Narratives of the rites and laws of the Yncas (1873)
Narratives of the rites and laws of the Yncas.
NARRATIVES OF THE RITES AND
LAWS OF THE YNCAS.
FIRST SERIES. NO. XLVUI-MDCCCLXXUI
NARKATIVES
OF
THE RITES AND LAWS
oy
THE YNCAS.
TRANSLATED
FEOM THE ORIGINAL SPANISH MANUSCEIPTS,
AND EDITED,
ESIitfj Notes ana an Entrotiuction,
BY
CLEMENTS R. MARKHAM, C.H., F.R.S.
BURT FRANKLIN, PUBLISHER
NEW YORK, NEW YORK
Published by
BURT FRANKLIN
514 West n3th Street
New York 25, N. Y.
CONTENTS.
I.
An Account of the Fables and Rites of the Yncas, by Christoval
de Molina . . _ . Page 3
II.
An Account of the Antiquities of Peru, by Juan de Santa Cruz
Pacbacuti-yamqui Salcamayhua – – – C
n
m.
A Narrative of the errors, false gods, and other superstitions and
diabolical rites in which the Indians of the province of
Iluarochiri lived in ancient times, by Dr. Francisco de Avik 123
IV.
Report by Polo de Ondegardo – – – 151
INDEX.
I.— Subjects – – – – – 173
II. — Names of Places – – – – – 177
III.— Quichua “Words – – – – – 186
IV. — Names of Gods and Huacaa – – – – 211
V. — Names of Indian men, women, lineages, and tribes – 214
VI. — Names of Spaniards – – ” – – 219
INTRODUCTION.
Much as students would now prize the information
that was collected by the Spaniards who first over-
ran the New World, they can only obtain a smaU
fraction of it. In these days, when scientific me-
thods are understood, and aU evidence can be sifted
and receive its relative weight, much of that evi-
dence is lost. Of all the narratives and reports fur-
nished to Herrera, for his history of the Indies, and
of which he made such scanty and unintelligent use,
very few have been preserved. Diligent search, for
which we have to thank Don Pascual de Gayangos,
has brought four such documents to fight, relating
to ancient Peruvian history, translations of which
have been selected by the Council of the Hakluyt
Society to form a volume of their series. The ori-
ginals are manuscripts in the National Library at
Madrid, marked B 135.
The first of these manuscripts is a report on the
fables and rites of the Yncas, addressed by Christoval
de Molina, the priest of the hospital for natives, at
Cuzco, to Dr. Don Sebastian de Artaun, the bishop
of that ancient capital. It must have been written
between 1570 and 1584; the period during which
Artaun was bishop of Cuzco.
Vm INTRODUCTION.
The second is an account of the antiquities of
Peru, by an Indian named Juan de Santa Cruz
Pachacuti-yamqui Salcamayhua. His great-great
grand parents were living at the time of the Spanish
conquest of Peru ; so that the author may have
written in about 1620.
The third is an account of the religion and tradi-
tions of the Indians of the mountainous province of
Huarochiri, on the Pacific slope of the maritime
Cordillera, near Lima, by a resident priest, named
Dr. Francisco de Avila. It was written in 1608.
The fourth is a report, written in a memorandum
book, apparently as a rough draft, among the papers
of the Licentiate Polo de Ondegardo, an able and
accomplished statesman, who was Corregidor of
Cuzco, in 1560.
The first of these documents is the most important.
Cristoval de Molina had pecuUar opportunities for
collecting accurate information. He was a master
of the Quichua language ; he examined native chiefs
and learned men who could remember the Ynca em-
pire in the days of its prosperity, and he was inti-
mately acquainted with the native character, from
his position in the hospital at Cuzco. In his open-
ing address to the bishop, he mentions a previous
account which he had submitted, on the origin, his-
tory, and government of the Yncas. Fortunately
this account has been preserved, by Miguel Cavello
Balboa,^ who tells us that his history is based on the
1 A French translation of the work of Balboa was published by
Ternanx Compans, in the second series of his translations, in 1840.
INTRODUCTION. IX
learned writings of Christoval de Molina. The pre-
sent manuscript shows the importance of Molina as
an authority, and a special value is thus given to Bal-
boa’s work, which may now be looked upon as the
most authentic version of early Yncarial traditions
and history.
The report on the fables and rites is supple-
mentary to the history used by Balboa ; but which
is not now extant as a separate work. It contains
a minute and detailed account of the ceremonies
performed in the different months throughout the
Ynca year, with the prayers used by the priests on
each occasion in Quichua and Spanish, the sacrifices,
and festivities. There are some very interesting
points, which must be noticed in their order, in con-
nection with Molina’s account of the Yncas ; for they
throw fresh light on several doubtful questions.
The first of these points is the position held by
the Supreme Being or Creator, in the religion of the
Yncas. Our knowledge of this subject has hitherto
been derived from Garcilasso de la Vega, who tells
“US that, besides the Sun, the Yncas worshipped the
true supreme God and Creator; that they called him
Pachacamac, a name signifying ” He who gives ani-
mation to the universe,” or ” He who does to the
universe what the soul does to the body;” that they
held Him in much greater inward veneration than
the Sun ; but that they did not build temples to him,
Balboa commenced his work at Quito in 1576, and completed it
in 1586 ; the very period when Molina was prosecuting his re-
searches at Cuzco.
X INTRODUCTION.
nor ofFer him sacrifices.^ He quotes from Bias Valera,
that all subjugated tribes were ordered to worship
the most powerful god Ticci-Uira-ccocha, otherwise
called Pachacamac ;’^ and in another place, he says
that the temple of Pachacamac, on the sea-coast, was
the only one to the Supreme Being throughout the
whole of Peru.”*
1 have discussed the questions relating to the
temple on the sea coast, in my introduction to the
” Reports on the Discovery of Peru” (Hakluyt So-
ciety, 1872) ; and have shown that it was not dedi-
cated to the Supreme Being of the Yncas. Garcilasso
de la Vega wrote the particulars touching what he
had heard in Peru, after a lapse of many years, but
without conscious exaggeration. Indeed his state-
ments, as a rule, are w^onderfuUy accurate, as I shall
presently show. But the evidence of Molina is more
reliable, because he wrote on the spot, with a full
knowledge of the language, and after carefully ex-
amining the surviving priests and wise men of the
old Ynca court.
The name Pachacamac occurs three times in the
prayers given by Molina, as an attribute of the
Deity ; but the term most constantly used was Pa-
chayachachic, “the teacher of the universe.” Another
name was Tecsi-viracocha, which Molina interprets,
“the incomprehensible God.” In the prayers, how-
ever, the first word is Aticsi, probably from Atini
(I conquer), and the meaning would rather be the
2 G. de la Vega, i, p. 106. » jj^i^j^ j,^ p 33.
4 Ibid., ii, p. 186.
INTRODUCTION. XI
conquering Uiracocha. Respecting the meaning of
the word Uira-cocha, I am at present doubtful ; but
Garcilasso has clearly shown that it does not mean,
as has been suggested by writers unacquainted with
the language, “the foam of the sea.”^ The usual
names for the god of the Yncas, and those which
occur in their prayers, are Pachayachachic Aticsi-
Uiracocha. Molina relates that one of the Yncas
erected a temple to the Supreme Being at Cuzco,” on
a site now occupied by the Church of the Nazarenes,
and in Molina’s days by the house of Hernan Lopez
de Segovia/ The Indian Salcamayhua also mentions
this temple, and it is quite true that on the site
indicated, there are the walls of an ancient edifice,
with serpents carved in relief on the stones. Molina
adds, that there was a golden statue to represent the
Creator in this temple, which received honours at all
the periodical festivals.
The sun, moon, and thunder, appear to have been
deities next in importance to Pachayachachic ; sacri-
fices were made to them at all the periodical festivals,
and several of the prayers given by Molina are ad-
dressed to them. Another image, called Huanacauri,
which is said to have been the most sacred of the
ancestral gods of the Yncas, received equal honours.
In all this we may discern the popular religion of the
Andean people, which consisted in the belief that all
things in nature had an ideal or soul which ruled
and guided them, and to which men might pray for
5 G. de la Vega, ii, p. 66. ^ p, n.
‘ P. 11.
XU INTRODUCTION.
help. This worship of nature was combined with
the worship of ancestors; the nature gods being
called huaca, and the ancestral deities pacarina or
pacarisca. The universal tradition pointed to a
place called Paccari-tampu, as the cradle or point of
origin of the Yncas. It was, from Cuzco, the near-
est point to the sun-rising ; and as the sun was
chosen as the pacarisca of the Yncas, the place of
their origin was at first assigned to Paccari-tampu.
But when their conquests were extended to the
CoUao, they could approach nearer to the sun, until
they beheld it rising out of lake Titicaca, and hence
the inland sea became a second traditional place of
royal origin.
The language of the Collas, Pacasas, and Lupacas,
the people in the basin of the lake Titicaca (erro-
neously called Aymara), added very few words to the
rich idiom of the Yncas ; but a vast number of Qui-
chua words were adopted by the Collas. Two or
three Colla words, however, occur in the manuscripts
of Molina and Salcamayhua, which may give rise to
speculation. According to Molina, the Ynca name
for the sun was Punchau,^ the god of day, and not
Ynti, as giv(3n by Garcilasso. In the prayers, the
word used is always Pimchau. But Salcamayhua
records a speech which the chief of the Collas made
to the Ynca : “Thou art Lord of Cuzco, I am Lord
of the Collas. I have a silver throne, thy throne is
of gold. Thou art a worshipper of Uira-ccocha Pa-
^ See also Arriaga. Extirpacion Je la idolatria del Peru.
INTHODUCTION. XIU
chayachachic. I worship Ynti.”^ Further on we are
told that Ynti was the god of the Collas,^ and that
the Ynca adopted the name when he set up an image
at Titicaca.^ According to these accounts, Punchau
was the sun-god of the Yncas, and Ynti was that of
the Collas. Yet the modern word for the sun, in the
Collao, is Lupi, from the Quichua word Rupay,
meaning heat and warmth. The word for the moon
in the CoUa dialect (Pacsa) also occurs twice in the
manuscript of Molina. He speaks of Pacsa-mama,^
in one place, as the name of the moon-god, the Qui-
chua word being Quilla; and he gives two names for
the month of July.”* One is Tarpui-quilla, composed
of two Qichua words, meaning “the sowing month.”
The other is Moron-pasca, the last word being the
Colla name for the moon.
A fourth point of interest is the additional proof
furnished in these manuscripts of the antiquity of
the Quichua drama of OUanta.^ Hitherto no evi-
dence has been discovered of the word Ollanta being
as old as the time of the Yncas ; and the place now
called Ollantay-tampu, the traditionary scene of the
events recorded in the drama, is simply called Tampu
by all other old Spanish writers. But both Molina*’
and Salcamayhua” speak of it as Ollanta-tampu,
This is a proof that the name is not of modern origin.
9 p. 90. ^ P. 101. 2 p. 112.
3 p. 37. * P^. 19.
^ See ” Ollanta, an ancient Ynca Drama, translated from the
original Quichua, hy Clements II. Markham, G.B. (Triihier, 187 IJ
^ p. 51. ^ P. 116.
XIV INTRODUCTION.
In the Introduction to my translation of the Quichua
drama,^ I gave a derivation of the word Ollanta, sug-
gested by Senor Barranca. A more probable etymo-
logy has since been given by Dr. Vicente Lopez. ^
Oil, he says, should be Uill or Villa, a legend, from
UiUani (I record) ; and Anta, the Andes — Ollanta,
”a legend of the Andes.” So that before the Spanish
conquest, as we now learn from Molina and Salcamay-
hua, there was a place called Ollanta-tampu — ” the
site of the legend, or drama of the Andes.” Salca-
mayhua mentions plays as being enacted at the fes-
tivals of the Yncas ; one called Anay-sauca, which
means literally, “How pleasant!” another ZTa^/ac/mco,
and others.
The full details of Ynca ceremonies given by
Molina furnish incidental evidence of the truthfulness
of Garcilasso de la Vega. Thus the account of the
feast of Skua, in the Royal Commentaries,^ would
serve as a very accurate abstract of the fuller and
more detailed narrative of Molina.’^ Garcilasso wrote
from memory, forty years after he had left Peru, with
the aid of letters from coiTCspondents.^ His main
object was to publish a commentary, correcting the
errors of Spanish authors who professed to give a
history of the Yncas without being acquainted with
their language. In doing this, he added much
precious information from the storehouse of his own
8 P. 11.
^ Les races Aryennes du Perou, p. 327.
1 See my translation, ii, p. 228. 2 pp_ 90-34.
^ See my translation of the Royal Commentaries, i, p. 76.
INTRODUCTION. XV
memory, and the more his work is sifted and examined,
the more clearly does it appear that he was scru-
pulously truthful, and that, allowing for the disad-
vantages under which he laboured, his statements are
wonderfully accurate. Perhaps the excellence of the
Ynca’s memory is best shown in his topographical
details. He gives the conquests of each successive
Ynca, mentioning the places through which the
conquerors marched in the gradual acquisition of their
vast empire. He enumerates three hundred and
twenty places in Peru, yet, in describing the marches,
he does not make a single mistake, nor give one of
these places out of its order, or in the wrong position.
AVhen Garcilasso’s routes of each conquering Ynca are
placed on a map, they furnish convincing proofs of the
remarkable accuracy of the author. The narrative of
Molina also supplies more than one incidental corrobo-
ration of the correctness of Garcilasso’s statements.
The words of the prayers actually offered up by the
Ynca Priests to their Deities are the most valuable
part of Molina’s report. He gives fourteen of these
prayers : four to the Supreme Being ; two to the Sun ;
one for fruitful flocks ; four for the Yncas ; two for
or to the other Iiuacas or gods, and one to the earth.
Unfortunately the Quichua words have, in many
instances, been incorrectly transcribed, so that the
meaning is not always clear ; and the translations in
Spanish, which are now given in English, are in some
cases far from literal. Under these circumstances I
have thought the best course would be to give all the
Quichua words in an alphabetical index, with the
XVI INTRODUCTION.
English meanings of those which can be recognized.^
The translations in the text give the meaning of the
Quichua with general accuracy.
The second Report, entitled “An Account of the
Antiquities of Peru,” by an Indian named Salcamayhua,
was written about forty years after the time of Molina.-
It is curious and valuable, because it gives the tradi-
tions of Ynca history, as they were handed down by
the grandchildren of those who were living at the
time of the Spanish conquest, to their grandchildren.
Salcamayhua gives two prayers which are traditionally
attributed to Manco Ccapac, the first Ynca, in the ori-
ginal Quichua, and two or three other Quichua prayers
and speeches. His narrative of events, and record of
customs and ceremonies, are valuable so long as they
are given their due place. They are entitled to a
certain authority as coming from a recipient of native
tradition, living a generation or two after the death
of the last man who had seen the Ynca empire in the
days of its glory. Salcamayhua, as an authority,
ranks after Cieza de Leon, Polo de Ondegardo, Molina,
Balboa, and Garcilasso de la Vega ; but before Span-
ish writers who were ignorant of the native language,
though they lived and wrote before his time, such as
Zarate, Fernandez, and Acosta. Montesinos both
wrote after Salcamayhua, and is totally unreliable.
The Indian Salcamayhua was intimately acquainted
with the language, which was his own, and he received
the traditions from his own people. But neither he
nor Molina corroborate one of the fabulous stories
4 Sec p. 186.
INTRODUCTION. XVll
told by Montesinos ; whose pretensions to having
received his list of a hundred kings, and other
absurdities, from the Indian Amautas or wise men,
are discredited by the absence of all corroborative
testimony. It is clear that Montesinos was ignorant
of the Quichua language, and his work, in my opinion,
is quite inadmissible as an authority.
The third document in the present collection is a nar-
rative of the false gods and other superstitions of the
Indians of the province of Huarochiri, by the Dr. Fran-
cisco de Avila, Priest of the principal village in the
province. This is one of the very few fragments from
which we can glean some slight knowledge of the
mysterious civilized nation which occupied the coast of
Peru, before the Ynca conquest. Kesearches into the
history of this coast-people are surrounded by peculiar
difficulties. The Yiicas conquered the Peruvian coast
two or three generations before the arrival of the
Spaniards, and used all their influence and power to
substitute the Quichua language, and to destroy the
separate polity and religion of the conquered race.
Hence many Quichua words appear in their traditions,
as told by Father Avila, and the student must care-
fully eliminate them, before forming any conclusions
respecting the intellectual position of the original
people of the Pacific coast. For instance, the god of
the Huarochiri is said to be Coniraya Uiracoclia, the
former w^ord being indigenous, and the latter a foreign
term introduced by the Yncas; just as we should say
the God Vishnu, combining an English and a Hindu
word. The root Con, in the words Cormriya and
XVUl INTRODUCTION.
Conopa, is the term for the deity, or for anything
sacred in the languap^e of the coast, and has nothing
to do with Quichua.
The province of Huarochiri, of which a map is
given to illustrate the curious narrative of Avila, is
very mountainous. It occupies the western slopes of
the maritime cordillera of the Andes, overhanging
the coast plain from the latitude of Lima to that of
Pachacaraac. Avila unconsciously furnishes evidence
that the inhabitants of Huarochiri originally came
from the coast. ” They declare,” he says, ” that in
the days of Coniraya their country was yuncap “and
that the crops ripened in five days.” Avila enters
into an elaborate explanation to prove that this is
impossible. But obviously the tradition referred to
the time when the ancestors of the Huarochiri people
inhabited the yuncas of the coast.
