Chapter LXXIII (2)

[68] The best description of the very interesting temple of Cacha will be found in Mr. Squier’s _Peru_ (Macmillan, 1877), pp. 402 to 409.

[69] One of the generals of Atahualpa.

[70] Another of Atahualpa’s generals.

[71] Zarate and Garcilasso de la Vega give the names of Hernando de Soto, and Pedro del Barco of Lobon, as those of the first Spaniards who were sent by Pizarro to Cuzco. Pedro Pizarro, who was at Caxamarca at the time, says that only two were sent, Martin Bueno and Pedro Martin de Moguer.

They left Caxamarca on February 15th, 1533, and remained one week at Cuzco. Xeres says that three men were sent. The truth seems to have been that three soldiers named Pedro Moguer, Francisco de Zarate, and Martin Bueno were first sent; but that they behaved with so much imprudence and insolence at Cuzco as to endanger their own lives and the success of their mission. Pizarro, therefore, ordered two officers of distinction, Hernando de Soto and Pedro del Barco, to follow the three soldiers to Cuzco.--See _G. de la Vega,_ Part II lib. i, cap. 31; _Herrera,_ Dec. v. lib. i, cap. 1; _Zarate,_ II, cap. vi; _Gomara,_ cap. cxiv; _Xeres,_ p. 72.

[72] Matrons in charge of virgins of the Sun. The word seems to be used here, and elsewhere, for all females connected with the temples.

[73] _Uira_ means “grease”, and _Ccocha_, “a lake”. The word for the sea is _Mama-ccocha_. Montesinos says that _Uira_, in the word _Uiracocha_, was a corruption of _Pirua_, meaning all things united together. _Pirua_ literally means a “granary”. Garcilasso de la Vega pointed out that _Uira-ccocha_ would mean a “Sea of grease”, not “Foam of the Sea”: the genitive always being placed first. _Ccochap-uira_ would be “Foam of the sea”.

But the Ynca Garcilasso, though he points out the errors of other writers, does not explain the meaning of the word himself. He simply infers that it is a proper name, the original meaning of which is lost; and adds that Blas Valera says that it signified “the will and power of God”, not because that is the etymology of the component words, but because of the God-like qualities ascribed to Uira-ccocha.

[74] In the beginning of 1550.

[75] Balboa says that four brothers and four sisters came out of Pacarec Tampu or Tampu Toco, named Manco Capac, Ayar Cacha, Ayar Auca, and Ayar Uchi; the women being Mama Guaca, Mama Cora, Mama Ocllo, Mama Arahua. Montesinos gives the names as--Ayar Manco Tupac, Ayar Uchu Tupac, Aya Sauca Tupac, and Ayar Cachi Tupac, and the women Mama Cora, Hipa Huacum, Mama Huacum, Pilco Huacum. Garcilasso de la Vega also says that there were four brothers and four sisters, namely, Manco Capac, Ayar Cachi, Ayar Uchu, Ayar Sauca, but he only gives the name of one of the women, Mama Ocllo, wife of Manco Capac. Juan de Betanzos gives the names in pairs, in the order in which they came out of the mysterious cave, namely, Ayarcache and Mamaguaco, Ayaroche and Cora, Ayarauca and Raguaocllo, Ayarmango and Mama Ocllo.

Fray Martin de Morua, in his _Historia del Origen y Genealogia de los Incas_, a work written in 1590, but still inedited, gives the following names of those who came out of Tambo Toco or Pacaric Tombo. The eldest, Guanacauri; the second, Cuzco Huanca; the third, Mango Capac; and the fourth, Tupa Ayar Cache. Of the women, the first was Tupa Uaco; the second, Mama Coya: the third, Curi Ocllo; and the fourth, Ipa Huaco. Before reaching Cuzco they stopped at a place then called Apitay, and now Guanacauri. The third sister, Curi Ocllo, who was considered most intelligent by the rest, was then sent forward to seek for the best situation for a settlement. Coming to the site of Cuzco, then inhabited by Lares, Poques, and Huallas, a low and poor race, before she arrived there she met one of the Poques. She killed him with a weapon called _raucana_; cut out his lungs; and, with them in her mouth, all bloody, she entered the settlements. The people were frightened at the sight of her, thinking that she fed on men, and they left their houses and fled. Seeing that the place seemed good for a settlement, and that the people were tame, she returned to her brothers and sisters, and brought them all there except the eldest. He preferred to stay at Apitay, where he died, and in memory of him they call that place and hill Guanacauri. The rest were received without opposition, and they named the second brother to be the chief of the town, for which reason the place was called Cuzco, for before its name was Acamama. He died in the Curicancha, and was succeeded by the third brother, named the great Manco Capac.

[76] _Ancha_, the superlative; _Hatun_, “great”; _Apu_, “a chief”; _Intip_, genitive of _Ynti_, “the sun”; _Churi_, “a son”.

[77] Molina often mentions the worship of this hero, Huanacauri. Garcilasso de la Vega refers to Huanacauri four times (i, 65, 66; ii, 169, 230). He says that the first settlement made in the valley of Cuzco was on the hill called Huanacauri, and that a very sacred temple was built there. Molina refers to the sacrifices offered up there. The idol of Huanacauri was a great figure of a man, “their principal _huaca_, the brother of Manco Ccapac, whence they descend”. The ceremonies of arming youths were a good deal connected with this Huanacauri idol.

[78] _Mucha_, “adoration”, from _Muchani_, “I worship”.

[79] _Sasi_, “a fast”. See _G. de la Vega_, Part I, lib. vii, cap. 6.

[80] This word, in Quichua, is used also for a kind of cloak.

[81] _Puhura_ is “a feather”, and _chuccu_, “a cap”. The distinctive head-dress of each tribe was called _chuccu_ or _umachuccu_.

