Narratives of the rites and laws of the Yncas

By Francisco de Avila et al.

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Title: Narratives of the rites and laws of the Yncas

Translator: Sir Clements R. Markham

Author: Francisco de Avila
Christoval de Molina
Polo de Ondegardo
Juan de Santa Cruz Pachacuti-yamqui Salcamayhua

Release date: November 5, 2026 [eBook #79927]

Language: English

Original publication: London: Hakluyt Society, 1873

Other information and formats: www.gutenberg.org/ebooks/79927

Credits: John Campbell and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)

*** START OF THE PROJECT GUTENBERG EBOOK NARRATIVES OF THE RITES AND LAWS OF THE YNCAS ***

TRANSCRIBER’S NOTE

Italic text is denoted by _underscores_.

Footnote anchors are denoted by [number], and the footnotes have been
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Some minor changes to the text are noted at the end of the book.

WORKS ISSUED BY

The Hakluyt Society.

NARRATIVE OF THE RITES AND
LAWS OF THE YNCAS.

M.DCCC.LXXIII.

NARRATIVES

THE RITES AND LAWS

THE YNCAS.

TRANSLATED
FROM THE ORIGINAL SPANISH MANUSCRIPTS,

AND EDITED,
With Notes and an Introduction,

BY
CLEMENTS R. MARKHAM, C.B., F.R.S.

LONDON:
PRINTED FOR THE HAKLUYT SOCIETY.

M.DCCC.LXXIII.

T. RICHARDS, 37, GREAT QUEEN STREET.

COUNCIL

THE HAKLUYT SOCIETY.

THE RIGHT HON. SIR DAVID DUNDAS, PRESIDENT.
ADMIRAL C. R. DRINKWATER BETHUNE, C.B. } VICE-
MAJOR-GENERAL SIR HENRY C. RAWLINSON, K.C.B., D.C.L., } PRESIDENTS.
F.R.S., VICE-PRES.R.G.S. }
REV. GEORGE P. BADGER.
JOHN BARROW, ESQ., F.R.S.
VICE-ADMIRAL COLLINSON, C.B.
W. E. FRERE, ESQ.
CAPTAIN J. G. GOODENOUGH, R.N.
CHARLES GREY, ESQ.
EGERTON VERNON HARCOURT, ESQ.
JOHN WINTER JONES, ESQ., F.S.A.
R. H. MAJOR, ESQ., F.S.A., SEC.R.G.S., F.S.A.
SIR W. STIRLING MAXWELL, BART.
SIR CHARLES NICHOLSON, BART., D.C.L.
VICE-ADMIRAL ERASMUS OMMANNEY, C.B., F.R.S.
REAR-ADMIRAL SHERARD OSBORN, C.B., F.R.S.
THE LORD STANLEY OF ALDERLEY.
THE HON. FREDERICK WALPOLE, M.P.

CLEMENTS R. MARKHAM, ESQ., C.B., F.R.S., SEC.R.G.S., HONORARY
SECRETARY.

CONTENTS.

An Account of the Fables and Rites of the Yncas, by Christoval
de Molina Page 3

II.

An Account of the Antiquities of Peru, by Juan de Santa Cruz
Pachacuti-yamqui Salcamayhua 67

III.

A Narrative of the errors, false gods, and other superstitions
and diabolical rites in which the Indians of the province of
Huarochiri lived in ancient times, by Dr. Francisco de Avila 123

IV.

Report by Polo de Ondegardo 151

INDEX.

I.--Subjects 173

II.--Names of Places 177

III.--Quichua Words 186

IV.--Names of Gods and Huacas 211

V.--Names of Indian men, women, lineages, and tribes 214

VI.--Names of Spaniards 219

INTRODUCTION.

Much as students would now prize the information that was collected by
the Spaniards who first overran the New World, they can only obtain
a small fraction of it. In these days, when scientific methods are
understood, and all evidence can be sifted and receive its relative
weight, much of that evidence is lost. Of all the narratives and
reports furnished to Herrera, for his history of the Indies, and of
which he made such scanty and unintelligent use, very few have been
preserved. Diligent search, for which we have to thank Don Pascual de
Gayangos, has brought four such documents to light, relating to ancient
Peruvian history, translations of which have been selected by the
Council of the Hakluyt Society to form a volume of their series. The
originals are manuscripts in the National Library at Madrid, marked B
135.

The first of these manuscripts is a report on the fables and rites
of the Yncas, addressed by Christoval de Molina, the priest of the
hospital for natives, at Cuzco, to Dr. Don Sebastian de Artaun, the
bishop of that ancient capital. It must have been written between 1570
and 1584; the period during which Artaun was bishop of Cuzco.

The second is an account of the antiquities of Peru, by an Indian named
Juan de Santa Cruz Pachacuti-yamqui Salcamayhua. His great-great grand
parents were living at the time of the Spanish conquest of Peru; so
that the author may have written in about 1620.

The third is an account of the religion and traditions of the Indians
of the mountainous province of Huarochiri, on the Pacific slope of
the maritime Cordillera, near Lima, by a resident priest, named Dr.
Francisco de Avila. It was written in 1608.

The fourth is a report, written in a memorandum book, apparently as a
rough draft, among the papers of the Licentiate Polo de Ondegardo, an
able and accomplished statesman, who was Corregidor of Cuzco, in 1560.

The first of these documents is the most important. Cristoval de Molina
had peculiar opportunities for collecting accurate information. He was
a master of the Quichua language; he examined native chiefs and learned
men who could remember the Ynca empire in the days of its prosperity,
and he was intimately acquainted with the native character, from his
position in the hospital at Cuzco. In his opening address to the
bishop, he mentions a previous account which he had submitted, on the
origin, history, and government of the Yncas. Fortunately this account
has been preserved, by Miguel Cavello Balboa,[1] who tells us that his
history is based on the learned writings of Christoval de Molina. The
present manuscript shows the importance of Molina as an authority, and
a special value is thus given to Balboa’s work, which may now be looked
upon as the most authentic version of early Yncarial traditions and
history.

The report on the fables and rites is supplementary to the history
used by Balboa; but which is not now extant as a separate work. It
contains a minute and detailed account of the ceremonies performed in
the different months throughout the Ynca year, with the prayers used by
the priests on each occasion in Quichua and Spanish, the sacrifices,
and festivities. There are some very interesting points, which must
be noticed in their order, in connection with Molina’s account of the
Yncas; for they throw fresh light on several doubtful questions.

The first of these points is the position held by the Supreme Being or
Creator, in the religion of the Yncas. Our knowledge of this subject
has hitherto been derived from Garcilasso de la Vega, who tells us
that, besides the Sun, the Yncas worshipped the true supreme God and
Creator; that they called him Pachacamac, a name signifying “He who
gives animation to the universe,” or “He who does to the universe
what the soul does to the body;” that they held Him in much greater
inward veneration than the Sun; but that they did not build temples
to him, nor offer him sacrifices.[2] He quotes from Blas Valera,
that all subjugated tribes were ordered to worship the most powerful
god Ticci-Uira-ccocha, otherwise called Pachacamac;[3] and in another
place, he says that the temple of Pachacamac, on the sea-coast, was the
only one to the Supreme Being throughout the whole of Peru.[4]

I have discussed the questions relating to the temple on the sea coast,
in my introduction to the “Reports on the Discovery of Peru” (Hakluyt
Society, 1872); and have shown that it was not dedicated to the Supreme
Being of the Yncas. Garcilasso de la Vega wrote the particulars
touching what he had heard in Peru, after a lapse of many years, but
without conscious exaggeration. Indeed his statements, as a rule, are
wonderfully accurate, as I shall presently show. But the evidence of
Molina is more reliable, because he wrote on the spot, with a full
knowledge of the language, and after carefully examining the surviving
priests and wise men of the old Ynca court.

The name _Pachacamac_ occurs three times in the prayers given by
Molina, as an attribute of the Deity; but the term most constantly used
was _Pachayachachic_, “the teacher of the universe.” Another name was
_Tecsiviracocha_, which Molina interprets, “the incomprehensible God.”
In the prayers, however, the first word is _Aticsi_, probably from
_Atini_ (I conquer), and the meaning would rather be the conquering
_Uiracocha_. Respecting the meaning of the word _Uiracocha_, I am
at present doubtful; but Garcilasso has clearly shown that it does
not mean, as has been suggested by writers unacquainted with the
language, “the foam of the sea.”[5] The usual names for the god of
the Yncas, and those which occur in their prayers, are Pachayachachic
Aticsi-Uiracocha. Molina relates that one of the Yncas erected a temple
to the Supreme Being at Cuzco,[6] on a site now occupied by the Church
of the Nazarenes, and in Molina’s days by the house of Hernan Lopez de
Segovia.[7] The Indian Salcamayhua also mentions this temple, and it
is quite true that on the site indicated, there are the walls of an
ancient edifice, with serpents carved in relief on the stones. Molina
adds, that there was a golden statue to represent the Creator in this
temple, which received honours at all the periodical festivals.

The sun, moon, and thunder, appear to have been deities next in
importance to Pachayachachic; sacrifices were made to them at all the
periodical festivals, and several of the prayers given by Molina are
addressed to them. Another image, called _Huanacauri_, which is said to
have been the most sacred of the ancestral gods of the Yncas, received
equal honours. In all this we may discern the popular religion of the
Andean people, which consisted in the belief that all things in nature
had an ideal or soul which ruled and guided them, and to which men
might pray for help. This worship of nature was combined with the
worship of ancestors; the nature gods being called _huaca_, and the
ancestral deities _pacarina_ or _pacarisca_. The universal tradition
pointed to a place called Paccari-tampu, as the cradle or point of
origin of the Yncas. It was, from Cuzco, the nearest point to the
sun-rising; and as the sun was chosen as the _pacarisca_ of the Yncas,
the place of their origin was at first assigned to Paccari-tampu. But
when their conquests were extended to the Collao, they could approach
nearer to the sun, until they beheld it rising out of lake Titicaca,
and hence the inland sea became a second traditional place of royal
origin.

The language of the Collas, Pacasas, and Lupacas, the people in the
basin of the lake Titicaca (erroneously called Aymara), added very few
words to the rich idiom of the Yncas; but a vast number of Quichua
words were adopted by the Collas. Two or three Colla words, however,
occur in the manuscripts of Molina and Salcamayhua, which may give rise
to speculation. According to Molina, the Ynca name for the sun was
_Punchau_,[8] the god of day, and not _Ynti_, as given by Garcilasso.
In the prayers, the word used is always _Punchau_. But Salcamayhua
records a speech which the chief of the Collas made to the Ynca: “Thou
art Lord of Cuzco, I am Lord of the Collas. I have a silver throne, thy
throne is of gold. Thou art a worshipper of Uira-ccocha Pachayachachic.
I worship Ynti.”[9] Further on we are told that Ynti was the god of
the Collas,[10] and that the Ynca adopted the name when he set up an
image at Titicaca.[11] According to these accounts, Punchau was the
sun-god of the Yncas, and Ynti was that of the Collas. Yet the modern
word for the sun, in the Collao, is _Lupi_, from the Quichua word
_Rupay_, meaning heat and warmth. The word for the moon in the Colla
dialect (_Pacsa_) also occurs twice in the manuscript of Molina. He
speaks of _Pacsa-mama_,[12] in one place, as the name of the moon-god,
the Quichua word being _Quilla_; and he gives two names for the month
of July.[13] One is _Tarpuiquilla_, composed of two Quichua words,
meaning “the sowing month.” The other is _Moron-pasca_, the last word
being the Colla name for the moon.

A fourth point of interest is the additional proof furnished in these
manuscripts of the antiquity of the Quichua drama of Ollanta.[14]
Hitherto no evidence has been discovered of the word _Ollanta_ being as
old as the time of the Yncas; and the place now called Ollantay-tampu,
the traditionary scene of the events recorded in the drama, is simply
called Tampu by all other old Spanish writers. But both Molina[15]
and Salcamayhua[16] speak of it as Ollanta-tampu. This is a proof
that the name is not of modern origin. In the introduction to my
translation of the Quichua drama,[17] I gave a derivation of the word
Ollanta, suggested by Señor Barranca. A more probable etymology has
since been given by Dr. Vicente Lopez.[18] _Oll_, he says, should be
_Uill_ or _Uilla_, a legend, from _Uillani_ (I record); and _Anta_, the
Andes--_Ollanta_, “a legend of the Andes.” So that before the Spanish
conquest, as we now learn from Molina and Salcamayhua, there was a
place called _Ollanta-tampu_--“the site of the legend, or drama of the
Andes.” Salcamayhua mentions plays as being enacted at the festivals
of the Yncas; one called _Anay-sauca_, which means literally, “How
pleasant!” another _Hayachuco_, and others.

The full details of Ynca ceremonies given by Molina furnish incidental
evidence of the truthfulness of Garcilasso de la Vega. Thus the account
of the feast of _Situa_, in the _Royal Commentaries_,[19] would serve
as a very accurate abstract of the fuller and more detailed narrative
of Molina.[20] Garcilasso wrote from memory, forty years after he had
left Peru, with the aid of letters from correspondents.[21] His main
object was to publish a commentary, correcting the errors of Spanish
authors who professed to give a history of the Yncas without being
acquainted with their language. In doing this, he added much precious
information from the storehouse of his own memory, and the more his
work is sifted and examined, the more clearly does it appear that he
was scrupulously truthful, and that, allowing for the disadvantages
under which he laboured, his statements are wonderfully accurate.
Perhaps the excellence of the Ynca’s memory is best shown in his
topographical details. He gives the conquests of each successive
Ynca, mentioning the places through which the conquerors marched in
the gradual acquisition of their vast empire. He enumerates three
hundred and twenty places in Peru, yet, in describing the marches, he
does not make a single mistake, nor give one of these places out of
its order, or in the wrong position. When Garcilasso’s routes of each
conquering Ynca are placed on a map, they furnish convincing proofs of
the remarkable accuracy of the author. The narrative of Molina also
supplies more than one incidental corroboration of the correctness of
Garcilasso’s statements.

The words of the prayers actually offered up by the Ynca Priests to
their Deities are the most valuable part of Molina’s report. He gives
fourteen of these prayers: four to the Supreme Being; two to the Sun;
one for fruitful flocks; four for the Yncas; two for or to the other
_huacas_ or gods, and one to the earth. Unfortunately the Quichua words
have, in many instances, been incorrectly transcribed, so that the
meaning is not always clear; and the translations in Spanish, which are
now given in English, are in some cases far from literal. Under these
circumstances I have thought the best course would be to give all the
Quichua words in an alphabetical index, with the English meanings of
those which can be recognized.[22] The translations in the text give
the meaning of the Quichua with general accuracy.

The second Report, entitled “An Account of the Antiquities of Peru,”
by an Indian named Salcamayhua, was written about forty years after
the time of Molina. It is curious and valuable, because it gives
the traditions of Ynca history, as they were handed down by the
grandchildren of those who were living at the time of the Spanish
conquest, to their grandchildren. Salcamayhua gives two prayers which
are traditionally attributed to Manco Ccapac, the first Ynca, in the
original Quichua, and two or three other Quichua prayers and speeches.
His narrative of events, and record of customs and ceremonies, are
valuable so long as they are given their due place. They are entitled
to a certain authority as coming from a recipient of native tradition,
living a generation or two after the death of the last man who had seen
the Ynca empire in the days of its glory. Salcamayhua, as an authority,
ranks after Cieza de Leon, Polo de Ondegardo, Molina, Balboa, and
Garcilasso de la Vega; but before Spanish writers who were ignorant
of the native language, though they lived and wrote before his time,
such as Zarate, Fernandez, and Acosta. Montesinos both wrote after
Salcamayhua, and is totally unreliable. The Indian Salcamayhua was
intimately acquainted with the language, which was his own, and he
received the traditions from his own people. But neither he nor Molina
corroborate one of the fabulous stories told by Montesinos; whose
pretensions to having received his list of a hundred kings, and other
absurdities, from the Indian _Amautas_ or wise men, are discredited by
the absence of all corroborative testimony. It is clear that Montesinos
was ignorant of the Quichua language, and his work, in my opinion, is
quite inadmissible as an authority.

The third document in the present collection is a narrative of the
false gods and other superstitions of the Indians of the province of
Huarochiri, by the Dr. Francisco de Avila, Priest of the principal
village in the province. This is one of the very few fragments from
which we can glean some slight knowledge of the mysterious civilized
nation which occupied the coast of Peru, before the Ynca conquest.
Researches into the history of this coast-people are surrounded by
peculiar difficulties. The Yncas conquered the Peruvian coast two or
three generations before the arrival of the Spaniards, and used all
their influence and power to substitute the Quichua language, and to
destroy the separate polity and religion of the conquered race. Hence
many Quichua words appear in their traditions, as told by Father
Avila, and the student must carefully eliminate them, before forming
any conclusions respecting the intellectual position of the original
people of the Pacific coast. For instance, the god of the Huarochiri is
said to be _Coniraya Uiracocha_, the former word being indigenous, and
the latter a foreign term introduced by the Yncas; just as we should
say the _God Vishnu_, combining an English and a Hindu word. The root
_Con_, in the words _Coniraya_ and _Conopa_, is the term for the
deity, or for anything sacred in the language of the coast, and has
nothing to do with Quichua.

The province of Huarochiri, of which a map is given to illustrate
the curious narrative of Avila, is very mountainous. It occupies the
western slopes of the maritime cordillera of the Andes, overhanging
the coast plain from the latitude of Lima to that of Pachacamac. Avila
unconsciously furnishes evidence that the inhabitants of Huarochiri
originally came from the coast. “They declare,” he says, “that in the
days of Coniraya their country was _yunca_,”[23] “and that the crops
ripened in five days.” Avila enters into an elaborate explanation to
prove that this is impossible. But obviously the tradition referred
to the time when the ancestors of the Huarochiri people inhabited the
_yuncas_ of the coast.

The sources of information respecting the civilized race of the
Peruvian coast are very scanty, and consequently very precious. We have
the silent testimony of the grand ruins of Chimu near Truxillo,[24]
and in other coast valleys, of the great mounds, and of the works
of irrigation. There is a grammar and vocabulary of their language,
written by Fernando de la Carrera in 1644; and the Lord’s Prayer
in _Mochica_, one of their dialects, preserved by Bishop Orè, and
published at Naples in 1602. Cieza de Leon[25] travelled through the
coast valleys in the early days of the Spanish conquest, and gave an
interesting account of what he saw, to which Garcilasso de la Vega[26]
has added some additional particulars. Balboa[27] relates the legends
of the coast Indians of Lambayeque respecting their first arrival
by sea; and the curious report of Arriaga[28] on the destruction of
idols in the provinces of Yauyos and Conchucos, has some bearing on
the people of the coast. But here again great care must be taken to
eliminate all Ynca words and ideas, before use can be made of the
report, in an inquiry as to the Yuncas of the sea board. A still more
remarkable report was made by an Augustin[29] friar, in 1555, on the
idolatry and superstitions of the inhabitants of the province of
Huamachuco, which, like Conchucos, Yauyos, and Huarochiri, overhangs
the coast valleys. It is from these scanty materials that some
knowledge can be acquired, after careful study, of the civilized race
on the coast, and of the extent to which branches from it had spread
over the mountainous districts of the maritime cordillera. The most
curious of these sources of information, is, I think, the narrative
of Father Avila, which has never been printed in Spanish, and a
translation of which is now printed for the first time.

The last document in this volume is a Report by Polo de Ondegardo, an
accomplished lawyer and statesman who came to Peru with the President
Gasca. He was Corregidor of Charcas, and afterwards of Cuzco, and
studied the language and laws of the Yncas with minute care, in order
that he might be better able to conduct the administration of the
provinces under his charge. The document is in the form of a rough
draft or set of notes, apparently intended as material for a more
finished report. He describes the principle on which the Ynca conquests
were made, the division and tenure of land, the system of tribute, the
regulations for preserving game and for forest conservancy, and other
administrative details; and he points out, here and there, the way
in which the wise legislation of the Yncas ought to be utilized and
imitated by their conquerors.

These four curious papers, which have never been printed in the
language in which they were written, are now translated for the first
time; and it is believed that they will form an important addition
to the sources of knowledge respecting the early civilization of the
American races.

FOOTNOTES:

[1] A French translation of the work of Balboa was published by Ternaux
Compans, in the second series of his translations, in 1840. Balboa
commenced his work at Quito in 1576, and completed it in 1586; the very
period when Molina was prosecuting his researches at Cuzco.

[2] G. de la Vega, i, p. 106.

[3] _Ibid._, ii, p. 38.

[4] _Ibid._, ii, p. 186.

[5] G. de la Vega, ii, p. 66.

[6] P. 11.

[7] P. 11.

[8] See also _Arriaga_. _Extirpacion de la idolatria del Peru._

[9] P. 90.

[10] P. 101.

[11] P. 112.

[12] P. 37.

[13] P. 19.

[14] See “_Ollanta, an ancient Ynca Drama,” translated from the
original Quichua, by Clements R. Markham, C.B._ (_Trübner_, 1871.)

[15] P. 51.

[16] P. 116.

[17] P. 11.

[18] _Les races Aryennes du Pérou_, p. 327.

[19] See my translation, ii, p. 228.

[20] Pp. 20-34.

[21] See my translation of the _Royal Commentaries_, i, p. 76.

[22] See p. 186.

[23] _Yunca_ is a warm tropical plain or valley.

[24] Described by Rivero, and photographed, in detail, by Mr. Squier.

[25] See my translation, pp. 233-63.

[26] See my translation, ii, pp. 147, 154, 185, 193, 195, 424, 428, 460.

[27] P. 89 (Ternaux Compans’ ed.)

[28] _Extirpacion de la idolatria del Peru, dirigido al Rey N.S., en
su real Consejo de Indias: por el Padre Pablo Joseph de Arriaga de la
Compania de Jesus_ (_Lima_, 1621.)

[29] Translated into French by M. Ternaux Compans, in his _Recueil
de Documents et Mémoires originaux sur l’Histoire des Possessions
Espagnoles dans l’Amérique_ (_Paris_, 1840), p. 85.

AN ACCOUNT

THE FABLES AND RITES OF

THE YNCAS.

THE FABLES AND RITES OF THE YNCAS,

CHRISTOVAL DE MOLINA,

_Priest of the Parish of Our Lady of Healing of the Hospital for
Natives in the City of Cuzco._[1]

Addressed to the Most Reverend LORD BISHOP DON SEBASTIAN DE
ARTAUN,[2] of the Council of His Majesty.

As in the account which I submitted to your most illustrious Lordship
of the origin, lives, and customs of the Yncas, Lords of this land,
of the names and number of their wives, of the laws they gave and
the wars they waged, and of the tribes and nations they conquered;
I also treated, in some places, of the ceremonies and worship they
established, though not very fully; I now propose, chiefly by reason
of the wish expressed by your reverend Lordship, to take similar pains
to describe the ceremonies, worship, and idolatries of these Indians.
For this purpose I assembled a number of aged persons who had seen and
participated in them in the days of Huayna Ccapac, of Huascar Ynca, and
of Manco Ynca, as well as some leaders and priests of those days.

And first with regard to the origin of their idolatries, it is so that
these people had no knowledge of writing. But, in a house of the Sun
called Poquen Cancha, which is near Cuzco, they had the life of each
one of the Yncas, with the lands they conquered, painted with figures
on certain boards, and also their origin. Among these paintings the
following fable was represented.

In the life of Manco Ccapac, who was the first Ynca, and from whom
they began to be called children of the Sun, and to worship the Sun,
they had a full account of the deluge. They say that all people and
all created things perished in it, insomuch that the water rose above
all the highest mountains in the world. No living things survived
except a man and a woman who remained in a box, and when the waters
subsided, the wind carried them to Huanaco,[3] which will be over
seventy leagues from Cuzco, a little more or less. The Creator of all
things commanded them to remain there as _mitimas_;[4] and there, in
Tiahuanaco, the Creator began to raise up the people and nations that
are in that region, making one of each nation of clay, and painting the
dresses that each one was to wear. Those that were to wear their hair,
with hair; and those that were to be shorn, with hair cut; and to each
nation was given the language that was to be spoken, and the songs to
be sung, and the seeds and food that they were to sow. When the Creator
had finished painting and making the said nations and figures of clay,
he gave life and soul to each one, as well men as women, and ordered
that they should pass under the earth. Thence each nation came up in
the places to which he ordered them to go. Thus they say that some came
out of caves, others issued from hills, others from fountains, others
from the trunks of trees. From this cause, and owing to having come
forth and commenced to multiply, from those places, and to having
had the beginning of their lineage in them, they made _huacas_ and
places of worship of them in memory of the origin of their lineage
which proceeded from them. Thus each nation uses the dress with which
they invest their _huaca_; and they say that the first that was born
from that place was there turned into stones, others say the first of
their lineages were turned into falcons, condors, and other animals and
birds. Hence the _huacas_ they use and worship are in different shapes.

There are other nations which say that when the deluge came, all people
were destroyed except a few who escaped on hills, in caves, or trees,
and that these were very few, but that they began to multiply, and
that, in memory of the first of their race who escaped in such places,
they made idols of stone, giving the name of him who had thus escaped
to each _huaca_. Thus each nation worshipped and offered sacrifices of
such things as they used. There were, however, some nations who had a
tradition of a Creator of all things. They made some sacrifices to him,
but not in such quantity, or with so much veneration as to their idols
or _huacas_. But to return to the fable. They say that the Creator was
in Tiahuanaco, and that there was his chief abode, hence the superb
edifices, worthy of admiration, in that place. On these edifices were
painted many dresses of Indians, and there were many stones in the
shape of men and women, who had been changed into stone for not obeying
the commands of the Creator. They say that it was dark, and that there
he made the sun, moon, and stars, and that he ordered the sun, moon,
and stars to go to the island of Titicaca, which is near at hand, and
thence to rise to heaven. They also declare that when the sun, in the
form of a man, was ascending into heaven, very brilliant, it called to
the Yncas and to Manco Ccapac, as their chief, and said:--“Thou and
thy descendants are to be Lords, and are to subjugate many nations.
Look upon me as thy father, and thou shalt be my children, and thou
shalt worship me as thy father.” And with these words it gave to Manco
Ccapac, for his insignia and arms, the _suntur-paucar_[5] and the
_champi_,[6] and the other ensigns that are used by the Yncas, like
sceptres. And at that point the sun, moon, and stars were commanded to
ascend to heaven, and to fix themselves in their places, and they did
so. At the same instant Manco Ccapac and his brothers and sisters, by
command of the Creator, descended under the earth and came out again
in the cave of Paccari-tambo,[7] though they say that other nations
also came out of the same cave, at the point where the Sun rose on the
first day after the Creator had divided the night from the day. Thus
it was that they were called children of the Sun, and that the Sun was
worshipped and revered as a father.

They also have another fable, in which they say that the Creator had
two sons, the one called Ymaymana Viracocha, and the other Tocapo
Viracocha. Having completed the tribes and nations, and assigned
dresses and languages to them, the Creator sent the sun up to heaven,
with the moon and stars, each one in its place. The Creator, who in the
language of the Indians is called Pachayachachi[8] and Tecsiviracocha,
which means the incomprehensible God, then went by the road of the
mountains, from Tiahuanaco, visiting and beholding all the nations,
and examining how they had begun to multiply, and how to comply with
his commands. He found that some nations had rebelled and had not
obeyed his commands; so he turned a large number of them into stones
of the shape of men and women, with the same dress that they had worn.
These conversions into stone were made at the following places: in
Tiahuanaco, and in Pucara, and Xauxa, where they say that he turned
the _huaca_ called Huarivilca into stone, and in Pachacamac and
Cajarmarca, and in other parts. In truth there are great blocks of
stone in those places, some of which are nearly the size of giants.
They must have been made by human hands in very ancient times; and, by
reason of the loss of memory, and the absence of writing, they invented
this fable, saying that people had been turned into stones for their
disobedience, by command of the Creator. They also relate that in
Pucara, which is forty leagues from the city of Cuzco on the Collao
road, fire came down from heaven and destroyed a great part of the
people, while those who were taking to flight were turned into stones.

The Creator, who is said to be the father of Ymaymana Viracocha, and
of Tocapo[9] Viracocha, commanded that the elder, named Ymaymana
Viracocha, in whose power all things were placed, should set out from
this point, and go by the way of the mountains and forests through all
the land, giving names to the large and small trees, and to the flowers
and fruits that they bear, and teaching the people which were good for
food or for medicine, and which should be avoided. He also gave names
to all the herbs, and explained which had healing virtues and which
were poisonous. The other son, named Tocapo Viracocha, which means in
their language “the maker,” was ordered to go by the way of the plains,
visiting the people, and giving names to the rivers and trees, and
instruction respecting the fruits and flowers. Thus they went until
they reached the sea, whence they ascended to heaven, after having
accomplished all they had to do in this world.

They also relate, in this same fable, that at Tiahuanaco, where all
mankind was created, all the different kinds of birds were made, male
and female, and that each was given the songs they were to sing; those
that were to live in the forest being sent there, and each kind to its
respective place. In like manner all the different beasts were created,
male and female, and all the serpents and lizards that are met with in
the land; and the people were taught the names and qualities of each of
these birds, beasts, and reptiles.

These Indians believed for a certainty that neither the Creator nor
his sons were born of woman, that they were unchangeable and eternal.
The tribes have many other fables teaching their origin, insomuch that
if all were to be told, there would be no end. I will, therefore, only
insert some of these fables.

In the kingdom of Quito, there is a province called Cañaribamba,
and the Cañaris Indians are so named from their province.[10] These
Cañaris say that, at the time of the deluge, two brothers escaped to
a very high mountain called Huaca-yñan. As the waters rose the hill
also increased in height, so that the waters never reached them. After
the flood had subsided, their store of provisions being ended, they
came forth and sought for food in the hills and valleys. They built a
very small house in which they dwelt, living on herbs and roots, and
suffering much from hunger and fatigue. One day, after going out in
search of food, they returned to their little house, and found food
to eat and _chicha_ to drink, without knowing who could have prepared
or brought it. This happened for ten days, at the end of which time
they consulted how they should see and know the being who did them
so much good in their great need. So the elder of the two agreed to
remain concealed. Presently he saw two birds, of the kind called
_agua_, and by another name _torito_. In our language they are called
_guacamayos_.[11] They came dressed as Cañaris, with hair on their
heads fastened in front as they now wear it. The concealed Indian
saw them begin to prepare the food they brought with them, as soon as
they came to the house, the larger one taking off the _lliclla_ or
mantle worn by the Indians. When the concealed man saw that they were
beautiful, and that they had the faces of women, he came forth; but as
soon as they saw him, they were enraged and flew away without leaving
anything to eat on that day. When the younger brother came home from
searching for food, and found nothing cooked and ready as on former
days, he asked his brother the reason, who told him, and they were
very angry. On the next day the younger brother resolved to remain in
concealment, and to watch whether the birds returned. At the end of
three days the two _guacamayos_ came back, and began to prepare the
food. The men watched for an opportune time when they had finished
cooking, and shutting the door, enclosed them inside. The birds showed
great anger; but while they were holding the smaller one, the larger
went away. Then they had carnal knowledge of the smaller one, and
had by it six sons and daughters. It lived with them for a long time
on that hill, and they subsisted on the seeds they sowed, which were
brought by the _guacamayo_. And they say that from these brothers and
sisters, children of the _guacamayo_, all the Cañaris proceed. Hence
they look upon the hill _Huaca yñan_ as a _huaca_, and they hold the
_guacamayos_ in great veneration, and value their feathers very highly,
for use at their festivals.

In the province of Ancasmarca, which is five leagues from Cuzco, in the
Anti-suyu division, the Indians have the following fable.

They say that a month before the flood came, their sheep displayed
much sadness, eating no food in the day-time, and watching the stars
at night. At last the shepherd, who had charge of them, asked what
ailed them, and they said that the conjunction of stars showed that
the world would be destroyed by water. When he heard this, the
shepherd consulted with his six children, and they agreed to collect
all the food and sheep they could, and to go to the top of a very high
mountain, called Ancasmarca. They say that as the waters rose, the hill
grew higher, so that it was never covered by the flood; and when the
waters subsided, the hill also grew smaller. Thus, the six children
of that shepherd returned to people the province. These and other
tales are told, which I do not insert, to avoid prolixity. The chief
cause of the invention of these fables, was the ignorance of God, and
the abandonment of these people to idolatries and vices. If they had
known the use of writing they would not have been so dull and blind.
Nevertheless, they had a very cunning method of counting by strings of
wool and knots, the wool being of different colours. They call them
_quipus_, and they are able to understand so much by their means, that
they can give an account of all the events that have happened in their
land for more than five hundred years. They had expert Indians who
were masters in the art of reading the _quipus_, and the knowledge was
handed down from generation to generation, so that the smallest thing
was not forgotten. By the _quipus_, which are like these strings that
old women use for praying in Spain, only with ends hanging from them,
they keep such an account of the years and months, that no error is
committed in the record. The system became more complete under the Ynca
Yupanqui, who first began to conquer this land, for before his time
the Yncas had not advanced beyond the vicinity of Cuzco, as appears
from the account now in the hands of your Reverence. This Ynca appears
to have been the first to order and settle ceremonies and religions.
He it was who established the twelve months of the year, giving a
name to each, and ordaining the ceremonies that were to be observed
in each. For although his ancestors used months and years counted by
the _quipus_, yet they were never previously regulated in such order
until the time of this Lord. He was of such clear understanding, that
he reflected upon the respect and reverence shown by his ancestors to
the Sun, who worshipped it as God. He observed that it never had any
rest, and that it daily journeyed round the earth; and he said to those
of his council that it was not possible that the Sun could be the God
who created all things, for if he was he would not permit a small cloud
to obscure his splendour; and that if he was creator of all things he
would sometimes rest, and light up the whole world from one spot. Thus,
it cannot be otherwise but that there is someone who directs him, and
this is the Pacha-Yachachi or creator. Influenced by this reasoning
and knowledge, he ordered the houses and temple of Quisuar-cancha[12]
to be made, which are above the houses of Diego Ortiz de Guzman,[13]
coming towards the great square of Cuzco, where Hernan Lopez de Segovia
now lives. Here he raised a statue of gold to the creator, of the size
of a boy of ten years of age. It was in the shape of a man standing
up, the right arm raised and the hand almost closed, the fingers and
thumb raised as one who was giving an order. Although the Yncas had
a knowledge of a creator of all things from the first, whom they
reverenced and to whom they offered sacrifices; yet he never was held
in such great veneration as from the time of this Ynca, who gave orders
to the heads of provinces throughout his dominions that temples should
be erected to him, and that he should have flocks, servants, farms,
and estates, out of which the sacrifices should be provided. This also
was the Ynca who so sumptuously erected the house of the Sun at Cuzco:
for before his time it was very small and poor. The cause of this is
related in the following fable.

They say that, before he succeeded, he went one day to visit his father
Viracocha Ynca, who was in Sacsahuana, five leagues from Cuzco. As
he came up to a fountain called Susur-puquio,[14] he saw a piece of
crystal fall into it, within which he beheld the figure of an Indian
in the following shape. Out of the back of his head there issued three
very brilliant rays like those of the Sun. Serpents were twined round
his arms, and on his head there was a _llautu_[15] like that of the
Ynca. His ears were bored, and ear-pieces, like those used by the
Yncas, were inserted. He was also dressed like the Ynca. The head of
a lion came out from between his legs, and on his shoulders there was
another lion whose legs appeared to join over the shoulders of the
man; while a sort of serpent also twined over the shoulders. On seeing
this figure the Ynca Yupanqui fled, but the figure of the apparition
called him by his name from within the fountain, saying:--“Come hither,
my son, and fear not, for I am the Sun thy father. Thou shalt conquer
many nations: therefore be careful to pay great reverence to me, and
remember me in thy sacrifices.” The apparition then vanished, while
the piece of crystal remained. The Ynca took care of it, and they say
that he afterwards saw everything he wanted in it. As soon as he was
Lord, he ordered a statue of the Sun to be made, as nearly as possible
resembling the figure he had seen in the crystal. He gave orders to the
heads of the provinces in all the lands he had conquered, that they
should make grand temples richly endowed, and he commanded all his
subjects to adore and reverence the new Deity, as they had heretofore
worshipped the Creator. In the narrative of his life, which your
Lordship has, it is related that all his conquests were made in the
name of the Sun his Father, and of the Creator. It was this Ynca, also,
who commanded all the nations he conquered to hold their _huacas_ in
great veneration, and to propitiate them by sacrifices, saying that
thus they would not be enraged at not receiving their due quantity of
reverence and worship. He also caused worship to be offered to the
thunder, and he had a statue of a man erected in gold, in a temple in
the city of Cuzco. This _huaca_ also had a temple, near that of the
Sun, in all the provinces, with estates, flocks, and servants for the
celebration of sacrifices. But as my intention is to touch upon worship
and ceremonies, and not to treat of laws and customs, I will pass on to
the other points of my present treatise.

They also had, in some nations, many huacas and temples where the
devil gave answers; and in the city of Cuzco there was the huaca of
Huanacauri.[16] There were many kinds of wizards in the provinces,
with names and attributes differing one from the other. The names and
offices were as follows:--

_Calparicu_, which means those who bring luck and success, and were
expected to obtain the things that were desired. With this object they
killed birds, lambs, and sheep, and, inflating the lungs, through a
certain vein, they discerned certain signs, by which they declared what
was about to happen.

There were others called _Virapiricuc_, who burnt the breasts of sheep
and coca in the fire, and foretold what would occur from certain signs
at the time the things were burning. Those who consulted them said that
they were the least to be relied on, because they always lied.

Others were called _Achicoc_, who were the sorcerers that told fortunes
by maize and the dung of sheep. They gave their replies to those who
consulted them, according as the things came out in odd or even numbers.

Others were called _Camascas_, who declared that their grace and virtue
was derived from the thunder; saying that, when a thunder-bolt fell,
and one of them was struck with terror, after he came to himself he
proclaimed how the thunder had revealed to him the art of curing by
herbs, and how to give replies to those who consulted them. In like
manner, when one escaped from some great danger, they said that the
devil had appeared; and those who wished to be cured by herbs were also
said to be instructed. Hence many Indians are great herbalists. Others
were shown the poisonous herbs, and these were called _Camascas_.

Others were called _Yacarcaes_, and these were natives of Huaro. They
had mighty pacts with the devil, as appears from the ceremony they
performed, which was as follows:--They took certain tubes of copper
mixed with silver, about the length of an ordinary arquebus; and some
brass vessels in which they light fires with charcoal, which they blew
and made to blaze up by means of the tubes. It was in these fires that
the devils delivered their replies, and the sorcerers said that it
was concerning the soul of such a man or woman that they were making
inquiry, who might be in Quito or in any other part of the empire
which the Yncas had conquered. The principal questions they asked
were whether such an one was against the Sun his father, or whether
such others were thieves, murderers, or adulterers. By means of this
invocation the Ynca knew all that passed in his dominions, with the
help of the devil. These _Yacarcaes_ were much feared, as well by the
Ynca as by the people, and he took them with him wherever he went.

There were other sorcerers who had charge of the huacas, among whom
there were some who conferred with the devil, and received his
replies, telling the people what they wished to know, but they very
seldom gave correct answers. According to the accounts they give, all
the people of the land confessed to the sorcerers who had charge of the
huacas; and these confessions were made publicly. In order to test the
truth of the confessions, the sorcerers tried them by consulting signs,
and in this way, with the aid of the devil, they discovered who had
confessed falsely, and upon these they inflicted severe punishments.
Those who had grave crimes to confess, which merited death, confessed
them in secret to the sorcerer.

The Yncas, and the people of Cuzco, always made their confessions in
secret, and generally they confessed to those Indian sorcerers of Huaro
who were employed for this office. In their confessions they accused
themselves of not having reverenced the sun, the moon, and the huacas,
with not having celebrated the feasts of the Raymis, which are those in
each month of the year, with all their hearts; with having committed
fornication against the law of the Ynca not to touch a strange woman
or to seduce a virgin unless given by the Ynca, and not because
fornication was a sin. For they did not understand this. They also
accused themselves of any murder or theft, which we hold to be grave
sins, as also were murmurs, especially if they had been against the
Ynca or against the Sun.

They also confess, O most reverend Sir, that the people before the
flood were made, with all other things, by the Creator; but they are
ignorant of the order in which they were made, nor how, beyond what has
already been said concerning Tiahuanaco. This is what I have been able
to learn, touching their fables and their origin, from all the old men
with whom I have conversed on this subject. The form of the worship and
sacrifices that they established for each month, was as follows:--

MAY.

They commenced to count the year in the middle of May, a few days more
or less, on the first day of the moon; which month, being the first of
their year, was called _Hauca_ and _Llusque_, and in it they performed
the following ceremonies, called _Yutip-Raymi_, or the festivals of
the Sun. In this month they sacrificed to the Sun a great quantity of
sheep of all colours. Those called _huacar-paña_ were white and woolly.
Others were called _huanacos_; and others, also white and woolly, were
called _pacos-cuyllos_. Others, which were females with a reddish
woolly fleece, were called _paucar-paco_. Other pacos were called
_uqui-paco_. Other large sheep were called _chumpi_, which was their
colour, being almost that of a lion’s coat. Other sheep were called
_llanca-llama_, which were black and woolly. At this season they also
sacrificed lambs of the same colours. The sacrifices were performed in
the following order:--

They went to Curicancha[17] in the morning, at noon, and at night,
bringing the sheep that were to be sacrificed on that day, which they
carried round the idols and huacas called _Punchao Ynca_,[18] which
means the Sun; and _Pachayachachi_,[19] another idol in the shape of
a man. The word means a Creator; and _Chuqui-yllayllapa_,[20] which
was the huaca of lightning and thunder, and thunderbolt. It also was
in the form of a person, though the face could not be seen, and it had
a _llautu_ of gold, and ear-rings of gold, and medals of gold called
_canipo_. These huacas were placed on a bench, and the live sheep were
taken round them, while the Priests said:--

“O Creator, and Sun, and Thunder, be for ever young! do not grow old.
Let all things be at peace! let the people multiply, and their food,
and let all other things continue to increase.”

These sayings were addressed to the Creator, and to the Sun they
prayed that he might always be young, and continue to give light and
splendour. They did not know the Sun as their Creator, but as created
by the Creator. To the thunder and lightning they prayed that it might
rain, in order that they might have food. They also knew that the rain
came with thunder and lightning, by command of the Creator.

Then, in the morning, they sent a sheep to Huanacauri, which is their
principal huaca, where it was killed and burnt by the _tarpuntaes_,[21]
who were those that had the duty of supplying food to the huacas. While
the sacrifice was burning, at the rising of the Sun, many Yncas and
Caciques came, and, pulling the wool off the sacrifice before it was
consumed, walked round it with the wool in their hands, crying out and
saying:--

“O Creator, O Sun, and O Thunder, be for ever young, multiply the
people, and let them always be at peace.”

At noon, in the same order, they burnt another in the court of the
Coricancha or house of the Sun, which is now the cloister of the
Friars of the Lord St. Domingo: and in the evening they took another
to the hill called _Achpiran_, because there the Sun sets, which they
sacrificed with the same ceremonies. They also offered up to the same
huacas, certain _cestos_[22] of coca, called _paucar-runcu_, and
others called _paucar-quintu_ like coca, and some toasted maize, and
red and yellow sea shells called _mullu_, in the shape of maize. In
addition to these ceremonies, on every other day of this month, they
went to burn sheep and the other offerings at the following places:
on a hill called _Succanca_, on another called _Omoto-yanacauri_, on
another called _Ccapac-uilca_, which is three leagues from Huanacauri,
and on others called _Queros-huanacauri_, _Rontoca_ which is in the
Quehuares,[23] _Collapata_ in Pumacancha, fourteen leagues from the
city, on a plain called _Yana-yana_, on another hill called _Cuti_
in the _puna_ of Pumacancha, and continuing along the same road they
came on the next day to Vilcañota, which is twenty-six leagues from
Cuzco. The reason for taking this direction in this month is because
they say that the Sun was born in that part,[24] and thus they went on
that road, performing the sacrifices. On a plain near Rurucache they
made the same offering, as well as on another hill called _Suntu_,
near to _Sihuana_ in Cacha, in another hill called _Cacha-Uiracocha_,
in another called _Yacalla-huaca_, and in another called _Rurama_,
on the plain of Quiquijana.[25] The same was done in _Mullipampa_,
in _Urcos_, on a hill called _Urcos Uiracocha_, on a plain called
_Antahuaylla_,[26] on another plain near Anta-huayla, called _Pati_, on
another called _Acahuara_, on a hill in _Quispicancha_, and on another
called _Sulcanca_. The Tarpuntaes went by one road and came back by
another. The Ynca, with all his lords, went to Mantucalla, and there
remained to drink and enjoy himself in revelry and _taquis_.[27] They
called this taqui _Huallina_,[28] and it was a dance with singing,
which was performed four times in the day. The Yncas alone celebrated
this feast; and the mama-cunas, women of the Sun, gave drink to those
who performed it; their own wives did not enter the place where the
Yncas were, but remained outside in a court. All the vases and utensils
from which they ate and drank, and with which they cooked the food were
of gold. Thus they performed the taqui called _Huayllina_, and in it
they worshipped the Creator. At this festival they brought out the two
female figures called _Pallasillu_ and _Ynca uillu_, covered with very
rich clothes and small plates of gold, called _llancapata_, _colcapata_
and _paucaruncu_. In front they bore the _suntur-paucar_ and certain
great figures of the size of sheep, two of gold and two of silver, with
cloths placed over the loins in the fashion of horse cloths. They were
carried on litters, and this was done in memory of the sheep which,
they say, came forth from the tambo with them. The Indians who carried
them were principal lords, dressed in very rich clothes, and they call
the figures of gold and silver sheep _corinapa collque-napa_.[29] The
Ynca remained at Mantucalla until the end of the month, and when that
time arrived he went to the square in front of the church of Cuzco,
called _uacay-pata_, the path by which he came being strewn with plumes
of bird’s feathers of all colours. There he drank during the remainder
of the day, and at night he went to his house. Thus this month was
ended.

JUNE.

The month of June was called _Canay_, and by another name
_Chahuarhuay_. The people were entirely occupied in irrigating their
fields, and in arranging the distribution of water from the channels.

JULY.

They called the month of July _Moronpassa tarpuiquilla_,[30] and in it
they celebrated the festivals called _yahuayra_, when they besought
the Creator to grant them a full harvest in that year, for this was
the month for sowing the seeds. The following ceremonies were then
performed.

The _Tarpuntaes_, who are a sort of priests, were careful to fast
from the time the maize was sown until it was a finger’s length out
of the ground. Their wives and children also fasted, eating nothing
during that time but boiled maize and herbs. They drank no chicha,
but only muddy stuff called _concho_, and they chewed no coca. In
this season they carried a little row of maize in their _chuspas_,
which they put in their mouths. All the common people celebrated a
feast called _yahuayra_, from the name of the song they chaunted in
which they besought the Creator to grant them a prosperous year. They
sang it dressed in red shirts reaching to the feet, and no mantles.
Then they came out to sing and dance in the place now called by the
Spaniards Limapampa,[31] which is beyond the square of San Domingo.
Here the Priests of the Creator sacrificed a white sheep, maize, coca,
plumes of coloured feathers, and sea shells called _mullu_, in the
morning; beseeching the Creator to grant a prosperous year, and that,
as He had made all things out of nothing and given them being, so he
would be pleased to comply with their prayer. The Priests of the Sun,
called _Tarpuntaes_, and the Priests of the Thunder also offered up
sacrifices, praying the Sun to give warmth that so their food might be
produced, and the Thunder, called _Chuqui Yllapa_, to send its waters
to assist in the production, and not to bring down hail. As soon as the
sacrifices were completed, the labourers went to their work, and the
nobles to the house of the lord Ynca, until the month, which in their
language was called _quispe_,[32] was ended.

AUGUST.

The month of August was called _Coya-raymi_; and in it they celebrated
the _Situa_. In order to perform the ceremonies of this festival,
they brought the figures of their huacas from all parts of the land,
from Quito to Chile, and placed them in the houses they had in Cuzco,
for the purpose which we shall presently explain. The reason for
celebrating the feast called _Situa_, in this month, was, because the
rains commenced, and with the first rains there was generally much
sickness. They besought the Creator that, during the year, he would be
pleased to shield them from sickness, as well in Cuzco, as throughout
the territory conquered by the Yncas. On the day of the conjunction of
the moon, at noon the Ynca, with all the chiefs of his council, and the
other principal lords who were in Cuzco, went to the Ccuricancha, which
is the house and temple of the Sun, where they agreed together on the
way in which the festival should be celebrated; for in one year they
added, and in another they reduced the number of ceremonies, according
to circumstances.