The sources of information respecting the civilized
race of the Peruvian coast are very scanty, and con-
sequently very precious. We have the silent
testimony of the grand ruins of Chimu near Truxillo,^
and m other coast valleys, of the great mounds, and
of the works of irrigation. There is a grammar and
vocabulary of their language, written by Fernando
de la Carrera in 1644 ; and the Lord’s Prayer in
Mocliica, one of their dialects, preserved by Bishop
Ore, and published at Naples in 1602. Cieza de
Leon^ travelled through the coast valleys in the early
^ Yutica is a warm tropical plain or valley.
^ Described by Ilivcro, and photographed, in detail, by Mr.
Squier. ” See my translation, pp. 233-63.
INTKODUCTION, XIX
days of the Spanish conquest, and gave an interesting
account of what he saw, to which Garcilasso de la
Vega** has added some additional particulars. Balboa^
relates the legends of the coast Indians of Lambayeque
respecting their first arrival by sea ; and the curious
report of Arriaga^ on the destruction of idols in the
provinces of Yauyos and Conchucos, has some bearing
on the people of the coast. But here again great care
must be taken to eliminate all Ynca words and ideas,
before use can be made of the report, in an inquiry
as to the Yuncas of the sea board. A still more
remarkable report was made by an Augustin^ friar,
in 1555, on the idolatry and superstitions of the
inhabitants of the province of Huamachuco, which,
like Conchucos, Yauyos, and Huarochiri, overhangs
the coast valleys. It is from these scanty materials
that some knowledge can be acquired, after careful
study, of the civilized race on the coast, and of the
extent to which branches from it had spread over the
mountainous districts of the maritime cordillera. The
most curious of these sources of information, is, I
think, the narrative of Father Avila, which has never
been printed in Spanish, and a translation of which is
now printed for the first time.
8 See my translation, ii, pp. 147, 154, 185, 193, 195, 424, 428,
460. 9 P. 89 (Ternaux Compans’ ed.)
1 Extirpacion de la idolatria del Peru, dirigido al Rey N.S., en
su real Consejo de Indias : por el Padre Pablo Joseph de Arriaga
de la Campania de Jesus {Lima, 1621.)
2 Translated into French by M. Ternaux Compans, in his Re-
cueil de Documeiits et Memoires origlnavx sur VHistoire des Possessions
Esixignolcs diUiK Vximeriqne (Paris, 1840), p. 85.
XX INTRODUCTION.
The last document in this volume is a Report by-
Polo de Ondegardo, an accomplished lawyer and
statesman who came to Peru with the President
Gasca. He was Corregidor of Charcas, and after-
wards of Cuzco, and studied the language and laws
of the Yncas with minute care, in order that he might
be better able to conduct the administration of the
provinces under his charge. The document is in the
form of a rough draft or set of notes, apparently
intended as material for a more finished report. He
describes the principle on which the Ynca conquests
were made, the division and tenure of land, the system
of tribute, the regulations for preserving game and
for forest conservancy, and other administrative de-
tails; and he points out, here and there, the way in
which the wise legislation of the Yncas ought to be
utilized and imitated by their conquerors.
These four curious papers, which have never been
printed in the language in which they were written,
are now translated for the first time ; and it is
believed that they will form an important addition to
the sources of knowledge respecting the early civiliz-
ation of the American races.
AN ACCOUNT
OF
THE FABLES AND KITES OF
THE YNCAS.
THE FABLES AND RITES OF THE YNCAS,
BY
CHRISTOVAL DE MOLINA,
Priest of the Parish of Our Lady of Healing of the Hospital for
Natives in the City of Cuzco ;’
Addressed to the Most Reverend Lord Bishop Don Sebastian pk
Artaun,2 Qf the Council of His Majesty.
As in the account which I submitted to your most illustrious
Lordship of the origin, lives, and customs of the Yncas,
Lords of this land, of the names and number of their v^ives,
of the laws they gave and the wars they waged, and of the
tribes and nations they conquered ; I also treated, in some
places, of the ceremonies and worship they established,
though not very fully ; I now propose, chiefly by reason of
the wish expressed by your reverend Lordship, to take
similar pains to describe the ceremonies, worship, and idola-
tries of these Indians. For this purpose I assembled a
number of aged persons who had seen and participated in
them in the days of Huayna Ccapac, of Huascar Ynca, and
of Manco Ynca, as well as some leaders and priests of those
days.
1 For an account of the origin of this hospital, see my translation of
O. de la Vega, ii, p. 258.
• Bishops of Cuzco —
1534. Fray Vicente de Valverde.
1543. Fray Juan Solano, to 1550.
1570. Sebastian de Artaun. Died at Lima 1584, at a Pro-
vincial Council.
1584-93. Fray Gregorio de Montalvo.
4 AN ACCOUNT OF THE
And first with regard to the origin of their idolatries, it
is so that these people had no knowledge of writing. But,
in a house of the Sun called Poquen Cancha, which is near
Cuzco; they had the life of each one of the Yncas, with the
lands they conquered, painted with figures on certain boards,
and also their origin. Among these paintings the following
fable was represented.
In the life of Manco Ccapac. who was the first Ynca, and
from whom they began to be called children of the Sun,
and to worship the Sun, they had a full account of the
deluge. They say that all people and all created things
perished in it, insomuch that the water rose above all the
highest mountains in the world. No living things survived
except a man and a woman who remained in a box, and when
the waters subsided, the wind carried them to Huanaco,^
which will be over seventy leagues from Cuzco, a little more
or less. The Creator of all things commanded them to
remain there as mitimas ;* and there, in Tiahuanaco, the
Creator began to raise up the people and nations that are
in that region, making one of each nation of clay, and
painting the dresses that each one was to wear. Those that
were to wear their hair, with hair ; and those that were to
be shorn, wdth hair cut ; and to each nation was given
the language that was to be spoken, and the songs to be
sung, and the seeds and food that they were to sow. When
the Creator had finished painting and making the said
nations and figures of clay, he gave life and soul to each one,
as well men as women, and ordered that they should pass
under the earth. Thence each nation came up in the places
to which he ordered them to go. Thus they say that some
came out of caves, others issued from hills, others from
fountains, others from the trunks of trees. From this cause,
and owing to having come forth and commenced to multiply,
^ Tia-huanacu.
^ Moon.
Plate of fine pold ; image of the Creator and of the
true Sun of the aun, called Uiiacocha-pachaya-
cbachic.
They say that a Spaniard gambled for this plate of gold
in Cuzco,^ as I shall presently mention in its place, for now
I want to proceed with the lives of other Yncas.
» See a. de la Vega, i, p. 272.
ANTIQUITIES OF PERU. 85
They say that Mayta Ccapac Ynca was very wise, that he
knew all the medicines, and could foresee future events. On
occasion of the Ccapac Ray mi, in honour of Uiracocha
Pachayachachi, they held a solemn festival, which lasted for
a whole month. The Ynca said many times, in the evenings
after the days of festivity, that the feast will soon be over,
and then comes death, as the night follows the day, and as
sleep is the image of death. The festival, he would say, is
the type of the true festival, and fortunate are those reason-
ing creatures who shall attain to the true feast of eternity,
and know the name of the Creator ; for men do not die like
beasts. In consequence of these reflections he kept a fast
in Toco-cachi,^ with great mourning, only eating one row of
grains from a mazorca of maize, each day, and so he passed
a whole month.
This Mayta Ccapac had a son named Ccapac Yupanqui*
by Mama Tancapay-yacchi. He had another son Apu Urco
Suaman Ynti Cunti Mayta, and another Jlrco Huaranca.
Their descendants multiplied so as to form the TJsca Mayta
Ayllu and Huanaynin Ayllu;^ though Ccapac Yupanqui was
the heir, who was most successful in arms.
After the death of Mayta Ccapac, many great Curacas
and chiefs of this kingdom submitted to his son Ccapac
Yupanqui. They say that, in his time, they invented the
sacrifices of capaucha-cocuy , burying virgin boys with silver
and gold; and of the arpac with human blood, or with white
lambs called iiracarpaiia, cuyes,^ and grease. It happened
one day that the same Ynca Ccapac Yupanqui wished to
witness how the huacas conversed with their friends, so he
entered the place selected, which was in a village of the
3
A suburb of Cuzco. See G. de la Vega, ii, p. 249.
* This son of Mayta Ccapac was called Ccapac Yupanqui because,
when lie was a child, his father said, ” Ccapacta tacmi ytipanguV’^
” Thou also shalt count as one rich in all virtues.”
* See O. de la Vega^ ii. p. 531. Hxianayuin is, I think, a clerical error
for Huahuanina. * Guinea pigs.
86 AN ACCOUNT OF THE
Andes called Capacuyo. When the young Ynca entered
among these idolaters, he asked why they closed the doors
and windows so as to leave them in the dark, and they all
replied that in this way they could make the huaca come,
who was the enemy to the name of God Almighty, and that
there must be silence. When they had made an end of
calling the Devil, he entered with a rush of wind that made
them all in a cold sweat of horror. Then the young Ynca
ordered the doors and windows to be opened, that he might
know the shape of that thing for which they had waited with
such veneration. But as soon as it was light the Devil hid
its face, and knew not how to answer. The dauntless Ynca
Ccapac Yupanqui said — “Tell me what you are called^’; and,
with much shame, it replied that its nameVas Cana-chuap
yauirca. The Ynca then said — “Why are you so frightened
and ashamed ? If you can grant children, long life, good
fortune, coycollas and huacanquis, why do you stand there
like a criminal without raising your eyes ? I tell you that
you are some false deceiver ; for if you were powerful you
would not be afraid nor hang down your head. I now feel
that there is another Creator of all things, as my father
Mayta Ccapac Ynca has told me.” The figure of this devil
was ugly, with a foul smell, and coarse matted hair. It fled
out of the house, raising shouts like thunder; and they say
that from that time all the huacas feared the Yncas ; and
the Yncas also used the yacarcay, in the name of the Crea-
tor, as follows : —
Hurinapachap hicrinpachap, cochamantarayocpa camaquimpa
tocuya pacopa sinchinauiyocpa manchaysimiyocpa caycasicachun cay-
huarmicachun nispacamacpa sutinrammica machiyqui pincanqui may-
canmicanqui y mactamninqui rimayTii.
With these words the Yncas made all the huacas tremble ;
although they had not left off performing capacochacocuy.
If these Yncas had heard the gospel, with what love and joy
would they have believed in God ! They say that this Ynca
ANTIQUITIES OF PERU. 87
Ccapac Yupanqui had a son, by his wife Mama Gorillpay-
cahua, named Ynca Ruca, at whose birth there was much
festivity. But the Ynca did not entirely separate himself
from idolaters, as he allowed the huacas of each village to
be worshipped. It is said that the Ynca sent men to search
for the place called Titicaca, where the great Tonapa had
arrived, and that they brought water thence to pour over
the infant Ynca Ruca, while they celebrated the praises of
Tonapa. In the spring on the top of the rocks, the water
was in a basin called ccapacchama quispisutuc unuJ Future
Yncas caused this water to be brought in a bowl called
curi-ccacca,^ and placed before them in the middle of the
square of Cuzco, called Huacay-pata : Cusi-pata : where
they did honour to the water that had been touched by
Tonapa.
In those days the Curacas of Asillu and Hucuru told the
Ynca how, in ancient times, a poor thin old man, with a
beard and long hair, had come to them in a long shirt, and
that he was a wise councillor in affairs of state, and that his
name was Tonapa Vihinquira. They said that he had
banished all the idols and hapi-nunu demons to the snowy
mountains. All the Curacas and chroniclers also said that
this Tonapa had banished all the huacas and idols to the
mountains of Asancata, Quiyancatay, Sallcatay, and Api-
tosiray. When all the Curacas of the provinces of Ttahuantin-
suyu were assembled in the Huacay-pata, each in his place,
those of the Huancas said that this Tonapa Varivillca had
also been in their land, and that he had made a house to
live in, and had banished all the huacas and hapi-nunus in
the province of Hatun Sausa Huanca to the snowy moun-
tains in Pariacaca and Vallollo. Before their banishment
these idols had done much harm to the people, menacing
the Curacas to make them offer human sacrifices. The
‘ Ccapac, ” rich.” Chama, ” joy.” Qidspisutu^ ” crystal drops”.
Unu, “water.” * ” Golden Rock.”
88 AN ACCOUNT OP THE
Tnca ordered that the house of Tonapa should be preserved.
It was at the foot of a small hill near the river as you enter
Xauxa from the Cuzco road, and before coming to it there
are two stones where Tonapa had turned a female huaca
into stone for having fornicated with a man of the Huancas.
It was called Atapymapuranutapya, and afterwards, in the
time of Huayna Ccapac Ynca, the two stones declared to the
people that they were huacanqui coycoylla. In those days
there were also huacanquis in the wilderness of Xauxa, and
before coming to Pachacamac, and in a nest of the suyuntuy
(turkey buzzard) and stones in Chincha-yunca.
The Ynca Ccapac Yupanqui commenced the building of
the fortress of Sacsahuaman. He extended his territory to
Vilcanota, where he found a huaca called Rurucachi, and in
returning he found another huaca in the village of Huaruc
called Uiracocha^nparaca besides- the huacas of Yanacocha,
Yacachacota, Yayanacota de Lanquisupa, Achuy Tupiya,
and Atantacopap. Ccapac Yupanqui exclaimed: — ‘^’^ How
many false gods are there in the land, to my sorrow and
the misfortune of my vassals ! When shall these evils be
remedied ?” But he returned to Cuzco without doing more
harm to the huacas ; for in those days there were very few
Apu Curacas who had not their huacas, and they were all
deceived by false gods.
When the Ynca died, he was succeeded by his son the
Ynca Ruca, who received the tupac-yauri, tupac-cusi, and
tupac-pichuc-llautu. This Ynca Ruca understood the
making of cloth of cumpis,^ and he was a great patron of
dancing, so that in his time nothing was done but dancing,
eating, drinking, and other enjoyment. Idolatrous rites
increased, and people devoted themselves to the worship of
huacas; for the chiefs and people always follow the example
that is set them by their sovereign.
They say that the eldest son of this Ynca Ruca was named
9 Fine cloth. See G. de la Vega, ii, p. 324.
ANTIQUITIES OF PERU. 89
Yahuar-huaccac^ Ynca Yupanqui. His motlier was Mamicay-
cliimpu ; and at his birth there was a grand feast. The
square and all the streets were filled with arches of feathers,
and the house of Curicancha was entirely covered with rich
plumes, both within and without. They played on eight
drums, and sang the ayma, torca, cayo, and hualima cha-
mayuricssa, and haylli, and cacltra, giving thanks to the
Creator, and saying . —
Hananhamuyrac chiccha hurincMccha apu hinantima lluttactic-
cicapac runahuallpac llaychunca muchay cuscayqui allcaFianiy huan
chipicnispa hullpaycuscayqui riacllahuay mayucuna pachacunaripis
cucunari callapallatichinay hancmtarac cahariusinay llapan concay-
qui raurac manayllay quihuanpas ynya y cuspalla rochocallasun
cusicullasun ancha hinalla taclica nispardcusun.
While they were all singing in the Huacay-pata, they say
that the infant wept bloodj an unheard of miracle, which
caused much alarm, and hence the name Yahuar-huaccac
Ynca. His father the Ynca diligently searched for some
one who could interpret the meaning of this incident. In
those days the hualla-huisas, cunti-hulsas, cana-huisas were
great sorcerers ; and there assembled such a vast number
of canchus, carcaft, umus, uscatus, huisas, that there was not
room for them all in Cuzco. The Ynca did not like to con-
fide his secrets to so many, lest the people should lose their
veneration for him, so he reprehended them publicly, say-
ing that there were many wise men but little wisdom, and
he dismissed them ; but these enchanters, necromancers,
wizards, and witches returned with more liberty than they
had had before, and their idolatrous practices increased.
The Ynca Euca died, and left the sovereignty to his eldest
son Yahuar-huaccac Ynca Yupanqui, who began by being
very free and liberal, but was finally so impoverished that
he was obliged to draw tribute from the provinces, for the
expenses of his house. At last the people rose in rebellion,
1 See G. de la Vega, i, pp. 327, 347 ; ii, 62.
90 AN ACCOUNT OF THE
and, seeing this, the Ynca dissimulated, so that the people
became quiet and brought him all kinds of presents. They
say that this Ynca ordered the prisons to be made outside
the town, that he might not see the punishment of criminals.
As he grew old he began to undertake conquests, and
ordered dresses to be made with plumes, and purapuras of
gold and silver, and of copper for the soldiers, to put on the
breast and shoulders as a protection against arrows and
spears ; and he distributed these among his captains and
soldiers.
This Ynca^s eldest son was named Uira-ccocha Ynca
Yupanqui, whose mother was Mama Chuqui – cJiecya, a
native of Ayamarca, and great-great-grand-daughter of To-
cay Ccapac. In the festival of his birth they represented
plays called anay saoca^ hayachuco, llama-llama haiiamsi.
The Ynca marched round Cuzco with his army, without
making war upon any enemy. On his death he left the
Ynca Uira-ccocha to succeed him.
The Ynca Uira-ccocha was married to Mama Runtucay, a
native of Anta, and at the marriage and coronation all the
people assembled, and among them Chuchi-ccapac of the
Hatun-Collas, who came in a litter with his guards and
servants, and with his idol or huaca richly adorned ; and he
often disputed with the Ynca, saying : —
Cam Cu2C0-Ccapac mica Colla-Ccapac hupyasumicusu rimasu
amapirima Tmca coUque tiya cam chuqui tiya. Cam Uiracochanpa-
chayachi viucha. Nuca Ynti-muclia?
