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History of the Incas

by Pedro Sarmiento de Gamboa · English · Gutenberg #20218 · 421,774 chars · public domain (US)

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Title: History of the Incas

Author: Pedro Sarmiento de Gamboa

Editor: Sir Clements R. Markham


        
Release date: December 29, 2006 [eBook #20218]

Language: English

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Works Issued by the Hakluyt Society

[Illustration: _Facsimile (reduced) of the_ COAT OF ARMS OF KING PHILIP
II., _From the Sarmiento MS., 1572, Göttingen University Library.
Reproduced and printed for the Hakluyt Society by Donald Macbeth._]



HISTORY OF THE INCAS

by

PEDRO SARMIENTO DE GAMBOA

Translated and Edited with Notes and an Introduction
by Sir Clements Markham, K.C.B. President of the Hakluyt Society.







Cambridge: Printed for the Hakluyt Society. MDCCCCVII. Cambridge:
Printed by John Clay, M.A. at the University Press.




COUNCIL OF THE HAKLUYT SOCIETY.


SIR CLEMENTS MARKHAM, K.C.B., F.R.S., _President_.

THE RIGHT HON. THE EARL OF LIVERPOOL, _Vice-President_.

THE RIGHT HON. THE LORD AMHERST OF HACKNEY, _Vice-President_.

THE RIGHT HON. THE LORD BELHAVEN AND STENTON.

THOMAS B. BOWRING.

COLONEL GEORGE EARL CHURCH.

SIR WILLIAM MARTIN CONWAY, M.A., F.S.A.

THE REV. CANON JOHN NEALE DALTON, C.M.G., C.V.O.

GEORGE WILLIAM FORREST, C.I.E.

WILLIAM FOSTER, B.A.

THE RIGHT HON. SIR GEORGE TAUBMIN GOLDIE, K.C.M.G., D.C.L., LL.D., F.R.S.,
  _Pres. R.G.S._

ALBERT GRAY, K.C.

EDWARD HEAWOOD, M.A.

COLONEL SIR THOMAS HUNGERFORD HOLDICH, K.C.M.G., K.C.S.I., C.B., R.E.

JOHN SCOTT KELTIE, LL.D.

ADMIRAL SIR ALBERT HASTINGS MARKHAM, K.C.B.

ADMIRAL OF THE FLEET SIR FREDERICK WILLIAM RICHARDS, G.C.B.

ADMIRAL OF THE FLEET SIR EDWARD HONART SEYMOUR, G.C.B., O.M.

LIEUT.-COL. SIR RICHARD CARNAC TEMPLE, BART., C.L.E.

ROLAND VENABLES VERNON, B.A.

BASIL HARRINGTON SOULSBY, B.A., F.S.A., _Honorary Secretary_.




TABLE OF CONTENTS.


Introduction

Dedicatory letter to King Philip II

     I. Division of the history

    II. The ancient division of the land

   III. Description of the ancient Atlantic Island

    IV. First inhabitants of the world and principally of
          the Atlantic Island

     V. Inhabitants of the Atlantic Island

    VI. The fable of the origin of these barbarous Indians
          of Peru, according to their blind opinions

   VII. Fable of the second age, and creation of the
          barbarous Indians according to their account

  VIII. The ancient _Behetrias_ of these kingdoms of
          Peru and their provinces

    IX. The first settlers in the valley of Cuzco

     X. How the Incas began to tyrannize over the lands
          and inheritances

    XI. The fable of the origin of the Incas of Cuzco

   XII. The road which these companies of the Incas took
          to the valley of Cuzco, and of the fables which
          are mixed with their history

   XIV. Entry of the Incas into the valley of Cuzco, and
          the fables they relate concerning it

   XIV. The difference between Manco Ccapac and the
          Alcabisas, respecting the arable land

    XV. Commences the life of Sinchi Rocca, the second Inca

   XVI. The life of Lloqui Yupanqui, the third Inca

  XVII. The life of Mayta Ccapac, the fourth Inca

 XVIII. The life of Ccapac Yupanqui, the fifth Inca

   XIX. The life of Inca Rocca, the sixth Inca

    XX. The life of Titu Cusi Hualpa, vulgarly called
          Yahuar-huaccac

   XXI. What happened after the Ayarmarcas had stolen
          Titu Cusi Hualpa

   XXII. How it became known that Yahuar-huaccac was alive

  XXIII. Yahuar-huaccac Inca Yupanqui commences his reign alone,
           after the death of his father

   XXIV. Life of Viracocha, the eighth Inca

    XXV. The provinces and towns conquered by the eighth Inca
           Viracocha

   XXVI. Life of Inca Yupanqui or Pachacuti, the ninth Inca

  XXVII. Coming of the Chancas against Cuzco

 XXVIII. The second victory of Pachacuti Inca Yupanqui
           over the Chancas

   XXIX. The Inca Yupanqui assumes the sovereignty and takes
           the fringe, without the consent of his father

    XXX. Pachacuti Inca Yupanqui rebuilds the city of Cuzco

   XXXI. Pachacuti Inca Yupanqui rebuilds the House of the Sun
           and establishes new idols in it

  XXXII. Pachacuti Inca Yupanqui depopulates two leagues of
           country near Cuzco

 XXXIII. Pachacuti Inca Yupanqui kills his elder brother
           named Inca Urco

  XXXIV. The nations which Pachacuti Inca subjugated and the
           towns he took; and first of Tocay Ccapac, Sinchi of
           the Ayamarcas, and the destruction of the Cuyos

   XXXV. The other nations conquered by Inca Yupanqui, either
           in person or through his brother Inca Rocca

  XXXVI. Pachacuti Inca Yupanqui endows the House of the Sun
           with great wealth

 XXXVII. Pachacuti Inca Yupanqui conquers the province
           of Colla-suyu

XXXVIII. Pachacuti Inca Yupanqui sends an army to conquer
           the province of Chinchay-suyu

  XXXIX. Pachacuti Inca Yupanqui plants _mitimaes_ in all
           the lands he had conquered

     XL. The Collas, sons of Chuchi Ccapac, rebel against
           Inca Yupanqui to obtain their freedom

    XLI. Amaru Tupac Inca and Apu Paucar Usnu continue the
           conquest of the Collao and again subdue the Collas

   XLII. Pachacuti Inca Yupanqui nominates his son Tupac Inca
           Yupanqui as his successor

  XLIII. How Pachacuti armed his son Tupac Inca

   XLIV. Pachacuti Inca Yupanqui sends his son Tupac Inca
           Yupanqui to conquer Chinchay-suyu

    XLV. How Pachacuti Inca Yupanqui visited the provinces
           conquered for him by his captains

   XLVI. Tupac Inca Yupanqui sets out, a second time, by
           order of his father, to conquer what remained
           unsubdued in Chinchay-suyu

  XLVII. Death of Pachacuti Inca Yupanqui

 XLVIII. The life of Tupac Inca Yupanqui, the tenth Inca

   XLIX. Tupac Inca Yupanqui conquers the province of the Antis

      L. Tupac Inca Yupanqui goes to subdue and pacify the Collas

     LI. Tupac Inca makes the _Yanaconas_

    LII. Tupac Inca Yupanqui orders a second visitation of the
           land, and does other things

   LIII. Tupac Inca makes the fortress of Cuzco

    LIV. Death of Tupac Inca Yupanqui

     LV. The life of Huayna Ccapac, eleventh Inca

    LVI. They give the fringe of Inca to Huayna Ccapac, the
           eleventh Inca

   LVII. The first acts of Huayna Ccapac after he became Inca

  LVIII. Huayna Ccapac conquers Chachapoyas

    LIX. Huayna Ccapac makes a visitation of the whole empire
           from Quito to Chile

     LX. Huayna Ccapac makes war on the Quitos, Pastos,
           Carangues, Cayambis, Huancavilcas

    LXI. The Chirihuanas come to make war in Peru against
           those conquered by the Incas

   LXII. What Huayna Ccapac did after the-said wars

  LXIII. The life of Huascar, the last Inca, and of Atahualpa

   LXIV. Huascar Inca marches in person to fight Chalco
           Chima and Quiz-quiz, the captains of Atahualpa

    LXV. The battle between the armies of Huascar and
           Atahualpa. Huascar made prisoner

   LXVI. What Chalco Chima and Quiz-quiz did concerning
           Huascar and those of his side in words

   LXVII. The cruelties that Atahualpa ordered to be
            perpetrated on the prisoners and conquered
            of Huascar's party

  LXVIII. News of the Spaniards comes to Atahualpa

    LXIX. The Spaniards come to Caxamarca and seize
            Atahualpa, who orders Huascar to be killed.
            Atahualpa also dies

     LXX. It is noteworthy how these Incas were tyrants
            against themselves, besides being so against
            the natives of the land

    LXXI. Summary computation of the period that the
            Incas of Peru lasted

Certificate of the proofs and verification of this history

          *          *          *          *          *

Account of the Province of Vilcapampa and a narrative of
    the execution of the Inca Tupac Amaru, by Captain
    Baltasar de Ocampo



LIST OF ILLUSTRATIONS.


1. Map of Central Peru. 1907. By Graham Mackay, R.G.S

Six Facsimiles (reduced) from the Sarmiento MS., 1572
    (Göttingen University Library):

2. _a_. Arms of Philip II of Spain. Coloured

3. _b_. Last page of Sarmiento's introductory Letter
    to Philip II, with his autograph

4. _c_. Arms of Philip II. fol. 1

5. _d_. Title of the Sarmiento MS. fol. 2

6. _e_. Arms of Don Francisco de Toledo, Viceroy of
    Peru, 1569--1581. fol. 132

7. _f_. Signatures of the attesting witnesses, 1572. fol. 138

8. Portrait of the Viceroy, Don Francisco de Toledo, at Lima.
     From a sketch by Sir Clements Markham in 1853

9. Group of Incas, in ceremonial dresses, from figures in the
     pictures in the Church of Santa Ana, Cuzco, A.D. 1570.
     From a sketch by Sir Clements Markham in 1853

10. Portraits of the Incas. Facsimile of the Title-page of the
    Fifth Decade of Antonio de Herrera's _Historia General de
    los Hechos de los Castellanos en las Islas y Tierra Firme
    del Mar Oceano_, Madrid, 1615. fol. From the Rev. C.M.
    Cracherode's copy in the British Museum

11. Capture of Atahualpa, and Siege of Cuzco. From the
      Title-page of the Sixth Decade of Antonio de Herrera

12. Map of Vilca-Pampa. 1907. By Graham Mackay, R.G.S

Plates 2--7 have been reproduced from the negatives, kindly lent
for the purpose by Professor Dr Richard Pietschmann, Director of
the Göttingen University Library.

[Illustration: 1907. Series II. Vol. XXII.
Reproduced and printed for the Hakluyt Society by Donald Macbeth.
PORTRAITS OF THE INCAS. From the Rev. C.M. Cracherode's copy in the
British Museum.]




INTRODUCTION.


The publication of the text of the Sarmiento manuscript in the Library
of Göttingen University, has enabled the Council to present the members
of the Hakluyt Society with the most authentic narrative of events
connected with the history of the Incas of Peru.

The history of this manuscript, and of the documents which accompanied
it, is very interesting. The Viceroy, Don Francisco de Toledo, who
governed Peru from 1569 to 1581, caused them to be prepared for the
information of Philip II. Four cloths were sent to the King from Cuzco,
and a history of the Incas written by Captain Pedro Sarmiento de Gamboa.
On three cloths were figures of the Incas with their wives, on
medallions, with their _Ayllus_ and a genealogical tree. Historical
events in each reign were depicted on the borders. The fable of
Tampu-tocco was shown on the first cloth, and also the fables touching
the creations of Viracocha, which formed the foundation for the whole
history. On the fourth cloth there was a map of Peru, the compass lines
for the positions of towns being drawn by Sarmiento.

The Viceroy also caused reports to be made to him, to prove that the
Incas were usurpers. There were thirteen reports from Cuzco, Guamanga,
Xauxa, Yucay, and other places, forming a folio of 213 leaves, preserved
in the _Archivo de Indias_[1]. At Cuzco all the Inca descendants were
called upon to give evidence respecting the history of Peru under their
ancestors. They all swore that they would give truthful testimony. The
compilation of the history was then entrusted to Captain Pedro Sarmiento
de Gamboa, the cosmographer of Peru. When it was completed the book was
read to the Inca witnesses, chapter by chapter, in their own language.
They discussed each chapter, and suggested some corrections and
alterations which were adopted. It was then submitted to the Viceroy,
who caused the documents to be attested by the principal Spaniards
settled at Cuzco, who had been present at the conquest, or had taken a
leading part in the subsequent administration. These were Dr Loarte, the
licentiate Polo de Ondegardo[2], Alonso de Mena[3], Mancio Serra de
Leguisano[4], Pero Alonso Carrasco, and Juan de Pancorvo[5], in whose
house the Viceroy resided while he was at Cuzco. Mancio Serra de
Leguisano married Beatriz Ñusta, an Inca princess, daughter of Huayna
Ccapac. The Viceroy then made some final interpolations to vilify the
Incas, which would not have been approved by some of those who had
attested, certainly not by Polo de Ondegardo or Leguisano.

[Note 1: Printed in the same volume with Montesinos, and edited by
Jimenes de la Espada, _Informaciones acerca del señorio y gobierno de
los Ingas hechas por mandado de Don Francisco de Toledo,_ 1570--72.]

[Note 2: The accomplished lawyer, author, and statesman.]

[Note 3: One of the first conquerors. His house at Cuzco was in the
square of our Lady, near that of Garcilasso de la Vega.]

[Note 4: A generous defender of the cause of the Indians.]

[Note 5: One of the first conquerors. He occupied a house near the
square, with his friend and comrade Alonso de Marchena.]

Sarmiento mentions in his history of the Incas that it was intended to
be the Second Part of his work. There were to be three Parts. The First,
on the geography of Peru, was not sent because it was not finished. The
Third Part was to have been a narrative of the conquest.

The four cloths, and the other documents, were taken to Spain, for
presentation to the King, by a servant of the Viceroy named Geronimo
Pacheco, with a covering letter dated at Yucay on March 1st, 1572.

Of all these precious documents the most important was the history of
the Incas by Sarmiento, and it has fortunately been preserved. The
King's copy found its way into the famous library of Abraham Gronovius,
which was sold in 1785, and thence into the library of the University of
Göttingen, where it remained, unprinted and unedited, for 120 years. But
in August, 1906, the learned librarian, Dr Richard Pietschmann published
the text at Berlin, very carefully edited and annotated with a valuable
introduction. The Council of the Hakluyt Society is thus enabled to
present an English translation to its members very soon after the first
publication of the text. It is a complement of the other writings of the
great navigator, which were translated and edited for the Hakluyt
Society in 1895.

The manuscript consists of eight leaves of introduction and 138 of text.
The dedicatory letter to the King is signed by Sarmiento on March 4th,
1572. The binding was of red silk, under which there is another binding
of green leather. The first page is occupied by a coloured shield of the
royal arms, with a signature _el Capitã Sarmi de Gãboa_. On the second
page is the title, surrounded by an ornamental border. The manuscript is
in a very clear hand, and at the end are the arms of Toledo (_chequy
azure and argent_) with the date Cuzco, 29 Feb., 1572. There is also the
signature of the Secretary, Alvaro Ruiz de Navamuel[6].

[Note 6: Alvaro Ruiz and his brother Captain Francisco Ruiz were the
sons of Francisco Santiago Rodriguez de los Rios by Inez de Navamuel.
Both used their mother's name of Navamuel as their surname; and both
were born at Aquilar del Campo. Alonso Ruiz de Navamuel was Secretary to
the governments of five successive Viceroys. He wrote a _Relacion de las
cosas mas notables que hiza en el Peru, siendo Virev Don Francisco de
Toledo, 20 Dec. 1578_. He died in the year 1613. The descendants of his
son Juan de los Rios formed the _mayorazgos_ of Rios and Cavallero.

By his wife Angela Ortiz de Arbildo y Berriz, a Biscayan, he had a
daughter Inez married to her cousin Geronimo Aliaga, a son of the
Secretary's brother Captain Francisco Ruiz de Navamuel, the
_encomendero_ of Caracoto in the Collao, by Juana, daughter of Captain
Geronimo de Aliaga. His marriage, at which the Viceroy Toledo was
present, took place on November 23rd, 1578. From the marriage of the
younger Geronimo de Aliaga with Inez Navamuel, descend the Aliagas,
Counts of Luringancho in Peru.]

The history of the Incas by Sarmiento is, without any doubt, the most
authentic and reliable that has yet appeared. For it was compiled from
the carefully attested evidence of the Incas themselves, taken under
official sanction. Each sovereign Inca formed an _ayllu_ or "gens" of
his descendants, who preserved the memory of his deeds in _quipus_,
songs, and traditions handed down and learnt by heart. There were many
descendants of each of these _ayllus_ living near Cuzco in 1572, and the
leading members were examined on oath; so that Sarmiento had
opportunities of obtaining accurate information which no other writer
possessed. For the correct versions of the early traditions, and for
historical facts and the chronological order of events, Sarmiento is the
best authority.

But no one can supersede the honest and impartial old soldier, Pedro de
Cieza de Leon, as regards the charm of his style and the confidence to
be placed in his opinions; nor the Inca Garcilasso de la Vega as regards
his reminiscences and his fascinating love for his people. Molina and
Yamqui Pachacuti give much fuller details respecting the ceremonial
festivals and religious beliefs. Polo de Ondegardo and Santillana supply
much fuller and more reliable information respecting the laws and
administration of the Incas. It is in the historical narrative and the
correct order of events that Sarmiento, owing to his exceptional means
of collecting accurate information, excels all other writers.

There is one serious blemish. Sarmiento's book was written, not only or
mainly to supply interesting information, but with an object. Bishop Las
Casas had made Europe ring with the cruelties of the Spaniards in the
Indies, and with the injustice and iniquity of their conquests. Don
Francisco de Toledo used this narrative for the purpose of making a
feeble reply to the good bishop. Under his instructions Sarmiento stated
the Viceroy's argument, which was that the King of Spain was the
rightful sovereign of Peru because the Incas had usurped their power by
conquest and had been guilty of acts of cruelty. Hence the constant
repetition of such phrases as "cruel tyranny" and "usurping tyrant"; and
the numerous interpolations of the Viceroy himself are so obvious that I
have put them in italics within brackets. He goes back as far as the
first Inca to make out the usurpation, and he is always harping on
illegitimacy. If we go back as far as Sancho IV the title of Philip II
to Spain was voided by the grossest usurpation, while we need only go
back to Henry II to see how Philip's title was vitiated by illegitimacy.
As for cruelty, it would be a strange plea from the sovereign by whose
orders the Netherlands were devastated, the Moors of Granada almost
annihilated, and under whose rule the Inquisition was in full swing. It
is the old story of preaching without practice, as Dr Newman once
observed in quoting what James I said to George Heriot:

     "O Geordie, jingling Geordie, it was grand to hear Baby Charles
     laying down the guilt of dissimulation, and Steenie lecturing on
     the turpitude of incontinence."

It is right to say that Philip never seems to have endorsed the argument
of his Viceroy, while his father prohibited the circulation of a book by
Dr Sepulveda which contained a similar argument; nor was the work of
Sarmiento published.

Barring this blemish, the history of the Incas, written by order of the
Viceroy Toledo, is a most valuable addition to the authorities who have
given us authentic accounts of Andean civilization; for we may have
every confidence in the care and accuracy of Sarmiento as regards his
collection and statement of historical facts, provided that we always
keep in mind the bias, and the orders he was under, to seek support for
the Viceroy's untenable argument.

I have given all I have been able to find respecting the life of
Sarmiento in the introduction to my edition of the voyages of that
celebrated navigator.

But the administration of the Viceroy Don Francisco de Toledo, from 1569
to 1581, forms a landmark in the history of Peru, and seems to call for
some notice in this place. He found the country in an unsettled state,
with the administrative system entirely out of gear. Though no longer
young he entered upon the gigantic task of establishing an orderly
government, and resolved to visit personally every part of the vast
territory under his rule. This stupendous undertaking occupied him for
five years. He was accompanied by ecclesiastics, by men well versed in
the language of the Incas and in their administrative policy, and by his
secretary and aide-de-camp. These were the Bishop of Popayan, Augustin
de la Coruña, the Augustine friars Juan Vivero and Francisco del Corral,
the Jesuit and well-known author, Joseph de Acosta, the Inquisitor Pedro
Ordoñez Flores, his brother, the Viceroy's chaplain and confessor, the
learned lawyer Juan Matienzo, whose work is frequently quoted by
Solorzano[7], the licentiate Polo de Ondegardo, who had been some years
in the country and had acquired an intimate knowledge of the laws of the
Incas, the secretary Alvaro Ruiz de Navamuel, and as aide-de-camp his
young nephew, Geronimo de Figueroa, son of his brother Juan, the
Ambassador at Rome[8].

[Note 7: In his _Politica Indiana_. There are two manuscripts of
Juan Matienzo de Peralta at the British Museum, _Govierno del Peru_ and
_Relacion del libro intitulado Govierno del Peru_, apparently one work
in two parts. _Add. MSS_. 5469, in Gayangos Catalogue, vol. II. p. 470.]

[Note 8: Some sons took the father's surname, others that of the
mother. The Viceroy had the name of his father, Francisco Alvarez de
Toledo, the third Count of Oropesa, while his brother Juan had the
surname of Figueroa, being that of his mother.]

Toledo was endowed with indefatigable zeal for the public service, great
energy, and extraordinary powers of application. He took the opinions of
others, weighed them carefully, and considered long before he adopted
any course. But he was narrow-minded and obstinate, and when he had once
determined on a measure nothing could alter him. His ability is
undoubted, and his appointment, at this particular juncture, is a proof
of Philip's sagacity.