All things having been arranged, the High Priest addressed the
assembly, and said that the ceremonies of the _Situa_ should be
performed, that the Creator might drive all the diseases and evils
from the land. A great number of armed men, accoutred for war, with
their lances, then came to the square in front of the temple. The
figures called _Chuquilla_[33] and _Uiracocha_[34] were brought to the
temple of the Sun from their own special temples in _Puca-marca_ and
_Quihuar-cancha_, which are now the houses of Doña Ysabel de Bobadilla.
The priests of these huacas joined the assembly, and, with the
concurrence of all present, the priest of the Sun proclaimed the feast.
First, all strangers, all whose ears were broken, and all deformed
persons were sent out of the city, it being said that they should
take no part in the ceremony, because they were in that state as a
punishment for some fault. Unfortunate people ought not to be present,
it was believed, because their ill-luck might drive away some piece of
good fortune. They also drove out the dogs, that they might not howl.
Then the people, who were armed as if for war, went to the square of
Cuzco, crying out: “O sicknesses, disasters, misfortunes, and dangers,
go forth from the land.” In the middle of the square, where stood the
urn of gold which was like a fountain, that was used at the sacrifice
of _chicha_, four hundred men of war assembled. One hundred faced
towards Colla-suyu, which is the direction of the Sun-rising. One
hundred faced to the westward, which is the direction of Chincha-suyu.
Another hundred looked towards Anti-suyu, which is the north, and the
last hundred turned towards the south. They had with them all the
arms that are used in their wars. As soon as those who came from the
temple of the Sun arrived in the square, they cried out and said:
“Go forth all evils.” Then all the four parties went forth to their
appointed places. Those for Colla-suyu set out with great speed, and
ran to Augostura de Acoya-puncu, which is two short leagues from Cuzco,
crying out as they ran “Go forth all evils.” The people of Huvin-Cuzco
carried these cries, and there they delivered them over to the mitimaes
of Huayparya, who in their turn passed them to the mitimaes of
Antahuaylla, and thus they were passed to the mitimaes of Huaray-pacha,
who continued them as far as the river at Quiquisana, where they
bathed themselves and their arms. Thus was the shouting ended in that
direction. The Indians who passed the shouting along the Colla-suyu
road from Cuzco, were of the lineage of Usca Mayta Ayllu,[35] Yapomayu
Ayllu, Yahuaymin Ayllu Sutic, and Marasaylla Cuynissa Ayllu.

Those who went out to the west, which is towards Chincha-suyu, shouting
in the same manner, were of the lineage of Ccapac Ayllu,[36] and Hatun
Ayllu, Vicaquirau[37] and Chamin-Cuzco Ayllu, and Yaraycu Ayllu. These
went shouting as far as Satpina, which will be a little more than a
league from Cuzco. There they passed the cries on to the mitimaes of
Jaquijahuana,[38] and these delivered them to the mitimaes of Tilca,
which is above Marca-huasi, about ten leagues from Cuzco, who carried
them on to the river Apurimac, where they bathed and washed their
clothes and arms.

Those who carried the cries in the direction of Anti-suyu were of the
following lineages, Usca-panaca Ayllu, Aucaylli Ayllu, Tarpuntay Ayllu,
and Sañu Ayllu. They ran as far as Chita, which is a league and a half
from Cuzco, and handed them to the mitimaes of Pisac, who are those of
the Coya and Paullu,[39] and these carried them forward to the river at
Pisac, and there bathed and washed their arms.

Those who went towards Cunti-suyu were of the following lineages.
Yaura-panaca[40] Ayllu, and China-panaca Ayllu, and Masca-panaca
Ayllu, and Quesco Ayllu. They ran as far as Churicalla, which is two
leagues from Cuzco, and there they delivered them to the mitimaes
of Yaurisquis, which will be about three leagues from Cuzco. These
passed them on to those of Tautar, which is four leagues from Cuzco,
who carried them on to the river of Cusipampa, where the Friars of La
Merced have a vineyard. This is seven leagues from Cuzco, and there
they bathed and washed their arms.[41]

Such was the ceremony for driving the sicknesses out of Cuzco. Their
reason for bathing in these rivers was because they were rivers of
great volume, and were supposed to empty themselves into the sea, and
to carry the evils with them. When the ceremony commenced in Cuzco,
all the people, great and small, came to their doors, crying out,
shaking their mantles and _llicllas_, and shouting, “Let the evils be
gone. How greatly desired has this festival been by us. O Creator of
all things, permit us to reach another year, that we may see another
feast like this.” They all danced, including the Ynca, and in the
morning twilight they went to the rivers and fountains to bathe, saying
that their maladies would come out of them. Having finished bathing,
they took great torches of straw, bound round with cords, which they
lighted and continued to play with them, passing them from one to the
other. They called these torches of straw _pancurcu_. At the end of
their feast they returned to their houses, and by that time a pudding
of coarsely ground maize had been prepared, called _sancu_ and _elba_.
This they applied to their faces, to the lintels of their doors, and
to the places where they kept their food and clothes. Then they took
the _sancu_ to the fountains, and threw it in, saying, “May we be free
from sickness, and may no maladies enter this house.” They also sent
this _sancu_ to their relations and friends for the same purpose, and
they put it on the bodies of their dead that they also might enjoy the
benefits of the feast. Afterwards the women ate and drank their food
with much enjoyment; and on this day each person, how poor soever he
might be, was to eat and drink, for they said that on this day they
should enjoy themselves, if they had to pass all the rest of the year
in labour and sorrow. On this day no man scolded his neighbour, nor did
any word pass in anger, nor did anyone claim what was owing to him from
another. They said that there would be trouble and strife throughout
the year, if any was commenced on the day of the festival.

In the night, the statues of the Sun, of the Creator, and of the
Thunder, were brought out, and the priests of each of these statues
warmed it with the before mentioned _sancu_. In the morning they
brought the best food they could prepare to present at the temples
of the Creator, of the Sun, and of the Thunder; which the priests
of those _huacas_ received and consumed. They also brought out the
bodies of the dead lords and ladies which were embalmed, each one being
brought out by the person of the same lineage who had charge of it.
During the night these bodies were washed in the baths which belonged
to them when they were alive. They were then brought back to their
houses, and warmed with the same coarse pudding called _çancu_; and the
food they had been most fond of when they were alive was placed before
them, and afterwards the persons who were in charge of the bodies
consumed the food.

The persons who had charge of the huaca called _Guana-caucique_,[42]
which is a great figure of a man, washed it and warmed it with the
_sancu_; and the principal Ynca lord and his wife, after they had
finished their bath, put the same _sancu_ in their house, and on
their hands. Afterwards, they placed certain plumes on their heads,
of a bird called _pialco_, which are of a changing colour. The same
was done with the figure of the Creator, and those who had charge of
it called this ceremony _Pilcoyacu_. At about eight or nine in the
morning the principal lord Ynca, with his wife, and the lords of the
council who were in his house, came forth into the great square of
Cuzco, richly dressed. They also brought out the image of the Sun
called _Apupunchau_,[43] which was the principal image among those in
the temple. They were accompanied by all the priests of the Sun, who
brought the two figures of gold, and their women called Ynca-Ocllo and
Palla-Ocllo. There also came forth the woman called Coya-facssa, who
was dedicated to the Sun. She was either the sister or the daughter
of the ruler. The priests carried the image of the Sun, and placed it
on a bench prepared for it in the square. The priests of the Creator
likewise brought forth his image, and deposited it in its place. So
also did the priests of the Thunder, called Chuqui-ylla, bring forth
his image. Each had its bench of gold, and before them were borne
_yauris_, which were made like sceptres of gold. The priests of these
_huacas_ came in very rich dresses, to celebrate this feast. Those who
had charge of the huaca called Huanacauri, also brought its figure into
the square. They say that a woman was never assigned to the _huaca_
of the Creator. It was believed that the Creator did not need women,
because, as he created them, they all belonged to him. In all their
sacrifices, the first was offered to the Creator. At this feast they
brought out all the embalmed bodies of their lords and ladies, very
richly adorned. The bodies were carried by the descendants of the
respective lineages, and were deposited in the square on seats of gold,
according to the order in which they lived.

All the people of Cuzco came out, according to their tribes and
lineages, as richly dressed as their means would allow; and, having
made reverences to the Creator, the Sun, and the lord Ynca, they sat
down on their benches, each man according to the rank he held, the
Hanan-Cuzcos being on one side, and the Hurin-Cuzcos[44] on the other.
They passed the day in eating and drinking, and enjoying themselves;
and they performed the _tauqi_ called _alançitua saqui_, in red shirts
down to their feet, and garlands called _pilco-casa_ on their heads;
accompanied with large or small tubes of canes, which made a kind of
music called _tica-tica_. They gave thanks to the Creator for having
spared them to see that day, and prayed that they might pass another
year without sickness; and they did the same to the Sun and to the
Thunder. The Ynca came with them, having the Sun before him. He had a
great vase of gold containing chicha. It was received by the priest,
who emptied it into the urn, which, as has been said, is like a stone
fountain plated with gold. This urn had a hole made in such a way, that
the chicha could enter a pipe or sewer passing under the ground to the
houses of the Sun,[45] the Thunder, and the Creator. The priests came
in procession, and the families of Hurin and Hanan Cuzco, each with
the embalmed bodies of their ancestors. They passed that day in the
manner already described, and in the evening they took back the Sun and
the other _huacas_ to their temples, and the embalmed bodies to their
houses. The Yncas, and the rest of the people also returned to their
homes.

The next day they all came to the great square in the same order,
placing the _huacas_ on their benches as before. The Ynca and the
people brought with them a very great quantity of flocks from all the
four quarters of Colla-suyu, chinchay-suyu, Antis-suyu, and Cunti-suyu.
The number of animals was so great, according to those who made this
declaration, that they amounted to more than one hundred thousand, and
it was necessary that all should be without spot or blemish, and with
fleeces that had never been shorn. Presently the priest of the Sun
selected four of the most perfect, and sacrificed them in the following
order: one was offered to the Creator, another to the Thunder, another
to the Sun, and another to Huanacauri. When this sacrifice was
offered up, the priest had the _sancu_ on great plates of gold, and
he sprinkled it with the blood of the sheep. The white fleece-bearing
sheep were called _cuyllu_; and the plates containing _sanco_ were in
front of the bench of the Sun. The high priest then said in a loud
voice so that all might hear: “Take heed how you eat this _sancu_; for
he who eats it in sin, and with a double will and heart, is seen by our
father, the Sun, who will punish him with grievous troubles. But he who
with a single heart partakes of it, to him the Sun and the Thunder will
show favour, and will grant children and happy years, and abundance,
and all that he requires.” Then they all rose up to partake, first
making a solemn vow before eating the _yahuar-sancu_,[46] in which they
promised never to murmur against the Creator, the Sun, or the Thunder;
never to be traitors to their lord the Ynca, on pain of receiving
condemnation and trouble. The priest of the Sun then took what he
could hold on three fingers, put it into his mouth, and returned to
his seat. In this order, and in this manner of taking the oath, all
the tribes rose up, and thus all partook down to the little children.
They all kept some of the _yahuar-sancu_ for those who were absent,
and sent some to those who were confined to their beds by sickness;
for they believed it to be very unlucky for any one not to partake of
the _yahuar-sancu_ on that day. They took it with such care that no
particle was allowed to fall to the ground, this being looked upon as
a great sin. When they killed the sacrificial sheep, they took out the
lungs and inflated them, and the priests judged, from certain signs
on them, whether all things would turn out prosperously in the coming
year or not. Afterwards, they burnt them before the Creator, the Sun,
and the Thunder. The bodies of the sheep were divided and distributed,
as very sacred things, a very small piece to each person. The rest was
given to the people of Cuzco to eat, and each man, as he entered the
square, pulled off a piece of the wool, with which he sacrificed to
the Sun. When they distributed the sheep, the priests offered up the
following prayers.

_Prayer to the Creator._

Aticsi-Uiracochan [caylla] O Creator! [O conquering
caylla-Uiracochan tocapo ac nupo Uirachocha! Ever present
viracochan camachurac cari-cachun Uiracocha!] Thou who art without
huarmicachun ñis pallurac equal unto the ends of
rurac camas cayqui churascaiqui the earth! Thou who givest
casilla quespilla canca musac life and strength to mankind,
maipimcanqui ahuapichu saying, let this be a man and
ucupichu pusupichu llantupichu let this be a woman: And as
huyarihuay hayniquay yuihuay thou sayest, so thou givest life,
ymaypachacama haycaypachacama and vouchsafest that men shall
canca chihuay marcarihuay live in health and peace, and
hatallihuay caycustayri free from danger:--Thou who
chasquihuay may piscapapas dwellest in the heights of heaven,
Uiracochaya. in the thunder, and in the storm
clouds, hear us! and grant us
eternal life. Have us in thy
keeping, and receive this our
offering, as it shall please thee,
O Creator!

_Another Prayer for Fruitful Flocks._

Uiracochan apacochan titu-Uiracochan O Creator! who doest wonders
hualpai huana-Uiracochan and marvels. O most
topapo acnupo Uiracochan merciful and almighty Creator!
runayachachachuchun hucerma- multiply our flocks and cause
yachachachun mirachun llacta- them to bring forth young, let
pachacasilla quispillacachun the land continue in peace and
camascayqui taquacaycha yatalliymay free from danger, and these
Pachacama haycay Pachacama. whom thou hast made, hold
them in thy hand.

_To the Huacas._

Coy [caylla] Uiracochan ticçi O Creator, thou who art coeval
Uiracochan hapacochan hualpai with the world! O Chanca-
huana Uiracochan chanca-Uiracochan Uiracocha! O Atun-Uiracocha!
acsa-Uiracochan atun-Uiracochan grant our prayer, that thou
caylla-Uiracochan tacancuna wilt, with the Creator, give
hunichic llaularuna y achacuc health and prosperity to the
ccapac hahuay pihucupi people.
Puris papas.

Chanca-Uiracocha was a _huaca_ in Chuqui-chaca, where was Manco Ynca.
Atun-Uiracocha is in the _huaca_ of Urcos; where there was an eagle
and a falcon carved in stone at the entrance of the _huaca_ and an
image of a man with a white robe reaching to his feet, and coming
down to his waist. Apotin-Uiracocha is in Amaybamba, beyond Tampu.
Urusayua-Uiracocha is in the same place. Chuqui-chanca-Uiracocha is in
Huaypau.

_Another Prayer._

O Uiracochan cusiussapochay O most fortunate and propitious
lipo-Uiracochaya runacay amaycay Creator, have pity and
miruna yana huaccha quisaruna mercy upon all men whom thou
yquicauras cayquichuras hast made. Keep thy poor
cayquicasiquis-pilla camachun servants in health. Make them
huarmay huanchurin huanchin and their children to walk in a
canta amaquaquinta huarya straight road, without thinking
yaichichuruay huasa causachun any evil. Grant that they may
mana alleas pamana pitispa have a long life, and not die in
mucumuchun. Upia muchun. their youth, and that they may
live and feed in peace.

_Another Prayer._

O Uiracochay [atic]a ticçi- O Creator! Lord of the ends
Uiracochaya hualparillac camacchurac of the earth! O most merciful!
cay hurin pacha pimicuchun Thou who givest life to all
upiachun ñispachurascay things, and hast made men that
quictacamascay quita micuynin they may live, and eat, and
yachachun papacara ymaymana multiply. Multiply also the
micuncancachun ñis cayqui tacamachic fruits of the earth, the _papas_
michachic mana muchuncunpac and other food that thou hast
mana muchuspacan made, that men may not suffer
yñincampac amacaçachunchu from hunger and misery. O preserve
amachupichupichichunchu the fruits of the earth from
casilla huacaychamuy. frost, and keep us in peace and
safety.

_Prayer to the Sun._

Uiracocha yapunchau cachuntu O Creator! Thou who gavest
tacachun ñispac nicpacarichun being to the Sun, and afterwards
yllarichun ñispac nicpunchao-churi said let there be day and
yquicta casillacta quispillacta night. Raise it and cause it to
purichic runarunascay shine, and preserve that which
quicta cauchay uncancampac thou hast created, that it may
Uiracochaya casilla quispilla give light to men. Grant this,
punchau yncarunayanani uhiscayquita O Creator!
quillari canchari amahuncochispa
amananu chispa O Sun! Thou who art in
cacicta quispicha huacus-chaspa. peace and safety, shine upon us,
keep us from sickness, and keep
us in health and safety.

_Prayer for the Ynca._

A-Uiracochan ticçi-Uiracochan O pious Creator, who ordered
hualpa y huana-Uiracochan and saw fit that there should be
atun-Uiracochan Tarapaca-Uiracochan a Lord Ynca, grant to the Ynca
capaccachun Yncacachun that he may be kept in peace,
ñispachucapac churaspac quicta with his servants and vassals,
Ynca camascayquita that he may obtain the victory
casillacta quispullacta Huacaychamuy over his enemies and always be
runan yananya chachuchun a conqueror. Cut not short his
accari punari usachun days, nor the days of his children,
ymaypacha cama ama allcachispa and give them peace, O
churinta mitanta quanpas Creator!
huacay chay chaycaçillacta
uira-cu-chaya.

_Another Prayer._

Uiracochaya qualpay huana-Uiracochaya O Creator! Vouchsafe that
ninacta casi quispillacta the subjects of the Ynca may
capac Ynca-churi yquiguarmayqui have peace while thy son the
pacamascayqui huacay Ynca lives, to whom thou hast
chamuchun hatallimuchun said: Be thou Lord! Grant
pachachacara runa llama micuy that they may multiply. Keep
paycaptin yacachun ccapac Ynca them in peace, let their days be
camascayquita Uiracochaya ayni prosperous, let their farms yield
huni marcari hatalli ymaypachacama. increase; and keep this Lord
Ynca in thy hand for ever, O
Creator!

_Another Prayer._

Pachacama casillacta quispillacta O Creator of the world, keep
Ccapac Ynca huahuay quicta thy child the Ynca in peace and
marcari atalli. security upon it.

_Prayer for all the Yncas._

Apunchau Ynca Yutiryayay O Sun! Thou who hast said,
Cuzco tampu cachun aticoclla let there be Cuzcos and Tampus,
saccoccachun ñispa churac camac grant that these thy children
muchas-cay quicusiquispu cachun may conquer all other people.
amatisca amalla sasca We beseech thee that thy children
cachunchu aticuc paclla sacapac the Yncas may be conquerors
camascayqui churascayqui. always, for this hast
thou created them.

_Prayer for all the Huacas._

O pachachulla Uiracochan O sacred Huacas, ancestors,
ucuhulla Uiracochan huaca- grandsires, and parents! O
vilcacachun ñispacamacatu napahuay Hatun-apu! O Hualpa-huanatayua!
pihuana tayna allastu Uiracochaya Apu Allastu! bring
hurinpacha anacpacha us near to the Creator, us thy
cachun nispa nicocupa chapipuca sons, and our children, that they
umacta churachay nihuay hunihuay may be fortunate and near the
quispicasica musac Uiracochaya Creator, as thou art.
micuy niocmin cacyoc
curayoc llamayoc ymayna
yochaycaymayoc amacacharihuay
cuchuy maymana aycay mana
chiquimanta catuiman manta
nacasca hustusca amusca manta.

When they had distributed the flocks, the sheep were killed in great
numbers, to be eaten on that day. Then a vast quantity of chicha was
brought into the square, from the store houses where it was kept. It
was made of boiled white maize, in the valley of Cuzco. The flocks
that were used at this festival, were the property of the Creator,
the Sun, and the Thunder, from their estates set apart in all the
provinces of Peru. Having finished eating with much rejoicing, they
performed their _taquis_, and drank in the same order as on the day
before. This continued for four days. The first day of the festival
was called _Citua_, and it was then that they ate the _sancu_ called
_yahuar-sancu_. The second day was dedicated to the Creator, the
Sun, and the Thunder, when they performed sacrifices, and a prayer
was offered up for the Ynca. The fourth day was for the Moon and the
Earth, when the accustomed sacrifices and prayers were offered up. On
a subsequent day people of all the nations, that had been subdued
by the Yncas, came with their _huacas_ and in the richest costumes,
peculiar to their respective countries, that they could procure. The
priests, who had charge of the _huacas_, carried them on litters. When
they entered the square, coming from the direction of the four _Suyus_
already mentioned, they made reverences to the Creator, the Sun, and
the Thunder, and to the Huanacauri, a _huaca_ of the Yncas, and then
they did the same to the Ynca, who was in the square on that occasion.
Having made these obeisances, they proceeded to the places assigned to
them, and, in order to make more room, the families of Hanan-Cuzco and
Hurin-Cuzco formed themselves into one, and thus left more space in the
square. As soon as all the people were in their places, the High Priest
of the Sun sprinkled a large quantity of _sancu_ with blood, and the
Caciques rose up in their order, and repeated the following:--

_Prayer to the Creator._

Aticçi Uiracochan caylla Uiracochan O Creator! ? [O conquering
tocapu acnupu Uiracochan Viracocha! Ever present (_caylla_)
camac churac carica chuyuarmicachun Viracocha!] Thou who art in
ñispallutac rurac the ends of the earth without
camascay quichuras cayquicasilla equal! Thou who gavest life
quispilla causamus ay maypincanqui and valour to men, saying, Let
ahuapichu ucupichu this be a man! and to women,
llantupichu uyarihua ayrihuay saying, Let this be a woman!
ynihuay ymay pachacamac cançachihuay Thou who madest them and
marcallihuay attollihuay gave them being! Watch over
caycoscay tarichasquihuay them that they may live in
may picaspapas Uiracochaya. health and peace. Thou who
art in the high heavens, and
among the clouds of the tempest,
grant this with long life, and
accept this sacrifice, O Creator!

Then the Priest of the Sun distributed the _sancu_, and afterwards the
people ate the flesh of the sheep which had been sacrificed to the
Creator, the Sun, and the Thunder. Each nation passed the rest of the
day in performing the _taqui_ and in singing and dancing, according to
the custom of their respective countries before they were subdued by
the Yncas. On this day all the deformed persons, who had previously
been expelled from Cuzco, were allowed to join the feast. This part of
the feast lasted for two days, and at its conclusion, in the evening,
they burnt in sacrifice a sheep, and a vast quantity of clothes of
many colours. Then those who had to return to their homes, sought
permission from the Creator, the Sun, the Thunder, and the Ynca, which
was granted, and they left at Cuzco the _huacas_ they had brought there
in that year. They returned to their homes with the _huacas_ they had
brought for the festival of the previous year, and, as a recompense for
their trouble in having come from such great distances, their chiefs
were given gold and silver and clothes and servants, and permission
to travel in litters. Their _huacas_ were also granted estates and
attendants to wait on them, and so they returned to their homes.

The inventor of this feast was Ynca Yupanqui, at least he established
the above ceremonies, for though it was celebrated from the time
that there ever were Yncas, it was not performed in the order
described above. The rest of the month was passed as each man found
it convenient, or as suited him best. The same feast, called _Situa_,
was celebrated at the chief places in all the provinces, by the Ynca
governors, wherever they might be: and, although the ceremonies were
less grand, and the sacrifices fewer, no part of the festival was
omitted.

SEPTEMBER.

They call the month of September _Uma-Raymi_, because the Indians
of Uma, which is two leagues from Cuzco, celebrated the feast of
_Hurachillo_.[47] This was the occasion when the youths were admitted
to knighthood, and when their ears were pierced, as we shall mention
in its place. The women of Cuzco, whose sons were to have their ears
bored, and to perform the huarachicu, employed their time in sewing the
cloths in which their sons were to be dressed on the day of the feast
of the huarachicu. Several relations assembled to help them to sew, and
to rejoice and drink for some days in their houses: and so the month
ended.

OCTOBER.

They called the month of October _Aya Marca Raymi_, because the Indians
of the village of Ayamarca performed the feasts of huarachicu, and
the youths of that tribe had their ears bored, and were admitted to
knighthood, with the ceremonies we shall presently describe. In Cuzco,
the people were employed in preparing a great quantity of chicha,
for the feast called _Ccapac Raymi_. This way of making chicha was
called _cantoray_. The youths who were about to receive their arms,
went to the huaca called _Huanacauri_, to offer sacrifice, and to ask
permission to receive knighthood. For this was their principal _huaca_,
the brother, as was said, of Manco Ccapac, whence they descend. But,
to avoid prolixity, I will not here give the tradition respecting this
huaca, referring for an account of it, to the history of the Yncas
which I have written. The youths who were to be armed as knights,
passed that night on the hill of _Huanacauri_, where the huaca was
kept, in memory of the journey which their ancestors commenced from
that spot. On the next day they returned in the afternoon, bringing
with them loads of straw, on which their parents and relations might
sit. On this day the youths fasted; and the month was passed in
preparing many kinds of chicha for the festival. At this time, and
indeed throughout the year, the priests of the Creator, of the Sun, and
of Thunder, and those who had charge of the _huaca_ of Huanacauri,
made three daily sacrifices; offering up three sheep, one in the
morning, one at noon, and a third at night, with other food that was
dedicated to these deities. The _huacas_ were supposed to consume it
where they were; but they carried the food to the hills in the feast of
Yntic-raymi. The persons also, who had charge of the embalmed bodies,
never came forth to offer up the food, and pour out the chicha that
was dedicated to them, such as they used when they were alive. These
they consumed, because they held for very truth, the doctrine of the
immortality of the soul, and they said that wherever the soul might be,
it would receive the food and eat as when alive. Thus ended this month.

NOVEMBER.

The month of November was called Ccapac Raymi, which means the Feast of
the Lord Ynca. It was one of the three principal feasts of the year.
In this month they gave arms to the youths, pierced their ears, and
gave them breeches, which in their language are called _huara_. For the
said feast, and for the arming of the knights, during the eight first
days of the month, all the parents and relations of those who were to
receive knighthood were engaged in the preparation of the _usutas_,
which were their shoes made of very fine reeds, almost of the colour of
gold; and of the _huaracas_ from the sinews of sheep; and in broidering
the trimmings of the shirts in which they were to appear, when they
went to the huaca called Huanacauri Chumpicasico. The shirts were made
of fine yellow wool, with the borders of fine black wool like silk, a
little more than a _palmo_ and a half in width. They also wore mantles
called _supayacolla_, which were of white wool, long and narrow, not
being more than two _palmos_ in width, but reaching to the knees. They
were fastened round the neck by a knot, whence hung a woollen cord, at
the end of which there was a red tassel. The _llautus_, that were put
on them on that day, were black.

On the ninth day they all proceeded to the square in the morning,
as well the parents of those who were to receive knighthood, as the
relations. The parents and relations were attired in certain dresses
called _collca-uncu_. There was a special dress for each festival. On
this occasion the mantles were yellow, and the plumes on their heads
were black, being taken from a bird called _guito_. Hence the plumes
were called _quito-tica_. Those who were to be armed as knights were
shorn, and after the shearing they were clothed in the dress already
described. Many maidens, who were selected to give their services
at this feast, then came to the square, dressed in a costume called
_Cuzco asu ycochilli-quilla_. Their ages were from eleven to twelve or
fourteen years, and they were of the best families. They were called
_Ñusta-callisapa_.[48] Their duty was to carry small vases of chicha,
as we shall relate further on. Being all clothed in these costumes,
they proceeded to the house of the Sun and of the Thunder, and brought
the images to the square. Then the Ynca came forth, and took his
place near the statue of the Sun. The youths, who were to receive
knighthood, rose up in their order, and made their _mucha_,[49] which
was their manner of worshipping the huacas. They also brought out the
figure of a woman, which was the huaca of the moon, and was called
_Passa[50]-mama_. It was in charge of women; and when it was brought
from the house of the Sun, where it had a special place on the site of
the _mirador_ of Santo Domingo, they carried it on their shoulders. The
reason for giving it in charge to women was that they said it was a
woman, and the figure resembled one.

After making their reverence, the youths waited until the hour of noon,
when they again made reverences to the huacas; and sought permission
from the Ynca to make their sacrifices, which were offered up in the
following way.

Each of the youths who were about to be armed had a sheep prepared for
sacrifice. They all went, with their relations, to the hill called
Huanacauri. That night they slept at the foot of the hill, at a place
called Matahua, and at sunrise of the tenth day, all fasting, for they
had fasted on the previous day, they ascended the hill until they
came to the huaca _Huanacauri_. They left the sheep for sacrifice at
the foot of the hill in Matahua, the Tarpuntays pulling out a small
handful of wool from each. These Tarpuntays are the priests who make
the sacrifices. When they reached the top of the hill, the Tarpuntays
took five lambs and sacrificed them before the huaca. They then divided
the wool they held in their hands among the youths who were about to
be made knights, and the chiefs who came with them. The youths and
chiefs then blew the wool into the air, while the sacrifices were being
consumed, with these words “O Huanacauri! our father, may the Creator,
the Sun, and the Thunder ever remain young, and never become old.
May thy son the Ynca always retain his youth, and grant that he may
prosper in all he undertakes. And to us, thy sons and descendants who
now celebrate this festival, grant that we may ever be in the hands of
the Creator, of the Sun, of the Thunder, and in thy hands.” After the
sacrifices, at the ninth hour of the day, they put _huaracas_,[51] and
bags called _chuspas_ into the hands of the youths, and on presenting
them with the _huaracas_, they said: “Now that our father _Huanacauri_
has given the _huaracas_ as a sign of valour, live henceforth as
brave men.” The High Priest of the huaca used these words when the
_huaracas_ were given to the youths. They were made of aloe fibre and
the sinews of sheep, the aloe fibre being like flax. It was said that
their ancestors, when they came forth from Paccari-tampu, wore them.
They then walked on, until they came to a ravine called Quiras-manta,
where they were met by the uncles and parents, and by the chiefs, who
whipped them on the arms and legs, saying, “Be brave as I have been,
and receive these gifts that you may imitate me.” Then they chaunted a
song called _Huari_, the armed knights standing up with the handfuls of
straw in their hands, and all the rest of the people being seated. As
soon as the _taqui_ was ended, they rose up and went to Cuzco, whence
a shepherd came, who was one of those in charge of the flock called
_Raymi-napa_, which was dedicated for this feast. They brought a sheep
called _napa_, which was covered with a red cloth having ear holes
of gold. Those who came with it, blew upon sea shells bored through,
called _hayllayquipac_. An Indian also brought the _suntur-paucar_,
which is one of the insignia of the Lord. When they arrived at the
_plaza_ where the people were assembled, they performed a dance, and
then led the sheep and the _suntur-paucar_ in front of them. The people
returned to Cuzco, marching according to their families and tribes,
those who had received knighthood carrying the _huaracas_ on their
heads, and the bundles of straw in their hands. When they reached the
square they worshipped the _huacas_. The fathers, uncles, and relations
then whipped them on the arms and legs, and afterwards all the people
made the music (_taqui_) called _huari_, and the youths gave drinks
to the fathers, uncles, and relations who had flogged them. By that
time it was nearly night, and they went to their houses and ate the
sacrificial sheep. The Priests took the _huacas_ back to their temples.

In the subsequent days the people remained in their houses, and the
youths who had received knighthood rested from their labours. But on
the 14th day of the month they all came forth into the square of Cuzco,
called _Huacay-pata_. Each came with his father and relations; and it
must be known that all the youths who received arms were obliged to
be descendants and relations of the Lord Yncas by direct line, for no
others were admitted. In the same month the Ynca Governors of Provinces
who had sons of the proper age, performed the ceremonies in the
provinces, boring the ears of the boys, and arming them as knights.

On the 14th day they brought into the square the huacas of the Creator,
of the Sun, of the Moon, and of the Thunder, which were placed
together near the Ynca, the Priests being stationed near their huacas.
Dresses were given to the youths who had been armed as knights, called
_umisca-uncu_, which were shirts striped red and white, and a white
mantle with a blue cord and red tassel. All the people of the land had
to make these dresses, as a tribute; and the relations provided the
_usutas_, made of a straw which was highly prized among them, called
_ychu_. The Priest of the Sun, whose duty it was to give these dresses
in the name of the Sun, caused all the maidens to be brought before
him, and to each he gave a dress, which was red and white, and called
_uncallu_; the _lliclla_ being the same; together with a cloth in the
shape of a bag, with both ends open, of the same colour. Then they
put staves into the hands of the youths, to the upper part of which a
knife was attached, which they called _yauri_. Then the breeches were
given, called _huaraca_, made of sinews and red cloth, with a little
_chahuar_.[52] After receiving the clothes they went, in their order,
to worship the images of the Creator, the Sun, the Moon, and the
Thunder, and they bowed reverently to the Ynca. Before this the uncles
and relations had flogged them on the arms and legs, exhorting them to
be valiant, and ever to pay attention to the worship of the Huacas and
the Ynca. At the end of these ceremonies they went out of the square,
in the order of their tribes, each one with those of his family; and
went to sleep in a desert called _Rauranu_, which is about a league
from Cuzco.

Each of those who had been armed as knights brought a tent in which
to sleep, for himself and his relations. There went with them all
the maidens who had received the dresses which the Sun had given.
They were called _Ñusta-callisapa_. They brought with them small
jars of chicha, to give drink to the relations of the knights, and
to offer as sacrifice, as well as to give drink to the youths who
were armed as knights. On this day they brought with them the sheep
called _tupa-huanacu_ or _raymi-napa_;[53] with a red shirt placed
over it, having golden ears, as before described. They also carried
the _suntur-paucar_ or insignia of royalty. When the people had all
departed from the square, they carried each huaca back to its temple,
and the Ynca returned to his palace. Next day they rose up and went
to a ravine in a mountain called _Quilli-yacolca_; which is not more
than half a league from the place where they slept. Here they had
breakfast, and after their meal they fastened a little white wool to
the ends of their staves, and to the handles of the said _topa-yauri_
they secured some _ychu_. Then they continued to advance until they
came to a hill called Anahuarqui, which is two leagues from Cuzco, to
the huaca of the same name on the top of the hill, which was the huaca
of the Indians of the villages of Choco and Cachona. The reason why
they went to this huaca to perform a sacrifice was that, on this day,
they had to run a race, to try which was the best runner. The tradition
had been handed down, from the time of the deluge, that this huaca ran
like a lion. On coming before the huaca, the youths offered a little
wool which they held in their hands. The priests of the Sun (not the
High Priest) and those of the other huacas, called _Tarpuntays_, then
sacrificed five lambs, burning them in the name of the Creator, the
Sun, the Moon, and the Thunder. Then the relations once more flogged
the youths who were now knighted, urging them to set great store by the
valour and endurance of their persons. After this the people sat down
and performed the _taqui_ called _haurita_[54] with the _huayllaquipas_
and shells; the knights remaining on their feet, holding in their hands
the staves called _yauri_. Some were headed with gold, others with
copper, each according to the means of the owner. At the end of the
_taqui_ all the maidens called _Ñusta calli-sapa_ rose up, and each
ran as fast as she could to the place where they had slept; and there
waited for those who had been armed as knights, with the chicha to give
them to drink. The girls cried out, and said:--“Come quickly, youths,
for here we are waiting for you.” Then the youthful knights stood in a
row before the huaca of Anahuarqui, and behind them there was a second
row of men, who served as arm bearers. These carried the _yauris_ and
sticks in their hands; and in their rear was yet a third row, whose
duty it was to aid those who fell. In front of all these was an Indian,
very gaily dressed, who gave the word. On hearing it they all began to
run at full speed and with all their force. Those who fell or fainted,
were assisted by the men in the rear, but some died of the falls. Those
who reached the goal received drink from the maidens, and they drank
as they ran. The object of this race was to prove who was the best of
those who had received knighthood.

On each occasion they armed eight hundred knights and upwards. When
they were all assembled on the hill called _Raurana_, they again
performed the _taqui_ called _huari_; after which they took the
_huaracas_ and the _yauris_, and again began to flog the knights upon
the arms and legs. By this time it was the hour of vespers, and they
all rose up in their order, to return to Cuzco, bearing in front the
_suntur-pancar_ and the sheep called _raymi-napa_. They marched to
the square called _Huacay-pata_ in Cuzco, where were the statues of
the Creator, the Sun, the Thunder, and the Moon; and where the Ynca
was seated near the statue of the Sun, with his courtiers. As they
entered they performed _mucha_ to the huacas and the Ynca. The tribes
of Hanan Cuzco and Hurin Cuzco then sat down in the places assigned
to them, while the youths remained standing for a short time. They
again performed the _taqui_ called _huari_, and once more flogged the
youths. Afterwards the Ynca and his court went to his house, and the
youths, with their fathers and relations, went to the hill called
_Raurana_. They passed the night at the foot of the hill, in a place
called _Huaman-cancha_.[55] At dawn they arose and ascended the hill
_Raurana_, which is half a league from Cuzco. The Lord Ynca came here
on this day, to grant favours to those who had been armed as knights,
giving them ear-pieces of gold, red mantles, with blue tassels, and
other marks of distinction. The huaca of _Raurana_ consisted of two
falcons in stone, placed upon an altar on the summit of the hill.
It was instituted by Pachacutec Ynca Yupanqui, as the place where
they should receive the breeches which they call _huara_. This huaca
was at first the idol of the Indians of Maras, and Huascar Ynca
caused the falcons to be brought here, to beautify it. The sacrifice
that was performed on this occasion was to burn five lambs, and to
pour out chicha, beseeching the Creator, the Sun, the Moon, and the
Thunder, that the youths who had been armed, might become valiant and
enterprising warriors, that all they put their hands to might prosper,
and that they might never suffer defeat. The sacrifice was performed by
the Priest of the huaca _Raurana_; who also besought the huaca that the
youths might be fortunate. As soon as the sacrifices were consumed, the
_Huaca-camayoc_, who was the Priest, gave to each of the youths a pair
of breeches called _huarayarus_, and a red shirt with a blue binding,
which clothes were brought by order of the Ynca, as the tribute paid
throughout the land on this occasion. The youths were given ear-pieces
of gold, which were then fastened in their ears, and diadems with
plumes called _pilcocassa_, and small pieces of gold and silver to hang
round their necks. After those things had been distributed, they had
breakfast, and performed the _taqui_ called _huari_ for the space of an
hour. Then the fathers and parents again flogged the youths, reminding
them of the prayers just offered up, urging them to emulate the deeds
of their ancestors, and to be valiant warriors, never turning their
backs on the foe.

With reference to the _taqui_ so often repeated in the ceremony, they
say that, in the time of Manco Ccapac, the first Ynca from whom they
are all descended, when he came forth from the Cave of Tampu, it was
given to him by the Creator with a command that it should be sung at
this festival, and at no other.

After the _taqui_, they drank in their order, and marched back to
Cuzco, the _suntur-paucar_ being borne before them as a banner, and
the sheep dressed as on former occasions. Manco Ccapac instituted this
feast, and caused these ceremonies to be observed in the case of his
son Sinchi Rocca, as we have related in the history of the Yncas.[56]
On reaching the square of Cuzco, they performed the _mucha_ or
adoration before the Huacas which the Priests had brought out, and they
also made obeisances to all the embalmed bodies of the dead Lord and
Ladies which had been brought into the square by those who had charge
of them; to drink with them as if they had been alive, and that the
young knights might beseech them to make their descendants as fortunate
and brave as they had been themselves.

Then all the people sat down, those of Hanan and Hurin Cuzco in
their respective places. The skins of lions, with the heads, had
been prepared, with gold ear-pieces in the ears, and golden teeth in
place of the real teeth which had been pulled out. In the paws were
certain _ajorcas_ of gold, called _chipanas_. They called these lions
_hillacunya chuquicunya_. Those who dressed in the skins, put on the
head and neck of the lion so as to cover their own, and the skin of the
body of the lion hung from the shoulders. Those who had to take part in
the _taqui_ wore red shirts, with red and white fringes, reaching to
the feet. They called these shirts _puca-caychu-uncu_. The _taqui_ was
called _coyo_. It was first introduced by the Ynca Pachacutec Yupanqui,
and was performed with drums, two from Hanan Cuzco, and two from Hurin
Cuzco. They performed this _taqui_ twice a day for six days, and during
these six days each person offered sacrifices to the Creator, the Sun,
the Moon, and the Thunder; for the Ynca and for those who had been
armed as knights. These sacrifices consisted of a quantity of sheep,
cloth, gold, silver, and other things. It was offered up that those who
were armed as knights might be fortunate in war, and in everything they
undertook.

On the 21st day of this month all the youths who had been armed as
knights, went to bathe in a fountain called Calli-puquio, in a ravine
about a quarter of a league to the rear of the fortress of Cuzco. They
then took off the clothes in which they had been armed as knights,
and dressed themselves in others called _nanaclla_, coloured black
and yellow, and in the centre a red cross. Thence they returned to
the square, where they found all the huacas. They made the usual
obeisances. They were placed according to the families to which they
belonged; and the principal uncle presented each knight with a shield,
a sling, and a club with a metal knob at the end, with which to go to
the wars. The other relations and chiefs then offered up cloth, sheep,
gold, silver, and other things, with a prayer that the youths might
always be rich and fortunate. Each relation that offered sacrifice,
flogged a youth and delivered a discourse to him, exhorting him to be
valiant and never to be a traitor to the Sun and the Ynca, but to be
diligent in devotion to the huacas, and to imitate the bravery and
prowess of his ancestors. When the principal Lord Ynca was armed as
a knight, all the chiefs and great lords, who were present from all
parts of the land, made great offerings in addition to those usually
supplied. At the end of the sacrifices, the Priests of the Sun and of
the Creator brought a great quantity of fuel tied together in handfuls,
and dressed in the clothes of a man and a woman. The faggots, thus
dressed up, were offered to the Creator, the Sun, and the Ynca, and
were burnt in their clothes, together with a sheep. They also burnt
certain birds called _pilcopichio_[57] and _camantera-pichio_; and this
sacrifice was performed for the youths who had been armed as knights;
with a prayer that they might always be fortunate in war.

On the 22nd of the month the knights were taken to the houses of their
relations, and their ears were pierced, which was the last ceremony
in arming the knights. Among these people they thought so much of
this boring the ears, that, if the orifice was broken through by any
accident, the man to whom it happened was looked upon as unfortunate.
They stuff pieces of cotton into the orifice of the ear, and each day
they put in more in order to enlarge it. On the same day the priests
of the Creator and the Sun, of Thunder and the Moon, and the shepherds
of the Ynca counted the flocks of the huacas and of the Ynca. Then
commenced the feasts that were celebrated for the flocks of the huacas,
that they might multiply; for which sacrifices were made throughout
the kingdom. The shepherds whose flocks increased most rapidly were
rewarded, and those whose flocks failed to multiply were punished.

On the 23rd day of the month they carried the statue of the Sun called
_Huayna punchao_, to the houses of the Sun called _Puquinque_, which
are on a high hill, a little more than three arquebus shots from Cuzco.
Here they sacrificed to the Creator, the Sun, the Thunder, and the
Moon, for all nations, that they might prosper and multiply. The statue
of the Sun was then brought back, preceded by the _suntur-paucar_ and
two sheep, one of gold and the other of silver, called _cullque-napa
ccuri-napa_; which were the insignia borne before the statue of the
Sun, wheresoever it was taken. Thus ended this festival and month
called _Ccapac-raymi_.

DECEMBER.

The name they gave to the month of December was _Camay-quilla_. On the
first day of the month, those who had been armed as knights, as well
those of the lineage of Hanan Cuzco as of Hurin Cuzco, came out into
the square, with slings in their hands called _huaraca_, and the youths
of Hanan Cuzco hurled against those of Hurin Cuzco; their missiles
were called _coco_, which are found on certain thistles. At times they
came to close quarters, to prove the muscles of their arms; until
the Ynca, who was present, rose up and restored order. They called
this _chocanaco_, and it was a trial of strength, to see who were the
strongest and bravest. Afterwards, they all sat down according to their
lineages, the new knights being dressed in black shirts, and mantles of
a lion colour. They also wore plumes of white feathers on their heads,
from a bird called _tocto_.[58] On this day the new knights began to
eat salt and other luxuries, for during the ceremonies they fasted,
and were not allowed to touch either salt or _aji_. The youths ate
their first meal after the fast with great relish. For this feast they
brought all the huacas into the square, as well as the bodies of the
dead Yncas, to drink with them; placing those who had belonged to the
Hanan Cuzco on the side where that lineage was stationed, and the same
with those of Hurin Cuzco. Then they brought food and drink to the dead
bodies, as if they were alive, saying: “When you were alive you used
to eat and drink of this; may your soul now receive it and feed on it,
wheresoever you may be.” For they believed and held it for certain that
souls did not die, but that those of good men went to rest with the
Creator. When they died they declared this belief, and charged their
families and relations to perform all that they had left them to do,
and that they would see them from heaven. They also believed that there
was a place of punishment for bad men, where they were tormented by
demons called Supay. They said that those who went there, suffered much
hunger and thirst, and that their food was charcoal, snakes, toads, and
other things of that kind. Those who went to heaven, on the other hand,
ate and drank the best that the Creator had, and they also received the
food and liquor which their relations offered up.

Thus all with great joy passed this day, on which they began to dance
and sing. Afterwards, they all went forth to plough their fields, which
they called _chacra_. This lasted for twelve days. On the 15th day of
the month, at the full of the moon, all returned from their estates
to Cuzco; and on that night they performed the dance and _taqui_,
called _yahuayra_, through all the streets and squares of the city,
from nightfall until dawn. In the morning the priests brought out the
huacas of the Creator, the Sun, the Moon, and the Thunder, and the dead
bodies, and placed them in the square. The Ynca also came forth, and
took his place near the Sun. The rest of the people had gone to a house
called _Moro-urco_, near the houses of the Sun, to take out a very long
cable which was kept there, woven in four colours, black, white, red,
and yellow, at the end of which there was a stout ball of red wool.
Every one took hold of it, the men on one side, and the women on the
other, performing the _taqui_ called _yaqauyra_. When they came to the
square, after making reverences to the huacas and the Ynca, they kept
going round and round until they were the shape of a spiral shell. Then
they dropped the _huascar_ on the ground, and left it coiled up like
a snake. They called this cable _Moro-urco_. The people returned to
their places, and those who had charge of the cable took it back to its
house. When they celebrated this feast, they were dressed in clothes
called _pucay-urco_; a black shirt with a white band, and white fringes
at the edges. They also wore white plumes from a bird called _tocto_.
Presently, they brought a lamb to be sacrificed for the cable, and for
rain, and the winter time, saying to the winter: “Why hast thou rained?”

From noon to sunset was passed in rejoicings, and in drinking with
the huacas and dead bodies. As, in my account of the _Yntic-Raymi_,
which is the month of May, I described the manner of their drinking
to the Sun, and to the other huacas, pouring the chicha down certain
pipes, I will not repeat the description here. In all the festivals
the manner of drinking to the huacas was the same. Half-an-hour
before sunset they took the huacas back to their temples, and the
Ynca returned to his house. The performing of this _taqui_, with the
sacrifices and drinking, lasted for two days. On the 18th of the said
month, they came out in the square, clothed in very gay dresses called
_sanca-sonco-quila pionco_; and in small mantles, and with plumes
called _cupaticas_ on their heads, being the tails of macaws and pilos
called _gualanpapi_, made of feathers. On reaching the square they
made their obeisances to the huacas in the usual order, and took their
places. A priest then rose up and burnt a lamb as a sacrifice, praying
to the winter ever to send its waters so that, through its means, they
might eat and drink.

They preserved the cinders and ashes, not only of this sacrifice, but
of all others that were made throughout the year, in order to throw
them into the river.

On this day they performed the _taqui chapay quenalo_, which, with
all the other ceremonies that were performed in the course of the
year, was invented by Pachacutec Ynca Yupanqui; excepting those of the
_huarachico_ when they armed the knights, and those of _quicochico_ and
_rutuchico yayascay_, which are festivals invented by the first Ynca,
as will presently be mentioned.

On the following day, which was the 19th of the said month, they went
to the square of Cuzco, called _Huacay-pata_, both the Ynca and all
the people, and they brought out the huacas and the embalmed bodies of
the dead. Having made the usual obeisances, they began to offer up the
sacrifice called _mojocati_, in the following order.