[82] The word _Manco_ has no meaning in Quichua. _Ccapac_ means “rich”, and, as applied to the sovereign, it is explained as signifying rich in power and in virtues.

[83] _Ccuri_, “gold”; “_cancha_”, “a place”.

[84] Sinchi.

[85] Colonists.

[86] Cap. xxxviii, in which he refers his reader to this second part. He observes that the Yncas were very intelligent and learned, without having letters, which had not been invented in the Indies.--See p. 136 of my Translation.

[87] _Caman_ is a particle which, when added to a noun, denotes a task or occupation. _Nocap-camay_ means “my task”; _Campa-camayqui_, “your task”. It also means fitness, as _Apupac-caman_, “fit to be a chief”. _Camayoc_ is a word attached to offices and occupations. _Siray-camayoc_, “a tailor”; _Llacta-camayoc_, “a village officer”. _Pucara-camayoc_, “a castellan”.

[88] A farm.

[89] In August 1550.

[90] _Quipu-camayoc_, the officer in charge of the records.

[91] _Taqui_ is “music”; _Taquiz_, “a song”. The _taquis_ was an assembly to hear the legendary songs.

[92] It was the mummified body, as will be seen presently.

[93] Twenty years after this was written, the Licentiate Polo de Ondegardo discovered where five of these figures were concealed, which proved to be the actual mummies of the Yncas and their wives, dressed in their clothes. Ondegardo, who was corregidor of Cuzco, showed them to Garcilasso de la Vega in 1570. One mummy was that of the Ynca Uira-ccocha; the second of Tupac Ynca Yupanqui; the third of Huayna Ccapac; the fourth of Mama Runtu, queen of Uira-ccocha; the fifth of Ccoya Mama Ocllo, mother of Huayna Ccapac. They were perfect, wanting neither hair, nor eye-lashes, and were dressed in the clothes they wore when alive, with the _llautu_ or fringe. They were seated with the arms crossed on the breast, and eyes cast down.

Acosta, who also saw them, says that the eyes were made of small pellets of gold, “so well imitated that no one would have missed the real ones”. The mummies were taken to Lima by order of the Viceroy Marquis of Cañete, and eventually interred there, at the hospital of San Andres.

[94] See Prescott’s _Conquest of Mexico_ (i, p. 83), where the Aztec system of notation and arithmetic is explained.

[95] The canvas shoes with rope soles, used in the Basque Provinces.

[96] Colonists. See chapter xxii.

[97] _Usutas._

[98] _Muchani_ means “I kiss”, “adore”, “worship”. Hence _Mucha_, the act of adoration or worship.

[99] Small beads. It should be _chaquira_. The word occurs several times in the First Part.

[100] Recital of songs.

[101] _Curaca_, a great lord.

[102] _Tupu_ is the general name for a measure. The measure of land which the Ynca apportioned to each vassal, sixty paces long by fifty wide, was called _tupu_ or _topu_. See also the First Part, p. 146 of my Translation, and of _G. de la Vega_, I, v, cap. 3. A large pin for securing a mantle is also called _topu_.

[103] Chapter xcii.

[104] Chapter cxi.

[105] Male.

[106] _Ayllu_, means the “_bolas_”, or stones sewn round with leather and attached to lines, which were thrown to bring down animals, by twining round their hind legs. See the _Life of Don Alonzo de Guzman_, p. 101. Also _Balboa_ and _G. de la Vega_. The word _Ayllu_ also means “lineage”, or “family”.

[107] Called _charqui_, whence “jerked” beef.

[108] A large rodent, in the loftier parts of the Andes. _Lagidium Peruvianum._

[109] Colonists.

[110] That is to say, that colonists were sent from the cold and lofty plateau of the Collao to the warm and deep valleys of the Andes, where maize and coca can be cultivated. There was thus an exchange of products between the cold and the more genial regions. For another account of the _mitimaes_ or colonists, see _G. de la Vega_, part I, lib. iii, cap. 19.

The people of the Collao were also sent to settle in the coast valleys, and thus Arequipa, Tacna, and Moquegua were colonised. To this day, it is remembered in the villages of the coast from what particular districts in the Collao their ancestors came as _mitimaes_. Those who colonised Arequipa came from Cavanilla near Lake Titicaca; the colonists of Moquegua were from Acora and Ilave, villages on the lake; of Tacna, from Juli and Pisacoma.

[111] In chapter xcii of the First Part.

[112] The four great divisions comprised in _Ttahuantin Suyu_ (the four provinces) were _Chincha Suyu_, _Cunti Suyu_, _Colla Suyu_, _Anti Suyu_.

[113] Potatoes frozen and dried in the sun.--See _G. de la Vega_, i, lib. V, cap. 5.

[114] _Chenopodium Quinoa._

[115] _Yanacuna._ _Yana_ means “a servant”. Also “black”. Literally, _Yanacuna_ seems to be merely the plural form of _Yana_. But the word was applied to Indians bound to service. Balboa says that six thousand Indians, accused of rebellion against Tupac Ynca Yupanqui, were assembled in the village of Yanayacu. They were pardoned, but they and their descendants were ordered henceforth to be employed solely in the service of the Yncas and of the temples. They were called _Yanayacu-cuna_, or men of Yanayacu, corrupted to _Yanaconas_. Hence, domestic servants were called _Yanaconas_ by the Spanish settlers.--_Balboa_, p. 120.

In the time of the Viceroy Toledo (1570), the _Yanaconas_ numbered about forty-six thousand souls. The Viceroy Marquis of Montes Claros, in 1601, described them as Indians domiciled in the houses or on the estates of Spaniards, like servants. Their masters found them in food and clothes, and gave them a patch of land, also paying their tribute for them. Lest the system should degenerate into slavery, the King of Spain declared that the _Yanaconas_ were free, and desired that this should be made known to them.--_Memorias de los Vireyes_, i, p. 27.