The Viceroy's intercourse with Polo de Ondegardo informed him respecting
the administrative system of the Incas, so admirably adapted to the
genius of the people, and he had the wisdom to see that there was much
to learn from it. His policy was to collect the people, who, to a great
extent, were scattered over the country and hiding from the Spaniards,
in villages placed near the centres of their cultivated or pasture
lands. He fixed the numbers in each village at 400 to 500, with a priest
and Alcalde. He also ordered the boundaries of all the parishes to be
settled. Spanish Corregidors were to take the places of the _Tucuyricoc_
or governors of Inca times, and each village had an elected Alcalde
approved by the Corregidor. Under him there were to be two overseers, a
_Pichca pachaca_ over 500, and a _Pachaca_ as assistant. Another
important measure was the settlement of the tribute. The name "tribute"
was unfortunate. The system was that of the Incas, and the same which
prevailed throughout the east. The government was the landlord, and the
so-called "tribute" was rent. The Incas took two-thirds for the state
and for religion, and set apart one-third for the cultivators. Toledo
did much the same, assessing, according to the nature of the soil, the
crops, and other local circumstances. For the formation of villages and
the assessment of the tribute he promulgated a whole code of ordinances,
many of them intended to prevent local oppression in various forms.

The Viceroy next took up the questions of the position of _yana-cunas_
or domestic servants, and of forced service. Both these institutions
existed in Incarial times. All that was needed were moderate laws for
the protection of servants and conscripts, and the enforcement of such
laws. Toledo allowed a seventh of the adult male population in each
village to be made liable for service in mines or factories, fixed the
distance they could be taken from their homes, and made rules for their
proper treatment. It is true that the _mita_, as it was called, was
afterwards an instrument of cruel oppression, that rules were
disregarded, and that it depopulated the country. But this was not the
fault of Toledo.

The Viceroy gave much attention to the mining industry, promoted the
introduction of the use of mercury in the extraction of silver, and
founded the town of Huancavelica near the quick-silver mine. His
personality pervaded every department of the state, and his _tasas_ or
ordinances fill a large volume. He was a prolific legislator and a great
statesman.

His worst mistake was the policy he adopted with regard to the family of
the Incas. He desired to establish the position of the King of Spain
without a rival. He, therefore, sought to malign the preceding dynasty,
persecuted the descendants of the Incas, and committed one act of cruel
injustice.

When Atahualpa put his half-brother Huascar, the last reigning Inca, to
death, there remained three surviving sons of their father the great
Inca Huayna Ccapac, named Manco, Paullu, and Titu Atauchi, and several
daughters. After his occupation of Cuzco, Pizarro acknowledged Manco
Inca as the legitimate successor of his brother Huascar, and he was
publicly crowned, receiving all the insignia on March 24th, 1534. He
escaped from the Spaniards and besieged them in Cuzco at the head of a
large army. Forced to raise the siege he established his head-quarters
at Ollantay-tampu, where he repulsed an attack led by Hernando Pizarro.
He was, however, defeated by Orgoñiez, the lieutenant of Almagro, and
took refuge in the mountainous province of Vilcapampa on the left bank
of the Vilcamayu. From thence he made constant attacks on the Spaniards,
maintaining his independence in this small remnant of his dominions.
Some of the partisans of Almagro took refuge with him, and he was
accidentally killed by one of them in 1544, after a not inglorious reign
of ten years.

He left two legitimate sons, named Sayri Tupac and Tupac Amaru, by his
wife and niece the Princess Ataria Cusi Huarcay, daughter of his
ill-fated brother Huascar. This marriage was legalized by a bull of Pope
Paul III in the time of the Viceroy Marquis of Cañete, 1555--1561. He
had also an illegitimate son named Cusi Titu Yupanqui, and a daughter
named Maria Tupac Usca, married to Don Pedro Ortiz de Orue, one of the
first conquerors[9].

[Note 9: Diego Ortiz de Orue was born in the village of Getafe, near
Madrid. He went out to Peru in 1559, and at once began to study the
Quichua language. He was _encomendero_ of Maras, a village overlooking
the valley of Yucay. By the Inca princess he had a daughter named
Catalina married to Don Luis Justiniani of Seville, descended from the
Genoese family. Their son Luis was the grandfather of Dr Justo Pastor
Justiniani who married Manuela Cataño, descended from Tupac Inca
Yupanqui. Their son Don Pablo Justiniani was Cura of Laris until his
death in 1858, and was a great depository of Inca lore. He had a very
early copy of the Inca drama of Ollanta.]

Sayri Tupac succeeded as fourteenth Inca of Peru. On the arrival of the
Marquis of Cañete as Viceroy in 1555, he caused overtures to be made to
Sayri Tupac through his aunts, who were living at Cuzco with their
Spanish husbands, Juan Sierra de Leguisano and Diego Hernandez. It was
finally arranged that the Inca should receive 17000 _castellanos_ of
rent and the valley of Yucay. On October 7th, 1557, Sayri Tupac left
Vilcapampa with 300 followers, reaching Andahuaylas on November 5th. He
entered Lima on January 6th, 1558, was cordially greeted by the Viceroy
and received investiture, assuming the names of Manco Ccapac Pachacuti
Yupanqui. He went to live in the lovely vale of Yucay. He had been
baptized with the name of Diego, but he did not long survive, dying at
Yucay in 1560. His daughter Clara Beatriz married Don Martin Garcia
Loyola. Their daughter Lorenza was created Marchioness of Oropesa and
Yucay, with remainder to descendants of her great uncle Tupac Amaru. She
was the wife of Juan Henriquez de Borja, grandson of the Duke of Gandia.

On the death of Sayri Tupac, his illegitimate brother, Cusi Titu
Yupanqui assumed sovereignty, owing to the youth of the legitimate
brother Tupac Amaru, both remaining in Vilcapampa.

Paullu Tupac Yupanqui, the next brother of Manco Inca, was baptized with
the name of Cristóval. He accompanied Almagro in his expedition to
Chile, and was with young Almagro at the battle of Chupas. Eventually he
was allowed to fix his residence on the Colcampata of Cuzco, at the foot
of the fortress, and by the side of the church of San Cristóval. From
the terrace of the Colcampata there is a glorious view with the snowy
peak of Vilcañota in the far distance. Paullu died in May, 1549, and was
succeeded on the Colcampata by his son Carlos Inca. He had two other
sons named Felipe and Bartolomé. From the latter was descended the late
Archdeacon of Cuzco, Dr Justo Salmaraura Inca.

Titu Atauchi, the youngest son of Huayna Ccapac, had a son Alonso.

The princesses, daughters of Huayna Ccapac and sisters of Manco and
Paullu, were Beatriz Ñusta, married first to Martin de Mustincia, and
secondly to Diego Hernandez of Talavera; Leonor Ñusta, the wife of Juan
de Balsa, who was killed at the battle of Chupas on the side of young
Almagro, secondly of Francisco de Villacastin: Francisca Ñusta, niece of
Huayna Ccapac, married to Juan de Collantes, and was great-grandmother
of Bishop Piedrahita, the historian of Nueva Granada: another Beatriz
Ñusta married Mancio Sierra de Leguisano, the generous defender of the
natives; and Inez Ñusta married first Francisco Pizarro and had a
daughter Francisca, who has descendants, and secondly to Francisco
Ampuero. Angelina, daughter of Atahualpa, was married to Juan de
Betanzos, the author and Quichua scholar. The brother of Huayna Ccapac,
named Hualpa Tupac Yupanqui, had a daughter, Isabel Ñusta Yupanqui, the
wife of Garcilasso de la Vega, and mother of the Inca Garcilasso de la
Vega[10], the historian, author of the _Comentarios Reales_.

[Note 10: The Inca Garcilasso was a third cousin of the regicide
Viceroy Toledo. Their great grandfathers were brothers.]

This then was the position of the Inca family when the Viceroy,
Francisco de Toledo, came to Cuzco in 1571. Cusi Titu Yupanqui and Tupac
Amaru, sons of the Inca Manco were in the mountains of Vilcapampa, the
former maintaining his independence. Carlos Inca, son of Paullu, was
baptized, and living on the Colcampata at Cuzco with his wife Maria de
Esquivel. Seven Inca princesses had married Spaniards, most of them
living at Cuzco with their husbands and children.

The events, connected with the Inca family, which followed on the
arrival of the Viceroy Toledo at Cuzco, will be found fully described in
this volume. It need only be stated here that the inexorable tyrant,
having got the innocent young prince Tupac Amaru into his power,
resolved to put him to death. The native population was overwhelmed with
grief. The Spaniards were horrified. They entreated that the lad might
be sent to Spain to be judged by the King. The heads of religious orders
and other ecclesiastics went down on their knees. Nothing could move the
obstinate narrow-minded Viceroy. The deed was done.

When too late Toledo seems to have had some misgivings. The judicial
murder took place in December, 1571. The history of the Incas was
finished in March, 1572. Yet there is no mention of the death of Tupac
Amaru. For all that appears he might have been still in Vilcapampa.
Nevertheless the tidings reached Philip II, and the Viceroy's conduct
was not approved.

There was astonishing audacity on the part of Toledo, in basing
arguments on the alleged cruelty and tyranny of the Incas, when the man
was actually red-handed with the blood of an innocent youth, and engaged
in the tyrannical persecution of his relations and the hideous torture
of his followers. His arguments made no impression on the mind of Philip
II. The King even showed some favour to the children of Tupac Amaru by
putting them in the succession to the Marquisate of Oropesa. In the Inca
pedigrees Toledo is called "el execrable regicidio." When he presented
himself on his return from Peru the King angrily exclaimed: "Go away to
your house; for I sent you to serve kings; and you went to kill
kings[11]."

[Note 11: "Idos a vuestra casa, que yo os envie a servir reyes; y
vos fuiste a matar reyes."]

All his faithful services as a legislator and a statesman could not
atone for this cruel judicial murder in the eyes of his sovereign. He
went back to his house a disgraced and broken-hearted man, and died soon
afterwards.

The history of the Incas by Sarmiento is followed, in this volume, by a
narrative of the execution of Tupac Amaru and of the events leading to
it, by an eye-witness, the Captain Baltasar de Ocampo. It has been
translated from a manuscript in the British Museum.

The narrative of Ocampo, written many years after the event, is
addressed to the Viceroy Marquis of Montes Claros. Its main object was
to give an account of the province of Vilcapampa, and to obtain some
favours for the Spanish settlers there.

Vilcapampa is a region of very special historical and geographical
interest, and it is one of which very little is known. It is a
mountainous tract of country, containing the lofty range of Vilcacunca
and several fertile valleys, between the rivers Apurimac and Vilcamayu,
to the north of Cuzco. The mountains rise abruptly from the valley of
the Vilcamayu below Ollantay-tampu, where the bridge of Chuqui-chaca
opened upon paths leading up into a land of enchantment. No more lovely
mountain scenery can be found on this earth. When Manco Inca escaped
from the Spaniards he took refuge in Vilcapampa, and established his
court and government there. The Sun temple, the convent of virgins, and
the other institutions of the Incas at Cuzco, were transferred to this
mountain fastness. Even handsome edifices were erected. Here the Incas
continued to maintain their independence for 35 years.

Ocampo opens his story with a very interesting account of the baptism of
Melchior Carlos, son of Carlos Inca, who had become a Christian, and
lived in the palace on the Colcampata at Cuzco. He then describes the
events which culminated in the capture, of the Inca Tupac Amaru, and
gives a pathetic and touching account of the judicial murder of that
ill-fated young prince. Ocampo was an actor in these events and an
eye-witness. The rest of his narrative consists of reminiscences of
occurrences in Vilcapampa after it was occupied by the Spaniards. He
owned property there, and was a settler holding official posts. He tells
of the wealth and munificence of a neighbour. He gives the history of an
expedition into the forests to the northward, which will form material
for the history of these expeditions when it is written. He tells the
story of an insurrection among the negro labourers, and complains of the
spiritual destitution of his adopted land. He finally returns to Cuzco
and gives an account of a very magnificent pageant and tilting match.
But this story should have preceded the mournful narrative of the fate
of Tupac Amaru; for the event took place at the time of the baptism of
Melchior Carlos, and before the Viceroy Toledo became a regicide.
Ocampo's story is that of an honest old soldier, inclined to be
garrulous, but an eye-witness of some most interesting events in the
history of Peru.

I think it is an appropriate sequel to the history by Sarmiento, because
it supplies material for judging whether the usurpation and tyranny were
on the side of the Incas or of their accuser.

[Illustration: _Facsimile (reduced) of_ PAGE II OF THE SARMIENTO MS. 1572.
_From the original, Göttingen University Library.
Reproduced and printed for the Hakluyt Society by Donald Macbeth._]




THE

SECOND PART

OF THE

GENERAL HISTORY

CALLED

"INDICA"

WHICH WAS COMPOSED

BY

THE CAPTAIN PEDRO SARMIENTO DE GAMBOA

BY ORDER OF

THE MOST EXCELLENT LORD DON FRANCISCO DE TOLEDO VICEROY GOVERNOR AND
CAPTAIN-GENERAL OF THE KINGDOMS OF PERU AND MAYOR-DOMO OF THE ROYAL
HOUSEHOLD OF CASTILLE

1572

[Illustration: _Facsimile (reduced) of_ PAGE I OF THE SARMIENTO MS. 1572.
_From the original, Göttingen University Library_.
_Reproduced and printed for the Hakluyt Society by Donald Macbeth_.]




TO HIS SACRED CÆSARIAN MAJESTY THE KING, DON FELIPE, OUR LORD.


Among the excellencies, O sovereign and catholic Philip, that are the
glorious decorations of princes, placing them on the highest pinnacle of
estimation, are, according to the father of Latin eloquence, generosity,
kindness, and liberality. And as the Roman Consuls held this to be the
principal praise of their glory, they had this title curiously
sculptured in marble on the Quirinal and in the forum of Trajan---"Most
powerful gift in a Prince is liberality[12]." For this kings who desired
much to be held dear by their own people and to be feared by strangers,
were incited to acquire the name of liberal. Hence that royal sentence
became immortal "It is right for kings to give." As this was a quality
much valued among the Greeks, the wise Ulysses, conversing with
Antinous[13], King of the Phæacians, said---"You are something like a
king, for you know how to give, better than others." Hence it is certain
that liberality is a good and necessary quality of kings.

[Note 12: "Primum signum nobilitatis est liberalitas."]

[Note 13: Alcinous.]

I do not pretend on this ground, most liberal monarch, to insinuate to
your Majesty the most open frankness, for it would be very culpable on
my part to venture to suggest a thing which, to your Majesty, is so
natural that you would be unable to live without it. Nor will it happen
to so high minded and liberal a lord and king, what befell the Emperor
Titus who, remembering once, during supper time, that he had allowed one
day to pass without doing some good, gave utterance to this laudable
animadversion of himself. "O friends! I have lost a day[14]." For not
only does your Majesty not miss a day, but not even an hour, without
obliging all kinds of people with benefits and most gracious liberality.
The whole people, with one voice, says to your Majesty what Virgil sang
to Octavianus Augustus:

    "Nocte pluit tota, redeunt spectacula mane,
     Divisum imperium cum Jove Cæsar habet."

[Note 14: "Amici! diem perdidi." Suetonius.]

But what I desire to say is that for a king who complies so well with
the obligation of liberality, and who gives so much, it is necessary
that he should possess much; for nothing is so suitable for a prince as
possessions and riches for his gifts and liberalities, as Tully says, as
well as to acquire glory. For it is certain, as we read in Sallust that
"in a vast empire there is great glory[15]"; and in how much it is
greater, in so much it treats of great things. Hence the glory of a king
consists in his possessing many vassals, and the abatement of his glory
is caused by the diminution of the number of his subjects.

[Note 15: Proem of Catiline.]

Of this glory, most Christian king, God Almighty gives you so large a
share in this life that all the enemies of the holy catholic church of
Christ our Lord tremble at your exalted name; whence you most justly
deserve to be named the strength of the church. As the treasure which
God granted that your ancestors should spend, with such holy
magnanimity, on worthy and holy deeds, in the extirpation of heretics,
in driving the accursed Saracens out of Spain, in building churches,
hospitals and monasteries, and in an infinite number of other works of
charity and justice, with the zeal of zealous fathers of their country,
not only entitled them to the most holy title of catholics, but the most
merciful and almighty God, whom they served with all their hearts, saw
fit to commence repayment with temporal goods, in the present age. It is
certain that "He who grants celestial rewards does not take away
temporal blessings[16]," so that they earned more than the mercies they
received. This was the grant to them of the evangelical office, choosing
them from among all the kings of this world as the evangelizers of his
divine word in the most remote and unknown lands of those blind and
barbarous gentiles. We now call those lands the Indies of Castille,
because through the ministry of that kingdom they will be put in the way
of salvation, God himself being the true pilot. He made clear and easy
the dark and fearful Atlantic sea which had been an awful portent to the
most ancient Argives, Athenians, Egyptians, and Phoenicians, and what is
more to the proud Hercules, who, having come to Cadiz from the east, and
seen the wide Atlantic sea, he thought this was the end of the world and
that there was no more land. So he set up his columns with this
inscription "Ultra Gades nil" or "Beyond Cadiz there is nothing." But as
human knowledge is ignorance in the sight of God, and the force of the
world but weakness in his presence, it was very easy, with the power of
the Almighty and of your grandparents, to break and scatter the mists
and difficulties of the enchanted ocean. Laughing with good reason at
Alcides and his inscription, they discovered the Indies which were very
populous in souls to whom the road to heaven could be shown. The Indies
are also most abundant in all kinds of inestimable treasures, with which
the heavy expenses were repaid to them, and yet remained the richest
princes in the world, and thus continued to exercise their holy and
Christian liberality until death. By reason of this most famous
navigation, and new and marvellous discovery, they amended the
inscription on the columns of Hercules, substituting "Plus ultra" for
"Ultra Gades nil"; the meaning was, and with much truth, that further on
there are many lands. So this inscription, "Plus ultra," remained on the
blazon of the arms and insignia of the Indies of Castille.

[Note 16: From the poem of Coelius Sedulius, a Christian poet who
flourished about A.D. 450. The passage is--"Hostis Herodes impie
Christum venire quod timeo? Non eripit mortalia qui regna dat
coelestia." (Note by Dr Peitschmann.)]

As there are few who are not afflicted by the accursed hunger for gold,
and as good successes are food for an enemy, the devil moved the bosoms
of some powerful princes with the desire to take part in this great
business. Alexander VI, the Vicar of Jesus Christ, considering that this
might give rise to impediments in preaching the holy evangel to the
barbarous idolaters, besides other evils which might be caused, desired
of his own proper motion, without any petition from the catholic kings,
by authority of Almighty God, to give, and he gave and conceded for
ever, the islands and main lands which were then discovered and which
might hereafter be discovered within the limits and demarcation of 180°
of longitude, which is half the world, with all the dominions, rights,
jurisdictions and belongings, prohibiting the navigation and trading in
those lands from whatever cause, to the other princes, kings, and
emperors from the year 1493, to prevent many inconveniences.

But as the devil saw that this door was shut, which he had begun to open
to introduce by it dissensions and disturbances, he tried to make war by
means of the very soldiers who resisted him, who were the same
preachers. They began to make a difficulty about the right and title
which the kings of Castille had over these lands. As your invincible
father was very jealous in matters touching his conscience, he ordered
this point to be examined, as closely as possible, by very learned
doctors who, according to the report which was given out, were indirect
and doubtful in their conclusions. They gave it as their opinion that
these Incas, who ruled in these kingdoms of Peru, were and are the true
and natural lords of that land. This gave a handle to foreigners, as
well catholics as heretics and other infidels, for throwing doubt on the
right which the kings of Spain claim and have claimed to the Indies.
Owing to this the Emperor Don Carlos of glorious memory was on the point
of abandoning them, which was what the enemy of the faith of Christ
wanted, that he might regain the possession of the souls which he had
kept in blindness for so many ages.

All this arose owing to want of curiosity on the part of the governors
in those lands, at that time, who did not use the diligence necessary
for ascertaining the truth, and also owing to certain reports of the
Bishop of Chiapa who was moved to passion against certain conquerors in
his bishoprick with whom he had persistent disputes, as I knew when I
passed through Chiapa and Guatemala[17]. Though his zeal appears holy
and estimable, he said things on the right to this country gained by the
conquerors of it, which differ from the evidence and judicial proofs
which have been seen and taken down by us, and from what we who have
travelled over the Indies enquiring about these things, leisurely and
without war, know to be the facts[18].

[Note 17: See the introduction to my _Voyages of Sarmiento_ p. x.]

[Note 18: Sarmiento here refers to the efforts of Las Casas to
protect the natives from the tyranny and cruelties of the Spanish
settlers. He appears to have been in Guatemala when Las Casas arrived to
take up his appointment as Bishop of Chiapas, and encountered hostility
and obstruction from certain "conquistadores de su obispado," as
Sarmiento calls them. On his return to Spain, the good Las Casas found
that a certain Dr Sepulveda had written a treatise maintaining the right
of Spain to subdue the natives by war. Las Casas put forward his
_Historia Apologetica_ in reply. A Junta of theologians was convoked at
Valladolid in 1550, before which Sepulveda attacked and Las Casas
defended the cause of the natives. Mr. Helps (_Spanish conquest in
America_, vol. iv. Book xx. ch. 2) has given a lucid account of the
controversy. Sarmiento is quite wrong in saying that Las Casas was
ignorant of the history of Peru. The portion of his _Historia
Apologetica_ relating to Peru, entitled _De las antiguas gentes del
Peru_, has been edited and published by Don Marcos Jimenez de la Espada
in the "Coleccion de libros Españoles raros ó curiosos" (1892). It shows
that Las Casas knew the works of Xeres, Astete, Cieza de Leon, Molina,
and probably others; and that he had a remarkably accurate knowledge of
Peruvian history.]