A small river flows through the centre of Cuzco called Capi-mayu and
Huaca-puncu-mayu. It comes down from some ravines in the heights above
the town. In these ravines they constructed dams to confine the water,
although it was winter, in order that it might bear away the sacrifices
that were about to be offered in it, with greater force. On this day
they collected all kinds and sorts of food, all the different sorts
of _ajis_, great quantities of bags of coca, all kinds of cloths of
different colours and shoes, _llautus_ and plumes worn as head dresses,
sheep, flowers, gold and silver, and every other sort of thing that
they used, as well as all the ashes and cinders of all the sacrifices,
that had been preserved throughout the year.

All these things were thrown into the river, the first dam was thrown
down, and the water rushed out with such fury that it carried the other
dams away with it, and all the sacrifices. A lamb had been sacrificed
on this day, and its ashes, with the cinders, were thrown into the
river with the rest.

Many people were assembled on both sides of the river, outside the
city of Cuzco, at a place called _Pumap-chupa_, where the sacrifices
were offered up. They were made at a little less than an hour before
sunset, and the Indians who were on both sides of the river, were
commanded by the Lord Ynca, who was present, to go with the sacrifices
to Ollantay-tampu. By the round they had to make the distance was
ten leagues from Cuzco. Indians of the villages by which they had to
pass, were stationed at intervals, with torches, in order to give
light during the night, and no part of the sacrifices was allowed to
remain in the river. When they reached the bridge of Ollantay-tampu,
which is over a great river flowing to the North Sea, they threw two
bags of coca, called _pilculuncu paucar uncu_, from the bridge, as the
sacrifices flowed past, and afterwards they were allowed to pass on by
themselves.

During that day and the next, those who had passed on the sacrifices
were dancing and rejoicing, and performing the _taqui chupay huayllu_.
The reason for throwing these sacrifices into the river was as follows.
They said that, as the Creator of all things had granted them a
good year, it seemed well that, out of the things that he had given
them, they should offer these sacrifices, that they might not appear
ungrateful, beseeching him to receive them, wheresoever he might please
to be. At the end of two days, those who had followed the sacrifices
as far as the bridge, returned to Cuzco. Those who had gone furthest,
carried in their hands lances and falcons made of salt; while those
who lagged behind had toads made of salt, as a sign that they had gone
slowly, which made the people laugh at them. During the rest of the
month every man attended to his farm.

THE MONTH OF JANUARY.

They called the month of January _Atun-pucuy_, and they had no special
festival in it, the people merely attending to their work.

FEBRUARY.

The name for the month of February was _Pacha-pucuy_, and neither in
this month did they do anything but attend to their farms.

MARCH.

The month of March was called _Paucar-huara_. No festival was
celebrated of any kind in this month.

APRIL.

The month of April was called _Ayrihuay_. In it they reaped the crops
and got in the harvests, and hence they call it _Ayrihuay_. Those who
had received arms as knights, went to the farm of _Sausiru_, to fetch
the maize that had been reaped there; which is beneath the _citadel_.
It is here they say that Mama-huaca, the sister of Manco Ccapac,
sowed the first maize. They cultivated this farm every year, for the
body of this Mama-huaca, making from the crop the chicha that was
necessary for the service of the body, and delivering this chicha to
those who had charge of the body, which was embalmed. Then, in their
order, they brought the maize of the harvests of the Creator, the
Sun, the Moon, the Thunder, the Ynca, and Huanacauri, and of all the
dead lords. They brought it in small baskets, singing a chaunt called
_yaravi_, and dressed in gay clothes. All the rest of the people of
Cuzco went to bring in this maize, except on the first day, when it was
brought by the youths who had received knighthood. The priests, called
_Tarpuntays_, offered up a lamb in sacrifice, beseeching the Creator
ever to grant them good harvests. This lasted for four days, after
which they went back to their farms; and so the year ended, and the
month of May returned.

Besides the ceremonies peculiar to each of these months, they performed
others called _ayuscay rutu-chica-quicu-chicu_. The _ayuscay_ was when
a women conceived. On the fourth day they put the babies into a cradle
called _quirau_, and they invited the uncles and other relations to see
it; but no other ceremony of any kind was performed in consequence of
this event.

The _rutuchico_ is when the child attains the age of one year. Then,
whether it be a boy or a girl, they give it the name that it is to have
until it is of age. In the case of a boy, this is when he is armed as a
knight, and receives the _huaraca_. He is then given the name that he
is to bear until death. In the case of a girl it is when she attains
the age of puberty, when she also receives the name she is to bear
until death. The child was then shorn, and to perform the ceremony,
the eldest uncle was called, who cut the first hair. Then the other
relations did the same, and afterwards the friends of the parents. They
all drank, and the principal uncle gave the child the name it was to
bear until it came of age.

The _quicuchica_ is when girls reach the age of puberty: from the
first day until the last, which was three days more or less. They
fasted during the two first days, without eating anything at all, and
on the third day they were given a little raw maize, that they might
not die of hunger. They were confined in a place within the house,
and on the fourth day they were washed, and dressed in clothes called
_ancalluasu_, with shoes of white wool. Their hair was plaited, and
a sort of bag was placed on their heads. On this day the principal
relations came, and the girl came forth to set food before them, and
to give them to drink. This lasted for two days, and the principal
relation gave her the name she was to bear from thenceforth, and taught
her how she should behave, and how she should obey her parents. They
then offered gifts according to their means, without any idolatrous
practice whatever; and this custom was ordained by Ynca Yupanqui.

When the Ynca gave women as wives, they were received because it was
the command of the Ynca. The man went to the house of the girl’s
father, not to say that the Ynca had given her, but that he desired to
serve for her, and so the relations of the girl were assembled, and
their consent was obtained. The youth remained in the house of his
father and mother-in-law for a space of four or five days, and carried
in fuel and straw for them. Thus the agreement was made, and he took
the girl for his wife; and because the Ynca had given her, it was
considered that she was taken until death, and she was received on this
understanding, and never deserted.

The _Ccapac-cocha_ was instituted by Pachacutec Ynca Yupanqui, and was
as follows. The provinces of Colla-suyu, Chincha-suyu, Anti-suyu, and
Cunti-suyu brought to this city, from each lineage or tribe, one or
two male and female children aged about ten years. They also brought
cloth and flocks, gold and silver. Then the Ynca seated himself in
the Huacay-pata, or great square of Cuzco. The children and the
other sacrifices walked round the statues of the Creator, the Sun,
the Thunder, and the Moon, which were placed in the square, taking
two turns. The Ynca then called to the Priests of the provinces,
and commanded them to divide the sacrifices into four parts, in
token of the four provinces, Colla-suyu, Chincha-suyu, Anti-suyu,
and Cunti-suyu, which are the four divisions into which the land is
divided. He told them, “Take, each one of you, his part of these
offerings and sacrifices, and offer them to your principal _huacas_.”
So the children were strangled and buried with the silver figures of
sheep, and the gold and silver figures of men and sheep, and they
burnt the cloth, with some bags of coca. The people of Cuzco carried
these sacrifices as far as Sacalpiña, about a league from Cuzco,
where they were received by the Indians of Anta, and in this way they
were passed on until they were delivered at the places where they
were to be offered up. In the same way, they were passed on to the
other provinces. The Lord Ynca offered these sacrifices when he began
to reign, that the _huacas_ might give him health, and preserve his
dominions in peace. No _huaca_ or place of worship, how small soever,
was left out in the distribution of the sacrifices, for the things that
were to be sacrificed at each place were all set apart. The reason why
all the _huacas_, whether they were sacred trees, fountains, or hills,
or lakes, received part of the sacrifice, was because it was held to
be an evil omen if any were left out, and because it was feared that
if any were omitted they would be enraged, and would punish the Ynca.
If any of the hills were very steep and could not be ascended, the
sacrifices were hurled to the summits from slings. Thus, at all the
principal _huacas_ throughout the provinces, these sacrifices were
offered up; and afterwards at all the smaller sacred places. At each
place was offered up the portion that was assigned for it at Cuzco;
for in Cuzco there was the _Quipucamayu_, or accountant, who took an
account of each portion of the sacrifice, and of the province to which
each was to be sent.

They began to make the sacrifices in Cuzco, in the following order. The
first was offered to the Creator, and was received by the priest who
had charge of its image, and they prayed for long life and health, and
for victory against the enemies of the Yncas, also that while this Ynca
was Lord all the provinces might remain at peace, and be prosperous.
After this prayer they strangled the children, first giving them to
eat and drink, that they might not enter the presence of the Creator
discontented and hungry. From others they took out the hearts while yet
alive, and offered them to the _huacas_ while yet palpitating. They
anointed the _huaca_ with the blood from ear to ear, and they called
this _pirac_. To others they gave the body with the blood, and finally
they interred the bodies with the other sacrifices, in a place called
Chuqui-cancha, which is a small hill above San Sebastian, about half a
league from the town. Then the Priests of the Sun, in the same order,
received what was assigned to their Deity, and in the same place they
performed the sacrifice to the Sun, with the following prayer:--

_Prayer for the Sun._

Uiracochaya punchau cachan O Creator! Thou who saidest,
tutacachannas pacnicpacarichun let there be night and day,
yllarichun ñispac nicpunchac dawn and twilight, grant to thy
churi yquicta carillacta quispillacta child the Sun that when he
purichuruna rurascayquictacancharin rises he may come forth in
yampac quilla-rincanpac peace. Preserve him that he
Uiracochaya casilla may give light to men whom
quispilla punchau Ynca runayanani thou hast created. O Creator!
chisca yquicta quillari O Sun! thou who art in peace
canchari ama un cochispa and safety, shine down upon
amananachispa caçista quispicta these people, and keep them in
huacaychaspa. health and peace.

In like manner, the priests of the Thunder, which was called
_Chuqui-ylla_, received the children and other sacrifices which
were assigned to it, and buried them in the same place, called
_Chuqui-cancha_; and the same order was observed with the sacrifices
to the Moon; prayers being offered up on each occasion that the Ynca
might always be granted health and prosperity; and that he might always
be victorious over his enemies. Afterwards the whole of the priests
together offered to Heaven the sacrifices that were set apart for that
purpose, and also to the earth; repeating the following prayer:--

Pachacmama! cuyrumama O mother earth! preserve the
casillacta quispillacta Ccapac Lord Ynca, thy son, who stands
Ynca huahuay yquctamacari upon thee, in peace and safety.
hatalli.

All the above sacrifices were placed in the _Chuqui-cancha_. Then
the priests who had charge of the huaca _Yanacauri_ offered their
sacrifice. This huaca was of Ayar-cachi,[59] one of the four brothers
who were said to have come out of the cave at Tampu; but, as I have
treated of this fable in the beginning of the history which your most
illustrious Lordship possesses, I will not dwell upon it here. As
this was the principal _huaca_, besides those already mentioned, the
priest who had charge of it, with his comrades, received the children
and other things that were dedicated to it, and sacrificed them on the
hill called Huanacauri, which is two leagues and a half from Cuzco, a
little more or less. They offered up a prayer at the time of making the
sacrifice, beseeching the huaca that the Ynca, its descendant, might
ever be youthful and victorious, and that ever, during the life of the
reigning Ynca, the country might be at peace. Afterwards sacrifices
were performed at all the fountains, hills, and other places in
Cuzco that were held to be sacred; but no child was killed for these
sacrifices. These places were so numerous in Cuzco, that it would be
tedious to enumerate them here, and I will not do so because they are
given in the account of the _huacas_ which I have presented to your
most reverend Lordship. As soon as they had concluded the sacrificial
ceremonies in Cuzco, the Priests brought out those which had to be sent
to other parts, in the way that has already been described. The order
of marching with the sacrifices was that all the people who went with
the _Ccapac-cocha_ (also called _Cachahuaca_) took ways apart from each
other. They did not follow the royal road, but traversed the ravines
and hills in a straight line, until each reached the places where the
sacrifices were to be made. They ran, and as they went they raised
cries and shouts which were commenced by an Indian who was deputed to
perform this duty. Having given the word, all the others continued the
same cries. The cries were to beseech the Creator that the Ynca might
ever be victorious, and be granted health and peace. They carried on
their shoulders the sacrifices and the lumps of gold and silver, and
the other things destined to be offered up. The children that could
walk went on foot, and others were carried in their mothers’ arms. When
they reached their destinations, the _Huaca-camayoc_, who had charge of
the _huacas_, received those that were intended for their _huacas_, and
sacrificed them, bringing the gold and silver and other things; and the
children, having first been strangled, were burnt in sacrifice, with
the sheep, lambs, and cloth.

It is worthy of remark that children were not sacrificed at all the
_huacas_, but only at the chief _huaca_ of each lineage or province. In
this way they travelled over all the dominions of the Ynca, with these
sacrifices, until each one reached the extreme point of the empire, in
the direction in which he travelled. The journeys were so well ordered
and arranged, and they were so well equipped when they started from
Cuzco that, although the sacrifices and the places at which they were
to be delivered were numerous, they never made a mistake. For this
service the Ynca had Indians in Cuzco, who were natives of the four
_Suyus_ or provinces. Each one had a knowledge of all the _huacas_, how
small soever they might be, that were in the province over which he was
_Quipucamayoc_ or Accountant. They were called _Vilca-camayoc_. Each
Indian had charge of nearly five hundred leagues of country, and he
had an account of the things that were to be sacrificed at every huaca
within his district. Those who had to set out from Cuzco received their
destined sacrifices from the _Vilca-camayocs_, with instructions as to
whom they were to deliver them. In the chief places of each province
there were also Indians with the same duties, who kept an account of
the sacrifices; nevertheless, as the sacrifices were increased or
augmented according to the will of the Ynca, the instructions were
sent from Cuzco as regarded what was to be done at each place.

They held this sacrifice, called _Ccapacocha_ or _Cachahuaca_, in such
veneration that, when those who were making journeys over uninhabited
tracts with the sacrifices met other travellers, they did not raise
their eyes to look at them, and the travellers prostrated themselves on
the ground until the sacrifice-bearers had passed. When those bearing
sacrifices passed through a village, the inhabitants did not come out
of their houses, but remained, with deep humility and reverence, until
the said _Ccapac-cocha_ had passed onwards.

They also had a custom, when they conquered and subjugated any nations,
of selecting some of the handsomest of the conquered people and sending
them to Cuzco, where they were sacrificed to the Sun who, as they said,
had given them the victory.

It was also their custom that, whenever anything excelled all the rest
of its kind in beauty, they worshipped it, and made it _huaca_ or
sacred.

They worshipped the summits of all peaks and mountain passes, and
offered maize and other things; for they said that, when they ascended
any pass and reached the top, they could there rest from the labour of
the ascent. This they called _chupasitas_.

About ten years ago there was a joke among the Indians. They had a kind
of song called _taqui uncu_; and, as one Luis de Olivera, a Priest
in the province of Parinacochas, in the bishopric of Cuzco, was the
first who described this idolatrous pleasantry, I will here insert his
account of it.

In the province of Parinacochas, in the diocese of Cuzco, the said
Luis de Olivera learnt, that not only in that province, but in all the
other provinces and cities of Chuquisaca, La Paz, Cuzco, Guamanga,
and even Lima and Arequipa, most of the Indians had fallen into the
greatest apostasy, departing from the Catholic Faith, which they had
received, and returning to the idolatries which they practised in the
time of their infidelity. It was not understood how this had come to
pass; but it was suspected that the wizards, whom the Yncas kept in
Uiscacabamba, were at the bottom of it. For in the year 1560, and not
before, it was held and believed by the Indians, that an ointment
from the bodies of the Indians had been sent for from Spain to cure a
disease for which there was no medicine there. Hence it was that the
Indians, at that time, were very shy of the Spaniards, and they would
not bring fuel or grass or anything else to the house of a Spaniard,
lest they should be taken in and killed, in order to extract this
ointment. All this had originated from that villainy, with the object
of causing enmity between the Indians and Spaniards. The Indians of
the land had much respect for the things of the Ynca, until the Lord
Viceroy, Don Francisco de Toledo, abolished and put an end to them, in
which he greatly served God our Lord. The deception by which the Devil
deceived these poor people was the belief that all the huacas which
the Christians had burnt and destroyed had been brought to life again;
and that they had been divided into two parts, one of which was united
with the huaca _Pachacama_, and the other with the huaca _Titicaca_.
The story went on that they had formed in the air, in order of battle
against God, and that they had conquered Him. But when the Marquis[60]
entered this land, it was held that God had conquered the huacas, as
the Spaniards had overcome the Indians. Now, however, it was believed
that things were changed, that God and the Spaniards were conquered,
all the Spaniards killed, and their cities destroyed, and that the
sea would rise to drink them up, that they might be remembered no
more. In this apostacy they believed that God our Lord had made the
Spaniards, and Castille, and the animals and provisions of Castille;
but that the huacas had made the Indians, and this land, and all the
things they possessed before the Spaniards came. Thus they stripped
our Lord of his omnipotence. Many preachers went forth from among the
Indians, who preached as well in the desert places as in the villages,
declaring the resurrection of the huacas, and saying that they now
wandered in the air, thirsty and dying of hunger, because the Indians
no longer sacrificed nor poured out chicha to them. They declared that
many fields were sown with worms, to be planted in the hearts of the
Spaniards, and of the Spanish sheep, and of the horses, and also in
the hearts of those Indians who remained Christians. The huacas, it
was announced, were enraged with all those who had been baptized, and
it was declared that they would all be killed unless they returned to
the old belief and renounced the Christian faith. Those who sought the
friendship and grace of the huacas would, it was urged, pass a life
of prosperity and health. Those who would return to the love of the
huacas and live, were to fast for some days, not eating salt nor _aji_,
nor coloured maize, nor any Spanish thing, nor entering churches, nor
obeying the call of the priests, nor using their christian names.
Henceforth the times of the Yncas would be restored, and the huacas
would not enter into stones or fountains to speak, but would be
incorporated in men whom they would cause to speak: therefore the
people were to have their houses prepared and ready, in case any huaca
should desire to lodge in one of them. Thus it was that many Indians
trembled and fell to the ground, and others tore themselves as if they
were possessed, making faces; and when they presently became quiet,
they said, when they were asked what they had felt, that such and such
a huaca had entered into their bodies. Then the people took such an
one in their arms, and carried him to a chosen spot, and there they
made a lodging with straw and cloaks; and began to worship the huaca,
offering sheep, _colla-chicha_, _llipta_, _mollo_, and other things.
Then they made a festival for two or three days, dancing and drinking,
and invoking the huaca that was represented by the possessed man. Such
persons, from time to time, preached to the people, threatening them,
and telling them not to serve God, but the huacas; and to renounce
all christianity, with all christian names, and the shirts, hats, and
shoes of Christians. These possessed persons asked the people if they
had any relics of the burnt huacas, and when they brought some piece
of stone they covered their heads with a mantle before the people, and
poured chicha, and the flour of white maize on the fragment. Then the
possessed shouted and invoked the huaca; and rose up with the fragment
in his hands, thus addressing the people. “You see here your support.
You see here that which can give you health, and children, and food.
Put it in its place, where it was in the days of the Yncas;” and this
was done with many sacrifices. The wizards who in those times were
detected and punished, had freely performed their offices, returning
to them, and not leaving the Indians who were possessed by huacas, but
receiving the sheep and _coys_ offered as sacrifices.

This evil was so widely credited that not only the Indians on the
_Repartimientos_ but those who lived in the cities, among Spaniards,
believed and performed the prescribed fasts. At last the said priest,
Luis de Olivera, began to punish the people of that province and of
Acari, and reported the matter to the Royal Audience of Lima and to the
Lord Archbishop, and the Bishop of Charcas, and to Friar Pedro de Toro,
the steward of the Bishop of Cuzco. At last the apostacy began to wane,
but altogether it lasted for seven years.

As they believed that God and the Spaniards were conquered, the Indians
began to rise, as happened in the year 1565, when the Licentiate
Castro was Governor of these kingdoms, who received reports from the
Corregidors of Cuzco, Guamanga, and Huanuco. These cities were prepared
for war during some time.

There were several forms of apostacy in the different provinces. Some
danced and gave out that they had the huaca in their bodies. Others
trembled for the same reason. Others shut themselves up in their houses
and shouted. Others flung themselves from rocks and were killed. Others
jumped into the rivers, thus offering themselves to the huacas. At
last our Lord, in his mercy, was pleased to enlighten these miserable
people; and those who were left were led to see the nonsense that they
had believed, that the Ynca was dead or at Vilcapampa, and that nothing
of what had been predicted had taken place, but the very opposite.

By reason of this devilish teaching, there are still some Indian
sorcerers and witches, though their number is small. When any Indian
is sick, these witches are called in to cure him, and to say whether
he will live or die. Having pronounced upon the case, they order the
sick man to take white maize called _colli sara_, red and yellow maize
called _cuma-sara_, yellow maize called _paro-sara_, sea shells called
_mullu mullu_, of all the colours they can collect, which they call
_ymaymana mullu_. When these things are collected, the wizard grinds
the maize with the shell, and gives it ground to the sick man that,
breathing on it, he may offer it to the _huacas_ and _vilcas_; with
these words:--“O all the _huacas_ and _vilcas_ of the four provinces
of the land, my grandfathers and ancestors, receive this sacrifice,
wheresoever you may be, and give me health.” They also make him breathe
on a little coca, and offer it to the Sun, praying for health; and the
same to the Moon and Stars. Then, with a little gold and silver of
little value in his hand, the sick man offers sacrifice to the Creator.
Then the wizard commands him to give food to the dead, placing it on
their tombs, and pouring out chicha; if he is in the part of the
country where this can be done, and if not in a corner of his house.
For the wizard gives the patient to understand that he is visited with
this sickness because the dead are starving. If he is able to go on
foot to some junction of two rivers, the wizard makes him go there
and wash his body with water and flour of white maize, saying that he
will there leave his illness. At the end of this ceremony the wizard
tells him that, if he would free himself from his sickness, he must
confess all his sins, without concealing any. They call this _hichoco_.
These Indians are so simple that some of them readily, and with little
persuasion, fall into this apostacy and error, though some afterwards
repent and confess their sins.

There are also a very great number of Indian men and women who,
understanding the offence against our Lord that they commit in doing
this, will not permit any such acts, but rather accuse those who do
them before the Cura, that they may be punished. If some exemplary
punishment was inflicted on the wizards, I believe that this great
evil would soon disappear, although, as I have said, there are now few
wizards.

In this land there are different nations and provinces, and each one
had its own rites and ceremonies, before it was conquered by the Yncas.
The Yncas abolished some of the rites, and introduced others. Thus it
is no less desirable to know the rites and ceremonies which existed in
each of the provinces, other than those of the Yncas, of which I have
here written. The means will be acquired, by this knowledge, of rooting
out these idolatries and follies; and mean while, with the help of our
Lord, the visit I have made through the parishes and valley of this
city called Cuzco, is now concluded.

(THE MANUSCRIPT HERE ENDS ABRUPTLY.)

FOOTNOTES:

[1] For an account of the origin of this hospital, see my translation
of _G. de la Vega_, ii, p. 258.

[2] _Bishops of Cuzco_--

1534. Fray Vicente de Valverde.
1543. Fray Juan Solano, to 1550.
1570. SEBASTIAN DE ARTAUN. Died at Lima 1584,
at a Provincial Council.
1584-93. Fray Gregorio de Montalvo.

[3] Tiahuanacu.

[4] Mitimac, a colonist or settler.--See _G. de la Vega_, I, lib. iii,
cap. 19.

[5] One name for the Ynca’s head-dress. The “brilliant circle”.

[6] The battle-axe used with one hand.--_G. de la Vega_, I, lib. 9,
cap. 31.

[7] Near Cuzco. From _Paccari_, the dawn, and _tompu_, an inn.

[8] “Teacher of the World.”

[9] The “Tocay” of the tradition given by _G. de la Vega_, I, lib. i,
cap. 18.

[10] See my translation of _G. de la Vega_, ii, pp. 241, 335, 527.

[11] A macaw.

[12] _Quisuar_ is the name of a tree (_Buddleia Incana_). _Cancha_, a
place.

[13] See _G. de la Vega_, i, p. 295, and ii, p. 243, of my translation;
and the plan of Cuzco. There is still an ancient wall, with serpents
carved on it, at this spot.

[14] _Puquio_, a spring or source.

[15] The royal fringe, worn across the forehead.

[16] Mentioned four times by _Garcilasso de la Vega_, i, pp. 65, 66,
and ii, pp. 169 and 230. He says that the first settlement, made in the
valley of Cuzco, was on the hill called Huanacauri, and that a temple
was built there. It was looked upon as very sacred, and was the spot
whence races were run.

[17] “Place of gold.” The temple of the Sun at Cuzco.

[18] _Punchau_, “day”. A name for the Sun.

[19] “Teacher of the World.”

[20] Thunder and lightning.

[21] Priests. The word does not occur in Garcilasso de la Vega.
_Tarpuni_ is the verb “to sow”.

[22] Baskets.

[23] A tribe south of Cuzco.

[24] On leaving Cuzco, this road is nearly east.

[25] All these places are in the vale of Vilcamayu, up which the road
passes from Cuzco to lake Titicaca.

[26] Not Andahuaylas, but a village near Cuzco, now called
Andahuaylillas.

[27] Music.

[28] More correctly _Huayllina_, a song.

[29] _Ccuri_, gold; _Collque_, silver; _Napa_, salutation.

[30] _Tarpuy-quilla_, the sowing month.

[31] Rimac-pampa.--_G. de la Vega_, ii, p. 239.

[32] _Quespi_, crystal.

[33] Thunder.

[34] The Creator.

[35] Descendants of Ynca Mayta Ccapac.

[36] Descendants of Tupac Ynca Yupanqui.

[37] Vicaquirau. Descendants of Ynca Rocca.

[38] Sacsahuana or Xaquixaquana.

[39] Ccoya, the Princess, and Paullu, a son of the Ynca Huayna Ccapac.
They were the lords of the Pisac vassals when Molina was writing.

[40] _Panaca_ is a term for lineage.--See _G. de la Vega_, ii, p. 531.
Perhaps from _Pana_, sister of a brother.

[41] See the account of the ceremonies in _G. de la Vega_, ii.

[42] _Huanacauri._

[43] _Apu-ppunchau._ The lord of day.

[44] Upper and Lower Cuzco.

[45] See also G. de la Vega.

[46] _Yahuar_, blood; _Sancu_, pudding.

[47] Huarachicu.

[48] _Ñusta_, princess; _Calli_, valorous; _Sapa_, alone, unrivalled.

[49] _Muchani_, the verb to adore, to kiss.

[50] _Pacsa_ is the word for the moon, in the Collao dialects. In the
Ynca language it is _Quilla_.

[51] Slings.

[52] Aloe fibre.

[53] Raymi-napa.

[54] _Huari._

[55] _Huaman_, a falcon; _Cancha_, place.

[56] G. de la Vega says that the lineage of the Ynca Sinchi Rocca was
called _Raurana Panaca_.

[57] _Pichio_ for _piscu_, a bird.

[58] _Toctu_ is honey.

[59] See _G. de la Vega_, i, p. 73.

[60] Pizarro.

AN ACCOUNT

OF THE

ANTIQUITIES OF PERU.

AN ACCOUNT

THE ANTIQUITIES OF PERU.

JESUS MARIA.

I, Don Juan de Santa Cruz Pachacuti-yamqui Salcamayhua, a Christian
by the grace of God our Lord, am native of the towns of Santiago[1]
of Hanalucayhua and Hurinhuayhuacanchi of Urco-suyu,[2] between Canas
and Canches of Colla-suyu,[3] legitimate son of Don Diego Felipe
Coudorcanqui and of Doña Maria Huayrotari, legitimate grandson of Don
Baltasar Cacyaquivi and of Don Francisco Yamquihuanacu (whose wives, my
grandmothers, are alive), great grandson of Don Gaspar Apuquiricanqui
and of General Don Juan Apu Ynca Mayhua, great-great-grandson of Don
Bernabe Apu-hilas Urcuni the less, and of Don Gonzalo Pizarro Tintaya,
and of Don Carlos Anco, all once principal chiefs in the said province,
and professed Christians in the things of our holy Catholic faith.
They were the first chiefs who came to the tambo of Caxamarca to be
made Christians,[4] renouncing all the errors, rites, and ceremonies
of the time of heathenry, which were devised by the ancient enemies
of the human race, namely the demons and devils. In the general
language they are called _hapi-ñuñu[5] achacalla_.[6] When the first
Apostolic Priests entered this most noble province of Ttahuantin-suyu,
inspired by the holy zeal of gaining a soul for God our Lord, like good
fishers, with their loving words, preaching and catechising on the
mystery of our holy Catholic Faith, then my ancestors, after having
been well instructed, were baptized. They renounced the Devil and all
his followers and his false promises, and all his rites. Thus they
became Christians, adopted sons of Jesus Christ our Lord, and enemies
of all the ancient customs and idolatries. As such they persecuted
the wizards, destroyed and pulled down all the _huacas_ and idols,
denounced idolaters, and punished those who were their own servants and
vassals throughout all that province. Therefore our Lord God preserved
these my ancestors; and to their grandchildren and descendants, male
and female, He has given his holy benediction. Finally I am, through
the mercy of his divine majesty, and by his divine grace, a believer
in his holy Catholic faith, as I ought to believe. All my paternal and
maternal ancestors were baptized by the mercy of God, and freed from
the servitude of the infernal yoke under which they were enthralled
in the times of idolatry, with great risk and peril, on whose souls
may our Lord have pity; and pardon all the offences committed in times
past by those souls who were made in His image and likeness. I myself,
as the grandchild and legitimate descendant of these ancestors, have,
ever since I have reached manhood, continued firm and established in
the mystery of our holy Catholic faith, exhorting my family to be good
Christians, keeping the ten commandments of the law of God, believing
in our Lord Jesus Christ, in obedience to our holy Mother Church of
Rome. Thus the holy Roman Mother Church believes what I, Don Juan de
Santa Cruz, believe, and in her I desire to live and die in the fear
of God three and one, who lives and reigns for ever without end, as
I declare. I believe in God three and one, who is the powerful God
that created heaven and earth and all things that are therein, the
sun, the moon, the stars, the day star, thunder and lightning, and all
the elements. I also believe that he created Adam, the first man, in
his image and likeness, progenitor of all mankind, whose descendants
we, the natives of Ttahuantin-suyu, are, as well as the other nations
throughout the whole world, as well white as black. I believe that,
for their sakes, the living son of God, our Lord Jesus Christ, by the
work of the Holy Ghost, became incarnate in the womb of the holy Virgin
Mary, coming down from heaven alone to free the human race from the
infernal thraldom of the Devil in which they were kept. I believe that
our Lord Christ, living among men during thirty-three years, and being
true God and Man, afterwards suffered death on the cross at Jerusalem
to redeem the human race, and died and was buried, and entered the
infernal regions to free the souls of the holy fathers. I believe that
he rose from the dead on the third day, and was in the body for forty
days, and ascended into Heaven, where he sits in the great power of
the Almighty God, and whence he sent the gift of the Holy Spirit to
his apostles and disciples, that they might be more powerful in the
spiritual things of God. God is the true God above all other Gods, the
powerful God our Creator, and he it is who, by his order, rules the
heavens throughout all ages, as supreme Lord and Judge and merciful
Lord.

I affirm that I have heard, from a child, the most ancient traditions
and histories, the fables and barbarisms of the heathen times, which
are as follows; according to the constant testimony of the natives
touching the events of past times.

They say that, in the time of _Purun[7]-pacha_, all the nations of
Ttahuantin-suyu came from beyond Potosi in four or five armies arrayed
for war. They settled in the different districts as they advanced. This
period was called _Ccallac-pacha_[8] or _Tutayac-pacha_.[9] As each
company selected suitable places for their homes and lands, they called
this _Purunpacharacyaptin_.[10] This period lasted for a vast number of
years. After the country was peopled, there was a great want of space,
and, as the land was insufficient, there were wars and quarrels, and
all the nations occupied themselves in making fortresses, and every day
there were encounters and battles, and there was no rest from these
tumults, insomuch that the people never enjoyed any peace. Then, in
the middle of the night, they heard the _Hapi-ñuños_ disappearing,
with mournful complaints, and crying out--“We are conquered, we are
conquered, alas that we should lose our bands!” By this it must be
understood that the devils were conquered by Jesus Christ our Lord
on the cross on Mount Calvary. For in ancient times, in the days of
_Purun-pacha_, they say that the _Hapi-ñuñus_ walked visibly over all
the land, and it was unsafe to go out at night, for they violently
carried off men, women, and children, like infernal tyrants and enemies
of the human race as they are.

Some years after the devils called _Hapi-ñuñus Achacallas_ had
been driven out of the land, there arrived, in these kingdoms of
_Ttahuantin-suyu_[11] a bearded man, of middle height, with long hair,
and in a rather long shirt. They say that he was somewhat past his
prime, for he already had grey hairs, and he was lean. He travelled
with his staff, teaching the natives with much love, and calling
them all his sons and daughters. As he went through all the land, he
performed many miracles. The sick were healed by his touch. He spoke
all languages better than the natives. They called him _Tonapa_ or
_Tarapaca_ (_Tarapaca_ means an eagle) _Uiracocharapacha yachipachan_
or _Pachaccan_.[12] This means the servant, and _Uicchaycamayoc_[13]
means a preacher, and _vicchaycamayoc cunacuycamayoc_.[14] Although he
preached the people did not listen, for they thought little of him. He
was called _Tonapa Uiracocha nipacachan_; but was he not the glorious
apostle St. Thomas?

They say that this man came to the village of a chief called Apo-tampu
(this Apo-tampu is Paccari-tampu[15]) very tired. It was at a time when
they were celebrating a marriage feast. His doctrines were listened
to by the chief with friendly feelings, but his vassals heard them
unwillingly. From that day the wanderer was a guest of Apo-tampu, to
whom it is said that he gave a stick from his own staff, and through
this Apo-tampu, the people listened with attention to the words of the
stranger, receiving the stick from his hands. Thus they received what
he preached in a stick, marking and scoring on it each chapter of his
precepts. The old men of the days of my father, Don Diego Felipe, used
to say that _Caçi-caçi_ were the commandments of God, and especially
the seven precepts; so that they only wanted the names of our Lord God
and of his son Jesus Christ our Lord; and the punishments for those
who broke the commandments were severe. This worthy, named _Thonapa_,
is said to have visited all the provinces of the Colla-suyu, preaching
to the people without cessation, until one day he entered the town of
_Yamquesupa_. There he was treated with great insolence and contempt,
and driven away. They say that he often slept in the fields, without
other covering than the long shirt he wore, a mantle, and a book.
They say that _Thonapa_ cursed that village, so that it was covered
with water. The site is now called _Yamquisupaloiga_.[16] It is a
lake, and nearly all the Indians of that time knew that it was once a
village, and was then a lake. They say that, on a very high hill called
_Cacha-pucara_,[17] there was an idol in the form of a woman,[18]
and that _Tonapa_ was inspired with a great hatred against it, and
afterwards burnt it, and destroyed it with the hill on which it stood.
They say that to this day there are signs of that awful miracle, the
most fearful that was ever heard of in the world.

On another occasion they say that he began to preach with loving
words, in a town where they were holding a great festival and banquet
to celebrate a wedding, and they would not listen to the preaching
of _Tonapa_. For this they were cursed and turned into stones, which
may be seen to this day. The same thing happened in Pucara and other
places.[19] They further say that this _Tonapa_, in his wanderings,
came to the mountains of Caravaya, where he erected a very large cross,
and he carried it on his shoulders to the mountain of _Carapucu_,
where he preached in a loud voice, and shed tears. And they say that
a daughter of a chief of that province was sprinkled on the head with
water, and the Indians, seeing this, understood that he was washing
his head. So, afterwards, _Tonapa_ was taken prisoner and shorn, near
the great lake of _Carapucu_. The meaning of Carapucu is when a bird
called _pucu-pucu_ sings four times, at early dawn.[20] They say that,
when day broke, when _Tonapa_ was a prisoner, a very beautiful youth
came to him, and said:--“Do not fear; for I come to call you in the
name of the matron, who alone watches over you, and who is about to
go to the place of rest.” So saying, he touched the cords, by which
_Tonapa_ was tied hand and foot, with his fingers. There were many
guards, for _Tonapa_ had been condemned to a cruel death. But at dawn,
being five in the morning, he entered the lake with the youth, his
mantle bearing him up on the water and serving in the place of a boat.
On his arrival in the town and province of Carapucu, the chiefs and
principal men were disturbed at having seen their idol thrown down
and destroyed. They say that this idol flew like the wind to a desert
place, which was never visited by men. Here the idol or _huaca_ was
mourning and lamenting with its head down; and in this plight it was
found by an Indian, whose report caused the chiefs to be excited at the
arrival of _Tonapa_, who had been imprisoned. They say that _Tonapa_,
after he had been freed from the hands of those savages, remained for
a long time on a rock called _Titicaca_, and afterwards he passed by
Tiquina to Chacamarca, where he came to a town called Tiyahuanacu. They
say that the people of that town were engaged in drinking and dancing
when _Tonapa_ came to preach to them, and they did not listen to him.
Then, out of pure anger, he denounced them in the language of the land;
and, when he departed from that place, all the people who were dancing
were turned into stones, and they may be seen to this day.[21] _Tonapa_
then followed the course of the river Chacamarca until he came to the
sea. This is reported by those most ancient Yncas.

They say that the staff which _Tonapa_ delivered into the hands of
_Apu-tampu_ was turned into fine gold on the birth of his son named
Manco Ccapac Ynca, who had seven brothers and sisters. Their names
were _Ayar-cachi_, _Ayar-uchu_, _Aya-raeca_, etc. The said Apu Manco
Ccapac, after the death of his father and mother, named _Apu Tampu
Pacha_ and _Mama Achi_, being now an orphan, but grown to man’s estate,
assembled his people to see what power he had to prosecute the new
conquests which he meditated. Finding some difficulties, he agreed
with his brothers to seek new lands, taking his rich clothes and arms,
and the staff which had been left by _Tonapa_. This staff was called
_Tupac-yauri_.[22] He also had two golden cups from which _Tonapa_ had
drunk, called _Tupac-usi_. Thus he set out, with his brothers, towards
the hill over which the sun rose. They say that, marching in this
direction, he arrived at the hill which was the highest point in that
land. Then, over Apu Manco Ccapac arose a very beautiful rainbow, and
over the rainbow appeared another, so that Apu Manco Ccapac seemed to
be in the midst of the rainbows. He exclaimed: “We have a good sign.
We shall have great prosperity and gain many victories, and we shall
obtain all that we desire.” After saying this, he joyfully advanced,
singing the song of _Chamay[23] huarisca_ from mere delight. Then he
descended to Collcapampa with his brothers, and from the town of Sañuc
he saw, afar off, the form of a man. One of his brothers ran towards
it, thinking that it was some Indian. They say that when he came up
to it, he saw one like an Indian, looking most fierce and cruel with
bloodshot eyes. He who went to look at him was the youngest brother,
and when he approached the form raised its head, and said: “It is
well that you have come in search of me; for you will find that I am
looking for you, and now you are in my power.” When Manco Ccapac saw
that his brother was so long in returning, he sent one of his sisters
to call him. But she also remained away, and both were kept at the
_huaca_ of Sañuc. Seeing that both one and the other did not return,
Manco Ccapac went himself in great wrath, and found them both nearly
dead. He asked them why they stayed away so long, and they answered by
complaining of a stone which was between the two. Then Apu Manco Ccapac
struck the stone or _huaca_ with much fury, giving it blows with his
_tupac-yauri_ on the head. Then words came from the midst of the stone,
as if it was alive, saying, that if he had not got that staff, it would
also do to him as it pleased. “Go on,” it added; “for you have attained
to great honour. But these, your brother and sister, have sinned, and
it is therefore right that they should be where I am,” meaning the
infernal regions. This is called _pitusiray sanasiray_, which means
one person fastened on the top of another. When Manco Ccapac saw his
brother and sister in such fearful danger, he shed tears of natural
grief and sorrow, and he went thence to the place where he had first
seen the rainbow, the names of which are _cuchi_, and _turumanya_
and _yayacarui_. He bemoaned the loss of his brother and sister, and
exclaimed that he was the most unfortunate of orphans. But the rainbow
strengthened him, and removed all his sorrows and afflictions.[24]
“_Huaynacaptiy_” or “_Huaynacaptiyllapun chica chiqui unachayamoran
Huanacauri_.” From that time the place was called _Huaynacaptiy_.
Thence he went to Collcapampa[25] with the _tupac-yauri_ in his hand,
and with a sister named _Ypa mama huaco_, and with another sister and a
brother. They arrived at Collcapampa, where they were for some days.
Thence they went to _Huamantiana_,[26] where they remained some time,
and thence they marched to _Coricancha_,[27] where they found a place
suitable for a settlement. There was good water from _Hurinchacan_
and _Hananchacan_ (whence the names of Hurin-Cuzco and Hanan-Cuzco),
which are two springs. A rock was called by the natives (who are the
_Allcayriesas_, the _Cullinchinas_, and the _Cayaucachis_) by the name
of _Cuzco-cara-urumi_, whence the place came to be called Cuzco-pampa
and Cuzco-llacta; and the Yncas were afterwards called Cuzco-Ccapac
and Cuzco-Ynca. This Ynca Apu Manco Ccapac married one of his own
sisters named Mama Ocllo, and this marriage was celebrated that they
might have no equal, and that they might not lose the caste. Then they
began to enact good laws for the government of their people, conquering
many provinces and nations of those that were disobedient. The
_Ttahuantin-suyus_[28] came with a good grace and with rich presents.
The tidings of a new Ynca had spread widely. Some were joyful, others
were afflicted; when they heard that the Ynca was the most powerful
chief, the most valiant, and the most fortunate in arms, that his
captains and men of valour were better armed than other men; and that
all his affairs were prosperous.

[Illustration: (an oval)]

This Ynca ordered the smiths to make a flat plate of fine gold;
which signified that there was a Creator of heaven and earth; and it
was of this shape. He caused it to be fixed in a great house called
_Ccuricancha pachaya-chachipac huasin_.[29] This Ynca Manco Ccapac was
an enemy to the huacas,[30] and, as such, he destroyed the Curaca Pinao
Ccapac with all his idols. He also conquered Tocay Ccapac, a great
idolater.

Afterwards he ordered works to be executed at the place of his birth;
consisting of a masonry wall with three windows, which were emblems
of the house of his fathers whence he descended. The first window was
called _Tampu-toco_,[31] the second _Maras[32]-toco_, and the third
_Sutic[33]-toco_: referring to his uncles and paternal and maternal
grandparents.

[Illustration: (three windows and two trees)]

These two trees typified his father and mother _Apu-tampu_ and
_Apachamama-achi_, and he ordered that they should be adorned with
roots of gold and silver, and with golden fruit. Hence they were called
_Cceurichachac collquechachac tampu-yracan_, which means that the two
trees typified the parents, and that the Yncas proceeded from them,
like fruit from the trees, and that the two trees were as the roots
and stems of the Yncas. All these things were executed to record their
greatness.

He ordered that the dresses of each village should be different, that
the people might be known, for down to this time there were no means of
knowing to what village or tribe an Indian belonged. He also ordered,
with a view to each tribe being clearly distinguished, that they
should choose whence they were descended and from whence they came,
and, as the Indians generally were very dull and stupid, some chose,
for their _pacarisca_[34] or _pacarimusca_, a lake, others a spring,
others a rock, others the hills or ravines; but every lineage selected
some object for its _pacarisca_. The devils, or _hapi-ñuñus_, deceived
those stupid people with little difficulty, entering into the false
_pacariscas_, and thence uttering deceitful promises. Every day these
_pacariscas_ continued to increase, the origin or _pacarinim_ being
the _Pacari-tampu_. All the provinces and tribes said _Pacariscanchic
huccsiscanchic umachun chicpa-pacariscan_.

The leading cause of the invention of the _pacarinim_, was, that the
Ynca Manco Ccapac was often at a loss to know to what village an Indian
belonged. This Ynca also ordered the heads of infants to be pressed,
that they might grow up foolish and without energy; for he thought that
Indians with large round heads, being audacious in any enterprise,
might also be disobedient.

His legitimate son was Sinchi Ruca Ynca, and he inherited all the
dominions of his father. The other younger sons, whether legitimate or
illegitimate, were called _Chima-panaca-ayllu_.

Sinchi Ruca Ynca began to rule over all the territory of his father,
and was a great patron of agriculture, of weaving cloth, and of
mining. He was not much addicted to warlike affairs, for, being a very
proud man, and of haughty disposition, he seldom went abroad. All
the provinces from Chacamarca and Angaraes sent him presents. When
he desired to make conquests he sent his captains and their men. In
each ravine they had to take stones to make _usnus_, which are certain
stones arranged in heaps. They say that an Indian wizard appeared to
one of the officers of war, and told him that the heaps must be called
_apachitas_. A rite was established, which was that every passer by
should bring a great stone; and the wizard also told the officer
of the Ynca that all the soldiers must throw their coca pallets
on the heap as they passed, saying:--_Saycoyñiycaypitac quipasiyon
coyñiypashinatac._ From that time they began to bring stones and to
throw coca, because the wizard had so ordered it.[35]

They say that when the Ynca Manco Ccapac was very old, he went down on
his knees, and prayed for the prosperity of his son in these words:--

_A Uiracochantic çicapac caycaricachun cay raimicachun ñeca apa
hinamtima chiccha camac maypin canqui manachurycayquiman hanampichun
hurimpichun quinrayñimpichun capac usnoyqui hayñillalay, hanan
cochaman tarayac hurincocha, tiyancay, camac-pacha runarallpac,
apoyunay, quicuna camman allcañancyran riaiytam munayqui ricaptiy
yachaptiy unanchaptiy hamuttaptty ricunanquim yacharanquira, yntic
quillaca punchaoca, tutaca, pocoyca, chiraoca, manamyancacho,
camachiscan purin unanchascaman tupuscamanmi chayan, maycanmi,
ttopayaricta apachinarcanqui hayñillaray uyarillaray manaracpas,
saycaptiy rañuptiy._

After this he always remembered _Tonapa_, saying:--

_Runa rallcapacpalhacan yananssi cahuac, ari, chayariyuya llanay
coscocapac churatamuquiy apo, Tarapaca Tonapa pacta varoytiypas
capacparatamus cayquicta concaraca rañoytayri yuyayronayta
callpanchan quistacmi payllanquitacmi recsichillaran quimampichun
carcan achus, camchomcanquiman papi-ñuñu llasac atic manchachic
ricsi ayman yacha llayman, allpamantaca maquiylluttaquey riculla
raypancanqueña allparnumachun cani._

Having said this he watched to see if he might have a sign from the
Creator. He offered a very white lamb upon an altar, which sacrifice is
called _arpay_. When no answer was given, he ordered the most beautiful
of his sons, aged about eight years, to be offered up, cutting off his
head, and sprinkling the blood over the fire, that the smoke might
reach the Maker of heaven and earth. To all these offerings no answer
was ever given in Coricancha.

Afterwards, in the visit of _Itaripanaca_ to the people, he admitted
a great number of youths aged from seventeen to eighteen, among the
number of men and soldiers, giving them white breeches. He marked out
a line to a high and very distant hill, called _Huanacauri_, and he
ordered to be placed on the hill a falcon, a humming bird, a vulture,
an ostrich (_suri_), a vicuña, an _anatuya_ (fox), a serpent, a toad.
It was announced that these birds and animals had been placed there
that these boys and youths might run to them and show the qualities
of their swiftness or sluggishness. The swift received as rewards the
_huarachicuy_ and _ccamantiras_ (_ccamantira_ are the small bright
feathers that birds have under the beak), and the sluggish were
given black breeches. After the breeches and other clothes had been
distributed, the youths were made to sit down with the men, and from
that time they were called men, and their parents came to them with
many presents as a reward for their good deeds. Manco Ccapac, seeing
that the fathers and mothers of the youths were so well satisfied,
ordered them to be given to eat and drink plentifully, that they might
remain his vassals, and the vassals of his son, Sinchi Ruca. Besides
this he ordered that the girls of sixteen years should comb and plait
their hair. This is called _quicuchicuy_ (when they plait the hair to
come forth from among young girls). Then he ordered them to be shod
with _llanquisi_, which are a kind of shoes. All this was done in
order that henceforth they might be known as women or _tasqui huarmi_.
Afterwards all the young men of thirty years were ordered to take
wives, arms being given to the men, cooking and spinning gear to the
women. This was called _huarmi hapiypacha carichasquiy pacha_. Then
certain men of holy lives were selected, as priests, to call upon the
name of the Creator of heaven and earth, and to these chosen men the
Ynca spoke as follows:--

_Cusisimirac cusi callurac cayhuacyanquital sasicuspa suyanqui,
ychastalpas cusinchicpi quillpunchicpi maymantapas runahualpac apu,
ticcicapac uyari sunquichay nisunqui camtaca, mayñic mantapas hinatac
viñaypas caycama yocllamunqui._

These chosen men always held the office of priests during the life of
Manco Ccapac.