[116] _Huata_, “a year”. A sun circle for astronomical observations was called _Ynti-huatana_. _Huatana_ means “a halter”, from _huatani_, “I seize”. “The place where the sun is tied up or encircled.” Hence, _huata_ means “a year”.

[117] Vilcas is between Cuzco and Ayacucho, on the left of the road, and near the left bank of the river Pampas. The buildings of the Yncas are described by our author in his First Part (chap. lxxxix, p. 312 of my Translation). The only modern traveller who has visited and described the ruins is M. Wiener. They are called Vilcas Huaman.--See _Pérou et Bolivie, Récit. de Voyage par Charles Wiener_, Paris, 1880, pp. 264-271.

[118] The principal place in the valley of the same name, in the _sierra_ east of Lima. The valley of Xauxa was inhabited by the tribe of Huancas.

[119] On the heights above the river Pampas, on the road from Ayacucho to Cuzco.

[120] The city in the north of Peru, where Atahualpa was seized and put to death by Pizarro.

[121] North of Caxamarca.

[122] In the kingdom of Quito.

[123] In Quito.

[124] In the northern part of Quito.

[125] See p. 3.

[126] See p. 4.

[127] On the site of the modern city of La Paz, in Bolivia.

[128] On the western shore of lake Titicaca.

[129] In the province of Charcas.

[130] The governors or viceroys were called _Tucuyricoc_.--See _Balboa_, p. 115; _Montesinos_, p. 55; _G. de la Vega_, Part I, lib. II, cap. 14, says that the _Tucuyricoc_ was a commissioner who secretly visited the provinces and reported the shortcomings of officials.

[131] _Ancha_ is a superlative form. _Hatun_, “great”. _Apu_, “chief” or “lord”. _Yntip_ is the genitive of _Ynti_, “the sun”. _Churi_, “a son”. _Canqui_, second person singular, present indicative of _Cani_, “I am”. _Sapa_, “only”; _lla_, a particle expressive of love. _Apu_, “lord”. _Tucuy_, “entire”. _Pacha_, “the earth”. _Ccampa_, genitive of _Cam_, “thou”. _Uyay_, from _Uyani_, “I obey”. _Sullull_, “truth”. “_Most high Lord, Child of the Sun Thou art the sole and beloved lord. The whole earth truly obeys thee._”

[132] The extreme southern limit of the empire, in Chile.

[133] The northern limit of the empire, to the north of Quito.

[134] These post-runners were called _Chasqui_.

[135] Francisco Lopez de Gomara was the author in question. In the chapter referred to, entitled “The Rule made by Gasca respecting the Tribute”, he confuses the _mitimaes_ with the _yanaconas_. The latter were not exactly slaves, but hereditary domestic servants. The words of Gomara are--“Also he left many whom they call _mitimaes_, and who are in the position of slaves in the manner they were held to service by Guainacapa, and he ordered the others to return to their homes. But many of them wished for nothing but to remain with their masters, saying that they were well with them, and could learn Christianity by hearing mass and sermons, and could earn money by selling, buying, and by service.” Clearly he is referring to the _yanaconas_, not to the _mitimaes_.

This criticism of our author proves that this Second Part was written after 1552, in which year the first edition of the work of Gomara was published.

[136] _Alharaquientos_; those who make a great noise, from _alharaca_, confused noise.

[137] It was called _Samca-huasi_, or _samca-cancha_.

[138] See chapter xix of my translation of the First Book, p. 71.

[139] Garcilasso de la Vega (i, p. 177) gives a fuller account of these solstitial towers; and Cieza de Leon himself refers to them in his first part (chap. xcii, p. 225). Acosta also describes them (ii, p. 395).

[140] According to Cieza de Leon, these three men were Martin Bueno, Zarate, and Pedro de Moguer. Pedro Pizarro, an eye-witness, says there were only two, Martin Bueno and Pedro de Moguer. But see the note at page 9.

[141] In 1552.

[142] The Hospital of San Juan Bautista. It was commenced on December 9th, 1541, and up to 1624 the first Mass had not yet been said in its chapel. The activity in forwarding the work ceased on the death of the founder, Archbishop Tavara, in 1545.

[143] Burden or load.

[144] Guinea pigs.

[145] In January 1550.

[146] _Chenopodium Quinua._

[147] _Oxalis tuberosa._

[148] The statue of the Sun was found by the Spaniards in 1572, in possession of Tupac Amaru, at the time when this Ynca and his camp were captured by the expedition under the command of Garcia de Loyola.

[149] _Sinchi_ means strong, valiant. _Rocca_ has no meaning in the Quichua language.

[150] Garcilasso de la Vega says that the legitimate wife of Lloque Yupanqui was named Mama Cava.

[151] See p. 17.

[152] See p. 14.

[153] Garcilasso de la Vega also says that Sinchi Rocca waged no wars; but that the Canches submitted to him, and that by peaceful means he extended his dominions as far as Chuncara, about twenty leagues beyond his father’s frontier.

[154] _Lloque_ means left-handed, and _Yupanqui_ is the second person singular of the indicative future of a verb meaning “to count”. “_You will count_”, and it is understood that he will count as great, virtuous, and excellent.

[155] Chapter xcii.

[156] According to Garcilasso de la Vega, this Ynca Lloque Yupanqui not only conquered the Canas and Ayaviri, but the whole Collao submitted to him, as far as Hatun-colla and Chucuito.

[157] Paullu Tupac Yupanqui was a son of the Ynca Huayna Ccapac. He lived at Cuzco, in the house which belonged to his brother Huascar; much beloved and respected both by Spaniards and Indians. The Governor Vaca de Castro induced him to be baptised with the name of Christóbal. He died in May 1549.