This chaos and confusion of ignorance on the subject being so spread
over the world and rooted in the opinions of the best informed literary
men in Christendom, God put it into the heart of your Majesty to send
Don Francisco de Toledo, Mayor-domo of your royal household, as Viceroy
of these kingdoms[19]. When he arrived, he found many things to do, and
many things to amend. Without resting after the dangers and long voyages
in two seas which he had suffered, he put the needful order into all the
things undertook new and greater labours, such as no former viceroys or
governors had undertaken or even thought of. His determination was to
travel over this most rugged country himself, to make a general
visitation of it, during which, though it is not finished, it is certain
that he has remedied many and very great faults and abuses in the
teaching and ministry of the Christian doctrine, giving holy and wise
advice to its ministers that they should perform their offices as
becomes the service of God, and the discharge of your royal conscience,
reducing the people to congregations of villages formed on suitable and
healthy sites which had formerly been on crags and rocks where they were
neither taught nor received spiritual instruction. In such places they
lived and died like wild savages, worshipping idols as in the time of
their Inca tyrants and of their blind heathenism. Orders were given to
stop their public drinking bouts, their concubinage and worship of their
idols and devils, emancipating and freeing them from the tyrannies, of
their _curacas_, and finally giving them a rational life, which was
before that of brutes in their manner of loading them as such.

[Note 19: Don Francisco de Toledo was Viceroy of Peru, from Nov.
16th, 1569, to Sept. 28th, 1581, and in some respects a remarkable man.
He was a younger son of the third Count of Oropesa who had a common
ancestor with the Dukes of Alva. His mother was Maria de Figueroa
daughter of the Count of Feria. Through her he was directly descended
from the first Duke of Alva. He was a first cousin of that Duke of Feria
who made a love match with Jane Dormer, the friend and playmate of our
Edward VI. Moreover Don Francisco was a third cousin of Charles V. Their
great grandmothers were sisters, daughters of Fadrique Henriquez, the
Admiral of Castille.

This Viceroy was advanced in years. He held the appointment of a
Mayor-domo at the court of Philip II, and another brother Juan was
Ambassador at Rome. The Viceroy Toledo came to Peru with the
Inquisition, which proved as great a nuisance to him as it was a
paralyzing source of terror to his people. He was a man of extraordinary
energy and resolution, and was devoted heart and soul to the public
service. Sarmiento does not speak too highly of his devotion to duty in
undertaking a personal visit to every part of his government. He was a
most prolific legislator, founding his rules, to some extent, on the
laws of the Incas. He was shrewd but narrow minded and heartless; and
his judicial murder of the young Inca, Tupac Amaru, has cast an
indelible stain on his memory.

Such a man could have no chance in an attack on the sound arguments of
Las Casas.

There is a picture which depicts the outward appearance of the Viceroy
Toledo. A tall man with round stooping shoulders, in a suit of black
velvet with the green cross of Alcantara embroidered on his cloak. A
gloomy sallow face, with aquiline nose, high forehead and piercing black
eyes too close together. The face is shaded by a high beaver hat, while
one hand holds a sword, and the other rests on a table.]

[Illustration: _Facsimile (reduced) of the_
COAT OF ARMS OF DON FRANCISCO DE TOLEDO, VICEROY OF PERU, 1569--1581.
_From the Sarmiento MS. 1572, Göttingen University Library.
Reproduced and printed for the Hakluyt Society by Donald Macbeth._]

The work done by your Viceroy is such that the Indians are regenerated,
and they call him loudly their protector and guardian, and your Majesty
who sent him, they call their father. So widely has the news spread of
the benefits he has conferred and is still conferring, that the wild
warlike Indians in many contiguous provinces, holding themselves to be
secure under his word and safe conduct, have come to see and communicate
with him, and have promised obedience spontaneously to your Majesty.
This has happened in the Andes of Xauxa, near Pilcocanti, and among the
Mañaries and Chunchos to the east of Cuzco. These were sent back to
their homes, grateful and attached to your royal service, with the
presents he gave them and the memory of their reception.

[Illustration: DON FRANCISCO DE TOLEDO, Viceroy of Peru, A.D. 1569-1581.
After the portrait at Lima, from a sketch by Sir Clements Markham, 1853.]

Among Christians, it is not right to take anything without a good title,
yet that which your Majesty has to these parts, though more holy and
more honourable than that which any other kings in the world have for
any of their possessions, has suffered detriment, as I said before, in
the consciences of many learned men and others, for want of correct
information. The Viceroy proposes to do your Majesty a most signal
service in this matter, besides the performance of all the other duties
of which he has charge. This is to give a secure and quiet harbour to
your royal conscience against the tempests raised even by your own
natural subjects, theologians and other literary men, who have expressed
serious opinions on the subject, based on incorrect information.
Accordingly, in his general visitation, which he is making personally
throughout the kingdom, he has verified from the root and established by
a host of witnesses examined with the greatest diligence and care, taken
from among the principal old men of the greatest ability and authority
in the kingdom, and even those who pretend to have an interest in it
from being relations and descendants of the Incas, the terrible,
inveterate and horrible tyranny of the Incas, being the tyrants who
ruled in these kingdoms of Peru, and the _curacas_ who governed the
districts. This will undeceive all those in the world who think that the
Incas were legitimate sovereigns, and that the _curacas_ were natural
lords of the land. In order that your Majesty may, with the least
trouble and the most pleasure, be informed, and the rest, who are of a
contrary opinion, be undeceived, I was ordered by the Viceroy Don
Francisco de Toledo, whom I follow and serve in this general visitation,
to take this business in hand, and write a history of the deeds of the
twelve Incas of this land, and of the origin of the people, continuing
the narrative to the end. This I have done with all the research and
diligence that was required, as your Majesty will see in the course of
the perusal and by the ratification of witnesses. It will certify to the
truth of the worst and most inhuman tyranny of these Incas and of their
_curacas_ who are not and never were original lords of the soil, but
were placed there by Tupac Inca Yupanqui, [_the greatest, the most
atrocious and harmful tyrant of them all_]. The _curacas_ were and still
are great tyrants appointed by other great and violent tyrants, as will
clearly and certainly appear in the history; so that the tyranny is
proved, as well as that the Incas were strangers in Cuzco, and that they
had seized the valley of Cuzco, and all the rest of their territory from
Quito to Chile by force of arms, making themselves Incas without the
consent or election of the natives.

Besides this, there are their tyrannical laws and customs. [_It will be
understood that your Majesty has a specially true and holy title to
these kingdoms of Peru, because your Majesty and your most sacred
ancestors stopped the sacrifices of innocent men, the eating of human
flesh, the accursed sin, the promiscuous concubinage with sisters and
mothers, the abominable use of beasts, and their wicked and accursed
customs[20].]_ For from each one God demands an account of his
neighbour, and this duty specially appertains to princes, and above all
to your Majesty. Only for this may war be made and prosecuted by the
right to put a stop to the deeds of tyrants. Even if they had been true
and natural lords of the soil, it would be lawful to remove them and
introduce a new government, because man may rightly be punished for
these sins against nature, though the native community has not been
opposed to such practices nor desires to be avenged, as innocent, by the
Spaniards. For in this case they have no right to deliver themselves and
their children over to death, and they should be forced to observe
natural laws, as we are taught by the Archbishop of Florence, Innocent,
supported by Fray, Francisco de Victoria in his work on the title to the
Indies. So that by this title alone, without counting many others, your
Majesty has the most sufficient and legitimate right to the Indies,
better than any other prince in the world has to any lordship whatever.
For, whether more or less concealed or made known, in all the lands that
have been discovered in the two seas of your Majesty, north and south,
this general breaking of the law of nature has been found.

[Note 20: For a contradiction of these slanders by an impartial
witness see Cieza de Leon, ii. p. 78.]

By this same title your Majesty may also, without scruple, order the
conquest of those islands of the archipelago of "Nombre de Jesus,"
vulgarly but incorrectly called the Solomon Isles, of which I gave
notice and personally discovered in the year 1567; although it was for
the General Alvaro de Mendaña; and many others which are in the same
South Sea[21]. I offer myself to your Majesty to discover and settle
these islands, which will make known and facilitate all the commercial
navigation, with the favour of God, by shorter routes. I offer much,
well do I see it, but I trust in almighty God with whose favour, I
believe I can do what I say in your royal service. The talent which God
has given me leads me to aspire to the accomplishment of these
achievements, and does not demand of me a strict account, and I believe
that I shall comply with what will be required, for never did I so wish
to achieve anything. Your Majesty sees and does not lose what other
kings desire and hold by good fortune. This makes me speak so freely of
my desire to die in your service in which I have laboured since my
childhood, and under what circumstances others may say.

[Note 21: See my introduction to the _Voyages of Sarmiento_, pp.
xiii--xvii.]

Believing that, in writing this present history, I have not done a less
but a greater service than all the rest, I obeyed your Viceroy who made
me undertake it. Your Majesty will read it many times because, besides
that the reading of it is pleasant, your Majesty will take a great
interest in the matters of conscience and of administration of which it
treats. I call this the Second Part, because it is to be preceded by the
geographical description of all these lands, which will form the First
Part. This will result in great clearness for the comprehension of the
establishment of governments, bishopricks, new settlements, and of
discoveries, and will obviate the inconveniences formerly caused by the
want of such knowledge. Although the First Part ought to precede this
one in time, it is not sent to your Majesty because it is not finished,
a great part of it being derived from information collected during the
general visitation. Suffice that it will be best in quality, though not
in time. After this Second Part will be sent a Third Part on the times
of the evangel. All this I have to finish by order of the Viceroy Don
Francisco de Toledo. May your Majesty receive my work with the greatest
and most favourable attention, as treating of things that will be of
service to God and to your Majesty and of great profit to my nation; and
may our Lord preserve the sacred catholic and royal person of your
Majesty, for the repair and increase of the catholic Church of Jesus
Christ.

From Cuzco. _The 4th of March_, 1572.

    Your catholic royal Majesty
from the least vassal of your Majesty
            The Captain
    Pedro Sarmiento de Gamboa.

[Illustration: _Facsimile_ (_reduced_) _of the last page of_ SARMIENTO'S
INTRODUCTORY LETTER TO KING PHILIP II, 1572. _From the original MS.,
Göttingen University Library. Reproduced and printed for the Hakluyt
Society by Donald Macbeth._]




I.

DIVISION OF THE HISTORY.


This general history of which I took charge by order of Don Francisco de
Toledo, Viceroy of these kingdoms of Peru, will be divided into three
Parts. The First will be the natural history of these lands, being a
particular description of them. It will contain accounts of the
marvellous works of nature, and other things of great profit and
interest. I am now finishing it, that it may be sent to your Majesty
after this, though it ought to have come before it. The Second and Third
Parts treat of the people of these kingdoms and of their deeds in the
following order. In the Second Part, which is the present one, the most
ancient and first peoplers of this land will be discussed in general,
and then, descending to particulars, I shall describe [_the terrible and
inveterate tyranny of_] the Ccapac Incas of these kingdoms, down to the
end and death of Huascar, the last of the Incas. The Third and Last Part
will treat of the times of the Spaniards, and of their notable deeds in
the discovery and settlement of this kingdom and others adjoining it,
with the captains, governors, and viceroys who have ruled here, down to
the present year 1572.




II.

THE ANCIENT DIVISION OF THE LAND.


When historians wish to write, in an orderly way, of the world or some
part of it, they generally first describe the situation containing it,
which is the land, before they deal with what it contains, which is the
population, to avoid the former in the historical part. If this is so in
ancient and well known works, it is still more desirable that in
treating of new and strange lands, like these, of such vast extent, a
task which I have undertaken, the same order should be preserved. This
will not only supply interesting information but also, which is more to
be desired, it will be useful for navigation and new discoveries, by
which God our Lord may be served, the territories of the crown of Spain
extended, and Spaniards enriched and respected. As I have not yet
finished the particular description of this land, which will contain
everything relating to geography and the works of nature minutely dealt
with, in this volume I shall only offer a general summary, following the
most ancient authors, to recall the remains of those lands which are now
held to be new and previously unknown, and of their inhabitants.

The land, which we read of as having existed in the first and second age
of the world, was divided into five parts. The three continents, of
which geographers usually write, Asia, Africa, and Europe, are divided
by the river Tanais, the river Nile, and the Mediterranean Sea, which
Pomponius calls "our" sea. Asia is divided from Europe by the river
Tanais[22], now called Silin, and from Africa by the Nile, though
Ptolemy divides it by the Red Sea and isthmus of the desert of Arabia
Deserta. Africa is divided from Europe by "our" sea, commencing at the
strait of Gibraltar and ending with the Lake of Meotis. The other two
parts are thus divided. One was called, and still ought to be called,
Catigara[23] in the Indian Sea, a very extensive land now distinct from
Asia. Ptolemy describes it as being, in his time and in the time of
Alexander the Great, joined on to Asia in the direction of Malacca. I
shall treat of this in its place, for it contains many and very precious
secrets, and an infinity of souls, to whom the King our Lord may
announce the holy catholic faith that they may be saved, for this is the
object of his Majesty in these new lands of barbarous idolatry. The
fifth part is or was called the Atlantic Island, as famous as extensive,
and which exceeded all the others, each one by itself, and even some
joined together. The inhabitants of it and their description will be
treated of, because this is the land, or at least part of it, of these
western Indies of Castille.

[Note 22: The Don.]

[Note 23: Marinus of Tyre, quoted by Ptolemy, gave an enormous
extension to eastern Asia, and placed the region he called Catigara far
to the S.E. of it. Catigara was described by Marinus of Tyre as an
emporium and important place of trade. It is not mentioned in the
Periplus of the Erythræan Sea.]




III.

DESCRIPTION OF THE ANCIENT ATLANTIC ISLAND.


The cosmographers do not write of this ancient Atlantic Island because
there was no memory, when they wrote, of its very rich commercial
prosperity in the second, and perhaps in the first age. But from what
the divine Plato tells us and from the vestiges we see which agree with
what we read, we can not only say where it was and where parts of it
were, as seen in our time, but we can describe it almost exactly, its
grandeur and position. This is the truth, and the same Plato affirms it
as true, in the Timæus, where he gives its truthful and marvellous
history.

We will speak first of its situation, and then of its inhabitants. It is
desirable that the reader should give his attention because, although it
is very ancient history, it is so new to the ordinary teaching of
cosmography that it may cause such surprise as to raise doubts of the
story, whence may arise a want of appreciation.

From the words which Plato refers to Solon, the wisest of the seven of
Greece, and which Solon had heard with attention from the most learned
Egyptian priest in the city called Delta, we learn that this Atlantic
Island was larger than Asia and Africa together, and that the eastern
end of this immense island was near the strait which we now call of
Gibraltar. In front of the mouth of the said strait, the island had a
port with a narrow entrance; and Plato says that the island was truly
continental. From it there was a passage by the sea, which surrounded
it, to many other neighbouring islands, and to the main land of Europe
and Africa. In this island there were kings of great and admirable power
who ruled over that and many adjacent islands as well as the greater
part of Europe and Africa, up to the confines of Egypt, of which I shall
treat presently. The extent of the island was from the south, where were
the highest mountains, to the north. The mountains exceeded in extent
any that now exist, as well in their forests, as in height, and in
beauty. These are the words of Plato in describing the situation of this
most richly endowed and delightful Atlantic Island. It now remains for
me to do my duty, which is to explain what has been said more clearly
and from it to deduce the situation of the island.

From what Plato says that this island had a port near the mouth of the
strait of the pillars of Hercules, that it was larger than Asia and
Africa together, and that it extended to the south, I gather three
things clearly towards the understanding of all that invites attention.
The first is that the Atlantic Island began less than two leagues from
the mouth of the strait, if more it was only a little more. The coast of
the island then turned north close to that of Spain, and was joined to
the island of Cadiz or Gadiz, or Caliz, as it is now called. I affirm
this for two reasons, one by authority and the other by conjectural
demonstration. The authority is that Plato in his Critias, telling how
Neptune distributed the sovereignty of the island among his ten sons,
said that the second son was called in the mother tongue "Gadirum,"
which in Greek we call "Eumelo." To this son he gave the extreme parts
of the island near the columns of Hercules, and from his name the place
was called Gadiricum which is Caliz. By demonstration we see, and I have
seen with my own eyes, more than a league out at sea and in the
neighbourhood of the island of Caliz, under the water, the remains of
very large edifices of a cement which is almost imperishable[24], an
evident sign that this island was once much larger, which corroborates
the narrative of Critias in Plato. The second point is that the Atlantic
Island was larger than Asia and Africa. From this I deduce its size,
which is incredible or at least immense. It would give the island 2300
leagues of longitude, that is from east to west. For Asia has 1500
leagues in a straight line from Malacca which is on its eastern front,
to the boundary of Egypt; and Africa has 800 leagues from Egypt to the
end of the Atlantic mountains or "Montes Claros" facing the Canary
Islands; which together make 2300 leagues of longitude. If the island
was larger it would be more in circuit. Round the coast it would have
7100 leagues, for Asia is 5300 and Africa 2700 leagues in circuit, a
little more or less, which together makes 7100 leagues, and it is even
said that it was more.

[Note 24: Dr Peitschmann quotes from Juan Bautista Suarez de
Salazar, _Grandezas y antigüedades de la isla y ciudad de Cadiz_ (Cadiz,
1610)---"That which all those who traverse the sea affirm was that to
the south, the water being clear, there is seen beneath it at a distance
of a league, ruins of edifices which are good evidence that the ocean
has gained upon the land in this part." He refers also to a more recent
history of Cadiz and its province by Adolfo de Castro (1858), and to the
five first books of the _General Chronicle of Spain_ of Florian de
Ocampo, 1552 (lib. ii. cap. II).]

Having considered the measurement of its great size we come to the third
point, which is the true position over which this great island extended.
Plato says that the position of the island extended to the south;
opposite to the north. From this we should understand that, the front
conterminous with Spain from the strait of Gibraltar to Cadiz thence
extended westward, making a curve along the coast of Barbary or Africa,
but very close to it, between west and south, which is what sailors call
south-west. For if it was opposite to north, which is between east and
north, called north-east, it must necessarily have its direction in the
said south-west, west-south-west, or south-south-west. It would include
and incorporate the Canary Islands which, according to this calculation,
would be part of it, and from thence the land trended south-west. As
regards the south, it would extend rather more to the south and
south-south-west, finally following the route by which we go when we
sail from Spain to the Indies, forming a continent or main land with
these western Indies of Castille, joining on to them by the parts
stretching south-west, and west-south-west, a little more or less from
the Canaries. Thus there was sea on one side and on the other of this
land, that is on the north and south, and the Indies united with it, and
they were all one. The proof of this is that if the Atlantic Island had
2300 leagues of longitude, and the distance of Cadiz to the mouth of the
river Marañon or Orellana and Trinidad, on the coast of Brazil, is, not
more than 1000, 900, or 1100 leagues, being the part where this land
joined to America, it clearly appears that, to complete the complement
of 2300 leagues, we have to include in the computation all the rest of
the land from the mouth of the Marañon and Brazil to the South Sea,
which is what they now call America. Following this course it would come
to Coquimbo. Counting what is still wanting, this would be much less
than 2300 leagues. Measuring the circumference, the island was more than
7100 leagues round, because that is about the circumference of Asia and
Africa by their coasts. If this land is joined to the other, which in
fact it was in conformity with the description, it would have a much
greater circuit, for even now these parts of the western Indies,
measured by compass, and latitude, have more than 7100 leagues.

From all this it may be inferred that the Indies of Castille formed a
continent with the Atlantic Island, and consequently that the same
Atlantic Island, which extended from Cadiz over the sea we traverse to
the Indies, and which all cosmographers call the Atlantic Ocean because
the Atlantic Island was in it, over which we now navigate, was land in
ancient times. Finally we shall relate the sequel, first giving an
account of the sphere at that time and of the inhabitants.




IV.

FIRST INHABITANTS OF THE WORLD AND PRINCIPALLY OF THE ATLANTIC ISLAND.


Having described the four parts of the world, for of Catigara, which is
the fifth, we shall not speak except in its place which the ancients
assigned to it, it will be right to come to the races which peopled
them. All of which I have to treat has to be personal and heathen
history. The chief value and perfection of history consists in its
accuracy, thoroughly sifting each event, verifying the times and periods
of what happened so that no doubt may remain of what passed. It is in
this way that I desire to write the truth in so far as my ability
enables me to do so respecting a thing so ancient as the first peopling
of these new lands. I wish, for the better illustration of the present
history, to precede it with the foundations that cannot be denied,
counting the time in conformity with the chronology of the Hebrews in
the days before our Saviour Jesus Christ, and the times after his most
holy nativity according to the counting used by our mother the holy
church, not making account of the calculations of Chaldean or Egyptian
interpreters.

Thus, passing over the first age from Adam to the Deluge, which covers
1656 years, we will begin from the second age, which is that of the
patriarch Noah, second universal father of mortals. The divine
scriptures show us that eight persons were saved from the flood, in the
ark. Noah and his wife Terra or Vesta, named from the first fire lighted
by crystal for the first sacrifice as Berosus would have; and his three
sons to wit, Cam and his wife Cataflua, Sem and his wife Prusia or
Persia, Japhet and his wife Fun a, as we read in the register of the
chronicles. The names of some of these people remain, and to this day we
can see clearly whence they were derived, as the Hebrews from Heber, the
Assyrians from Amur, but most of them have been so changed that human
intelligence is insufficient to investigate by this way. Besides the
three sons, Noah had others after the flood.

The descendants of these men having multiplied and become very numerous,
Noah divided the world among his first sons that they might people it,
and then embarked on the Euxine Sea as we gather from Xenophon. The
giant Noah then navigated along the Mediterranean Sea, as Filon says and
Annius repeats, dividing the whole land among his sons. He gave it in
charge to Sem to people Asia from the Nile to the eastern Indies, with
some of the sons he got after the flood. To Cam he gave Africa from the
Rinocoruras to the straits of Gibraltar with some more of the sons.
Europe was chosen for Japhet to people with the rest of the sons
begotten after the flood, who were all the sons of Tuscan, whence
descend the Tadescos, Alemanes, and the nations adjacent to them.

In this voyage Noah founded some towns and colonies on the shores of the
Mediterranean Sea, and remained in them for ten years, until 112 years
after the universal deluge. He ordered his daughter Araxa to remain in
Armenia where the ark rested, with her husband and children, to people
that country. Then he, with the rest of his companions, went to
Mesopotamia and settled. There Nembrot was raised up for king, of the
descendants of Cam. This Nembrot, says Berosus, built Babylon 130 years
after the flood. The sons of Sem elected for their king, Jektan, son of
Heber. Those of Japhet chose Fenec for their king, called Assenes by
Moses. There were 300,000 men under him only 310 years after the deluge.
Each king, with his companions, set out to people the part of the world
chosen for them by the patriarch Noah. It is to be noted that, although
Noah divided the parts of the world among his three sons and their
descendants, many of them did not keep to the boundaries. For some of
one lineage settled on the lands of another brother. Nembrot, being of
the line of Cam, remained in the parts of Sem, and many others were
mixed together in the same way.