On the death of the old Ynca, the sovereignty descended to his son
Sinchi Rocca Ynca, who was a very proud man. In his time it fell out
that there were youths and maidens who loved each other excessively,
and, in answer to questions put to them by the Ynca, they publicly
confessed that they could not live apart. It was found that these
lovers had certain small stones, perfectly round, and they said that
these stones were called _soncoapa chinacoc huacca chinacoc_. They say
that a poor boy in rags, a shepherd (_llama-michec_), entered the house
of the Ynca Sinchi Rocca, and that a virgin who was very dear to the
Ynca went away with that boy. A search was made until they were found,
and orders were given that they should be tortured. The girl confessed
that the _llama-michec_ had stolen away her love, after having made a
_huacanqui_[36] to appear, given to him by a demon. The boy had made a
pact with the devil in a certain cave; but the Ynca did not understand
that this was the work of the old enemy, and that he had succeeded with
the boy and girl because they had become his subjects, and held the
_huacanquis_ in their hands. They say that from that time many huacas
appeared on the hills and in the streams without shame, and it was
ordered that there should be sacrifices in each village.

In those days they began to sacrifice with human blood, white lambs,
guinea pigs, coca, shells, grease and _sancu_.[37] This unfortunate
Sinchi Rocca passed all his time in sensuality, and he ordered search
to be made for _chutarpu_ and _huanarpu_,[38] to make fornication a
custom, and thus there were so many _huacanquis_ that the Indians gave
them as presents.

They say that this ill-fated Ynca had a son named Ynca Lloque
Yupanqui, whom he left as his successor when he died. This heir was
a great proficient at fasting, and had never chosen to know a woman
till he was very old. He prohibited fornication and drunkenness, and
was a great patron of agriculture. He did not undertake conquests
like his grandfather, though occasionally he assembled an army, in
order to strike terror among his enemies. They also say that he
ordered all his men to pull out their beards and appear without
hair.[39] He also ordered that all the people in his dominions should
flatten the heads of their children, so that they might be long and
sloping from the front; and this was done to make them obedient. He
also commanded houses to be made for the virgins, and these houses
were divided into four classes:--_yurac-aclla_, _huayru-aclla_,
_pacu-aclla_, and _yana-aclla_.[40] The first for the Creator, called
Uiracocha-pacha-yachachi; the _huayru-aclla_ for the virgins of the
Ynca, the _pacu-aclla_ for the women of the _Apu-curacas_,[41] and the
_yana-aclla_ for the common people. Many youths were also reared who
were not to know women, who afterwards became soldiers.

They say that when the Ynca Lloque Yupanqui was very old, he had a son
by a woman named Mama Tancarayacchi Chimpu Cuca, daughter of a _huaca_
in the village of Tancar. She bore the Ynca Mayta Ccapac[42] at the
end of a year, and they say that he cried out many times while he was
yet in the womb of his mother. A few months after his birth he began
to talk, and at ten years of age he fought valiantly and defeated his
enemies. He governed very well, making moral laws, and forbidding evil
customs. They say that this Ynca Mayta Ccapac foretold the coming of
the holy gospel. While he was a boy he ordered all the _huacas_ and
idols to be brought to the city of Cuzco, promising to hold a great
festival; but he caused trouble to the worshippers of these _huacas_ by
setting them on fire. They say that many escaped in the form of fire
and wind, and as birds. There were _Aysso-uilca_, _Chinchay-cocha_,
and the _huaca_ of the Cañaris, and _Uilcañota_, _Putina_, _Coropuna_,
_Antapuca_, _Choquiracra_, and _Chuquipillu_.[43]

They say that this Ynca was a great enemy of the idols, and as such he
ordered his people to pay no honours to the sun and moon, declaring
that the sun and moon and all the elements were made for the service
of men. He was also a severe judge of those who practised forbidden
things, such as enchanters, _canchus_, _umus_,[44] _layccas_,[45]
_huaca-muchas_,[46] and those who worked on the chief day of the
festival of _Ccapac-raymi_. He gave thanks on that day to the Creator
_Tica-ccapac_ (called also _Caprichay_), and chastised those who
were undutiful to himself or to their parents, liars, adulterers,
fornicators, evil livers, thieves, murderers, drunkards. He commanded
that there should be no unjust wars, and that all men should be
employed in tilling the ground and building. He caused landmarks to be
set up in every village, and those who moved them were punished. In his
reign there was universal peace.

They say that, in appearance, this Ynca was more noble than the others.
He caused the plate to be renewed, which his great-grandfather had put
up, fixing it afresh in the place where it had been before. He rebuilt
the house of Ccuricancha; and they say that he caused things to be
placed round the plate, which I have shown, that it may be seen what
these heathens thought. The Ynca also instituted new songs, and caused
very large drums to be made for the feast of Ccapac Raymi. But he only
held this feast in honour of the Lord and Creator, despising all the
created things, even the highest, such as men, and the sun and moon.
Here I will show how they were depicted until the arrival of the holy
gospel, except that then the plate was missing, because Huascar Ynca
had removed it, and had substituted another round plate, like the sun
with rays. Nevertheless, some say that they were placed on each side of
the plate of Mayta Ccapac.

Although Huascar Ynca had placed an image of the sun in the place where
that of the Creator had been, yet it shall not be omitted here; for
there was an image of the sun and moon on either side of it.

[Illustration:

Sun. Moon.

Plate of fine gold; image of the Creator and of the true Sun of the
Sun, called Uhacocha-pachayachachic.]

They say that a Spaniard gambled for this plate of gold in Cuzco,[47]
as I shall presently mention in its place, for now I want to proceed
with the lives of other Yncas.

[Illustration: (Drawing of the sun moom and stars with notes in
Spanish)]

They say that Mayta Ccapac Ynca was very wise, that he knew all the
medicines, and could foresee future events. On occasion of the Ccapac
Raymi, in honour of Uiracocha Pachayachachi, they held a solemn
festival, which lasted for a whole month. The Ynca said many times, in
the evenings after the days of festivity, that the feast will soon be
over, and then comes death, as the night follows the day, and as sleep
is the image of death. The festival, he would say, is the type of the
true festival, and fortunate are those reasoning creatures who shall
attain to the true feast of eternity, and know the name of the Creator;
for men do not die like beasts. In consequence of these reflections he
kept a fast in _Tococachi_,[48] with great mourning, only eating one
row of grains from a mazorca of maize, each day, and so he passed a
whole month.

This Mayta Ccapac had a son named Ccapac Yupanqui[49] by Mama
Tancapay-yacchi. He had another son _Apu Urco Huaman Ynti Cunti Mayta_,
and another _Urco Huaranca_. Their descendants multiplied so as to
form the _Usca Mayta Ayllu_ and _Huañayñin Ayllu_;[50] though Ccapac
Yupanqui was the heir, who was most successful in arms.

After the death of Mayta Ccapac, many great Curacas and chiefs of
this kingdom submitted to his son Ccapac Yupanqui. They say that, in
his time, they invented the sacrifices of _capaucha-cocuy_, burying
virgin boys with silver and gold; and of the _arpac_ with human blood,
or with white lambs called _uracarpaña_, _cuyes_,[51] and grease. It
happened one day that the same Ynca Ccapac Yupanqui wished to witness
how the _huacas_ conversed with their friends, so he entered the place
selected, which was in a village of the Andes called Capacuyo. When
the young Ynca entered among these idolaters, he asked why they closed
the doors and windows so as to leave them in the dark, and they all
replied that in this way they could make the _huaca_ come, who was the
enemy to the name of God Almighty, and that there must be silence. When
they had made an end of calling the Devil, he entered with a rush of
wind that made them all in a cold sweat of horror. Then the young Ynca
ordered the doors and windows to be opened, that he might know the
shape of that thing for which they had waited with such veneration. But
as soon as it was light the Devil hid its face, and knew not how to
answer. The dauntless Ynca Ccapac Yupanqui said--“Tell me what you are
called”; and, with much shame, it replied that its name was _Cana-chuap
yauirca_. The Ynca then said--“Why are you so frightened and ashamed?
If you can grant children, long life, good fortune, _coycollas_ and
_huacanquis_, why do you stand there like a criminal without raising
your eyes? I tell you that you are some false deceiver; for if you were
powerful you would not be afraid nor hang down your head. I now feel
that there is another Creator of all things, as my father Mayta Ccapac
Ynca has told me.” The figure of this devil was ugly, with a foul
smell, and coarse matted hair. It fled out of the house, raising shouts
like thunder; and they say that from that time all the _huacas_ feared
the Yncas; and the Yncas also used the _yacarcay_, in the name of the
Creator, as follows:--

_Hurinapachap hicrinpachap, cochamantarayocpa camaquimpa
tocuya pacopa sinchiñauiyocpa manchaysimiyocpa caycasicachun
cay-huarmi-cachun ñispacamacpa sutinrammica machiyqui pincanqui
maycanmi-canqui y mactamñinqui rimayñi._

With these words the Yncas made all the _huacas_ tremble; although
they had not left off performing _capacochacocuy_. If these Yncas had
heard the gospel, with what love and joy would they have believed
in God! They say that this Ynca Ccapac Yupanqui had a son, by his
wife _Mama Corillpay-cahua_, named Ynca Ruca, at whose birth there
was much festivity. But the Ynca did not entirely separate himself
from idolaters, as he allowed the _huacas_ of each village to be
worshipped. It is said that the Ynca sent men to search for the place
called Titicaca, where the great _Tonapa_ had arrived, and that they
brought water thence to pour over the infant Ynca Ruca, while they
celebrated the praises of _Tonapa_. In the spring on the top of the
rocks, the water was in a basin called _ccapacchama quispisutuc
unu_.[52] Future Yncas caused this water to be brought in a bowl called
_curi-ccacca_,[53] and placed before them in the middle of the square
of Cuzco, called Huacay-pata: Cusi-pata: where they did honour to the
water that had been touched by _Tonapa_.

In those days the Curacas of Asillu and Hucuru told the Ynca how, in
ancient times, a poor thin old man, with a beard and long hair, had
come to them in a long shirt, and that he was a wise councillor in
affairs of state, and that his name was _Tonapa Vihinquira_. They said
that he had banished all the idols and _hapi-ñuñu_ demons to the snowy
mountains. All the Curacas and chroniclers also said that this _Tonapa_
had banished all the _huacas_ and idols to the mountains of Asancata,
Quiyancatay, Sallcatay, and Apitosiray. When all the Curacas of the
provinces of Ttahuantin-suyu were assembled in the Huacay-pata, each
in his place, those of the Huancas said that this _Tonapa Varivillca_
had also been in their land, and that he had made a house to live in,
and had banished all the _huacas_ and _hapi-ñuñus_ in the province of
_Hatun Sausa Huanca_ to the snowy mountains in Pariacaca and Vallollo.
Before their banishment these idols had done much harm to the people,
menacing the Curacas to make them offer human sacrifices. The Ynca
ordered that the house of _Tonapa_ should be preserved. It was at the
foot of a small hill near the river as you enter Xauxa from the Cuzco
road, and before coming to it there are two stones where Tonapa had
turned a female _huaca_ into stone for having fornicated with a man
of the Huancas. It was called _Atapymapuranutapya_, and afterwards,
in the time of Huayna Ccapac Ynca, the two stones declared to the
people that they were _huacanqui coycoylla_. In those days there were
also _huacanquis_ in the wilderness of Xauxa, and before coming to
Pachacamac, and in a nest of the _suyuntuy_ (turkey buzzard) and stones
in Chincha-yunca.

The Ynca Ccapac Yupanqui commenced the building of the fortress of
Sacsahuaman. He extended his territory to Vilcañota, where he found a
_huaca_ called _Rurucachi_, and in returning he found another _huaca_
in the village of Huaruc called _Uiracochamparaca_ besides the _huacas_
of Yanacocha, Yacachacota, Yayanacota de Lanquisupa, Achuy Tupiya, and
Atantacopap. Ccapac Yupanqui exclaimed:--“How many false gods are there
in the land, to my sorrow and the misfortune of my vassals! When shall
these evils be remedied?” But he returned to Cuzco without doing more
harm to the _huacas_; for in those days there were very few Apu Curacas
who had not their _huacas_, and they were all deceived by false gods.

When the Ynca died, he was succeeded by his son the Ynca Ruca, who
received the _tupac-yauri_, _tupac-cusi_, and _tupac-pichuc-llautu_.
This Ynca Ruca understood the making of cloth of _cumpis_,[54] and he
was a great patron of dancing, so that in his time nothing was done
but dancing, eating, drinking, and other enjoyment. Idolatrous rites
increased, and people devoted themselves to the worship of _huacas_;
for the chiefs and people always follow the example that is set them by
their sovereign.

They say that the eldest son of this Ynca Ruca was named
Yahuar-huaccac[55] Ynca Yupanqui. His mother was Mamicay-chimpu; and
at his birth there was a grand feast. The square and all the streets
were filled with arches of feathers, and the house of Curicancha was
entirely covered with rich plumes, both within and without. They played
on eight drums, and sang the _ayma_, _torca_, _cayo_, and _huallma
chamayuricssa_, and _haylli_, and _cachra_, giving thanks to the
Creator, and saying.--

_Hananhamuyrac chiccha hurinchiccha apu hinantima lluttacticcicapac
runahuallpac llaychunca muchay cuscayqui allcañañiy huan chipicñispa
hullpaycuscayqui riacllahuay mayucuna pachacunaripis cucunari
callapallatichinay hanantarac cahariusinay llapan concayqui raurac
manayllay quihuanpas ynya y cuspalla rochocallasun cusicullasun ancha
hinalla tachca nispañicusun._

While they were all singing in the Huacay-pata, they say that the
infant wept blood, an unheard of miracle, which caused much alarm, and
hence the name Yahuar-huaccac Ynca. His father the Ynca diligently
searched for some one who could interpret the meaning of this incident.
In those days the _hualla-huisas_, _cunti-huisas_, _cana-huisas_ were
great sorcerers; and there assembled such a vast number of _canchus_,
_carcas_, _umus_, _uscatus_, _huisas_, that there was not room for them
all in Cuzco. The Ynca did not like to confide his secrets to so many,
lest the people should lose their veneration for him, so he reprehended
them publicly, saying that there were many wise men but little wisdom,
and he dismissed them; but these enchanters, necromancers, wizards, and
witches returned with more liberty than they had had before, and their
idolatrous practices increased.

The Ynca Ruca died, and left the sovereignty to his eldest son
Yahuar-huaccac Ynca Yupanqui, who began by being very free and liberal,
but was finally so impoverished that he was obliged to draw tribute
from the provinces, for the expenses of his house. At last the people
rose in rebellion, and, seeing this, the Ynca dissimulated, so that
the people became quiet and brought him all kinds of presents. They say
that this Ynca ordered the prisons to be made outside the town, that he
might not see the punishment of criminals. As he grew old he began to
undertake conquests, and ordered dresses to be made with plumes, and
_purapuras_ of gold and silver, and of copper for the soldiers, to put
on the breast and shoulders as a protection against arrows and spears;
and he distributed these among his captains and soldiers.

This Ynca’s eldest son was named Uira-ccocha Ynca Yupanqui,
whose mother was _Muma Chuqui-checya_, a native of Ayamarca, and
great-great-granddaughter of Tocay Ccapac. In the festival of his birth
they represented plays called _añay saoca_, _hayachuco_, _llama-llama
hañamsi_. The Ynca marched round Cuzco with his army, without making
war upon any enemy. On his death he left the Ynca Uira-ccocha to
succeed him.

The Ynca Uira-ccocha was married to Mama Runtucay, a native of Anta,
and at the marriage and coronation all the people assembled, and among
them Chuchi-ccapac of the Hatun-Collas, who came in a litter with his
guards and servants, and with his idol or _huaca_ richly adorned; and
he often disputed with the Ynca, saying:--

_Cam Cuzco-Ccapac ñuca Colla-Ccapac hupyasumicusu rimasu amapirima
ñuca collque tiya cam chuqui tiya. Cam Uiracochanpachayachi mucha.
Nuca Ynti-mucha._[56]

At last the Ynca, being affable and friendly, assented; for he is
said to have been too gentle. His chief employment was the building
of houses, and of the fortress on the Sacsahuaman, and to cultivate
and plant quiscuar and molli trees; but he neglected all warlike
pursuits. He had a natural son named Ynca Urcu, to whom he renounced
the kingdom during his life time. This Ynca Urcu undertook the conquest
of Colla-suyu with a great army. Before setting out he sent a haughty
demand for tribute, but all the tribes, which had not acknowledged
him as their lord, refused compliance. Ynca Urcu then set out with a
powerful army, and undertook the conquest without securing the loyalty
of the intervening tribes. He passed through the country of the
Caviñas, taking with him the statue of Manco Ccapac, to secure good
fortune for himself. But he was defeated and killed at Huana-calla,
by the hand of Yamqui Pachacuti, the chief of Huayra-Cancha. Then
the Hanco-Allos and Chancas besieged the city of Cuzco, which roused
the Ynca Uira-ccocha Yupanqui from his careless ease. He knew not
what course to pursue, and applied to the Hanco-Allos and Chancas.
Eventually he came out to arrange a peace, to Yuncay-pampa. Then his
legitimate son, named Ynca Yupanqui, whom his father detested, was
afflicted at the sight of his capital encompassed by an enemy. His
heart was emboldened and he took the road to Cuzco, but before he
arrived at Callachaca, as he travelled along the road alone, he saw a
very fair and beautiful youth on the top of a rock, who said: “O son,
I promise, in the name of the Creator, on whom you have called in your
troubles, that he has heard you, and will give you the victory over
your enemies. Fight then without fear.” He then disappeared, and the
prince felt at once emboldened and capable of command. On reaching
his palace, he cried out, saying:--“_Cuzco Ccapac pac churacllay yana
pahuay may pimcanqui._” Then he entered the house of arms, and took
out all the offensive and defensive weapons. At that juncture twenty
_Orejones_ arrived, his relations, sent by his father. He armed all the
men and women and, entering the temple, he took the _tupac-yauri_[57]
and _ccapac unancha_,[58] and unfurled the standard of the Yncas. The
city became a fortress, and the enemy commenced the attack, but the
prince had forgotten the _tupac-yauri_. At the first encounter, the
prince Ynca Yupanqui was knocked down by a stone from a sling, and
remained half insensible. Then he heard a voice from heaven saying that
he had not got the sceptre of _tupac-yauri_. So he went back to the
temple and took the sceptre, and returned to the battle, encouraging
the captains and soldiers to fight. Meanwhile an old Ynca, a near
relation of the prince’s father, named Tupac Ranchiri, who was a priest
of the Ccuricancha, set some stones in a row, and fastened shields and
clubs to them, so that they might look at a distance, like rows of
soldiers sitting down. The prince, looking out for succour from his
father Uira-ccocha Yupanqui Ynca, saw these rows from a distance, and
cried out to the supposed soldiers to rise, as his men were on the
point of yielding. The Chancas continued the attack with increased
fury, and then the prince saw that the stones had become men, and they
rose up and fought with desperate courage and skill, assaulting the
Anco-Allos and Chancas; so the prince gained a victory, and followed
the enemy to _Quizachilla_, where he beheaded the chiefs of the hostile
army, named _Tomay-huaraca_, _Asto-huaraca_, and _Huasco-Tornay Rimac_.
He thus gained a great victory;[59] and they say that a widow named
_Chanan Coricoca_ fought valiantly in the battle like a soldier. The
prince sent presents of the heads of the Chancas and Anco-Allos to his
father. But the Ynca Uira-ccocha Ynca Yupanqui was ashamed to return
to Cuzco, and lived at Puna-marca until his death. The young prince
Ynca Yupanqui assembled more troops, and followed the Anco-Allos and
Chancas, overtaking them at the river Apurimac, where the flying enemy
killed one of the bravest of the Ynca captains, named Vilcaquiri, by
hurling a stone upon him. He exclaimed to the prince, “Is it possible
that I must die without having fought or gained any glory?” They
hollowed out the trunk of a tree, and buried the body in the tree, and
the fruit of that tree yields a medicine called _villca_, which is good
for all heated and feverish humours.[60]

The Ynca Yupanqui followed the enemy as far as Andahuayllas; and, on
his return to Cuzco, he undertook the conquest of Colla-suyu; and other
provinces submitted peaceably. Among them was that of the famous chief
Yamqui-Pachacuti, whom the prince thanked for the death of Ynca Urcu,
his brother. And the prince took his name and added it to his own,
which became Pachacuti Ynca Yupanqui. He conquered all the land of the
Colla-suyu, and invaded the provinces of the Chayas and Caravayas,
where he destroyed a famous idol. He subdued the Chayas and Ollacheas,
and, leaving a garrison in Ayapata,[61] he returned to Cuzco. He next
marched to the country of the Chancas with fifty thousand men; and at
Vilcashuaman he found seven _huacas_ in the form of very great Curacas,
black, and very ugly. They were called _Ayssa-vilca_, _Pariacaca_,
_Chinchacocha_, _Huallallu Chuqui-racra_; and two others of the
Cañaris. The prince took them and sent them to Cuzco, to work at the
Sacsahuaman fortress, and also afterwards to labour at the look-out
towers on the sea-shore, at Chincha and Pachacamac. Then Pachacuti
Ynca Yupanqui conquered the provinces of the Angaraes, Chilqui-urpus,
Rucanas, and Soras. He received news that the Huancas were preparing
for war at Taya-cassa; so he encamped at Paucaray and Rumi-huasi,
where he formed three armies, which were to invade the valley of
Hatun-Huanca-Sausa simultaneously. They advanced from Paucaray, but the
enemy submitted, and brought in provisions, and presents of maidens.
The Ynca was pleased at the peaceful submission of these people, and he
promised to confirm their three Curacas in their lordships, conferring
upon them the additional title of _Apu_; and he ordered one of them to
be given shoes of gold. He then entered the valley of Sausa in pursuit
of his enemy Anco-Allo, passing by Tarma, Colla-pampa, Huanucu, and
Huamalies, and Cassamarca, until he reached a province where the people
feasted on their dead. He continued to advance until he came to the
province of the Cañaris, which was full of sorcerers and _huacas_.
Thence he marched to Huancavillca; but the Anco-Allos entered the
forests, leaving their idol behind them.[62]

The Ynca Pachacuti obtained great sums of gold, silver, and _umiña_
(emeralds); and he came to an island of the Yuncas, where there were
many pearls called _churup-mamam_, and many more _umiñas_. Thence he
marched to the country of Chimu, where was Chimu Ccapac, the chief of
the Yuncas, who submitted and did all that was required of him. The
Curaca of Cassamarca, named _Pisar-Ccapac_, did the same. The Ynca
then marched along the coast to Rimac-yuncas, where he found many
small villages, each with its _huaca_. Here he found _Chuspi-huaca_,
and _Puma-huaca_, and a great devil called _Aissa-villca_. He then
advanced, by Pachacamac, to Chincha, where he found another _huaca_ and
devil. Returning to Pachacamac, he rested there for some days. At that
time there was hail and thunder, which terrified the Yuncas. The Ynca
did not demand tribute here, as he had done in the other provinces.

He then pursued his way without stopping, by Mama and Chaclla to Xauxa,
and went thence to Huancavillca, where he found two natural springs
flowing with chicha, at a time when all his soldiers were suffering
from thirst. The natives presented him with _ychma_ (colour), and
the Yauyus brought him gold and silver. He next came to Huamañin,
near Villcas, where he had first seen the seven evil _huacas_. In
Puma-cancha,[63] a very hot place before coming to Villcas, his eldest
legitimate son was born, named Amaru Yupanqui, and he rested there for
some days. Here the news arrived of a miracle at Cuzco. A _yauirca_ or
_amaru_, a ferocious creature, half a league long and two _brazas_ and
a half wide, with ears, eye-teeth, and a beard, had come forth from
the mountain of Pachatusan, and entered the lake of Quichuipay. Then
two _sacacas_ (comets) of fire came out of Ausancata, and went towards
Arequipa; and another went towards some snowy mountains near Huamanca.
They were described as animals with wings, ears, a tail, and four legs,
with many spikes on their backs; and from a distance they appeared to
be made of fire. So Pachacuti Ynca Yupanqui set out for Cuzco, where he
found that his father, Uira-ccocha Ynca Yupanqui, was now very old and
infirm.

Then were celebrated the festivals of his return, and of the Ccapac
Raymi of Pachayachachi, with great rejoicing. The Curacas and Mitmays
of Caravaya brought a _chuqui-chinchay_, which is an animal of many
colours, said to have been chief of the _uturuncus_.[64] This Ynca
caused all the deformed and idiotic persons to be employed in making
clothes. He was very fortunate in arms. When his father died, the
mourning was vicuña wool of a white colour; and the soldiers were
ordered to carry the body of the old man, with his arms and insignia,
through the city, singing a war-song and bearing their shields and
clubs, their _llaca-chuquis_[65], _chasca-chuquis_, _suruc-chuquis_.
The women came forth in another procession, with their hair shorn, and
dressed in black, and their faces blackened, flogging themselves with
_quichuas_ and _coyas_, _secsec_, _sihuicas_.[66] They say that these
women mourned for a whole week, and sought for the body of the dead
Ynca.

Afterwards Pachacuti undertook the conquest of the Cunti-suyus, and
in the Collao he fell in with the Collas and Camanchacas, who are
great sorcerers. Thence he marched to Arequipa, Chancha, and to the
Chumpivillcas, and thence to Parina-cocha, returning to the city by the
country of the Aymaraes, Chollques, and Papris. At that time they say
that the Capacuyos sent a poor man with _hultis_ (clay pots in which
they keep _llipta_), who gave Pachacuti Ynca a blow on the head with
the intention of killing him. The man was tortured, and confessed that
he was a Caviña of the Quiquijanas, and that he had come to kill the
Ynca at the request of the Capacuyos. So the Ynca ordered the province
of the Caviñas to be laid waste; but they said that the fault was not
theirs, but the Capacuyos, whose Curaca was Apu Calama Yanqui, and who
numbered near 20,000 men, besides women and children. They were all
put to death. They say that they tried to murder the Ynca, by advice
of their _huaca_, Canacuay.[67] Then the Ynca’s second son was born,
named Tupac Ynca Yupanqui; and the Ynca undertook the conquest of the
Antisuyus with 100,000 men. But the _huaca_ of Canacuay sent forth
fire, and stopped the passage with a fierce serpent which destroyed
many people. The Ynca raised his eyes to heaven and prayed for help
with great sorrow, and a furious eagle descended, and, seizing the head
of the serpent, raised it on high and then hurled it to the ground.
In memory of this miracle the Ynca ordered a snake to be carved in
stone on the wall of a terrace in this province, which was called
_Anca-pirca_.

The Ynca returned to Cuzco, and he was very old. News came that a
ship had been seen on the sea; and after another year a youth entered
the city with a great book which he gave to the old Ynca and then
disappeared. The Ynca fasted for six months in Tococachi without
ceasing. Afterwards the Ynca Pachacuti resigned the kingdom to his son
Amaru Tupac Ynca, who would not accept it, but devoted his time to
farming and building. Seeing this, Pachacuti transferred the succession
to his second son, Tupac Ynca Yupanqui, whom all the tribes joyfully
acknowledged. So he was crowned, and the sceptre called _Tupac-yauri_
was delivered to him. He ordered that the soldiers of all the tribes
should assemble in Cuzco, for he had heard that there was a rebellion
in Quito. He marched to conquer the rebels with twenty thousand
men; and another twelve thousand with their wives as garrisons and
_mitimaes_.[68] He ordered the troops to join him from all parts, he
punished the rebels, removed them from their native land to other
parts, and divided the spoils among his soldiers. He distributed rich
dresses of _cumpis_ and _puracahuas_ of plumes, shields, _purapuras_
of gold and silver; and to the officers shirts of gold and silver, and
diadems called _huacra-chucu_.[69] Thus he arrived at Quito, always
gaining the victory, and afterwards he returned to Tumipampa, after
leaving _mitimaes_ in Cayambis; but he did not punish the natives
because they made very humble excuses and were pardoned.

In those days there was a great famine which lasted for seven years,
and during that time the seed produced no fruit. Many died of hunger,
and it is even said that some ate their own children. The Ynca was
then living at Tumipampa. They say that Amaru Tupac Ynca, during
those seven years of famine, obtained large harvests from his farms
at _Callachaca_ and _Lucrioc-chullo_, that the dews always descended
upon them at night, and that frost never visited them, insomuch that
the people would have worshipped him by reason of the miracle; but
Amaru Tupac would not consent to this insult to the Creator. He rather
humbled himself, feeding the poor during the seven years of famine. For
his disposition was to be humble and meek to all. He had filled the
_collcas_ or granaries with food many months before. His descendants
were the _Ccapac-Ayllu_. At that time Huayna Ccapac Ynca was born in
Tumipampa, a town of the Cañaris, his father being Tupac Ynca Yupanqui,
and his mother Coya Mama Anahuarqui. The Ynca built the great palace
of Tumipampa-Pachacamac; and all the sorcerers were pardoned in honour
of the prince’s birth, at the intercession of his mother, they having
been condemned to death. For the Ynca Tupac Yupanqui had always been a
great executor of justice upon _llaycas_ and _umus_, and a destroyer of
_huacas_, but not for this did they cease to increase in number.

Eventually the Ynca returned to Cuzco, sending a captain in advance,
named Arequi Ruca, with twelve thousand men, by the coast road, that
he might visit the provinces and punish all rebels. The Ynca went
direct to Cuzco, taking with him Cayambis, Cañaris, and Chachapuyas
as labourers. He also took many girls of the Quitus, Quilacus,
Quillasencas, Chachapuyas, Yuncas, Huayllas, and Huancas, as
chosen maidens for _Ticci Ccapac Uiracochan Pachayachachi_, called
_Yurac-aclla_, _Huayra-aclla_, _Paco-aclla_, and _Yana-aclla_;[70]
and much wealth of gold and silver and precious stones, and plumes
of feathers. He then ordered that all the provinces from Quito
to Cuzco should make farms and _collcas_ or granaries, roads and
bridges and _tampus_;[71] that there should be _acllas_,[72] in all
the provinces, officers of _cumpis_,[73] smiths, _Paucar-camayoc_,
_Pillcu-camayoc_,[74] and garrisons of soldiers for the security of the
land, and _hampi-camayoc_.[75] The Ynca also gave orders that every
village should supply food for the poor.

When the Ynca approached Cuzco, where Pachacuti Ynca Yupanqui had
remained with thirty thousand men of war, the old man came out to meet
him as far as Villca-cunca, with his chiefs or Apu Curacas, in litters;
and the two armies made a most brilliant appearance with their gold and
silver and rich plumes. The two forces imitated skirmishes, and the
good old man, from joy at seeing his son and grandson, made his son a
general, and his grandson master of the camp. He then sent half his
army with Uturuncu achachi[76] and _caçir ccapac_ (this _caçir ccapac_
means a vice-general or viceroy), and with all the Apu Curacas, that
they might all be in order of battle on the Sacsahuaman fortress, to
defend the city; that his grandson, Huayna Ccapac, might have a battle
with fifty thousand men all armed with gold and silver. This was done
by way of a representation or comedy, and those in the fortress were
conquered, who were Cayambis and Pastus, and their heads were cut off
(which was done by anointing them with the blood of llamas) and put
upon lances. Then there was a triumphal march, with the _haylli_,[77]
to the Ccuricancha, where they offered up their prayers to the simple
image of the Creator. Then the captains came forth by the other door to
the square of Huacay-pata-Cusi-pata, with the song of the _quichu_, and
the Curacas sat on their _tiyanas_[78] in their order. Here also sat
Pachacuti Ynca Yupanqui, with his sons Tupac Ynca Yupanqui, and Amaru
Tupac Ynca, all on equal _tiyanas_ made of gold, all richly dressed
with their _ccapac-llautus_,[79] and the old man held the golden
sceptre of _tupac-yauri_, while his sons only had _champis_[80] of gold.

But the administration of the empire was left to Tupac Ynca Yupanqui,
and his child Huayna Ccapac remained in the Ccuricancha without coming
forth during that year. The festival of Ccapac Raymi was kept with
great solemnity by the three ministers of the temple of Ccuricancha,
Apu-Rimac, and Auqui-Challcu-Yupanqui, and Apu-cama; who called the
Ynca their son, and his house was on the site of the present convent of
San Agustin.

At this time the old Pachacuti Yupanqui died, seeming to fall asleep,
without feeling any pain, at whose death there was much mourning, and
food, wool, and clothing were distributed among the poor, throughout
the kingdom, and many old captains were buried with him, together with
all his pages, whom, it was said, he would require for his service in
the other life. They made them drunk before they were put to death.
They say that this Pachacuti Ynca Yupanqui had great store of gold and
silver, which was kept in a vault, divided into three chambers, in the
valley of Pisac. The body of Pachacuti was placed in the house of the
dead bodies of the other Yncas and their wives, where they are embalmed
and arranged in their order, each in its recess.

On his death the provinces of the _Puquinas_ and _Collas_ rebelled,
from Villcañota to Chacamarca, with all the _Urco-suyus_ of Achacache,
Huancane, Asillu, and Asancaru, and they made their fortress in
_Llallahua-pucara_ with two hundred thousand men; but as this fortress
could not contain them all, those who had least courage went into two
other strongholds in the province. So Tupac Ynca Yupanqui assembled
an army to attack them; and the Hanan-Quichuas and Hurin-Quichuas,
confident in their prowess, petitioned to be allowed to march against
the enemy. At last the Ynca yielded to their importunity, and a very
powerful army of twelve thousand Quichuas marched from Cuzco, full of
confidence, well armed, taking with them a _huaca_, or idol.

They began to fight in Huarmi-Pucara[81] with the women of the
Quillacas, and the Quichuas were defeated. They retired to the
principal fortress of Llallahua-pucara, where they were besieged by the
Collas and entirely cut to pieces. One man escaped, and brought the
news to Tupac Ynca Yupanqui, who mourned for the flower of his army.
Then he set out himself from Cuzco with one hundred and twenty thousand
men, and marched against the Collas, laying siege to the said fortress
of Llallahua-pucara. This siege lasted for three years. Then the Collas
offered up sacrifices to the sun, of children and _cuis_,[82] and from
the air there was an encouraging answer to their _Tayta_[83] (_Tayta_
means a minister of the _huacas_). Then they waged war upon the Ynca
without any fear; but it fell out very differently from what they
expected, for the Ynca attacked these Collas with renewed fury, and
there was much bloodshed. Next day the Collas, to strike terror among
the troops of the Ynca, began to sing and beat drums, after which there
was another battle without any decisive result. On the third day the
Ynca and his captains renewed the assault at sunrise and drove back
the Collas. Then Chuchi-Ccapac and his chiefs escaped to the province
of the Lupacas dressed as women. They were brought before the Ynca in
the town of Cac-yaviri, with the _huaca_ of _Ynti_ and other _huacas_.
Tupac Ynca Yupanqui ordered the chiefs and the _huacas_ to be placed in
the centre of their army of one hundred thousand men, where they were
insulted, and, to increase the affront, he sent for the _huyachucos_,
_suyuntus_,[84] _llama-llamas_, and _chuñires_ to trample upon them,
and eventually they were thrown into the lake of Urcos, while the
Collas were brought in triumph to Cuzco. In memory of these cruel wars
of the Collas, the Ynca ordered two darts of gold and silver to be
placed in Villcañota, and he left _mitimaes_ and garrisons of loyal men
for the security of the conquered provinces.

The Ynca then assembled 200,000 men to undertake a new conquest in
the Andes, naming Uturuncu Achachi as general of the army, and Ccapac
Huari, Poqui-llacta, and others of the Chillquis, Papris, and Canas,
as officers. These did good service in the conquest of the provinces
of Manaresu and Upatari, as far as the confines of Huancavillca on one
side, and to Caravaya on the other, where they met with a province
inhabited entirely by women, called _Huarmi-auca_.[85] They then
crossed a river of great volume; but at first, as no man could pass
over, some audacious monkeys, belonging to a chief of the Manares,
went across, and secured ropes and cables after overcoming great
difficulties. This province is called the Golden, and in it they found
a great and rich land called _Escay-oya_,[86] with a very warlike race
of people who were said to be cannibals; and they make such deadly
poison, that it would seem they have a pact with the devil. They
fought two desperate battles, and in the third they were defeated by
the soldiers of the Ynca, not because they were less brave, but by
superiority of arms and discipline. They say that while these new
provinces were being numbered, and while arrangements were being
made for leaving garrisons, news came that Tupac Ynca Yupanqui had
banished a captain to a province of the Chirihuanas.[87] The captain,
Apu Quillacta, proclaimed this news to his people, and they returned
to their own land, leaving the Ynca army with the general, Uturuncu
Achachi. This was the reason that the Escay-oyas, and Upataxis, and
Manares again took up arms, for the forces of Uturuncu Achachi were
reduced; and he returned to Cuzco, abandoning the conquests made by the
labours of three armies and at great cost of lives. If this had not
happened these provinces would now be subject to the crown of Spain,
and their inhabitants would have been Christians; but our Lord knows
it, and has reserved this good work for another time.

In those days the Ynca sent Caçir Ccapac as visitor-general to the
land, giving his commission in lines on a painted stick; and before
his departure Colla-chahuay, the Curaca of Tarma, in Chinchay-suyu,
was sent to travel through the country, and eat and drink with all the
Curacas, for this Colla-chahuay was the greatest eater and drinker that
God had created in those parts.

The Ynca was in the fortress of Sacsahuaman with all his officers when
Apu-Quillacta and his twelve thousand men of Colla-suyu returned,
and complained of the ill-treatment of the exiles. The Ynca excused
himself, saying that he knew nothing of it. Then news came that the
Chillis were assembling warriors to attack the Ynca, and he sent a
captain against them with twenty thousand men, and twenty thousand of
the Huarmi-aucas. The two commanders marched as far as the Coquimpus,
Chillis, and Tucumans, who were easily subdued, and a great quantity of
very fine gold was brought back to Cuzco. When the Ynca received this
large quantity of gold, he ordered plates of it to be made to cover
the walls of the Ccuricancha. In the feast of Ccapac-Raymi it was the
usual custom of the Ynca to invite all the people of Ttahuantin-suyu to
drink in their order. The Curacas and common people murmured that there
was stint in the liquor; and when this came to the ear of the Ynca, he
ordered enormous _querus_[88] for the ensuing year, when portentously
large _querus_ were given three times in the day.

At this time there came from the Andes of Upatari three hundred Antis
laden with gold in dust and tubes, and at the moment of their arrival
it began to freeze, and all the crops were frozen to the roots. So, by
advice of the old councillors, the Ynca ordered the three hundred men
to carry their loads of gold to _Pachatusun_, a very high hill, and
there to have them buried. So the unfortunates were killed and buried
as a welcome.

The Ynca died, being very old, as well as his brother Amaru Tupac Ynca,
who had attained a great age. Both the brothers died in the same year,
leaving Huayna Ccapac Ynca as their heir, and Apu Hualpaya as governor,
for the heir was of tender age. They mourned for the Ynca as they had
done for Pachacuti, forming two armies, one of men and the other of
women, and they buried many _yanas_,[89] _pachacas_,[90] women, and
servants, who were beloved by the Ynca. The barbarous captains thought
that their Ynca would require to be served in the next world by these
people. They say that this governor and coadjutor intended to raise
himself to be ruler of Ttahuantin-suyu, and that he ordered troops to
be secretly assembled from all parts for a given day. They say that
this governor began to worship the sun and moon and thunder; and Huayna
Ccapac, being a young child, also adored them, and all things that were
put into the Ccuricancha by his ancestors, supposing that they were put
there to be worshipped. And they say that the governor assigned estates
for these false gods, and that some evil disposed Curacas executed his
orders with alacrity.

This Hualpaya was now ready to rebel without the knowledge of the
provinces; and one night a bastard uncle of Huayna Ccapac was lying
half awake and half asleep, very early in the morning, when he saw
troops headed by Hualpaya surrounding the city, and pointing their
arrows at the child Huayna Ccapac. This was a dream; but the uncle
jumped up as if it had been true, went to the house of Cuys Manco, and
assembled all the councillors. The governor entered the chamber where
twelve grave councillors were assembled, and asked the cause. The uncle
had told them his dream, and they made him repeat it three times. Then
one ordered the friends of the governor to be seized, another that
fifty men should watch the roads and see if anything unusual was on
foot; and finally, the most trusted favourite of Apu Hualpaya confessed
that many Indians laden with coca were on the roads, with their arms
concealed, ready to rebel. Then the governor, with his numerous
followers, could not be seized by the councillors; so they assembled
five hundred of the most loyal and faithful of the councillors of
Ttahuantin-suyu, who were sworn to defend the royal house, and he took
the _ccapac-uancha_, or standard of the Yncas, out of the temple,
and went to the governor, taking the infant Huayna Ccapac with them.
Hualpaya was well armed, and on the point of coming forth with many
captains, but he was seized with his followers and his head was cut
off, and those who came from the provinces to help him were flogged.
Then the councillors continued to rule the whole realm without a
governor.

After three years they began to prepare for the feast of the
coronation; and they assigned as the wife of Huayna Ccapac his own
sister Ccoya Mama Cusirimay, according to the custom of his ancestors.
They were married on the day of the coronation, when all the walls and
roofs in the city were covered with rich plumes of feathers, and the
streets were paved with golden pebbles. The people were gorgeously
dressed in _cumpis_ and plumes. The Ynca came forth from the house
of his grandfather Pachacuti Ynca Yupanqui, followed by all the Apu
Curacas of Colla-suyu and councillors; while Mama Cusirimay came out of
the palace of Tupac Ynca Yupanqui, attended upon by the Apu Curacas of
Chinchay-suyu, Cunti-suyu, and Anti-suyu, with all their Auqui-cuna[91]
according to their rank. They were in litters, and Huayna Ccapac did
not hold the _tupac-yauri_, but only the _champi_. Many attendants
of less note surrounded him, all dressed in shining _churus_[92]
and mother-of-pearl, and well armed with their _purupuras_[93] and
_chipanas_[94] of silver. They say that fifty thousand men guarded
the city and the fortress of Sacsahuaman, and that the festival was a
wonderful sight.

The Ynca and his spouse then entered the temple, each by a separate
door, the temple being that of the Creator _Pachayachachi_.[95] This is
the name given by these heathens, and the High Priest was called _Apu
Challcu Yupanqui_. The sovereign and his wife were shod in _llanques_
of gold; and afterwards they gave him the _chipana_ of gold and raised
him to the platform whence he performed these ceremonies, where he
said a prayer in a loud voice, which concluded the proceedings of
that day, and they were considered to be married. Afterwards they
delivered to him the _tupac-yauri_[96] and the _suntur-paucar_,[97]
after three days, and the _ccapac-llautu_[98] and the _unincha_[99]
in the same place where they were married, and in continuation of the
same ceremony. They also delivered to him the _ccapac-unancha_[100] or
royal standard to be carried before him, and the _huaman-champi_[101]
of two edges, with the shields or _huallcancas_,[102] _uracahuas_,
and _uma-chucus_.[103] The Ynca took an oath and touched the ground,
promising to emulate the deeds of his forefathers, and to attend to
the things of Pachayachachi and his Ccuricancha, and to do no evil to
the kingdom of Ttahuantin-suyu, keeping the laws of former Yncas, and
favouring all loyal servants. Then the _Apu Challca Yupanqui_ said a
prayer to the Creator, beseeching him to guard and protect the Ynca
with his powerful hand, and to defend him from his enemies. Those
present then shouted out their acclamations. Then they all praised the
Creator called Pachayachachi Uiracochan. Then the Ynca went to the
Huacay-pata, where was his _ccapac-usnu_,[104] as in Villcas, and there
each chief and captain, in his order, promised obedience to the new
sovereign.

They say that the disposition of Huayna Ccapac was very affable and
knightly, and that Ccoya Mama Cusirimay was beautiful. But before he
married, Huayna Ccapac had a son named Ynti Tupac Cusi Hualpa, whose
mother was Rahua Ocllo; and he was also the father, by a princess named
Tocto Ocllo Cuca, of another son named Tupac Atahualpa. Then the Ynca
had a son by his wife named Ninancuyochi, whose mother, the Ccoya,
died soon afterwards. Then Huayna Ccapac Ynca wished to marry his
second sister, named Mama Cuca, who refused her consent, and he then
ill-treated her and began to use force, but her prayers and menaces
made him desist. Then he went with presents and offerings to the body
of his father, praying him to give her for his wife, but the dead body
gave no answer, while fearful signs appeared in the heavens, portending
blood. This was called _Ccalla-sana_.[105] This made Huayna Ccapac
give up his intention in regard to his sister, so he gave her to a
very old and ugly Curaca who was a great chewer of coca; and he did
this, not for her good, but in order to bring shame upon her. She wept;
and leaving the old man, whose name was _Hacaroca_, she entered the
house of the _Acllas_ as a princess, and became abbess, never having
submitted to the old man. The Ynca Huayna Ccapac was then married a
second time, but not with such ceremonies as on his union with his
first wife, to _Ccoya Chimpu Runtucay_.

Then he set out for the provinces of Colla-suyu, to order the assembly
of an army to march to Quito. On the road his second wife bore a son,
named Manco Ynca Yupanqui, and they went through all the land, and
the chiefs and army assembled at Puma-cancha to march against Quito
and the Cayambis, for every day news came that these provinces had
rebelled. Then the Ynca distributed clothes and arms and provisions
to the soldiers, and the chiefs took oaths, and the army prepared for
the war. The Ynca named Mihicnaca Mayta as general of the army, and as
generals of the four provinces he nominated four of the oldest and most
experienced chiefs.

The festival of Ccapac Raymi was celebrated in Villcas, where there
was another plate of gold. Here the chiefs remembered that they had
forgotten the statute of _Huayna Ccapac_, and the Ynca, consenting
to their wishes, sent for it. In those days messengers came from
Rimac, bringing word that, within the Ccuricancha of Pachacamac (the
Ccuricancha was a temple, and there were many in different parts, the
largest being in Cuzco), the _huaca_ had said that it desired to see
the Ynca. So he went to visit Pachamac, and the _huaca_ spoke to him
alone, saying that he must take riches to Chimu, and honour him more
than Uiracochan Pachayachachi. The Ynca consented, and the wizards
rejoiced. The army reached the town of Tumipampa, where the Ynca
ordered water to be brought from a river by boring through a mountain,
and making the channel enter the city by curves in this way.[106]

[Illustration: (Drawing of the spiral water channel)]

Half the army was employed in building the edifices for a Ccuricancha,
a wonderful work. Then the Ynca departed with his army, numbering a
million and a half of men, and came to Picchuya Sicchupuruhuay. All the
inhabitants, with the Cayambis, Quillisencas, and Quillacus, fled to
fortresses to defend themselves against the Ynca. The two armies then
began to fight, and much blood was shed. The Colla-suyu troops had been
ordered to take the enemy in the rear, but meanwhile the Cayambis did
great injury to the royal camp, and discovered that the Colla-suyus
were marching very leisurely. So they fell upon them furiously, and
caused great slaughter, so that few escaped in the fine and powerful
army of Colla-suyu. The Ynca felt this misfortune deeply, for the
general of Colla-suyu was one of his wisest councillors. But the Ynca
was to blame for having confided in the promises of the _huaca_ at
Pachacamac and other idols. His men were now left starved and in rags,
while the war became more fierce than ever. At last the Ynca sent
to Cuzco for reinforcements; but news came that the Chirihuanus had
invaded his territory, which caused him fresh anxiety. He despatched
his most experienced captains for the conquest of the Chirihuanus,
with 20,000 men of the Chinchay-suyus. Thus his army was reduced to
100,000 men, and with this he continued the war. He sent the Colla-suyu
troops over the mountains to attack the fortress of the Cayambis, while
the Chinchay-suyus marched by the plains. The Ynca himself advanced
by the direct road. They fought more furiously than ever, and the
Colla-suyus climbed to the fortresses of the Cayambis and attacked
them fiercely, sparing neither age nor sex. The Ynca also fought in
person, attended by the Mayus, Sancus, and Quillis-cachis. The enemies
were worn out with fatigue; but next day the battle was renewed, and
the Colla-suyus and Chinchay-suyus again attacked the fortresses,
which were steep rocks. The enemy began to fly to another place, and
the Ynca ordered his army to rest for that day. The enemy took refuge
in a stronger fortress, and reinforcements joined the Ynca’s army
from Cuzco. The Cayambis fled to the _montañas_ of Otabala,[107] and
assembled on the shores of a lake, where they were surrounded, and
there was great slaughter. The warriors washed their arms in the lake,
and there was a mass of blood in the centre, so the lake was called
_Yahuar-ccocha_.[108]

Then the Ynca went to Quito to rest, and to establish his government
and laws. He then advanced beyond Pasto, but returned to Quito, where
he solemnized the Ccapac-Raymi. At the hour for eating a messenger
arrived in a black mantle, who reverently kissed the Ynca, and gave
him a _pputi_[109] covered up. The Ynca told the messenger to open it,
but he excused himself, saying, that the command of the Creator was
that the Ynca alone should do so. So the Ynca opened it, and there came
flying out a quantity of things like butterflies or bits of paper,
which spread abroad until they disappeared. This was the pestilence of
_Sarampion_(?), and in a few days the general Mihicnaca Mayta died,
with many other captains, their faces being covered with scabs. When
the Ynca saw this, he ordered a house to be built of stone, in which he
hid himself, and there died. After eight days they took out the body
quite dried up, and embalmed it, and took it to Cuzco on a litter,
richly dressed and armed as if it had been alive.