At last the Ynca, being affable and friendly, assented ;
for he is said to have been too gentle. His chief employ-
ment was the building of houses, and of the fortress on the
Sacsahuaman, and to cultivate and plant quiscuar and molli
trees ; but he neglected all warlike pursuits. He had a na-
2 Thou art Lord of Cuzco. I am Lord of the Collas. I have a silver
throne. Thy throne is of gold. Thou art a worshipper of Uira-ccocha-
Pachayachachi. I worship the Sun.
ANTIQUITTES OP PERU. 01
tural son named Ynca Urcu, to whom he renounced the king-
dom during his life time. This Ynca Urcu undertook the con-
quest of Colla-suyu with a great army. Before setting out
he sent a haughty demand for tribute, but all the tribes,
which had not acknowledged him as their lord, refused
compliance. Ynca Urcu then set out with a powerful army,
and undertook the conquest without securing the loyalty of
the intervening tribes. He passed through the country of
the Caviiias, taking with him the statue of Manco-Ccapac,
to secure good fortune for himself. But he was defeated
and killed at Huana-calla, by the hand of Yamqui Pachacuti,
the chief of Huayra-Cancha. Then the Hanco-allos and
Chancas besieged the city of Cuzco, which roused the Ynca
Uira-ccocha Yupanqui from his careless ease. He knew
not what course to pursue, and applied to the Hanco-alloa
and Chancas. Eventually he came out to arrange a peace,
to Yuncay-pampa. Then his legitimate son, named Ynca
Yupanqui, whom his father detested, was afflicted at the
sight of his capital encompassed by an enemy. His heart
was emboldened and he took the road to Cuzco, but before
he arrived at Callachaca, as he travelled along the road
alone, he saw a very fair and beautiful youth on the top of a
rock, who said : ” son, I promise, in the name of the
Creator, on whom you have called in your troubles, that he
has heard you, and will give you the victory over your ene-
mies. Fight then without fear.” He then disappeared,
and the prince felt at once emboldened and capable of com-
mand. On reaching his palace, he cried out, saying : —
”Cuzco Ccajoac pac churacllay yana paJmay may pimcanqui.”
Then he entered the house of arms, and took out all the
offensive and defensive weapons. At that juncture twenty
Orejones arrived, his relations, sent by his father. He armed
all the men and women and, entering the temple, he took
the tupac-yauri^ and ccapac unancha/^ and unfurled the
3 Sceptre. * Standard.
92 AN ACCOUNT OF THE
standard of the Yncas. The city became a fortress, and the
enemy commenced the attack, but the prince had forgotten
the tupac-yauri. At the first encounter, the prince Ynca
Yupanqui was knocked down by a stone from a sling, and
remained half insensible. Then he heard a voice from
heaven saying that he had not got the sceptre of tupac-yauri.
So he went back to the temple and took the sceptre, and
returned to the battle, encouraging the captains and soldiers
to fisrht. Meanwhile an old Ynca, a near relation of the
prince’s father, named Tupac Ranchiri, who was a priest of
the Ccuricancha, set some stones in a row, and fastened shields
and clubs to them, so that they might look at a distance,
like rows of soldiers sitting down. The prince, looking out
for succour from his father Uira-ccocha Yupanqui Ynca, saw
these rows from a distance, and cried out to the supposed
soldiers to rise, as his men were on the point of yielding.
The Chancas continued the attack with increased fury, and
then the prince saw that the stones had become men,
and they rose up and fought with desperate courage and
skill, assaulting the Anco-allos and Chancas ; so the prince
gained a victory, and followed the enemy to Quizachllla,
where he beheaded the chiefs of the hostile army, named
Tomay-huaraca, Asto-liuaraca, and Huascci-Tornay Rimac.
He thus gained a great victory ;^ and they say that a widow
named Glianan Coricoca fought valiantly in the battle like a
soldier. The prince sent presents of the heads of the Chancas
and Anco-Allos to his father. But the Ynca Uira-ccocha
Ynca Yupanqui was ashamed to return to Cuzco, and lived
at Puna-marca until his death. The young prince Ynca
Yupanqui assembled more troops, and followed the Anco-
Allos and Chancas, overtaking them at the river Apurimac,
where the flying enemy killed one of the bravest of the Ynca
captains, named Vilcaquiri, by hurling a stone upon him.
* This is the same battle described by Garcilasso de la Vega^ ii, p,
53.
ANTIQUITIES OF PERU. 93
He exclaimed to the prince, ” Is it possible that I must die
without having fought or gained any glory ?’^ They hollowed
out the trunk of a tree, and buried the body in the tree,
and the fruit of that tree yields a medicine called villca,
which is good for all heated and feverish humours.^
The Ynca Yupanqui followed the enemy as far as Anda-
huayllas ; and, on his return to Cuzco, he undertook the
conquest of Colla-suyu ; and other provinces submitted
peaceably. Among them was that of the famous chief Yam-
qui-Pachacuti, whom the prince thanked for the death of
Ynca TJrcu, his brother. And the prince took “his name and
added it to his own, which became Pachacuti Ynca Yupan-
qui, He conquered all the land of the Colla-suyu, and invaded
the provinces of the Chayas and Caravayas, where he de-
stroyed a famous idol. He subdued the Chayas and 011a-
cheas, and, leaving a garrison in Ayapata,”’ he returned to
Cuzco. He next marched to the country of the Chancas
with fifty thousand men ; and at Vilcas-huaman he found
seven huacas in the form of very great Cui-acas, black, and
very ugly. They were called Ayssa-vilca, Pariacaca, Chin-
chacocha, Huallallu Chuqniracra ; and two others of the
Canaris. The prince took them .and sent them to Cuzco, to
work at the Sacsahuaman fortress, and also afterwards to
labour at the look-out towers on the sea-shore, at Chincha
and Pachacamac. Then Pachacuti Ynca Yupanqui con-
quered the provinces of the Angaraes, Chilqui-urpus, Pu-
canas, and Soras. He received news that the Huancas were
preparing for war at Taya-cassa ; so he encamped at Pau-
caray and Rumi-huasi, where he formed three armies, which
were to invade the valley of Hatun-Huanca-Sausa simulta-
neously. They advanced from Paucaray, but the enemy
« Huillca^ a tree, the fruit of which, like the hipin, is a purgative. —
Mossi, p. 127.
‘ Ollachea and Ayapata are villages to the eastward of the Andes, in
Caravaya.
94 AN ACCOUNT OP THE
submitted, and brought in provisions, and presents of
maidens. The Ynca was pleased at the peaceful submission
of these people, and he promised to confirm their three
Curacas in their lordships, conferring upon them the addi-
tional title o^ Api( ; and he ordered one of them to be given
shoes of gold. He then entered the valley of Sausa in pur-
suit of his enemy Anco-allo, passing by Tarma, Colla-pampa,
Huanucu, and Huamalies, and Cassamarca, until he reached
a province where the people feasted on their dead. He con-
tinued to advance until he came to the province of the
Canaris, which was full of sorcerers and huacas. Thence he
marched to Huanoavillca ; but the Anco-allos entered the
forests, leaving their idol behind them.^
The Ynca Pachacuti obtained great sums of gold, silver,
and umina (emeralds) ; and he came to an island of the
Yuncas, where there were many pearls called churitp-mamam,
and many more uminas. Thence he marched to the country
of Chimu, where was Chimu Ccapac, the chief of the Yuncas,
who submitted and did all that was required of him. The
Curaca of Cassamarca, named Pisar-Ccapac, did the same.
The Ynca then marched along the coast to Rimac-yuncas,
where he found many small villages, each with its huaca.
Here he found Chuspi-huaca, and Picma-huaca, and a great
devil called Aissa-villca. He then advanced, by Pachaca-
mac, to Chincha, where he found another huaca and devil.
Returning to Pachacamac, he rested there for some days.
At that time thei^e was hail and thunder, which terrified the
Yuncas. The Ynca did not demand tribute here, as he had
done in the other provinces.
He then pursued his way without stopping, by Mama
and Chaclla to Xauxa, and went thence to Huancavilca,
where he found two natural springs flowing with chicha, at
a time when all his soldiers were sufferinsr from thirst. The
o
* See the account of the flight of Hanco-hualla (Anco-allo) in G. de la
Vegn, ii, pp. 82 and 329.
ANTIQUITIES OP PERU. 95
natives presented him with ychma (colour), and the Yauyua
brought him gold and silver. He next came to Huamanin,
near Villcas, where he had first seen the seven evil liuacas.
In Puma-cancha/ a very hot place before coming to Villcas,
his eldest legitimate son was born, named Amaru Yupanqui,
and he rested there for some days. Here the news arrived
of a miracle at Cuzco. A yauirca or araaru, a ferocious
creature, half a league long and two brazas and a half wide,
with ears, eye-teeth, and a beard, had come forth from the
mountain of Pachatusan, and entered the lake of Quichui-
pay. Then two sacacas (comets) of fire came out of Ausan-
cata, and went towards Arequipa; and another went to-
wards some snowy mountains near Huamanca. They were
described as animals with wings, ears, a tail, and four legs,
with many spikes on their backs ; and from a distance they
appeared to be made of fire. So Pachacuti Ynca Yupanqui
set out for Cuzco, where he found that his father, Uira-
ccocha Ynca Yupanqui, was now very old and infirm.
Then were celebrated the festivals of his return, and of
the Ccapac Eaymi of Pachayachachi, with great rejoicing.
The Curacas and Mitmays of Caravaya brought a chvqui-
cJiinchay, which is an animal of many colours, said to have
been chief of the uturuncus} This Ynca caused all the
deformed and idiotic persons to be employed in making
clothes. He was very fortunate in arms. When his father
died, the mourning was vicuna wool of a white colour ; and
the soldiers were ordered to carry the body of the old man,
with his arms and insignia, through the city, singing a war-
song and bearing their shields and clubs, their llaca-chuquis/
chasca-chuquis, suruc-chuquis. The women came forth in
another procession, with their hair shorn, and dressed in
black, and their faces blackened, flogging themselves with
^ The deep hot valley of the river Pampas.
• Jaguars.
* Llaca, a plumed lance (^Mossi).
96 AN ACCOUNT OP THE
quichuas and coyas, secsec, sihuicas.^ They say that these
women mourned for a whole week, and sought for the body
of the dead Ynca.
Afterwards Pachacuti undertook the conquest of the
Cunti-suyus, and in the Collao he fell in with the Collas and
Camanchacas, who are great sorcerers. Thence he marched
to Arequipa, Chancha, and to the Chumpivillcas, and thence
to Parina-cocha, retuniing to the city by the country of the
Aymaraes, ChoUques, and Papris. At that time they say
that the Capacuyos sent a poor man with hiiltis (clay pots
in which they keep llipta), who gave Pachacuti Ynca a blow
on the head with the intention of killing him. The man
was tortured, and confessed that he was a Cavina of the
QuiquijanaSj and that he had come to kill the Ynca at the
request of the Capacuyos. So the Ynca ordered the pro-
vince of the Cavinas to be laid waste; but they said that the
fault was not theirs, but the Capacuyos, whose Curaca was
Apu Calama Yanqui, and who numbered near 20,000 men,
besides women and children. They were all put to death.
They say that they tried to murder the Ynca, by advice of
their huaca, Canacuay.* Then the Yuca’s second son was
born, named Tupac Ynca Yupanqui ; and the Ynca under-
took the conquest of the Antisuyus with 100,000 men. But
the huaca of Canacuay sent forth fire, and stopped the
passage with a fierce serpent which destroyed many people.
The Ynca raised his eyes to heaven and prayed for help with
great sorrow, and a furious eagle descended, and, seizing
the head of the serpent, raised it on high and then hurled
it to the -ground. In memory of this miracle the Ynca
ordered a snake to be carved in stone on the wall of a terrace
in this province, which was called Anca-pirca.
» Xhichca of 3fossi (148) ; secsec of Mossi (278) ; sihui of Mossi
(235). Different kinds of thorn bushes.
* Name of the mountain between Paucartampu and the eastern
forests.— See G. de la Vega^ i, p. 330.
ANTIQUITIES OF PERU. 97
The Ynca returned to Cuzco, and he was very old. News
came that a ship had been seen on the sea; and after another
year a youth entered the city with a great book which he
gave to the old Ynca and then disappeared. The Ynca
fasted for six months in Tococachi without ceasing. After-
wards the Ynca Pachacuti resigned the kingdom to his son
Amaru Tupac Ynca^ who would not accept it, but devoted
his time to farming and building. Seeing this, Pachacuti
transferred the succession to his second son, Tupac Ynca
Yupanqui, whom all the tribes joyfully acknowledged. So
he was crowned, and the sceptre called Tupac-yauri was de-
livered to him. He ordered that the soldiers of all the
tribes should assemble in Cuzco, for he had heard that there
was a rebellion in Quito. He marched to conquer the rebels
with twenty thousand men ; and another twelve thousand
with their wives as garrisons and mitimaes.^ He ordered
the troops to join him from all part^, he punished the
rebels, removed them from their native land to other parts,
and divided the spoils among his soldiers. He distributed
rich dresses of cumpis and puracalmas of plumes, shields,
pura-puras of gold and silver ; and to the officers shirts of
gold and silver, and diadems called huacra-chucu.^ Thus
he arrived at Quito, always gaining the victory, and after-
wards he returned to Tumipampa, after leaving mitimaes in
Cayambis ; but he did not punish the’ natives because they
made very humble excuses and were pardoned.
In those days there was a great famine which lasted for
seven years, and during that time the seed produced no
fruit. Many died of hunger, and it is even said that some
ate their own children. The Ynca was then living at
Tumipampa. They say that Amaru Tupac Ynca, during
those seven years of famine, obtained large harvests from
* Colonists.
‘ Huacra^ a horn; and chucu, a head-dress. This was the name of a
large tribe near Cassamarca. — See G. de la Vega, ii, p. 322.
98 AN ACCOUNT OF THE
his farms at Calla-chaca and Lucrioc-chulloy that the dews
always descended upon them at night, and that frost never
visited them, insomuch that the people would have wor-
shipped him by reason of the miracle ; but Amaru Tupac
would not consent to this insult to the Creator. He rather
humbled himself, feeding the poor during the seven years
of famine. For his disposition was to be humble and meek
to all. He had filled- the collcas or granaries with food
many months before. His descendants were the Ccapac-
Ayllu. At that time Huayna Ccapac Ynca was born in
Tumipampa, a town of the Canaris, his father being Tupac
Ynca Yupanqui, and his mother Coya Mama Anahuarqui.
The Ynca built the great palace of Tumipampa-Pachacanaac ;
and all the sorcerers were pardoned in honour of the prince’s
birth, at the intercession of his mother, they having been
condemned to death. For the Ynca Tupac Yupanqui had
always been a gre’at executor of justice upon llaycas and
umus, and a destroyer of huacas, but not for this did they
cease to increase in number.
Eventually the Ynca returned to Cuzco, sending a cap-
tain in advance, named Arequi Ruca, with twelve thousand
men, by the coast road, that he might visit the provinces
and punish all rebels. The Ynca went direct to Cuzco,
taking with him Cayambis, Canaris, and Chachapuyas as
labourers. He also took many girls of the Quitus, Quilacus,
Quillasencas, Chachapuyas, Yuncas, Huayllas, and Huancas,
as chosen maidens for Tied Ccapac Uiracochan Pachacya-
chachi, called Yurac-aclla, Huayra-aclla, Paco-aclla, and
Yana-aclla j^ and much wealth of gold and silver and pre-
cious stones, and plumes of feathers. He then ordered
that all the provinces from Quitu to Cuzco should make
farms and collcas or granaries, roads and bridges and tam-
jpus ;^ that there should be acllas,^ in all the provinces,
‘ See p. 82. « Inns.
^ Chosen virgins.
ANTIQUITIES OP PERU. 99
officers of ciimpis,^ smiths, Paucar-camayoc, Pillcu-camayoc,^
and garrisons of soldiers for the security of the land, and
hampi-camayoc? The Ynca also gave orders that every
village should supply food for the poor.
When the Ynca approached Cuzco, where Pachacuti
Ynca Yupanqui had remained with thirty thousand men of
war, the old man came out to meet him as far as Yillca-
cunca, with his chiefs or Apu Curacas, in litters ; and the
two armies made a most brilliant appearance with their
gold and silver and rich plumes. The two forces imitated
skirmishes, and the good old man, from joy at seeing his
son and grandson, made his son a general, and his grandson
master of the camp. He then sent half his army with
Uturuncu achachi^and cagir ccapac (this cagir ccapac means
a vice-general or viceroy), and with all the Apu Curacas,
that they might all be in order of battle on the Sacsahuaman
fortress, to defend the city ; that his grandson, Huayna
Ccapac, might have a battle with fifty thousand men all
armed with gold and silver. This was done by way of a
representation or comedy, and those in the fortress were
conquered, who were Cayambis and Pastus, and their heads
were cut off (which was done by anointing them with the
blood of llamas) and put upon lances. Then there was a
triumphal march, with the haylli/ to the Ccuricancha, where
they offered up their prayers to the simple image of the
Creator. Then the captains came forth by the other door
to the square of Huacay-pata-Cusi-pata, with the song of the
quichu, and the Curacas sat on their tiyanas^ in their order.
Here also sat Pachacuti Ynca Yupanqui, with his sons
Tupac Ynca Yupanqui, and Amaru Tupac Ynca, all on
1 Fine cloth. * Keepers of plumes and garlands.
3 Doctors. Hampi, medicine.
* Name of a general. The words mean ” Grandfather of a jaguar”.