Thus the three parts of the world were peopled by these and their
descendants, of whom I do not propose to treat in detail, for our plan
is to proceed in our narrative until we come to the inhabitants of the
Atlantic Island, the subject of this history. This was so near Spain
that, according to the common fame, Caliz used to be so close to the
main land in the direction of the port of Santa Maria, that a plank
would serve as a bridge to pass from the island to Spain. So that no one
can doubt that the inhabitants of Spain, Jubal and his descendants,
peopled that land, as well as the inhabitants of Africa which was also
near. Hence it was called the Atlantic Island from having been peopled
by Atlas, the giant and very wise astrologer who first settled
Mauritania now called Barbary, as Godefridus and all the chronicles
teach us. This Atlas was the son of Japhet by the nymph Asia, and
grandson of Noah. For this there is no authority except the above,
corroborated by the divine Plato as I began by explaining, and it will
be necessary to seek his help to give the reader such evidence as merits
belief respecting the inhabitants of this Atlantic Island.




V.

INHABITANTS OF THE ATLANTIC ISLAND.


We have indicated the situation of the Atlantic Island and those who, in
conformity with the general peopling of the world, were probably its
first inhabitants, namely the early Spaniards and the first Mauritanian
vassals of the King Atlas. This wonderful history was almost forgotten
in ancient times, Plato alone having preserved it, as has already been
related in its place, and which should again be consulted for what
remains. Plato, in Critias, says that to Neptune's share came the
Atlantic Island, and that he had ten sons. He divided the whole island
amongst them, which before and in his time was called the empire of the
floating islands, as Volaterranius tells us. It was divided by Neptune
into ten regions or kingdoms. The chief one, called Venus, he gave to
his eldest son named Atlantis, and appointed him sovereign of the whole
island; which consequently took the name of Atlantica, and the sea
Atlantic, a name which it retains to this day. The second son, named
Gadirun, received the part which lies nearest to Spain and which is now
Caliz. To the third son Neptune gave a share. His name was Amferes, the
fourth's Eutoctenes, the seventh's Alusipo, the eighth's Mestores, the
ninth's Azaen, the tenth's Diaprepem. These and their descendants
reigned for many ages, holding the lordships, by the sea, of many other
islands, which could not have been other than Hayti, which we call Santo
Domingo, Cuba and others, also peopled by emigrants from the Atlantic
Island. They also held sway over Africa as far as Egypt, and over Europe
to Tirrenia and Italy.

The lineage of Atlas extended in a grand succession of generations, and
his kingdom was ruled in succession by the firstborns. They possessed
such a copious supply of riches that none of the natives had seen it
all, and that no new comers could realise it. This land abounded in all
that is necessary for sustaining human life, pasture, timber, drugs,
metals, wild beasts and birds, domestic animals including a great number
of elephants, most fragrant perfumes, liquors, flowers, fruits, wine,
and all the vegetables used for food, many dates, and other things for
presents. That island produced all things in great profusion. In ancient
times it was sacred, beautiful, admirable and fertile, as well as of
vast extent. In it were extensive kingdoms, sumptuous temples, palaces
calling forth great admiration, as is seen from the relation of Plato
respecting the metropolis of the island which exceeded Babylon, Troy, or
Rome, with all their rich buildings, curious and well-constructed forts,
and even the seven wonders of the world concerning which the ancients
sing so much. In the chief city of this empire there was a port to which
so many ships and merchants resorted from all parts, that owing to the
vast concourse a great and continual noise caused the residents to be
thunderstruck. The number of these Atlantics ready for war was so great
that in the capital city alone they had an ordinary garrison of 60,000
soldiers, always distributed among farms, each farm measuring 100
furlongs. The rest inhabited the woods and other places, and were
innumerable. They took to war 10,000 two-horse chariots each containing
eight armed men, with six slingers and stone throwers on either side.
For the sea they had 200,000 boats with four men in each, making 800,000
men for the sea-service alone. This was quite necessary owing to the
great number of subject nations which had to be governed and kept in
obedience.

The rest which Plato relates on this subject will be discussed in the
sequel, for I now proceed to our principal point, which is to establish
the conclusion that as these people carried their banners and trophies
into Europe and Africa which are not contiguous, they must have overrun
the Indies of Castille and peopled them, being part of the same main
land. They used much policy in their rule. But at the end of many ages,
by divine permission, and perhaps owing to their sins, it happened that
a great and continuous earthquake, with an unceasing deluge, perpetual
by day and night, opened the earth and swallowed up those warlike and
ambitious Atlantic men. The Atlantic Island remained absorbed beneath
that great sea, which from that cause continued to be unnavigable owing
to the mud of the absorbed island in solution, a wonderful thing.

This special flood may be added to the five floods recorded by the
ancients. These are the general one of Moses, the second in Egypt of
which Xenophon makes mention, the third flood in Achaia of Greece in the
time of Ogyges Atticus, described by Isidore as happening in the days of
Jacob, the fourth in Thessaly in the time of Deucalion and Pyrrha, in
the days of Moses according to Isidore, in 782 as given by Juan Annius.
The fifth flood is mentioned by Xenophon as happening in Egypt in the
time of Proteus. The sixth was this which destroyed so great a part of
the Atlantic Island and sufficed so to separate the part that was left
unsubmerged, that all mortals in Asia, Africa and Europe believed that
all were drowned. Thus was lost the intercourse and commerce of the
people of these parts with those of Europe and Africa, in such sort that
all memory of them would have been lost, if it had not been for the
Egyptians, preservers of the most ancient deeds of men and of nature.
The destruction of the Atlantic Island, over at least 1000 leagues of
longitude, was in the time when Aod[25] governed the people of Israel,
1320 years before Christ and 2162 years after the Creation, according to
the Hebrews. I deduce this calculation from what Plato relates of the
conversation between Solon and the Egyptian priest. For, according to
all the chronicles, Solon lived in the time of Tarquinius Priscus the
King of Rome, Josiah being King of Israel at Jerusalem, before Christ
610 years. From this period until the time when the Atlantics had put a
blockade over the Athenians 9000 lunar years had passed which, referred
to solar years, make 869. All added together make the total given above.
Very soon afterwards the deluge must have come, as it is said to have
been in the time of Aod[25] or 748 years after the general deluge of
Noah. This being so it is to be noted that the isle of Caliz, the
Canaries, the Salvages, and Trinidad must have been parts of the
absorbed land.

[Note 25: Ehud.]

It may be assumed that these very numerous nations of Atlantis were
sufficient to people those other lands of the Western Indies of
Castille. Other nations also came to them, and peopled some provinces
after the above destruction. Strabo and Solinus say that Ulysses, after
the fall of Troy, navigated westward to Lusitania, founded Lisbon, and,
after it had been built, desired to try his fortune on the Atlantic
Ocean by the way we now go to the Indies. He disappeared, and it was
never afterwards known what had become of him. This is stated by Pero
Anton Beuter, a noble Valencian historian and, as he mentions, this was
the opinion of Dante Aligheri, the illustrious Florentine poet. Assuming
this to be correct we may follow Ulysses from island to island until he
came to Yucatan and Campeachy, part of the territory of New Spain. For
those of that land have the Grecian bearing and dress of the nation of
Ulysses, they have many Grecian words, and use Grecian letters. Of this
I have myself seen many signs and proofs. Their name for God is "Teos"
which is Greek, and even throughout New Spain they use the word "Teos"
for God. I have also to say that in passing that way, I found that they
anciently preserved an anchor of a ship, venerating it as an idol, and
had a certain genesis in Greek, which should not be dismissed as absurd
at first sight. Indeed there are a sufficient number of indications to
support my conjecture concerning Ulysses. From thence all those
provinces of Mexico, Tabasco, Xalisco, and to the north the Capotecas,
Chiapas, Guatemalas, Honduras, Lasandones, Nicaraguas, Tlaguzgalpas, as
far as Nicoya, Costa Rica, and Veragua.

Moreover Esdras recounts that those nations which went from Persia by
the river Euphrates came to a land never before inhabited by the human
race. Going down this river there was no way but by the Indian Sea to
reach a land where there was no habitation. This could only have been
Catigara, placed in 90° S. by Ptolemy, and according to the navigators
sent by Alexander the Great, 40 days of navigation from Asia. This is
the land which the describers of maps call the unknown land of the
south, whence it is possible to go on settling people as far as the
Strait of Magellan to the west of Catigara, and the Javas, New Guinea,
and the islands of the archipelago of Nombre de Jesus which I, our Lord
permitting, discovered in the South Sea in the year 1568, the
unconquered Felipe II reigning as King of Spain and its dependencies by
the demarcation of 180° of longitude.

It may thus be deduced that New Spain and its provinces were peopled by
the Greeks, those of Catigara by the Jews, and those of the rich and
most powerful kingdoms of Peru and adjacent provinces by the Atlantics
who were descended from the primeval Mesopotamians and Chaldæans,
peoplers of the world.

These, and other points with them, which cannot be discussed with
brevity, are true historical reasons, of a quality worthy of belief,
such as men of reason and letters may adopt respecting the peopling of
these lands. When we come to consider attentively what these barbarians
of Peru relate of their origin and of the tyrannical rule of the Incas
Ccapacs, and the fables and extravagances they recount, the truth may be
distinguished from what is false, and how in some of their fables they
allude to true facts which are admitted and held by us as such.
Therefore the reader should peruse with attention and read the most
strange and racy history of barbarians that has, until now, been read of
any political nation in the world.




VI.

THE FABLE OF THE ORIGIN OF THESE BARBAROUS INDIANS OF PERU, ACCORDING TO
THEIR BLIND OPINIONS.


As these barbarous nations of Indians were always without letters, they
had not the means of preserving the monuments and memorials of their
times, and those of their predecessors with accuracy and method. As the
devil, who is always striving to injure the human race, found these
unfortunates to be easy of belief and timid in obedience, he introduced
many illusions, lies and frauds, giving them to understand that he had
created them from the first, and afterwards, owing to their sins and
evil deeds, he had destroyed them with a flood, again creating them and
giving them food and the way to preserve it. By chance they formerly had
some notice, passed down to them from mouth to mouth, which had reached
them from their ancestors, respecting the truth of what happened in
former times. Mixing this with the stories told them by the devil, and
with other things which they changed, invented, or added, which may
happen in all nations, they made up a pleasing salad, and in some things
worthy of the attention of the curious who are accustomed to consider
and discuss human ideas.

One thing must be noted among many others. It is that the stories which
are here treated as fables, which they are, are held by the natives to
be as true as we hold the articles of our faith, and as such they affirm
and confirm them with unanimity, and swear by them. There are a few,
however, who by the mercy of God are opening their eyes and beginning to
see what is true and what is false respecting those things. But we have
to write down what they say and not what we think about it in this part.
We shall hear what they hold respecting their first age, [_and
afterwards we shall come to the inveterate and cruel tyranny of the Inca
tyrants who oppressed these kingdoms of Peru for so long. All this is
done by order of the most excellent Don Francisco de Toledo, Viceroy of
these kingdoms_]. I have collected the information with much diligence
so that this history can rest on attested proofs from the general
testimony of the whole kingdom, old and young, Incas and tributary
Indians.

The natives of this land affirm that in the beginning, and before this
world was created, there was a being called Viracocha. He created a dark
world without sun, moon or stars. Owing to this creation he was named
Viracocha Pachayachachi, which means "Creator of all things[26]."

[Note 26: Uiracocha (Viracocha) was the Creator. Garcilasso de la
Vega pointed out the mistake of supposing that the word signified "foam
of the sea" (ii. p. 16). He believed it to be a name, the derivation of
which he did not attempt to explain. Blas Valera (i. p. 243) said the
meaning was the "will and power of God"; not that this is the
signification of the word, but by reason of the godlike qualities
attributed to Him who was known by it. Cieza de Leon says that
Tici-Uiracocha was God, Creator of heaven and earth: Acosta that to
Tici-Uiracocha they assigned the chief power and command over all
things; Montesinos that Illa-tici-Uiracocha was the name of the creator
of the world; Molina that Tecsi-Uiracocha was the Creator and
incomprehensible God; the anonymous Jesuit that Uiracocha meant the
great God of "Pirua"; Betanzos that the Creator was Con-Tici-Uiracocha.

According to Montesinos and the anonymous Jesuit _Uira_ or _Vira_ is a
corruption of _Pirua_ meaning a depository. The first meaning of _Cocha_
is a lake, but here it is held to signify profundity, abyss, space. The
"Dweller in Space." _Ticci_ or _Tici_ is base or foundation, hence the
founder. _Illa_ means light. The anonymous Jesuit gives the meaning
"Eternal Light" to _Illa-Ticci_. The word _Con_, given by Betanzos and
Garcia, has no known meaning.

Pachacamac and Pachayachachi are attributes of the deity. _Pacha_ means
time or place, also the universe. _Camac_ is the Ruler, _Yachachi_ the
Teacher. "The Ruler and Teacher of the Universe."

The meaning and significance of the word _Uiracocha_ has been very fully
discussed by Señor Don Leonardo Villar of Cuzco in a paper entitled
_Lexicologia Keshua Uiracocha_ (Lima, 1887).]

And when he had created the world he formed a race of giants of
disproportioned greatness painted and sculptured, to see whether it
would be well to make real men of that size. He then created men in his
likeness as they are now; and they lived in darkness.

Viracocha ordered these people that they should live without
quarrelling, and that they should know and serve him. He gave them a
certain precept which they were to observe on pain of being confounded
if they should break it. They kept this precept for some time, but it is
not mentioned what it was. But as there arose among them the vices of
pride and covetousness, they transgressed the precept of Viracocha
Pachayachachi and falling, through this sin, under his indignation, he
confounded and cursed them. Then some were turned into stones, others
into other things, some were swallowed up by the earth, others by the
sea, and over all there came a general flood which they call _uñu
pachacuti_, which means "water that overturns the land." They say that
it rained 60 days and nights, that it drowned all created things, and
that there alone remained some vestiges of those who were turned into
stones, as a memorial of the event, and as an example to posterity, in
the edifices of Pucara, which are 60 leagues from Cuzco.

Some of the nations, besides the Cuzcos, also say that a few were saved
from this flood to leave descendants for a future age. Each nation has
its special fable which is told by its people, of how their first
ancestors were saved from the waters of the deluge. That the ideas they
had in their blindness may be understood, I will insert only one, told
by the nation of the Cañaris, a land of Quito and Tumibamba, 400 leagues
from Cuzco and more.

They say that in the time of the deluge called _uñu pachacuti_ there was
a mountain named Guasano in the province of Quito and near a town called
Tumipampa. The natives still point it out. Up this mountain went two of
the Cañaris named Ataorupagui and Cusicayo. As the waters increased the
mountain kept rising and keeping above them in such a way that it was
never covered by the waters of the flood. In this way the two Cañaris
escaped. These two, who were brothers, when the waters abated after the
flood, began to sow. One day when they had been at work, on returning to
their hut, they found in it some small loaves of bread, and a jar of
chicha, which is the beverage used in this country in place of wine,
made of boiled maize. They did not know who had brought it, but they
gave thanks to the Creator, eating and drinking of that provision. Next
day the same thing happened. As they marvelled at this mystery, they
were anxious to find out who brought the meals. So one day they hid
themselves, to spy out the bringers of their food. While they were
watching they saw two Cañari women preparing the victuals and putting
them in the accustomed place. When about to depart the men tried to
seize them, but they evaded their would-be captors and escaped. The
Cañaris, seeing the mistake they had made in molesting those who had
done them so much good, became sad and prayed to Viracocha for pardon
for their sins, entreating him to let the women come back and give them
the accustomed meals. The Creator granted their petition. The women came
back and said to the Cañaris--"The Creator has thought it well that we
should return to you, lest you should die of hunger." They brought them
food. Then there was friendship between the women and the Cañari
brothers, and one of the Cañari brothers had connexion with one of the
women. Then, as the elder brother was drowned in a lake which was near,
the survivor married one of the women, and had the other as a concubine.
By them he had ten sons who formed two lineages of five each, and
increasing in numbers they called one Hanansaya which is the same as to
say the upper party, and the other Hurinsaya, or the lower party. From
these all the Cañaris that now exist are descended[27].

[Note 27: The same story of the origin of the Cañaris is told by
Molina, p. 8. But the mountain is called Huaca-yuan; and instead of
women the beings who brought the food were macaws. Molina tells another
story received from the people of Ancas-mayu. Both seem to have been
obtained by asking leading questions about a deluge.]

In the same way the other nations have fables of how some of their
people were saved from whom they trace their origin and descent. But the
Incas and most of those of Cuzco, those among them who are believed to
know most, do not say that anyone escaped from the flood, but that
Viracocha began to create men afresh, as will be related further on. One
thing is believed among all the nations of these parts, for they all
speak generally and as well known of the general flood which they call
_uñu pachacuti_. From this we may clearly understand that if, in these
parts they have a tradition of the great flood, this great mass of the
floating islands which they afterwards called the Atlanticas, and now
the Indies of Castille or America must have begun to receive a
population immediately after the flood, although, by their account, the
details are different from those which the true Scriptures teach us.
This must have been done by divine Providence, through the first people
coming over the land of the Atlantic Island, which was joined to this,
as has been already said. For as the natives, though barbarous, give
reasons for their very ancient settlement, by recording the flood, there
is no necessity for setting aside the Scriptures by quoting authorities
to establish this origin. We now come to those who relate the events of
the second age after the flood, which is the subject of the next
chapter.




VII.

FABLE OF THE SECOND AGE, AND CREATION OF THE BARBAROUS INDIANS ACCORDING
TO THEIR ACCOUNT.


It is related that everything was destroyed in the flood called _uñu
pachacuti_[28]. It must now be known that Viracocha Pachayachachi, when
he destroyed that land as has been already recounted, preserved three
men, one of them named Taguapaca, that they might serve and help him in
the creation of new people who had to be made in the second age after
the deluge, which was done in this manner. The flood being passed and
the land dry, Viracocha determined to people it a second time, and, to
make it more perfect, he decided upon creating luminaries to give it
light. With this object he went, with his servants, to a great lake in
the Collao, in which there is an island called Titicaca, the meaning
being "the rock of lead," of which we shall treat in the first part.
Viracocha went to this island, and presently ordered that the sun, moon,
and stars should come forth, and be set in the heavens to give light to
the world, and it was so. They say that the moon was created brighter
than the sun, which made the sun jealous at the time when they rose into
the sky. So the sun threw over the moon's face a handful of ashes, which
gave it the shaded colour it now presents. This frontier lake of
Chucuito, in the territory of the Collao, is 57 leagues to the south of
Cuzco. Viracocha gave various orders to his servants, but Taguapaca
disobeyed the commands of Viracocha. So Viracocha was enraged against
Taguapaca, and ordered the other two servants to take him, tie him hands
and feet, and launch him in a _balsa_ on the lake. This was done.
Taguapaca was blaspheming against Viracocha for the way he was treated,
and threatening that he would return and take vengeance, when he was
carried by the water down the drain of the same lake, and was not seen
again for a long time. This done, Viracocha made a sacred idol in that
place, as a place for worship and as a sign of what he had there
created[29].

[Note 28: _Uñu pachacuti_ would mean the world (_pacha_) overturned
(_cuti_) by water (_uñu_). Probably a word coined by the priests, after
putting leading questions about a universal deluge.]

[Note 29: This servant of Uiracocha is also mentioned by Cieza de
Leon and Yamqui Pachacuti. Cieza appears to consider that Tuapaca was
merely the name of Uiracocha in the Collao. Yamqui Pachacuti gives the
names Tarapaca and Tonapa and connects them with Uiracocha. But he also
uses the word Pachacca, a servant. These names are clearly the same as
the Tahuapaca of Sarmiento. _Tahua_ means four, but Sarmiento gives
three as the number of these servants of Uiracocha. The meaning of
_paca_ is anything secret or mysterious, from _pacani_ to hide. The
names represent an ancient myth of some kind, but it is not possible, at
this distance of time, to ascertain more than the names. Tonapa looks
like a slip of the pen, and is probably Tarapa for Tarapaca. Don Samuel
A. Lapone Quevedo published a mythological essay entitled _El Culto de
Tonapa_ with reference to the notice in the work of Yamqui Pachacuti;
but he is given to speculations about phallic and solar worship, and to
the arbitrary alteration of letters to fit into his theories.]

Leaving the island, he passed by the lake to the main land, taking with
him the two servants who survived. He went to a place now called
Tiahuanacu in the province of Colla-suyu, and in this place he
sculptured and designed on a great piece of stone, all the nations that
he intended to create. This done, he ordered his two servants to charge
their memories with the names of all tribes that he had depicted, and of
the valleys and provinces where they were to come forth, which were
those of the whole land. He ordered that each one should go by a
different road, naming the tribes, and ordering them all to go forth and
people the country. His servants, obeying the command of Viracocha, set
out on their journey and work. One went by the mountain range or chain
which they call the heights over the plains on the South Sea. The other
went by the heights which overlook the wonderful mountain ranges which
we call the Andes, situated to the east of the said sea. By these roads
they went, saying with a loud voice "Oh you tribes and nations, hear and
obey the order of Ticci Viracocha Pachayachachi, which commands you to
go forth, and multiply and settle the land." Viracocha himself did the
same along the road between those taken by his two servants, naming all
the tribes and places by which he passed. At the sound of his voice
every place obeyed, and people came forth, some from lakes, others from
fountains, valleys, caves, trees, rocks and hills, spreading over the
land and multiplying to form the nations which are to-day in Peru.