A son, named Tupac Atahualpa, was left in Quito, and many chiefs and
captains, called Quis-quis, Challcuchima, Unacchuyllu, Rumi-ñaui,
Ucumari, and many more.

The body of Huayna Ccapac was conveyed to Cuzco with much ceremony,
and the people made obeisances to it. After it was deposited with the
other bodies of the Yncas, there was general mourning for his death.
Then Yuti Tupac Cusi Huallpa Huascar Ynca made his mother, Rava Ocllo,
marry the dead body, in order that he might become legitimate, and the
ministers of the temple performed the ceremony out of fear. Thus Tupac
Cusi Huallpa took the title of legitimate son of Huayna Ccapac, and
called upon all the chiefs of Ttahuantin-suyu to swear obedience to
him, which was done. He then prepared for his coronation, and induced
the great Curacas to ask the ministers of Ccuricancha to deliver to him
the _ccapac-llautu_, _suntur-paucar_, _tupac-yauri_, and _ccapac-uncu_.
Great preparations were made for the coronation, and there was a
distribution of rich dresses, plumes, and arms, which was merely
done to gain over the chiefs. At the end of a year he received the
_ccapac-llautu_, with the name of Yuti Cusi Huallpa Huascar Ynca.[110]
He married his sisters, named _Chuqui-huy-pachuquipa_, and _Ccoya Mama
Chuqui huypa chuquipa_.

Afterwards Tupac, Cusi Huallpa took 1200 Chachapuyas and Cañaris for
the servants of the palace, and dismissed those of his father. He
also began to punish his father’s captains with death because they
had left Tupac Atahuallpa and the other captains in Quito. Then he
marched into the provinces of Colla-suyu, and came to Titicaca, where
he ordered a golden image of the sun to be set up. He worshipped it as
Uiracocha Ynti, thus adding the name of Ynti. On his return to Cuzco
he came to Pocana-cancha, where he found all the Apu Curacas coming
in their litters according to the privilege granted by former Yncas,
and Huascar Ynca laughed at this, although he did not take away the
privilege. In this place he ordered the Acllas, of all four classes, to
be brought into the open square, in the middle of all the Apu Curacas
and the whole army. Then he told a hundred Indians of the Llama-llamas
and Hayacuchos, while they were performing their dances, to seize the
damsels and ravish them in public. The damsels, when they were thus
treated, cried out and raised their eyes to heaven; and all the great
men of the kingdom resented such conduct, and looked upon this Huascar
Ynca as half a fool, and only treated him with reverence from fear.

At that time Tupac Atahuallpa sent to Huascar Ynca, beseeching him
to give him the title and nomination of Governor of the Provinces of
Quito, and the Ynca Huascar granted the request, and gave him the name
of Ynca-ranti.[111] Then the chief of the Cañaris, named Urco-calla,
brought false news to Huascar Ynca, asking him why he consented that
Tupac Atahuallpa should have the title of Ynca. This enraged the Ynca,
and when Tupac Atahuallpa sent him rich presents he caused them to be
burnt, and drums to be made of the skins of the messengers who brought
them, except a few, whom he sent back to Quito dressed as women, and
with very shameful messages to Auqui Atahuallpa. They were followed by
a chief named Huaminca-atoc, whom the Ynca sent against Atahuallpa
with 1200 men, and orders to take him and the other captains prisoners.
This captain rested at Tumipampa. Meanwhile the surviving messengers
arrived at Quito, and reported what had happened to Auqui Tupac
Atahuallpa, who received the news in great sorrow, but in silence.
Then he sent to the captain Huaminca-atoc, asking him to declare for
what purpose he had come with an army; and the captain replied that he
would answer by his deeds. Then Auqui Atahuallpa, with the consent of
all his captains, determined to take up arms, and the people of Quito
swore to obey him. He assumed the title of Ynca, and began to use a
litter, and assembled 13,000 warriors. After a few days the captain
Atoc reached Mullu Hampatu,[112] near Quito, and Atahuallpa came out
against him. There was a battle, in which Atahuallpa was defeated,
and all the Mitimaes[113] were terrified. But he resolved to attempt
further resistance. So he appointed Challcuchima to be general, and
Quis-quis to be master of the camp, who defeated and captured the
captain Atoc and put out his eyes. When Huascar Ynca heard the news of
the disaster he was transported with greater rage, and sent his brother
Huanca Auqui, with 12,000 men, to attack Atahuallpa. He was ordered
to increase his army on the road; and he advanced to Tumipampa, and
thence to Quito. Atahuallpa came out with 16,000 men. In the first
battle Huanca Auqui ordered a retreat to Yana-yacu, where both sides
fought valiantly, and again at Tumipampa; but Huanca Auqui was defeated
between the country of the Cañaris and Chachapuyas. Atahuallpa returned
to Quito, punishing the Cañaris with great cruelty. Thus the army of
Huanca Auqui was defeated in four battles. Challcuchima remained at
Tumipampa, Atahuallpa returned to Quito, and Huanca Auqui conquered
the province of the Pacllas of Chachapuya, in the name of Huascar
Ynca. He fought the enemy between Chachapuya and Caxamarca, and was
again defeated, retreating to Huanuco. After many challenges, the two
armies met once more at Bombon, each with 100,000 men. After having
been arrayed for the encounter, the soldiers on both sides ate and
drank. The battle lasted for three days, and on the last day Quis-quis
and Challcuchima, the captains of Atahuallpa, were victorious, 20,000
having fallen. Huanca Auqui, now almost despairing, retreated to Xanxa,
where he met another fine army which had been sent from Cuzco to
reinforce him; and the captain who commanded angrily reprehended Huanca
Auqui. The defeated general had drinking bouts with his uncles in the
valley of Xauxa, and sent thence to the _huaca_ at Pachacamac for help,
and received a hopeful reply.

So Huanca Auqui ordered all the Huancas, Yauyus, and Aymaras to come
to the defence of Huascar Ynca, and thus he assembled 200,000 men. The
army of Quis-quis entered the valley of Xauxa, where he rested for some
days and sent to Quito for reinforcements. He also sent to the _huaca_
at Pachacamac, which replied that he would gain the victory. At the
same time Huascar sent for a true answer, and the _huaca_ promised him
the victory. He must take heart and assemble all his power, and that
then he would conquer. Then Huascar Ynca sent to all the huacas and
idols in the land, and they all promised that he should gain a victory
in Villcas. He likewise ordered all the _layccus_, _umus_, _canchus_,
_vallavicas_, _contivicas_, _canavicas_, _auzcovicas_, to come and
offer up sacrifices and to divine; and they foretold that the enemy
would not advance beyond Anco-yacu, and that Huascar would gain the
victory.

At that time a captain from Cuzco, with 12,000 men, offered battle to
the enemy on the river of Anco-yacu, and Huanca Auqui refused to send
him any help; yet he detained them for a month; but at last he was
defeated, and all his men were destroyed. This news reached Huascar
when he was engaged in the _mucha_[114] of the _huacas_. There were
forty _huacas_ assembled, and the Ynca began to abuse them with many
insulting words, saying:--

_Llulla vatica hauchha auca supay, chiquiy manta pallcaymantam
chirmayñaymantam camcam Cuzco capacpa aucan-cunacta mucharcayque
callpaays ayran callpari cuyhuan aspacay niyhuan runa arpay ñiy huan
camcam hillusu huaccunacatacay chapas camcam acoycunacataca runa
huallpaquiypa hahocha aucana catamuscampas canquichic, chicallatac
hinallatac mitaysanay villcaycunapas camcuna huaca rimachun camca
cunactam, ari tonapa tarapaca Uiracochan Pachayachip yanan ñiscaca
chienisus canqui._

Saying this he took an oath, shaking his mantle and kissing a little
earth; and from that time he became an enemy of the huacas, idols,
and sorcerers. Then he sent messengers throughout the realm of
Ttahuantin-suyu to summon his vassals, as far as Chile, Coquimbo,
Chirihuana, the Andes of Caravaya, the country of the Hatun-runas,
who were giants; and in a few days a countless multitude assembled.
The news soon arrived that Quis-quis and Challcuchima were encamped
in Villcas-huaman, and the Ynca sent orders to Huanca Auqui to
attack them; but he sustained another defeat, and the enemy advanced
to Andahuaylas. Then Huascar Ynca Ynti Cusi Huallpa sent his three
millions of men of war to try what Quis-quis and Challcuchima were
made of. The enemy had at least a million and a half of men, and the
captains alone numbered fifteen hundred; but the army of Huascar
contained double the number.

Huanca Auqui, on coming to Curampa, left a million of men at
Huancarama and Cocha-cassa to keep the enemy in check, while he
went to Cuzco to report to the Ynca the reasons of his reverses;
and the two princes made a brotherly reconciliation. Then the Ynca
set out from Cuzco, taking all the Apu-Curacas and Auquis, and
the chiefs called Mancop-churin-cuzco, who are knights, and the
Ayllun-cuzcos as body-guards; and as a vanguard he had the Quehuars
and those of Colla-suyu, the Tambos, Mascas, Chillquis, Papris,
Quichuas, Mayus, Sancus, Quillis-cachis; and as supports came the
Chachapuyas and Cañaris. All were in good order, and so the Ynca
Huascar reached Utcu-pampa surrounded by an imperial pomp and majesty
never before seen. Each tribe, with its general, was in battle array
from Ollanta-tambo to beyond Huaca-chaca. The enemy extended from
Chuntay-cassa to the river of Pollcaro; and thus the plains were
covered with the men of both armies.

On that day the two armies were formed ready for battle, and the
Ynca Huascar ascended a high hill near the Apurimac, and beheld,
with feelings of pleasure, the people covering the land like flour;
and all the hills, _huayccus_,[115] and plains glistening with the
gold and silver and bright-coloured plumes of the warriors, so that
there was no spot unoccupied for twelve leagues by six or seven. Each
nation and province had its war songs and musical instruments. On the
next day Huascar Ynca sent messengers to order each company to make
the assault with all possible fury, and the battle then began. They
continued to fight from dawn until dark, and they say that twenty
thousand men were killed. Next day they began again after breakfast,
and a most fierce battle raged until sunset. On the third day it was
again renewed, and at the hour for eating both armies were nearly
worn out, and they rested, and all the plains were covered with dead
bodies, and well irrigated with blood. On the fourth day they began
again with still greater fury; and Quisquis and Challcuchima, the
captains of Atahuallpa Ynca, retreated to three high hills with only
half a million of men. Here they entrenched themselves, and at dawn
next day the men of Colla-suyu attacked them fiercely, while the
Ynca ordered the hills to be surrounded and assaulted on all sides.
Then Quisquis and Challcuchima, having lost many men, collected the
survivors and retreated to the highest of the three hills, which was
covered with grass, with groves of trees at the base. An Indian of the
Canas suggested that the trees and grass should be set on fire, and the
Ynca gave the necessary orders. A high wind arose and burnt the men of
Chincha-suyu, while the troops of the Ynca killed them like flies in
honey. Challcuchima and Quisquis escaped with only two thousand three
hundred men. They say that rivers of blood flowed from the battle
field, which was covered with dead bodies.

The two captains, with their surviving followers, fled under cover
of the night, and Huascar Ynca ordered his troops not to continue
the pursuit until the following day; but, by that time, Quisquis and
Challcuchima had reached the hill of Cocha-cassa, ten leagues from the
battle field, with only seven hundred men.

At midnight Challcuchima and Quisquis lighted a fire on their left
hands with a piece of grease; putting one lump of grease to represent
the camp of Huascar Ynca, and the other for the camp of Atahuallpa. And
the one in the place of Huascar Ynca burnt much more than that in the
place of Atahuallpa, so that the grease of Huascar, burning up so high,
went out very quickly, while that of Atahuallpa went on burning. Then
Challcuchima and Quisquis sang the _haylli_, and told their men that
all would go well. They set out for Utcu-pampa in search of Huascar
Ynca, and got there at sunset with six hundred and forty men, when the
Ynca was asleep, and took him prisoner, routing the Rucanas[116] who
were his bearers, and so they carried him to Sallcantay. When the army
found that Huascar Ynca was taken they were terrified, and each tribe
went off to its own land. As soon as Quisquis and Challcuchima had got
possession of the body of Ynca Huascar, they desired nothing more. They
did not enter the city, but posted their men at Quepay-pampa, whence
they sent orders to all the Apu-curacas and Auquis to come to them,
with the mother of Huascar, the general Huanca Auqui, and his captains.

They insulted the Ynca by tying a rope round his neck, and Quisquis
called him _Cocahacho_ and _Sulluya_, which means bastard, eater
of coca, and offered him many other affronts. Then Quisquis and
Challcuchima abused the mother of the Ynca, saying: “Come here, Mama
Ocllo, you who were the concubine of Huayna Ccapac.” When Huascar heard
this, he asked them who they were that they should pass judgment on his
descent; upon which Quisquis struck him, and gave him _chillca_ leaves
instead of coca. When he was thus outraged, Huascar raised his eyes,
and cried out: “O Lord and Creator, how is it possible? Why hast thou
sent me these burdens and troubles.” In those days Quisquis ordered all
the children of Huascar Ynca to be slain, and all his servants, up to
fifteen hundred persons, who were within the palace of Puca-marca.[117]

Huascar Ynca, his wife and mother, and two children, with Huanca Auqui
and the chief officers and councillors of the Ynca, were sent with
a guard of a hundred men to Atahuallpa. But in a few days the news
arrived that the Spaniards had landed, and there was great dismay. By
the advice of Quisquis great riches were buried in the earth; and it
is also said that Huascar had previously ordered a chain of gold and
three thousand loads of gold, with as many of silver, to be concealed
in Cunti-suyu. They also hid all the _cumpis_ and rich dresses of gold.
One named Barco and Candia arrived at Cuzco without meeting Huascar
Ynca, and Challcuchima was seized on the way to Caxamarca. Francisco
Pizarro captured Atahuallpa in the midst of a vast concourse of
Indians, after he had spoken with the friar Vicente de Valverde, when
twelve thousand men were killed. For the people thought that they were
the messengers of Pachayachachic Uiracocha; and when they fired off
their guns, it was supposed to be Uiracocha.

When Atahuallpa was in prison the cock crowed, and he said that even
the birds knew his name. From that time they called the Spaniards
_Uiracocha_, because they declared to Atahuallpa that they brought the
law of God. Hence they called the Spaniards _Uiracocha_, and the cock
_Atahuallpa_. This Atahuallpa sent messages to Antamarca with orders
that Huascar should be killed; and after he had sent them he began to
pretend to be sad, trying to deceive the captain, Francisco Pizarro.
So, by orders of Atahuallpa, they killed Huascar Ynca in Antamarca,
with his son, wife, and mother, with great cruelty, and the Marquis
knew all this through the complaints of the Curacas. Atahuallpa was
baptized and called Don Francisco, and afterwards he was put to death
as a traitor. Then the captain, Francisco Pizarro, accompanied by the
friar Vicente, set out for Cuzco, taking with him a bastard son of
Huayna Ccapac as Ynca, who died in the valley of Xauxa. The captain
Francisco Pizarro reached the bridge of the Apurimac with sixty or
seventy men, where he was met by Manco Ynca Yupanqui, with all the
Curacas, who had come to offer obedience and become Christians. On
reaching Villca-cunca, these Curacas, out of pure joy and satisfaction,
began to make skirmishes. At Sacsahuana, on the following day, the
friar Vicente, with the captain Francisco Pizarro, said to Manco Ynca
Yupanqui that they wished to see the dresses of Huayna Ccapac Ynca, his
father. He showed them, and they said they must see richer dresses, and
the same Pizarro put them on him in the name of the Emperor. Then they
all set out for Cuzco, with Manco Ynca Yupanqui borne in a litter.

In passing the village of Anta they came upon Quisquis, the tyrant
captain of Atahuallpa. Then they all entered Cuzco with great pomp
and majesty, and the marquis, with his grey hairs and long beard,
represented the Emperor Charles V, while the friar Vicente, in his
robes, personified his holiness the Pope. The Ynca, in his litter
lined with rich plumes of feathers, his sumptuous clothes, the
_suntur-paucar_ in his hand, and the royal insignia of the _ccapac
unancha_, was greeted with great joy by the people. The friar Vicente
went straight to the Ccuricancha, the house erected by the ancient
Yncas in honour of the Creator; and at length the holy evangel entered
upon possession of a new vineyard, which had been so long usurped by
the ancient enemies of the faith. There the friar preached like another
Apostle St. Thomas, the patron of these kingdoms, without ceasing,
filled with zeal for the conversion of souls, baptizing Curacas; and
if he had known the language his labours would have borne still more
fruit; but he spoke through an interpreter. May God be praised for ever
and ever.

FOOTNOTES:

[1] I do not find this Santiago in Alcedo.

[2] Urco-suyu, “the hill country”.

[3] That is to say, in the valley of the Vilcamayu, south and east of
Cuzco, on the road to the Collao. The Canas and Canches were tribes on
either side of the valley.

[4] That is, the last three, his great-great-grandfathers.

[5] _Hapini_ is the verb “I seize”. _Ñuñu_ is a woman’s bosom.

[6] _Achalla_ is an exclamation of admiration.

[7] _Purum_ means wild, savage, untamed. _Purum aucca_, unconquered
enemy. _Purum soncco_, hardened heart. _Purum allpa_, fallow land.
_Purum-purum_, uninhabited wilds. _Purum-pacha_, heathen times.

[8] _Ccallani_, to break down a wall, to destroy by making holes.
_Ccallarichini_, to begin. _Ccallariynin-manta_, “from the beginning.”
“_Ccallac-pacha_,” “beginning of time.”

[9] “Time of night.” Dark Ages.

[10] _Purun_, “savage.” _Pacha_, “time.” _Racya_, “before.” _Ntin_,
Plural of multitude. “The people before the savage time.”

[11] The four provinces in one. The empire.

[12] A steward or head servant. Chamberlain of the Ynca.

[13] _Huichay_ (not _Uicchay_) is “up.” _Huicharini_, “I ascend.”
_Camayoc_, “one who has charge of anything.”

[14] _Cunacuni_, “I advise or preach.”

[15] The fabled cradle of the Ynca race, near Cuzco.

[16] I cannot identify it.

[17] _Cacha_, in the valley of the Vilcamayu. _Pucara_, a fortress. See
the account of the famous temple at Cacha in _G. de la Vega_, i, p.
159; ii, p. 69.

[18] To this idol they offered human sacrifices.

[19] See _ante_, _Molina_, p. 6.

[20] See _Mossi_, p. 207.

[21] See _ante_, _Molina_, p. 6.

[22] _Tupac_, royal or splendid. _Yauri_, a sceptre.

[23] _Chamani_, “I am satisfied.” _Chamay_, “satisfaction, joy.”

[24] Afterwards later Yncas placed a very well-carved stone in the form
of a vulture, which means the good omen, and which is called _Yncap
huaynacanim_, and the Indians began to treat it with idolatrous worship.

[25] Or _Collcampata_, above Cuzco.

[26] Or _Sacsahuaman_, the site of the fortress of Cuzco. _Huaman_, “a
falcon.” _Tiana_, “a throne.”

[27] The site of the temple of the Sun. _Ccuri_, “gold;” _Cancha_, “a
place.”

[28] People of the four provinces.

[29] “The golden place, the house of the teacher of the world.”

[30] Idols.

[31] _Toco_, “a window.”

[32] _Maras_, “mill-stone.”

[33] _Sutini_, “I name.” _Sutic_, “name.”

[34] _Paccari_, “morning, dawn.” _Paccarisca_, “birth, origin.”
_Paccarimuni_, “I am born.” _Paccarimusca_, “being born.”

[35] The practice is continued to this day.

[36] _Mossi_ (113). Herbs given by sorcerers, as love philtres.

[37] Maize pudding.

[38] The _chutarpu_ is the male form of committing fornication, and the
_huanarpu_ the opposite.

[39] The beardless chin is called _pachacaqui_, and the tweezers with
which they pull out the hairs _canipachi_.

[40] See _Historia de Copacabana_, by Ramos. _Aclla_, “chosen, set
apart.” _Yurac_, “white.” _Yana_, “black.”

[41] Great Lords.

[42] Mayta Ccapac was so called because, as a child, he used to say
_Maytac Ccapac_, “O Lord, where art Thou?” and he repeated this thought
by reason of his longing to know his Creator.

[43] Names of the _places_ where these Huacas were worshipped.

[44] Priests.

[45] Sorcerers.

[46] Idol worshippers. _Huaca_, “an idol,” and _Muchani_, “I worship.”

[47] See _G. de la Vega_, i, p. 272.

[48] A suburb of Cuzco. See _G. de la Vega_, ii, p. 249.

[49] This son of Mayta Ccapac was called Ccapac Yupanqui because, when
he was a child, his father said, “_Ccapacta tacmi yupanqui_”, “Thou
also shalt count as one rich in all virtues.”

[50] See _G. de la Vega_, ii. p. 531. _Huañayñin_ is, I think, a
clerical error for _Huahuanina_.

[51] Guinea pigs.

[52] _Ccapac_, “rich.” _Chama_, “joy.” _Quispisutu_, “crystal drops”.
_Unu_, “water.”

[53] “Golden Rock.”

[54] Fine cloth. See _G. de la Vega_, ii, p. 324.

[55] See _G. de la Vega_, i, pp. 327, 347; ii, 62.

[56] Thou art Lord of Cuzco. I am Lord of the Collas. I have a
silver throne. Thy throne is of gold. Thou art a worshipper of
Uira-ccocha-Pachayachachi. I worship the Sun.

[57] Sceptre.

[58] Standard.

[59] This is the same battle described by _Garcilasso de la Vega_, ii,
p. 53.

[60] _Huillca_, a tree, the fruit of which, like the lupin, is a
purgative.--_Mossi_, p. 127.

[61] Ollachea and Ayapata are villages to the eastward of the Andes, in
Caravaya.

[62] See the account of the flight of Hanco-hualla (Anco-Allo) in _G.
de la Vega_, ii, pp. 82 and 329.

[63] The deep hot valley of the river Pampas.

[64] Jaguars.

[65] _Llaca_, a plumed lance (_Mossi_).

[66] Xhichca of _Mossi_ (148); secsec of _Mossi_ (278); sihui of
_Mossi_ (235). Different kinds of thorn bushes.

[67] Name of the mountain between Paucartampu and the eastern
forests.--See _G. de la Vega_, i, p. 330.

[68] Colonists.

[69] _Huacra_, a horn; and _chucu_, a head-dress. This was the name of
a large tribe near Cassamarca.--See _G. de la Vega_, ii, p. 322.

[70] See p. 82.

[71] Inns.

[72] Chosen virgins.

[73] Fine cloth.

[74] Keepers of plumes and garlands.

[75] Doctors. _Hampi_, medicine.

[76] Name of a general. The words mean “Grandfather of a jaguar”.
But _Achachi_ is a grandfather in the Colla language. In Quichua a
grandfather is _Machu_. He was probably a Colla general.

[77] Song of triumph.

[78] Thrones.

[79] Royal fringe.

[80] Battle-axes.

[81] _Huarmi_, a woman. _Pucara_, a fortress.

[82] Guinea pigs.

[83] _Tayta_ means father, master.

[84] Turkey buzzards.

[85] _Huarmi_, a woman. _Auca_, a soldier.

[86] Illegible in MS.

[87] This passage is obscure.

[88] Bowls.

[89] Servants.

[90] Officers in command of a hundred men.

[91] _Auqui_, an unmarried prince. _Cuna_, the plural particle.

[92] A shell.

[93] I am uncertain of the exact meaning. _Puru_ is a calabash; also
false. _Puru-ccayan_, mourning.

[94] A bracelet.

[95] See p. 11.

[96] Royal sceptre.

[97] Royal head-dress.

[98] Fringe.

[99] Fillet.

[100] Royal standard.

[101] Club.

[102] Shield.

[103] _Uma_, “head.” _Chucu_, “head-dress.”

[104] _Ccapac_, royal. _Usnu_, a station, land-mark, heap of stones;
tribunal or judgment seat.

[105] _Ccallani_, I break. _Sanampa_, a sign.

[106] See opposite page.

[107] Otavalla. See _G. de la Vega_, ii, p. 350; and _Cieza de Leon_,
p. 138.

[108] See _Cieza de Leon_, p. 133; and _G. de la Vega_, ii, p. 449.

[109] _Puti_, a trunk, parcel.

[110] This Ynca Cusi Huallpa caused a garden to be made at Sappi, near
Cuzco, with many animals of gold and silver, amongst the trees. Then
he caused a very long chain to be made, of gold, and each link was in
the form of a serpent twined with the tail in the mouth, and adorned
with colours like a serpent’s skin. This Ynca was not called Huascar,
as some say, on account of this chain; but because he was born at
Huascar-pata, near Molina. It is a tradition that the chain was thrown
into this lake of Molina (Muyna) when the Spaniards came, and not into
that of Urcos-ccocha.

[111] _Ranti_, a deputy. _Ynca-ranti_, viceroy.

[112] See _Cieza de Leon_, p. 153.

[113] Colonists.

[114] Worship.

[115] Ravines.

[116] See _G. de la Vega_, i, p. 267; ii, p. 147, 358.

[117] See _G. de la Vega_, ii, p. 246.

A NARRATIVE

OF THE ERRORS, FALSE GODS, AND OTHER SUPERSTITIONS AND
DIABOLICAL RITES IN WHICH THE INDIANS OF THE PROVINCES
OF HUAROCHIRI, MAMA, AND CHACLLA LIVED
IN ANCIENT TIMES, AND IN WHICH THEY
EVEN NOW LIVE, TO THE GREAT
PERDITION OF THEIR SOULS.

COLLECTED

By the Doctor Francisco de Avila, Presbyter (Cura of the parish of
San Damian in the said province of Huarochiri, and vicar of the three
above mentioned), from trustworthy persons who, with special diligence,
ascertained the whole truth, and that, before God enlightened them,
they lived in the said errors, and performed these ceremonies. It is an
agreeable subject and well worthy to be understood, that the great
blindness in which those souls walk, who have not the light of faith,
nor desire to admit it to their understandings, may be known.
At present nothing more is given than the narrative, but our
Lord will thus be well served if the said illustrious
Doctor, God sparing his life, would adorn it with
reflections and interesting notes.

In the year 1608.

_Chauca-chiipita_ was the name of the Indian we found with the new
shirt; and the cloaks show whether they are of _Masnu-yauri_ or
_Carhua-yalli_.

_Conopa_ is the general name for all the small stone idols that we
found.

_Uncuraya_ is the name of the jar with the figure of the Devil. They
used it in the feast of _Massuma_.

_Chellcascayu_ is the idol that we went to search for.

[Illustration: THE PROVINCE OF HUAROCHIRI.]

CHAPTER I.

Of the first and most ancient God of these people, and how the men
of these provinces say that, in ancient times, it was a very hot
country, and how afterwards some other idols were adopted, after the
first.

It is a most ancient tradition that, before any other event of which
there is any memory, there were certain huacas or idols, which,
together with the others of which I shall treat, must be supposed to
have walked in the form of men. These huacas were called _Yananamca
Intanamca_; and in a certain encounter they had with another huaca
called _Huallallo Caruincho_, they were conquered and destroyed by the
said _Huallallo_, who remained as Lord and God of the land. He ordered
that no woman should bring forth more than two children, of which one
was to be sacrificed for him to eat, and the other,--whichever of the
two the parents chose,--might be brought up. It was also a tradition
that, in those days, all who died were brought to life again on the
fifth day, and that what was sown in that land also sprouted, grew, and
ripened on the fifth day; and that all these three provinces were then
a very hot country, which the Indians call _Yunca_ or _Ande_; and they
say that these crops were made visible in the deserts and uninhabited
places, such as that of Pariacaca and others; and that in these Andes
there was a great variety of most beautiful and brilliant birds, such
as macaws, parrots, and others. All this, with the people who then
inhabited the land (and who, according to their account, led very evil
lives), and the said idol, came to be driven away to other Andes by the
idol _Pariacaca_, of whom I shall speak presently, and of the battle he
had with this _Huallallo Carrincho_.

It is also said that there was another idol called _Coniraya_, of
which it is not known certainly whether it existed before or after
the rise of _Pariacaca_. It is, however, certain that it was invoked
and reverenced almost down to the time when the Spaniards arrived in
this land. For when the Indians worshipped it they said, “_Coniraya
Uiracocha_ (this name is that which they gave, and still give, to the
Spaniards), thou art Lord of all: thine are the crops, and thine are
all the people.” In commencing any arduous or difficult undertaking,
they threw a piece of coca (a well-known leaf) on the ground, as an
oblation, and said, “Tell me, O Lord _Coniraya Uiracocha_, how I am
to do this?” The same custom prevailed among the weavers of cloths,
when their work was toilsome and difficult. This invocation and custom
of calling the idol by the name of Uiracocha certainly prevailed long
before there were any tidings of Spaniards in the country. It is not
certain whether _Coniraya_ or _Pariacaca_ were first; but as it is more
probable that _Coniraya_ was the more ancient, we will first relate his
origin and history, and afterwards that of _Pariacaca_.

CHAPTER II.

In which the account of _Coniraya_ is continued, and how he became
enamoured of the goddess _Cavillaca_, and of other things which are
worthy to be known.

They say that in most ancient times the Coniraya Uiracocha appeared
in the form and dress of a very poor Indian clothed in rags, insomuch
that those who knew not who he was reviled him and called him a lousy
wretch. They say that this was the Creator of all things; and that, by
his word of command, he caused the terraces and fields to be formed on
the steep sides of ravines, and the sustaining walls to rise up and
support them. He also made the irrigating channels to flow, by merely
hurling a hollow cane, such as we call a cane of Spain; and he went in
various directions, arranging many things. His great knowledge enabled
him to invent tricks and deceits touching the _huacas_ and idols in
the villages which he visited. At that time they also say that there
was a woman who was a _huaca_. Her name was Cavillaca, and she was a
most beautiful virgin, who was much sought after by the _huacas_, or
principal idols, but she would never show favour to any of them. Once
she sat down to weave a mantle at the foot of a _lucma_ tree, when the
wise Coniraya succeeded in approaching her in the following manner: He
turned himself into a very beautiful bird, and went up into the lucma
tree, where he took some of his generative seed and made it into the
likeness of a ripe and luxurious _lucma_, which he allowed to fall near
the beautiful Cavillaca. She took it and ate it with much delight,
and by it she was made pregnant without other contact with man. When
the nine months were completed she conceived and bore a son, herself
remaining a virgin; and she suckled the child at her own breast for a
whole year without knowing whose it was nor how it had been engendered.
At the end of the year, when the child began to crawl, Cavillaca
demanded that the _huacas_ and principal idols of the land should
assemble, and that it should be declared whose son was the child. This
news gave them all much satisfaction, and each one adorned himself in
the best manner possible, combing, washing, and dressing in the richest
clothes, each desiring to appear brighter and better than the rest
in the eyes of the beautiful Cavillaca, that so she might select him
for her spouse and husband. Thus there was an assembly of false gods
at Anchicocha, a very cold inhospitable spot between the villages of
Chorrillo and Huarochiri, about half way. When they were all seated in
their order, Cavillaca addressed them as follows: “I have invited you
to assemble here, O worthies and principal persons, that you may know
my great sorrow and trouble at having brought forth this child that
I hold in my arms. It is now aged one year: but I know not, nor can
I learn, who was its father. It is notorious that I have never known
man nor lost my virginity. Now that you are all assembled, it must be
revealed who made me pregnant, that I may know who did this harm to me,
and whose son is this child.” They were all silent, looking at each
other, and waiting to see who would claim the child, but no one came
forward. They say that, in this assembly, in the lowest place of all,
sat the god Coniraya Uiracocha in his beggar’s rags; and the beautiful
Cavillaca scarcely looked at him, when she addressed the gods; for it
never entered into her head that he was the father. When she found that
all were silent, she said:--“As none of you will speak, I shall let the
child go, and doubtless his father will be the one to whom he crawls,
and at whose feet he rests.” So saying, she loosed the child, who
crawled away, and, passing by all the others, he went to where was his
father Coniraya in his rags and dirt, and when the child reached him,
it rejoiced and laughed, and rested at his feet.

This conduct caused Cavillaca great shame and annoyance, and she
snatched up the child, exclaiming:--“What disgrace is this that has
come upon me, that a lady such as I am should be made pregnant by a
poor and filthy creature.” Then she turned her back and fled away
towards the sea-shore. But Coniraya Uiracocha desired the friendship
and favour of the goddess, so, when he saw her take her flight, he
put on magnificent golden robes, and, leaving the astonished assembly
of gods, he ran after her, crying out:--“O my lady Cavillaca, turn
your eyes and see how handsome and gallant am I,” with other loving
and courteous words; and they say that his splendour illuminated the
whole country. Yet the disdainful Cavillaca would not turn her head,
but rather increased her speed, saying:--“I have no wish to see any
one, seeing that I have been made pregnant by a creature so vile and
filthy.”[1] She disappeared, and came to the sea coast of Pachacamac,
where she entered the sea with her child, and was turned into a rock.
They say that the two rocks may still be seen, which are mother and
child. Coniraya continued the pursuit, crying out, and saying, “Stop!
stop! lady. Turn round and look! where are you, that I cannot see
you?” As he ran, he met a condor, to whom he said:--“Brother, tell
me whether you encountered a woman with such and such marks?” The
condor answered:--“I saw her very near this place, and if you go a
little faster, you will certainly overtake her.” To whom Coniraya,
rejoicing at the good news, thus made reply, blessing the condor,
and saying:--“You shall live for ever, and I give you power to go
whithersoever you please, to traverse the wildernesses and valleys, to
search the ravines, to build where you shall never be disturbed; and
I grant you the faculty of eating all things that you find dead, such
as huanacu, llamas, lambs, and even when they are not dead but merely
neglected by their owners, you shall have power to kill and eat them. I
further declare that he who kills you shall himself be killed.”

Coniraya then continued his journey, and met a small fox of the kind
that emits a strong odour, and asked him the same question touching
Cavillaca. The fox answered that it was in vain for him to run fast,
to seek, or to follow, because the goddess was now far off, and he
could not overtake her. Then Coniraya cursed the fox, saying:--“As a
punishment for the bad news you have given me, I command that you shall
never go abroad but at night, that a bad smell shall always come from
you, and that men shall persecute and hate you.”

The god went on and met a lion which, in reply to his question, told
him that he was very near the goddess Cavillaca, and that if he made
a little more haste he would overtake her. This good news pleased
the sage, and he blessed the lion, saying:--“You shall be respected
and feared by all, and I assign to you the office of punisher and
executioner of evil doers, you may eat the llamas of sinners, and after
your death you shall still be honoured; for when they kill you and take
your skin they shall do so without cutting off the head, which they
shall preserve, with the teeth, and eyes shall be put in the sockets so
as to appear to be still alive. Your feet shall remain hanging from the
skin with the tail, and, above all, those who kill you shall wear your
head over their own, and your skin shall cover them. This shall they
do at their principal festivals, so that you shall receive honour from
them. I further decree that he who would adorn himself with your skin,
must kill a llama on the occasion, and then dance and sing with you on
his back.”

After having given the lion this blessing, he continued his journey and
met a fox, which said that his running was useless, for that the lady
was far off, and it was impossible to overtake her. In payment for such
news, the wise Coniraya pronounced the following curse:--“I command
that you shall be hunted from afar, and then when the people see you,
even at a great distance, they shall come out and hunt you; and when
you die you shall be of no account, and no one shall take the trouble
to use your skin, or to raise you from the ground.”

He then met a falcon, which said that the lady Cavillaca was very near;
so Coniraya declared that the falcon should be highly esteemed, that
in the morning it should breakfast on the _alquenti_,[2] which is a
very delicate and beautiful little bird living on the honey within the
flowers (I do not know its name in Spanish),[3] and during the day that
it should eat any other bird it choose; and that he who killed it
should also kill a llama in its honour; and that when he came out to
sing and dance at the festivals, he should have the falcon’s skin on
his head.

Next he met some parrots that gave him bad news; so he declared that
they should always give out cries and shrieks, and that, as they said
the lady was far off, they should be heard from afar; that when they
wished to feed they should not be safe, for their own cries should
betray them, and that they should be hated by all people.

Thus he rewarded and granted privileges to all the animals that gave
him news that accorded with his wishes, and cursed all those whose
tidings were not agreeable to him.

When he reached the sea-shore he found that Cavillaca and her child
were turned into stone; and as he walked along the beach he met
two beautiful young daughters of Pachacamac, who guarded a great
serpent, because their mother was absent, visiting the recently
arrived Cavillaca in the sea. The name of this wife of Pachacamac was
_Urxayhuachac_.[4] When Coniraya found these girls alone without their
mother, he did not care for the serpent, which he could keep quiet by
his wisdom; so he had intercourse with the elder sister, and desired to
do the same with the younger, but she flew away in the shape of a wild
pigeon (called by the Indians _urpi_); hence the mother of these girls
was called _Urpi-huachac_, or mother of the doves.

In those days it is said that there were no fishes in the sea, but that
this _Urpi-huachac_ reared a few in a small pond. Coniraya was enraged
that Urpi-huachac should be absent in the sea, visiting Cavillaca; so
he emptied the fishes out of her pond into the sea, and thence all the
fishes now in the sea have been propagated. Having done this, Coniraya
continued his flight along the coast. When the mother of the girls
returned they told her what had happened, and she pursued Coniraya in
a great fury, calling out, until at last he determined to stop and
wait for her. Then she addressed him with loving and tender words,
saying,--“Coniraya, do you wish that I should comb your head and pick
out the lice?” So he consented, and reclined his head on her lap; but
while she was pretending to do this, she was forming a rock over which
she might hurl him when he was off his guard. He knew this through his
great wisdom, and told her he must retire for a few minutes. She agreed
to this; and he went back to the land of Huarochiri, where he wandered
about for a long time, playing tricks both to whole villages and to
single men or women. The end of this _huaca_ will be related presently.

The above traditions are so rooted in the hearts of the people of this
province at the present time that they preserve them most inviolably;
and thus they hold the condors to be sacred, and never kill one,
believing that he who kills one will die himself. I know that there
was a condor in the ravine of San Damian, near the bridge, which was
unable to fly from extreme old age; but there was not an Indian who
would touch it, and it lived there for thirteen or fourteen years.
When I had killed some of these condors, the people asked me how it
was that I dared to do so, but I did not understand why they should
ask the question until I had heard this fable. They also have a great
horror of the small fox; and they do to the lion all that was ordained
in the blessing of Coniraya, bringing out the skin on great occasions,
while he who owns it kills a llama. I have often seen this done in my
own parish in Huarochiri, on occasion of the drinking bouts called
_Huantachinaca_.[5]

Also as regards the fox, I have seen, in the village of San Juan, near
that of Santa Ana, because one man cried out that he saw a fox, the
whole village turned out, and ran in chase of it without knowing where
it was, but all following the first, and I after them to see what was
the matter. I have seen this happen twice in that village, and the same
custom prevails in the others.

As to the falcon, there is scarcely a festival in which one does
not appear on the heads of the dancers and singers; and we all know
that they detest the parrots, which is not wonderful considering the
mischief they do, though their chief reason is to comply with the
tradition.

Who will not grieve at the blindness of these poor people, and at
the small fruit which the preaching of the Catholic truth has borne
during so many years. Yet they can neither plead ignorance, nor can
they complain that they have not been taught. It is true that in some
parishes the priests have been negligent in teaching, but in others
it is not so; and we have seen that the people are as much and more
attached to their errors in those parishes where the preaching has been
attended to, as in those where it has been neglected.

FOOTNOTES:

[1] They say that the word she used was _cachca-sapa_, which means
“itchy”.

[2] _Ccenti_, the humming bird.

[3] _Tominejo._

[4] _Urpi-huachac._

[5] Or _Ayrihua_. A harvest dance. The _huantay-sara_ was the fertile
stalk of maize round which the dance was performed.

CHAPTER III.

Of an eclipse of the Sun which is said to have taken place in ancient
times.

In all the stories and fables of these people I have never been able
to make out which came first, or in what order they should be placed,
for they are all very ancient traditions. They relate that, a long
time ago, the sun disappeared and the world was dark for a space of
five days; that the stones knocked one against the other; and that the
mortars, which they call _mutca_, and the pestles called _marop_, rose
against their masters, who were also attacked by their sheep, both
those fastened in the houses and those in the fields. This may have
been the eclipse which occurred when our Redeemer died; but I cannot
clearly make this out, for when it was day in that hemisphere it was
night here, so that here the eclipse would have taken place at night.
The rest of the story consists of lies, for, as these people had no
watches, how could they tell that the sun was absent for five days,
seeing that we count days by the absence and presence of the sun?

CHAPTER IV.

Of a deluge which is said to have taken place; with a refutation of
all the preceding fables.

It is necessary to go back a step in this chapter, for this should be
the third, and the preceding chapter the fourth. For what I have to
mention here is a saying of the Indians which is more ancient than the
eclipse. They relate that there was nearly an end to the world, which
happened in the following way: An Indian was tethering his llama in a
place where there was good pasture, and the animal resisted, showing
sorrow and moaning after its manner, which it does by crying _yu’ yu’_.
The master, who happened to be eating a _choclo_, observing this, threw
the core (which they call _coronta_) at the llama, saying, “Fool, why
do you moan and refrain from eating? Have I not put you where there
is good pasture?” The llama thus replied: “Madman! what do you know,
and what can you suppose? Learn that I am not sad without good cause;
for within five days the sea will rise and cover the whole earth,
destroying all there is upon it.” The man, wondering that his llama
should speak, answered it by asking whether there was any way by which
they could save themselves. The llama then said that the man must
follow it quickly to the summit of a high mountain called Villca-coto,
which is between this parish[1] and San Geronimo de Surco, taking with
him food for five days, and that he might thus be saved. The man did as
he was told, carrying his load on his back and leading the llama, and
he arrived on the summit of the mountain, where he found many different
kinds of birds and animals assembled. Just as he and his llama reached
the top the sea began to rise, and the water filled the valleys and
covered the tops of the hills, except that of Villca-coto; but the
animals were crowded together, for the water rose so high that some
of them could hardly find foothold. Among these was a fox, whose tail
was washed by the waves, which they say is the reason that the tips of
foxes’ tails are black. At the end of five days the waters began to
abate, and the sea returned to its former bounds; but the whole earth
was without inhabitants except that solitary man, from whom, they say,
descend all the people who now exist. This is a notable absurdity,
for they do not say that any woman was saved; and they make out that
the man had intercourse with some devil; and, as the commentator of
the books of the city of God (Lib. XV. cap. 23) says, they glory and
rejoice, like some others of those times, at being the sons of a demon.
The Egyptians denied that a man could have connection with a demon,
though they affirmed that it was possible with a female demon; but
the Greeks related stories of many men having been, with this object,
beloved by the Devil, such as Hyacynto, Phæbus, Hypolito, all of whom
the Devil loved.

According to the most certain and true opinion there could not have
been inhabitants in this land before the universal deluge; for as
it is certain that all men sprang from our father Adam, and that in
the period between Adam and Noah so wide a dispersion could not have
taken place, how is it possible that these Indians can have had any
knowledge of the deluge? They declare that, in the days of Coniraya
Uiracocha, their country was _yunca_, and that the crops ripened in
five days. This is also impossible, for the situation of this province
is the same as that of all the country which slopes from the snowy
chain of mountains to the sea, from Pasto to Chile, a distance of more
than twelve hundred leagues. If this small portion was ever _yunca_,
the whole of the rest of that region which slopes towards the sea must
also have been _yunca_, which the people deny; therefore this district
cannot have been so. For there cannot have been a change of climate
affecting this small district without breaking the chain of mountains,
and then continuing it again, which is absurd. How, too, could they
know this if, as they say, it was before the deluge, when there can
then have been no inhabitants; and if the deluge, as is certain,
destroyed all, including even the llama on Villca-coto?[2]

It is certain that there were no inhabitants in this land until
many days and years after the deluge; for it was necessary that the
descendants of those who were saved in the ark should spread themselves
to the new world, and it is certain that they cannot have handed down
these fables to their sons. It follows that the Devil, who has been
so great a lord over these people, made them believe in lies, and in
the matter of the deluge told them about the llama that spoke, the
fox that wetted its tail, and the other stories. If any Indian would
object that, if there was no _yunca_ in Parracaca, how is it that there
are remains and ruins of farms and cultivation? I reply that, God
permitting, the Devil could easily make those terraces to deceive those
who, leaving the natural light of God, served him.

FOOTNOTES:

[1] San Damian.

[2] The origin of the tradition is clear enough. The people of
Huarochiri originally came from the coast, and hence they said that the
land of their ancestors was hot.

CHAPTER V.

Relates who was Huathiacuri, and how a certain man made himself a
God, and perished; also of the origin of Pariacaca and his brothers.

We have related the most ancient traditions of these people, and how
they assert that, after the deluge, they were all descended from
that one man. It must now be understood that in the time after the
deluge, in every district, the Indians chose the richest and most
valiant man among them for their leader, and this period they call
_Purun-pacha_,[1] which means the time when there was no king. They
say that in those days there appeared five large eggs on a mountain
between Huarochiri and Chorrillo, towards the south, (and this is the
origin of _Pariacaca_) called Condorcoto. At that time there lived a
poor and ill-clad Indian named _Huathiacuri_, who, they say, was a
son of Pariacaca, and who learnt many arts from his father. They say
that he was called Huathiacuri because his food was all _huatyasca_,
which means parboiled, not properly cooked, or, as we say here, roasted
“_en barbacoa_.” Being poor, he could afford nothing better. At the
same time they say that a very rich and great lord had his house on
Anchicocha, about a league and a half from the place where the five
eggs appeared. His house was very richly and curiously adorned, for
the roof was made of the yellow and red feathers of certain birds, and
the walls were covered with similar and even more curious materials.
This lord had a great number of llamas--some red, others blue and
yellow and of other bright colours, so that, to make mantles, it was
unnecessary to dye the wool, and he had many other kinds of riches.
For these reasons people came to him from all directions to pay their
respects; and he made himself to be very wise, even saying that he
was the God and Creator. But at last a great misfortune befell him,
which was that he fell sick of a tedious and disgusting disease, and
everybody wondered that a man who was so wise and rich, and was a God
and Creator, should be so ill and be unable to cure himself. So they
began to murmur against him. During all this time the pretended God
did not fail to seek for remedies, trying various cures, procuring
extraordinary medicines, and sending for all who had any knowledge
of the healing art. But all was of no avail, and there was no man
who understood either the disease or the cure. At this time they say
that Huathiacuri journeyed towards the sea, and slept on that height,
called Latallaco, where the ascent commences in going from Lima to
Cienequilla. While he was there he saw a fox going towards the sea,
and another coming from the coast towards Anchicocha. The one coming
from the sea asked the other whether there was any news, and the other
answered that “all was well except that the rich man was very sick,
and was taking extraordinary pains to get cured, and to assemble
learned men who could tell him the cause of his illness, and that no
one understood it. But,” added the fox, “the real cause is that, when
his wife was toasting a little maize, one grain fell on her skirt, as
happens every day. She gave it to a man who ate it, and afterwards she
committed adultery with him. This is the reason that the rich man is
sick, and a serpent is now hovering over his beautiful house to eat it,
while a toad with two heads is waiting under his grinding-stone with
the same object. But no one knows this,” concluded the fox; and it then
asked the other fox whether it had any news. The other fox replied that
a very beautiful daughter of a great chief was dying for having had
connection with a man. But this is a long story, which I shall tell
presently; and now we will return to the proceedings of Huathiacuri.

