “when it touches the rocks, it turns them into little animals….”; and these little rocks that take the forms of animals acquired, according to the Indians, grand magical powers and are turned into amulets. Arturo Jiménez Borja collected in the Callejón de Huaylas a similar legend and published it in his book “Peruvian Stories”, under the title of “Illa”: “In Quillapampa, which is above Chacchan, in the place called Manga Puquincho, there appeared at midnight an ‘illa’ crying like a newborn calf….” “This Illa is impossible to see -the text of this story continues further on. No one can find it. Or else the person would get turned into a rock or made disappeared. These rocks take the form of newborn calves ‘and the herders take them and hold them in high esteem. The cows lick them over and over and thus they have beautiful offspring and even the wild bulls became tame next to them….'”. The Callejón de Huaylas is in the north of Perú and at the border of the Department of Lima. In this legend, collected by Jiménez Borja, there is a new element, the word “illa”. “Illaa” is the thunderbolt; the moon, “killa”; “illa” in Quechua indicates living beings who are rare or deformed; an “illa” is, for example, a child who is born hunchbacked, with a missing limb, or with some other deformities; “illa” is also some animal who is born deformed or has some monstrosity characteristics; but, likewise, a corn cob whose ears are forming in an unexpected pattern, or in whose normal color -black, yellow or purple appears a very distinct isolated color- red on white, or purple on yellow- is a valued “illa” and can serve as an amulet and will be hung in some preferential place in the granary or bedroom; similarly, a calf or a foal that is born marked with some rare peculiarity in the color of its skin or its eyes is considered an “illa”; the rocks with strange appearance or figure, are also considered as ‘illas’ with magical powers. It is supposed that such deformities and oddities are caused by the moonlight or the nocturnal lightning bolts. It is the moon or the lightning that is the creator, the cause of the “illas”. The Father Jorge A. Lira, in his Quechua dictionary – Spanish, edited in 1944 by the University of Tucumán, define the meaning of the word “illa” as follows: “Clarity, transparency. Rock on which lightning struck considered as sacred, rock split by the lightning”, and the verb “illachiy”, derived from ‘illa’: “Illachiy: product of refraction. To refract, to produce changes in the light beams, to give luminosity, to illuminate”. But he does not consider in any of those terms the peculiar meaning of the word “Illa” which we pointed out, a common meaning in the Department of Ayacucho; even though from the analysis that Father Lira makes of the word “Illachiy”, the legitimacy of the magical meaning that the Indians of Ayacucho give to the word we are studying is very clear.
The substitution of the amaru by the bull has caused, of course, at the same time, a transformation of the ancient mythical character: it is about one of the forms of the cultural re-tradition of the bull and the conversion of an ancient symbol that takes the form of an incorporated element, which undergoes a new reincarnation. Such a conversion, as we have said, has caused disruptions: the bull converted into an amaru loses the attributes of ferocity, of evil monstrosity, of the ancient amaru; on the contrary it now receives, in general, as a beneficial ‘illa’; or as a mysterious being, a beautiful, subdued monster Rosa. This last legend constitutes a very important document that exhibits extraordinary beauty and shows the integration of the bull in the substance of the indigenous culture, and as the new element has enriched the imagination and modes of expression of the native people.
Note 6: Don Emeterio Cisneros Córdova has also collected this myth and published it in the pamphlet “Así es el Alma de mi Pueblo (This is the Soul of my People)”, printed in Huancayo in 1941.
—– VOCABULARY —–
Sobresalir – (to protrude) to stick out, to jut out, to project out; (to be different from) to stand out; (to surpass others) to stand out, to excel
El reposo – (relief) rest, repose (formal); (inactivity) rest
Batracio – batrachian (An amphibian, especially a frog, or, in some classifications, a frog or a salamander but not a caecilian).