[158] _Mayta_ has no special meaning in Cuzco. _Ccapac_ means rich, not in gold, but in the qualities of mind.

[159] According to Garcilasso de la Vega, the Ynca Mayta Ccapac married his sister Mama Cuca.

[160] _Allcay-villcas_, as written by Balboa; and _Alcaviya_, according to Betanzos. In the report on the first Lords of Cuzco by the Viceroy Don Francisco de Toledo, written in 1572, it is _Alca-uizas_.

[161] Garcilasso de la Vega gives a very different account of the reign of Mayta Ccapac, whom he makes out to have been a great conqueror. He says that Mayta Ccapac marched to the river Desaguadero, crossed it, and conquered the great province called Hatun-pacasa, on the other side. His captains crossed the Cordilleras to Moquegua, where the Ynca established a colony. Mayta Ccapac then conquered the provinces on the eastern side of lake Titicaca, including Caravaya, and eventually overran the whole of Charcas as far south as the lake of Paria. Not satisfied with this great acquisition to the south, Garcilasso also attributes to this Ynca the annexation of the provinces of Chumpivilicas, Parinacochas, and Pumatampu to the west of Cuzco; and the colonisation of Arequipa.--See my Translation, i, pp. 210-234.

[162] The language was first called _Quichua_ by Friar Domingo de Santo Tomas, in his grammar printed at Valladolid in 1560. _Quehani_ is “I twist”, and the participle _quehuasca_ means twisted. _Ychu_ is “straw”--together, _Quehuasca-ychu_, “twisted straw”, corrupted and abbreviated into _Quichua_. A Quichua is properly an Indian who inhabits the temperate slopes, so called from the abundance of straw in that region. According to Garcilasso de la Vega the name of Quechua was applied to the basin of the river Abancay (i, p. 243).

[163] Garcilasso refers to the enmity between the Quichuas and Chancas (i, p. 345).

[164] Garcilasso attributes the conquest of the provinces of Cotabambas and Aymaraes to Ccapac Yupanqui; as well as the sea-coast from Acari to Quilca. He also attributes the settlement of the feud between Cari and Sapana, two great chiefs of the Collao, to Ccapac Yupanqui. It will be seen further on that Cieza de Leon places that event in the reign of the Ynca Huira-ccocha. Ccapac Yupanqui is also made, by Garcilasso, to extend his conquests to Cochabamba, Chayanta, and the extreme south of Charcas; while his son Rocca, during his life-time, overran Lucanas and advanced the limits of the empire to the valley of Nasca on the coast.

[165] There are two rivulets which flow through Cuzco, the Huatanay and Tulumayu or Rodadero, coming from either side of the Sacsahuaman hill on which the Ynca fortress was built. The two streams unite beyond the convent of San Domingo, at _Pumap-chupan_ or the “lion’s tail”. Both these streams are confined by walls of cut stone, with stairways descending to the water, and stone bridges, consisting of long slabs at frequent intervals. The houses on the western side of the great square are built over the Huatanay river; but these are modern, and did not exist in the time of the Yncas. Garcilasso de la Vega says that the Huatanay was lined and paved with masonry, the floor being of large flags, and that this masonry work extended for a quarter of a league beyond the city. Although there is very little water in ordinary times, the stream is subject to violent freshes, when the rush of water sometimes injures the masonry. The name is composed of two words, _Huata_ (a year), and _Ananay_ an ejaculation of weariness, indicating the fatigue caused by the yearly necessity for renewing the river banks.

Garcilasso de la Vega mentions other springs which conveyed water to the temple and gardens of the sun, under the Huatanay. He says that, in 1558, a flood tore up the flag-stones in the bed of the river, just over the place where the pipe leading water to the temple was laid down, and broke the pipe itself. The silt then covered the place, concealing the position of the pipe, so that no sign was left of it (i, p. 281).

[166] According to Garcilasso it was Mayta Ccapac who conquered the province of Puma-tampu (corruptly Pomatambo).

[167] Garcilasso says that Inca Rocca made the bridge over the Apurimac, and conquered Curampa, and the tribe of Chancas in Andahuaylas. He is also said to have annexed Vilca, and two provinces called Sullu and Utunsullu, while his son subdued Paucartambo and part of the forest region to the eastward. Inca Rocca is also said, by Garcilasso, to have founded schools at Cuzco, and to have built his own palace near them. He left a son, named Yahuar-huaccac, by his legitimate wife Mama Micay.

Blas Valera relates that Inca Rocca reigned for more than fifty years; and this writer preserved some of his laws, regulations for his schools, and wise sayings, which are given in _Garcilasso_ (i, p. 336).

[168] “Y se hizo en el Cuzco la piedra que llaman de la guerra, grande, y las engastonadas en oro y piedras.” So in the Escurial copy, but the meaning is not clear.

[169] This Ynca Yupanqui of Cieza de Leon, son of Ynca Rocca, is the Yahuar-huaccac of Garcilasso and other writers. When he was a child he is said to have wept blood, and hence the name. _Yahuar_ (blood), and _Huaccac_ (weeping). Others declared that he was born weeping blood. During his reign, according to the account of Garcilasso, all the coast region from Arequipa to the desert of Atacama was annexed to the empire by the Ynca’s general and brother named Apu Mayta. The Ynca was much troubled by the headstrong disposition of his son, whom he banished to a lofty plateau called Chita, to the eastward of Cuzco, to live with shepherds who tended the flocks of the Sun. Three years afterwards, the son returned to Cuzco and told the Ynca his father that an apparition, calling itself Uira-ccocha Ynca, had appeared to him while he slept under a rock. It ordered him to repair to Cuzco and report that there was a great rebellion in the western province, threatening the existence of the empire. Yahuar-huaccac did not believe the story, and ordered his son to return to his banishment in the pastures of Chita. But soon the news came of the great rebellion of the Chancas, Yahuar-huaccac fled to Muyna, five leagues south of Cuzco, while his son put himself at the head of the army, and defeated the rebels. He took the name of the apparition, calling himself Ynca Uira-ccocha, and dethroned his father.