Having heard what the foxes said, he went to the place where the rich
man was lying sick, and, with much dissimulation, he asked a young and
beautiful girl (who, with another elder sister already married, was
daughter to the sick God) if any one was ill. She said, “Yes, my father
is sick.” He replied: “If you will consent to show me favour and to
love me, I will cure your father.” The name of this girl is not known,
although some say that she is the same who was called _Chaupiñaca_.
But she did not wish to consent, so she went to her father and told
him that a dirty ragged man said he could cure him. Then all the wise
men who were assembled laughed heartily, saying that none of them
could effect a cure, and how much less could this poor wretch succeed.
But the sick man, by reason of his earnest desire to be cured, did
not refuse to place himself in the hands of the stranger, and ordered
that he should be called in, whoever he might be. He entered, and said
that he could certainly effect a cure if the sick man would give his
young daughter to him for a wife. The sick man replied that he would
willingly do so; which the husband of his elder daughter took very ill,
holding it to be a shame that his sister-in-law should be the wife of
so poor a man, who would thus appear to be the equal of himself, being
rich and powerful. The contention between these two will be related
presently.

The wise Huathiacuri commenced the cure by saying--“Do you know that
your wife has committed adultery, and that this is the reason of your
sickness? Do you know that there are two great serpents above your
house waiting to eat you? and that there is a toad with two heads
underneath that grind-stone? Before everything else we must kill those
animals, and then you will begin to recover your health. But, when you
are well, you must worship and reverence my father, who will appear
before many days, for it is quite clear that you are neither God nor
Creator. If you were God you would not be ill, nor would you be in need
of a cure.” The sick man and those who stood round were astonished.
The wife said that the accusation against her was a wicked lie, and
she began to shout with rage and fury. But the sick man was so desirous
to be cured that he ordered search to be made, and they found the
two serpents on the top of the house and killed them. Then the sage
reminded the wife that when she was toasting maize one grain had fallen
on her skirt; that she had given it to a man; and that afterwards she
had committed adultery with him. So she confessed. The sage then caused
the grindstone to be raised, and there hopped from underneath a toad
with two heads, which went to a spring that now flows by Anchicocha,
where they say that it still lives, making those who go to it lose
their way, and become mad, and die. Having done all this, the sick man
became well, and the wise Huathiacuri enjoyed the girl. They say that
he generally went once a day to that mountain of Condorcoto where were
the five eggs, round which a wind blew, and they say that before this
there was no wind. When the sage wanted to go to Condorcoto, the sick
man, now recovered, gave him his daughter to take with him, and there
the pair enjoyed themselves much to their own satisfaction.

To return to the brother-in-law of the girl, that rich man who, as we
have said, was displeased that she should be given to Huathiacuri,--he
was very angry when he was told that Huathiacuri had enjoyed her, and
declared that he was a poor wretch and not a sage. He resolved to make
others think this. So one day he said to Huathiacuri, “Brother, I am
concerned that you, as my brother-in-law, should be ragged and poor,
when I am so rich and powerful and so honoured by the people. Let us
choose something at which we may compete, that one may overcome the
other.” Huathiacuri accepted the challenge. Then he took the road to
Condorcoto, and went to the place where his father Parracaca was in one
of the eggs, and told him what had taken place. Pariacaca said that it
was well to accept any challenge, and that he should come back and
tell him what it was. So with this advice Huathiacuri returned to the
village.

One day his brother-in-law said--“Now let us see which can vanquish the
other in drinking and dancing on such a day.” So Huathiacuri accepted
the challenge, and posted off to his father Pariacaca, who told him to
go to a neighbouring mountain, where he would turn into a dead huanacu.
Next morning a fox with its vixen would come to the place, bringing a
jar of chicha on her back, while the fox would have a flute of many
pipes called _astara_. These would have to approach Pariacaca, because
the object of their coming was to give him drink, and to play and dance
a little; but when they should see the dead huanacu on the road, they
would not wish to lose the opportunity of filling their stomachs; and
that they would put down the chicha, the drum, and the flute, and would
begin to eat; that then he would come to himself and return to his own
shape, and begin to cry aloud, at which the foxes would take to flight,
and that he would then take the things they had left behind, and might
be sure of victory in the challenge with his brother-in-law.

All this happened as Pariacaca had said; and Huathiacuri went to the
place where his brother-in-law was drinking to those who stood round
with great quantities of chicha, and was dancing with many of his
friends. His drums were beaten by more than two hundred women. While
this was going on Huathiacuri entered with his wife, dancing with her,
and she charging his cup and playing on a drum. At the first sound of
her drum the whole earth began to shake, as if it was keeping time to
the music, so that they had the advantage of the rich man, for not
only the people but the earth itself danced. Presently they went to
the place where they kept the drinking bouts, and the brother-in-law
and all his friends came to beat Huathiacuri in drinking, thinking
that it was impossible for him to drink alone as much as the rich man
and all his friends. But they were deceived, for he drank all they
gave him without showing a sign of having had enough. Then he rose and
began to drink to those who were seated, his wife filling the cups with
chicha from the fox’s jug. They laughed, because they thought that
before he had given cups to two of them the jug would be empty; but the
chicha never failed, and each man that drank fell down in a state of
intoxication. So in this also he came out as a conqueror.

When the brother-in-law saw how badly he came out of this encounter he
determined to try another, which was that each should come dressed in
festive attire, with splendid plumes of various colours. Huathiacuri
accepted this challenge also, and went for help to his father
Pariacaca, who dressed him in a shirt of snow, and so he vanquished his
brother-in-law once more.

Then the brother-in-law challenged him once more, saying that people
should now see who could enter the public square, with the best
lion-skin on his shoulders, for dancing. Huathiacuri went again to his
father Pariacaca, who sent him to a fountain, where he said he would
find a red lion-skin with which to meet the challenge; and when he
entered the square, men saw that there was a rainbow round the lion’s
head; so Huathiacuri again obtained a victory.

Still the conquered brother-in-law was determined to have a final
trial. This was a challenge for each to build a house in the shortest
time and in the best manner. Huathiacuri accepted it; and the rich
man at once began to collect his numerous vassals, and in one day he
had nearly finished the walls, while Huathiacuri, with only his wife
to help him, had scarcely begun the foundations. During the night the
work of the rich man was stopped, but not that of Huathiacuri. For,
in perfect silence, an infinite number of birds, snakes, and lizards
completed the work, so that in the morning the house was finished,
and the rich man was vanquished, to the great wonder of all beholders.
Then a great multitude of huanacus and vicuñas came next day laden with
straw for the roof; while llamas came with similar loads for the rich
man’s roof. But Huathiacuri ordered an animal that shrieks loudly,
called _oscollo_,[2] to station itself at a certain point; and it
suddenly began to scream in such a way as to terrify the llamas, which
shook off their loads, and all the straw was lost.

At the end of this competition Huathiacuri, by advice of his father
Pariacaca, determined to put an end to the affair; so he said to the
rich man, “Brother, now you have seen that I have agreed to everything
that you have proposed. It is reasonable, therefore, that you should
now do the same; and I propose that we should both see who dances best,
in a blue shirt with a white cotton _huara_ round the loins.” The rich
man accepted the challenge, and, as usual, was the first to appear in
the public square, in the proposed dress. Presently Huathiacuri also
appeared, and, with a sudden shout, he ran into the place where the
other was dancing; and he, alarmed at the cry and the sudden rush,
began to run, insomuch as, to give him more speed, he turned, or was
turned by Huathiacuri, into a deer. In this form he came to Anchicocha,
where, when his wife saw it, she also rose up saying, “Why do I remain
here? I must go after my husband and die with him.” So she began to run
after him, and Huathiacuri after both. At last Huathiacuri overtook the
wife in Anchicocha, and said to her, “Traitress! it is by your advice
that your husband has challenged me to so many proofs, and has tried my
patience in so many ways. Now I will pay you for this by turning you
into a stone, with your head on the ground and your feet in the air.”
This happened as he said, and the stone is there to this day; and the
Indians go there to worship and to offer coca, and practise other
diabolical superstitions. Thus the woman was stopped; but the deer ran
on and disappeared, and it maintained itself by eating people; but
after some time the deer began to be eaten by men, and not men by deer.

They say that those five eggs in Condorcoto, one of which contained
Pariacaca, opened, and five falcons issued from them, who were
presently turned into five men, who went about performing wonderful
miracles; and one was that the rich Indian, whom we have mentioned in
this chapter as having pretended to be God, perished, because Pariacaca
and the others raised a great storm and a flood which carried him and
his house and wife and family away into the sea. The site of this man’s
house is between two very lofty mountains, the one called _Vicocha_,
near the parish of _Chorrillo_, and the other _Llantapa_, in the parish
of _San Damian_, and between them flows the river of Pachacamac. There
was a sort of bridge, consisting of a great tree called _pullao_,
forming a most beautiful arch from one hill to the other, where a great
variety of parrots and other birds passed to and fro. All this was
swept away by the flood.

FOOTNOTES:

[1] See page 70.

[2] A wild cat.

CHAPTER VI.

Having come forth from the five eggs with his four brothers, and having
caused the above tempest, Pariacaca aspired to perform great and mighty
deeds throughout the world, though the region he traversed did not
exceed twenty leagues in circuit. Especially he conceived the idea of
encountering the valiant Caruyuchu Huayallo, to whom they sacrificed
children, as we have related in the first chapter. So Pariacaca went in
search of Caruyuchu, of whose end and defeat I shall speak presently;
but first I must relate what happened to Pariacaca on the road.

On his way from Condorcoto to the residence of Caruyuchu, he came to
the place where now stands the village of Santa Maria de Jesus de
Huarochiri, at the bottom of the ravine in which the river flows, and
by which one goes to the parish of Quinti.[1] Here there was a village
called Huagaihusa, where they were celebrating a great festival. It is
to be noted that all this country was then _yunca_, with a hot climate,
according to the false opinion of the Indians. Pariacaca entered the
place, where all the people were drinking, in the dress of a poor man,
and he sat down with the others, but at the end of all, as is the
custom with those who are not invited. But no man drank to him nor
gave him to drink during the whole day. Seeing this, a girl was moved
with pity and compassion, and she said, “How is it that no one gives
a drink to this poor man or takes any notice of him?” and she put a
good draught of chicha into one of those large white calabashes called
by the Indians _putu_, and took it to Pariacaca, who received it with
thanks, and told her she had done a very good deed, and had gained his
friendship. “This,” he added, “is worth to you the same as your life,
for at the end of five days wonderful things will happen in this place,
and none of the inhabitants shall remain alive, for their neglect has
enraged me. You must put yourself in safety on that day, with your
children, that you may not share their fate; but if you reveal this
secret to any other inhabitant of the village, your death is also
inevitable.”

The woman was thankful at receiving this warning, and on the fifth day
she took good care to go far away from the village with her children,
brothers, and relations; leaving the rest of the inhabitants off their
guard, and still engaged in drinking and feasting. But the enraged
Pariacaca had ascended a high mountain called Matro-coto, which
overhangs the village of Huarochiri, and below which there is another
mountain peak called Puipu-Huana, which is on the road from San Damian
to Huarochiri, Then an enormous quantity of rain began to fall, with
hail and yellow and white stones, which carried the village away into
the sea, so that no man escaped. This flood is still a tradition
among the people of Huarochiri, and some high banks were left, which
may be seen before arriving at the village. Having completed this
work, Pariacaca, without speaking to anyone in the other villages, or
communicating with them, crossed over to the other side of the river,
where he did what I shall describe in the following chapter.

FOOTNOTES:

[1] San Lorenzo de Quinti.

CHAPTER VII.

How Pariacaca gave water in abundance to the Indians of the Ayllu
Copara, for their fields; how he became enamoured of Choque Suso, an
idol which is still very famous.

Having crossed the river, Pariacaca travelled over the fields which
now belong to the Ayllu Copara, and which then were in great want of
water for irrigation. They did not then procure it from the river, but
from a spring on the mountain called Sienacaca, which overhangs the
village now called San Lorenzo.[1] A large dam was built across this
spring, and other smaller dams were thrown across it lower down, by
which means the fields were irrigated. In those days there was a very
beautiful girl belonging to the Ayllu Copara, who, seeing one day that
the maize crop was drying up for want of water, began to weep at the
small supply that came from one of the smaller dams she had opened.
Pariacaca happened to be passing by, and, seeing her, he was captivated
by her charms. He went to the dam, and taking off his _yacolla_ or
cloak, he used it to stop up the drain that the girl had made. He then
went down to where she was trying to irrigate the fields, and she, if
she was afflicted before, was much more so now, when she found that
there was no water flowing at all. Pariacaca asked her, in very loving
and tender words, why she was weeping, and she, without knowing who
he was, thus answered:--“My father, I weep because this crop of maize
will be lost and is drying up for lack of water.” He replied that she
might console herself and take no further thought, for that she had
gained what he had lost, namely, his love; and that he would make the
dam yield more than enough water to irrigate her crop. Choque-suso told
him first to produce the water in abundance, and that afterwards she
promised willingly to yield to his wishes. Then he went up to the dam,
and, on opening the channel, such a quantity of water flowed out, that
it sufficed to irrigate the thirsty fields, and to satisfy the damsel.
But when Pariacaca asked her to comply with her promise, she said that
there was plenty of time to think about that. He was eager and ardent
in his love, and he promised her many things, among others to conduct a
channel from the river which should suffice to irrigate all the farms.
She accepted this promise, saying that she must first see the water
flowing, and that afterwards she would let him do what he liked.

He then examined the country, to see whence he could draw the water;
and he observed that above the site of the present village of San
Lorenzo (in which that Ayllu Copara now resides) a very small rill
came from the ravine of _Cocachalla_, the waters of which did not flow
beyond a dam which had been thrown across it. By opening this dam and
leading the water onwards, it appeared to Pariacaca that it would reach
the farms of the Ayllu Copara, where were the fields of his lady-love.
So he ordered all the birds in those hills and trees to assemble,
together with all the snakes, lizards, bears, lions, and other animals;
and to remove the obstruction. This they did; and he then caused them
to widen the channel and to make new channels until the water reached
the farms. There was a discussion as to who should make the line for
the channel, and there were many pretenders to this duty, who wished to
show their skill as well as to gain the favour of their employer. But
the fox managed, by his cunning, to get the post of engineer; and he
carried the line of the canal to the spot just above the present site
of the church of San Lorenzo. Then a partridge came flying and making
a noise like _Pich-pich_, and the unconscious fox let the water flow
off down the hill. So the other labourers were enraged, and ordered the
snake to take the fox’s place, and to proceed with what he had begun.
But he did not perform the work so well as the fox; and the people to
this day deplore that the fox should have been superseded, saying that
the channel would have been higher up and better, if this had not taken
place: and because the course of the channel is broken, just above the
church, they say that is the place where the fox let the water flow
off, and which has never since been repaired.

Having brought the water to irrigate the farms in the way that is still
working, Pariacaca besought the damsel to keep her promise, and she
consented with a good grace, but proposed that they should go to the
summit of some rocks called _Yanacaca_.[2] This they did, and there
Pariacaca obtained his desires, and she was well repaid for her love
when she knew who he was. She would never let him go anywhere alone,
but always desired to accompany him; and he took her to the head-works
of the irrigating channel, which he had constructed for her love. There
she felt a strong wish to remain, and he again consented, so she was
converted into a stone, while Pariacaca went up the mountains. Thus
Choque Suso was turned into a stone at the head of the channel, which
is called Cocochalla.

Above this channel there is another called _Vim-lompa_,[3] where there
is another stone, into which they say _Coniraya_ was turned.

FOOTNOTES:

[1] San Lorenzo de Quinti.

[2] _Yana_, black. _Caca_, a rock.

[3] Corrupt.

CHAPTER VIII.

How the Indians of the Ayllu of Copara still worship Choque Suso and
this channel, a fact which I know not only from their stories, but
also from judicial depositions which I have taken on the subject.

(Here was to be added that which I saw, and the story of the hair
of _Choque Suso_, and the rest of the depositions that were taken,
concerning this irrigating channel.)

HERE THE MANUSCRIPT ENDS ABRUPTLY.

REPORT

POLO DE ONDEGARDO.

Written in a memorandum book, apparently as a rough Draft, among
the papers of the Licenciate Polo de Ondegardo.

(_Manuscript in the National Library at Madrid._ 4to, on parchment, B. 135.)

REPORT

POLO DE ONDEGARDO.

OF THE LINEAGE OF THE YNCAS, AND HOW THEY EXTENDED THEIR CONQUESTS.

It must be understood, in the first place, that the lineage of these
Yncas was divided into two branches, the one called Hanan Cuzco, and
the other Hurin Cuzco. From this it may be concluded (and there is
no memory of anything to the contrary) that they were natives of the
valley of Cuzco, although some pretend that they came from other parts
to settle there. But no credit should be given to them, for they also
say that this happened before the flood. From what can be gathered
and conjectured in considering the traditions of the present time, it
is not more than three hundred and fifty to four hundred years since
the Yncas only possessed and ruled over the valley of Cuzco as far as
Urcos, a distance of six leagues, and to the valley of Yucay, which is
not more than five leagues.

Touching the Lords that the people can remember, their recollection
does not carry them back beyond the time already stated. They preserve
the memory of these Lords by their _quipus_, but if we judge by the
time that each is said to have lived, the historical period cannot be
placed further back than four hundred years at the earliest.

It must have been at about that period that they began to dominate
and conquer in the districts round Cuzco, and, as would appear from
their records, they were sometimes defeated. For, although Andahuaylas,
in the province of the Chancas, is only thirty leagues from Cuzco,
they did not bring it under their sway until the time of Pachacutec
Yupanqui Ynca, who defeated those Chancas. The history of this event is
given in the record of the _Pururunas_, or _huacas_, which originated
and resulted from this battle with the Chancas, the commencement of
all the Ynca victories.[1] On the other side of Cuzco is the road of
Colla-suyu; and they also retain a recollection of the time when the
Canas and Canches, whose country is even nearer, were paid to go with
the Yncas to the wars, and not as vassals following their lords; and
this was in the same battle in which Pachacutec Ynca fought against
_Usco-vilca_,[2] Lord of the Chancas. They also recollect the time when
they extended their dominion along this road to the lake of Villcañota,
the point where the Collao begins. Two powerful rivers flow out of this
lake, one going to the north sea, and the other to the south. The lake
was worshipped by the natives, and looked upon as a noted _huaca_. A
long interval of time elapsed before the Yncas advanced beyond this
point. It was the successor of that lord who conquered the Chancas who
began to advance beyond this point, and those provinces had no peace
until the time of Tupac Ynca, father of Huayna Ccapac. We found these
wars recorded in the registers of the Yncas, but each province also had
its registers of wars, so that, if it were necessary, we might very
easily fix the time when each province was subjugated by the Yncas.

But it is enough to understand that these Yncas at first extended
their conquests by violence and war. There was no general opposition
to their advance, for each province merely defended its land without
aid from any other; so that the only difficulty encountered by the
Yncas was in the annexation of the districts round Cuzco. Afterwards
all the conquered people joined them, so that they always had a vastly
superior force as well as more cunning in the art of war. Thus it was
seldom that they were completely defeated, although sometimes they were
obliged to retreat, and desist from a war during a year.

No province ever attempted to disturb them in their own land, only
seeking to be left in quiet possession of their territories, and this
seems to me to have been a great advantage to the Yncas. There is no
memory of such an attempt in their registers; but, after the districts
were reduced to obedience, the great natural strength of this region
conduced to its security. The four roads which diverge from Cuzco are
all crossed by rivers that cannot be forded at any time in the year,
while the land is very rugged and strong. There cannot, therefore, be
a doubt that in this, and in possessing better discipline and more
knowledge, lay the advantage they had over all the other nations of
this region. This superiority is shown in their edifices, bridges,
farms, systems of irrigation, and in their higher moral lives. If other
nations have anything good, it has all been taught them by the Yncas.
The Yncas also had a different system of warfare, and were better led,
so that they could not fail to become lords over the rest. Thus they
continued to extend their dominions and to subjugate their neighbours.

The second thing that may be taken for granted is that having resolved
to conquer and subjugate other nations, the Yncas sought some colour
and pretext for prosecuting their objects. The first story that these
Yncas put forward, though it was not the title which they finally
asserted, was an idea that, after the deluge, seven men and women had
come out of a cave which they call _Paccari-tampu_, five leagues from
Cuzco, where a window was carved in masonry in most ancient times;
that these persons multiplied and spread over the world. Hence every
province had a like place of worship where people came forth after the
universal destruction; and these places were pointed out by their old
men and wizards, who taught them why and how the Yncas venerated the
cave of _Paccari-tampu_. Thus in every province these places of worship
are to be found, each one with a different tale attached to it.

With this title the Yncas were for a long time unable to conquer more
than the provinces bordering on Cuzco until the time of Pachacuti Ynca
Yupanqui. His father had been defeated by the Chancas, and retreated
to Cuzco, leaving his troops in a _Pucara_ or fortress. Then the son
formed an army out of the fugitives, and out of the garrison of Cuzco,
and out of the men of Canes and Canches, and turned back to attack the
Chancas. Before he set out his mother had a dream that the reason of
the victory of the Chancas was that more veneration was shown for the
Sun than _Pachayachachic_, who was the universal Creator. Henceforward
a promise was made that more sacrifices and prayers should be offered
to that statue. Then the son was promised a victory over the Chancas,
and that men should be sent from Heaven to reinforce him. With this
title he went forth and conquered, and thence arose that idea of the
_Pururaucas_, which was one which was most important for the Yncas
as a title in extending their conquests ... sacrifices of many kinds
were continually invented, and all who were subjugated were taught
that Cuzco was the abode and home of the gods. Throughout that city
there was not a fountain, nor a well, nor a wall, which they did not
say contained some mystery, as appears in the report on the places of
worship in that city, where more than four hundred such places are
enumerated. All this continued until the arrival of the Spaniards; and
even now all the people venerate the _huacas_ given them by the Yncas.

The third thing to be understood is that as soon as the Yncas had
made themselves lords of a province, they caused the natives, who had
previously been widely scattered, to live in communities, with an
officer over every ten, another over every hundred, another over every
thousand, another over every ten thousand, and an Ynca governor over
all, who reported upon the administration every year, recording the
births and the deaths that had occurred among men and flocks, the yield
of the crops, and all other details, with great minuteness. They left
Cuzco every year, and returned in February to make their report, before
the festival of Raymi began, bringing with them the tribute of the
whole empire. This system was advantageous and good, and it was most
important in maintaining the authority of the Yncas. Every governor,
how great lord soever he might be, entered Cuzco with a burden on his
back. This was a ceremony that was never dispensed with, and it gave
great authority to the Yncas.

The fourth thing is that in every place where a settlement or village
community was formed, the land was divided in the following manner:
one portion was set apart for the support of religion, being divided
between the Sun and the _Pachayachachic_, and the thunder, which they
called _Chuquilla_, and the _Pacha-mama_ and their ministers, and other
_huacas_ and places of worship, both general and such as were peculiar
to each village. It would take long to enumerate them, for they were so
numerous that, if they had had nothing else to do, the sacrifices alone
would have given them occupation. For each town was divided in the same
way as Cuzco, and every notable thing was made an object of worship,
such as springs, fountains, streams, stones, valleys, and hill summits,
which they called _apachetas_. Each of these things had its people
whose duty it was to perform the sacrifices, and who were taught when
to sacrifice and what kind of things to offer up. Although in no part
were there so many objects of worship as in Cuzco, yet the order and
manner of worshipping was the same.

A knowledge of the _huacas_ and places of worship is very important
for the work of conversion. I have a knowledge of them in more than
a hundred villages; and when the Lord Bishop of Charcas doubted
whether the custom was so universal, at a time when we were in a joint
commission by order of his Majesty, I showed him the truth of it in
Cuzco. And although the discovery of these things has taken time,
yet it has been necessary as regards the question of tribute and
contributions. For a very large portion of the harvests was set apart
for this service, and stored in places prepared for the purpose. Part
was expended on the sacrifices of the villages, and a larger share was
taken to Cuzco from all parts. The portions thus set apart were from
a third to a fourth, varying in different districts. In many villages
all belonged to the Sun, such as in _Arapa_ and others. In these the
greater part was devoted to sacrifices, in others (belonging to the
Ynca) not so much.

Another share of the produce was reserved for the Ynca. This was stored
in the granaries or sent to Cuzco, according to the necessities of
the Government. For it was not always disposed of in the same way.
The Ynca supplied with food all his garrisons, his servants, his
relations, and the chiefs who attended upon him, out of this share of
the tribute, which was brought to Cuzco from all parts of the country.
In time of war the provisions from some parts were sent to others, in
addition to the ordinary consumption, and there was such order in these
arrangements that no mistake ever occurred. Sometimes the stores were
sent from the magazines in the mountains to the coast, at others from
the coast to the interior, according to the exigencies of each case,
and this was done with never-failing speed and exactness. When there
was no demand the stores remained in the magazines, and occasionally
there was an accumulation sufficient for ten years.

There can be no doubt that this share of the Ynca was well managed. I
visited many of the store-houses in different parts, and they were,
without comparison, larger and better than those set apart for the
service of religion.

The lands set apart for the tribute of the Ynca and of religion were
sown and reaped in the same order; but it must be understood that when
the people worked upon them, they ate and drank at the cost of the Ynca
and of the Sun. This work was not performed by gangs, nor were the men
told off for it, but all the inhabitants went forth except the aged and
infirm, dressed in their best clothes, and singing songs appropriate
for the occasion. In these two kinds of tribute there were two things
that seem worthy of note. One is that the aged, infirm, and widows did
not join in it. The other is, that although the crops and other produce
of these lands were devoted to the tribute, the land itself belonged
to the people themselves. Hence a thing will be apparent which has
not hitherto been properly understood. When any one[3] wants land, it
is considered sufficient if it can be shown that it belonged to the
Ynca or to the Sun. But in this the Indians are treated with great
injustice. For in those days they paid the tribute, and the land was
theirs; but now, if it is found convenient to tax them in some other
way, it is clear that they will pay double tribute--in one way by
being deprived of their land, and in another by having to pay the tax
in the form that may be now fixed. If any one, as is often done, sets
up a claim by saying the Ynca had power to appropriate the land, the
injustice and wrong is all the greater; because if such was the right,
his Majesty succeeds to it; and, as regards _encomiendas_ for a life
or lives, it is clear that it is not the intention to grant them, nor
is it just as regards the estate of the Ynca. Such tribute or tax was
levied by the Ynca as King and Lord, and not as a private person. Hence
arose a notable mistake. It was declared that all the farms of _coca_
belonged to the Ynca, which was true, and therefore they appertain
to his Majesty. He could grant them in _encomienda_, and resume them
at the end of the term, if he so pleased, as is the case with the
_alcabalas_ of Valladolid. The Fiscal exerted himself to prove that the
farms belonged to the Ynca, and that the _encomienda_ only extended to
the Indians, and this was through not comprehending the nature of the
tribute that was given to the Ynca. In effect the Ynca took the produce
of all the _coca_ farms throughout the Andes for his own use, except a
few small patches granted to chiefs and _camayus_.[4] All the rest was
taken to Cuzco, but there was not then so much as there is now, nor one
fiftieth part; for in this too the reports were deceptive, as I have
more particularly shown in my report on the _coca_.

The Ynca did the same with all the males in the flocks, which were
appropriated for the service of himself and of religion, being left,
however, in the same district where they were bred, and merely counted.
No female was included in the tribute. The pastures and hunting-grounds
were demarcated, that the flocks might not be passed from one province
to another; but that each might have its assigned limits. This rule
has also given rise to pretensions on the part of some, to the flocks,
on the ground that they belonged to the Sun or the Ynca; and, before
order was established, a great quantity was seized on this pretext. It
is very certain that if his Majesty took the tribute of the flocks, he
would not wish that it should be given out of what the Indians held as
their own, and enjoyed as such; but only from that which belonged to
him, from having been given by them to the Ynca and to religion.

After I had become thoroughly acquainted with the subject, I severely
censured some who took a quantity of flocks from the _Aymaraes_ and
other parts, on this pretext. But, on an appeal to the Audiencia, it
was permitted on the ground that his Majesty succeeded to the right.

It was not all the flocks that were treated in this way; for a portion,
though a small one, was left to the district, and another to the
chief, who afterwards granted some to his servants. Those belonging to
religion and to the Ynca were called _Ccapac-llama_, and the others
_Huachay-llama_; which means rich and poor beasts. A division was
prohibited, and to this day they are all enjoyed in common.

In the matter of the flocks they made many rules, some of which were
so conducive to their preservation that it would be well if they were
still observed. It may be said that, in a great part of the kingdom,
the people are maintained by the flocks. They flourish in the coldest
regions, and there also the Indians are settled, as in all parts of
the Collao, and on the sides towards Arequipa and the coast, as well
as throughout _Carancas_, _Aullagas_, _Quilluas_, and _Collahuas_. All
those districts, if it were not for the flocks, might be looked upon as
uninhabitable; for though they yield _papas_, _quinuas_, and _ocas_, it
is an usual thing for three out of five years to be without harvests,
and there is no other kind of produce. But, by reason of the flocks,
they are richer and can dress better than those who live in fertile
districts. They are very healthy, and their villages are more populous
than those in the warm lands, and the latter are even more frequently
without their own products, than those who possess flocks. For the
flocks are sent down with wool, and return laden with maize, _aji_,
and pulses. This is the reason that, in the rules, a hundred Indians
of the barren land, though they be far from the mines, give more than
two hundred from the fertile land. Then Indians who take their flocks
to Potosi gain more in a month than any other ten in a year, and they
return with their flocks improved.

There was a rule that females should never be killed, and thus the
flocks multiplied exceedingly, for neither were those of the Ynca or
of religion killed except for sacrifices. If any beast was attacked
with _carache_,[5] which is the disease by which so many have been lost
in our times, the rule was that they should not be fed or cured, but
buried at once, deep in the ground, as the disease was infectious.

The flock of the community was shorn at the proper season, and the
wool was divided amongst the people, each getting the quantity he
required for himself, his wife, and children; so that all were clothed.
A portion of the flocks of the Ynca and of religion were also shorn,
and cloth was made out of the wool and taken to Cuzco, for the use of
the Ynca, and for the sacrifices. It was also used for clothing the
attendants of the Ynca, or was stored in the magazines. Thus in each
village they had workmen, called _cumpicos_, to weave the rich cloth
which they made in great quantities. The store-houses were quite full
of cloth when the Spaniards came, as well as with all other things
necessary to sustain life and for war.

One thing should here be noted, which is that when they distributed the
cloth to each man according to the quantity required for clothing his
family, no account was taken of what such a person might have of his
own, because he was supposed to enjoy this without prejudice to his
enjoying his share with the rest, even if a family possessed a large
quantity. It is important to decide how this tribute may now be taken,
with due regard to justice, from the estates of religion, of the Ynca,
and of the community. For in the event of there being sufficient for
the payment of this class of contribution, and of that which results
from it and is made from the wool, but a deficiency under some other
class, it would not be reasonable to make up such deficiency by an
exaction from every head, which is the way that it is now made up.
For if one Indian only has a single head of flock it will be taken for
the tribute, while if another possesses a hundred head no more than
one will be taken. This consideration gave rise to their own custom
that no man should pay tribute from his own personal property, but only
from the work of his hands, all working as a community. It is clear
that the tribute of religion and the Ynca was levied from the whole
community for the public service, while the private property of each
man was held by favour from the Ynca, and, according to their laws,
they had no other title to it. From this private property no tribute
of any kind was exacted, even when it was considerable in amount. But
all were obliged to do their part in producing the tribute demanded
from the community. It is not right, therefore, that they should now
be taxed by the head, but rather according to their estates. If there
are a thousand Indians in a _Repartimiento_, among whom there are
five hundred _mitimaes_[6] who never possess any sheep, and if the
tribute amounts to five hundred head, it is impossible to raise it.
Consequently when, by reason of the flocks, the tribute is to be paid
in sheep, it is necessary to ascertain to whom the sheep belong, and to
assess the _mitimaes_ and the natives separately. Thus the difficulty
will be overcome, and the injustice will be avoided. The community
is composed of rich and poor, and the tribute of sheep should be
distributed among those who breed them, without including any poor man
who happens to have acquired a single sheep. For this immunity should
be granted, and the matter is of sufficient importance to justify this
digression.

The same remark applies to the tax which is exacted throughout the
Collao and the province of Charcas where they have flocks. This
consists in having to convey to Potosi a quantity of provisions in
proportion to the number of sheep in the flock. This class of tribute
was well known in the time of the Yncas, because they carried tribute
to Cuzco on the sheep of the Sun and of the Ynca in great quantities.
But in assessing this burden the _mitimaes_ were treated with great
injustice; for, as they were all taxed together, the natives received
their share, and the _mitimaes_ theirs, so that the natives conveyed
their provisions on their beasts, while the _mitimaes_ had to carry
them on their own backs, for a distance of forty leagues and more. It
is a serious matter for an Indian to have to carry three _arrobas_ on
his back, which is the weight of a _fanega_ of flour, besides his own
food, and the loss of time.

The ancient tribute was to sow the crops for the Ynca and for religion,
and to reap them and carry the harvests to the store-houses, where
there was always a superfluity.

Another mistake that has been made in levying taxes, especially in the
Collao, through which the Indians have been much oppressed, is through
their being ordered to pay a quantity of provisions according to the
extent of the land they possess for sowing with _papas_, from which
they make _chuñus_. For out of five years, there is but a small yield
in three, so that the Indians have to pay all they possess. Thus the
men and their families suffer throughout the year by reason of the
tribute.

On the death of an owner of land, the heirs and descendants possessed
it in common, without the power of dividing it; but the person who
represented the _Ayllu_ had the charge, and all the rest enjoyed the
fruits in common, which were divided among them in the following
manner: If a son of the first possessor had six sons, and another son
had two, each one had equal shares, and there were as many shares as
persons. At the time of sowing they all had to be present to divide
the crop; and at the harvest if any one, even though a descendant,
had not been at the sowing, he could neither take his share nor give
it to another. Yet even if he was absent ten years, he did not lose
his right, if he chose to be at the sowing; and even when there were
so many descendants as that there was scarcely a mazorca of maize for
each, the rule was still observed; and it is still kept up in the
district of Cuzco, where the lands are held in this manner.

This custom of each descendant having a right to a share, should be
known when any business connected with the levying of taxes is to be
arranged. Thus the lands belonged to the whole village, and he who did
not work at the sowing had no share in the harvest.

The reason may now be understood why, in so many lawsuits that are
submitted to the Corregidores and Audiencias, scarcely any are between
an Indian and another of the same village, but between one village and
another.

After the Spaniards came, the Indians continued for a long time to till
the lands of the Ynca and of religion, and to store up the harvests
according to the old custom, and to burn a portion in sacrifice,
believing that a time would come when they would have to give an
account to the Ynca. When the President Gasca marched through the
valley of Xauxa against Gonzalo Pizarro, I remember that he rested
there for seven weeks, and they found stores of maize there for several
years, upwards of fifteen thousand _fanegas_ near the road. When they
understood that these reserved lands might be sown for their own
profit, the people of different villages began to sow them, and hence
arose many lawsuits.

When people went to work on land out of their own district, it was also
for the Ynca and religion, and the land set apart for this was called
_suyus_. But there were also some Indians left to irrigate and guard
these _suyus_, who, though in a land beyond their own district, were
always subject to their chiefs, and not to the chiefs in the land where
they resided. These are a different class of men from the _mitimaes_,
who were removed from the jurisdiction of the chiefs under whom they
were born.

It should be understood how those lands which were tilled belonged to
the sowers. In the Collao, where no maize can be raised, the people
had lands on the coast, and sent men down to till them, near Arequipa
for instance. In the time of the Marquis of Cañete, who was Viceroy of
these kingdoms,[7] owing to information which I supplied, these _suyus_
were returned as belonging to the province of Chucuito, but all the
others suffer by reason of this custom not being understood.

The order which, up to this time, has been adopted for the conversion
of the Indians, is for the priests to visit each village, with a book
showing who are baptized, who are married, who have more than one wife.
Thus the shepherd knows his sheep and is known by them. The ancient
custom by which no man moved from his district, was a marvellous aid.

The rules of New Spain, where the country is very populous, are not
applicable to this land. This was well understood by that prudent
and illustrious worthy Don Antonio de Mendoza,[8] whose memory will
long be cherished, and whose loss will be felt more every day by his
Majesty and by the people of the Indies. At the end of a year, during
which he had studied the affairs of this land, though he was suffering
from illness, he said that before issuing any orders it was necessary
to do three things--first, to see the country; second, to know the
capacity of the Indians; and third, to understand their customs, rules,
manner of living, and ancient system of taxation. For all this it was
necessary that he should have had better health and fewer years.

The order established by the Ynca in matters relating to the chase,
was that none should hunt beyond the limits of his own province; and
the object of this was that the game, while proper use was made of it,
should be preserved. After the tribute of the Ynca and of religion
had been paid, leave was given to supply the requirements of the
people. Yet the game multiplied by reason of the regulations for its
conservation, far more rapidly than it was taken, as is shown by the
registers they kept, although the quantity required for the service of
the Ynca and of religion was enormous. A regular account was kept of
all the hunts, a thing which it would be difficult for me to believe if
I had not seen it.

The Ynca made similar regulations with regard to the forests, in the
districts where they were of any importance. They were assigned for the
use of the regions where there was a want of fuel, and these forests
were called _moyas_ of the Ynca, though they were also for the use of
the districts in the neighbourhood of which they grew. It was ordained
that they should be cut in due order and licence, according to the
requirements. It should therefore be understood that the pastures, the
hunts, and the forests were used in common under fixed regulations;
and the greatest benefit that his Majesty could confer on these
Indians, next to their conversion, would be to confirm the same order
established by the Yncas, for to frame new rules would be an infinite
labour.

There was another kind of contribution in the time of the Yncas,
which was as heavy and onerous as all the others. In every province
they had a house called _Aclla-huasi_, which means “the house of the
chosen ones,” where the following order was kept: There was a governor
in each province whose sole duty was to attend to the business of
these houses, whose title was _Apu-panaca_. His jurisdiction extended
over one _hunu_, which means ten thousand Indians, and he had power
to select all the girls who appeared to him to be of promising
dispositions, at the ages of eight or nine years, without any limit as
to the number chosen. They were put into this house in company with
a hundred _Mama-cunas_, who resided there, where they were taught
all the accomplishments proper for women, such as to sew, to weave,
to make the drinks used by the Indians; and their work, in the month
of February, at the feast of Raymi, was taken to the city of Cuzco.
They were strictly watched until they reached the age of thirteen or
fourteen years and upwards, so that they might be virgins when they
should arrive at Cuzco, where they assembled in great numbers from all
the provinces in the middle of March. The order of distribution was as
follows:--

Women were taken for the service of the Sun, and placed in the temples,
where they were kept as virgins. In the same order women were given
to the service of Pacha-mama, and of other things in their religion.
Then others were selected for the sacrifices that were offered in
the course of the year, which were numerous. On these occasions they
killed the girls, and it was necessary that they should be virgins;
besides offering them up at special seasons, such as for the health of
the Ynca, for his success in war, for a total eclipse of the sun, on
earthquakes, and on many other occasions suggested by the Devil. Others
were set apart for the service of the Ynca, and for other persons
to whom he showed favour. When any man had received a woman as his
legitimate wife or _mamanchu_, he could not take another except through
the favour of the Ynca, which was shown for various reasons, either to
one who had special skill in any art, or to one who had shown valour in
war, or had pleased the Ynca in any other way. The number of women who
were set apart for these uses was very great, and they were selected
without any regard to whom they belonged, but merely because they were
so chosen by the _Apu-panaca_, and the parents could not excuse or
redeem them under any circumstances. Estates were set apart for the
support of the houses of the chosen ones, and this tribute would have
been felt more than any other if it had not been for the belief that
the souls of the girls that were sacrificed went to enjoy infinite
rest, which was the reason that sometimes they voluntarily offered
themselves for sacrifice.

One of the chief articles of tribute was the cloth that was given for
the service of the Ynca and of religion. Great quantities of this cloth
were distributed by the Ynca among the soldiers, and were given to his
relations and attendants. The rest was deposited in the store-houses,
and was found there in enormous quantities when the Spaniards arrived
in these kingdoms. This cloth was of many textures, according to the
uses to be made of it. Large quantities were made of the very rich
_cumpi_, woven with two fronts. A more common kind was made for the
sacrifices, for in all the festivals much cloth was offered up. For
these supplies the beasts of the Ynca were shorn at the proper time,
worked up, and sent to Cuzco, with the other tribute, in the month of
February, besides what was stored in the magazines, in accordance with
the instructions issued in each year.

The beasts required for Cuzco were sent in the same month, in the
quantity that had been ordered, all being males, for females were never
wasted either for sacrifices or for food. The _Pachayachachic_, whom
they held to be the universal Creator, the Sun, the thunder called
_Chuquilla_, the _Pacha-mama_, and an infinite number of other objects
of worship, all had their flocks set apart, and the wool from them was
distributed in the city of Cuzco for the sacrifices, and to clothe
the people who served the _huacas_. A quantity of cloth was also used
for the service of the houses where the embalmed bodies of the Lords
Yncas were kept. Here also were taken all kinds of food, such as maize,
_chuñu_, aji, and every other kind of provision that was raised in
the farms. All these things were arranged with such order, that it is
difficult to understand how the accounts and registers can have been so
well kept.

An immense quantity of personal service from all the provinces was
also required in the city of Cuzco, for the Ynca and his court. Every
province that was conquered had to send its principal idol to the city
of Cuzco, and the same province continued to provide for its service
and sacrifices in the same order as when it was in the province.

Another very heavy burden consisted in the supply of men for war, as
there were frequent rebellions in various parts of the empire, and it
was necessary to guard all the frontiers, especially along the river
of Maule in Chile, and on the Bracamoras in the province of Quito,
and towards that of Marcas, and in the province of the Chirihuanas,
bordering on Charcas, and towards the forests of the Chunchus and
Mosus. On all these frontiers we still meet with _pucaras_ or
fortresses where the garrisons were assembled, with roads leading to
them. _Mitimaes_ also were sent, from different provinces, to live on
these frontiers.

Those who performed special services were exempted from other classes
of tribute. There is an example of this in the province of Lucanas,
where the people were trained to carry the litter of the Ynca, and had
the art of going with a very even and equal pace. In Chumpivilcas the
people excelled in dancing, and many were exempted on that account. In
the province of Chilcas there is a red wood of excellent quality for
carving, and the Chilcas brought it thence to Cuzco, a distance of two
hundred leagues, in very great quantities, with many representations
carved and painted on it. The wood was burnt for sacrifices in fires
kindled in the great square, in presence of the Ynca and of the
embalmed bodies of the dead lords. Thus the best product of each
province was brought to Cuzco.

In the arrangement of tribute, men were also set apart for the
construction of public works, such as bridges and roads. In all the
royal roads from Quito to Chile, and still further on to the borders
of the government of Benalcazar,[9] and the branch road to Bracamoras,
there were _chasquis_ stationed at the end of every _tupu_, both on the
road of the coast and of the mountains. A _tupu_ measures the same as
a league and a half. At these points there were small houses adapted
to hold two Indians, who served as postmen, and were relieved once a
month, and they were there night and day. Their duty was to pass on the
messages of the Ynca from Cuzco to any other point, and to bring back
those of the governors, so that all the transactions and events of the
empire were known. When the Ynca wished to send anything to a governor,
he said it to the first _chasqui_, who ran at full speed for a league
and a half without stopping, and passed the message to the next as soon
as he was within hearing, so that when he reached the post the other
man had already started. They say that from Cuzco to Quito, a distance
of five hundred leagues, a message was sent and another returned in
twenty days. I can believe this, for in our wars we have sometimes used
these _chasquis_, and as it was an ancient custom, they readily made
the arrangement. In this way letters have been brought from Cuzco to
Lima in three days, a distance of a hundred and thirty leagues, over a
very bad road. The Yncas also used these _chasquis_ to bring up fresh
fish from the sea; and they were brought up, in two days, a distance
of a hundred leagues. They have records in their _quipus_ of the fish
having sometimes been brought from Tumbez, a distance of more than
three hundred leagues. The food of the _chasquis_ was provided from the
store-houses of the Ynca; for those who worked for the Ynca’s service,
or for religion, never ate at their own expense.

EDIFICES AND FORTRESSES.

One other contribution and tribute in the time of the Yncas imposed
heavy labour, and this was the demand for Indians to work at the
edifices of Cuzco. This work was very toilsome, for all their buildings
were of masonry, and they had no tools of iron or steel, either to hew
the stones out of the quarries or to shape them afterwards. All this
was done with other stones, which was a labour of extreme difficulty.
They did not use lime and sand, but adjusted one stone to another with
such precision that the point of junction is scarcely visible. If we
consider the number of times they must have fitted and taken off one
stone before this accuracy was attained, an idea may be formed of the
toil and of the number of workmen that was required. To this labour
was added the conveyance of stones from great distances by force of
men’s arms. Any one who has seen their edifices, will not doubt their
statements that thirty thousand men were employed. For not only are
these works above the ground, such as those in the city and fortress,
but there is also much well-cut masonry underground, as well hewn as
any that can be found in Spain. As they had nothing but stone tools, it
seems to me that a hundred Indians could not work and shape a single
stone in a month, and any one who likes to look at them will certainly
think the same. These edifices are not only in Cuzco, but in many other
parts where the work must have been much more heavy and difficult, by
reason of the stones being more distant. For at Cuzco, from Santa Ana,
which is in Carmenca, where the city commences, to Angostura, there
is a distance of three leagues, a little more or less; and within
this space all kinds of stone for building are to be found, black and
white, hard and soft; and all the stones of the neighbouring hills
are excellent for lime and plaster. I have examined the quarries, and
have seen their ingenious contrivances, in company with dexterous
artificers from Spain, and they assured me they had never seen so many
kinds of excellent stone within so small a space. He who has seen the
work which the Yncas commenced in Tiahuanacu, near Chuqui-apu,[10] and
considers that the stone is not met with within a hundred leagues of
the spot, will understand the advantage enjoyed by Cuzco.

This service was exacted throughout the kingdom; it being arranged in
Cuzco in each year, as regards the number of men to be employed and the
work to be done.

NOTE.--This report is incomplete at the end, and the copy at Madrid
has been made by a very ignorant clerk who left blank spaces when he
did not understand a word or passage.

THE END.

FOOTNOTES:

[1] See _G. de la Vega_, ii, p. 57; and the present volume, p. 92.

[2] Should be Ancohualla, or Hanco-hualla. See _G. de la Vega_, ii, 58,
82, 329.

[3] That is, any Spanish settler.

[4] Officials.

[5] See _G. de la Vega_, ii, p. 378.

[6] Colonists.

[7] From 1555 to 1561.

[8] Viceroy of Peru from 1551 to 1555.

[9] Sebastian de Benalcazar, one of the first conquerors of Peru, and
Governor of Popayan.

[10] The modern city of La Paz.

INDEX.

I.--SUBJECTS.

