Chapter X: ORO AYLLU. Of this lineage is DON PEDRO YUCAY (1)

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

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

XII.

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

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

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

[Note 42: _Vahido_ means giddiness, vertigo.]

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

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

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

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

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

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

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

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

XIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XIV.

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

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

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

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

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

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

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

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

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

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

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

XV.

COMMENCES THE LIFE OF SINCHI ROCCA, THE SECOND INCA.

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

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

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

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

XVI.

THE LIFE OF LLOQUI YUPANQUI, THE THIRD INCA.

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

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

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

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

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

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

XVII.

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

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

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

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

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

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

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

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

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

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

XVIII.

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

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

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

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

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

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

XIX.

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

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

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

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

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

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

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

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

XX.

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