There is little resemblance between the stories told by Cieza de Leon of Ynca Yupanqui, and by Garcilasso of Yahuar-huaccac, except that they were both unfortunate. It will be seen further on that Cieza de Leon places the great rebellion of the Chancas after the reign of Uira-ccocha, and tells quite a different story about it.

[170] He contradicts himself, for, at the end of the last chapter, he said that Ynca Yupanqui had no son.

[171] Garcilasso describes the apparition which, according to his story, appeared to the prince who was afterwards Ynca Uira-ccocha, as having had a beard.

[172] Garcilasso gives the same name to the wife of Ynca Uira-ccocha (ii, p. 88). _Runtu_ means an egg.

[173] In the valley of the Vilcamayu, near Cuzco.

[174] The river Vilcamayu.

[175] Or Vilcamayu.

[176] Only Cieza de Leon could have said this. Bahaire is the town in the bay of Cartagena where he was with Heredia in 1533.

[177] In the bay of Cartagena.

[178] Garcilasso de la Vega places this feud between the two great chiefs of the Collao, Cari and Sapana (or Chipana), in the reign of Ccapac Yupanqui, two generations earlier. He says that the names were those of dynasties, each sovereign becoming Cari or Sapana when he succeeded; adding that, “Cieza de Leon places these events long after the time when they really occurred.” His version is that both the chiefs declared that they would abide by the arbitration of the Ynca. They came to the Ynca’s camp at Paria, near Oruro, by different roads. The Ynca’s decision was that boundary marks should be set up, that peace should be maintained, and that his laws should be observed by both chiefs. Cari and Sapana were, from that time, faithful vassals. Their territories comprised Cochabamba.

It will be seen that the version of Garcilasso is very different from that in the text. See my translation of _Garcilasso de la Vega_, i, pp. 247 to 252.

[179] The territory of the Canches was in the upper part of the Vilcamayu valley.

[180] The Canas inhabited one side of the valley of Vilcamayu, and the Canches the other--the river dividing them.

[181] This word is almost illegible in the Escurial manuscript. Señor Jimenez de la Espada, the Spanish editor, has _suvica_. The learned Peruvian, Dr. de la Rosa, has _sinica_. The words for intoxicating liquors in Quichua are _acca_, _azúa_, _huiñapu_, _sora_. The Spaniards also use the word _chicha_. But it is not like any of these, unless it be _sora_.

[182] Thousands.

[183] This Ynca is not mentioned by Garcilasso de la Vega.

[184] This is a curious blunder of Cieza de Leon, for the Spanish form of _Andaguaylas_ is much more nearly correct than _Andabailes_. The Quichua word is _Anta-huaylla_.

[185] Diego Maldonado, a native of Salamanca, was one of the first conquerors of Peru, and one of the richest. He had a house in the great square of Cuzco. When the hospital was founded there, he, as senior _Regidor_, placed a plaque of silver with his arms engraved on it, under the first stone. He was put in prison by Almagro, with many others; and fought on the side of Vaca de Castro, at the battle of Chupas, when Almagro the lad was defeated; and he fled from the army of Gonzalo Pizarro, to keep himself and his riches on the loyal side. But he found it safer to feign submission and follow Gonzalo’s camp. Then news came that his life was forfeited, so he fled from his tent near Lima in the dead of night; though over sixty-eight years of age, ran all night on foot, and hid himself in a cane brake. Next day an Indian took pity on him, made up a bundle of reeds and pushed out to sea, the two sitting across the bundle as on a horse. They were just able to reach one of the ships of Lorenzo de Aldana in Callao bay, which were on the loyal side. He eventually returned to Cuzco and once more became a leading citizen there, taking a part in making the peace between the authorities and Francisco Hernandez Giron. He was with Alonzo de Alvarado in his campaign against Giron, and strongly dissuaded him from giving battle at Chuquinga, where he was defeated. Maldonado was wounded at Pucara, in the last fight with Giron, but survived for twelve years afterwards, living at Cuzco and on his Andahuaylas estates.

[186] On a lofty plateau between Andahulayas and Abancay. The fortress consists of three wide terraces, with a sloping ramp from the ground to the highest one. Near it are the ruins of a town. The nearest modern town is Huancarama, about a league to the east.

[187] According to Garcilasso de la Vega, the Chancas encamped on the plain of Sacsahuana (Xaquixaguana), on the spot where the battle was afterwards fought between Gonzalo Pizarro and the President Gasca. The plain is described by Cieza de Leon in his first Part (p. 320 of my Translation). It is now called the plain of Surite. Here Garcilasso says that the great battle was fought between the Ynca Huira-ccocha and the Chancas (ii, p. 34). The fight raged with desperate fury from dawn until noon; when five thousand Quichuas, who until then had been in ambush, attacked the Chancas on their right flank. More reinforcements arrived, until the Chancas began to think that the very stones were turning into men. At length they broke and fled. It was called the battle of Yahuar-pampa (plain of blood).

[188] I do not find any other mention of Alonzo Carrasco. His name does not appear in the list of conquerors who received shares of the spoils at Caxamarca, nor in Garcilasso de la Vega.

[189] Juan de Pancorvo was a citizen of Cuzco, and had a house on the western side of the great square, which he shared with Alonso de Marchana; for Juan de Pancorvo did not wish him to live in another house, because of the warm and long-continued friendship they always felt for each other. So says Garcilasso de la Vega. Pancorvo had, in his grant, one of the great halls in which the Yncas held their festivals. This he bestowed upon the Franciscan convent. He seems to have been a peaceable man.

