[Note 27: The same story of the origin of the Canaris 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 unu 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 unu 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: Unu pachacuti would mean the world (pacha) overturned (cuti) by water (unu). 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 deg. 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 deg. 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. SANOC 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 Sanu, 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 Sano 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 Picuy, 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 Cavinas, 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.