_Administration (Civil)_, 155, 156 (see _Laws_)

_Agriculture._
Irrigation, 19;
sowing, 19;
ploughing, 48;
harvest, 52;
patronage of, 78;
method of labour, 157

_Antiquity_ of Ynca civilization, 151

_April._ Harvest time, 52

_August._
Ceremonies in, 20;
rains commence, 21

_Bathing._ At installation of knights, 45

_Breeches._ Ceremony of conferring knighthood, by giving, 35, 36, 43

_Building._
Tribute, 170;
materials, 171

_Cable._ Ceremony of, 48, 111 (_note_)

_Celibacy_ of youths, 82 (see _Virgins_)

_Ceremonies._
at festival of the Sun, 17;
at the driving forth of evils (_situa_), 21, 24, 26, 33;
at the installation of knights, 35-46;
of the cable, 48;
of the water sacrifice, 50;
when a woman conceived, 53;
when a child was named, 53;
when a girl reached the age of puberty, 53, 80;
of worshipping heaps of stones on mountain passes, 78;
of coronation, 105

_Cloth._
Distribution, 160;
tribute, 167

_Comets_, 95

_Confession._ Custom of, 15

_Conquests._
Of first Ynca, 76;
of Pachacutec, 93-96;
progress of by the Yncas, 152
(see _War_)

_Coronation._ Ceremony, 105

_Costumes_ (see _Dresses_)

_Creation._ Tradition of, 4, 5, 6, 7

_Creator._
Attributes, 6, 7;
argument for existence of, 11;
prayer to, 20, 28, 33, 89;
precedence given to, 26;
representation of, 76;
honour paid to, 84, 167;
temple to, 11

_Cultivation_ (see _Agriculture_)

_Dancing_ (see _Music_)

_December._ Sham-fight in, 47

_Deluge._ Traditions of, 4, 5, 9, 132, 153

_Devils._
In early times, their power, 70, 71, 78;
exposure of, 86
(see _Huacas_ in list of Quichua words)

_Dramas_, 90

_Dresses._
Of young knights, 36, 40, 44;
of maidens, 37;
of parents and relations, 37, 49;
of villagers, 77

_Drinking_ (see _Libations_)

_Ears._ Ceremony of boring, 35, 46

_Emeralds_, 94

_Famine_, 97

_Farm_, 98 (see _Agriculture_)

_Fasting_, 82, 85, 97

_February_, 52

_Festival._
of the Sun, 16;
for driving forth evils, 21;
of knighthood, 35-46;
for multiplication of flocks, 46
(see _Ceremonies_)

_Fish._ Sent fresh from the coast to Cuzco, 169

_Flocks._
Feast for, 46;
management of, 158, 160, 161

_Forest conservancy_, 165

_Fortress_ of Cuzco.
Commenced, 88;
building, 90

_Future state._
Belief as to, 48;
speculations as to, 85

_Hair._
Ceremony of shearing, 37, 53;
combing of girls’, 80;
men ordered to shave, 82

_Harvest_, 52

_Heads._ Practice of compressing, 78, 82

_Human sacrifices_, 54, 79, 85, 100

_Hunting._ Rules as to, 164

_Insignia_ (see _Royal_)

_Irrigation_, 19

_January_, 51

_July._ Occupations in month of, 19

_June._ Festival in sowing-time, 19

_Knighthood._
Festival of admission to, 35, 36;
Races, 41;
installation, 43, 44;
ceremony of bathing, 45;
piercing the ears, 46;
breeches, 43;
discipline, 39, 40, 42, 46;
cultivate maize, 52
(see _Youths, candidates for_)

_Land tenures_, 155

_Landmarks_, 83

_Laws_ enacted by Yncas, 76, 83, 158-61, 164

_Legends_ (see _Traditions_)

_Libations_, 26, 49, 103

_Lineages._
Enumeration of, 23;
of each tribe, 77

_Love._ Excessive, between youths and maidens, 81

---- Charms, 81, 88

_Maidens._
At installation ceremony, 37;
their duties, 41;
encourage youths at the races, 42

_Maize._
Cultivated by young knights, 52;
used as a charm, 63

_March._ Month of, 52

_Marriage ceremony_, 54, 76, 80, 107

_May._ Festivals in months of, 16

_Moon._ Idol of, 37

_Mourning_ for the Ynca, 95, 100

_Mummies._ Honours paid to, 26, 27, 48, 50

_Music_, songs, and dancing, 18, 26, 32, 39, 42, 44, 48, 50, 51,
52, 59, 89, 99, 167

_November_, 36

_October._ Festival of boring ears of youths, 35

_Origin._
of tribes, 4;
of Cañaris, 8;
of Yncas, 74, 153

_Paintings_, representing lives of Yncas, on boards, 4

_Pearls_, 94

_Plays_ (see _Dramas_)

_Ploughing._ Time of, 48

_Prayers._
To the Creator, 20, 23, 28, 89;
for fruitful flocks, 29;
for the Huacas, 29, 32;
for the Sun, 30, 56;
for the Yncas, 31;
to Huanacauri, 38;
of the first Ynca, 79

_Priest_, 17, 18, 38, 41, 52, 83, 89, 98, 114 (see _Sorcerers_,
_Wizards_)

_Races._ Run by candidates for knighthood, 41, 80

_Rainbow._ Appearance of, 75

_Rope_ (see _Cable_)

_Royal Insignia_, 6, 19, 39, 41, 44, 91, 100, 105, 106, 111, 120

_Sacrifices_, 17, 20, 27, 32, 38, 43, 46, 49;
by water, 50, 52;
human, 54, 58, 79, 85, 100, 166;
various kinds, 81

_Sheep._ Images of, 19, 41 (see _Flocks_)

_Shearing_ (see _Hair_)

_Shepherds_, 46, 81

_Songs_, 59, 84, 89, 99;
war, 95
(see _Music_)

_Sorcerers_, 89;
cursed by Huascar Ynca, 115
(see _Wizards_)

_Sun._
Festival of, 16;
not looked upon as God, 17;
legend of, 18;
prayers for, 30, 56;
worship of, contemned, 83;
worship of by Colla chief, 90

_Staff_ of Tonapa, 74

_Superstitions_ respecting Spaniards, 60 (see _Devils_,
_Traditions_)

_Tenure_ (see _Land_)

_Traditions._
of earliest age, 70;
of Tonapa, 71, 87;
of Huanacauri, 75;
in Huarochiri, 123;
of Coniraya and Cavillaca, 124;
of Huathiacuri, 135;
of Pariacaca, 144
(see _Creation_, _Deluge_, _Origin_)

_Tribute._
Of crops, 162;
virgins, 165;
cloth, 167;
soldiers, 168;
labour, 168

_Virgins._
Houses of. Different classes, 82, 98, 108, 112;
ravished by order of Huascar Ynca, 112;
rules as to, 165;
sacrifice of, 166

_War._
Of the Chancas, 91, 154;
with the Collas, 101;
with Quito, 108;
of Huascar and Atahualpa, 113
(see _Conquests_)

_Weaving_, 78 (see _Cloth_)

_Wives_, 54, 80, 166 (see _Marriage_)

_Witches_, 63

_Wizards_, 13, 63 (see _Sorcerers_);
persecuted, 83

_Worship_ (see _Ceremonies_, _Festivals_)

_Youths._
Candidates for knighthood, 36;
discipline they were subjected to, 39, 40, 42, 46;
races run by, 41;
breeches given to, 35, 36, 43;
dress and ornaments of, 44, 45, 80;
bathe, 45;
sham-fights, 47;
ears bored, 46;
celibacy of, 82 (see _Knighthood_);
cultivate maize, 52

II.--NAMES OF PLACES.

Words with a † also occur in Garcilasso de la Vega, and with a ‡ in
Cieza de Leon.

_Acahuara._ A plain in the valley of the Vilcamayu, south of Cuzco,
near the modern village of Andahuaylillas, 18

†‡_Acari._ A valley on the Pacific coast, 62. See _Cieza de Leon_,
pp. 28, 265; and _G. de la Vega_, i, 244, 267

_Achacache._ On the shores of lake Titicaca. Inhabitants called
_Urcos-suyus_, 100

_Achpiran._ A hill visible from the temple at Cuzco, behind which
the sun sets, 17

_Acoya-puncu, Angostura de._ The first stage from Cuzco, in the
direction of Colla-suyu, 22, 170

_Allcayriesas._ Aborigines of Cuzco (see _Cullinchinas_ and
_Cayaucachis_), 76

_Amaybamba._ A place beyond Ollantay-tampa, 29

_Anahuarqui._ Hill, two leagues from Cuzco, 41, 42

_Ancasmarca._ A province five leagues from Cuzco, in Anti-suyu, 9

_Anchicocha._ In the province of Huarochiri, 125, 136

_Anco-yacu_ river, 114

†‡_Andahuaylas (Antahuaylla)_, 18, 22, 152

†_Angaraes (Ancara)_, 78, 93. See _G. de la Vega_, ii, p. 132

_Anta._ Near Cuzco, 9, 59, 120

_Antamarca._ Huascar Ynca slain at, 119

†_Anti-suyu_ province, 22, 27, 54, 96

_Apu-tampu_ (see _Paccari-tampu_)

†‡_Apurimac_ river, 23, 92, 116, 119

_Arapa._ A village north of lake Titicaca, 156

†‡_Arequipa_, 95, 96, 159

†‡_Asancaru (Azangaro)_, 100. See _G. de la Vega_, i, p. 76; _Cieza
de Leon_, p. 369

†‡_Asancata_ peak, 87, 95. See _G. de la Vega_, i, p. 159

_Aullagas._ A province in Upper Peru (modern Bolivia), 159

†_Ayamarca_, 35, 90. See _G. de la Vega_, i, p. 80

_Ayapata._ A district in the province of Caravaya, 93

†_Aymara_, 96, 114, 159. See _G. de la Vega_, i, pp. 235, 237; ii,
p. 50

†‡_Bombon (Pumpu)_, 114. See _G. de la Vega_, ii, p. 130

†‡_Cacha_, 18. See _G. de la Vega_, i, p. 159; ii, p. 69

_Cacha-pucara._ Fortress at Cacha, 72

_Cachona village._ Probably _Cachora_, a small village near
Abancay, 41

†_Cac-yaviri._ On the south side of lake Titicaca, 101

_Cajamarca_ (see _Cassamarca_)

_Callachaca_, 91, 98

_Capi-mayu._ River flowing through Cuzco; now called Huatanay, 50

_Carapucu_ mount, 72

†_Carancas._ In the south of Bolivia, 159

†‡_Caravaya_ province, 72, 93, 95, 102, 115

†‡_Cassamarca_ (Caxamarca), 7, 67, 94

†_Cayambi._ In the kingdom of Quito, 97, 98, 108, 109

_Ccapac-uilca._ Sacrifice on hill of, near Cuzco, 17

_Chacamarca._ There is a place in the district of Vilcashuaman with
this name (_Alcedo_, i, p. 353), 73, 78, 100

†‡_Chachapuyas_ province, 98, 111, 113, 116

_Chaclla._ A district of Huarochiri, 94, 121

_Chayas_ province, 93

†_Chilli_, 103, 115

_Chillqui (Chollqui)._ A district south of Cuzco; now called Paruro
(_Alcedo_, i, p. 443), 96

_Chillqui-urpu_, 93

†_Chimu_, 94, 108. See _G. de la Vega_, ii, pp. 195, 424

†_Chincha-suyu._ Northern division of the Ynca empire, 22, 27, 54,
103

†_Chincha-yunca._ On the coast, 88, 93, 94

†_Chirihuana_, 102, 109, 115, 168. See _G. de la Vega_, i, pp. 50,
54; ii, pp. 274, 277

†_Chita._ Heights a league and a half from Cuzco, 23. See _G. de la
Vega_, i, p. 341; and ii, p. 71

†_Chollques._ (Probably _Chillqui_ of _G. de la Vega_, i, p. 80).
Near Paruro, 96

_Choco_ village, 41

_Chorrillo._ A village in Huarochiri, 125, 142

†‡_Chumpivillcas_, 96, 168. See _G. de la Vega_, i, p. 229

†_Chunchus_, 168. See _G. de la Vega_, ii, p. 263

_Chuntay-cassa_, 116

†_Chuqui-apu_, 171. See _G. de la Vega_, i, p. 225

_Chuqui-chaca_, 29

_Chuqui-cancha_, 56, 57

_Chuqui-chinchay_, 95

_Churicalla._ Two leagues south-west of Cuzco, 23

_Cienequilla._ On the road from Lima to Huarochiri, 136

_Cocachalla._ A ravine in Huarochiri, 145

_Cocha-cassa._ Near Huancarama, a lake somewhat off the road from
Cuzco to Andahuaylas, 115, 117. See _G. de la Vega_, i, p. 266

†_Colcapata_, 19. See _G. de la Vega_, i, p. 179; ii, pp. 7, 109,
168, 237

†_Colla-suyu._ South division of the empire of the Yncas, 22, 27,
54, 67, 93, 105, 108

†‡_Collas._ A tribe in the northern part of the basin of lake
Titicaca, 96, 100, 109

†‡_Collao._ A general name for the region round lake Titicaca, 164

†_Collahua_, or _Caylloma._ A lofty region between Cuzco and
Arequipa (_Alcedo_, i, p. 492), 159

_Collo-chahuay_, 103

_Colla-pampa_, 94

_Collcapampa_, 74, 75

_Condorcoto._ A mountain in Huarochiri, 138

†‡_Coquimpu._ In Chile, 103, 115

_Cullinchinas._ An aboriginal tribe of Cuzco, 76

†_Cunti-suyu._ Western division of the empire of the Yncas, 23, 27,
54, 96

†_Curampa_, 115. See _G. de la Vega_, i, p. 323; and _Alcedo_, i,
p. 565

_Cusipampa._ A tributary of the Apurimac, 23

†_Cusi-pata._ Great square in Cuzco, 87. See _G. de la Vega_, ii,
pp. 159, 252, 254

_Cuti._ A hill in the puna of Pumacancha, 18

†_Cuzco-ccapac_ (see _Hurin_, _Hanan_), 79

_Cuzco-cara-urumi._ A rock so called, which gave the name to the
city, 76

†_Hanun-Cuzco._ Upper Cuzco, 26, 33, 43, 44, 47, 48, 76, 79, 151

_Hatun-Huanca Sausa._ Valley of Xauxa, 93. See _G. de la Vega_, ii,
pp. 128, 517. (See _Sausa_)

_Hayacuchos_ (or _Hayachuco_). Indians who performed dances at
Cuzco. The latter form is probably correct, 90, 112

†_Huaca-chaca._ A bridge over the Apurimac, 116. See _G. de la
Vega_, i, pp. 234, 241

†_Huaca-puncu-mayu._ River also called _Capi-mayu_ and Huatanay,
flowing through Cuzco, 50

†_Huacay-pata._ Great square at Cuzco, 17, 39, 43, 53, 87, 99

†_Huacra-chucu_, 97. See _G. de la Vega_, ii, p. 322

_Huamalies_ province, 94

†_Huamanca_ (Guamanga), 95

_Huaman-cancha_, near Cuzco, 43

_Huamañin_, near Vilcas, 95

_Huanacu_ (see _Tiahuanacu_), 16

_Huana-calla_, 91

†‡_Huancas._ Great tribe of, 87, 93, 98, 114

_Huancarama._ Between the Apurimac and Andahuaylas, 115

†_Huancane._ On the north side of lake Titicaca, 100

†_Huancavillca._ The modern Huancavelica, 94, 102

†‡_Huanucu_ province, 94, 114

_Huaray-pacha_, 22

_Huarmi-pucara_, 101

_Huari_, 15

_Huarochiri_ province, 125, 135, 143

†_Huaruc_, 88. See _G. de la Vega_, i, p. 80

_Huascar-pata_, 111

†‡_Huayllas_, 98. See _G. de la Vega_, ii, p. 132

_Huayparya._ South of Cuzco, 22

_Hucuru_, 87

†_Hurin Cuzco_, or Lower Cuzco, 22, 33, 43, 44, 47, 48, 76, 151

†_Jaquijahuana_ (see _Sacsahuana_), 23. See _G. de la Vega_, i, p.
80; ii, p. 53. Also _Cieza de Leon_, pp. 9, 32, 150, 320, 321

_Lanquisupa, Yayanacota de._ The lake of Lanqui in the lofty region
west of the vale of Vilcamayu, 88

_Latallaco_ hill, near Lima, 136

_Llallahua-pucara_, 100, 101

_Llantapa_, in Huarochiri, 142

_Lucrioc-chullo_ farm, 98

_Lupaca_ province, in Colla-suyu, on the western shore of lake
Titicaca, 101

_Mama_ province, a district of Huarochiri (_Alcedo_, ii, p. 433),
94, 121

_Manares_ province, 102

_Mantucalla._ Ynca remained at, during sacrifices, 18

_Maras._ A village north of Cuzco, 43

†_Marca-huasi_. About ten leagues from Cuzco, in the province of
Abancay (_Alcedo_, ii, p. 457), 23

†_Mascas._ Vanguard in Ynca’s army, 116. See _G. de la Vega_, i, p.
80

_Matahua._ A place near Cuzco, 38

_Matro-coto._ Mountain in Huarochiri, 143

_Mauli_, river, 168

_Mullipampa._ In Urcos, 18

‡_Mulla-hampatu._ In the kingdom of Quito, 113

_Musus (Moxos)_, 168

†_Muyna_, 111. See _G. de la Vega_, i, pp. 80, 86, 190, 306, 349;
ii, pp. 306, 485

_Ollachea._ In the province of Caravaya, 93

_Ollanta-tampu._ In the vale of Vilcamayu, near Cuzco, 51, 116

_Omoto-yanacauri._ Sacrifice at, 17

†‡_Otabala._ In the kingdom of Quito, 110

†‡_Paccari-tampu_, 6, 38, 71, 173. See _G. de la Vega_, i, p. 65

†‡_Pachacamac._ On the coast of Peru, south of Lima, 29, 31, 33, 60

_Pachatusam._ A high hill near Cuzco, 95, 104

†_Papris_, 96, 102, 116. See _G. de la Vega_, i, p. 80

†_Parinacochas_, 59, 96. See _G. de la Vega_, i, p. 231

†‡_Pastus_, 99, 110. See _G. de la Vega_, i, p. 40; ii, p. 241, 350

_Pati._ A plain near Andahuaylillas, 18

_Paucaray_, 93

_Pisac._ In the vale of Vilcamayu, near Cuzco, 23, 100

_Pocana-cancha_, 112

_Pollcaro river_, 116

_Poquen-cancha._ Temple where historical records were kept, near
Cuzco, 4

†_Poqui-llacta_, 102. See _G. de la Vega_, i, pp. 79, 86

†_Potosi._ In Upper Peru, 161

†_Puca-marca_, at Cuzco, 21, 118. See _G. de la Vega_, ii, p. 246

†‡_Pucara._ In the Collao, 6, 7, 100, 101

_Puipu-huana._ A mountain peak in Huarochiri, 144

_Puma-cancha_, 18, 95, 108

†_Puma-chupa._ A suburb of Cuzco, 50. See _G. de la Vega_, ii, pp.
239, 242, 247

_Puma-huaca_, 94

_Puna-marca_, 92

_Puquina._ Near Moquegua, 100 (_Alcedo_, iv, p. 236)

_Puquinque_, 47

_Putina._ In the province of Azangaro, near lake Titicaca, 83

†_Quehuar._ Vanguard in the Ynca’s army, 116. See _G. de la Vega_,
i, p. 80.
_Quehue_ became a village near Checacupe, in the vale of
Vilcamayu (_Alcedo_, iv, p. 284)

_Quepay-pampa_, 118

_Queros-Huanacauri._ Sacrifice at, 17

_Quihuar-cancha._ In Cuzco, 21

†_Quichuas_, 100, 116

_Quichuipay_ lake, 95

†_Quilacu._ In Upper Peru, 98

†‡_Quillasenca_, 98, 109 (_Alcedo_, iv, p. 290). A tribe between
Quito and Pasto

_Quilli-yacolca._ Ravine near Cuzco, 41

_Quillis-cachis._ Aborigines of Cuzco, 110, 116

_Quilluas_, 159

†_Quiquisana._ A village in Quispicanchi, in the vale of Vilcamayu,
south of Cuzco (_Alcedo_, iv, p. 293), 18, 22, 96

_Quinti._ In Huarochiri, 143

_Quiras-manta_ ravine, 39

†‡_Quito_, 97, 98, 108, 110

_Quizachilla._ Final victory over the Chancas at, 92

†_Quispicancha._ A province south of Cuzco (_Alcedo_, iv, p. 295),
18

_Quisuar-cancha._ Temple at Cuzco, 11

_Quiyancatay_ mountain, 87

†_Rimac-pampa_, at Cuzco, 20. See _G. de la Vega_, ii, p. 239

_Rimac-yuncas_, 94, 108

_Rontoca._ In the Quehuars, 18

†_Rucanas (Lucanas)_, 93, 117. See _G. de la Vega_, i, p. 267; ii,
pp. 147, 358

_Rumi-huasi_, 93

_Rurama_, near Quiquijana, 18

†_Rurucachi_, 18, 88. See _G. de la Vega_, i, p. 159

_Sacalpiña._ A league from Cuzco, 54

†_Sacsahuaman._ Fortress at Cuzco, 88, 90, 93, 99, 103, 106

†‡_Sacsahuana_, 12, 119

_Sallcatay_ mountains, 87, 117

_Sancus_, 110, 116

_Santa Ana._ A village in Huarochiri, 130

---- A church in Cuzco, 170

_San Agustin._ Site of the palace of Tupac Ynca Yupanqui at Cuzco,
100

_San Damian._ A village in Huarochiri, 130, 142, 144

_Santo Domingo._ On the site of the temple at Cuzco, 17, 37

_San Geronimo de Surco._ A village in Huarochiri, 133

_San Juan._ A village in Huarochiri, 130

_San Lorenzo de Quinti._ A village in Huarochiri, 144

_Santa Maria de Jesus_ de Huarochiri, 143

_Santiago de Hanalucayhua y Hurinhuayhuacanchi_, 67

_Sañuc_, 74

_Satpina_, 22

_Sausa_, 6, 87, 88, 93

_Sausiru_ farm, 52

_Sienacaca_, 144

_Sihuana._ In Cacha, 18

_Soras._ In the province of Lucanas (_Alcedo_, iv, p. 445), 93

_Succanca_ hill, 17

_Sulcanca_, 18

_Suntu_ hill, 18

_Surco._ In Huarochiri, 133

_Susur-puquio_, 12

_Sutic-toco._ In Paccari-tampu, 77

†_Tampu_, 29, 77, 98, 116

_Tancar_ village, 82

†‡_Tarma_, 94, 103

_Tautar_, 23

_Taya-cassa._ An island near Huanta, formed by the river Anco-yacu,
which divides the province of Huanta from that of Angaraes
(_Alcedo_, iv, p. 515), 93

†‡_Tiahuanacu_, 4, 5, 6, 7, 73, 171

_Tilca_, 23

_Tiquina._ South part of lake Titicaca, 73

†_Titicaca_, 5, 60, 112

†_Tococachi._ Suburb of Cuzco, 85, 97. See _G. de la Vega_, ii, p.
249

†_Ttahuantin-suyu._ Empire of the Yncas, 68, 76, 87, 103, 107, 111

†‡_Tumipampa_, 97, 108, 113

---- _Pachacamac_, 98

†_Tucuman_, 103

†_Uacay-pata_ (see _Huacay-pata_)

†_Uiscacabamba._ Wizards kept at, 60

†‡_Urcos_, 18, 29, 102, 151

†_Urco-suyu_, 67, 100. See _G. de la Vega_, i, p. 159

_Utcu-pampa._ Huascar taken prisoner at, 117

_Vallollo_ mountain, 87

_Varivilca_ (see _Huarivilca_)

_Villca-coto_, 133

†_Vilcañota_, 18, 83, 88, 152. See _G. de la Vega_, ii, pp. 179, 255

†_Vilca-cunca_, 99, 119. See _G. de la Vega_, ii, pp. 51, 511

†_Vilcapampa_, 63. See _G. de la Vega_, ii, pp. 270, 301

†‡_Vilcashuaman_, 93, 95, 108, 114, 115. See _G. de la Vega_, i,
pp. 324, 326; ii, p. 58

†_Xauxa_ (see _Sausa_)

_Yacachacota._ Huaca at, 88

_Yacolla_ hill, 18

†‡_Yahuar-ccocha_, 110

_Yamquesupa_ village, 72

_Yanacocha_, 88

_Yana-yacu_, 113

_Yana-yana._ Sacrifice at, 18

_Yaurisquis._ Near Paruro, south of Cuzco (_Alcedo_, i, p. 443), 23

†_Yauyus_, 114. See _G. de la Vega_, ii, p. 143

†_Yunca_, 31, 94, 123, 134. See _G. de la Vega_, ii, p. 224

†_Yuncay-pampa_, 91

†_Yucay_, 151

III.--QUICHUA WORDS.

Some are _corrupt_, and cannot be made out, owing to errors in
transcription.

Words with a † also occur in Garcilasso de la Vega, and with a ‡ in
Cieza de Leon.

_Accari._ This word occurs in a prayer for the Ynca. _Acca_ is the
fermented liquor called chicha. _Ri_ is a particle meaning
‘but,’ ‘but however’ (_Holquin_, pp. 264, 267), 31

_Achacuc_, 29 { Sorcerers who told fortunes by maize or llama’s
_Achicoc_, 14 { dung, according as they came out odd or
{ even. _Mossi_ No. 3; _Von Tschudi_, p. 17

_Achus._ _Achu_ or _Achuch_. An interjection of reprehension at one
who exaggerates (_Mossi_, No. 4; _Von Tschudi_, p. 19), 79

†_Aclla._ Chosen women (see _Yurac_, _Huayra_, _Pacu_, _Yana_), 82,
98, 108, 112

†_Aclla-huasi._ House of chosen women, 165. See _G. de la Vega_, i,
p. 292

_Acnupu_, 29, 33. _Acnapuy_ (_Von Tschudi_, p. 9), or _Acnopuy_
(_Mossi_, p. 5), richly dressed. _Acnani_, to prepare
ceremonies. _Acnapuy_, pretty, handsome (_Markham_, p. 67)

_Acoycunacataca._ _Accoy_, innumerable (_Markham_, p. 65), _Cuna_,
the plural particle. _Taca_, a particle of affirmation
(_Holguin_, p. 265)

_Acsa._ The only word resembling this is _Acsu_, the skirt or
petticoat, 29

_Ahuapichu._ _Ahua_, woven. _Pichu_, a hollow bone, or small pipe.
_Ahua_ is also a macaw. Then _pichu_ is probably for _pichiu_
or _piscu_, a bird, 28, 33

_Alan-Situa-saqui._ A song at the Situa festival. _Alan_ should
probably be _Alau_, an interjection, 26

_Allastu._ _Allani_ is the verb “I dig”. Possibly _stu_ should be
_stin_, when the word would mean ‘the time for digging,’ or
it might be _huaca_, a proper name, 32

_Allcachispa._ _Allcachini_, to interpret, 31

_Allcañañiy._ From _Allcani_, to leave anything undone, 79, 89

---- _ñancyran_, 79

_Alquenti_ (see _Ccenti_)

_Allpamantaca._ Mortal (_Allpamantucac_), or that which becomes
earth (_Allpayac_), 79

_Allparnumachun._ For _Allpamanac_, mortal, 79

_Ama._ Not, 31, 56

_Amacaçachunchu_, 30

_Amacacharihuay._ _Amacha_ or _Amacacha_, a defender. _Ri_, a
particle, denoting a beginning, as _Amachani_, “I defend”,
_Amacharini_, “I prepare to defend”, 32

_Amachu-pichu-pichu-chunchu._ _Chu_ is an interrogative adverb.
_Pi_, the preposition “in”. _Pichu_, 30

_Amananachispa_, 56

_Amahunuchispa._ _Ama_, not. _Hunu_, a million, or _Huñu_, all.
_Mana_, none, 30

_Amalla._ _Lla_ is a particle meaning “only”, “no more than”, 31

_Amananu._ An interjection, 30

_Amapirima_, 90

_Amaquaquinta_, 30

_Amaru._ A serpent, 95

_Amatisca_, 31

_Amaycay._ Perhaps _Amancay_, a lily, 30

_Amusca._ _Amu_, “dumb”, 32

_xAnac-pacha_ (or _Hanac_), high. _Hanac-pacha_, heaven, 32

†_Anatuya._ _Añas_, a skunk, 79. See _G. de la Vega_, ii, p. 384

_Añay saoca._ A drama. _Añay_, an interjection of praise. _Sauca_,
pleasure, 90

†_Anca_, An eagle, 96. See _G. de la Vega_, ii, p. 457

_Ancalluasu._ Dress of a girl. _Ancallu_, woman’s attire in ancient
times (_Mossi_, No. 15), 53

_Ancha._ Superlative, 89

_Apa._ _Apani_, I carry, 79

_Apachamama-achi._ A compound of Ynca and Colla words. _Apachi_, is
grandmother in the Colla dialect. _Mama_ is mother i the Ynca
language, 77

_Apachinarcanqui._ You shall have caused to be carried, 79

†_Apachita._ A heap on the road side, 78, 115. See _G. de la Vega_,
ii, p. 356

_Apacochan._ (_Corrupt_)

_Apoyunay._ _Apuyupa_, “one in high authority”, 79

†_Apu._ Chief, 25, 79. See _G. de la Vega_, i, p. 225; ii, pp. 39,
318

---- _Punchau_, sun idol, 25

---- _Quilla_, moon idol, 102, 103

---- _Panaca_, governor of the convents of women, 165

_Armicachun._ Probably _Armachachun_. _Arma_, bath. _Chachun_,
third person singular imperative of _Cani_, “I am”, 33

_Arpay._ Blood sacrifice, 79, 85, 115

_Aspaca._ _Aspacacuni_, to sacrifice by invitation, 115

_Astara._ A flute, 139

_Atalli_, 31

_Atic._ A conqueror, 79

_Aticoclla._ _Aticlla_, preparation, 31

_Aticuc._ _Aticani_, to keep or guard, 31

†_Atoc._ A fox, 112. See _G. de la Vega_, ii, p. 384

_Attollihuay_, 33

_Atun_ (see _Hatun_)

†_Auca._ Enemy, soldier, 102, 115. See _G. de la Vega_, i, p. 185;
ii, pp. 76, 528

†_Auqui._ Prince of the blood royal, unmarried, 106. See _G. de la
Vega_, i, p. 97; ii, p. 352

_Auscovicas._ Soothsayers. The word is corrupt. Perhaps
_Cusco-vica_, 114

_Ayamarca Raymi._ October, 35

_Aycay._ _Ayquiy?_ flight, 32

_Ayma._ A song, 89

_Ayman_, 79

_Ayrihuay._ April, 33, 52

_Ayuscay-rutu-chica-quica-chica._ Ceremonies. Garcilasso says that
_Ayusca_ is a baby that pines (i, iv, 2). _Ayuni_ now, but
not in ancient times, means to commit adultery. _Rutu_, to
shear, and _Quicu_, to comb. _Chica_, as, as well as, so. The
_Ayuscay_ was when a woman conceived; _Rutu_, when a child
was named and shorn at the age of one; _Quicu_, when a girl
reached the age of puberty, 53

_Cachra._ A song, but the word is corrupt, 89

_Cachun._ The third person present imperative of the verb _Cani_, I
am, 31, 56

†_Caçi-caçi._ Commandments, precepts, 71. Also a fast, according to
_G. de la Vega_, ii, p. 229

_Caçicta._ Accusative form of the above, 30, 56

_Cac-yoc._ An old form of _ca_, “but”; _yoc_, a particle of
possession, 32

_Cahuariusinay._ The word _Cahuari_ is to look up; and _Cahuarina_
a look-out place, 89

_Cahuac._ He who looks, 79

_Callapallatichinay._ _Callpalla_ is sterile, barren, 89

_Calli._ Valorous, courageous, 37

_Callpanchan._ _Callpa_, force, vigour. _Callpanchani_, to
strengthen, 77

_Callpari._ To regain strength, 115

_Callparicu._ A wizard, one who gives strength, 13

_Callpay._ Work, 115

_Callurac._ Clever, able, 81

_Calparica._ (see _Callparicu_)

†_Cam._ Thou, 90, 115. _G. de la Vega_, i, p. 197

_Cam-cam_, 115

_Can-cuna._ Ye, 115

_Cama._ The soul, 31. _G. de la Vega_, i, p. 106

_Camac._ Participle of _Camani_, I create, 33, 79. _G. de la Vega_,
i, p. 101

_Camac-churac._ _Churani_, I put, 30

_Camac-pacha._ _Pacha_, the earth, 79

_Camac-chiscan_, 79

_Camachun._ Third person singular imperative, 30

_Camachurac_, 28

_Camanchacas_, 96

_Camanmi._ An optative form of the indicative, 79

_Camantera-pichiu._ Name of a bird, 46

_Cama-quimpa_, 86

_Camas._ Perhaps for _Camac_, 28

_Camascayqui._ Imperative future second person, 29, 31, 32, 33

_Camasca._ A wizard, 14

_Camay-quilla._ December, 47

_Camchomcanquiman._ Probably for _Cachcanquiman_. Preterite of the
optative second person singular of the verb _Cani_, I am. “_O
that you were_”, 79

_Camtaca_, 81

_Canahuisa._ Sorcerer, 89, 114

_Canay._ June, 19

_Canca._ They will be, or he will be. From _Cani_, I am, 28, 29

_Cançachihuay._ A thrush, 33

_Canchari._ _Cancha_, a place, yard, court. _Ri_, a particle
meaning but, but however, 30, 56

_Canchu._ A wizard, 83, 89, 114

†_Cancu_ (see _Sancu_)

_Cani._ I am, 79

_Canqui._ Thou art, 33, 79, 115. _G. de la Vega_, Pt. II, lib. i,
cap. 23

_Canquichic._ We are, 115

_Canipo._ Medal of gold or silver worn by nobles on their
foreheads, 16

_Capaucha-cocuy._ Human sacrifice. _Ccapachani_ means to do a thing
with pleasure, also to cut by the root. _Cocuy_, an offering.
_Cocuni_, to offer oneself, 85

_Canta_, or _Camta_. Accusative of _Cam_, thou, 30

_Cantoray._ A way of making chicha, 35

†_Carachi._ The itch in llamas, 160. _G. de la Vega_, ii, p. 378

_Carca._ A sorcerer, from the dung of llamas; diviner by odds and
evens, 89

_Carcan._ Third person singular perfect indicative of _Cani_, “I
am,” 79

_Carhua-yalli._ A term unexplained by Dr. Avila, 122

_Cari (Ccari)._ A man, 28, 86

_Cari-cachun._ _Ccari_, a man. _Cachun_, imperative third person of
_Cani_, “I am”, 28

_Cari-cachuyu._ Probably for _Cari-cachun_, 33

_Cari-llacta._ _Ccari_ and _llacta_, a village, 56

_Casilla._ _Casi_, vain. _Casilla_, in vain, 28, 30, 56

_Casillacta_, 30, 31, 56

_Catamuscampas._ _Catani_, to cover, roof, 115

_Catuiman_, 32

_Cauchay._ _Cauchani_, to pick leaves, 30

_Causachun._ Third person imperative of _Causani_, to live, 30

_Causamus_, 33

†_Cay._ This. Also the infinitive of _Cani_, I am. Applied to nouns
to denote the nature of a thing, as _Runa_, a man; _Runacay_,
humanity, 30, 79. _G. de la Vega_, i, p. 198

_Cay-lla._ _Lla_, a particle of love, liking, preference, 28, 29, 33

_Caycama._ _Cama_, a preposition, with, as for as, according to, 81

_Caycaricachun_, 79, 86

_Cay-huarmi-cachun._ _Cay_, this; _Ccari_, a man; _Huarmi_, a
woman; _Cachun_, third person imperative of _Cani_, I am, 79,
86

_Cay-colla._ Proper name _Colla_, 38

_Cay-coscay._ Proper name, 86

_Caycustayri._ (_The word is corrupt_), 29

_Cayhuacyanquital._ _Cayhua_, a certain plant; _quita_, wild. But
the word is corrupt, 81

_Cayqui._ _Cay_-yqui, _thine_, 28, 33

_Cayquita._ _Ta_, accusative ending, 78

_Cayquichuras._ _Chu_, a particle of interrogation, 30

_Cayquiquisicas-pilla._ _Quiqui_, the same, 30

_Cayu._ A song, 89

_Ccacca._ A rock, 87

_Ccalla-sana._ A portent; _Ccallani_, I break; _Sanampa_, a sign,
107

_Ccallac-pacha._ “Beginning of time”, 70

_Ccamantira._ Small bright feathers that birds have under their
beaks, 80

†_Ccapac._ Rich, royal, 29, 78. _G. de la Vega_, i, p. 95; ii, pp.
27, 345

---- _acchama quispisutuc umu._ Water in the spring at Titicaca;
_Chama_, joy; _Quispisutu_, crystal drops; _Umu_, water. “The
royal joy bringing crystal water drops”, 87

_Ccapac achun._ An exclamation, 31

---- †_Ayllu._ The royal family, 23, 98. _G. de la Vega_, ii, pp.
243, 345, 541

---- _cocha-cocuy._ A ceremony, 54, 57, 86

---- _Caçir._ Viceroy, 99

---- _llama._ The royal sheep, 159

---- _llautu._ Royal fringe, 100

---- _huari._ An officer’s name, 102

---- _Raymi._ November; great festival, 35, 36, 47, 83, 84, 85, 103

---- _Tica_, 89

---- _Unancha._ Royal standard, 91, 105, 120

---- _Uncu._ Royal tunic, 111

---- _Usnu._ Royal tribunal, judgment-seat, 107

---- _paratamus_ (corrupt?), 79

_Ccari_ (see _Cari_). A man, 28, 86

_Ccenti._ A humming-bird

_Ccuri_ (see _Curi_)

†_Chaca._ A bridge, 73, 78, 100. _G. de la Vega_, ii, p. 119

†_Chacara._ A farm, 31, 48. _G. de la Vega_, ii, p. 226

_Chachac._ A priest, 77

_Chachachun._ _Chachani_, to shake clothes, to shake a tree for
fruit, 31

†_Chahuar._ Aloe fibre, 40. _G. de la Vega_, i, pp. 58, 227

_Chahuarhuay._ Month of June, 19

_Chama._ Joy, 87

---- _huarisca._ A song; _Huari_, God of power, 74. _Tschudi_, ii,
p. 315

---- _uricasa._ Probably for _huarisca_, 89

†_Champi._ Mace, battle-axe used with one hand, 6, 106. _G. de la
Vega_, ii, pp. 177, 518

_Chamachun._ _Chamani_, I rejoice, am content, 31

_Chapipuca._ _Chapi?_ (corrupt); _Chaupi_, middle; _Puca_, red, 32

_Chasca-chuqui._ Lance; _Chasca_, netted, dishevelled. A lance
whence a fringe was suspended, 95

†_Chasqui._ Messenger, 169. _G. de la Vega_, ii, pp. 49, 60, 119,
120, 121

_Chasquihuoy_, 29

_Chapa._ Sentry, watch, 115

_Chay._ This, 31

_Chayan._ _Chayman_, here, 79

_Chayariyuya._ _Chaya_, return; _Yuya_, mind, memory, 79

_Chica._ So, as, 75

_Chica-llacta._ _Llacta_, a village, 115

_Chiccha._ _Chicchi_, hail; _Chicha_, a shoe, 75, 78

_Chicpa_ (_corrupt_), 78

_Chihuay._ A bird, 29

†_Chilca._ A shrub (_Baccharis scandens_), 118. _G. de la Vega_, i,
p. 187

†_Chipana._ A woman’s breast; a lens of metal for concentrating the
sun’s rays; a bracelet worn by the High Priest, 45, 106. _G.
de la Vega_, ii, pp. 30, 163

_Chipicñispa._ _Chipicñini_, I wink, 89

_Chiqui._ Misfortune, 75

_Chiquimanta._ _Manta_, from 32

_Chiquiy._ My misfortune, 115

_Chiraoca._ Clear, genial season; _Ca_, an old form of genitive, 79

_Chirmayñaymantam._ _Chirma_, harmful, 115. _G. de la Vega_, ii, p.
326. To be unquiet or to do harm

_Chispa._ (_Corrupt_), 30

_Chocanaco._ A trial of strength. Should be _Choccanacuy_. A
throwing of stones. (_Mossi_, No. 77), 47

_Chucup-mama._ Should be _Churup_, genitive of _Churu_, a shell;
_Mama_, mother; mother of the shell. A pearl, 94

‡_Chumpi._ A belt (see _llama_); also a dark brown colour (_Cieza
de Leon_, p. 146)

_Chuñires._ (_Corrupt_), 101

†_Chuñu._ Frozen potato, 162, 167. _G. de la Vega_, pp. 17, 359

_Chupasitas._ Worshipping the summit of a pass. _Chupa_, a tail, 59

_Chuqui._ A lance, 16, 20, 21, 25, 36, 115, 167, 95. _G. de la
Vega_, i, p. 225; ii, p. 171

_Chuqui-yllayllapa._ Thunder and lightning

_Chuqui._ Gold, in the Colla dialect, 90

†_Churac._ Participle of _Churani_, to put, 31, 33. _G. de la Vega_
i, p. 198

_Churachay._ _Chay_, that, 33

_Churacllay._ _Llay_, a particle, denoting pleasure or endearment,
91

_Churaspac._ Preposition, for, 31

_Churasquayqui._ _Yqui_, second possessive pronoun, 28, 32

†_Churi._ Son, 56. _G. de la Vega_, i, pp. 91, 214

_Churinta._ Accusative, 31

_Churu._ A shell, 106

†_Chuspa._ A bag for coca, 20, 38. _G. de la Vega_, i, p. 296

_Chutarpu._ (_Corrupt_). _Chutani_, I tighten. _Chutasca_, a thing
well fastened (see _Huanarpu_), 81

_Cicapac._ Dative case of _Cica_, a corrupt word; perhaps _Sicya_,
a measure, or _Sicra_, a small basket, 79

_Citua_ (see _Situa_)

_Cocahacho._ “Eater of coca”. _Hachu_, “chewer” (_Mossi_), 118

†_Cocha._ Lake, 117. _G. de la Vega_, i, p. 49; ii, p. 66

_Cochaman._ _Man_, against, or to, 79

_Cochamantarayocpa._ _Tura_, brother of a sister. _Yoc_, a particle
of possession. _Pa_, genitive particle, 86

_Cochispa._ (_Corrupt_), 56

_Coco._ Missiles; thistle heads; a game, 47

_Colla-chicha_, 62

†_Collca._ A granary, 98. _Ramos_, cap. 18; _G. de la Vega_, ii, p.
237

_Collca-uncu._ A dress; _Uncu_, a tunic; _Collca_, a granary; also
the Pleiades (_Acosta_ from _Balboa_, p. 58), 37

†_Collque._ Silver (see _Napa_, _Chachac_), 19, 47, 77, 90

_Concaraca._ _Cunca_, neck. _Rac_, before, 79

_Conca-qui._ _Yqui_, second possessive pronoun, 89

_Conopa._ Household god, not among the Yncas; but among the coast
tribes

_Contivicas._ Sorcerers (_Cunti-uica_), 114

_Cori_ (see _Curi_)

†_Coya._ Queen (see _Mama_), 23, 96. _G. de la Vega_, i, pp. 68,
96, 293

---- _Raymi._ August, 20

_Coya facssa._ (_Corrupt._) A woman dedicated to the sun, 25

_Coyñiypashinatapac_ (_Corrupt._) _Coñiy_, warmth, 79

_Cozco_ (see _Cuzco_)

_Cucunari_ (see _Coco_), 89

_Cuchi._ Rainbow, _Ccuychi_, 75

_Cuchuy_, 32

†_Cumpi._ Fine cloth, 88, 97, 99, 105, 118. _G. de la Vega_, ii, p.
324

_Cumpicu._ Weaver of fine cloth, 160

_Cunacuy-camayoc._ _Cunacuy_, a preacher; _Camayoc_, one who has
charge of anything, 71

_Cunti-huisa_, Sorcerer, 89

†_Curaca._ A lord, 87, 99

_Curayoc._ _Ccoray_, the act of hoeing. _Yoc_, particle of
possession

†_Curi._ Gold, 19, 47, 78, 89, 90

---- †_Cancha._ Temple, 16, 17, 76, 78, 89, 92, 99, 100, 103, 104,
108. _G. de la Vega_, i, p. 283

---- _ccacca._ A bowl to hold water from Titicaca, 87

---- †_napa._ Golden figure of a llama, 19, 47

---- _chachac._ A priest in some parts (_Arriaga_), 77

_Cuscayqui._ Equal; _Yqui_, thy, 89

†_Cusi._ Joy, 81. _G. de la Vega_, ii, pp. 159, 423

_Cusi-cullasun._ To feel joy, 89

_Cusisimirac._ A happy smile; good news, 81

_Cusi-llacta._ A happy village, 31

_Cusinchicpi._ Giving rewards; _Pi_, from; _Cusinchini_, I console,
80

_Cusiussapochay._ A good ripening, 30

_Cuspalla_, 89

†_Cuy Cuyhuan._ _Cuy_, a guinea pig; _Huan_, with, 85, 101

_Cuyllu_ or _Cuyru._ A white llama; _Coyru_, white, applied to
metals and animals, 27

_Cuyrumama._ “White mother”, applied to the earth, 56

†_Cuzco_ (see _Hanan_, _Hurin_)

---- _asu ycochilli-quilla_, 37

_Gualanpapi_ (see _Hualanpapi_)

_Hahocha._ Perhaps _Hahua_ (outside); _Hucha_ (sin), a slight
offence, 115

†_Hahuay._ Grandchild. Hence _Hahuanina_, a lineage, 29. _G. de la
Vega_, ii, pp. 531, 533

_Hampi-camayoc._ A doctor, one who has charge of medicines or
poisons, 99

_Hamuttapty._ Subjunctive of _Hamutani_, I understand, 79

†_Hanan-Cuzco._ Upper Cuzco, 26, 33, 43, 44, 47, 48, 76, 79, 151

_Hananhamuyrac._ _Hamuy_, to come; _Rac_, even, 89

_Hanan-pichun._ _Hanan_, upper; _Pichu_, a bird, 79

_Hanantarac._ _Hananta_, dative case; _Rac_, even, first, 89

_Hapa-cochan._ To boast, 29

_Hapi-ñuñu._ Devils; _Hapi_, to seize; _Nuñu_, breast, 68, 78, 87

_Hatallihuay._ To hold, to have charge of, 29, 31, 56

_Hatallimuchun._ To hold, 31

†_Hatun._ Great, 29

---- _pucuy._ January, 51

---- _runa._ A giant, 115

_Hauca._ May, rest, repose, 16

_Hauchha._ Cooked herbs, 115

_Haycay._ How much, how great, 29

---- _Pachacamac_, 28

_Hayllayquipac._ _Haylli_, song; _Yqui_, thy, 39

_Hayniquay._ Help (_but corrupt_), 28

_Hayñillalay_ (_corrupt_), 79

_Hicrinpachap._ Perhaps for _Hurinpacha_, 86

_Hillacunya-chuquicunya._ Men dressed up as lions, so called, 45

_Hillusu._ Greedy, 115

†_Hinalla._ So, in this way, 89

_Hinallatac._ _Tac_, a final particle, 115

_Hinatac_, 81

_Hinamatima_ (_corrupt_). Probably _Hinantin_, all together, 79, 89

†_Huaca._ Sacred, a sacred thing, 5, 27, 29, 32, 34, 55, 58, 76,
83, 93

---- _camayoc._ Priest in charge of a _huaca_, 43, 58

_Huaca mucha._ Worship of a _huaca_, 83, 86

_Huacanqui._ A love philtre, 81, 88

†_Huacay-pata._ Great square at Cuzco, 31

---- _chaspa._ Guard

---- _chamuy._ _Chamay_, joy

†_Huaccha_ (see _Huachay_). Poor, 30. _G. de la Vega_, i, pp. 90, 97

_Huaccunacatacay._ _Huaccani_, to mourn, 115

_Huachay-llama._ The llama of the poor, 159

_Huacra-chucu._ Horn head-dress, 97. _G. de la Vega_, ii, p. 226

_Huacus-chaspa_ (_corrupt?_), 30

†_Huahuay._ A child, 31, 56. _G. de la Vega_, i, p. 314

_Hualanpapi_ or _Huallanpani_. A large tuft of feathers, 49

†_Hualcanca_, Shield, 106. _G. de la Vega_, ii, p. 171

_Hualla-huisa._ A sorcerer, 89, 114

_Huallina_ (see _Taqui_). A song, 18. _Haylli_ of _G. de la Vega_,
ii, p. 8

_Huallana-chamayariscca._ A joyful song, 89

_Huallpaquiypa._ _Hualpac_, Creator, 115

_Hualpay._ Creation, formation, 29

_Huallparillac._ Two particles, _ri_ and _lla_, 30

†_Huaman-cancha._ Place of a falcon, 43

---- _tiana._ Seat of a falcon, 76

---- _champi._ Club, 106

---- _ñin_, 95

_Huan._ With, 89

_Huana._ Correction, 29

†_Huanacu._ Wild species of llama. Guanaco, 16, 41

_Huanarpu_ (see _Chutarpu_). The female form of _Chutarpu_, 81

_Huanchurin._ With, 30

_Huanchin._ With, 30

_Huantachinaca._ A drinking bout, 130

_Huara._ Breeches, 36, 141

†_Huaraca._ Sling, belt, 36, 38, 39, 40, 47, 53. _G. de la Vega_,
ii, pp. 134, 167