But Achachi is a grandfather in the Colla language, Inr- •Quichua a
grandfather is Machu. He was probably a Colla general.
» Song of triumph. ‘ Thrones.
100 AN ACCOUNT OF THE
equal tiyanas made of gold, all richly dressed with their
ccapac-llautus,’^ and the old man held the golden sceptre of
tujpac yauri, while his sons only had cJiamjns^ of gold.
But the administration of the empire was left to Tupac
Ynca Yupanquij and his child Huayna Ccapac remained in
the Gcuri-cancha without coming forth during that year.
The festival of Ccapac Raymi was kept with great solem-.
nity by the three ministers of the temple of Ccuricancha,
Apu-Rimac, and Auqui-Challcu-Yupanqui, and Apu-cama ;
who called the Ynca their son, and his house was on the
site of the present convent of San Agustin.
At this time the old Pachacuti Yupanqui died, seeming
to fall asleep, without feeling any pain, at whose death
there was much mourning, and food, wool, and clothing
were distributed among the poor, throughout the kingdom,
and many old captains were buried with him, together with
all his pages, whom, it was said, he would require for his
service in the other life. They made them drunk befoi’e
they were put to death. They say that this Pachacuti
Ynca Yupanqui had great store of gold and silver, which
was kept in a vault, divided into three chambers, in the
valley of Pisac. The body of Pachacuti was placed in the
house of the dead bodies of the other Yncas and their
wiveSj where they are embalmed and arranged in their
order, each in its recess.
On his death the provinces of the Puquinas and Collas
rebelled, from A^illcanota to Chacamarca, with all the JJrco-
suijus of Achacache, Huancane, Asillu, and Asancaru, and
they made their fortress in Llallahua Pucara with two
hundred thousand men ; but as this fortress could not con-
tain them all, those who had least courage went into two
other strongholds in the province. So Tupac Ynca Yupan-
qui assembled an army to attack them ; and the Hanan-
Quichuas and Hurin-Quichuas, confident in their prowess,
‘ Royal fringe. s Battle-axes.
ANTIQUITIES OF PERU. 101
petitioned to be allowed to marcli against the enemj. At
last the Ynca yielded to their importunity, and a very
powerful army of twelve thousand Quichuas marched from
Cuzco, full of confidence, well armed, taking with them a
huaca, or idol.
They began to fight in Huarmi-Pucara^ with the women
of the Quillacas, and the Quichuas were defeated. They
retired to the principal fortress of Llahua-pucara, where
they were besieged by the Collas and entirely cut to pieces.
One man escaped, and brought the news to Tupac Ynca
Yupanqui, who mourned for the flower of his army. Then
he set out himself from Cuzco with one hundred and twenty
thousand men, and marched against the Collas, laying siege
to the said fortress of Llallahua-pucara. This siege lasted
for three years. Then the Collas offered ‘up sacrifices to the
sun, of children and cuis,^ and from the air there was an
encouraging answer to their Tayta^ (Tayta means a minister
of the huacas). Then they waged war upon the Ynca with-
out any fear ; but it fell out very differently from what they
expected, for the Ynca attacked these Collas with renewed
fury, and there was much bloodshed. Next day the Collas,
to strike terror among the troops of the Ynca, began to
sing and beat drums, after which there was another battle
without any decisive result. On the third day the Ynca
and his captains renewed the assault at sunrise and drove
back the Collas. Then Chuchi-Ccapac and his chiefs escaped
to the province of the Lupacas dressed as women. They
were brought before the Ynca in the town of Cac-yaviri,
with the huaca of Ynti and other huacas. Tupac Ynca
Yupanqui ordered the chiefs and the huacas to be placed in
the centre of their army of one hundred thousand men,
where they were insulted, and, to increase the affront, he
sentforthe huyachucos, suyuntus,^ llama-llamas, and chunires
‘ Huarmi, a -woman. Pticara, a fortress. ^ Guinea pigs.
* Tai/ta means father, master. ‘ Turkey buzzards.
102 AN ACCOUNT OP THE
to trample upon them, and eventually they were thrown into
the lake of Urcos, while the Collas were brought in triumph
to Cuzco. In memory of these cruel wars of the Collas, the
Ynca ordered two darts of gold and siver to be placed in
Villcaiiota, and he left Tnitimaes and garrisons of loyal men
for the security of the conquered provinces.
The Ynca then assembled 200,000 men to undertake a
new conquest in the Andes, naming Uturuncu Achachi as
general of the army, and Ocapac Huari, Poqui-llacta, and
others of the Chillquis, Papris, and Canas, as officers. These
did good service in the conquest of the provinces of Mana-
resu and Upatari, as far as the confines of Huancavillca on
one side, and to Caravaya on the other, where they met with
a province inhabited entirely by women, called flttarmi-awca.*
They then crossed a river of great volume ; but at first, as
no man could pass over, some audacious monkeys, belonging
to a chief of the Manares, went across, and secured ropes and
cables after overcoming great difficulties. This province is
called the Golden, and in it they found a great and rich
land called Escay-oya,^ with a very warlike race of people
who were said to be cannibals ; and they make such deadly
poison, that it would seem they have a pact with the devil.
They fought two desperate battles, and in the third they
were defeated by the soldiers of the Ynca, not because they
were less brave, but by superiority of arms and discipline.
They say that while these new provinces were being num-
bered, and while arrangements were being made for leaving
garrisons, news came that Tupac Ynca Yupanqui had
banished a captain to a province of the Chirihuanas.^
The captain, Apu Quillacta, proclaimed this news to his
people, and they returned to their own land, leaving the
Ynca army with the general, Uturuncu Achachi. This was
the reason that the Escay-oyas, and Upataxis, and Manares
* Huarmi, a woman. Auca^ a soldier. * Illegible in MS.
* This passage is obscure.
ANTIQUITIES OF PERU. 103
again took up arms, for tlie forces of Uturuncu Achaclii
were reduced ; and he returned to Cuzco, abandoning the
conquests made by the labours of three armies and at great
cost of Hves. If this had not happened these provinces
would now be subject to the crown of Spain, and their
inhabitants would have been Christians ; but our Lord
knows it, and has reserved this good work for another time.
In those days the Ynca sent Cacir Ccapac as visitor-
general to the land, giving his commission in lines on a
painted stick ; and before his departure Colla-chahuay,
the Curaca of Tarma, in Chinchaysuyu, was sent to travel
through the country, and eat and drink with all the Curacas,
for this Collcachahuay was the greatest eater and drinker
that God had created in those parts.
The Ynca was in the fortress of Sacsahuaman with all his
officers when Apu-Quillacta and his twelve thousand men
of CoUa-suyu returned, and complained of the ill-treatment
of the exiles. The Ynca excused himself, saying that he
knew nothing of it. Then news came that the Chillis were
assembling warriors to attack the Ynca, and he sent a cap-
tain against them with twenty thousand men, and twenty
thousand of the Huarmi-aucas. The two commanders
marched as far as the Coquimpus, Chillis, and Tucumans,
who were easily subdued, and a great quantity of very fine
gold was brought back to Cuzco. When the Ynca received
this large quantity of gold, he ordered plates of it to be
made to cover the walls of the Ccuricancha. In the feast of
Ccapac-Raymi it was the usual custom of the Ynca to
invite all the people of Ttahuantin-suyu to drink in their
order. The Caracas and common people murmured that
there was stint in the liquor ; and when this came to the
ear of the Ynca, he ordered enormous querns’^ for the ensuing
year, when portentously large q uerus were given three times
in the day.
* Bowls.
101 AN ACCOUNT OP THE
At this time there came from the Andes of Upatari three
hundred Antis laden with gold in dust and tubes, and at the
moment of their arrival it began to freeze, and all the crops
were frozen to the roots. So, by advice of the old council-
lors, the Yncar ordered the three hundred men to carry
their loads of gold to Pachatusun, a very high hill, and there
to have them buried. So the unforbunates were killed and
buried as a welcome.
The Ynca died, being very old, as well as his brother
Amaru Tupac Ynca, who had attained a great age. Both
the brothers died in the same year, leaving Huayna Ccapac
Ynca as their heir, and Apu Hualpaya as governor, for the
heir was of tender age. They mourned for the Ynca as they
had done for Pachacuti, forming two armies, one of men
and the other of women, and they buried many yanas,^
jpachacas,^ women, and servants, who were beloved by the
Ynca. The barbarous captains thought that their Ynca
would require to be served in t^e next world by these
people. They say that this governor and coadjutor intended
to raise himself to be ruler of Ttahuantin-suyu, and
that he ordered troops to be secretly assembled from all
parts for a given day. They say that this governor began
to worship the sun and moon and thunder; and Huayna
Ccapac, being a young child, also adored them, and all
things that were put into the Ccuricancha by his ancestors,
supposing that they were put there to be worshipped. And
they say that the governor assigned estates for these false
gods, and that some evil disposed Curacas executed his
orders with alacrity.
This Hualpaya was now ready to rebel without the know-
ledge of the provinces ; and one night a bastard uncle of
Huayna Ccapac was lying half awake and half asleep, very
early in the morning, when he saw troops headed by Hual-
paya surrounding the city, and pointing their arrows at the
* Servants. ” Officers in command of a hundred men.
ANTIQUITIES OF PERU. 10
K
child Huayna Ccapac. This was a dream ; but the uncle
jumped up as if it had been true, went to the house of Cuys
Manco, and assembled all the councillors. The governor
entered the chamber where twelve grave councillors were
assembled, and asked the cause. The uncle had told them
his dream, and they made him repeat it three times. Then
one ordered the friends of the governor to be seized,
another that fifty men should watch the roads and see if
anything unusual was on foot ; and finally, the most trusted
favourite of Apu Hualpaya confessed that many Indians
laden with coca were on the roads, with their arms concealed,
ready to rebel. Then the governor, with his numerous
followers, could not be seized by the councillors ; so they
assembled five hundred of the most loyal and faithful
of the councillors of Ttahuantin-suyu, who were sworn to
defend the royal house, and he took the ccapac-uancha, or
standard of the Yncas, out of the temple, and went to
the governor, taking 4the infant Huayna Ccapac with
them. Hualpaya was well armed, and on the point of
coming forth with many captains, but he was seized with
his followers and his head was cut off, and those who came
from the provinces to help him were flogged. Then the
councillors continued to rule the whole realm without a
governor.
After three years they began to prepare for the feast of /
the coronation ; and they assigned as the wife of Huayna
Ccapac his own sister Ccoya Mama Cusirimay, according
to the custom of his ancestors. They were married on the
day of the coronation, when all the walls and roofs in the
city were covered with rich plumes of feathers, and the
streets were paved with golden pebbles. The people were
gorgeously dressed in cumpis and plumes. The Ynca came
forth from the house of his grandfather Pachacuti Ynca
Yupanqui, followed by all the Apu Curacas of Colla-suyu
and councillors ; while Mama Cusirimay came out of the
106 AN ACCOUNT’ OF THE
palace of Tupac Ynca Yupanquij attended upon by the
Apu Curacas of Chincliay-suyu^ Cunti-suyu, and Anti-suyu,
with all their Auqui-cuna^ according to their rank. They
were in litters, and Huayna Ccapac did not hold the hq^ac-
yauri, but only the champi. Many attendants of less note
surrounded him, all dressed in shining churns’^ and mother-
of-pearl, and well armed with their purupuras^ and chipanas*
of silver. They say that fifty thousand men guarded the
city and the fortress of Sacsahuaman, and that the festival
was a wonderful sight.
The Ynca and his spouse then entered the temple, each
by a separate door, the temple being that of the Creator
Tachayachachi} This is the name given by these heathens,
and the High Priest was called Apu Challcu Yupanqui.
The sovereign and his wife were shod in llanques of gold ;
and afterwards they gave him the chipana of gold and raised
him to the platform whence he performed these ceremonies,
where he said a prayer in a loud voice, which concluded
the proceedings of that day, and they were considered to be
married. Afterwards they delivered to him the tupac-yauri^
and the suntUr-paucar,^ after three days, and the ccapac-
llautu^ and the unincha^ in the same place where they were
married, and in continuation of the same ceremony. They
also delivered to him the ccapac-unancha^ or royal standard
to be carried before him, and the huaman-champi’^ of two
edges, with the shields or huallcmicas,^ uracahuas, and
uma-chucus.* The Ynca took an oath and touched the
ground, promising to emulate the deeds of his forefathers,
and to attend to the things of Pachayachachi and his Ccuri-
1 Auqui, an unmarried prince. Cuna, the plural particle.
« A shell.
» I am uncertain of the exact meaning. Puru is a calabash ; also
false. Furu-ccayan, mourning. * A bracelet. * See p. 11.
^ Royal sceptre. ‘ Royal head-dress. * Fringe.
9 Fillet. > Royal standard. ‘ Club.
^Shield. * 6”wia, ” head.” C/jmc?*, ” head-dresd.
ANTIQUITIES OP PEEC. 107
cancha, and to do no evil to the kingrdotn of Ttahuantin-
suyu, keeping the laws of former Yncas^ and favouring all
loyal servants. Then the A^u Challca Yupanqui said a
prayer to the Creator, beseeching him to guard and protect
the Ynca with his powerful hand, and to defend him from
his enemies. Those present then shouted out their acclama-
tions. Then they all praised the Creator called Pachaya-
chachi Uiracochan. Then the Ynca went to the Huacay-
pata, where was his ccapae-iisnu,^ as in Yillcas, and there
each chief and captain, in his order, promised obedience to
the new sovereign.
They say that the disposition of Huayna Ccapac was very
affable and knightly, and that Ccoya Mama Cusirimay was
beautiful. But before he married, Huayna Ccapac had a
son named Ynti Tupac Cusi Hualpa, whose mother was
Eahua Ocllo ; and he was also the father, by a princess
named Tocto Ocllo Cuca, of another son named Tupac
Atahualpa. Then the Ynca had a son by his wife named
Ninancuyochi, whose mother, the Ccoya, died soon after-
wards. Then Huayna Ccapac Ynca wished to marry his
second sister, named Mama Cuca, who refused her consent,
and he then ill-treated her and began to use force, but her
prayers and menaces made him desist. Then he went with
presents and offerings to the body of his father, praying
him to give her for his wife, but the dead body gave no
answer, while fearful signs appeared in the heavens, portend-
ino- blood. This was called Ccalla-sana.^ This made Huayna
Ccapac give up his intention in regard to his sister, so he
gave her to a very old and ugly Curaca who was a great
chewer of coca ; and he did this, not for her good, but in
order to bring shame upon her. She wept ; and leaving
the old man, whose name was Hacaroca, she entered the
* Ccapac, royal. Csnu, a station, land-mark, heap of stones: tribunal
or judgment seat.
* Ccallani, I break. Sanampa, a sign.
108 AN ACCOUNT OF THE
house of the Acllas as a princess, and became abbess, never
having submitted to the old man. The Ynca Huayna Ccapac
was then married a second time, but not with such cere-
monies as on his union with his first wife, to Ccoya Chimpu
Runtucay.
Then he set out for the provinces of Colla-suyu, to order
the assembly of an army to march to Quito. On the road
his second wife bore a son, named Manco Ynca Yupanqui,
and they went through all the land, and the chiefs and
army assembled at Puma-cancha to march against Quito
and the Cayambis, for every day news came that these
provinces had rebelled. Then the Ynca distributed clothes
and arms and provisions to the soldiers, and the chiefs took
oaths, and the army prepared for the war. The Ynca
named Mihicnaca Mayta as general of the army, and as
generals of the four provinces he nominated four of the
oldest and most experienced chiefs.
The festival of Ccapac Raymi was celebrated in Villcas,
where there was another plate of gold. Here the chiefs
remembered that they had forgotten the statute of Huayna
Ccapac, and the Ynca, consenting to their wishes, sent for
it. In those days messengers came from Rimac, bringing
word that, within the Ccuricancha of Pachacamac (the Ccuri-
cancha was a temple, and there were many in different
parts, the largest being in Cuzco), the huaca had said that
it desired to see the Ynca. So he went to visit Pachamac,
and the huaca spoke to him alone, saying that he must take
riches to Chimu, and honour him more than Uiracochan
Pachayachachi. The Ynca consented, and the wizards re-
joiced. The army reached the town of Tumipampa, where
the Ynca ordered water to be brought from a river by
boring through a mountain, and making the channel enter
the city by curves in this way.’
Half the army was employed in building the edifices for a
‘ See opposite page.
ANTIQUITIES OP PEEU. 109
Ccuvicanchaj a wonderful work. Then the Ynca departed
with his army, numbering a million and a half of men, and
came to Picchuya Sicchupuruhuay. All the inhabitants,
with the Cayambis, Quillisencas, and Quillacus, fled to for-
tresses to defend themselves against the Ynca. The two
armies then began to fight, and much blood was shed. The
Colla-suyu troops had been ordered to take the enemy in
the rear, but meanwhile the Cayambis did great injury to
the royal camp, and discovered that the Colla-suyus were
marching very leisurely. So they fell upon them furiously,
and caused great slaughter, so that few escaped in the fine
and powerful army of Colla-suyu. The Ynca felt this mis-
fortune deeply, for the general of Colla-suyu was one of his
wisest councillors. But the Ynca was to blame for having
confided in the promises of the huaca at Pachacamac and
other idols. His men were now left starved and in rags,
while the war became more fierce than ever. At last the
Ynca sent to Cuzco for reinforcements ; but news came that
the Chirihuanus had invaded his territory, which caused
him fresh anxiety. He despatched his most experienced
captains for the conquest of the Chirihuanus, with 20,000
men of the Chinchay-suyus. Thus his army was reduced to
100,000 men, and Vv’ith this he continued the war. He sent
the Colla-suyu troops over the mountains to attack the
fortress of the Cayambis, while the Chinchay-suyus marched
by the plains. The Ynca himself advanced by the direct
no AN ACCOUNT OF THE
road. They fought more furiously than ever^ and the
Colla-suyus climbed to the fortresses of the Cayambis and
attacked them fiercely, sparing neither age nor sex. The
Ynca also fought in person, attended by the Mayus,
Sancus, and Quillis-cachis. The enemies were worn out
with fatigue ; but next day the battle was renewed, and the
Colla-suyus and Chinchay-suyus again attacked the for-
tresses, which were steep rocks. The enemy began to fly
to another place, and the Ynca ordered his army to rest for
that day. The enemy took refuge in a stronger fortress,
and reinforcements joined the Ynca^s army from Cuzco.