Others affirm that this creation of Viracocha was made from the Titicaca
site where, having originally formed some shapes of large strong men[30]
which seemed to him out of proportion, he made them again of his stature
which was, as they say, the average height of men, and being made he
gave them life. Thence they set out to people the land. As they spoke
one language previous to starting, they built those edifices, the ruins
of which may still be seen, before they set out. This was for the
residence of Viracocha, their maker. After departing they varied their
languages, noting the cries of wild beasts, insomuch that, coming across
each other afterwards, those could not understand who had before been
relations and neighbours.

[Note 30: Jayaneo. This was the name given to giants in the books of
chivalry. See _Don Quijote_, i. cap. 5, p. 43.]

Whether it was in one way or the other, all agree that Viracocha was the
creator of these people. They have the tradition that he was a man of
medium height, white and dressed in a white robe like an alb secured
round the waist, and that he carried a staff and a book in his hands.

Besides this they tell of a strange event; how that Viracocha, after he
had created all people, went on his road and came to a place where many
men of his creation had congregated. This place is now called Cacha.
When Viracocha arrived there, the inhabitants were estranged owing to
his dress and bearing. They murmured at it and proposed to kill him from
a hill that was near. They took their weapons there, and gathered
together with evil intentions against Viracocha. He, falling on his
knees on some plain ground, with his hands clasped, fire from above came
down upon those on the hill, and covered all the place, burning up the
earth and stones like straw. Those bad men were terrified at the fearful
fire. They came down from the hill, and sought pardon from Viracocha for
their sin. Viracocha was moved by compassion. He went to the flames and
put them out with his staff. But the hill remained quite parched up, the
stones being rendered so light by the burning that a very large stone
which could not have been carried on a cart, could be raised easily by
one man. This may be seen at this day, and it is a wonderful sight to
behold this hill, which is a quarter of a league in extent, all burnt
up. It is in the Collao[31].

[Note 31: Not in the Collaos but in the valley of the Vilcamayu.
Afterwards a very remarkable temple was built there, described by
Squier.]

After this Viracocha continued his journey and arrived at a place called
Urcos, 6 leagues to the south of Cuzco. Remaining there some days he was
well served by the natives of that neighbourhood. At the time of his
departure, he made them a celebrated _huaca_ or statue, for them to
offer gifts to and worship; to which statue the Incas, in after times,
offered many rich gifts of gold and other metals, and above all a golden
bench. When the Spaniards entered Cuzco they found it, and appropriated
it to themselves. It was worth $17,000. The Marquis Don Francisco
Pizarro took it himself, as the share of the General.

Returning to the subject of the fable, Viracocha continued his journey,
working his miracles and instructing his created beings. In this way he
reached the territory on the equinoctial line, where are now Puerto
Viejo and Manta. Here he was joined by his servants. Intending to leave
the land of Peru, he made a speech to those he had created, apprising
them of the things that would happen. He told them that people would
come, who would say that they were Viracocha their creator, and that
they were not to believe them; but that in the time to come he would
send his messengers who would protect and teach them. Having said this
he went to sea with his two servants, and went travelling over the water
as if it was land, without sinking. For they appeared like foam over the
water and the people, therefore, gave them the name of Viracocha which
is the same as to say the grease or foam of the sea[32]. At the end of
some years after Viracocha departed, they say that Taguapaca, who
Viracocha ordered to be thrown into the lake of Titicaca in the Collao,
as has already been related, came back and began, with others, to preach
that he was Viracocha. Although at first the people were doubtful, they
finally saw that it was false, and ridiculed them[33].

[Note 32: A mistake. See Garcilasso de la Vega, ii. p. 66.]

[Note 33: This story is told in a somewhat different form by Yamqui
Pachacuti, p. 72.]

This absurd fable of their creation is held by these barbarians and they
affirm and believe it as if they had really seen it to happen and come
to pass[34].

[Note 34: The tradition of the exercise of his creative powers by
Viracocha at lake Titicaca, is derived from the more ancient people who
were the builders of Tiahuanacu. Besides Sarmiento, the authors who give
this Titicaca Myth are Garcilasso de la Vega, Cieza de Leon, Molina,
Betanzos, Yamqui Pachacuti, Polo de Ondegardo, and the anonymous Jesuit.
Acosta, Montesinos, Balboa and Santillana are silent respecting it.]




VIII.

THE ANCIENT _BEHETRIAS_[35] OF THESE KINGDOMS OF PERU AND THEIR
PROVINCES.


It is important to note that these barbarians could tell nothing more
respecting what happened from the second creation by Viracocha down to
the time of the Incas. But it may be assumed that, although the land was
peopled and full of inhabitants before the Incas, it had no regular
government, nor did it have natural lords elected by common consent to
govern and rule, and who were respected by the people, so that they were
obeyed and received tribute. On the contrary all the people were
scattered and disorganized, living in complete liberty, and each man
being sole lord of his house and estate. In each tribe there were two
divisions. One was called Hanansaya, which means the upper division, and
the other Hurinsaya, which is the lower division, a custom which
continues to this day. These divisions do not mean anything more than a
way to count each other, for their satisfaction, though afterwards it
served a more useful purpose, as will be seen in its place.

[Note 35: _Behetria_. A condition of perfect equality without any
distinction of rank. Freedom from the subjection of any lord.]

As there were dissensions among them, a certain kind of militia was
organized for defence, in the following way. When it became known to the
people of one district that some from other parts were coming to make
war, they chose one who was a native, or he might be a stranger, who was
known to be a valiant warrior. Often such a man offered himself to aid
and to fight for them against their enemies. Such a man was followed and
his orders were obeyed during the war. When the war was over he became a
private man as he had been before, like the rest of the people, nor did
they pay him tribute either before or afterwards, nor any manner of tax
whatever. To such a man they gave and still give the name of _Sinchi_
which means valiant. They call such men "Sinchi-cuna" which means
"valiant now" as who should say--"now during the time the war lasts you
shall be our valiant man, and afterwards no ": or another meaning would
be simply "valiant men," for "cuna" is an adverb of time, and also
denotes the plural[36]. In whichever meaning, it is very applicable to
these temporary captains in the days of _behetrias_ and general liberty.
So that from the general flood of which they have a tradition to the
time when the Incas began to reign, which was 3519 years, all the
natives of these kingdoms lived on their properties without
acknowledging either a natural or an elected lord. They succeeded in
preserving, as it is said, a simple state of liberty, living in huts or
caves or humble little houses. This name of "Sinchi" for those who held
sway only during war, lasted throughout the land until the time of Tupac
Inca Yupanqui, the tenth Inca, who instituted "Curacas" and other
officials in the order which will be fully described in the life of that
Inca. Even at the present time they continue this use and custom in the
provinces of Chile and in other parts of the forests of Peru to the east
of Quito and Chachapoyas, where they only obey a chief during war time,
not any special one, but he who is known to be most valiant,
enterprising and daring in the wars. The reader should note that all the
land was private property with reference to any dominion of chiefs, yet
they had natural chiefs with special rights in each province, as for
instance among the natives of the valley of Cuzco and in other parts, as
we shall relate of each part in its place.

[Note 36: Cinchicona. _Sinchi_ means strong. _Cuna_ is the plural
particle. _Sinchi_ was the name for a chief or leader. I have not met
with _cuna_ as an adverb of time and meaning "now." No such meaning is
given in the _Grammar_ of Domingo de Santo Tomas, which was published in
1560, twelve years before Sarmiento wrote.]




IX.

THE FIRST SETTLERS IN THE VALLEY OF CUZCO.


I have explained how the people of these lands preserved their
inheritances and lived on them in ancient times, and that their proper
and natural countries were known. There were many of these which I shall
notice in their places, treating specially at present of the original
settlers of the valley where stands the present city of Cuzco. For from
there we have to trace the origin of the tyranny of the Incas, who
always had their chief seat in the valley of Cuzco.

Before all things it must be understood that the valley of Cuzco is in
130° 15' from the equator on the side of the south pole[37]. In this
valley, owing to its being fertile for cultivation, there were three
tribes settled from most ancient times, the first called Sauaseras, the
second Antasayas, the third Huallas. They settled near each other,
although their lands for sowing were distinct, which is the property
they valued most in those days and even now. These natives of the valley
lived there in peace for many years, cultivating their farms.

[Note 37: 13° 31'. He is 16 miles out in his latitude.]

Some time before the arrival of the Incas, three Sinchis, strangers to
this valley, the first named Alcabisa[38], the second Copalimayta, and
the third Culunchima, collected certain companies and came to the valley
of Cuzco, where, by consent of the natives, they settled and became
brothers and companions of the original inhabitants. So they lived for a
long time. There was concord between these six tribes, three native and
three immigrant. They relate that the immigrants came out to where the
Incas then resided, as we shall relate presently, and called them
relations. This is an important point with reference to what happened
afterwards.

[Note 38: The Alcabisas, as original inhabitants of the Cuzco
valley, are mentioned by Cieza de Leon (ii. p. 105) who calls them
Alcaviquiza. Betanzos has Alcaviya, and Balboa Allcay-villcas. Cieza
describes the victory over them by Mayta Ccapac. Yamqui Pachacuti gives
Allcayviesas, Cullinchinas, and Cayancachis as the names of the tribes
who originally inhabited the Cuzco valley. Cayancachi is a southern
suburb of Cuzco outside the Huatanay river.]

Before entering upon the history of the Incas I wish to make known or,
speaking more accurately, to answer a difficulty which may occur to
those who have not been in these parts. Some may say that this history
cannot be accepted as authentic being taken from the narratives of these
barbarians, because, having no letters, they could not preserve such
details as they give from so remote an antiquity. The answer is that, to
supply the want of letters, these barbarians had a curious invention
which was very good and accurate. This was that from one to the other,
from fathers to sons, they handed down past events, repeating the story
of them many times, just as lessons are repeated from a professor's
chair, making the hearers say these historical lessons over and over
again until they were fixed in the memory. Thus each one of the
descendants continued to communicate the annals in the order described
with a view to preserve their histories and deeds, their ancient
traditions, the numbers of their tribes, towns, provinces, their days,
months and years, their battles, deaths, destructions, fortresses and
"Sinchis." Finally they recorded, and they still record, the most
notable things which consist in their numbers (or statistics), on
certain cords called _quipu_, which is the same as to say reasoner or
accountant. On these cords they make certain knots by which, and by
differences of colour, they distinguish and record each thing as by
letters. It is a thing to be admired to see what details may be recorded
on these cords, for which there are masters like our writing
masters[39].

[Note 39: The system of recording by _quipus_ is described by
Garcilasso de la Vega, i. pp. 150 and 191, also ii. p. 117 and more
fully at ii. pp. 121--125. Cieza de Leon mentions the _quipu_ system in
his first part (see i. p. 291 and note) and in the second part (ii. pp.
33--35, 53, 57, 61,165). At p. 32 the method of preserving the memory of
former events is described very much as in the text. See also Molina,
pp. 10, 169. Molina also describes the boards on which historical events
were painted, p. 4. They were, he says, kept in a temple near Cuzco,
called Poquen-cancha. See also Cieza de Leon (second part), p. 28.]

Besides this they had, and still have, special historians in these
nations, an hereditary office descending from father to son. The
collection of these annals is due to the great diligence of Pachacuti
Inca Yupanqui, the ninth Inca, who sent out a general summons to all the
old historians in all the provinces he had subjugated, and even to many
others throughout those kingdoms. He had them in Cuzco for a long time,
examining them concerning their antiquities, origin, and the most
notable events in their history. These were painted on great boards, and
deposited in the temple of the Sun, in a great hall. There such boards,
adorned with gold, were kept as in our libraries, and learned persons
were appointed, who were well versed in the art of understanding and
declaring their contents. No one was allowed to enter where these boards
were kept, except the Inca and the historians, without a special order
of the Inca.

In this way they took care to have all their past history investigated,
and to have records respecting all kinds of people, so that at this day
the Indians generally know and agree respecting details and important
events, though, in some things, they hold different opinions on special
points. By examining the oldest and most prudent among them, in all
ranks of life, who had most credit, I collected and compiled the present
history, referring the sayings and declarations of one party to their
antagonists of another party, for they are divided into parties, and
seeking from each one a memorial of its lineage and of that of the
opposing party. These memorials, which are all in my possession, were
compared and corrected, and ultimately verified in public, in presence
of representatives of all the parties and lineages, under oaths in
presence of a judge, and with expert and very faithful interpreters also
on oath, and I thus finished what is now written. Such great diligence
has been observed, because a thing which is the foundation of the true
completion of such a great work as the establishment of the tyranny of
the cruel Incas of this land will make all the nations of the world
understand the judicial and more than legitimate right that the King of
Castille has to these Indies and to other lands adjacent, especially to
these kingdoms of Peru. As all the histories of past events have been
verified by proof, which in this case has been done so carefully and
faithfully by order and owing to the industry of the most excellent
Viceroy Don Francisco de Toledo, no one can doubt that everything in
this volume is most sufficiently established and verified without any
room being left for reply or contradiction. I have been desirous of
making this digression because, in writing the history, I have heard
that many entertain the doubts I have above referred to, and it seemed
well to satisfy them once for all.




X.

HOW THE INCAS BEGAN TO TYRANNIZE OVER THE LANDS AND INHERITANCES.


Having explained that, in ancient times, all this land was owned by the
people, it is necessary to state how the Incas began their tyranny.
Although the tribes all lived in simple liberty without recognising any
lord, there were always some ambitious men among them, aspiring for
mastery. They committed violence among their countrymen and among
strangers to subject them and bring them to obedience under their
command, so that they might serve them and pay tribute. Thus bands of
men belonging to one region went to others to make war and to rob and
kill, usurping the lands of others.

As these movements took place in many parts by many tribes, each one
trying to subjugate his neighbour, it happened that 6 leagues from the
valley of Cuzco, at a place called Paccari-tampu, there were four men
with their four sisters, of fierce courage and evil intentions, although
with lofty aims. These, being more able than the others, understood the
pusillanimity of the natives of those districts and the ease with which
they could be made to believe anything that was propounded with
authority or with any force. So they conceived among themselves the idea
of being able to subjugate many lands by force and deception. Thus all
the eight brethren, four men and four women, consulted together how they
could tyrannize over other tribes beyond the place where they lived, and
they proposed to do this by violence. Considering that most of the
natives were ignorant and could easily be made to believe what was said
to them, particularly if they were addressed with some roughness, rigour
and authority, against which they could make neither reply nor
resistance, because they are timid by nature, they sent abroad certain
fables respecting their origin, that they might be respected and feared.
They said that they were the sons of Viracocha Pachayachachi, the
Creator, and that they had come forth out of certain windows to rule the
rest of the people. As they were fierce, they made the people believe
and fear them, and hold them to be more than men, even worshipping them
as gods. Thus they introduced the religion that suited them. The order
of the fable they told of their origin was as follows.




XI.

THE FABLE OF THE ORIGIN OF THE INCAS OF CUZCO.


All the native Indians of this land relate and affirm that the Incas
Ccapac originated in this way. Six leagues S.S.W. of Cuzco by the road
which the Incas made, there is a place called Paccari-tampu, which means
"the house of production[40]" at which there is a hill called
Tampu-tocco, meaning "the house of windows." It is certain that in this
hill there are three windows, one called "Maras-tocco," the other
"Sutic-tocco," while that which is in the middle, between these two, was
known as "Ccapac-tocco," which means "the rich window," because they say
that it was ornamented with gold and other treasures. From the window
called "Maras-tocco" came forth, without parentage, a tribe of Indians
called Maras. There are still some of them in Cuzco. From the
"Sutic-tocco" came Indians called Tampus, who settled round the same
hill, and there are also men of this lineage still in Cuzco. From the
chief window of "Ccapac-tocco," came four men and four women, called
brethren. These knew no father nor mother, beyond the story they told
that they were created and came out of the said window by order of Ticci
Viracocha, and they declared that Viracocha created them to be lords.
For this reason they took the name of Inca, which is the same as lord.
They took "Ccapac" as an additional name because they came out of the
window "Ccapac-tocco," which means "rich," although afterwards they used
this term to denote the chief lord over many.

[Note 40: Correctly "the tavern of the dawn."]

The names of the eight brethren were as follows: The eldest of the men,
and the one with the most authority was named MANCO CCAPAC, the second
AYAR AUCA, the third AYAR CACHI, the fourth AYAR UCHU. Of the women the
eldest was called MAMA OCCLO, the second MAMA HUACO, the third MAMA
IPACURA, or, as others say, MAMA CURA, the fourth MAMA RAUA.

The eight brethren, called Incas, said--"We are born strong and wise,
and with the people who will here join us, we shall be powerful. We will
go forth from this place to seek fertile lands and when we find them we
will subjugate the people and take the lands, making war on all those
who do not receive us as their lords," This, as they relate, was said by
Mama Huaco, one of the women, who was fierce and cruel. Manco Ccapac,
her brother, was also cruel and atrocious. This being agreed upon
between the eight, they began to move the people who lived near the
hill, putting it to them that their reward would be to become rich and
to receive the lands and estates of those who were conquered and
subjugated. For these objects they moved ten tribes or _ayllus_, which
means among these barbarians "lineages" or "parties"; the names of which
are as follows:

I. CHAUIN CUZCO AYLLU of the lineage of AYAR CACHI, of which there are
still some in Cuzco, the chiefs being MARTIN CHUCUMBI, and DON DIEGO
HUAMAN PAOCAR.

II. ARAYRACA AYLLU CUZCO-CALLAN. At present there are of this ayllu JUAN
PIZARRO YUPANQUI, DON FRANCISCO QUISPI, ALONSO TARMA YUPANQUI of the
lineage of AYAR UCHU.

III. TARPUNTAY AYLLU. Of this there are now some in Cuzco.

IV. HUACAYTAQUI AYLLU. Some still living in Cuzco.

V. SAÑOC AYLLU. Some still in Cuzco.

The above five lineages are HANAN-CUZCO, which means the party of Upper
Cuzco.

VI. SUTIC-TOCCO AYLLU is the lineage which came out of one of the
windows called "SUTIC-TOCCO," as has been before explained. Of these
there are still some in Cuzco, the chiefs being DON FRANCISCO AVCA MICHO
AVRI SUTIC, and DON ALONSO HUALPA.

VII. MARAS AYLLU. These are of the men who came forth from the window
"MARAS-TOCCO." There are some of these now in Cuzco, the chiefs being
DON ALONSO LLAMA OCA, and DON GONZALO AMPURA LLAMA OCA.

VIII. CUYCUSA AYLLU. Of these there are still some in Cuzco, the chief
being CRISTOVAL ACLLARI.

IX. MASCA AYLLU. Of this there is in Cuzco--JUAN QUISPI.

X. ORO AYLLU. Of this lineage is DON PEDRO YUCAY.

I say that all these _ayllus_ have preserved their records in such a way
that the memory of them has not been lost. There are more of them than
are given above, for I only insert the chiefs who are the protectors and
heads of the lineages, under whose guidance they are preserved. Each
chief has the duty and obligation to protect the rest, and to know the
history of his ancestors. Although I say that these live in Cuzco, the
truth is that they are in a suburb of the city which the Indians call
Cayocache and which is known to us as Belem, from the church of that
parish which is that of our Lady of Belem.

Returning to our subject, all these followers above mentioned marched
with Manco Ccapac and the other brethren to seek for land [_and to
tyrannize over those who did no harm to them, nor gave them any excuse
for war, and without any right or title beyond what has been stated_].
To be prepared for war they chose for their leaders Manco Ccapac and
Mama Huaco, and with this arrangement the companies of the hill of
Tampu-tocco set out, to put their design into execution.




XII.

THE ROAD WHICH THESE COMPANIES OF THE INCAS TOOK TO THE VALLEY OF CUZCO,
AND OF THE FABLES WHICH ARE MIXED WITH THEIR HISTORY.


The Incas and the rest of the companies or _ayllus_ set out from their
homes at Tampu-tocco, taking with them their property and arms, in
sufficient numbers to form a good squadron, having for their chiefs the
said Manco Ccapac and Mama Huaco. Manco Ccapac took with him a bird like
a falcon, called _indi_[41], which they all worshipped and feared as a
sacred, or, as some say, an enchanted thing, for they thought that this
bird made Manco Ccapac their lord and obliged the people to follow him.
It was thus that Manco Ccapac gave them to understand, and it was
carried in _vahidos_[42], always kept in a covered hamper of straw, like
a box, with much care. He left it as an heirloom to his son, and the
Incas had it down to the time of Inca Yupanqui. In his hand he carried
with him a staff of gold, to test the lands which they would come to.

[Note 41: This bird called _indi_, the familiar spirit of Manco
Ccapac, is not mentioned by any other author. There is more about it in
the life of Mayta Ccapac, the great-grandson of Manco Ccapac. The word
seems to be the same as _Ynti_ the Sun-God.]

[Note 42: _Vahido_ means giddiness, vertigo.]

Marching together they came to a place called Huana-cancha, four leagues
from the valley of Cuzco, where they remained for some time, sowing and
seeking for fertile land. Here Manco Ccapac had connexion with his
sister Mama Occlo, and she became pregnant by him. As this place did not
appear able to sustain them, being barren, they advanced to another
place called Tampu-quiro, where Mama Occlo begot a son named Sinchi
Rocca. Having celebrated the natal feasts of the infant, they set out in
search of fertile land, and came to another place called Pallata, which
is almost contiguous to Tampu-quiro, and there they remained for some
years.