Engendrar – (to bring into the world) to produce, to have, to give birth to (a woman); to father (a man), to conceive (a woman or a couple), to beget; (to lead to) to give rise to, to cause, to engender, to breed, to beget; (mathematics) to generate; (to reproduce) to have children, to get pregnant, to procreate
Engendrarse – (to be produced) to arise, to come about, to be born
Madurez – (characteristic) maturity; (fruit) ripeness; (adulthood) maturity
Blanquecino – (dirty white) whitish, off-white; (pallid) pale
Primacía – primacy, supremacy
Caber – (to have enough space) to fit, to be room for; (to pass through; used with “por”) to fit, to go; (to be conceivable) to be possible; (to be able to eat); (mathematics) to go; (to be an option) to be room for
Trombas de agua – waterspouts
Tromba – (vortex) waterspout (over a body of water), whirlwind, tornado; (torrential rain) downpour; (tumultuous incursion) whirlwind
Pedazo – (portion) piece
page 61, note (4)
Descargar – (to remove goods) to unload; (computing) to download; (to strike a blow) to deal; (to shoot a weapon) to fire; (to remove bullets) to unload; (a battery) to run down; (feelings) to vent; (to release) to relieve; (to absolve) to clear; (storm) to break; (to improvise music) to jam, to jam out
Descargarse – (battery) to run down; (computing) to download; (storm) to break; (to let off steam; used with “con”) to vent to, to unburden oneself to; (to avoid; used with “de”) to get out of
Deshacer – (to take apart) to undo, to untie, to strip (bed), to unpick, to unwrap, to break up, to cut up (meat), to unpack; (to change form) to melt, to dissolve; (to defeat) to rout; (to harm) to ruin, to mess up, to destroy, to wear away; (to upset) to devastate, to shatter, to tear apart; (to annul) to break, to dissolve
Deshacerse – (to come apart) to come undone, to come untied, to mess up; (to change form) to dissolve, to melt; (to become upset) to go to pieces
Diluvio – (weather) torrential rain, heavy rain, deluge, flood (inundation); (religion) Flood; (figurative) (large amount) flood
Vaciar – (to remove the contents of) to empty, to empty out; (to scoop out) to hollow out; (to mold) to cast; (to remove liquid from) to drain; (medicine) to perform a hysterectomy on
Vaciarse – (to flow out) to drain out, to empty; (to become vacant) to empty out
Provenir – (used with “de”) to come from, to stem from
Escondrijo – (hideaway) hiding place, hideout; (inconspicuous place) nook
Profanar – to desecrate, to defile, to profane
Manantial – (body of water) spring; (figurative) (fount) source
Pareja – (romantic pair) couple; (team or set of two) pair; (member of a couple or team) partner; (one of a set)
Notes (5), (6)
Presagiar – (to foresee) to foretell, to foreshadow, to presage, to forebode, to betoken
Note 4 (page 289/324)
Note 5
Semejanza – (likeness) similarity, resemblance; (figure of speech) simile
Suponer – (to think) to suppose, to assume, to imagine; (to attribute) to imagine; (to imply) to mean
Suponerse – (to think) to imagine
Escarcha – (weather) frost
Germen – (biology) germ; (source) germ, seed; (bud) germ
Sequía – (dry weather) drought; (thirst) (Colombia) drought
Conjurar – (to scheme) to conspire, to plot; (to invoke a supernatural being) to conjure; (to perform an exorcism) to exorcise; (to ward off) to avert
Conjurarse – (to scheme) to conspire, to plot
Inmolar – (literary) (to kill) to sacrifice
Inmolarse – (literary) (to kill oneself) to sacrifice oneself
Aplacar – (to pacify) to appease, to placate, to soothe, to calm down; (to mitigate) to satisfy (hunger), to quench (thirst), to soothe (pain), to ease (pain), to appease (guilt, wrath, anger)
Aplacarse – (to relax) to calm down; (to lose intensity) to die down, to abate
Exento – (excluded; used with “de”) exempt, free, without; (architecture) free-standing
Pecado – (immoral act) sin; (offense) sin, crime
Expiatorio – expiatory (having power, or intended, to make expiation; atoning; having power to atone for or offered by way of expiation or propitiation)
Indudable – (indubitable) unquestionable, undoubted, undeniable; (evident)
Convenir – (to be desirable) to be advisable, to be a good idea, to be worth; (to be a good time) to suit, to be convenient; (to be beneficial) to do good, to do well, to be in the interest of, to be good for; (to be in agreement; used with “en”) to agree on, to agree to, to agree; (to admit; used with “en”) to agree; (to arrange) to agree (price or date), to agree on
Intercambio – (trade) exchange, swap; (diologue) exchange; (study abroad program) exchange program, exchange; (sports) rally (tennis)