The Cayambis fled to the montanas of Otabala,^ and as-
sembled on the shores of a lake, where they were sur-
rounded, and there was great slaughter. The warriors
washed their arms in the lake, and there was a mass of
blood in the centre, so the lake was called Yahuar-ccocha.^
Then the Ynca went to Quito to rest, and to establish his
government and laws. He then advanced beyond Paste,
but returned to Quito, where he solemnized the Ccapac-
Raymi. At the hour for eating a messenger arrived in a
black mantle, who reverently kissed the Ynca, and gave
him a jp’puti} covered up. The Ynca told the messenger to
open it, but he excused himself, saying, that the command
of the Creator was that the Ynca alone should do so. So
the Ynca opened it, and there came flying out a quantity of
things like butterflies or bits of paper, which spread abroad
until they disappeared. This was the pestilence of Saram-
jpion (?), and in a few days the general Mihcnaca Mayta died,
with many other captains, their faces being covered with
scabs. When the Ynca saw this, he ordered a house to be
built of stone, in which he hid himself, and there died.
After eight days they took out the body quite dried up, and
^ Otavalla. See O. de la Vega., ii, p. 350 ; and Cieza de Leon, p. 138.
* See Cieza de Leon^ p. 133 ; and O. de la Vega, ii, p. 449.
^ PxUi, a trunk, parcel.
ANTIQUITIES OF PERU. Ill
embalmed it, and took it to Cuzco on a litter, richly dressed
and armed as if it had been alive.
A son, named Tupac Atahualpa, was left in Quito, and
many chiefs and captains, called Quis-quis, Challcuchima,
Unacchuyllu, Rumi-naui, Ucumari, and many more.
The body of Huayna Ccapac was conveyed to Cuzco
with much ceremony, and the people made obeisances to
it. After it was deposited with the other bodies of the
Yncas, there was general mourning for his death. Then
Yuti Tupac Cusi Huallpa Huascar Ynca made his mother,
Rava Ocllo, marry the dead body, in order that he might
become legitimate, and the ministers of the temple per-
formed the ceremony out of fear. Thus Tupac Cusi Huallpa
took the title of legitimate son of Huayna Ccapac, and called
upon all the chiefs of Ttahuantin-sayu to swear obedience to
him, which was done. He then prepared for his coronation,
and induced the great Curacas to ask the ministers of Ccuri-
cancha to deliver to him the ccapac llautu, suntur-paucar,
ttqyac-yavri, and ccapac-uncu. Great preparations were
made for the coronation, and there was a distribution of
rich dresses, plumes, and arms, which was merely done to
gain over the chiefs. At the end of a year he received the
ccapaz-llautu, with the name of Yuti Cusi Huallpa Huascar
Ynca.^ He married his sisters, named Chuqm-huy-pachu-
quipa, and Ccoya Mama Chuqui huypa chuqnipa.
Afterwards Tupac Cusi Huallpa took 1200 Chachapuyas
and Cailaris for the servants of the palace, and dismissed
* This Ynca Cusi Huallpa caused a garden to be made at Sappi, near
Cuzco, with many animals of gold and silver, amongst the trees. Then
he caused a very long chain to be made, of gold, and each link was in
the form of a serpent twined with the tail in the mouth, and adorned
with colours like a serpent’s skin. This Ynca was not called Huascar,
as some say, on account of this chain ; but because he was born at
Huascar-pata, near Molina. It is a tradition that the chain was thrown
into this lake of Molina (Muyna) when the Spaniards came, and not
into that of Urcos-ccocha.
112 AN ACCOUNT OP THE
those of his father. He also began to punish his father*s
captains with death because they had left Tupac Atahuallpa
and the other captains in Quito. Then he marched into the
provinces of Colla-suyu, and came to Titicaca, where he
ordered a golden image of the sun to be set up. He wor-
shipped it as Uiracocha Ynti, thus adding the name of
Ynti. On his return to Cuzco he came to Pocana-cancha,
where he found all the Apu Curacas coming in their litters
according to the privilege granted by former Yncas, and
Huascar Ynca laughed at this, although he did not take
away the privilege. In this place he ordered the Acllas,
of all four classes,_to be brought into the open square, in
the middle of all the Apu Curacas and the whole army.
Then he told a hundred Indians of the Llamallamas and
Hayacuchos, while they were performing their dances, to
seize the damsels and ravish them in public. The damsels,
when they were thus treated, cried out and raised their
eyes to heaven ; and all the great men of the kingdom
resented such conduct, and looked upon this Huascar Ynca
as half a fool, and only treated him with reverence from
fear.
At that time Tupac Atahuallpa sent to Huascar Ynca,
beseeching him to give him the title and nomination of
Governor of the Provinces of Quito, and the Ynca Huascar
granted the request, and gave him the name of Ynca-ranti.^
Then the chief of the Canaris, named Urco-calla, brought
false news to Huascar Ynca, asking him why he consented
that Tupac Atahuallpa should have the title of Ynca. This
enraged the Ynca, and when Tupac Atahuallpa sent him
rich presents he caused them to be burnt, and drums to be
made of the skins of the messengers who brought them,
except a few, whom he sent back to Quito dressed as women,
and with very shameful messages to Auqui Atahuallpa.
They were followed by a chief named Huaminca-atoc, whom
‘ Ranti, a deputy. Ynca-ranti, viceroy.
ANTIQUITIES OF PERU. 113
the Ynca sent against Atahuallpa with 1200 men, and
orders to take him and the other captains prisoners. This
captain rested at Tumiparapa. Meanwhile the surviving
messengers arrived at Quito, and reported what had hap-
pened to Auqui Tupac Atahuallpa, who received the news
in great sorrow, but in silence. Then he sent to the captain
Huaminca-atoc, asking him to declare for what purpose he
had come with an army; and the captain replied that he
would answer by his deeds. Then Auqui Atahuallpa, with
the consent of all his captains, determined to take up arms,
and the people of Quito swore to obey him. He assumed
the title of Ynca, and began to use a litter, and assembled
13,000 warriors. After a few days the captain Atoc reached
Mullu Hampatu/ near Quito, and Atahuallpa came out
against him. There was a battle, in which Atahuallpa was
defeated, and all the Mitimaes^ were terrified. But he re-
solved to attempt further resistance. So he appointed
Challcuchima to be general, and Quis-quis to be master of
the camp, who defeated and captured the captain Atoc and
put out his eyes. When Huascar Ynca heard the news of
the disaster he was transported with greater rage, and sent
his brother Huanca Auqui, with 12,000^ men, to attack
Atahuallpa. He was ordered to increase his army on the
road ; and he advanced to Tumipampa, and thence to Quito.
Atahuallpa came out with 16,000 men. In the first battle
Huanca Auqui ordered a retreat to Yana-yacu, where both
sides fought valiantly, and again at Tumipampa ; but
Huanca Auqui was defeated between the country of the
Canaris and Chachapuyas. Atahuallpa returned to Quito,
punishing the Canaris with great cruelty. Thus the army
of Huanca Auqui was defeated in four battles. Challcuchima
remained at Tumipampa, Atahuallpa returned to Quito, and
Huanca Auqui conquered the province of the Paellas of
Chachapuya, in the name of Huascar Ynca. He fought the
* See Cieza de Leon^ p. 153. * Colonists.
114 AN ACCOUNT OF THE
enemy between Chachapuya and Caxaraarcaj and was again
defeated, retreating to Huanuco. After many cliallenges,
the two armies met once more at Bombon, each with
100,000 men. After having been arrayed for the encounter,
the soldiers on both sides ate and drank. The battle lasted
for three days, and on the last day Quis-quis and Challcu-
chima, the captains of Atahuallpa, were victorious, 20,000
having fallen. Huanca Auqui, now almost despairing,
retreated to Xanxa, where he met another fine army which
had been sent from Cuzco to reinforce him ; and the cap-
tain who commanded angrily reprehended Huanca Auqui.
The defeated general had drinking bouts with his uncles in
the valley of Xauxa, and sent thence to the hiiaca at Pacha-
camac for help, and received a hopeful reply.
So Huanca Auqui ordered all the Huancas, Yauyus, and
Aymaras to come to the defence of Huascar Ynca, and
thus he assembled 200,000 men. The array of Quis-quis
entered the valley of Xauxa, where he rested for some days
and sent to Quito for reinforcements. He also sent to the
huaca at Pachacamac, which replied that he would gain the
victory. At the same time Huascar sent for a true answer,
and the huaca promised him the victory. He must take
heart’ and assemble all his power, and that then he would
conquer. Then Huascar Ynca sent to all the huacas and
idols in the land, and they all promised that he should gain
a victory in Villcas. He likewise ordered all the layccus,
umus, canchus, vallavicas, contivicas, canavicas, auzcovicas,
to come and offer up sacrifices and to divine ; and they
foretold that the enemy would not advance beyond Ancoyacu,
and that Huascar would gain the victory.
At that time a captain from Cuzco, with 12,000 men,
offered battle to the enemy on the river of Ancoyacu, and
Huanca Auqui refused to send him any help ; yet he
detained them for a month ; but at last he was defeated,
aud all his men were destroyed. This news reached Huascar
ANTIQUITIES OF PERU. 115
wten he was engaged in the mucha^ of the kuacas. There
were forty huacas assembled, and the Ynca began to abuse
them with many insulting words, saying : —
Llulla vatica hauchha auca supay, chiquiy manta pallcaymantain
chirmaynaymantam camcam Cuzco capacpa aucan-cunacta muchar-
cayque callpaays ayran callpari cuyhuan aspacay niyhuan runa
arpay liiy huan ‘camcam hillusu huaccunacatacay chapas camcam
acoycunacataca runa huallpaquiypa hahocha aucana catamuscam-
pas canquichic, chicallatac hinallatdc mitaysanay villcaycunapas
camcuna huaca rimachun cainca cunactam, ari tonapa tarapaca
Uiracochan Pachayachip yanan Tiiscaca chienisus canqui.
Saying this he took an oath, shaking his mantle and
kissing, a little earth ; and from that time he became an
enemy of the huacas, idols, and sorcerers. Then he sent
messengers throughout the realm of Ttahuantin-suyu to
summon his vassals, as far as Chile, Coquimbo, Chirihuana,
the Andes of Caravaya, the country of the Hatun-runas,
who were giants ; and in a few days a countless multitude
assembled. The news soon arrived that Quis-quis and
Challcuchima were encamped in Villcas-huaman, and the
Ynca sent orders to Huanca Auqui to attack them ; but he
sustained another defeat, and the enemy advanced to
Andahuaylas. Then Huascar Ynca Ynti Cusi Huallpa sent
his three millions of men of war to try what Quis-quis and
Challcuchima were made of. The enemy had at least a
million and a half of men, and the captains alone numbered
fifteen hundred ; but the army of Huascar contained double
the number.
Huanca Auqui, on coming to Curampa, left a million of
men at Huancarama and Cocha-cassa to keep the enemy in
check, while he went to Cuzco to report to the Ynca the
reasons of his reverses ; and the two princes made a
brotherly reconciliation. Then the Ynca set out from
Cuzco, taking all the Apu-Curacas and Auquis, and the
” Worship.
]16 AN ACCOUNT OF THE
chiefs called Mancop-churin-cuzcOj who are knights, and
the Ayllun-cuzcos as body-guards ; and as a vanguard he
had the Quehuars and those of Colla-suyu, the Tambos,
Mascas, Chillquis, Papris, Quichuas, Mayus, Sancus, Quillis-
cachis ; and as supports came the Chachapuyas and Canaris.
All were in good order, and so the Ynca Huascar reached
Utcu-pampa surrounded by an imperial pomp and majesty
never before seen. Each tribe, with its general, was in
battle array from Ollanta-tambo to beyond Huaca-chaca.
The enemy extended from Chuntay-cassa to the river of
Pollcaro ; and thus the plains were covered with the men
of both armies.
On that day the two armies were formed ready for battle,
and the Ynca Huascar ascended a high hill near the Apuri-
mac, and beheld, with feelings of pleasure, the people cover-
ing the land like flour; and all the hills, Jniay ecu s,”^ and
plains glistening with the gold and silver and bright-coloured
plumes of the warriors, so that there was no spot unoccupied
for twelve leagues by six or seven. Each nation and pro-
vince had its war songs and musical instruments. On the
next day Huascar Ynca sent messengers to order each com-
pany to make the assault with all possible fury, and the
battle then began. They continued to fight from dawn
until dark, and they say that twenty thousand men were
killed. Next day they began again after breakfast, and a
most fierce battle raged until sunset. On the third day it
was again renewed, and at the hour for eating both armies
were nearly worn out, and they rested, and all the plains
were covered with dead bodies, and well irrigated with
blood. On the fourth day they began again with still greater
fury ; and Quisquis and Chalcuchima, the captains of Ata-
huallpa Ynca, retreated to three high hills with only half a
million of men. Here they entrenched themselves, and at
dawn next day the men of Colla-suyu attacked them fiercely,
^ Ravines.
ANTIQUITIES OF PERU. 1]7
while the Ynca ordered the hills to be surrounded and
assaulted on all sides. Then Quisquis and Chalcuchima,
having lost many men^ collected the survivors and retreated
to the highest of the three hills^ which was covered with
grass, with groves of trees at the base. An Indian of the
Canas suggested that the trees and grass should be set on
fire, and the Ynca gave the necessary orders. A high wind
arose and burnt the men of Chincha-suyu, while the troops
of the Ynca killed them like flies in honey. Chalcuchiraa
and Quisquis escaped with only two thousand three hundred
men. They say that rivers of blood flowed from the battle
field, which was covered with dead bodies.
The two captains, with their surviving followers, fled
under cover of the night, and Huascar Ynca ordered his
troops not to continue the pursuit until the following day ;
but, by that time, Quisquis and Challcuchima had reached
the hill of Cochacassa, ten leagues from the battle field, with
only seven hundred men.
At midnight Challcuchima and Quisquis lighted a fire on
their left hands with a piece of grease ; putting one lump of
grease to represent the camp of Huascar Ynca, and the
other for the camp of Atahuallpa. And the one in the
place of Huascar Ynca burnt much move than that in
the place of Atahuallpa, so that the grease of Huascar,
burning up so high, went out very quickly, while that
of Atahuallpa went on burning. Then Challcuchima and
Quisquis sang the JiaijlU, and told their men that all
would go well. They set out for Utcu-pampa in search of
Huascar Ynca, and got there at sunset with six hundred and
forty men, when the Ynca was asleep, and took him prisoner,
routing the Rucanas® who were his bearers, and so they
carried him to Sallcantay. When the army found that
Huascar Ynca was taken they were terrified, and each tribe
went off* to its own laud. As soon as Quisquis and Challcu-
8 See O. de la Vega, i, p. 267 ; ii, p. 147, 358.
118 AN ACCOUNT OF THE
chima had got possession of the body of Ynca Huascar^ they
desired nothing more. They did not enter the city, but
posted their men at Quepay-parapa, whence they sent orders
to all the Apu-curacas and Auquis to come to them, with
the mother of Huascar, the general Huanca Auqui, and his
captains.
They insulted the Ynca by tying a rope round his neck,
and Quisquis called him Cocahacho and Sulluya, which
means bastard, eater of coca, and offered him many other
affronts. Then Quisquis and Challcuchima abused the mother
of the Ynca, saying : ” Come here. Mama Ocllo, you who
were the concubine of Huayna Ccapac.^’ When Huascar
heard this, he asked them who they were that they should
pass judgment on his descent; upon which Quisquis struck
him, and gave him cJdllca leaves instead of coca. When he
was thus outraged, Huascar raised his eyes, and cried out:
” Lord and Creator, how is it possible ? Why hast thou
sent me these burdens and troubles,” In those days Quis-
quis ordered all the children of Huascar Ynca to be slain,
and all his servants, up to fifteen hundred persons, who
were within the palace of Puca-marca.^
Huascar Ynca, his wife and mother, and two children,
with Huanca Auqui and the chief officers and councillors
of the Ynca, were sent with a guard of a hundred men to
Atahuallpa. But in a few days the news arrived that the
Spaniards had landed, and there was great dismay. By
the advice of Quisquis great riches were buried in the earth;
and it is also said that Huascar had previously ordered a
chain of gold and three thousand loads of gold, with as many
of silver, to be concealed in Cunti-suyu. They also hid all
the cumpis and rich dresses of gold. One named Barco
and Candia arrived at Cuzco without meeting Huascar
Ynca, and Challcuchima was seized on the way to Cax-
amarca. Francisco Pizarro captured Atahuallpa in the
9 See G. de la Verja, ii, p. 246.
ANTIQUITIES OF PERU. 119
midst of a vast concourse of Indians, after he had spoken
with the friar Vicente de Valverde, when twelve thousand
men were killed. For the people thought that they were
the messengers of Pachayachachic Uiracocha ; and when
they fired off their guns, it was supposed to be Uiracocha.