[190] Hanco-huallu is the name which Garcilasso de la Vega gives to the warlike chief of the Chancas. He could not endure dependence, even under the mild rule of the Ynca, and, ten years after his defeat, he emigrated with many followers to the forests of Moyobamba. In the First Part, Cieza de Leon says the same thing, calling him Ancoallu (p. 280). Also see further on, at page 157.

[191] The Soras and Rucanas were tribes of hardy mountaineers, inhabiting the wild region of the maritime cordillera, to the south-west of the Chancas. The Rucanas (the modern province of Lucanas) were described as a handsome and well-disposed people, who were expert bearers of burdens, and had the privilege of carrying the Ynca’s litter. The Soras, closely allied to the Rucanas, lived on the left bank of the River Pampas, near its source.

[192] The great River Pampas.

[193] The Spanish editor suggests that this should be Tupac Yupanqui the Inca’s son. He would be going on his first campaign, to acquire experience. But Garcilasso has Ccapac Yupanqui, a brother of the Inca, as the General in this campaign. (See ii, p. 127.)

[194] This is wrongly written in the manuscript. Garcilasso de la Vega has Asancaru (ii, p. 76).

[195] Garcilasso de la Vega (ii, p. 129) says that the country of the Huancas was divided into three provinces, called Sausa, Marcavilca, and Llacsapalanca.

[196] The lake called Pumpu (Bombon) or Chinchay-cocha.

[197] Garcillasso de la Vega calls him Hanco-Huallu, chief of the Chancas (see Book v, cap. xxvi, ii, p. 82), and describes his flight.

[198] See back, note at page 102.

[199] By my measurement the length is 400 yards.

[200] These three names, according to Garcillasso de la Vega, are not connected with the fortress, but belong to different parts of the city (ii, p. 246).

[201] See chapter xcii.

[202] Fibre of _Agava tuberosa_.

[203] Four hundred yards according to the Editor’s measurement.

[204] The largest stones are, by my measurements:--First, 10 feet high, by 6 broad; second, 16½ feet high, by 6 broad; third, 14 feet high, by 8 broad; fourth, 14 feet high, by 12 broad.

[205] Tomas Vasquez, one of the first conquerors, had a house in Cuzco, and an estate in Ayaviri. (See chapter iv.) He distinguished himself in the battle of Las Salinas, fighting against Almagro. He joined Giron in his insurrection, and commanded the rebel cavalry. At Pucara he deserted Giron, went over to the royal camp, and obtained a pardon. He retired to his estates, but was afterwards put to death by order of the Viceroy Marquis of Cañete in 1557.

[206] The siege of Cuzco by Manco Ynca, in 1526.

[207] This name is not clear in the manuscript. It may be La Rea. The Peruvian editor has Juan de la Plaza.

[208] There are several versions of the native tradition relating to this monolith, which is called _piedra cansada_, or the “tired stone”, in Quichua, _saycusca rumi_. The Spanish editor gives the least known and most curious of these versions, which he found in the manuscript history of the Yncas by Padre Morúa. He says that an Ynca of the blood royal, named Urco or Urcon, a great engineer and architect, was the official who directed the moving of the tired stone from the quarry, and that on reaching this spot where it stopped, the Indians who were dragging it, killed him. This Urcon designed and traced out the fortress of Cuzco. He also conceived and carried out the idea of transporting from Quito the best soil for potatoes, with the object of raising them in it for the sovereign’s table. With this soil he made the hill called _Allpa Suntu_, to the east of the fortress.

[209] The Spanish editor here has the following note. He says that the fault did not lie with the Spaniards, but in the very natural want of archæological knowledge in Cieza himself, and in his extreme credulity, believing all the stories of the Orejones and descendants of the Yncas, for whom everything that was worthy of notice in the country was the exclusive work of those sovereigns. It is now a generally received opinion that the very ancient cyclopean work at Cuzco was due to a people who lived long before Ynca Yupanqui, and even before Manco Ccapac, if it be true that the latter appeared in the beginning of the eleventh century. Moreover, the Yncas themselves destroyed some, and left others, without completing what had been begun by their predecessors. Not all the ruins in Peru were due to Spanish vandalism. On the contrary, the Viceroy Don Francisco de Toledo and others, far from contributing to the destruction of the fortress of Cuzco, took measures to preserve it, and, on more than one occasion, prevented the stones from being used for modern buildings. This was especially the case in the year 1577, when the Jesuits of Cuzco applied for leave to take stones from the fortress for their monastery and church, and were refused.

[210] The Viceroy Don Andres Hurtado de Mendoza, Marquis of Cañete, ordered the fortress at Huarcu (valley of Cañete on the coast) to be repaired and garrisoned, a few years after this was written by Cieza de Leon. It is called the fortress of Hervay, and there are still considerable remains of it at the mouth of the Cañete river, overlooking the Pacific.

[211] See chapter xlviii of the First Part.

[212] Worship.

[213] The reign of this Ynca Yupanqui appears to include two reigns according to Garcilasso de la Vega. Cieza de Leon makes one generation where Garcilasso makes two, namely Pachacutec and Ynca Yupanqui. Pachacutec means “he who changes the world”, and Garcilasso says that the name should have been given to Viracocha, the father, who changed the course of events by his victory over the Chancas, but that it was given to his son. Cieza de Leon attributes the victory over the Chancas to this very son, whom he calls Yupanqui, and to whom the surname Pachacutec rightly belongs. It seems likely, therefore, that Cieza’s version of the genealogy is the more correct of the two.

Garcilasso, however, makes two long reigns where Cieza has only one. To Pachacutec he attributes the conquest of the Huancas, Caxamarca, and the coast valleys, and he records several of his laws and wise sayings (ii, p. 208). To Yupanqui he assigns the expedition into the eastern forests, and the conquest of Chile.