Reemplazar – (to be exchanged) to replace; (to substitute) to replace
Sustitución – substitution, replacement
Andino – (of Andean origin) Andean
Plateado – (color) silver, silvery (hair); (coated with silver) silver-plated; (process) silver plating
Tropezar con – (to hit by accident) to trip on, to bump into, to stumble over; (to come up against) to run into, to encounter
Tropezarse con – (to come across) to bump into, to run into
Encadenado – (bound) linked, chained (physically); (film and television) fade, dissolve
Sirena – (mythology) mermaid, siren; (warning sound) siren
Arrastrar – (to move along the ground) to drag, to sweep (clothing), to brush (clothing); (to pull) to sweep away (a river), to carry out (the ocean), to blow along (wind); (automobile) to tow; (finance) to drag down; (to be ill with) to drag on; (to lure) to draw, to attract; (to persuade) to influence, to win over; (to mumble) to slur
Arrastrarse – (to move along the ground) to crawl, to slither, to drag oneself; (to prostrate oneself) to grovel
Agotar – (to fatigue) to exhaust, to wear out, to tire out; (to use completely) to use up, to run out of, to exhaust, to run down; (to be tiring) to be exhausting
Agotarse – (to become tired) to tire oneself out, to get exhausted, to wear oneself out; (to use up a resource) to run out, to sell out, to use up
Sacar – (to remove) to take out, to get out, to get off; (to expel) to remove; (to produce) to take (a photograph), to make (a photocopy); (to receive) to get; (to draw out) to extract; (to move) to take out, to stick out; (to publish) to release; (to find the answer to) to get, to draw; (sports) to serve
Sacarse – (to remove) to take off; (to move) to take off, to take out; (to go away) to get out
Pasto – (place for grazing) pasture, grazing; (green area) lawn, grass; (feed) fodder; (marijuana) pot
Impresionar – (to make an impact on) to impress, to strike; (to cause an emotional reaction) to move, to shock, to affect; (photography) to expose; (to make an impact) to make an impression, to impress
Impresionarse – (to be impacted) to be impressed; (to be affected) to be moved, to be shocked
Sustancial – (important) substantial, significant, fundamental, considerable; (material) substantial; (nourishing) substantial
Ofrenda – (religion) offering; (present) token
Rito – (religious) rite; (custom) ritual
Sembrar – (agriculture) to plant, to sow; (to sprinkle) to scatter, to strew, to spread; (to kill) to whack
Cosechar – (to gather) to harvest, to pick, to reap; (to cultivate) to grow; (to obtain) to win, to earn, to reap, to achieve, to make; (to gather) to harvest
Supeditar – (to condition) to subordinate
Supeditarse – (to be subject to, used with “a”) to submit, to give in
Apariencia – (aspect) appearance
Acatar – (to act in accordance with) to comply with, to respect, to obey
Excelso – sublime, lofty
Inagotable – inexhaustible, endless, infinite, tireless
Escultura – (fine arts) sculpture; (work of art) sculpture, carving
Vasto – (extensive) vast, huge; (comprehensive) vast
Incitador – instigator
Acervo – (set of traditions) heritage; (legal) undivided estate
Fecundidad – (fecundity) fertility; (prolificacy) productiveness, fruitfulness; (soil productiveness) fertility
Exponer – (to uncover) to expose; (to put on display) to exhibit, to show, to display; (to set forth) to explain, to expound, to set out, to state, to present; (to endanger) to risk; (to put on display) to show
Exponerse – (to lay oneself open) to expose oneself; (to put oneself at risk) to risk
Anotar – (to take note of) to note down, to make a note of; (to write explanatory notes) to annotate; (to register) to enroll; (sports) to score
Anotarse – (sports) to score; (to register) to enroll
Castellanizar – (linguistics) to hispanicize
Divinizar – (to treat as deity) to deify
Desconocido – (undiscovered) unknown; (not famous) unknown; (strange) unfamiliar; (unrecognizable); (unfamiliar person) stranger; (not identified person) unidentified person; (not famous person)
Común – (frequent) common; (shared) common, mutual; (unexceptional) ordinary; (for general use) communal; (the majority)
Citar – (to convene) to make an appointment; (to refer) to cite, to quote; (to name) to quote, to mention; (legal) to summon, to call; (bullfighting) to provoke, to incite
Citarse – (to convene; often used with “con”) to arrange to meet