When Atahuallpa was in prison the cock crowed, and he
said that even the birds knew his name. From that time
they called the Spaniards UiracocJia, because they declared
to Atahuallpa that they brought the law of God. Hence
they called the Spaniards ZJiracocAa, and the cock Atahuall^Ja.
This Atahuallpa sent messages to Antamarca with orders
that Huascar should be killed ; and after he had sent them
he began to pretend to be sad, trying to deceive the cap-
tain, Francisco Pizarro. So, by orders of Atahuallpa, they
killed Huascar Ynca in Antamarca, with his son, wife, and
mother, with great cruelty, and the Marquis knew all this
through the complainta of the Curacas. Atahuallpa was
baptized and called Don Francisco, and afterwards he was
put to death as a traitor. Then the captain, Francisco
Pizarro, accompanied by the friar Vicente, set out for
Cuzco, taking with him a bastai”d son of Huayna Ccapac as
Ynca, who died in the valley of Xauxa. The captain Fran-
cisco Pizarro reached the bridge of the Apurimac with sixty
or seventy men, where he was met by Manco Ynca Yupau-
qui, with all the Curacas, who had come to offer obedience
and become Christians. On reaching Villca-cunca, these
Curacas, out of pure joy and satisfaction, began to make
skirmishes. At Sacsahuana, on the following day, the
friar Vicente, with the captain Francisco Pizarro, said to
Manco Ynca Yupanqui that they wished to see the dresses
of Huayna Ccapac Ynca, his father. He showed them, and
they said they must see richer dresses, and the same
Pizarro put them on him in the name of the Emperor. Then
they all set out for Cuzco, with Manco Ynca Yupanqui
borne in a litter.
120 THE ANTIQUITIES OF PEEU.
In passing the village of Anta they came upon Quisquis,
the tyrant captain of Atahuallpa. Then they all entered
Cuzco with great pomp and majesty, and the marquis, with
his grey hairs and long beard, represented the Emperor
Charles V, while the friar Vicente, in his robes, personified
his holiness the Pope. The Ynca, in his litter lined with
rich plumes of feathers, his sumptuous clothes, the suntur-
jpauQar in his hand, and the royal insignia of the ccapac
unancha, was greeted with great joy by the people. The
friar Vicente went straight to the Ccuricancha, the house
erected by the ancient Yncas in honour of the Creator ; and
at length the holy evangel entered upon possession of a new
vineyard, which had been so long usurped by the ancient
enemies of the faith. There the friar preached like another
Apostle St. Thomas, the patron of these kingdoms, without
ceasing, filled with zeal for the conversion of souls, baptizing
Curacas ; and if he had known the language his labours would
have borne still more fruit ; but he spoke through an in-
terpreter. May God be praised for ever and ever.
A NAEEATIVE
OF THE ERRORS, FALSE GODS, AND OTHER SUPERSTITIONS AND
DUBOLICAL RITES IN WHICH THE INDIANS OF THE PRO-
VINCES OF HUAROCHIRI, MAMA, AND CHACLLA LIVED
IN ANCIENT TIMES, AND IN WHICH THEY
EVEN NOW LIVE, TO THE GREAT
PERDITION OF THEIR SOULS.
COLLECTED
By the Doctor Francisco de Avila, Presbyter (Cura of the parish of
San Damian in the said province of Huarachiri, and vicar of the three
above mentioned), from trustworthy persons who, with special diligence,
ascertained the whole truth, and that, before God enlightened them,
they lived in the said errors, and performed these ceremonies. It is an
agreeable subject and well worthy to be understood, that the great
blindness in which those souls walk, who have not the light of faith,
nor desire to admit it to their understandings, may be known.
At present nothing more is given than the narrative, but our
Lord will thus be well served if the said illustrious
Doctor, God sparing his life, would adorn it with
reflections and interesting notes.
‘o
lu the year 1G08.
Chauca-chiipita was the name of the Indian we found with the new
shirt; and the cloaks show whether they are of Masnu-yauri or Carhua-
yalli.
Conopa is the general name for all the small stone idols that we
found.
Uncuraya is the name of the jar with the figure of the Devil. They
used it in the feast of Massiima.
Chdlcascayn is the idol that we went to search for.
■OC
‘O
I
CHAPTER I.
Of the first aud most ancient God of these people, and how the men of
these provinces say that, in ancient times, it was a very hot country,
and how afterwards some other idols were adopted, after the first.
It is a most ancient tradition that, before any other event
of which there is any memory, there were certain huacas or
idols, which, together with the others of which I shall treat,
must be supposed to have walked in the form of men.
These huacas were called Yananamca Intanamca ; and in
a certain encounter they had with another huaca called
Huallallo Garuincho, they were conquered and destroyed by
the said Huallallo, who remained as Lord and God of the
land. He ordered that no woman should bi-ing forth more
than two children, of which one was to be sacrificed for him
to eat, and the other, — whichever of the two the parents
chose, — might be brought up. It was also a tradition that,
in those days, all who died were brought to life again on
the fifth day, and that what was sown in that land also
sprouted, grew, and ripened on the fifth day ; and that all
these three provinces were then a very hot country, which
the Indians call Yunca or Ancle ; and they say that these
ci-ops were made visible in the deserts and uninhabited
places, such as that of Pariacaca and others ; and that in
these Andes there was a great variety of most beautiful and
brilliant birds, such as macaws, parrots, and others. All
this, with the people who then inhabited the land (and who,
according to their account, led very evil lives), and the said
idol, came to be driven away to other Andes by the idol
Pariacaca, of whom I shall speak presently, and of tho
battle he had with this Huallallo Carrincho.
124 ERRORS, FALSE GODS, ETC.,
It is also said that there was another idol called Coniraya,
of which it is not known certainly whether it existed before
or after the rise o^ Pariacaca. It is, however, certain that
it was invoked and reverenced almost down to the time
when the Spaniards arrived in this land. For when the
Indians worshipped it they said, ” Coniraija Uiracocha
(this name is that which they gave, aud still give, to the
Spaniards), thou art Lord of all : thine are the crops, and thine
are all the people.” In commencing any arduous or difficult
undertaking, they threw a piece of coca (a well-known leaf)
on the ground, as an oblation, and said, ” Tell me, Lord
Coniraya Uiracocha, how I am to do this ?” The same cus-
tom prevailed among the weavers of cloths, when their
work was toilsome and difficult. This invocation arid cus-
tom of calling the idol by the name of Uiracocha certaiuly
prevailed long before there were any tidings of Spaniards
in the country. It is not certain whether Coniraya or
Pariacaca were first ; but as it is more probable that
Coniraya^ was the more ancient, we will first relate his
origin and history, and afterwards that of Pariacaca.
CHAPTER 11.
In which the account of Coniraya is continued, and how he became
enamoured of the goddess Cavillaca, and of other tilings which are
worthy to be known.
They say that in most ancient times the Coniraya Uiraco-
cha appeared in the form and dress of a very poor Indian
clothed in rags, insomuch that those who knew not who he
was reviled him and called him a lousy wretch. They say
that this was the Creator of all things ; and that, by his
word of command, he caused the terraces and fields to be
formed on the steep sides of ravines, and the sustaining
walls to rise up and support them. He also made the
OF THE INDIANS OF HUAROCHIRT. 125
irrigatiug channels to flow, b}^ merely hurling a hollow cane,
such as we call a cane of Spain; and. he went in various
directions, arranging many things. His great knowledge
enabled him to invent tricks and deceits touching the
htiacas and idols in the villages which he visited. At that
time they also say that there was a woman who “was a
huaca. Her name was Cavillaca^ and she was a most
beautiful virgin, who was much sought after by the huacas,
or principal idols/ but she would never show favour to any
of them. Once she sat down to weave a mantle at the foot
of a lucma tree, when the wise Coniraya succeeded in
approaching her in the following manner : He turned
himself into a very beautiful bird^ and went up into
the lucraa tree, where he took some of his generative
seed and made it into the likeness of a ripe and luxurious
lucma, which he allowed to fall near the beautiful Cavillaca.
She took it and ate it with much delight, and by it she was
made pregnant without other contact with man. When the
nine months were completed she conceived and bore a son,
herself remaining a virgin ; and she suckled the child at
her own breast for a whole year without knowing whose it
was nor how it had been engendered. At the end of the
year, when the child began to crawl, Cavillaca demanded
that the huncas and principal idols of the land should
assemble, and that it should be declared whose son was
the child. This news gave them all much satisfaction, and
each one adorned himself in the best manner possible,
combing, washing, and dressing in the richest clothes, each
desiring to appear brighter and better than the rest in the
eyes of the beautiful Cavillaca, that so she might select him
for her spouse and husband. Thus there was an assembly
of false gods at Anchicocha, a very cold inhospitable spot
between the villages of Chorrillo and Huarochiri, about half
way. When they we^e all seated in their order, Cavillaca
addressed them as follows : ” I have invited vou to assemble
126 ERRORS, FALSE GODS, ETC.,
here, worthies and principal persons, that you may know
my great sorrow and trouble at having brought forth this
child that I hold in my arms. It is now aged one year : but I
know not, nor can I learn, who was its father. It is notorious
that I have never known man nor lost my virginity. Now
that you are all assembled, it must be revealed who made me
pregnant, that I may know who did this harm to me, and
whose son is this child.” They were all silent, looking at
each other, and waiting to see who would claim the child,
but no one came forward. They say that, in this assembly,
in the lowest place of all, sat the god Coniraya Uiracocha
in his beggar’s rags ; and the beautiful Cavillaca scarcely
looked at him, when she addressed the gods ; for it never
entered into her head that he was the father. When she
found that all were silent, she said : — ” As none of you will
speak, I shall let the child go, and doubtless his father will
be the one to whom he crawls, and at whose feet he rests. ^’
So saying, she loosed the child, who crawled away, and,
passing by all the others, he went to where was his father
Coniraya in his rags and dirt, and when the child reached
him, it rejoiced and laughed, and rested at his feet.
This conduct caused Cavillaca great shame and annoyance,
and she snatched up the child, exclaiming : — ” What dis-
grace is this that has come upon me, that a lady such as I
am should be made pregnant by a poor and filthy creature.”
Then she turned her back and fled away towards the sea-
shore. But Coniraya Uiracocha desired the friendship and
favour of the goddess, so, when he saw her take her flight,
he put on magnificent golden robes, and, leaving the as-
tonished assembly of gods, he ran after her, crying out : —
” O my lady Cavillaca, turn your eyes and see how hand-
some and gallant am I,” with other loving and courteous
words ; and they say that his splendour illuminated the
whole country. Yet the disdainful Qavillaca would not turn
ter head, but rather increased her speed, saying : — ” I have
OF THE INDIANS OP HUAROCHIRI. 127
no wish to see any one^ seeing that I have been made preg-
nant by a creature so vile and filthy.”^ She disappeared,
and came to the sea coast of Pachacamac, where she entered
the sea with her child, and was turned into a rock. They say
that the two rocks may still be seen, which are mother and
child. Coniraya continued the pursuit, crying out, and
saying, ” Stop ! stop ! lady. Turn round and look ! where
are you, that I cannot see you?” As he ran, he met a con-
dor, to whom he said : — ” Brother, tell me whether you en-
countered a woman with such and such marks ?” The
condor answered : — ” I saw her very near this place, and
if you go a little faster, you will certainly overtake her.”
To whom Coniraya, rejoicing at the good news, thus made
reply, blessing the condor, and -saying : — ” You shall live
for ever, and I give you power to go whithersoever you please,
to traverse the wildernesses and valleys, to search the
ravines, to build where you shall never be disturbed ; and I
grant you the faculty of eating all things that you find dead,
such as huanacu, llamas, lambs, and even when they are
not dead but merely neglected by their owners, you shall
have power to kill and eat them. I further declare that he
who kills you shall himself be killed.”
Coniraya then continued his journey, and met a small fox
of the kind that emits a strong odour, and asked him the
same question touching Cavillaca. The fox answered that
it was in vain for him to run fast, to seek, or to follow, be-
cause the goddess was now far off, and he could not over-
take her. Then Coniraya cursed the fox, saying : — ” As a
punishment for the bad news you have given me, I com-
mand that you shall never go abroad but at night, that a
bad smell shall always come from you, and that men shall
persecute and hate you.”
The god went on and met a lion which, in reply to his
‘ They say that the word she used was cachca-sa^pa, which means
” itchy”.
128 ERRORS, FALSE GODS, ETC.,
question, told him that he was very near the goddess Cavil-
laca, and that if he made a little more haste he would over-
take her. This good news pleased the sage, and he blessed
the lion, saying : — ” You shall be respected and feared by
all, and I assign to you the office of punisher and executioner
of evil doers, you may eat the llamas of sinners, and after
your death you shall still be honoured ; for when they kill
you and take your skin they shall do so without cutting off
the head, which they shall preserve, with the teeth, and
eyes shall be put in the sockets so as to appear to be still
alive. Your feet shall remain hanging from the skin with
the tail, and, above all, those who kill you shall wear your
head over their own, and your skin shall cover them. This
shall they do at their principal festivals, so that you shall
receive honour from them. I further decree that he who
would adorn himself with your skin, must kill a llama on
the occasion, and then dance and sing with you on his
back.”
After having given the lion this blessing, he continued
his journey and met a fox, which said that his running was
useless, for that the lady was far off, and it was impossible
to overtake her. In payment for such news, the wise Coni-
raya pronounced the following curse : — ” I command that
you shall be hunted from afar, and then when the people
see you, even at a great distance, they shall come out and
hunt you ; and when you die you shall be of no account,
and no one shall take the trouble to use your skin, or to
raise you from the ground.”
He then met a falcon, which said that the lady Cavillaca
was very near ; so Coniraya declared that the falcon should
be highly esteemed, that in the morning it should breakfast
on the alquenti,^ which is a very delicate and beautiful little
bird living on the honey within the flowers (I do not know
its name in Spanish),^ and during the day that it should
^ Ccenti, the humming bird. * Tominejo,
OF THE INDIANS OF HUAROCHIRI. 129
eat any other bird it choose ; and that he who killed it
should also kill a llama in its honour ; and that when he
came out to sing and dance at the festivals^ he should have
the falcon^s skin on his head.
Next he met some parrots that gave him bad news; so
he declared that they should always give out cries and
shrieks^ and thatj as they said the lady was far off, they
should be heard from afar; that when they wished to feed
they should not be safe, for their own cries should betray
them, and that they should be hated by all people.
Thus he rewarded and granted privileges to all the
animals that gave him news that accorded with his wishes,
and cursed all those whose tidings were not agreeable to
him.
When he reached the sea-shore he found that Cavillaca
and her child were turned into stone; and as he walked along
the beach he met two beautiful young daughters of Pacha-
camac, who guarded a great serpent, because their mother
was absent, visiting the recently arrived Cavillaca in the
sea. The name of this wife of Pachacamac was Urxaykua-
chac^ When Coniraya found these girls alone without their
mother, he did not care for the serpent, which he could keep
quiet by his wisdom ; so he had intercourse with the elder
sister, and desired to do the same with the younger, but
she flew away in the shape of a wild pigeon (called by the
Indians urpi) ; hence the mother of these girls was called
Urpi-huachac, or mother of the doves.
In those days it is said that there were no fishes in the
sea, but that this TJrpi-huachac reared a few in a small pond.
Coniraya was enraged that Urpi-huachac should be absent
in the sea, visiting Cavillaca ; so he emptied the fishes out
of her pond into the sea, and thence all the fishes now in
the sea have been propagated. Having done this, Coniraya
continued his flight along the coast. When the mother of
* Urpi-huachac,
130 ERRORS, FALSE GODS, ETC.,
the girls returned they told her what had happened, and
she pursued Coniraya in a great fury, calling out, until at
last he determined to stop and wait for her. Then she ad-
dressed him with loving and tender words, saying, — ” Coni-
raya, do you wish that I should comb your head and pick
out the lice V So he consented, and reclined his head on
her lap ; but while she was pretending to do this, she was
forming a rock over which she might hurl him when he was
off his guard. He- knew this through his great wisdom, and
told her he must retire for a few minutes. She agreed to
this ; and he went back to the land of Huarochiri, where he
wandered about for a long time, playing tricks both to whole
villages and to single men or women. The end of this
htiaca will be related presently.
The above traditions are so rooted in the hearts of the
people of this province at the present time that they pre-
serve them most inviolably ; and thus they hold the condors
to be sacred, and never kill one, believing that he who kills
one will die himself. I know that there was a condor in
the ravine of San Damian, near the bridge, which was
unable to fly from extreme old age ; but there was not an
Indian who would touch it, and it lived there for thirteen
or fourteen years. When I had killed some of these con-
dors, the people asked me how it was that I dared to do so,
but I did not understand why they should ask the question
until I had heard this fable. They also have a great horror
of the small fox ; and they do to the lion all that was
ordained in the blessing of Coniraya, bringing out the skin
on great occasions, while he who owns it kills a llama. I
have often seen this done in my own parish in Huarochiri,
on occasion of the drinking bouts called Huantachinaca.^
Also as regards the fox, I have seen, in the village of San
Juan, near that of Santa Ana, because one man cried out
* Or Ayrihua. A harvest dance. The huantay-sara was the fp.rtile
etalk of maize round which the dance was performed.