Not content with this land, they came to another called Hays-quisro, a
quarter of a league further on. Here they consulted together over what
ought to be done respecting their journey, and over the best way of
getting rid of Ayar Cachi, one of the four brothers. Ayar Cachi was
fierce and strong, and very dexterous with the sling. He committed great
cruelties and was oppressive both among the natives of the places they
passed, and among his own people. The other brothers were afraid that
the conduct of Ayar Cachi would cause their companies to disband and
desert, and that they would be left alone. As Manco Ccapac was prudent,
he concurred with the opinion of the others that they should secure
their object by deceit. They called Ayar Cachi and said to him,
"Brother! Know that in Ccapac-tocco we have forgotten the golden vases
called _tupac-cusi_[43], and certain seeds, and the _napa_[44], which is
our principal ensign of sovereignty." The _napa_ is a sheep of the
country, the colour white, with a red body cloth, on the top ear-rings
of gold, and on the breast a plate with red badges such as was worn by
rich Incas when they went abroad; carried in front of all on a pole with
a cross of plumes of feathers. This was called _suntur-paucar_[45]. They
said that it would be for the good of all, if he would go back and fetch
them. When Ayar Cachi refused to return, his sister Mama Huaco, raising
her foot, rebuked him with furious words, saying, "How is it that there
should be such cowardice in so strong a youth as you are? Get ready for
the journey, and do not fail to go to Tampu-tocco, and do what you are
ordered." Ayar Cachi was shamed by these words. He obeyed and started to
carry out his orders. They gave him, as a companion, one of those who
had come with them, named Tampu-chacay, to whom they gave secret orders
to kill Ayar Cachi at Tampu-tocco, and not to return with him. With
these orders they both arrived at Tampu-tocco. They had scarcely arrived
when Ayar Cachi entered through the window Ccapac-tocco, to get the
things for which he had been sent. He was no sooner inside than
Tampu-chacay, with great celerity, put a rock against the opening of the
window and sat upon it, that Ayar Cachi might remain inside and die
there. When Ayar Cachi turned to the opening and found it closed he
understood the treason of which the traitor Tampu-chacay had been
guilty, and determined to get out if it was possible, to take vengeance.
To force an opening he used such force and shouted so loud that he made
the mountain tremble. With a loud voice he spoke these words to
Tampu-chacay, "Thou traitor! thou who hast done me so much harm,
thinkest thou to convey the news of my mortal imprisonment? That shall
never happen. For thy treason thou shalt remain outside, turned into a
stone." So it was done, and to this day they show the stone on one side
of the window Ccapac-tocco. Turn we now to the seven brethren who had
remained at Hays-quisro. The death of Ayar Cachi being known, they were
very sorry for what they had done, for, as he was valiant, they
regretted much to be without him when the time came to make war on any
one. So they mourned for him. This Ayar Cachi was so dexterous with a
sling and so strong that with each shot he pulled down a mountain and
filled up a ravine. They say that the ravines, which we now see on their
line of march, were made by Ayar Cachi in hurling stones.

[Note 43: _Tupac-cusi_, meaning golden vases, does not occur
elsewhere. It may be a mis-print for _tupac-ccuri, tupac_ meaning
anything royal and ccuri gold.]

[Note 44: _Napa_ was the name of a sacred figure of a llama, one of
the insignia of royalty. See Molina, pp. 19, 39, 47. The verb _napani_
is to salute, _napay_, salutation. _Raymi-napa_ was the flock dedicated
for sacrifice.]

[Note 45: _Suntur-paucar_ was the head-dress of the Inca. See
Balboa, p. 20. Literally the "brilliant circle." See also Molina, pp. 6,
17, 39, 42, 44, and Yamqui Pachacuti, pp. 14, 106, 120.]

The seven Incas and their companions left this place, and came to
another called Quirirmanta at the foot of a hill which was afterwards
called Huanacauri. In this place they consulted together how they should
divide the duties of the enterprise amongst themselves, so that there
should be distinctions between them. They agreed that as Manco Ccapac
had had a child by his sister, they should be married and have children
to continue the lineage, and that he should be the leader. Ayar Uchu was
to remain as a _huaca_ for the sake of religion. Ayar Auca, from the
position they should select, was to take possession of the land set
apart for him to people.

Leaving this place they came to a hill at a distance of two leagues, a
little more or less, from Cuzco. Ascending the hill they saw a rainbow,
which the natives call _huanacauri_. Holding it to be a fortunate sign,
Manco Ccapac said: "Take this for a sign that the world will not be
destroyed by water. We shall arrive and from hence we shall select where
we shall found our city." Then, first casting lots, they saw that the
signs were good for doing so, and for exploring the land from that point
and becoming lords of it. Before they got to the height where the
rainbow was, they saw a _huaca_ which was a place of worship in human
shape, near the rainbow. They determined among themselves to seize it
and take it away from there. Ayar Uchu offered himself to go to it, for
they said that he was very like it. When Ayar Uchu came to the statue or
_huaca_, with great courage he sat upon it, asking it what it did there.
At these words the _huaca_ turned its head to see who spoke, but, owing
to the weight upon it, it could not see. Presently, when Ayar Uchu
wanted to get off he was not able, for he found that the soles of his
feet were fastened to the shoulders of the _huaca_. The six brethren,
seeing that he was a prisoner, came to succour him. But Ayar Uchu,
finding himself thus transformed, and that his brethren could not
release him, said to them--"O Brothers, an evil work you have wrought
for me. It was for your sakes that I came where I must remain for ever,
apart from your company. Go! go! happy brethren, I announce to you that
you will be great lords. I, therefore, pray that in recognition of the
desire I have always had to please you, you will honour and venerate me
in all your festivals and ceremonies, and that I shall be the first to
whom you make offerings. For I remain here for your sakes. When you
celebrate the _huarachico_ (which is the arming of the sons as knights)
you shall adore me as their father, for I shall remain here for ever."
Manco Ccapac answered that he would do so, for that it was his will and
that it should be so ordered. Ayar Uchu promised for the youths that he
would bestow on them the gifts of valour, nobility, and knighthood, and
with these last words he remained, turned into stone. They constituted
him the _huaca_ of the Incas, giving it the name of Ayar Uchu
Huanacauri.[46] And so it always was, until the arrival of the
Spaniards, the most venerated _huaca_, and the one that received the
most offerings of any in the kingdom. Here the Incas went to arm the
young knights until about twenty years ago, when the Christians
abolished this ceremony. It was religiously done, because there were
many abuses and idolatrous practices, offensive and contrary to the
ordinances of God our Lord.

[Note 46: Huanacauri was a very sacred _huaca_ of the Peruvians.
Cieza de Leon tells much the same story as Sarmiento, ii. pp. 17, 18,
19, 22, 89, 101, 107, 111. Garcilasso de la Vega mentions Huanacauri
four times, i. pp. 65, 66, and ii. pp. 169, 230, as a place held in
great veneration. It is frequently mentioned by Molina. The word is
given by Yamqui Pachacuti as Huayna-captiy. _Huayna_ means a youth,
_captiy_ is the subjunctive of the verb _cani_, I am. The word appears
to have reference to the arming of youths, and the ordeals they went
through, which took place annually at this place.]




XIII.

ENTRY OF THE INCAS INTO THE VALLEY OF CUZCO, AND THE FABLES THEY RELATE
CONCERNING IT.


The six brethren were sad at the loss of Ayar Uchu, and at the loss of
Ayar Cachi; and, owing to the death of Ayar Cachi, those of the lineage
of the Incas, from that time to this day, always fear to go to
Tampu-tocco, lest they should have to remain there like Ayar Cachi.

They went down to the foot of the hill, whence they began their entry
into the valley of Cuzco, arriving at a place called Matahua, where they
stopped and built huts, intending to remain there some time. Here they
armed as knight the son of Manco Ccapac and of Mama Occlo, named Sinchi
Rocca, and they bored his ears, a ceremony which is called _huarachico_,
being the insignia of his knighthood and nobility, like the custom known
among ourselves. On this occasion they indulged in great rejoicings,
drinking for many days, and at intervals mourning for the loss of their
brother Ayar Uchu. It was here that they invented the mourning sound for
the dead, like the cooing of a dove. Then they performed the dance
called _Ccapac Raymi_, a ceremony of the royal or great lords. It is
danced, in long purple robes, at the ceremonies they call
_quicochico_[47], which is when girls come to maturity, and the
_huarachico_[48], when they bore the ears of the Incas, and the
_rutuchico_[49] when the Inca's hair is cut the first time, and the
_ayuscay_[50], which is when a child is born, and they drink
continuously for four or five days.

[Note 47: Quicu-chicuy was the ceremony when girls attained puberty.
The customs, on this occasion, are described by Molina, p. 53. See also
Yamqui Pachacuti, p. 80, and the anonymous Jesuit, p. 181.]

[Note 48: Huarachicu was the great festival when the youths went
through their ordeals, and were admitted to manhood and to bear arms.
Garcilasso de la Vega gives the word as "Huaracu"; and fully describes
the ordeals and the ceremonies, ii. pp. 161--178. See also Molina, pp.
34 and 41--46, and Yamqui Pachacuti, p. 80.]

[Note 49: Rutuchicu is the ceremony when a child reaches the age of
one year, from _rutuni_, to cut or shear. It receives the name which it
retains until the Huarachicu if a boy, and until the Quicu-chicuy if a
girl. They then receive the names they retain until death. At the
Rutuchicu the child was shorn. Molina, p. 53.]

[Note 50: Molina says that Ayuscay was the ceremony when the woman
conceives. Molina, p. 53.]

After this they were in Matahua for two years, waiting to pass on to the
upper valley to seek good and fertile land. Mama Huaco, who was very
strong and dexterous, took two wands of gold and hurled them towards the
north. One fell, at two shots of an arquebus, into a ploughed field
called Colcapampa and did not drive in well, the soil being loose and
not terraced. By this they knew that the soil was not fertile. The other
went further, to near Cuzco, and fixed well in the territory called
Huanay-pata, where they knew the land to be fertile. Others say that
this proof was made by Manco Ccapac with the staff of gold which he
carried himself, and that thus they knew of the fertility of the land,
when the staff sunk in the land called Huanay-pata, two shots of an
arquebus from Cuzco. They knew the crust of the soil to be rich and
close, so that it could only be broken by using much force.

Let it be by one way or the other, for all agree that they went trying
the land with a pole or staff until they arrived at this Huanay-pata,
when they were satisfied. They were sure of its fertility, because after
sowing perpetually, it always yielded abundantly, giving more the more
it was sown. They determined to usurp that land by force, in spite of
the natural owners, and to do with it as they chose. So they returned to
Matahua.

From that place Manco Ccapac saw a heap of stones near the site of the
present monastery of Santo Domingo at Cuzco. Pointing it out to his
brother Ayar Auca, he said, "Brother! you remember how it was arranged
between us, that you should go to take possession of the land where we
are to settle. Well! look at that stone." Pointing out the stone he
continued, "Go thither flying," for they say that Ayar Auca had
developed some wings, "and seating yourself there, take possession of
land seen from that heap of stones. We will presently come to settle and
reside." When Ayar Auca heard the words of his brother, he opened his
wings and flew to that place which Manco Ccapac had pointed out. Seating
himself there, he was presently turned into stone, and was made the
stone of possession. In the ancient language of this valley the heap was
called _cozco_, whence that site has had the name of Cuzco to this
day[51]. From this circumstance the Incas had a proverb which said,
"Ayar Auca cuzco huanca," or, "Ayar Auca a heap of marble." Others say
that Manco Ccapac gave the name of Cuzco because he wept in that place
where he buried his brother Ayar Cachi. Owing to his sorrow and to the
fertility he gave that name which in the ancient language of that time
signified sad as well as fertile. The first version must be the correct
one because Ayar Cachi was not buried at Cuzco, having died at
Ccapac-tocco as has been narrated before. And this is generally affirmed
by Incas and natives.

[Note 51: _Cuzco_ means a clod, or hard unirrigated land. _Cuzquini_
is to break clods of earth, or to level. Montesinos derives the name of
the city from the verb "to level," or from the heaps of clods, of earth
called _cuzco_. Cusquic-Raymi is the month of June.]

Five brethren only remaining, namely Manco Ccapac, and the four sisters,
and Manco Ccapac being the only surviving brother out of four, they
presently resolved to advance to where Ayar Auca had taken possession.
Manco Ccapac first gave to his son Sinchi Rocca a wife named Mama Cuca,
of the lineage of Sañu, daughter of a Sinchi named Sitic-huaman, by whom
he afterwards had a son named Sapaca. He also instituted the sacrifice
called _capa cocha_[52], which is the immolation of two male and two
female infants before the idol Huanacauri, at the time when the Incas
were armed as knights. These things being arranged, he ordered the
companies to follow him to the place where Ayar Auca was.

[Note 52: Ccapac-cocha. The weight of evidence is, on the whole, in
favour of this sacrifice of two infants having taken place at the
Huarachicu, Cieza de Leon, in remarking that the Spaniards falsely
imputed crimes to the Indians to justify their ill-treatment, says that
the practice of human sacrifice was exaggerated, ii. pp. 79, 80. See
also Molina, pp-54, 57. Yamqui Pachacuti, p. 86.]

Arriving on the land of Huanay-pata, which is near where now stands the
_Arco de la plata_ leading to the Charcas road, he found settled there a
nation of Indians named Huallas, already mentioned. Manco Ccapac and
Mama Occlo began to settle and to take possession of the land and water,
against the will of the Huallas. On this business they did many violent
and unjust things. As the Huallas attempted to defend their lives and
properties, many cruelties were committed by Manco Ccapac and Mama
Occlo. They relate that Mama Occlo was so fierce that, having killed one
of the Hualla Indians, she cut him up, took out the inside, carried the
heart and lungs in her mouth, and with an _ayuinto_, which is a stone
fastened to a rope, in her hand, she attacked the Huallas with
diabolical resolution. When the Huallas beheld this horrible and inhuman
spectacle, they feared that the same thing would be done to them, being
simple and timid, and they fled and abandoned their rights. Mama Occlo
reflecting on her cruelty, and fearing that for it they would be branded
as tyrants, resolved not to spare any Huallas, believing that the affair
would thus be forgotten. So they killed all they could lay their hands
upon, dragging infants from their mothers' wombs, that no memory might
be left of these miserable Huallas.

Having done this Manco Ccapac advanced, and came within a mile of Cuzco
to the S.E., where a Sinchi named Copalimayta came out to oppose him. We
have mentioned this chief before and that, although he was a late comer,
he settled with the consent of the natives of the valley, and had been
incorporated in the nation of Sauaseray Panaca, natives of the site of
Santo Domingo at Cuzco. Having seen the strangers invading their lands
and tyrannizing over them, and knowing the cruelties inflicted on the
Huallas, they had chosen Copalimayta as their Sinchi. He came forth to
resist the invasion, saying that the strangers should not enter his
lands or those of the natives. His resistance was such that Manco Ccapac
and his companions were obliged to turn their backs. They returned to
Huanay-pata, the land they had usurped from the Huallas. From the sowing
they had made they derived a fine crop of maize, and for this reason
they gave the place a name which means something precious[53].

[Note 53: The origin of the Inca dynasty derived from Manco Ccapac
and his brethren issuing from the window at Paccari-tampu may be called
the Paccari-tampu myth. It was universally received and believed.
Garcilasso de la Vega gives the meanings of the names of the brothers.
Ayar Cachi means salt or instruction in rational life, Ayar Uchu is
pepper, meaning the delight experienced from such teaching, and Ayar
Sauca means pleasure, or the joy they afterwards experienced from it.
Balboa gives an account of the death of Ayar Cachi, but calls him Ayar
Auca. He also describes the turning into stone at Huanacauri. Betanzos
tells much the same story as Sarmiento; as do Cieza de Leon and
Montesinos, with some slight differences. Yamqui Pachacuti gives the
names of the brothers, but only relates the Huanacauri part of the
story. Montesinos and Garcilasso de la Vega call one of the brothers
Ayar Sauca. Sarmiento, Betanzos and Balboa call him Ayar Auca. All agree
in the names of the other brothers.]

After some months they returned to the attack on the natives of the
valley, to tyrannize over them. They assaulted the settlement of the
Sauaseras, and were so rapid in their attack that they captured
Copalimayta, slaughtering many of the Sauaseras with great cruelty.
Copalimayta, finding himself a prisoner and fearing death, fled out of
desperation, leaving his estates, and was never seen again after he
escaped. Mama Huaco and Manco Ccapac usurped his houses, lands and
people. In this way MANCO CCAPAC, MAMA HUACO, SINCHI ROCCA, and MANCO
SAPACA settled on the site between the two rivers, and erected the House
of the Sun, which they called YNTI-CANCHA. They divided all that
position, from Santo Domingo to the junction of the rivers into four
neighbourhoods or quarters which they call _cancha_. They called one
QUINTI-CANCHA, the second CHUMPI-CANCHA, the third SAYRI-CANCHA, and the
fourth YARAMPUY-CANCHA. They divided the sites among themselves, and
thus the city was peopled, and, from the heap of stones of Ayar Auca it
was called CUZCO[54].

[Note 54: Garcilasso de la Vega gives the most detailed description
of the city of Cuzco and its suburbs, ii. p. 235, but he does not
mention these four divisions. The space from Santo Domingo to the
junction of the rivers only covers a few acres; and was devoted to the
gardens of the Sun.]




XIV.

THE DIFFERENCE BETWEEN MANCO CCAPAC AND THE ALCABISAS, RESPECTING THE
ARABLE LAND.


It has been said that one of the natural tribes of this valley of Cuzco
was the Alcabisas. At the time when Manco Ccapac settled at Ynti-cancha
and seized the goods of the Sauaseras and Huallas, the Alcabisas were
settled half an arquebus shot from Ynti-canchi, towards the part where
Santa Clara now stands. Manco Ccapac had a plan to spread out his forces
that his tyrannical intentions might not be impeded, so he sent his
people, as if loosely and idly, making free with the land. He took the
lands without distinction, to support his companies. As he had taken
those of the Huallas and Sauaseras, he wished also to take those of the
Alcabisas. As these Alcabisas had given up some, Manco Ccapac wished and
intended to take all or nearly all. When the Alcabisas saw that the new
comers even entered their houses, they said: "These are men who are
bellicose and unreasonable! they take our lands! Let us set up landmarks
on the fields they have left to us." This they did, but Mama Huaco said
to Manco Ccapac, "let us take all the water from the Alcabisas, and then
they will be obliged to give us the rest of their land." This was done
and they took away the water. Over this there were disputes; but as the
followers of Manco Ccapac were more and more masterful, they forced the
Alcabisas to give up their lands which they wanted, and to serve them as
their lords, although the Alcabisas never voluntarily served Manco
Ccapac nor looked upon him as their lord. On the contrary they always
went about saying with loud voices-to those of Manco Ccapac--"Away!
away! out of our territory." For this Manco Ccapac was more hard upon
them, and oppressed them tyrannically.

Besides the Alcabisas there were other tribes, as we have mentioned
before. These Manco Ccapac and Mama Huaco totally destroyed, and more
especially one which lived near Ynti-cancha, in the nearest land, called
Humanamean, between Ynti-cancha and Cayocachi[55], where there also
lived another native Sinchi named Culunchima. Manco Ccapac entered the
houses and lands of all the natives, especially of the Alcabisas,
condemned their Sinchi to perpetual imprisonment, sending the others to
banishment in Cayocachi, and forcing them to pay tribute. But they were
always trying to free themselves from the tyranny, as the Alcabisas did
later[56].

[Note 55: Garcilasso de la Vega describes Cayau-cachi as a small
village of about 300 inhabitants in his time. It was about 1000 paces
west of the nearest house of the city in 1560; but he had been told
that, at the time of his writing in 1602, the houses had been extended
so as to include it.]

[Note 56: Cieza de Leon and Balboa corroborate the story of
Sarmiento that the Alcabisas (Cieza calls them Alcaviquizas, Balboa has
Allcay-villcas) were hostile to the Incas, Cieza, ii. p. 105, Balboa, p.
25. Yamqui Pachacuti mentions them as Allcayviesas, p. 76.]

Having completed the yoke over the natives, their goods and persons,
Manco Ccapac was now very old. Feeling the approach of death, and
fearing that in leaving the sovereignty to his son, Sinchi Rocca, he and
his successors might not be able to retain it owing to the bad things he
had done and to the tyranny he had established, he ordered that the ten
lineages or companies that had come with him from Tampu-tocco should
form themselves into a garrison or guard, to be always on the watch over
the persons of his son and of his other descendants to keep them safe.
They were to elect the successor when he had been nominated by his
father, or succeeded on the death of his father. For he would not trust
the natives to nominate or elect, knowing the evil he had done, and the
force he had used towards them. Manco Ccapac being now on the point of
death, he left the bird _indi_ enclosed in its cage, the
_tupac-yauri_[57] or sceptre, the _napa_ and the _suntur-paucar_ the
insignia of a prince, [_though tyrant_,] to his son Sinchi Rocca that he
might take his place, [_and this without the consent or election of any
of the natives_].

[Note 57: _Tupac-yauri_ The sceptre of the sovereign. Molina, pp.
25, 40, 41. Yamqui Pachacuti, p. 92.]

Thus died Manco Ccapac, according to the accounts of those of his
_ayllu_ or lineage, at the age of 144 years, which were divided in the
following manner. When he set out from Paccari-tampu or Tampu-tocco he
was 36 years of age. From that time until he arrived at the valley of
Cuzco, during which interval he was seeking for fertile lands, there
were eight years. For in one place he stayed one, in another two years,
in others more or less until he reached Cuzco, where he lived all the
rest of the time, which was 100 years, as _Ccapac_ or supreme and rich
sovereign.

They say that he was a man of good stature, thin, rustic, cruel though
frank, and that in dying he was converted into a stone of a height of a
vara and a half. The stone was preserved with much veneration in the
Ynti-cancha until the year 1559 when, the licentiate Polo Ondegardo
being Corregidor of Cuzco, found it and took it away from where it was
adored and venerated by all the Incas, in the village of Bimbilla near
Cuzco.

From this Manco Ccapac were originated the ten ayllus mentioned above.
From his time began the idols _huauquis_, which was an idol or demon
chosen by each Inca for his companion and oracle which gave him
answers[58]. That of Manco Ccapac was the bird _indi_ already mentioned.
This Manco Ccapac ordered, for the preservation of his memory, the
following: His eldest son by his legitimate wife, who was his sister,
was to succeed to the sovereignty. If there was a second son his duty
was to be to help all the other children and relations. They were to
recognize him as the head in all their necessities, and he was to take
charge of their interests, and for this duty estates were set aside.
This party or lineage was called _ayllu_ If there was no second son, or
if there was one who was incapable, the duty was to be passed on to the
nearest and ablest relation. And that those to come might have a
precedent or example, Manco Ccapac made the first _ayllu_ and called it
_Chima Panaca Ayllu_, which means the lineage descending from Chima,
because the first to whom he left his _ayllu_ or lineage in charge was
named _Chima_, and _Panaca_ means "to descend." It is to be noted that
the members of this _ayllu_ always adored the statue of Manco Ccapac,
and not those of the other Incas, but the _ayllus_ of the other Incas
always worshipped that statue and the others also. It is not known what
was done with the body, for there was only the statue. They carried it
in their wars, thinking that it secured the victories they won. They
also took it to Huanacauri, when they celebrated the _huarachicos_ of
the Incas. Huayna Ccapac took it with him to Quito and Cayambis, and
afterwards it was brought back to Cuzco with the dead body of that Inca.
There are still those of this _ayllu_ in Cuzco who preserve the memory
of the deeds of Manco Ccapac. The principal heads of the _ayllu_ are now
Don Diego Chaco, and Don Juan Huarhua Chima. They are Hurin-cuzcos.
Manco Ccapac died in the year 665 of the nativity of Christ our Lord,
Loyba the Goth reigning in Spain, Constantine IV being Emperor. He lived
in the Ynti-cancha, House of the Sun.