[214] See chapter cii of the First Part.

[215] The ruins are 18 leagues west of the present town of Huanuco, in the province of Huamalies, 12,156 feet above the sea. They are of great extent, covering more than half a mile in length. They show work of the same character as the palaces at Cuzco. The work includes a reservoir 250 feet long by 130, a bath of cut stone, and a stone aqueduct. A doorway of cut stone, with a long rectangular room on each side, opens to another at a distance of 240 feet, and further on there is another doorway. Squier says,--“The perspective through this series of portals is the finest to be found in the ancient works of Peru.” Above the second portal are rudely-cut animal figures. There are many other ruined buildings, and what is called the castle, 180 feet long by 80, with a fine cut-stone wall 13 feet high. An inclined plane leads up to the _terre-plein_, which is entered by two portals.

[216] Chapter xliv.

[217] Puerto Viejo was a seaport in 1° 2´ S. latitude. It was founded by Francisco Pacheco on March 12th, 1535, by order of Almagro.

[218] Garcilasso de la Vega gives a fuller account of the war with Chimu. (ii, pp. 193 to 201.)

[219] Parmunca. In his First Part (p. 247) Cieza de Leon calls these ruins Pormonga. They are near the coast, south of Guarmay. The outer walls are 300 yards long by 200. The interior is divided into small houses, separated by lanes. The walls are partly covered with a kind of plaster, on which were painted representations of birds and beasts. The ruined fortress stands at the extremity of a plain, close to the foot of some rugged mountains, about a league from the sea.

[220] The original Yunca temple, called by the Yncas Pachacamac, was on a terraced height overlooking the sea, and about 500 feet above its level. The Temple of the Sun was about a mile and a half distant, the ruin now being called _Mamaconas_. This latter ruin is certainly of Ynca origin.

[221] The pass of Pariacaca is in the province of Huarochiri. The terraces or “stairs” mentioned in the text are near the summit. Acosta describes his great sufferings while crossing this formidable pass (i, p. 130). Father Avila has recorded the strange traditions of the natives touching Pariacaca. (See my Translation.)

[222] See also Garcilasso de la Vega on the alleged ancient conquests of the Yuncas (ii, p. 153). He declares that the assertions of the coast people as to their former incursions into the Collao are false.

[223] On the other hand, Garcilasso attributes the conquest of the Chinchas to this Ccapac Yupanqui, in the time of the Inca Pachacutec.

[224] This road leads to the valley of Pisco. The subsequent narrative seems to show that the author here makes a mistake, and that the Inca descended to the coast at Nasca, much further south.

[225] Garcilasso de la Vega says that the Chinchas carried on a long war before they were subdued (ii, p. 150).

[226] Now called Cañete.

[227] Chapter lxxiii. This is the fortress called Hervay, at the mouth of the river of Cañete, the well-preserved ruins of which may still be seen. I examined them carefully in 1853. See an account of them in a note to my translation of the First Part of _Cieza de Leon_, p. 259.

[228] Paullu was a son of Huayna Ccapac, and a younger brother of Huascar and of the Ynca Manco. He accompanied Almagro in his expedition to Chile, and was with Almagro the lad at the battle of Chupas. In 1543 he was baptised under the name of Don Cristobal, and he lived at Cuzco, respected by the Spaniards and beloved by the native population. He died in May 1549. His son Carlos Ynca was a schoolfellow of Garcilasso de la Vega, and had a son Melchor Carlos Ynca, a knight of Santiago, who went to Spain in 1602, and died at Alcala de Henares in 1610.

[229] _Huayna_, youth; _ccapac_, rich; _inca_, king; _zapalla_, sole; _tucui_, ruler; _llacta_, city; _uya_, hear.

[230] The modern La Paz.

[231] Chuquisaca. Now called Sucre, the capital of the republic of Bolivia.

[232] Domestic servants.

[233] The name Chile did not belong to the whole country included in the present Republic of Chile, nor even to any large part of it. The north part of modern Chile was known to the Yncas as Copayapu (Copiapo); further south was the province of Coquimpu (Coquimbo); and the central part of modern Chile was called Canconicagua, and also Chilli, the latter name being probably that of a chief. Valdivia adopted the name of Canconicagua, while Almagro called it the valley of Chilli. The followers of Almagro and assassins of Pizarro were always known as “los de Chile”. The name of Chile was long applied only to the valley of Aconcagua, including Quillota; and that was no doubt the sense in which it was used by the natives and by their Ynca conquerors. Afterwards, the Spaniards gave the name of Chile to the whole country on the Pacific coast, from Copiapo to Valdivia. The native form of the word was Chilli, which the Spaniards softened into Chile. In the north of Peru, in the provinces of Chachapoyas and Pataz, there are three villages called Chilia; and the word occurs in several names of places in southern Peru, such as Pacon-chile, Chilihua, and the river Chile at Arequipa. The word _Chiri_ means cold in Quichua. But Vicuña Mackenna maintains (_Relaciones Historicas_: art. “Origen del Nombre de Chile”, p. 92) that the name is indigenous to the country, and was used before the Ynca conquest; that originally it was local, and was applied only to the valley of Aconcagua, but that it had no special meaning.

[234] “_Y formas de hombres crecidos._” The meaning is not clear. The Spanish editor suggests “_Y fuera mas de hombres creida_.”

[235] See p. 91.

[236] Cieza de Leon also gives an account of the roads of the Yncas in his First Part (chapter xlii), p. 153, which is quoted _in extenso_ by Garcilasso de la Vega (I, lib. ix, cap. 13). See also Zarate (_Historia del Peru_, lib. i, cap. 10), and, for a modern account, Velasco (_Historia de Quito_, i, p. 59).

[237] _Yscay_, “two”; _pacha_, “hundred”; _huaranca_, “thousand”; _runa_, “men”; _cuna_, the plural particle.