OF THE INDIANS OF HUAROCHIRI. 131
that he saw a fox, the whole village turned out, and ran in
chase of it without knowing where it was, but all following
the first, and I after them to see what was the matter. I
have seen this happen twice in that village, and the same
custom prevails in the others.
As to the falcon, there is scarcely a festival in which one
does not appear on the heads of the dancers and singers ;
and we all know that they detest the parrots, which is not
wonderful considering the mischief they do, though their
chief reason is to comply with the tradition.
Who will not grieve at the blindness of these poor people,
and at the small fruit which the preaching of the Cathohc
truth has borne during so many years. Yet they can neither
plead ignorance, nor can they complain that they have not
been taught. It is true that in some parishes the priests
have been negligent in teaching, but in others it is not so ;
and we have seen that the people are as much and more
attached to their errors in those parishes where the preach-
ing has been attended to, as in those where it has been
neglected.
CHAPTER III.
Of an eclipse of the Sun which is said to have taken place in ancient
times.
In all the stories and fables of these people I have never
been able to make out which came first, or in what order they
should be placed, for they are all very ancient traditions.
They relate that, a long time ago, the sun disappeared and
the world was dark for a space of five days ; that the stones
knocked one against the other; and that the mortars, which
they call mutca, and the pestles called marop, rose against
their masters, who were also attacked by their sheep, both
those fastened in the houses and those in the fields. This
132 ERRORS^ FALSE GODS, ETC.,
may have been the eclipse which occurred when our Re-
deemer died ; but I cannot clearly make this out, for when
it was day in that hemisphere it was night here, so that
here the eclipse would have taken place at night. The rest
of the story consists of lies, for, as these people had no
watches, how could they tell that the sun was absent for
five days, seeing that we count days by the absence and
presence of the sun ?
CHAPTER IV.
Of a deluge which is said to have taken place ; with a refutation of all
the preceding fables.
It is necessary to go back a step in this chapter, for this
should be the third, and the preceding chapter the fourth.
For what I have to mention here is a saying of the Indians
which is more ancient than the eclipse. They relate that
there was nearly an end to the world, which happened in
the following way : An Indian was tethering his llama in a
place where there was good pasture, and the animal resisted,
showing sorrow and moaning after its manner, which it does
by crying yu’ yu’. The master, who happened to be eating
a choclo, observing this, threw the core (which they call
coronta) at the llama, saying, ” Fool, why do you moan and
refrain from eating ? Have I not put you where there is
good pasture V The llama thus replied : ” Madman ! what
do you know, and what can you suppose ? Learn that I am
not sad without good cause ; for within five days the sea
will rise and cover the whole earth, destroying all there is
upon it.” The man, wondering that his llama should speak,
answered it by asking whether there was any way by which
they could save themselves. The llama then said that the
man must follow it quickly to the summit of a high moun-
OF THK INDIANS OF HUAROCHIRI. 133
tain called Villca-coto, which is between this parish^ and
San Geronimo de Surco, taking with him food for five days,
and that he miofht thus be saved. The man did as he
was told, carrying his load on his back and leading the
llama, and he arrived on the summit of the mountain, where
he found many different kinds of birds and animals assem-
bled. Just as he and his llama reached the top the sea
began to rise, and the water filled the valleys and covered the
tops of the hills, except that of Villca-coto ; but the animals
were crowded together, for the water rose so high that
some of them could hardly find foothold. Among these was
a fox, whose tail was washed by the waves, which they say
is the reason that the tips of foxes^ tails are black. At the
end of five days the waters began to abate, and the sea re-
turned to its former bounds ; but the whole earth was with-
out inhabitants except that solitary man, from whom, they
say, descend all the people who now exist. This is a nota-
ble absurdity, for they do not say that any woman was
saved ; and they make out that the man had intercourse
with some devil ; and, as the commentator of the books of
the city of God (Lib. xv. cap. 23) says, they glory and re-
joice, like some others of those times, at being the sons of
a demon. The Egyptians denied that a man could have
connection with a demon, though they affirmed that it was
possible with a female demon ; but the Greeks related stories
of many men having been, with this object, beloved by the
Devil, such as Hyacynto, Phsebus, Hypolito, all of whom
the Devil loved.
According to the most certain and true opinion there
could not have been inhabitants in this land before the
universal deluge ; for as it is certain that all men sprang
from our father Adam, and that in the period between
Adam and Noah so wide a dispersion could not have taken
place, how is it possible that these Indians can have had
• San Damian.
13-4 ERRORS, FALSE GODS, ETC.,
any knowledge of the deluge ? They declare that, in the
days of Coniraya Uiracocha, their country was yunca, and
that the crops ripened in five days. This is also impossible,
for the situation of this province is the same as that of all
the country which slopes from the snowy chain of mountains
to the sea, from Paste to Chile, a distance of more than twelve
hundred leagues. If this small portion was ever yunca,
the whole of the rest of that region which slopes towards
the sea must also have been yunca, which the people deny ;
therefore this district cannot have been so. For there can-
not have been a change of climate affecting this small dis-
trict without breaking the chain of mountains, and then
continuing it again, which is absurd. How, too, could they
know this if, as they say, it was before the deluge, when
there can then have been no inhabitants ; and if the deluge,
as is certain, destroyed all, including even the llama on
Villca-coto ? ‘^
It is certain that there were no inhabitants in this land
until many days and years after the deluge; for it was
necessary that the descendants of those who were saved in
the ark should spread themselves to the new world, and it
is certain that they cannot have handed down these fables
to their sons. It follows that the Devil, who has been so
great a lord over these people, made them believe in lies,
and in the matter of the deluge told them about the llama
that spoke, the fox that wetted its tail, and the other stories.
If any Indian would object that, if there was no yunca in
Parracaca, how is it that there are remains and ruins of
farms and cultivation ? I reply that, God permitting, the
Devil could easily make those terraces to deceive those who,
leaving the natural light of God, served him.
^ The origin of the tradition is clear enough. The people of Huaro-
chiri originally came from the coast, and hence they said that the land
of their ancestors was hot.
OF THE INDIANS OP HUAROCHIEI, 135
CHAPTER V.
Relates who was Huathiacuri, and how a certain man made himself a God,
and perished; also of the origin of Pariacaca and his brothers.
We have related the most ancient traditions of these
people^ and how they assert that, after the deluge, they were
all descended from that one man. It must now be understood
that in the time after the deluge, in every district, the
Indians chose the richest and most valiant man among them
for their leader, and this period they call Purunpacha,^
“which means the time when there was no king. They say
that in those days there appeared five large eggs on a moun-
tain between Huarochiri and Chorrillo, towards the south,
(and this is the origin of Pariacaca) called Condorcoto. At
that time there lived a poor and ill-clad Indian named
Huathiacuri, who, they say, was a son of Pariacaca, and
who learnt many arts from his father. They say that he
was called Huathiacuri because his food was all huatyasca,
which means parboiled, not properly cooked, or, as we say
here, roasted ” e^ harhacoa.” Being poor, he could afford
nothing better. At the same time they say that a very rich
and great lord had his house on Anchicocha, about a league
and a half from the place where the five eggs appeared.
His house was very richly and curiously adorned, for the
roof was made of the yellow and red feathers of certain
birds, and the walls were covered with similar and even
more curious materials. This lord had a great number of
llamas — some red, others blue and yellow and of other
bright colours, so that, to make mantles, it was unnecessary
to dye the wool, and he had many other kinds of riches.
For these reasons people came to him from all directions to
pay their respects ; and he made himself to be very wise,
even saying that he was the God and Creator. But at last
^ See page 70.
136 ERRORS, FALSE GOUS, ETC.,
a great misfortune befell him, which was thai he fell sick of
a tedious and disgusting disease, and everybody wondered
that a man who was so wise and rich, and was a God and
Creator, should be so ill and be unable to cure himself. So
they began to murmur against him. During all this time
the pretended God did not fail to seek for remedies, trying
various cures, procuring extraordinary medicines, and send-
ing for all who had any knowledge of the healing art. But
all was of no avail, and there was no man who understood
either the disease or- the cure. At this time they say that
Huathiacuri journeyed towards the sea, and slept on that
height, called Latallaco, where the ascent commences in
going from Lima to Cienequilla. While he was there he
saw a fox going towards the sea, and another coming from
the coast towards Anchicocha. The one coming from the
sea asked the other whether there was any news, and the
other answered that ” all was well except that the rich man
was very sick^ and was taking extraordinary pains to get
cured, and to assemble learned men who could tell him the
cause of his illness, and that no one understood it. But,”
added the fox, ” the real cause is that, when his wife was
toasting a little maize, one grain fell on her skirt, as hap-
pens every day. She gave it to a man who ate it, and
afterwards she committed adultery with him. This is the
reason that the rich man is sick, and a serpent is now
hovering over his beautiful house to eat it, while a toad
with two heads is waiting under his grinding-stone with
the same object. But no one knows this,” concluded the
fox ; and it then asked the other fox whether it had any
news. The other fox repHed that a very beautiful daughter
of a great chief was dying for having had connection with a
man. But this is a long story, which I shall tell presently;
and now we will return to the proceedings of Huathiacuri.
Having heard what the foxes said, he went to the place
where the rich man was lying sick, and, with much dissimu-
OF THE INDIANS OF HUAROCHIRI. 137
lation, he asked a young and beautiful girl (who, with
another elder sister already married, was daughter to the
sick God) if any one was ill. She said, ” Yes, my father is
sick.” He replied : ” If you will consent to show me favour
and to love me, I will cure your father.’^ The name of this
girl is not known, although some say that she is the same
who was called Chaupinaca. But she did not wish to con-
sent, so she went to her father and told him that a dirty
ragged man said he could cure him. Then all the wise men
who were assembled laughed heartily, saying that none of
them could effect a cure, and how much less could this poor
wretch succeed. But the sick man, by reason of his earnest
desire to be cured, did not refuse to place himself in the
hands of the stranger, and ordered that he should be called
in, whoever he might be. He entered, and said that he
could certainly effect a cure if the sick man would give his
young daughter to him for a wife. The sick man replied
that he would willingly do so ; which the husband of his
elder daughter took very ill, holding it to be a shame that
his sister-in-law should be the wife of so poor a man, who
would thus appear to be the equal of himself, being rich and
powerful. The contention between these two will be related
presently.
The wise Huathiacuri commenced the cure by saying —
” Do you know that your wife has committed adultery, and
that this is the reason of your sickness ? Do you know that
there are two great serpents above your house waiting to
eat you ? and that there is a toad with two heads underneath
that grind-stone ? Before everything else we must kill those
animals, and then you will begin to recover your health.
But, whenyou.are well, you must worship and reverence my
father, who will appear before many days, for it is quite
clear that you are neither God nor Creator. If you were God
you would not be ill, nor would you be in need of a cure.”
The sick man and those who stood round were astonished.
138 EREOES, FALSE GODS, ETC.,
The wife said that the accusation against her was a wicked
lie, and she began to shout with rage and fury. But the
sick man was so desirous to be cured that he ordered search
to be made, and they found the two serpents on the top of
the house and killed them. Then the sage reminded the
wife that when she was toasting maize one grain had fallen
on her skirt ; that she had given it to a man ; and that
afterwards she had committed adultery with him. So she
confessed. The sage then caused the grindstone to be
raised, and there hopped from underneath a toad with two
heads, which went to a spring that now flows by Anchicocha,
where they say that it still lives, making those who go to
it lose their way, and become mad, and die. Having done
all this, the sick man became well, and the wise Huathiacuri
enjoyed the girl. They say that he generally went once a
day to that mountian of Condor-coto where were the five
eggs, round which a wind blew, and they say that before
this there was no wind. When the sage wanted to go to
Condorcoto, the sick man, now recovered, gave him his
daughter to take with him, and there the pair enjoyed
themselves much to their own satisfaction.
To return to the brother-in-law of the girl, that rich man
who, as we have said, was displeased that she should be
given to Huathiacuri, — he was very angry when he was told
that Huathiacuri had enjoyed her, and declared that he was
a poor wretch and not a sage. He resolved to make others
think this. So one day he said to Huathiacuri, ‘^ Brother, I
am concerned that you, as my brother-in-law, should be
ragged and poor, when I am so rich and powerful and so
honoured by the people. Let us choose something -at which
we may compete, that one may overcome the other.” Hua-
thicuri accepted the challenge. Then he took the road to
Condorcoto, and went to the place where his father Parra-
caca was in one of the eggs, and told him what had taken
place. Pariacaca said that it was well to accept any chal-
OF THE INDIANS OF HUAROCHIRI. 139
lenge, and that he should come back and tell him what it
was. So with this advice Huathiacuri returned to the
village.
One day his brother-in-law said — ” Now let us see which
can vanquish the other in drinking and dancing on such a
day.” So Huathiacuri accepted the challenge^ and posted off
to his father Pariacaca, who told him to go to a neighbour-
ing mountain, where he would turn into a dead huanacu.
Next morning a fox with its vixen would come to the place,
bringing a jar of chicha on her back, while the fox would
have a flute of many pipes called astara. These would have
to approach Pariacaca, because the object of their coming
was to give him drink, and to play and dance a little j but
when they should see the dead huanacu on the road, they
would not wish to lose the opportunity of filling their
stomachs ; and that they would put down the chicha, the
drum, and the flute, and would begin to eat ; that then he
would come to himself and return to his own shape, and
begin to cry aloud, at which the foxes would take to flight,
and that he would then take the things they had left behind,
and might be sure of victory in the challenge with his
brother-in-law.
All this happened as Pariacaca had said ; and Huathiacuri
went to the place where his brother-in-law was drinking to
those who stood round with great quantities of chicha, and
was dancing with many of his friends. His drums were
beaten by more than two hundred women. While this was
going on Huathiacuri entered with his wife, dancing with her,
and she charging his cup and playing on a drum. At the first
sound of her drum the whole earth began to shake, as if it
was keeping time to the music, so that they had the ad-
vantage of the rich man, for not only thte people but the
earth itself danced. Presently they went to the place where
they kept the drinking bouts, and the brother-in-law and all
his fiiends came to beat Huathiacuri in drinking, thinking
140 ERRORS^ FALSE GODSj ETC.,
that it was impossible for him to drink alone as much as the
rich man and all his friends. But they were deceived, for
he drank all they gave him without showing a sign of hav-
ing had enough. Then he rose and began to drink to those
who were seated, his wife filling the cups with chicha from
the fox’s jug. They laughed, because they thought that
before he had given cups to two of them the jug would be
empty ; but the chicha never failed, and each man that
drank fell down in a state of intoxication. So in this also
he came out as a conqueror.
When the brother-in-law saw how badly he came out of
this encounter he determined to try another, which was that
each should come dressed in festive attire, with splendid
plumes of various colours. Huathiacuri accepted this chal-
lenge also, and went for help to his father Pariacaca, who
dressed him in a shirt of snow, and so he vanquished his
brother-in-law once more.
Then the brother-in-law challenged him once more, say-
ing that people should now see who could enter the public
square, with the best lion-skin on his shoulders, for dancing.
Huathiacuri went again to his father Pariacaca, who sent
him to a fountain, where he said he would find a red lion-
skin with which to meet the challenge ; and when he en-
tered the square, men saw that there was a rainbow round
the lion’s head ; so Huathiacuri again obtained a victory.
Still the conquered brother-in-law was determined to
have a final trial. This was a challenge for each to build a
house iu the shortest time and in the best manner. Hua-
thiacuri accepted it ; and the rich man at once began to
collect his numerous vassals, and in one day he had nearly
finished the walls, while Huathiacuri, with only his wife to
help him, had scarcely begun the foundations. During the
night the work of the rich man was stopped, but not that
of Huathiacuri. For, in perfect silence, an infinite number
of birds, snakes, and lizards completed the work, so that in
OP THE INDIANS OF HCJAROCHIRI. 141
tlie morning the house was finished, and the rich man was
vanquished, to the great wonder of all beholders. Then a
great multitude of huanacus and vicuiias came next day-
laden with straw for the roof; while llamas came with
similar loads for the rich man’s roof. But Huathiacuri
ordered an animal that shrieks loudly, called oscollo/ to
station itself at a certain point ; and it suddenly began to
scream in such a way as to terrify the llamas, which shook
ofi” their loads, and all the straw was lost.
At the end of this competition Huathiacuri, by advice of
his father Pariacaca, determined to put an end to the
affair ; so he said to the rich man, ” Brother, now you have
seen that I have agreed to everything that you have pro-
posed. It is reasonable, therefore, that you should now do
the same; and I propose that we should both see who
dances best, in a blue shirt with a white cotton huara round
the loins. The rich man accepted the challenge, and, as
usual, was the first to appear in the public square, in the
proposed dress. Presently Huathiacuri also appeared, and,
Y^ith a sudden shout, he ran into the place where the other
was dancing ; and he, alarmed at the cry and the sudden,
rush, began to run, insomuch as, to give him more speed,
he turned, or was turned by Huathiacuri, into a deer. In
this form he came to Anchicocha, where, when his wife saw
it, she also rose up saying, “Why do I remain here? I
must go after my husband and die with him.” So she
began to run after him, and Huathiacuri after both. At
last Huathiacuri overtook the wife in Anchicocha, and said
to her, ” Traitress ! it is by your advice that your husband
has challenged me to so many proofs, and has tried my
patience in so many ways. Now I will pay you for this by
turning you into a stone, with your head on the ground and
your feet in the air.” This happened as he said, and the
stone is there to this day ; and the Indians go there to
‘ A wild cat.