[Note 58: Sarmiento says that every sovereign Inca had a familiar
demon or idol which he called _guauqui_, and that the _guauqui_ of Manco
Ccapac was the _indi_ or bird already mentioned. This is corroborated by
Polo de Ondegardo. The word seems to be the same as _Huauqui_, a
brother.]




XV.

COMMENCES THE LIFE OF SINCHI ROCCA, THE SECOND INCA.


It has been said that Manco Ccapac, the first Inca, who tyrannized over
the natives of the valley of Cuzco, only subjugated the Huallas,
Alcabisas, Sauaseras, Culunchima, Copalimayta and the others mentioned
above, who were all within the circuit of what is now the city of Cuzco.

To this Manco Ccapac succeeded his son Sinchi Rocca, son also of Mama
Occlo, his mother and aunt[59]. He succeeded by nomination of his
father, under the care of the _ayllus_ who then all lived together, but
not by election of the people, they were all either in flight,
prisoners, wounded or banished, and were all his mortal enemies owing to
the cruelties and robberies exercised upon them by his father Manco
Ccapac. Sinchi Rocca was not a warlike person, and no feats of arms are
recorded of him, nor did he sally forth from Cuzco, either himself or by
his captains[60]. He added nothing to what his father had subjugated,
only holding by his _ayllus_ those whom his father had crushed. He had
for a wife Mama Cuca of the town of Saño by whom he had a son named
Lloqui Yupanqui. Lloqui means left-handed, because he was so. He left
his _ayllu_ called _Raura Panaca Ayllu_ of the Hurin-cuzco side. There
are some of this _ayllu_ living, the chiefs being Don Alonso Puscon and
Don Diego Quispi. These have the duty of knowing and maintaining the
things and memories of Sinchi Rocca. He lived in Ynti-cancha, the House
of the Sun, and all his years were 127. He succeeded when 108, and
reigned 19 years. He died in the year of the nativity of our Lord Jesus
Christ 675, Wamba being King of Spain, Leo IV Emperor, and Donus Pope.
He left an idol of stone shaped like a fish called _Huanachiri Amaru_,
which during life was his idol or _guauqui_. Polo, being Corregidor of
Cuzco, found this idol, with the body of Sinchi Rocca, in the village of
Bimbilla, among some bars of copper. The idol had attendants and
cultivated lands for its service.

[Note 59: All the authorities concur that Sinchi Rocca was the
second sovereign of the Inca dynasty, except Montesinos, who makes him
the first and calls him Inca Rocca. Acosta has Inguarroca, and Betanzos
Chincheroca.]

[Note 60: Cieza de Leon and Garcilasso de la Vega also say that
Sinchi Rocca waged no wars. The latter tells us that, by peaceful means,
he extended his dominions over the Canchis, as far as Chuncara.]




XVI.

THE LIFE OF LLOQUI YUPANQUI, THE THIRD INCA.


On the death of Sinchi Rocca the Incaship was occupied by Lloqui
Yupanqui, son of Sinchi Rocca by Mama Cuca his wife. It is to be noted
that, although Manco Ccapac had ordered that the eldest son should
succeed, this Inca broke the rule of his grandfather, for he had an
elder brother named Manco Sapaca[61], as it is said, who did not
consent, and the Indians do not declare whether he was nominated by his
father. From this I think that Lloqui Yupanqui was not nominated, but
Manco Sapaca as the eldest, for so little regard for the natives or
their approval was shown. This being so, it was tyranny against the
natives and infidelity to relations with connivance of the _ayllus_
legionaries; and with the Inca's favour they could do what they liked,
by supporting him. So Lloqui Yupanqui lived in Ynti-cancha like his
father[62]. He never left Cuzco on a warlike expedition nor performed
any memorable deed, but merely lived like his father, having
communication with some provinces and chiefs. These were Huaman Samo,
chief of Huaro, Pachaculla Viracocha, the Ayamarcas of Tampu-cunca, and
the Quilliscachis[63].

[Note 61: Manco Sapaca, the eldest son of Sinchi Rocca, is also
mentioned by Balboa, pp. 14, 20, 22.]

[Note 62: All the authorities concur in making Lloqui Yupanqui the
third Inca, except Acosta, who has Iaguarhuaque. Herrera spells it Lloki
Yupanqui, Fernandez has Lloccuco Panque, merely corrupt spellings. Cieza
de Leon also represents this reign to have been peaceful, but Garcilasso
de la Vega makes Lloqui Yupanqui conquer the Collao.]

[Note 63: Huaro or Guaro is a village south of Cuzco in the valley
of the Vilcamayu (Balboa, p. 110). Huaman Samo was the chief of Huaro.
Balboa mentions Pachachalla Viracocha as a chief of great prudence and
ability who submitted to Lloqui Yupanqui, pp. 21, 22. The Ayamarcas
formed a powerful tribe about 12 miles south of Cuzco. The Quilliscachis
formed one of the original tribes in the valley of Cuzco (Yamqui
Pachacuti, p. 110). Tampu-cunca only occurs here.]

One day Lloqui Yupanqui being very sad and afflicted, the Sun appeared
to him in the form of a person and consoled him by saying---"Do not be
sorrowful, Lloqui Yupanqui, for from you shall descend great Lords,"
also, that he might hold it for certain that he would have male issue.
For Lloqui Yupanqui was then very old, and neither had a son nor
expected to have one. This having been made known, and what the Sun had
announced to Lloqui Yupanqui having been published to the people, his
relations determined to seek a wife for him. His brother Manco Sapaca,
understanding the fraternal disposition, sought for a woman who was
suitable for it. He found her in a town called Oma, two leagues from
Cuzco, asked for her from her guardians, and, with their consent,
brought her to Cuzco. She was then married to Lloqui Yupanqui. Her name
was Mama Cava, and by her the Inca had a son named Mayta Ccapac.

This Lloqui did nothing worthy of remembrance. He carried with him an
idol, which was his _guauqui_ called _Apu Mayta_. His _ayllu_ is _Avayni
Panaca Ayllu_, because the first who had the charge of this _ayllu_ was
named Avayni. This Inca lived and died in Ynti-cancha. He was 132 years
of age, having succeeded at the age of 21, so that he was sovereign or
"ccapac" for 111 years. He died in 786, Alfonso el Casto being King of
Spain and Leo IV Supreme Pontiff. Some of this _ayllu_ still live at
Cuzco. The chiefs are Putisuc Titu Avcaylli, Titu Rimachi, Don Felipe
Titu Cunti Mayta, Don Agustin Cunti Mayta, Juan Bautista Quispi Cunti
Mayta. They are Hurin-cuzcos. The Licentiate Polo found the body of this
Inca with the rest.




XVII.

THE LIFE OF MAYTA CCAPAC, THE FOURTH INCA[64].

[Note 64: All authorities agree that Mayta Ccapac was the fourth
Inca, except Acosta and Betanzos. Acosta has Viracocha. Betanzos places
Mayta Ccapac after Ccapac Yupanqui, whom other authorities make his son.
His reign was peaceful except that he encountered and finally vanquished
the Alcabisas. But Garcilasso de la Vega makes him the conqueror of the
region south of lake Titicaca, as well as provinces to the westward,
including the settlement of Arequipa. All this is doubtless a mistake on
the part of Garcilasso.]


Mayta Ccapac, the fourth Inca, son of Lloqui Yupanqui and his wife Mama
Cava, is to those Indians what Hercules is to us, as regards his birth
and acts, for they relate strange things of him. At the very first the
Indians of his lineage, and all the others in general, say that his
father, when he was begotten, was so old and weak that every one
believed he was useless, so that they thought the conception was a
miracle. The second wonder was that his mother bore him three months
after conception, and that he was born strong and with teeth. All affirm
this, and that he grew at such a rate that in one year he had as much
strength and was as big as a boy of eight years or more. At two years he
fought with very big boys, knocked them about and hurt them seriously.
This all looks as if it might be counted with the other fables, but I
write what the natives believe respecting their ancestors, and they hold
this to be so true that they would kill anyone who asserted the
contrary.

They say of this Mayta that when he was of very tender years, he was
playing with some boys of the Alcabisas and Culunchimas, natives of
Cuzco, when he hurt many of them and killed some. And one day, drinking
or taking water from a fountain, he broke the leg of the son of a Sinchi
of the Alcabisas, and hunted the rest until they shut themselves up in
their houses, where the Alcabisas lived without injuring the Incas.

But now the Alcabisas, unable to endure longer the naughtiness of Mayta
Ccapac, which he practised under the protection of Lloqui Yupanqui, and
the _ayllus_ who watched over him, determined to regain their liberty
and to venture their lives for it. So they selected ten resolute Indians
to go to the House of the Sun where Lloqui Yupanqui and his son Mayta
Ccapac lived, and enter it with the intention of killing them. At the
time Mayta Ccapac was in the court yard of the house, playing at ball
with some other boys. When he saw enemies entering the house with arms,
he threw one of the balls he was playing with, and killed one. He did
the same to another, and, attacking the rest, they all fled. Though the
rest escaped, they had received many wounds, and in this state they went
back to their Sinchis of Calunchima and Alcabasa.

The Chiefs, considering the harm Mayta Ccapac had done to the natives
when a child, feared that when he was grown up he would destroy them
all, and for this reason they resolved to die for their liberty. All the
inhabitants of the valley of Cuzco, that had been spared by Manco
Ccapac, united to make war on the Incas. This very seriously alarmed
Lloqui Yupanqui. He thought he was lost, and reprehended his son Mayta
Ccapac, saying, "Son! why hast thou been so harmful to the natives of
this valley, so that in my old age I shall die at the hands of our
enemies?" As the _ayllus_, who were in garrison with the Incas, rejoiced
more in rapine and disturbances than in quiet, they took the part of
Mayta Ccapac and told the old Inca to hold his peace, leaving the matter
to his son, so Lloqui Yupanqui took no further steps in reprehending
Mayta Ccapac. The Alcabisas and Culunchimas assembled their forces and
Mayta Ccapac marshalled his _ayllus_. There was a battle between the two
armies and although it was doubtful for some time, both sides fighting
desperately for victory, the Alcabisas and Calunchimas were finally
defeated by the troops of Mayta Ccapac.

But not for this did the Alcabisas give up the attempt to free
themselves and avenge their wrongs. Again they challenged Mayta Ccapac
to battle, which he accepted. As they advanced they say that such a hail
storm fell over the Alcabisas that they were defeated a third time, and
entirely broken up. Mayta Ccapac imprisoned their Sinchi for the
remainder of his life.

Mayta Ccapac married Mama Tacucaray, native of the town of Tacucaray,
and by her he had a legitimate son named Ccapac Yupanqui, besides four
others named Tarco Huaman, Apu Cunti Mayta, Queco Avcaylli, and Rocca
Yupanqui.

This Mayta Ccapac was warlike, and the Inca who first distinguished
himself in arms after the time of Mama Huaco and Manco Ccapac. They
relate of him that he dared to open the hamper containing the bird
_indi_. This bird, brought by Manco Ccapac from Tampu-tocco, had been
inherited by his successors, the predecessors of Mayta Ccapac, who had
always kept it shut up in a hamper or box of straw, such was the fear
they had of it. But Mayta Ccapac was bolder than any of them. Desirous
of seeing what his predecessors had guarded so carefully, he opened the
hamper, saw the bird _indi_ and had some conversation with it. They say
that it gave him oracles, and that after the interview with the bird he
was wiser, and knew better what he should do, and what would happen.

With all this he did not go forth from the valley of Cuzco, although
chiefs from some distant nations came to visit him. He lived in
Ynti-cancha, the House of the Sun. He left a lineage called _Usca Mayta
Panaca Ayllu_, and some members of it are still living in Cuzco. The
heads are named Don Juan Tambo Usca Mayta, and Don Baltasar Quiso Mayta.
They are Hurin-cuzcos. Mayta Ccapac died at the age of 112 years, in the
year 890 of the nativity of our Lord Jesus Christ. The Licentiate Polo
found his body and idol _guauqui_ with the rest.




XVIII.

THE LIFE OF CCAPAC YUPANQUI, THE FIFTH INCA[65].

[Note 65: All authorities are agreed that Ccapac Yupanqui was the
fifth Inca, except Betanzos, who puts him in his father's place.
Garcilasso attributes extensive conquests to him, both to south and
west.]


At the time of his death, Mayta Ccapac named Ccapac Yupanqui as his
successor, his son by his wife Mama Tacucaray. This Ccapac Yupanqui, as
soon as he succeeded to the Incaship, made his brothers swear allegiance
to him, and that they desired that he should be Ccapac. They complied
from fear, for he was proud and cruel. At first he lived very quietly in
the Ynti-cancha. It is to be noted that although Ccapac Yupanqui
succeeded his father, he was not the eldest son. Cunti Mayta, who was
older, had an ugly face. His father had, therefore, disinherited him and
named Ccapac Yupanqui as successor to the sovereignty, and Cunti Mayta
as high priest. For this reason Ccapac Yupanqui was not the legitimate
heir, although he tyrannically forced his brothers to swear allegiance
to him.

This Inca, it is said, was the first to make conquests beyond the valley
of Cuzco. He forcibly subjugated the people of Cuyumarca and Ancasmarca,
four leagues from Cuzco. A wealthy Sinchi of Ayamarca, from fear,
presented his daughter, named Ccuri-hilpay to the Inca. Others say that
she was a native of Cuzco. The Inca received her as his wife, and had a
son by her named Inca Rocca, besides five other sons by various women.
These sons were named Apu Calla, Humpi, Apu Saca, Apu Chima-chaui, and
Uchun-cuna-ascalla-rando[66]. Apu Saca had a son named Apu Mayta, a very
valiant and famous captain, who greatly distinguished himself in the
time of Inca Rocca and Viracocha Inca, in company with Vicaquirau,
another esteemed captain. Besides these Ccapac Yupanqui had another son
named Apu Urco Huaranca[67]. This Ccapac Yupanqui lived 104 years, and
was Ccapac for 89 years. He succeeded at the age of 15, and died in the
year 980 of the nativity of our redeemer Jesus Christ. His _ayllu_ or
lineage was and is called _Apu Mayta Panaca Ayllu_. Several of this
lineage are now living, the principal heads being four in number,
namely, Don Cristobal Cusi-hualpa, Don Antonio Piçuy, Don Francisco
Cocasaca, and Don Alonso Rupaca. They are Hurin-cuzcos. The Licentiate
Polo found the idol or _guaoqui_ of this Inca with the body. They were
hidden with the rest, to conceal the idolatrous ceremonies of heathen
times.

[Note 66: _Calla_ means a distaff. _Humpi_ means perspiration.
_Saca_ is a game bird, also a comet. Chima-chaui is a proper name with
no meaning. The name of the fifth son is rather unmanageable.
Uchun-cuna-ascalla-rando. _Uchun-cuna_ would mean the Peruvian pepper
with the plural particle. _Ascalla_ would be a small potato. _Rando_ is
a corrupt form of _runtu_, an egg. This little Inca seems to have done
the marketing.]

[Note 67: _Urco_, the male gender. _Huaranca_, a thousand.]




XIX.

THE LIFE OF INCA ROCCA, THE SIXTH INCA[68].


When Ccapac Yupanqui died, Inca Rocca, his son by his wife Ccuri-hilpay,
succeeded by nomination of his father and the guardian _ayllus_. This
Inca Rocca showed force and valour at the beginning of his Incaship, for
he conquered the territories of Muyna[69] and Pinahua with great
violence and cruelty. They are rather more than four leagues to the
south-south-east of Cuzco. He killed their Sinchis Muyna Pancu, and
Huaman-tupac, though some say that Huaman-tupac fled and was never more
seen. He did this by the help of Apu Mayta his nephew, and grandson of
Ccapac Yupanqui. He also conquered Caytomarca, four leagues from Cuzco.
He discovered the waters of Hurin-chacan and those of Hanan-chacan,
which is as much as to say the upper and lower waters of Cuzco, and led
them in conduits; so that to this day they irrigate fields; and his sons
and descendants have benefited by them to this day.

[Note 68: All authorities are agreed respecting Inca Rocca as the
sixth Inca. Garcilasso makes him extend the Inca dominion beyond the
Apurimac, and into the country of the Chancos.]

[Note 69: Muyna is a district with a lake, 14 miles S.S.W. of Cuzco.
Pinahua is mentioned by Garcilasso as a chief to the westward, i. p.
71.]

Inca Rocca gave himself up to pleasures and banquets, preferring to live
in idleness. He loved his children to that extent, that for them he
forgot duties to his people and even to his own person. He married a
great lady of the town of Pata-huayllacan, daughter of the Sinchi of
that territory, named Soma Inca. Her name was Mama Micay. From this
marriage came the wars between Tocay Ccapac and the Cuzcos as we shall
presently relate. By this wife Inca Rocca had a son named Titu Cusi
Hualpa[70], and by another name Yahuar-huaccac, and besides this eldest
legitimate son he had four other famous sons named Inca Paucar, Huaman
Taysi Inca, and Vicaquirau Inca[70]. The latter was a great warrior,
companion in arms with Apu Mayta. These two captains won great victories
and subdued many provinces for Viracocha Inca and Inca Yupanqui. They
were the founders of the great power to which the Incas afterwards
attained.

[Note 70: _Titu_ means august or magnanimous. _Cusi_ joyful.
_Hualpa_ a game bird. _Paucar_ means beautiful or bright coloured.
_Huaman_ a falcon. _Vica_ may be _nilca_ sacred. _Quirau_ a cradle.]

As the events which happened in the reign of Inca Rocca touching the
Ayamarcas will be narrated in the life of his son, we will not say more
of this Inca, except that, while his ancestors had always lived in the
lower part of Cuzco, and were therefore called Hurin-cuzcos, he ordered
that those who sprang from him should form another party, and be called
Hanan-cuzcos, which means the Cuzcos of the upper part. So that from
this Inca began the party of upper or Hanan-cuzcos, for presently he and
his successors left their residence at the House of the Sun, and
established themselves away from it, building palaces where they lived,
in the upper part of the town. It is to be noted that each Inca had a
special palace in which he lived, the son not wishing to reside in the
palace where his father had lived. It was left in the same state as it
was in when the father died, with servants, relations, _ayllus_ or heirs
that they might maintain it, and keep the edifices in repair. The Incas
and their _ayllus_ were, and still are Hanan-cuzco; although afterwards,
in the time of Pachacuti, these _ayllus_ were reformed by him. Some say
that then were established the two parties which have been so celebrated
in these parts.

Inca Rocca named his son Vicaquirao as the head of his lineage, and it
is still called after him the _Vicaquirao Panaca Ayllu_. There are now
some of this lineage living in Cuzco, the principal heads who protect
and maintain it being the following: Don Francisco Huaman Rimachi
Hachacoma, and Don Antonio Huaman Mayta. They are Hanan-cuzcos. Inca
Rocca lived 103 years, and died in the year 1088 of the nativity of our
Lord. The Licentiate Polo found his body in the town called Rarapa, kept
there with much care and veneration according to their rites.




XX.

THE LIFE OF TITU CUSI HUALPA, VULGARLY CALLED YAHUAR-HUACCAC.


Titu Cusi Hualpa Inca, eldest son of Inca Rocca and his wife Mama Micay,
had a strange adventure in his childhood[71]. These natives therefore
relate his life from his childhood, and in the course of it they tell
some things of his father, and of some who were strangers in Cuzco, as
follows. It has been related how the Inca Rocca married Mama Micay by
the rites of their religion. But it must be understood that those of
Huayllacan had already promised to give Mama Micay, who was their
countrywoman and very beautiful, in marriage to Tocay Ccapac, Sinchi of
the Ayamarcas their neighbours. When the Ayamarcas[72] saw that the
Huayllacans had broken their word, they were furious and declared war,
considering them as enemies. War was carried on, the Huayllacans
defending themselves and also attacking the Ayamarcas, both sides
committing cruelties, inflicting deaths and losses, and causing great
injury to each other. While this war was being waged, Mama Micay gave
birth to her son Titu Cusi Hualpa. The war continued for some years
after his birth, when both sides saw that they were destroying each
other, and agreed to come to terms, to avoid further injury. The
Ayamarcas, who were the most powerful, requested those of Huayllacan to
deliver the child Titu Cusi Hualpa into their hands, to do what they
liked with him. On this condition they would desist from further
hostilities, but if it was not complied with, they announced that they
would continue a mortal war to the end. The Huayllacans, fearing this,
and knowing their inability for further resistance, accepted the
condition, although they were uncles and relations of the child. In
order to comply it was necessary for them to deceive the Inca. There
was, in the town of Paulo, a brother of Inca Rocca and uncle of Titu
Cusi Hualpa named Inca Paucar. He went or sent messengers to ask Inca
Rocca to think well of sending his nephew Titu Cusi Hualpa to his town
of Paulo in order that, while still a child, he might learn to know and
care for his relations on his mother's side, while they wanted to make
him the heir of their estates. Believing in these words the Inca Rocca
consented that his son should be taken to Paulo, or the town of
Micocancha. As soon as they had the child in their town the Huayllacans
made great feasts in honour of Titu Cusi Hualpa, who was then eight
years old, a little more or less. His father had sent some Incas to
guard him. When the festivities were over, the Huayllacans sent to give
notice to the Ayamarcas that, while they were occupied in ploughing
certain lands which they call _chacaras_, they might come down on the
town and carry off the child, doing with him what they chose, in
accordance with the agreement. The Ayamarcas, being informed, came at
the time and to the place notified and, finding the child Titu Cusi
Hualpa alone, they carried it off.