[238] The island in the bay of Guayaquil.

[239] This is chapter liv of the edition of 1554. See my Translation, p. 192. In this chapter Cieza de Leon gives a full account of the treacherous murder of the Orejones by the people of Puná. Garcilasso de la Vega, in his version of the affair, copies largely from Cieza de Leon (I, lib. ix, caps. 1, 2, 3).

[240] Where now stands the city of Guayaquil. In the 17th century the place still retained the name of the “Pass of Huayna Capac”.

[241] _Pepino_ is a cucurbitaceous plant, and grown in great abundance on the coast of Peru. The plant is only a foot and a half high, and creeps along the ground. The fruit is from four to five inches long, cylindrical, and somewhat pointed at both ends. The husk is of a yellowish-green colour, with long rose-coloured stripes. The edible part is solid, juicy, and well flavoured, but very indigestible.

[242] _Ancha_, “very”; _hatun_, “great”; _Apu_, “Lord”; _micu_, “eat”; _campa_, “thou”.

[243] _Campa_, “you” (dative); _manan_, “not”; _pucula_ must be a clerical error, it may be _pucuna_ (correctly _poccuna_), from _poccuni_, “to ripen, to become mature”; _tucuy_, “all”; _huambracuna_ is a mistake, it should be _huayna-cuna_, “boys”. Cieza de Leon translates erroneously. It should be, “You are not grown up,” “You are all boys.”

[244] Garcilasso de la Vega also tells the story of this war of the Caranques and of their punishment (II, p. 447). This country is on the northern frontier of the empire of the Yncas, and of the province of Quito. Garcilasso gives a violently prejudiced account of the war, and endeavours to blacken the character of the Caranques, by way of excusing the Ynca’s cruelty. Cieza de Leon alludes to the affair in the First Part (p. 133 of my Translation). Versions of it are also given by Balboa (p. 149), Montesinos (p. 221), and Velasco in his _History of Quito_ (I, p. 18). Balboa describes the Caranque war as having continued through three bloody campaigns, and says that a number of Collas, with their chiefs, whom he names, were serving in the Ynca army.

[245] 1526.

[246] The names of the thirteen companions of Pizarro, as enumerated in the Capitulation for the conquest of Peru, made by Francisco Pizarro with Queen Juana on July 26th, 1529, were:--

Bartolomé Ruiz (Pilot).
Cristóbal de Peralta.
Pedro de Candia.
Domingo de Soraluce.
Nicolás de Ribera.
Francisco de Cuellar.
Alonzo de Molina.
Pedro Alcon.
Garcia de Jaren.
Anton de Carrion.
Alonso Briceño.
Martin de Paz.
Juan de la Torre.

Xeres, Pizarro’s secretary, says that the number was 16. See the whole subject discussed in a note at page 8 of my translation of the narrative of Francisco Xeres (Hakluyt Society, 1872).

[247] In the Third Part, still inedited.

[248] Ciui Chimpu Runtu, the second legitimate wife of Huayna Ccapac. According to most authors, the name of the mother of Huascar was Rahua Ocllo.

[249] He was quite right. In 1571 the Viceroy, Don Francisco de Toledo, received information that Huayna Ccapac was buried in Cuzco, where Polo de Ondegardo afterwards found his mummy, with others. (See _G. de la Vega_, I, p. 273; and II, p. 91.)

[250] The author alludes to Lopez de Gomara in his chapter entitled “Linaje de Atabaliba”. Velasco, who follows Gomara, says that the name of the Queen of Quito was Scyri Paccha.

[251] Before he is called Colla Tupac.

[252] _Rumi_, “a stone”; _ñaui_, “eye”. “Stone-eyed.”

[253] This is the reading of the Peruvian editor. The Spanish editor has Sepocopagua.

[254] _Atoc_ means “a fox” in Quichua.

[255] _Ucumari_ means “a bear” in Quichua.

[256] Ylaquita, according to the Peruvian editor.

[257] Abante in the manuscript, for which the Spanish editor suggests Ahuapanti.

[258] The fullest account of the war between the two brothers is to be found in the narrative of Balboa. It is made interesting by a romantic love story, which is developed as the military record unfolds itself. There is another detailed account of the war given by Santa Cruz Pachacuti (see my Translation, pp. 111-119). The chapters devoted to it by Garcilasso de la Vega give less detail and are very prejudiced. On his own showing, he exaggerates the extent of the massacres at Cuzco (I, lib. ix, chapters 32 to 39).

[259] Melchor Bravo de Saravia was one of the judges who came out with the President Gasca. He was afterwards President of the Audience of Chile. After the departure of Gasca, he was, as President of the Audience, practically Governor of Peru from 1552, when the Viceroy Mendoza died, until 1556, when his successor, the Marquis of Cañete, arrived.

[260] Hernando de Santillan was a colleague of Bravo de Saravia. He wrote an account of the origin, lineage, and government of the Yncas, which was first printed at Madrid in 1879, edited by Don Marcos Ximénes de Espada.

Typographical errors corrected by the etext transcriber:

How Cari returned to Chucnito=> How Cari returned to Chucuito {pg x}

How the Chancas arrived at the city of Cnzco=> How the Chancas arrived at the city of Cuzco {pg x}

Señor de le Espada=> Señor de la Espada {pg xxiii}

constautly in revolt=> constantly in revolt {pg 3}

Meanwhile the prests made their diabolical exorcisms=> Meanwhile the priests made their diabolical exorcisms {pg 92}

the eight Inca that reigned=> the eighth Inca that reigned {pg 120}

and on the the other I found=> and on the other I found {pg 162}

made other arangements=> made other arrangements {pg 207}

Cassana, at Cuzce, ii, 158=> Cassana, at Cuzco, ii, 158 {pg 237}