Escarbar – (to excavate) to dig (deep); (to scratch around in) (superficially), to dig up (causing damage); (to remove matter from) to pick (one’s teeth or nose), to clean (one’s ears); (to stir fire) to poke; (to inquire into) to investigate; (to search around; used with “en” or “entre”) to poke around in, to scrabble around on, to rummage around in; (to inquire; used with “en”) to delve into, to pry into, to investigate
Escarbarse – (to remove matter from) to pick (one’s teeth or nose), to clean (one’s ears)
Faena – (stint) task, job, work, chore (household); (bullfighting) performance; (bad turn) dirty trick; (drag) pain; (location of one’s job) workplace; (group of workers) (Chile) gang
Auxilio – (support) assistance, help, aid; (request for assistance) help
Dirigir – (to be in charge of) to manage (business), to run (business), to lead (organization), to oversee (activity, operation); (to guide) to direct; (music) to direct (film, show), to conduct (musical group); (education) to supervise; (to guide a vehicle) to steer (car, ship); (to write an address) to address; (to aim) to direct
Dirigirse – (to move toward) to walk; (to talk to) to address
Reemplazar – (to exchange) to replace; (to substitute) to replace
Denominación – (designation) name; (act of giving a name) naming; (finance) denomination
Desempeñar – (to execute) to carry out, to hold (a position), to play (a role); (to retrieve valuables) to redeem; (theater) to play
Desempeñarse – (to perform functions) to work as; (finances) to get out of debt
Agotado – (tired) exhausted; (unavailable) sold out; (used up) exhausted; (with no energy) flat
Supervivir – to survive
Adquirir – (to get) to acquire, to gain, to achieve; (to buy) to purchase; (to adopt) to acquire, to obtain, to take on
Ternero – (animal) calf
Estima – (appreciation) esteem, respect, high regard
Lamer – (to brush the tongue over) to lick; (to splash) to lap against
Lamerse – (to wash oneself) to lick oneself
Relamer – (to lick again) to lick repeatedly
Relamerse – (to touch one’s lips with the tongue) to lick one’s lips, to smack one’s lips, to lick its chops (animal); (to boast) to relish, to gloat
Amansar – (to domesticate) to tame, to break in (horses); (to calm) to calm down, to soothe
Amansarse – (to get calmed) to calm down
Relámpago – (weather) bolt of lightning, lightning (uncountable), lightning bolt
Jorobado – (hunchbacked person) hunchback; (with a curved back) hunchbacked, humpbacked; (complicated) tricky
Miembro – (person in a group) member; (anatomy) limb, member; (male genitalia) member (literary); (mathematics) member; (grammar) member; (participating) member
Asimismo – (additionally) also, likewise, as well
Mazorca – (botany) ear; (central core of an ear of corn) cob (with or without kernels), corncob (with or without kernels), ear of corn (with kernels), ear of maize (with kernels); (technical) (sewing) cop (technical)
Morado – (color) purple; (color) purple; (injury) bruise
Preciado – prized, precious, valued, valuable
Troje – (agriculture) granary, barn
Becerro – (animal) calf; (bullfighting) young bull; (material) calfskin
Rarísimo – (very unusual) very strange, very odd, very weird; (very scarce or exceptional) very rare
Tal (tales) – such
Talar – (to chop down) to cut down, to fell; (clothing) full-length
Hender – (to break open or fracture) to split, to crack, to crack open; (to cut) to cut through, to split, to slit open; (figurative) (literary) (to plow through) to cut through, to slice through, to cleave; (figurative) (to cut through) to break, to split
Refracción – (physics) refraction
Refractar – (physics) to refract
Dominio – (command) control, authority, power; (awareness) command, mastery, knowledge, fluency (in a language); (area) domain, field, realm; (territory) dominion; (computing) domain name (website), domain (seection of the internet
Desprender – (to remove something attached) to detach; (to emit) to give off
Desprenderse – (to be removed) to come off, to become detached, to come away; (to dispose of) to get rid of; (to distance oneself); (to be concluded)
Supuesto – (unconfirmed) supposed, alleged; (hypothesis) assumption
Sufrir – (to experience pain) to suffer; (to endure) to stand, to bear; (to experience) to suffer, to have, to undergo (surgery)
Trastorno – (medicine) disorder; (bother) inconvenience (minor), disruption (major)
Concebir – (to devise) to conceive; (to understand) to conceive of, to imagine, to comprehend; (to start to feel) to develop, to have, to give; (to get pregnant with) to conceive; (to become pregnant) to conceive
Domeñar – to subdue, to tame
Folleto – (flier) leaflet; (informational booklet) brochure, pamphlet