_Huarachicu._ Ceremony of breeching, 34, 80

_Huarayaru_, 43

_Huari_ (see _Taqui_). A song, 39, 44

_Huarita._ Accusative form, 42

_Huarmay._ My boy, 30, 31

†_Huarmi._ Woman, 80. _G. de la Vega_, ii, p. 482

---- _auca._ Amazon, 102, 103

---- _cachun._ Imperative of _Cani_, I am, 28

---- _hapiypacha_, _ccarichasquiy pacha_. The time for marrying.
“The time for the woman being caught, the time for the man to
chase”, 80

‡_Huarya_ (_corrupt_). Perhaps _Huayra_, wind, air, 30. _Cieza de
Leon_, p. 389

_Huasa._ Back, shoulder, 30

†_Huascar._ Rope, 49

†_Huasi._ House, 76

_Huatica._ Tempter, 115

_Huatyasca._ Broiled food, 135

_Huaypau._ Interjection, 29

_Huayru-aclla._ Chosen virgins for the Ynca, 82

†_Huayna._ Youth, young, 3, 98, 99, 104

---- _punchau._ A name of the Sun God, 47

---- _captiy._ Subjunctive, 75

---- _captiyllapun_, 75

_Huccsiscanchic._ “We are”, 78

_Hucerma_ (_yachachachun_) (see _yacha_), 29

_Huisa._ A sorcerer, 89

_Hullpaycuscayqui_ (_corrupt_), 89

_Hultis._ Clay-pot in which _llipta_ is kept, 96

_Huni._ Perhaps _hunu_, a number, 31

_Hunichic_, 29

_Hunihuay_, 32

_Hunu._ A number or division of men, ten thousand, 165

_Hupyasumicusu._ _Sumaycucuni_, to boast or praise oneself, 90

†_Hurinchiccha._ _Chicchi_, hail; _Hurin_, lower, 89

---- _cocha._ Lower lake, 79

---- _pacha._ Lower land, 30, 32, 86

---- _pichun._ Lower bird, 79

_Hustusca._ For _Huatusca_, to prophesy; or else from _Hustuni_, I
stamp, 32

_Huya-chucu._ _Chucu_, a head-dress, 101

_Huyarihuay._ Perhaps _Ayrihuay_, April, 28

_Itaripanaca._ _Panaca_, name applied to lineages or families, 23

_Laycca._ A priest, 83, 98, 114

_Llaca-chuqui._ A lance adorned with plumes, 95

†_Llacta._ A village, 76, 31, 115

---- _pachacasilla._ Head man of a village (see _Pachaca_)

_Llanca_ (see _Llama_)

†_Llama huacar-paña._ Right hand is _paña_; _Llama_, a sheep, 16

---- _huanacu._ A wild llama, 16

---- _pacos cuyllos._ White alpacas, 16

---- _paucar paco._ Beautiful alpacas, 16

---- _uqui paco_, 16

---- _chumpi._ Dark brown llama, 16

---- _llanca._ Working llama, 16

---- _ccapac._ Belonging to the crown, 159

---- _huachay._ Belonging to the people, 159

---- _cuyllu._ White llama, 27, 31, 32

---- _michec._ Shepherd, 81

---- _llama-hañamsi._ Drama, 90, 101

_Llanay_ (_corrupt_), 70

_Llancapata._ Small plates of gold, 19

_Llanquisi._ Shoes, 80, 106

_Llantupichu._ Shade, 28, 33

_Llapan._ All, 89

_Llasac._ Heavy, 79

_Llaularuna_, 29

_Llaychunca._ A soothsayer by odds and evens, 89. The _Llayca_ of
_G. de la Vega_, I, ix, 14

_Llayman_, 79

_Llautu._ Royal fringe, 12, 16, 36, 58, 100, 106, 111

_Lliclla._ Mantle, 9, 24, 40. _Cieza de Leon_, p. 146

_Llipta._ Lime chewed with coca, 62, 96

_Llusque._ Month of May, 17

_Lluttacticcicapac._ A name for the god, 89

_Machiyqui._ Thigh. _Yqui_, second possessive pronoun, 86

_Mactamñinqui._ A boy (_Macta_), 86

_Mamanchu._ Wife, 166

†_Mama-cuna._ Matrons in charge of the virgins of the Sun, 18, 165.
_G. de la Vega_, i, pp. 293, 294, 300, 302

†_Mana._ No, not, 30, 32

_Manayllay._ From _Mañani_, I ask, pray for, 89

_Manchuricayquiman._ For _Mancharini_, I tremble, 79

_Manamyancanchu._ _Manam_, not. _Canchu_, 79

_Manaracpas._ Before that, 79

_Manares._ Before, 102

_Manta._ From, 32, 115

_Mantapas._ From, 81

_Manchachic._ _Manchani_, I fear. Imperative, 79

_Manchaysimiyocpa._ _Manchay_, fear, 86

†_Maquiylluttaquey._ _Maqui_, hand; _Lluta_, to cover, 79

_Maras-ttoco._ Window at Paccari-tampu, 77

†_Marcari._ Village; _Marccani_, I carry, 31

_Marcarihuay_, 29

_Marcallihuay_, 33

_Marop._ A pestle, 131

_Masnu-yauri._ A term unexplained by Avila (see _Yauri_), 122

_Massuma._ A festival in Huarochiri, 122

†_May._ Who, where, 29, 33, 91. _G. de la Vega_, i, p. 198

_Maypin._ Where is it? 33, 79

_Maypini-canqui_ (see _Canqui_), 28

_Maycanmi._ Which of them, 79

_Maycanmi-canqui._ _Canqui_, art thou, 86

_Maymana._ Where, 32

_Mayñic._ Whether, 81

_Maymantapas._ Whence, 81

†_Mayucuna._ Rivers, 89

_Michachic._ Avarice, 30

†_Michec_ (see _llama_)

_Micuy._ To eat, 31, 32

_Micuynin._ To eat, 33

_Micuncancachun._ To eat much, 30

_Mirachun._ _Mirani_, I multiply, increase, 29

_Miruna_ (_corrupt?_), 30

†_Mitanta._ Turn, time, 31

_Mitaysanay._ Turn, 115

†_Mitimaes._ Colonists, 4, 22, 23, 95, 97, 113, 161

_Mojocati._ A sacrifice; perhaps _Mosoc_, new, 50

†_Molli._ Trees, 90

_Moro-urco._ A house near the temple of the Sun, where a great
cable was kept; _Muru_, a coloured spot; _Urco_, a hill, 48

_Moronpassa tarpuy-quilla._ July; _Tarpuy-quilla_, “the sowing
month,” 19

_Moya._ Forests, 165

_Mucha._ Worship, 37, 43, 44, 83, 89, 90, 114

_Muchancoyqui._ _Muchani_, I worship, 115

_Muchas-cay_, 31

_Mucumuchun._ _Muccu_, a joint, knot; _Muchuni_, I suffer, 30

_Muchun._ Suffering, 30

_Muchuspacan._ Suffering, 30

_Mullu._ Shell, 17, 20, 62, 63

†_Munayqui._ Love; _Yqui_, second possessive pronoun, 79. See _G.
de la Vega_, i, p. 523; ii, p. 239

_Musac._ Perhaps _Munac_, loved, 28, 32

_Mutca._ A mortar, 131

_Nacasca._ Beheaded, 32

†_Nanaclla._ Suffering, 45

_Napa._ Salutation, 19, 39, 47

_Napahuay._ Salutation, 32

_Ñaui._ Eye, 86

_Ñeca._ Towards, 79

_Nicocupa._ To ask for another, 32

_Nicpacarichun._ To say anything importunately, 30

_Nicpunchac._ _Nec_, towards; for _punchau_, day, 56

_Nihuay._ Near, 32

†_Ninacta._ Fire, 31

_Niocmin_ (_corrupt?_), 32

_Nipacachun_, 71

_Ñis_, 28

_Ñiscaca._ _Nisca_, a particle, denoting one who has the reputation
for any quality, 115. _Holguin_, p. 257

_Ñiscayqui_, 30

_Ñispa._ A particle, 31

_Ñispac_, 30, 56

_Ñispachucapac_, 31

_Ñispacamacpa_, 86

_Ñispacamacatu_, 32

_Ñispachurascay_, 30

_Ñispallutac_, 33

_Nispañicusun_, 89

_Nisunqui_, 81

_Niyhuan._ _Niy_, a saying, 115

_Ñuca_, I, 90

_Ñuñu._ Bosom, 68, 78, 79, 87

†_Ñusta-calli-sapa._ “A princess unrivalled for courage;” _Ñusta_,
a princess; _Calli_, courage; _Sapa_, unequalled, 37, 41, 42

†_Ocllo_ (see _Palla_)

†_Oscollo._ A wild cat, 141. _G. de la Vega_, ii, p. 116

_Pac_, 91

_Pacamascayqui._ _Pacani_, to hide, 31

†_Paccarisca._ Origin, birth, 38

_Paccarimusca._ Morning, 78

_Paccariscanchic._ Born, 78

_Pachaccan._ Servant, major-domo, 71

†_Pacha_ (see _Hurin_, _Purum_, _Ccallac_, etc.), 30

_Pacha-pucuy._ February, 52

_Pachachacara._ Farm, 31

†_Pachacamac._ Creator of the world, 7, 88, 93, 94, 98, 108, 114,
127. _G. de la Vega_, i, p. 106; ii, p. 38

_Pachachulla_, 32

_Pachacunaripis_, 89

_Paclla._ Bald, barren, bleak, empty, 32

_Pacnicpacarichun_, 56

†_Paco_ (see _Llama_)

_Pacopa_, 86

_Pacta._ Equal, fair, just, 79

_Pacu-aclla._ Chosen women for chiefs and lords, 82

†_Pahuay._ Flight, 91

†_Pallasillu._ A female figure; _Palla_, princess, 19

---- †_ocllo._ _Ocllo_, a woman of the blood royal, who had taken
a vow of celibacy, but was not secluded in a convent, 25. _G.
de la Vega_, I, iv, cap. 7

_Pallcaymantam._ A branch; _Manta_, from, 115

_Pallarac._ Collected, 28

†_Pancurcu._ A torch, 23

†_Papa._ Potato, 29, 159, 162. _G. de la Vega_, ii, pp. 5, 17, 213,
359

_Papacara._ Potato and maize (_sara_), 30

_Papi._ Injured, damaged, 79

_Passa._ _Pacsa_, the moon in the Colla dialect, 37

_Paucar-huara._ March, time of many flowers, 52

---- _camayoc._ One in charge of royal insignia, 99

---- _paco_ (see _llama_), 16

---- _quintu._ Bunch of fruit, 19

---- _runcu._ Small plate of gold, 19

---- _suntur._ Head-dress of the Ynca, 6, 19, 39, 41

_Paycaptin._ _Pay_, he; _Captin_, subjunctive of _Cani_, I am, 31

_Payllanquitacmi._ _Payllani_, I reward, 79

_Pialco._ A bird, for _Pilcu_, 25

_Pichiu._ A bird, 46

_Pihucupi_ (_corrupt_), 29

_Pihuana._ Perhaps _Pihiña_, brave

_Pilco-camayoc._ One who has charge of plumes of a bird, 99

---- _casa._ Garland, 26, 44

---- _pichiu._ A bird, 46

---- _yacu_, 25

---- _luncu-paucar-uncu._ Beautiful head-dress of plumes, 51

_Pimicuchun._ Perhaps _Pincachun_, jump, 30

_Pincanqui._ You bound, jump, 86, 91

_Pirca._ A wall, 96

_Piscapapas._ _Pisca_, a large partridge, 29

_Picaspapas_, 33

_Pitispa._ _Pitini_, to break, 30

_Pitusiray-sanasiray._ One person fastened on the top of another;
_Pitu_, equal, a pair; _Siray_, sewn together; _Sana_,
perhaps for _Sama_, rest, 75

_Pocoyca._ Ripe, 79

_Puca-caychu-unca._ Red tunics; _Puca_, red, 45

†_Pucara._ Fortress

_Pucay-urco._ A ceremonial dress; _Urco_ should probably be _uncu_,
a tunic, 49

_Pucu-pucu._ A bird, 73

_Pullao._ A tree, 142

_Punari._ Desert, 31

†_Punchau-Ynca._ The Sun Idol, 16

---- _Apu._ The Sun Idol, 56

---- _Huayna._ The Sun Idol

---- _Churi._ Son of the day, 30

_Punchaoca._ Of the day. Archaic form of genitive, 79

_Purichic._ To walk, 30

_Purichuruna_, 56

_Purin._ He walks, 79

_Puris._ He walks, 29

_Pusupichu_ (_corrupt_), 28

_Puracahua._ A dress or ornament, 97

_Purapura._ _Pura_, both. Ornaments on each side, 90, 106

_Purun-pacha._ _Purun_, savage; _Pacha_, time, 70, 135

---- _racyaptin._ _Racya_, before; _Nntin_, plural of multitude,
70, 135

†_Pururaucas._ Stones turned to men, 154. _Acosta_; _G. de la
Vega_, ii, p. 57

_Pururunas._ False men, 152. _G. de la Vega_, ii, p. 57

_Puti._ A trunk, 110

_Putu._ A large calabash, 143

_Qualpay_, 31

_Quarpas_, 31

_Queru._ A cup, 103

_Quespilla._ Crystal, 28

_Quicta_, 30

_Quictacamascay_, 30

_Quichu._ A song, 99

_Quicusiquispu._ A bezoar stone, 31

_Quicuchica_, 53, 80

_Quicuna_, 78

_Quiuanpas_, 89

†_Quillaca._ Moon, 79, 109

_Quillari_, 30, 36

_Quillarincanpas_, 56

_Quillpunchichpi_, 79

_Quimampichun_, 79

_Quinrayñimpichun._ Broad, 79

†_Quinua._ _Chenopodium Quinoa, L_, 159. _G. de la Vega_, ii, pp.
5, 7, 213, 357, 367

_Quipasiyon._ _Quipani_, to cover, 79

†_Quipus._ Knot records, 10, 51, 169

---- †_camayoc._ Keeper of the records, 55, 58

†_Quirau._ Cradle, 53. _G. de la Vega_, ii, p. 531

_Quisaruna._ _Quiso_, the birds for sacrifice (_Acosta_), 30

_Quiscuar._ Tree, 90

_Quistacmi_, 79

_Quispi._ July, 20

_Quispicta._ Clear, bright, 56

---- _pilla_, 30, 33, 56

_Quispicasica_, 32

---- _llacta._ Bright village, 30, 31, 56

---- _sutic._ Bright name, 87

_Quita._ Savage, 30

_Rallcapacpalhacan._ (_Corrupt_), 79

_Rañuptiy_, 79

_Rañoytayri_, 79

†_Raurana._ To burn, 41, 42, 43. _G. de la Vega_, ii, p. 531

_Raurac._ Burnt, 89

_Raimicachun._ Be at the _Raymi_, 79

†_Raymi Ccapac._ The great festival, 35, 36, 47, 83, 84, 85, 95,
100, 108, 166

_Raymi-Napa_, 39, 41, 42

_Raypancanqueña_, 79

_Recsichillaran._ To make to know, 79

_Riacllahuay._ (_Corrupt_), 89

_Riaiytam_, 79

_Ricaptiy_, 79

_Ricsi_, 79

_Riculla_, 79

_Ricunanquim._ To look, 79

†_Rimachun._ Speak, 86

_Rimasu_, 90

_Rimayñi._ To speak, 86

_Rochocallasun_, 89

†_Runa._ A man, 31

---- _yachachachachun._ A teacher, 29

---- _yanani._ Servant, 56

---- _cay._ This man, 30

---- _scay_, 30

---- _rallac_, 79

---- _hualpac._ Good workman, 81, 89

†_Rurac._ Maker, 28, 33. _G. de la Vega_, i, p. 109

_Rurascayquicta tacancharin_, 56

_Rutichico._ The cutting of hair, 53

_Sacaca._ A comet, 95

_Sacapac._ Castanets, 32

_Saccocachun_, 31

_Sanca-sonco-quila pionco._ A dress, 49

_Sancu._ Sacrificial pudding, 24, 27, 32, 33, 81

†_Sapa._ Only one; unequal, 37

_Sarampion._ (_Corrupt_). A disease, 110

†_Sara-colli._ Different kinds of maize, 163

---- _cuma_

---- _paro_

_Sasca._ _Sacsa_, ragged; _Sauca_, joy, 31

_Sasicuspa_, 81

_Saycaptiy._ To stand. Subjunctive, 79

†_Saycoyñiycaypitac._ To tire. Subjunctive, 79

_Secsec._ Thorn bush, 96. _Mossi_, No. 278

_Sihuicas._ _Sihui_, a thorn, 96. _Mossi_, No. 235

_Simi._ Mouth, 86

†_Sinchiñauiyocpa._ Strong eye, 86

†_Situa._ Festival, 20, 32, 34. _G. de la Vega_, i, p. 179

_Soncoapa chinacoc huacca chinacoc._ Small stones used as love
producers, 81

_Sulluya._ Bastard. _Sullu_, premature, 118

_Sunquichay_, 81

_Suntur-paucar._ Royal head-dress, 6, 17, 39, 41, 44, 106, 111, 120

_Supayacolla._ White mantles, 36

_Suntinrammica._ _Suntuni_, to heap up, 86

†_Suri._ Ostrich, 78. _G. de la Vega_, ii, pp. 31, 394

_Suruc-chuqui._ A lance with long tassels, 95

_Sutic-toco._ A window at Paccari-tampu. _Sutic_, name; _Toco_,
window, 77

†_Suyu._ Province, 58, 163

†_Suyuntuy._ Turkey buzzard, 88, 101. _G. de la Vega_, ii, p. 390

_Tacamachic._ A black duck, 30

_Tacancuna._ _Tacana_, a hammer, 29

_Tachca._ (_Corrupt_), 89

_Taquacaycha._ Probably _Taquiani_, I fix, am constant, 29

_Taqui._ Music, 18, 26, 32, 39, 42, 44, 48

---- _Huallina._ A song, 18

---- _Alançitua saqui._ A song at the Situa festival, 26

---- _Ayma._ Song, 89

---- _Cayo._ Song, 89

---- _Chapay quenalo._ Song, 50

---- _Chupay huayllu._ Song, 51

---- _Huallina mayuriscca._ Song, 89

---- _Haylli._ Song, 89

---- _Cachra_, 89

---- _Quichu_, 99

---- _Uncu_, 59

---- _Torca_, 89

_Tarayac_, 79

_Tarichasquihuay._ _Tarini_, to find, 33

_Tarpuntay._ Priest; _Tarpuni_ is to show, 17, 18, 38, 41, 52

†_Tasqui._ A girl, 80. _G. de la Vega_, i, p. 197

_Tayna._ Perhaps _Tauna_, a stick, 32

_Tayta._ Father, 101

_Tica-tica._ Music, 26

_Tica._ Brick, or if _Ttica_, a flower

†_Tiya_; _Tiyana_. Seat, 90, 99

_Tiyancay._ To sit, 79

_Titu._ Difficult, 29

†_Toco._ Window, 77. _G. de la Vega_, ii, p. 238

_Tocto._ Honey; a bird, 47, 49

_Tocuya_, 86

_Topapo._ _Tupu_, a measure, 29

_Torca_ (see _Taqui_)

†_Ttahuantin-suyu._ The four provinces or divisions of the empire,
68, 76, 87, 103, 107, 111

_Ttopayaricta._ _Tupani_, to rend, 79

_Tupac-huanacu._ Royal huanacu, 41

---- _pichuc llantu._ Royal fringe of feathers, 88

---- _usi_, 74, 88

---- _yauri._ Royal sceptre, 41, 74, 75, 88, 91, 97, 106, 111

†‡_Tupu._ Measure, 79, 169. _G. de la Vega_, ii, p. 9; _Cieza de
Leon_, p. 146

_Turumanya._ Rainbow, 75

†_Tuta._ Night, 30. _G. de la Vega_, i, p. 182

_Tutaca_, 79

_Tutacachannas_, 56

_Tutayac-pacha._ Time of night; dark ages, 70

_Ucu-pichu._ _Ucu_, deep; _Pichu_, a bird, 28, 33

†_Uchulla._ _Uchu_, pepper, 32

†_Ucumari._ A bear, 111

_Uicchaycamayoc._ A preacher. _Huichay_ (not _Uicchay_) up, 71

_Uhiscayquita._ (_Uichccani_) to shut, 30

_Uma-chucu._ Head dress, 106

_Umachun_, 78

_Umacta._ Head (accusative), 32

_Uma-Raymi._ September, 34

†_Uma._ Priest, 83, 89, 98, 114

_Umiña._ Emerald, 94

_Unacchuylla._ To prolong, 111

_Unachayamoran._ (_Corrupt_), 75

_Unanchaptiy_, 79

_Unancha._ Standard, 91, 105, 106, 120

_Unanchascam_, 79

_Uncancampac_, 30

†_Uncu._ Mantle, 37. _G. de la Vega_, i, p. 296

---- _umisca_

_Uncallu_, 40

†_Unu._ Water, 87. _G. de la Vega_, i, p. 198

_Upiachun._ Drink (imperative), 30

_Upatari._ _Upallani?_ to be silent, 102, 104

_Uqui-paco_ (see _llama_)

_Uracahua._ A deep place, 106

_Uracarpaña._ Sacrifice, 85

†_Urpi._ Dove, 129. _G. de la Vega_, ii, p. 393

_Usachun._ To accomplish, 31

_Uscata._ Sorcerer, 89

_Usnoyqui._ _Usnu_, tribunal, landmark, 79

_Usnu._ Landmark, 107

_Usuta._ Shoe, 36, 40

†_Uturuncu._ Jaquar, 96. _G. de la Vega_, ii, p. 385

_Uyari._ To hear, 81

_Uyarihua._ Hearing, 33

_Uyarillaray._ To listen, 79

_Vallavicas_ (see _Hualla-huicos_)

_Varoytiypas_ (_corrupt_)

_Vatica_ (see _Huatica_)

_Vicuña_, 79. _G. de la Vega_, ii, pp. 117, 378, 383, 384

_Vilca._ Sacred, 63, 93, 107. _G. de la Vega_, ii, pp. 255, 416

---- _camayoc._ One in charge of sacred things, 58

_Vilcay-cunapac_, 115

_Viñaypas._ Increase, 81

_Y._ Possessive particle, 3rd person, 29

_Yacachun._ Follow, 31

†_Yacha._ A school, 79. _G. de la Vega_, i, p. 335; ii, p. 247

_Yachachun._ Let him learn, 30

_Yachaptiy._ Subjunctive form, 79

_Yacharanquira_, 79

_Yachipachan_, 71

†_Yacolla._ A cloak, 36, 44. _G. de la Vega_, i, p. 296

_Yacarcaes._ Wizards, 86

_Yacarcay._ Invocation, 14

†_Yahuar-sancu._ Sacrificial bread, smeared with blood, 27, 28, 32

_Yahuayra._ Festival, 19, 48

_Yaichichuruay._ (_Corrupt_), 30

_Yampac_, 56

†_Yana._ Black, 30, 91

_Yana-aclla._ Wives for the common people, 82, 146

_Yananssi_, 79

_Yanacaca._ Black rock, 146

_Yananamca._ (_Obscure_), 123

_Yananya._ Servant, 31

_Yana-yana._ Sacrifice

_Yaravi._ An elegy, 52

_Yatalliymay._ (_Corrupt_), 29

_Yauirca._ A thick cable, 95

_Yauri._ Sceptre, 26, 40, 41, 42, 92

_Yayacarui._ Rainbow, 75

†_Yayay._ Father, 31. _G. de la Vega_, ii, p. 353

_Ychastalpas._ Perhaps, 81

†_Ychma._ Vermilion. _G. de la Vega_, ii, p. 413

_Ychu._ Grass, 40, 41. _G. de la Vega_, i, p. 254

_Yllarichun._ To shine (imperative), 30, 56

_Ymay._ What, 33

_Ymaypacha._ What time, 31

_Ymay-pachama_, 28

_Ynihuay_, 28, 33

_Ynca-uillu._ Female figure, 19

---- _ocllo._ Woman of the blood royal, 25

_Ynca-runa-yanami._ Royal servant, 30

---- _churi._ Son of the Ynca, 31

---- _ranti._ Viceroy, 112

†_Ynti._ Sun, 31, 90, 101, 112

†_Yntic-Raymi._ Festival in May, 16

_Yntic._ Genitive (archaic form), 49, 79

_Yñincampac_, 30

_Yochaycaymayoc_, 32

_Yocllamunqui_, 81

_Yquicauras._ Perhaps _Yquicayani_, to cut up, 30

_Yquicta._ Positive particle, 2nd person, accusative, 30, 56

_Yurac-aclla._ Chosen virgin of medium beauty (_Ramos_, cap. 9), 82

_Yuya._ Thought, memory, 89

_Yuyayronayta._ A wise man; a cautious man, 79

IV.--NAMES OF GODS AND HUACAS.

Those with † also occur in Garcilasso de la Vega; those with ‡, in
Cieza de Leon.

_Achacalla_ (see _Hapi-ñuñu_)

_Antapuca._ A Huaca, 83

_Atapymapuranutapya._ (_Corrupt_). A Huaca worshipped by the
Huancas, 88

_Cacha-Uiracocha._ The idol in the Temple at Cacha, 18. _G. de la
Vega_, i, p. 159; ii, p. 69; _Cieza de Leon_, p. 356

_Cachahuaca_ (see _Ccapacocha_)

_Cana-chuap Yaurica._ A demon exposed by Ccapac Yupanqui, 86

_Canacuay._ A huaca, 96. See _G. de la Vega_, i, p. 330

_Caprichay._ Creator; called also _Tica-ccapac_, 83

_Carayucho-Huayallo_, or _Huallallo Caruicho_. A huaca of the
Huarochiris, 123, 142

_Cavillaca._ A goddess of the Huarochiris, 125, 127

_Chellcascayu._ A Huarochiri idol, 122

_Chinchay-cocha._ A huaca from, 83, 93

_Choque suso._ A god of the Huarochiris, 145

_Chumpicasico_, or _Huanacauri_, 36

_Chuqui yllallapa._ Huaca of thunder and lightning, 16, 20, 21

_Chuquilla_, 26, 56, 155, 167

_Chuquipillu._ A huaca, 83

_Chuqui-racra._ A huaca found by the Ynca at Villcas. _Racra_,
split. Literally “a forked dart” or lightning, 83, 93

_Chuspi-huaca_, 94

_Coniraya._ A god of the Huarochiris, 124, 134

_Conopas._ Household gods of the Huarochiris, 122

_Coropuna._ A huaca; a mountain peak, 83. _G. de la Vega_, i, p. 232

_Guacamayos._ Macaws, ancestors of the Cañaris, 9

_Huallallo Caruincho._ A God of the Huarochiris, 123

---- _Chuqui-racra._ (See _Chuqui-racra_), 83, 93

†_Huanacauri._ Huaca of a brother of Manco Ccapac, 13, 17, 25, 26,
35, 38, 52, 57, 75, 80. See _G. de la Vega_, i, pp. 65, 66;
ii, pp. 169, 230

‡_Huarivilca._ The huaca at Xauxa, 7, 87. _Cieza de Leon_, p. 300

_Huathiacuri._ A sort of demi-god in Huarochiri, 135

_Pacha-mama._ The earth goddess, 56, 155, 166, 167

†‡_Pachacamac._ “Creator of the world”, 29, 31, 33, 60. See _G. de
la Vega_, i, p. 106; ii, p. 38; _Cieza de Leon_, pp. 251,
253, 254

†_Pachayachachic._
“Teacher of the world”. The Creator. The Creator, 6;
Temple to, 11, 106;
Existence of, 11;
Idol of, 16;
Prayer to, 16, 20;
Festival of, 82, 85, 90, 107, 108, 115, 119, 154, 167.
See _G. de la Vega_, i, p. 109; ii, p. 56

_Pariacaca._ A god of the Huarochiris, 87, 93, 128, 138, 139, 142

_Passa-mama._ An idol of the moon, 37

_Punchau._ The idol of the sun, 16, 30, 56. See _G. de la Vega_, i,
p. 182

_Rurucachi._ A huaca, 88

†‡_Supay._ A devil, 115. See _G. de la Vega_, i, p. 108; ii, p.
397; _Cieza de Leon_, p. 224

_Tarapaca_ (see _Uiracocha_, _Tonapa_), 31, 71, 79, 115

†_Tecsi_, or _Ticci Ccapac_ (see _Caprichay_, _Uiracocha_), 6, 81,
83. See _G. de la Vega_, i, p. 109; ii, p. 38

_Tocapo Uiracocha_, 6, 28, 33

_Tonapa_ (see _Tarapaca_). A legendary prophet or demi-god,
apparently in the Collao, 71, 72, 74, 79, 87, 88, 115

_Uncuraya._ A jar with the figure of a devil so-called, among the
Huarochiris, 122

_Uiracocha_ (see _Viracocha_). See _G. de la Vega_, ii, p. 66

_Urpi-huachac._ Wife of Pachacamac; a legend in Huarochiri, 129

†_Viracocha_ (see _Tecsi_, _Tocapo_, _Pachayachachic_)

---- _Tecsi_, 6, 28, 29, 30, 33

---- _Tocapo_, 6, 28

---- _Coniraya_, God of the Huarochiris, 124

---- _Ya_, 29

---- _Chanca_, God of the Chancas, 29

---- _Hatun_, (Great), 29

---- _Apstin_, (Chief), 29

---- _Urusayna_, 29

---- _Chuqui-chanca_, 29

---- _Tarapaca_, 31

---- _Tonapa_, 69, 70, 71, 72

---- _mparaca_ (at Huaruc), 88

---- _Ynti_, 112

_Yanacauri_ (see _Huanacauri_)

_Ymaymana_ (_Uirococha_), 6, 30, 32

†_Ynti._ Sun God of the Collas, 112

V.--NAMES OF INDIAN MEN, WOMEN, _AYLLUS_ OR LINEAGES, AND TRIBES.

Those with † also occur in Garcilasso de la Vega; those with ‡, in
Cieza de Leon.

_Amaru Yupanqui Ynca._ Eldest son of Pachacuti Ynca, 95, 96, 99, 104

†_Anahuarqui Mama_ (see _Mama_), 98

†‡_Anco-Allu (Hanco-Allu)._ Chief of the Chancas, 91, 92, 94.
_Hanco-hualla_ of _G. de la Vega_, i, pp. 242, 324, 326; ii,
p. 58. _Cieza de Leon_, p. 280

_Anco_, Don Carlos, 67

_Apu-cama._ A minister of the temple, 100

_Apu-_ or _Auqui-challcu Yupanqui_. A minister of the temple, 100,
106

_Apu-Hualpaya._ Governor or Regent of Huayna Ccapac, 104

_Apu-Quiricanqui_, Don Gaspar, 165

_Apu-Tampu-Pacha._ Father of Manco Ccapac, 74, 77

_Apu-Urco-Huaman-Ynti-Cunti-Mayta._ Son of Mayta Ccapac, 85

_Arequi Ruca._ Ynca general on the march along the coast, 98

†_Asto-Huaraca._ Chief of the Chancas, 92. _G. de la Vega_, i, p.
347

†‡_Atahualpa Ynca._
Birth, 107;
at Quito, 111;
message to his brother, 112;
Viceroy, 112;
war of, 113;
taken prisoner by Pizarro, 118

‡_Atoc_ (see _Huaminca Atoc_)

_Aucaylli Ayllu._ Lineage which carried the cries to Chita, on the
Anti-suyu road, 23

†_Ayar Cachi._ One of the four brothers who came out of the cave of
Tampu; brother of Manco Ccapac, 57, 74

†_Ayar Racca._ Brother of Manco Ccapac, 74.
Garcilasso gives the name Ayar _Sauca_ (i, p. 73).

†_Ayar Uchu._ Brother of Manco Ccapac, 74

_Ayllu._ Lineage

---- _Aucaylli_, 23

---- _Chamin Cuzco_, 22

_Ayllu †Ccapac._ The blood royal, 22. See _G. de la Vega_, ii, p.
531

---- †_China Panaca_, 23, 78. See _G. de la Vega_, ii, p. 531

---- _Copara_, 144

---- _Hatun_, 22

---- †_Huañayñin_, 85. _Huahuanina_ of _G. de la Vega_, ii, p. 531

---- _Masca Panaca_, 23

---- _Marasaylla_, 22

---- _Quesco_, 23

---- _Tarpuntay._ The priest caste, 23

---- _Sañu_, 23

---- †_Usca Mayta_, 22. See _G. de la Vega_, ii, p. 531

---- _Usca Panaca_, 23

---- †_Vicaquirau_, 22. See _G. de la Vega_, ii, p. 531

---- _Yaura Panaca_, 23

---- _Yapomayu_, 22

---- _Yahuaymin Sutic_, 22

---- _Yaraycu_, 22

_Cacyaquivi_, Don Baltasor de, 67

†‡_Canas._ A tribe south of Cuzco, on the borders of the Collao,
67, 102, 152

†‡_Cañaris._
Origin, 8;
Huaca of, 83, 93;
Conquest of, 49, 98, 111;
Chief of (see _Urco-calla_), 112;
Punished by Atahualpa, 113, 116

†‡_Canches._ A tribe bordering on the Canas, 67, 152. _Cieza de
Leon_, pp. 355, 358

_Capacuyos._ A tribe which conspired against Ynca Pachacutec, 96

†‡_Caviñas._ A tribe south of Cuzco, 91, 96. _Cieza de Leon_, p. 354

†_Cayaucachis._ An aboriginal tribe of Cuzco, 76. See _G. de la
Vega_, ii, p. 239

†_Ccapac Yupanqui._ Ynca, 85, 88

†‡_Chachapuyas._ A tribe in Chincha-suyu, 22, 27, 54, 103

†‡_Challcuchima._ A general of Atahuallpa, 111, 115, 118

_Chamin Cuzco Ayllu._ A lineage which carried the cries down the
Chincha-suyu road, 22

_Chana Coricoca._ A valiant widow in the war with the Chancas, 92

†‡_Chancas._ A tribe of great power, west of Cuzco, 29, 91, 92,
152. See _Cieza de Leon_, p. 280, 315, 316

_Chauca-chiipita._ The name of the Indians in Huarochiri, who were
found by Dr. Avila, in new shirts called _Musnu yauri_, and
_Carhua yelli_, 122

†_Chillquis._ Vanguard of the Ynca army. Tribe near Cuzco, in
district now called Paruro, 102, 116

†_China-Panaca Ayllu._ A lineage which carried the cries down the
Cunti-suyu road. Descendants of the Ynca Sinchi Ruca, 28, 78

†_Chollques_, 96. Probably _Chíllqui_ of _G. de la Vega_, i, p. 80

†‡_Chumpivillcas_, 96, 168. See _G. de la Vega_, i, p. 229

_Chuqui-huy-pachuquipa._ Sister and wife of Ynca Huascar, 111

†_Colla-Ccapac._ Chief of the Collas, 90, 91

_Condorcanqui_, Don Felipe de, 67

_Copara Ayllu._ A lineage in Huarochiri, 144

†_Cuys Manco._ A great chief at Cuzco; chief of the valley of the
Rimac, 105. See _G. de la Vega_, ii, pp. 185, 190, 192, 194

_Hacaroca._ Husband of the Princess Mama Ruca, 107

_Hanco-Allo_ (see _Anco-Allu_)

_Hatun-Collas._ Chief of the Collas, 90

_Hatun-Ayllu._ A lineage which carried the cries down the
Chincha-suyu road, 22

‡_Huaminca Atoc._ General sent against Atahualpa, 112, 113. See
_Cieza de Leon_, pp. 167, 273

†_Huañayñin Ayllu._ Descendants of Mayta Ccapac, 85

_Huanca Auqui._ General of the blood royal, employed against
Atahualpa, 113, 115, 117

_Huayrotari_, Maria de, 67

_Huasco Tornay Rimac._ Chief of the Chancas, 92

†‡_Huayna Ccapac_, 3;
born, 98, 99;
accession, 104;
coronation, 106;
wars, 108, 110;
death, 110

†_Lloque Yupanqui_ Ynca, 82

†_Mama-huaca._ Wife of Manco Ccapac, 52, 75, 76

---- _achi._ Mother of Manco Ccapac, 74

---- †_Anahuarqui._ Wife of Tupac Ynca Yupanqui, 98

---- _Chimpu-cuca_ or _Tancarayacchi_. Wife of Lloque Yupanqui, 82

---- †_Corillpay cahua._ Wife of Ccapac Yupanqui, 87

---- _Ccoya chuqui huypa chuquipa._ Wife of Huascar Ynca, 111.

---- †_Chuqui-checya._ Wife of Ynca Yahuar-huaccac, 90

---- _Chimpu-runtucay._ Wife of Huayna Ccapac, 108

---- _Cuca._ Second sister of Huayna Ccapac, 107

---- _Cusirimay._ First wife of Huayna Ccapac, 105, 107

---- †_Mamicay Chimpu._ Wife of Ynca Ruca, 89

---- †_Runtucay._ Wife of Ynca Uira-ccocha, 90

†‡_Manco Ccapac._
Deluge, 4;
call from the Sun, 5;
issues from Paccari-tampu, 6;
brother of Huanacauri, 35, 44, 52;
birth, 74;
marriage, 76;
enemy of Huaca, 76;
prayers of, 79;
ceremony ordered by, 80

_Manco-Churin-Cuzco._ The _élite_ of the Ynca’s army, 116

†‡_Manco Ynca_, 108, 119

_Marasaylla Cuynissa Ayllu_, 22

_Masca-Panaca-Ayllu_, 23

_Mayhua_, Juan Apu Ynca, 67

†_Mayta Ccapac_ Ynca, 83

†_Mayus._ Tribe near Cuzco. Ynca’s body-guard, 110, 116

_Mihicnaca Mayta._ General in army of Huayna Ccapac, 108, 110

_Ninancuyochi._ A son of Huayna Ccapac, 107

†_Pachacuti Ynca Yupanqui._ Takes the name of Yamqui Pachacutec,
93, 94, 95, 99

†‡_Paullu Ynca_, 23

†_Pinao Ccapac_, _Tocay Ccapac_. Conquered by Manco Ccapac, 76.
Garcilasso has _Pinahua_ (i, p. 71)

_Pisar Ccapac._ Chief of Cassamarca, 94

_Quesco Ayllu_, 23

†_Quichuas_, 100, 116

†_Quis-quis._ A general of Atahualpa, 111, 114, 115, 116, 117, 120

†_Rahua Ocllo._ Mother of Huascar Ynca, 107, 111

†_Ruca Ynca_, 87, 88, 89

†_Rumi-ñaui._ A general of Atahualpa, 111

_Sañu Ayllu_, 23

_Santa Cruz, Pachacuti Yamqui Salcamayhua_, Juan de, Author of
“Antiquities of Peru,” 67

†_Sinchi Ruca._ The second Ynca, 44, 78, 80, 81

_Tarpuntay Ayllu_, 23

_Tintaya_, Gonzalo Pizarro de, 67

†_Tocay Ccapac._ A great idolater conquered by Manco Ccapac, 77,
90. Garcilasso has Tocay (i, p. 71)

_Tocto Oclla Cuca._ Mother of Atahualpa, 107

_Tomay-Huaraca._ Chief of the Chancas, 92

†_Tupac Ynca Yupanqui_, 96, 97, 101, 104, 152

_Tupac Ranchiri Ynca._ A priest of the Ccuricancha, 92

†_Uira-ccocha Ynca_ (see _Viracocha_), 12, 90, 92, 95

_Urcu-huaranca._ Son of Mayta Ccapac, 85

_Urcu-Ynca._ Son of Ynca Uira-ccocha. Slain by the Chief Yamqui
Pachacutec, 91, 93

_Urcu-Calla._ Chief of the Cañaris, 112

_Urcuni_, Bernabe Apu Hilas, 67

†_Usca-Mayta Ayllu_, 23

_Uturuncu Achachi._ An Ynca general, 99, 102, 103

†_Vicaquirau Ayllu_, 22

_Vilcaquiri._ A brave Ynca captain, 92

†_Viracocha Ynca_ (see _Uira-ccocha_), 12, 90, 92, 95

†_Yahuar-huaccac Ynca_, 89

_Yahuaymin Ayllu Sutic_, 22

_Yamqui huanacu_, Francisco de, 67

_Yamqui Pachacutec._ Chief of Huayra Cancha. Defeats and kills Ynca
Urcu. Submits to Ynca Yupanqui, who takes his name, 91, 93

_Yaraycu Ayllu_, 22.

_Yauru Panaca Ayllu_, 23

_Yapomayu Ayllu_, 22

†‡_Yupanqui Ynca_ (see _Pachacutec_ and _Yamqui_), 10, 11, 12, 33,
54, 91, 92, 93, 96, 100, 154

VI.--NAMES OF SPANIARDS.

_Artaun_, Don Sebastian de, Bishop of Cuzco. Treatise on the fables
and rites of the Yncas addressed to, 3

_Avila_, Dr. Francisco de. Author of a narrative of the errors of
the Indians of Huarochiri, etc., 121

_Barco_, Pedro del, 118

_Benalcazar_, Sebastian de, 169

_Bobadilla_, Doña Isabel de, 21

_Candia_, Pedro de, 118

_Cañete_, Viceroy Marquis of, 164

_Castro_, Licentiate, 62

_Guzman_, Diego Artiz de, 11

_Lartaun_ (see _Artaun_)

_Molina_, Cristoval de. Author of “Fables and Rites of the Yncas”, 3

_Olivera_, Luis de, 59, 62

_Ondegardo_, Polo de. Report by, 149. _Cieza de Leon_, p. 387; _G.
de la Vega_, i, p. 273; ii, p. 91

_Pizarro_, Francisco de, 118

_Segovia_, Hernan Lopez de, 11

_Toledo_, Viceroy Francisco de, 60

_Toro_, Friar Pedro de, 62

_Valverde_, Fray Vicente de, 119

THE END.

T. RICHARDS, PRINTER, 37, GREAT QUEEN STREET.

TRANSCRIBER’S NOTE

Obvious punctuation errors have been silently corrected after
careful comparison with other occurrences within the text and
consultation of external sources.

Some hyphens in words have been silently removed, some added,
when a predominant preference was found in the original book.
When a word in the main text differed from the index word only
in hyphenation, the index word was silently changed.

The spelling of some Ynca words and names have been made consistent
when a predominant preference was found in the original book. These
changes are included in the notes below.

Except for those changes noted below, all misspellings in the
text, and inconsistent or archaic usage, have been retained.

MAIN TEXT:
Pg xiii: ‘two Qichua words’ replaced by ‘two Quichua words’.
Pg 11: ‘sbould be erected’ replaced by ‘should be erected’.
Pg 37: ‘On this occasian’ replaced by ‘On this occasion’.
Pg 48: ‘eat and drank’ replaced by ‘ate and drank’.
Pg 61: ‘the Christain faith’ replaced by ‘the Christian faith’.
Pg 73: ‘when Tunapa was’ replaced by ‘when _Tonapa_ was’.
Pg 73: ‘province of Carapuco’ replaced by ‘province of Carapucu’.
Pg 81: ‘conld not live’ replaced by ‘could not live’.
Pg 89: ‘the Yuca diligently’ replaced by ‘the Ynca diligently’.
Pg 94: ‘thence to Huancavilca’ replaced by ‘thence to Huancavillca’.
Pg 96: ‘Then the Yuca’ replaced by ‘Then the Ynca’.
Pg 98: ‘Pachacyachachi’ replaced by ‘Pachayachachi’.
Pg 98: ‘from Quitu to Cuzco’ replaced by ‘from Quito to Cuzco’.
Pg 101: ‘fortress of Llahua-pucara’ replaced by ‘fortress of Llallahua-pucara’.
Pg 102: ‘gold and siver’ replaced by ‘gold and silver’.
Pg 103: ‘this Collcachahuay’ replaced by ‘this Colla-chahuay’.
Pg 104: ‘three huudred’ replaced by ‘three hundred’.
Pg 104: ‘the Yncar ordered’ replaced by ‘the Ynca ordered’.
Pg 110: ‘Mihcnaca Mayta’ replaced by ‘Mihicnaca Mayta’.
Pg 111: ‘of Ttahuantin-sayu’ replaced by ‘of Ttahuantin-suyu’.
Pg 116: ‘and Chalcuchima, the’ replaced by ‘and Challcuchima, the’.
Pg 117: ‘Chalcuchima having’ replaced by ‘Challcuchima having’.
Pg 117: ‘honey. Chalcuchima’ replaced by ‘honey. Challcuchima’.
Pg 121: ‘of Huarachiri, and’ replaced by ‘of Huarochiri, and’.
Pg 138: ‘to that mountian’ replaced by ‘to that mountain’.
Pg 138: ‘Huathicuri accepted’ replaced by ‘Huathiacuri accepted’.
Pg 169: ‘all the trausactions’ replaced by ‘all the transactions’.

INDEXES:
Pg 181: ‘Matra-coto’ replaced by ‘Matro-coto’.
Pg 182: ‘Mullipumpa’ replaced by ‘Mullipampa’.
Pg 182: ‘Pocama-cancha’ replaced by ‘Pocana-cancha’.
Pg 185 Yamquesupa: ‘village’ replaced by ‘village, 72’.
Pg 186 Allcañañiy: ‘ñancyran’ replaced by ‘ñancyran, 79’.
Pg 187: ‘Amamanachispa’ replaced by ‘Amananachispa’.
Pg 187: ‘Amatisca’ replaced by ‘Amatisca, 31’.
Pg 187 Amaycay: ‘a lily’ replaced by ‘a lily, 30’.
Pg 187 Apacha-mama-achi: ‘mother iu the’ replaced by ‘mother in the’.
Pg 188: ‘Attolihuay’ replaced by ‘Attollihuay’.
Pg 189 Callurac: ‘able’ replaced by ‘able, 81’.
Pg 190: ‘Canipu’ replaced by ‘Canipo’.
Pg 190 Cari-cachun: ‘“I am”’ replaced by ‘“I am”, 28’.
Pg 191: ‘Caycustaymi’ replaced by ‘Caycustayri’.
Pg 193: ‘Chirmayñaymantan’ replaced by ‘Chirmayñaymantam’.
Pg 194: ‘Cochamanturayocpa’ replaced by ‘Cochamantarayocpa’.
Pg 195: ‘Cusiussapochoy’ replaced by ‘Cusiussapochay’.
Pg 196: ‘Haymiquay’ replaced by ‘Hayniquay’.
Pg 198 Huayna: ‘young, 1, 98,’ replaced by ‘young, 3, 98’.
Pg 199: ‘Llauraruna’ replaced by ‘Llaularuna’.
Pg 199: ‘Llutacticcicapac’ replaced by ‘Lluttacticcicapac’.
Pg 200: ‘Mactamñiqui’ replaced by ‘Mactamñinqui’.
Pg 201 Napahuay: ‘Salutation’ replaced by ‘Salutation, 32’.
Pg 202 Paccariscanchic: ‘Born’ replaced by ‘Born, 78’.
Pg 202: ‘Pacnipaccarichun’ replaced by ‘Pacnicpacarichun’.
Pg 205: ‘Quipasiyun’ replaced by ‘Quipasiyon’.
Pg 205: ‘Rañotayri’ replaced by ‘Rañoytayri’.
Pg 206 Recsichillaran: ‘know’ replaced by ‘know, 79’.
Pg 206: ‘Saycoyñicaypitac’ replaced by ‘Saycoyñiycaypitac’.
Pg 207 Taqui: ‘Uucu’ replaced by ‘Uncu’.
Pg 208 Tiyancay: ‘To sit’ replaced by ‘To sit, 79’.
Pg 208: ‘Tutacachannas’ replaced by ‘Tutacachannas, 56’.
Pg 209: ‘Usnayqui’ replaced by ‘Usnoyqui’.
Pg 210: ‘Yanaussi’ replaced by ‘Yananssi’.
Pg 211: ‘Yntip-Raymi’ replaced by ‘Yntic-Raymi’.
Pg 215 Cañaris: ‘by Athahualpa’ replaced by ‘by Atahualpa’.
Pg 216: ‘Chauca-chiipta’ replaced by ‘Chauca-chiipita’.
Pg 217 Huayna: ‘Ccapac, 1’ replaced by ‘Ccapac, 3’.
Pg 218: ‘Sañu Ayllu’ replaced by ‘Sañu Ayllu, 23’.

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