[Note 71: The very interesting story of the kidnapping of the heir
of Inca Rocca, is well told by Sarmiento.]

[Note 72: The Ayarmarcas seem to have occupied the country about 15
miles S.S.W. of Cuzco, near Muyna. The word Ayar is the same as that in
the names of the brethren of Manco Ccapac. But others omit the r, and
make it Ayamarca, Cieza de Leon, pp. 114, 115, Garcilasso, i. p. 80,
Yamqui Pachacuti, p. 90. The month of October was called Ayamarca-Raymi.
Molina says that it was because the Ayamarca tribe celebrated the feast
of Huarachicu in that month.]

Others say that this treason was carried out in another way. While the
uncle was giving the child many presents, his cousins, the sons of Inca
Paucar, became jealous and treated with Tocay Ccapac to deliver the
child into his hands. Owing to this notice Tocay Ccapac came. Inca
Paucar had gone out to deliver to his nephew a certain estate and a
flock of llamas. Tocay Ccapac, the enemy of Inca Rocca was told by those
who had charge of the boy. He who carried him fled, and the boy was
seized and carried off by Tocay Ccapac.

Be it the one way or the other, the result was that the Ayamarcas took
Titu Cusi Hualpa from the custody of Inca Paucar in the town of Paulo,
while Inca Paucar and the Huayllacans sent the news to Inca Rocca by one
party, and with another took up arms against the Ayamarcas.




XXI.

WHAT HAPPENED AFTER THE AYAMARCAS HAD STOLEN TITU CUSI HUALPA.


When the Ayamarcas and their Sinchi Tocay Ccapac stole the son of Inca
Rocca, they marched off with him. The Huayllacans of Paulopampa, under
their Sinchi Paucar Inca, marched in pursuit, coming up to them at a
place called Amaro, on the territory of the Ayamarcas. There was an
encounter between them, one side to recover the child, and the other to
keep their capture. But Paucar was only making a demonstration so as to
have an excuse ready. Consequently the Ayamarcas were victorious, while
the Huayllacans broke and fled. It is said that in this encounter, and
when the child was stolen, all the _orejones_ who had come as a guard
from Cuzco, were slain. The Ayamarcas then took the child to the chief
place of their province called Ahuayro-cancha.

Many say that Tocay Ccapac was not personally in this raid but that he
sent his Ayamarcas, who, when they arrived at Ahuayro-cancha, presented
the child Titu Cusi Hualpa to him, saying, "Look here, Tocay Ccapac, at
the prisoner we have brought you." The Sinchi received his prize with
great satisfaction, asking in a loud voice if this was the child of Mama
Micay, who ought to have been his wife. Titu Cusi Hualpa, though but a
child, replied boldly that he was the son of Mama Micay and of the Inca
Rocca. Tocay was indignant when he had heard those words, and ordered
those who brought the child as a prisoner to take him out and kill him.
The boy, when he heard such a sentence passed upon him, was so filled
with sadness and fright, that he began to weep from fear of death. He
began to shed tears of blood and with indignation beyond his years, in
the form of a malediction he said to Tocay and the Ayamarcas, "I tell
you that as sure as you murder me there will come such a curse on you
and your descendants that you will all come to an end, without any
memory being left of your nation."

The Ayamarcas and Tocay attentively considered this curse of the child
together with the tears of blood. They thought there was some great
mystery that so young a child should utter such weighty words, and that
the fear of death should make such an impression on him that he should
shed tears of blood. They were in suspense divining what it portended,
whether that the child would become a great man. They revoked the
sentence of death, calling the child _Yahuar-huaccac_, which means
"weeper of blood," in allusion to what had taken place.

But although they did not wish to kill him then and with their own
hands, they ordered that he should lead such a life as that he would die
of hunger. Before this they all said to the child that he should turn
his face to Cuzco and weep over it, because those curses he had
pronounced, would fall on the inhabitants of Cuzco, and so it happened.

This done they delivered him to the most valiant Indians, and ordered
them to take him to certain farms where flocks were kept, giving him to
eat by rule, and so sparingly that he would be consumed with hunger
before he died. He was there for a year without leaving the place, so
that they did not know at Cuzco, or anywhere else, whether he was dead
or alive. During this time Inca Rocca, being without certain knowledge
of his son, did not wish to make war on the Ayamarcas because, if he was
alive, they might kill him. So he did no more than prepare his men of
war and keep ready, while he enquired for his son in all the ways that
were possible.




XXII.

HOW IT BECAME KNOWN THAT YAHUAR-HUACCAC WAS ALIVE.


As the child Yahuar-huaccac was a year among the shepherds without
leaving their huts, which served as a prison, no one knew where he was,
because he could not come forth, being well watched by the shepherds and
other guards. But it so happened that there was a woman in the place
called Chimpu Orma, native of the town of Anta, three leagues from
Cuzco. She was a concubine of the Sinchi Tocay Ccapac, and for this
reason she had leave to walk about and go into all parts as she pleased.
She was the daughter of the Sinchi of Anta, and having given an account
of the treatment of the child to her father, brothers, and relations,
she persuaded them to help in his liberation. They came on a certain day
and, with the pass given them by Chimpu Orma, the father and relations
arranged the escape of Yahuar-huaccac. They stationed themselves behind
a hill. Yahuar-huaccac was to run in a race with some other boys, to see
which could get to the top of the hill first. When the prince reached
the top, the men of Anta, who were hidden there, took him in their arms
and ran swiftly with him to Anta. When the other boys saw this they
quickly gave notice to the valiant guards, who ran after the men of
Anta. They overtook them at the lake of Huaypon, where there was a
fierce battle. Finally the Ayamarcas got the worst of it, for they were
nearly all killed or wounded. The men of Anta continued their journey to
their town, where they gave many presents to Yahuar-huaccac and much
service, having freed him from the mortal imprisonment in which Tocay
Ccapac held him. In this town of Anta the boy remained a year, being
served with much love, but so secretly that his father Inca Rocca did
not know that he had escaped, during all that time. At the end of a year
those of Anta agreed to send messengers to Inca Rocca to let him know of
the safety of his son and heir, because they desired to know and serve
him. The messengers went to Inca Rocca and, having delivered their
message, received the reply that the Inca only knew that the Ayamarcas
had stolen his son. They were asked about it again and again, and at
last Inca Rocca came down from his throne and closely examined the
messengers, that they might tell him more, for not without cause had he
asked them so often. The messengers, being so persistently questioned by
Inca Rocca, related what had passed, and that his son was free in Anta,
served and regaled by the chief who had liberated him. Inca Rocca
rejoiced, promised favours, and dismissed the messengers with thanks.
Inca Rocca then celebrated the event with feasts and rejoicings.

But not feeling quite certain of the truth of what he had been told, he
sent a poor man seeking charity to make enquiries at Anta, whether it
was all true. The poor man went, ascertained that the child was
certainly liberated, and returned with the news to Inca Rocca; which
gave rise to further rejoicings in Cuzco. Presently the Inca sent many
principal people of Cuzco with presents of gold, silver, and cloth to
the Antas, asking them to receive them and to send back his son. The
Antas replied that they did not want his presents which they returned,
that they cared more that Yahuar-huaccac should remain with them, that
they might serve him and his father also, for they felt much love for
the boy. Yet if Inca Rocca wanted his son, he should be returned on
condition that, from that time forwards, the Antas should be called
relations of the _orejones_. When Inca Rocca was made acquainted with
the condition, he went to Anta and conceded what they asked for, to the
Sinchi and his people. For this reason the Antas were called relations
of the Cuzcos from that time.

Inca Rocca brought his son Yahuar-huaccac to Cuzco and nominated him
successor to the Incaship, the _ayllus_ and _orejones_ receiving him as
such. At the end of two years Inca Rocca died, and Yahuar-huaccac, whose
former name was Titu Cusi Hualpa, remained sole Inca. Before Inca Rocca
died he made friends with Tocay Ccapac, through the mediation of Mama
Chicya, daughter of Tocay Ccapac, who married Yahuar-huaccac, and Inca
Rocca gave his daughter Ccuri-Occllo in marriage to Tocay Ccapac.




XXIII.

YAHUAR-HUACCAC INCA YUPANQUI COMMENCES HIS REIGN ALONE, AFTER THE DEATH
OF HIS FATHER[73].


When Yahuar-huaccac found himself in possession of the sole sovereignty,
he remembered the treason with which he had been betrayed by the
Huayllacans who sold him and delivered him up to his enemies the
Ayamarcas; and he proposed to inflict an exemplary punishment on them.
When the Huayllacans knew this, they humbled themselves before
Yahuar-huaccac, entreating him to forgive the evil deeds they had
committed against him. Yahuar-huaccac, taking into consideration that
they were relations, forgave them. Then he sent a force, under the
command of his brother Vicaquirau, against Mohina and Pinahua, four
leagues from Cuzco, who subdued these places. He committed great
cruelties, for no other reason than that they did not come to obey his
will. This would be about 23 years after the time when he rested in
Cuzco. Some years afterwards the town of Mollaca, near Cuzco, was
conquered and subjugated by force of arms.

[Note 73: _Yahuar_ means blood. _Huaccani_ to weep. Yahuar-huaccac
succeeded to Inca Rocca according to Garcilasso de la Vega, Montesinos,
Betanzos, Balboa, Yamqui Pachacuti and Sarmiento. Cieza de Leon and
Herrera have Inca Yupanqui. Garcilasso makes this Inca banish his son
Viracocha, who returns in consequence of a dream, and defeats the
Chancas. This all seems to be a mistake. It was Viracocha who fled, and
his son Inca Yupanqui, surnamed Pachacuti, who defeated the Chancas and
dethroned his father.]

Yahuar-huaccac had, by his wife Mama Chicya, three legitimate sons. The
eldest was Paucar Ayllu. The second, Pahuac Hualpa Mayta[74], was chosen
to succeed his father, though he was not the eldest. The third was named
Viracocha, who was afterwards Inca through the death of his brother.
Besides these he had three other illegitimate sons named Vicchu Tupac
because he subdued the town of Vicchu, Marca-yutu, and Rocca Inca. As
the Huayllacans wanted Marca-yutu to succeed Yahuar-huaccac, because he
was their relation, they determined to kill Pahuac Hualpa Mayta, who was
nominated to succeed. With this object they asked his father to let him
go to Paulo. Forgetting their former treason, he sent the child to its
grandfather Soma Inca with forty _orejones_ of the _ayllus_ of Cuzco as
his guard. When he came to their town they killed him, for which the
Inca, his father, inflicted a great punishment on the Huayllacans,
killing some and banishing others until very few were left.

[Note 74: Or Pahuac Mayta Inca (Garcilasso de la Vega, i. p. 23) so
named from his swiftness. _Pahuani_, to run.]

The Inca then went to the conquest of Pillauya, three leagues from Cuzco
in the valley of Pisac, and to Choyca, an adjacent place, and to Yuco.
After that he oppressed by force and with cruelties, the towns of
Chillincay, Taocamarca, and the Caviñas, making them pay tribute. The
Inca conquered ten places himself or through his son and captains. Some
attribute all the conquests to his son Viracocha.

This Inca was a man of gentle disposition and very handsome face. He
lived 115 years. He succeeded his father at the age of 19, and was
sovereign for 96 years. He left an _ayllu_ named _Aucaylli Panaca_, and
some are still living at Cuzco. The principal chiefs who maintain it are
Don Juan Concha Yupanqui, Don Martin Titu Yupanqui, and Don Gonzalo
Paucar Aucaylli. They are Hanan-cuzcos. The body of this Inca has not
been discovered[75]. It is believed that those of the town of Paulo have
it, with the Inca's _guauqui_.

[Note 75: In the margin of the MS., "The witnesses said that they
believed that the licentiate Polo found it." Navamuel.]




XXIV.

LIFE OF VIRACOCHA THE EIGHTH INCA[76].

[Note 76: All authorities agree respecting Viracocha as the eighth
Inca.]


As the Huayllacans murdered Pahuac Hualpa Mayta who should have
succeeded his father Yahuar-huaccac, the second son Viracocha Inca was
nominated for the succession, whose name when a child was Hatun Tupac
Inca, younger legitimate son of Yahuar-huaccac and Mama Chicya. He was
married to Mama Runtucaya, a native of Anta. Once when this Hatun Tupac
Inca was in Urcos, a town which is a little more than five leagues
S.S.E. of Cuzco, where there was a sumptuous _huaca_ in honour of Ticci
Viracocha, the deity appeared to him in the night. Next morning he
assembled his _orejones_, among them his tutor Hualpa Rimachi, and told
them how Viracocha had appeared to him that night, and had announced
great good fortune to him and his descendants. In congratulating him
Hualpa Rimachi saluted him, "O Viracocha Inca." The rest followed his
example and celebrated this name, and the Inca retained it all the rest
of his life. Others say that he took this name, because, when he was
armed as a knight and had his ears bored, he took Ticci Viracocha as the
godfather of his knighthood. Be it as it may, all that is certain is
that when a child, before he succeeded his father, he was named Hatun
Tupac Inca, and afterwards, for the rest of his life, Viracocha Inca.

After he saw the apparition in Urcos, the Inca came to Cuzco, and
conceived the plan of conquering and tyrannizing over all the country
that surrounds Cuzco. For it is to be understood that, although his
father and grandfather had conquered and robbed in these directions, as
their only object was rapine and bloodshed, they did not place garrisons
in the places they subdued, so that when the Inca, who had conquered
these people, died, they rose in arms and regained their liberty. This
is the reason that we repeat several times that a place was conquered,
for it was by different Incas. For instance Mohina and Pinahua, although
first overrun by Inca Rocca, were also invaded by Yahuar-huaccac, and
then by Viracocha and his son Inca Yupanqui. Each town fought so hard
for its liberty, both under their Sinchis and without them, that one
succeeded in subjugating one and another defeated another. This was
especially the case in the time of the Incas. Even in Cuzco itself those
of one suburb, called Carmenca, made war on another suburb called
Cayocachi. So it is to be understood that, in the time of the seven
Incas preceding Viracocha, although owing to the power they possessed in
the _ayllus_, they terrorized those of Cuzco and the immediate
neighbourhood, the subjection only lasted while the lance was over the
vanquished, and that the moment they had a chance they took up arms for
their liberty. They did this at great risk to themselves, and sustained
much loss of life, even those in Cuzco itself, until the time of
Viracocha Inca.

This Inca had resolved to subjugate all the tribes he possibly could by
force and cruelty. He selected as his captains two valiant _orejones_
the one named Apu Mayta and the other Vicaquirau, of the lineage of Inca
Rocca. With these captains, who were cruel and impious, he began to
subjugate, before all things, the inhabitants of Cuzco who were not
Incas _orejones_, practising on them great cruelties and putting many to
death. At this time many towns and provinces were up in arms. Those in
the neighbourhood of Cuzco had risen to defend themselves from the
_orejones_ Incas of Cuzco who had made war to tyrannize over them.
Others were in arms with the same motives as the Incas, which was to
subdue them if their forces would suffice. Thus it was that though many
Sinchis were elected, their proceedings were confused and without
concert, so that each force was small, and they were all weak and
without help from each other. This being known to Viracocha, it
encouraged him to commence his policy of conquest beyond Cuzco.

Before coming to treat of the nations which Viracocha Inca conquered, we
will tell of the sons he had. By Mama Runtucaya, his legitimate wife, he
had four sons, the first and eldest Inca Rocca, the second Tupac
Yupanqui, the third Inca Yupanqui, and the fourth Ccapac Yupanqui. By
another beautiful Indian named Ccuri-chulpa, of the Ayavilla nation in
the valley of Cuzco he also had two sons, the one named Inca Urco, the
other Inca Socso. The descendants of Inca Urco, however, say that he was
legitimate, but all the rest say that he was a bastard[77].

[Note 77: Urco is made by Cieza de Leon to succeed, and to have been
dethroned by Inca Yupanqui owing to his flight from the Chancas. Yamqui
Pachacuti records the death of Urco. Herrera, Fernandez, Yamqui
Pachacuti also make Urco succeed Viracocha.]




XXV.

THE PROVINCES AND TOWNS CONQUERED BY THE EIGHTH INCA VIRACOCHA.


Viracocha, having named Apu Mayta and Vicaquirau as his captains, and
mustered his forces, gave orders that they should advance to make
conquests beyond the valley of Cuzco. They went to Pacaycacha, in the
valley of Pisac, three leagues and a half from Cuzco. And because the
besieged did not submit at once they assaulted the town, killing the
inhabitants and their Sinchi named Acamaqui. Next the Inca marched
against the towns of Mohina, Pinahua, Casacancha, and Runtucancha, five
short leagues from Cuzco. They had made themselves free, although
Yahuar-huaccac had sacked their towns. The captains of Viracocha
attacked and killed most of the natives, and their Sinchis named Muyna
Pancu and Huaman Tupac. The people of Mohina and Pinahua suffered from
this war and subsequent cruelties because they said that they were free,
and would not serve nor be vassals to the Incas.

At this time the eldest son, Inca Rocca, was grown up and showed signs
of being a courageous man. Viracocha, therefore, made him
captain-general with Apu Mayta and Vicaquirau as his colleagues. They
also took with them Inca Yupanqui, who also gave hopes owing to the
valour he had shown in the flower of his youth. With these captains the
conquests were continued. Huaypar-marca was taken, the Ayamarcas were
subdued, and Tocay Ccapac and Chihuay Ccapac, who had their seats near
Cuzco, were slain. The Incas next subjugated Mollaca and ruined the town
of Cayto, four leagues from Cuzco, killing its Sinchi named Ccapac Chani
They assaulted the towns of Socma and Chiraques, killing their Sinchis
named Puma Lloqui and Illacumbi, who were very warlike chiefs in that
time, who had most valorously resisted the attacks of former Incas, that
they might not come from Cuzco to subdue them. The Inca captains also
conquered Calca and Caquia Xaquixahuana, three leagues from Cuzco, and
the towns of Collocte and Camal. They subdued the people between Cuzco
and Quiquisana with the surrounding country, the Papris and other
neighbouring places; all within seven or eight leagues round Cuzco. [_In
these conquests they committed very great cruelties, robberies, put many
to death and destroyed towns, burning and desolating along the road
without leaving memory of anything_.]

As Viracocha was now very old, he nominated as his successor his bastard
son Inca Urco, without regard to the order of succession, because he was
very fond of his mother. This Inca was bold, proud, and despised others,
so that he aroused the indignation of the warriors, more especially of
the legitimate sons, Inca Rocca, who was the eldest, and of the valiant
captains Apu Mayta and Vicaquirau. These took order to prevent this
succession to the Incaship, preferring one of the other brothers, the
best conditioned, who would treat them well and honourably as they
deserved. They secretly set their eyes on the third of the legitimate
sons named Cusi, afterwards called Inca Yupanqui, because they believed
that he was mild and affable, and, besides these qualities, he showed
signs of high spirit and lofty ideas. Apu Mayta was more in favour of
this plan than the others, as he desired to have some one to shield him
from the fury of Viracocha Inca. Mayta thought that the Inca would kill
him because he had seduced a woman named Cacchon Chicya, who was a wife
of Viracocha. Apu Mayta had spoken of his plan and of his devotion to
Cusi, to his colleague Vicaquirau. While they were consulting how it
should be managed, the Chancas of Andahuaylas, thirty leagues from
Cuzco, marched upon that city, as will be narrated in the life of Inca
Yupanqui. Inca Viracocha, from fear of them, fled from Cuzco, and went
to a place called Caquia Xaquixahuana, where he shut himself up, being
afraid of the Chancas. Here he died after some years, deprived of Cuzco
of which his son Cusi had possession for several years before his
father's death. Viracocha Inca was he who had made the most extensive
conquests beyond Cuzco and, as we may say, he tyrannized anew even as
regards Cuzco, as has been said above.

Viracocha lived 119 years, succeeding at the age of 18. He was Ccapac
101 years. He named the _ayllu_, which he left for the continuance of
his lineage, _Socso Panaca Ayllu_, and some are still living at Cuzco,
the heads being Amaru Titu, Don Francisco Chalco Yupanqui, Don Francisco
Anti Hualpa. They are Hanan-cuzcos.

This Inca was industrious, and inventor of cloths and embroidered work
called in their language _Viracocha-tocapu_, and amongst us _brocade_.
He was rich [_for he robbed much_] and had vases of gold and silver. He
was buried in Caquia Xaquixahuana and Gonzalo Pizarro, having heard that
there was treasure with the body, discovered it and a large sum of gold.
He burnt the body, and the natives collected the ashes and hid them in a
vase. This, with the Inca's _guauqui_, called _Inca Amaru_, was found by
the Licentiate Polo, when he was Corregidor of Cuzco.




XXVI.

THE LIFE OF INCA YUPANQUI OR PACHACUTI[78], THE NINTH INCA.

[Note 78: Inca Yupanqui surnamed Pachacuti was the ninth Inca. All
the authorities agree that he dethroned either his father Viracocha, or
his half brother Urco, after his victory over the Chancas, and that he
had a long and glorious reign.]


It is related, in the life of Inca Viracocha, that he had four
legitimate sons. Of these the third named Cusi, and as surname Inca
Yupanqui, was raised to the Incaship by the famous captains Apu Mayta
and Vicaquirau, and by the rest of the legitimate sons, and against the
will of his father. In the course of their intrigues to carry this into
effect, the times gave them the opportunity which they could not
otherwise have found, in the march of the Chancas upon Cuzco. It
happened in this way.

Thirty leagues to the west of Cuzco there is a province called
Andahuaylas, the names of the natives of it being Chancas. In this
province there were two Sinchis, [_robbers and cruel tyrants_] named
Uscovilca and Ancovilca who, coming on an expedition from near Huamanca
with some companies of robbers, had settled in the valley of
Andahuaylas, and had there formed a state. They were brothers. Uscovilca
being the elder and principal one, instit

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