142 ERRORS, FALSE GODS, ETC.,
worship and to offer coca, and practise other diabolical
superstitions. Thus the woman was stopped ; but the deer
ran on and disappeared, and it maintained itself by eating
people ; but after some time the deer began to be eaten hy-
men, and not men by deer.
They say that those five eggs in Condorcoto, one of which
contained Pariacaca, opened, and five falcons issued from
them, who were presently turned into five men, who went
about performing wonderful miracles ; and one was that
the rich Indian, whom we have mentioned in this chapter
as having pretended to be God, perished, because Pariacaca
and the others raised a great storm and a flood which carried
him and his house and wife and family away into the sea.
The site of this man’s house is between two very lofty moun-
tains, the one called Vicocha, near the parish of Chorrillo,
and the other Llantapa, in the parish of San Damian, and
between them flows the river of Pachacamac. There was a
sort of bridge, consisting of a great tree called pullao, form-
ing a most beautiful arch from one hill to the other, where
a great variety of parrots and other birds passed to and fro.
All this was swept away by the flood.
CHAPTER VI.
Having come forth from the five eggs with his four
brothers, and having caused the above tempest, Pariacaca
aspired to perform great and mighty deeds throughout the
world, though the region he traversed did not exceed twenty
leagues in circuit. Especially he conceived the idea of en-
countering the valiant Caruyuchu Huayallo, to whom they
sacrificed children, as we have related in the first chapter.
So Pariacaca went in search of Caruyuchu, of whose end
and defeat I shall speak presently ; but first I must relate
what happened to Pariacaca on the road.
OF THE INDIANS OP HUAROCHIRl. 143
On his way from Condorcoto to the residence of Caruyu-
chu, he came to the place where now stands the village of
Santa Maria de Jesus de Huarochiri, at the bottom of the
ravine in which the river flows, and by which one goes to
the parish of Quinti.^ Here there was a village called
Huagaihusa, where they were celebrating a great festival.
It is to be noted that all this country was then yunca, with
a hot climate, according to the false opinion of the Indians.
Pariacaca entered the place, where all the people were drink-
ing, in the dress of a poor man, and he sat down with the
others, but at the end of all, as is the custom with those
who are not invited. But no man drank to him nor gave
him to drink during the whole day. Seeing this, a girl was
moved with pity and compassion, and she said, ” How is it
that no one gives a drink to this poor man or takes any
notice of him V and she put a good draught of chicha into
one of those large white calabashes called by the Indians
putUj and took it to Pariacaca, who received it with thanks,
and told her she had done a very good deed, and had gained
his friendship. “This,” he added, “is worth to you the same
as your life, for at the end of five days wonderful things
will happen in this place, and none of the inhabitants shall
remain alive, for their neglect has enraged me. You must
put yourself in safety on that day, with your children, that
you may not share their fate ; but if you reveal this secret
to any other inhabitant of the village, your death is also
inevitable.”
The woman was thankful at receiving this warning, and
on the fifth day she took good care to go far away from the
village with her children, brothers, and relations ; leaving
the rest of the inhabitants ofi” their guard, and still engaged
in drinking and feasting. But the enraged Pariacaca had
ascended a high mountain called Matro-coto, which over-
hangs the village of Huarochiri, and below which there is
« San Lorenzo de Quinti.
144 ERRORS, FALSE GODS, ETC.,
another mountain peak called Puipu-Huana, which is on the
road from San Damian to Huarochiri. Then an enormous
quantity of rain began to fall, with hail and yellow and
white stones, which carried the village away into the sea, so
that no man escaped. This flood is still a tradition among
the people of Huarochiri, and some high banks were- left,
which may be seen before arriving at the village. Having
completed this work, Pariacaca, without speaking to anv-
one in the other villages, or communicating with them,
crossed over to the other side of the river, where he did
what I shall describe in the following chapter.
CHAPTER VII.
How Pariacaca gave water in abundance to the Indians of the Ayllu
Copara, for their fields ; how he became enamoured of Choque
Suso, an idol which is still very famous.
Having crossed the river, Pariacaca travelled over the
fields which now belong to the Ayllu Copara, and which
then were in great want of water for irrigation. They did
not then procure it from the river, but from a spring on the
mountain called Sienacaca, which overhangs the villao-e
now called San Lorenzo.^ A large dam was built across
this spring, and other smaller dams were thrown across it
lower down, by which means the fields were irrigated. In
those days there was a very beautiful girl belonging to the
Ayllu Copara, who, seeing one day that the maize crop was
drying up for want of water, began to weep at the small
supply that came from one of the smaller dams she had
opened. Pariacaca happened to be passing by, and, seeing
her, he was captivated by her charms. He went to the
dam, and taking ofi” his yacolla or cloak, he used it to stop
* San Lorenzo de Quinti.
OP THE INDIANS OF HUAROCHIEI. 145
up the drain that the girl had made. He then went down
to where she was trying to irrigate the fields^ and she, if
she was aflflicted before, was much more so now, when she
found that there was no water flowing at all. Pariacaca
asked her, in very loviug and tender words, why she was
weeping, and she, without knowing who he was, thus
answered : — “My father, I weep because this crop of maize
will be lost and is drying up for lack of water.” He replied
that she might console herself and take no further thought,
for that she had gained what he had lost, namely, his love ;
and that he would make the dam yield more than enough
water to irrigate her crop. Choque-suso told him first to
produce the water in abundance, and that afterwards she
promised willingly to yield to his wishes. Then he went up
to the dam, and, on opening the channel, such a quantity of
water flowed out, that it sufficed to irrigate the thirsty
fields, and to satisfy the damsel. But when Pariacaca asked
her to comply with her promise, she said that there was
plenty of time to think about that. He was eager and
ardent in his love, and he promised her many things, among
others to conduct a channel from the river which should
suffice to irrigate all the farms. She accepted this promise,
saying that she must first see the water flowing, and that
afterwards she would let him do what he liked.
He then examined the country, to see whence he could
draw the water; and he observed that above the site of the
present village of San Lorenzo (in which that Ayllu Copara
now resides) a very small rill came from the ravine of Coca-
challa, the waters of which did not flow beyond a dam which
had been thrown across it. By opening this dam and lead-
ing the water onwards, it appeared to Pariacaca that it
would reach the farms of the Ayllu Copara, where were the
fields of his lady-love. So he ordered all the birds in those
hills and trees to assemble, together with all the snakes,
lizards, bears, lions, and other animals ; and to remove the
146 ERRORS, FALSE GODS, ETC.,
obstruction. This they did ; and he then caused them to
widen the channel and to make new channels until the water
reached the farms. There was a discussion as to who should
make the line for the channel, and there were many pre-
tenders to this duty, who wished to show their skill as well
as to gain the favour of their employer. But the fox
managed, by his cunning, to get the post of engineer ; and
he carried the line of the canal to the spot just above the
present site of the church of San Lorenzo. Then a par-
tridge came flying and making a noise like Pich-pich, and
the unconscious fox let the water flow oflf down the hill.
So the other labourers were enraged, and ordered the snake
to take the fox’s place, and to proceed with what he had
begun. But he did not perform the work so well as the
fox j and the people to this day deplore that the fox should
have been superseded, saying that the channel would have
been higher up and better, if this had not taken place :
and because the course of the channel is broken, just above
the church, they say that is the place where the fox let the
water flow ofi”, and which has never since been repaired.
Having brought the water to irrigate the farms in the
way that is still working, Pariacaca besought the damsel to
keep her promise, and she consented with a good grace,
but proposed that they should go to the summit of some
rocks called Yanacaca.^ This they did, and there Pariacaca
obtained his desires, and she was well repaid for her love
when she knew who he was. She would never let him go
anywhere alone, but always desired to accompany him ; and
he took her to the head-works of the irrigating channel,
which he had constructed for her love. There she felt a
strong wish to remain, and he again consented, so she was
converted into a stone, while Pariacaca went up the moun-
tains. Thus Choque Suso was turned into a stone at the
head of the channel, which is called Cocochalla.
^ Vana^ black. Caca, a rock.
OF THE INDIANS OF HUAROCHIRI. 147
Above this channel there is another called Vim-lompa,*
where there is another stone^ into which they say Conlraya
was turned.
CHAPTER YIII.
How the Indians of the Ayllu of Copara still worship Choque Suso and
this channel, a fact which I know not only from their stories, but
also from judicial depositions which I have taken on the subject.
(Here was to be added that which I saw, and the story of
the hair of Choque Suso, and the rest of the depositions that
were taken, concerning this irrigating channel.)
HERE THE MANUSCRIPT ENDS ABRUPTLY.
Corrupt.
REPORT
BT
POLO DE ONDEGARDO.
Written in a memorandum book, annarently as a rough Draft, amone
the papers of the Licenciate Polo de Ondegardo.
(Manuscript in the National Library at Madrid. 4to, on parchment, B. 135.)
REPORT
BY
POLO DE ONDEGAEDO,
Of the Lineage of the Yncas, and how they Extended
THEIR Conquests.
It must be understood, in the first place, that the lineage of
these Yncas was divided into two branches, the one called
Hanan Cuzco, and the other Hurin Cuzco. From this it
may be concluded (and there is no memory of anything to
the contrary) that they were natives of the valley of Cuzco,
although some pretend that they came from other parts to
settle there. But no credit should be given to them, for
they also say that this happened before the flood. From
what can be gathered and conjectured in considering the
traditions of the present time, it is not more than three
hundred and fifty to four hundred years since the Yncas
only possessed and ruled over the valley of Cuzco as far as
Urcos, a distance of six leagues, and to the valley of Yucay,
which is not more than five leagues.
Touching the Lords that the people can remember, their
recollection does not carry them back beyond the time
already stated. They preserve the memory of these Lords
by their quipus, but if we judge by the time that each is
said to have lived, the historical period cannot be placed
further back than four hundred years at the earliest.
It must have been at about that period that they began
to dominate and conquer in the districts round Cuzco,
152 EEPORT BY POLO DE ONDEGARDO.
and, as would appear from their records, they were some-
times defeated. For^ although Andahuaylas, in the province
of the Chancas, is only thirty leagues from Cuzco, they did
not bring it under their sway until the time of Pachacutec
Yupanqui Ynca, who defeated those Chancas. The history
of this event is given in the record of the Pururunas, or
huacas, which originated and resulted from this battle with
the Chancas, the commencement of all the Ynca victories.^
On the other side of Cuzco is the road of Colla-suyu ; and
they also retain a recollection of the time when the Canas
and Canches, whose country is even nearer, wei-e paid to
go with the Yncas to the wars, and not as vassals following
their lords ; and this was in the same battle in which Pa-
chacutec Ynca fought against TJsco-vilca,~ Lord of the Chan-
cas. They also recollect the time when they extended their
dominion along this road to the lake of Villca-fiota, the
point where the Collao begins. Two powerful rivers flow
out of this lake, one going to the north sea, and the other
to the south. The lake was worshipped by the natives, and
looked upon as a noted huaca. A long interval of time
elapsed before the Yncas advanced beyond this point. It
was the successor of that loi*d who conquered the Chancas
who began to advance beyond this point, and those pro-
vinces had no peace until the time of Tupac Ynca, father of
Huayna Ccapac. We found these wars recorded in the
registers of the Yncas, but each province also had its regis-
ters of wars, so that, if it were necessary, we might very
easily fix the time when each province was subjugated by
the Yncas.
But it is enough to understand that these Yncas at first
extended their conquests by violence and war. There was
no general opposition to their advance, for each province
^ See G. de la Vega, ii, p. 57 ; and the present volume, p. 92.
* Should be Ancohualla, or Hauco-hualla. See G. de la Vega, ii, 68,
82, 829.
REPORT BY POLO DE ONDEGARDO. 153
merely defended its land without aid from any other ; so
that the only difficulty encountered by the Yncas was in the
annexation of the districts round Cuzco. Afterwards all the
conquered people joined them, so that they always had a
vastly superior force as well as more cunning in the art of
war. Thus it was seldom that they were completely defeated,
although sometimes they were obliged to retreat, and desist
from a war during a year.
No province ever attempted to disturb them in their own
land, only seeking to be left in quiet possession of their
territories, and this seems to me to have been a great ad-
vantage to the Yncas. There is no memory of such an
attempt in their registers ; but, after the districts were re-
duced to obedience, the great natural strength of this region
conduced to its security. The four roads which diverge \’\\{S^
from Cuzco are all crossed by rivers that cannot be forfled
at any time in the year, while the land is very rugged ^nd
strong. There cannot, therefore, be a doubt that in this,
and in possessing better discipline and more knowledge,
lay the advantage they had over all the other nations of this
region. This superiority is shown in their edifices, bridges,
farms, systems of irrigation, and in their higher moral lives.
If other nations have anything good, it has all been taught
them by the Yncas. The Yncas also had a different system
of warfare, and were better led, so that they could not fail
to become lords over the rest. Thus they continued to extend
their dominions and to subjugate their neighbours.
The second thing that may be taken for granted is that
having resolved to conquer and subjugate other nations, the
Yncas sought some colour and pretext for prosecuting their
objects. The first story that these Yncas put forward,
though it was not the title which they finally asserted, was
an idea that, after the deluge, seven men and women had
come out of a cave which they call Paccari-tampu, five leagues
from Cuzco, where a window was carved in masonry in most
(i
154 REPORT BY POLO DE ONDEGaRDO.
ancient times ; that these persons multiplied and spread
over the world. Hence every province had a like place of
worship where people came forth after the universal destruc-
tion ; and these places were pointed out by their old men and
wizards, who taught them why and how the Yncas venerated
the cave of Paccari-tam’pu. Thus in every province these
places of worship are to be found, each one with a different
tale attached to it.
With this title the Yncas were for a long time unable to
conquer more than the provinces bordering on Cuzco until
the time of Pachacuti Ynca Yupanqui. His father had been
defeated by the Chancas, and retreated to Cuzco, leaving
his troops in a Pucara or fortress. Then the son formed an
army out of the fugitives, and out of the garrison of Cuzco,
and out of the men of Canes and Canches, and turned back
to attack the Chancas. Before he set out his mother had a
dream that the reason of the victory of the Chancas was
that more veneration was shown for the Sun than Pachay-
achachie, who was the universal Creator. Henceforward a
promise was made that more sacrifices and prayers should
be offered to that statue. Then the son was promised a
victory over the Chancas, and that men should be sent from
Heaven to reinforce him. With this title he went forth
and conquered, and thence arose that idea of the Pururaucas,
which was one which was most important for the Yncas as a
title in extending their conquests sacrifices of many
kinds were continually invented, and all who were subjugated
were taught that Cuzco was the abode and home of the
gods. Throughout that city there was not a fountain, nor
a well, nor a wall, which they did not say contained some
mystery, as appears in the report on the places of worship
in that city, where more than four hundred such places are
enumerated. All this continued until the arrival of the
Spaniards ; and even now all the people venerate the
huacas given them by the Yncas.
REPORT BY POLO DE ONDEGARDO. 155
The third thing to be undei^stood is that as soon as the
Yncas had made themselves lords of a province^ they caused
the natives, who had previously been widely scattered, to live
in communities, with an officer over every ten, another
over every hundred, another over every thousand, another
over evury ten thousand, and an Ynca governor over
all, who reported upon the administration every year, re-
cording the births and the deaths that had occurred among
men and flocks, the yield of the crops, and all other details,
with great minuteness. They left Cuzco every year, and
returned in February to make their report, before the festival
of Ray mi began, bringing with them the tribute of the whole
empire. This system was advantageous and good, and it
was most important in maintaining the authority of the
Yncas. Every governor, how great lord soever he might
be, entered Cuzco with a burden on his back. This was a
ceremony that was never dispensed with, and it gave great
authority to the Yncas.
The fourth thing is that in every place where a settle-
ment or village community was formed, the land was divided
in the following manner : one portion was set apart for the
support of religion, being divided between the Sun and the
Fachayachachic, and the thunder, which they called Ghuquilla,
and the Pacha-mama and their ministers, and other liuacas
and places of worship, both general and such as were pecu-
liar to each village. It would take long to enumerate them,
for they were so numerous that, if they had had nothing else
to do, the sacrifices alone would have given them occupation.
For each town was divided in the same way as Cuzco, and
every notable thing was made an object of worship, such as
springs, fountains, streams, stones, valleys, and hill summits,
which they called apachetas. Each of these things had its
people whose duty it was to perform the sacrifices, and
who were taught when to sacrifice and what kind of things
to ofi’er up. Although in no part were there so many objects
156 REPORT BY POLO DE ONDEQARDO.
of worsliip as in Cuzco, yet the order and manner of wor-
shipping was the same.
A knowledge of the huacas and places of worship is very
important for the work of conversion. I have a knowledge
of them in more than a hundred villages ; and when the
Lord Bishop of Charcas doubted whether the custom was
so universal, at a time when we were in a joint com-
mission by order of his Majesty, I showed him the truth of
it in Cuzco. And although the discovery of these things
has taken time, yet it has been necessary as regards the
question of tribute and contributions. For a very large
portion of the harvests was set apart for this service, and
stored in places prepared for the purpose. Part was ex-
pended on the sacrifices of the villages, and a larger share
was taken to Cuzco from all parts. The portions thus set
apart were from a third to a fourth, varying in different dis-
tricts. In many villages all belonged to the Sun, such as
in Arapa and others. In these the greater part was de-
voted to sacrifices, in others (belonging to the Ynca) not
so much.
Another share of the produce was reserved for the Ynca.
This was stored in the granaries or sent to Cuzco, accord-
ing to the necessities of the Government. For it was not
always disposed of in the same way. The Ynca supplied
with food all his garrisons, his servants, his relations, and
the chiefs who attended upon him, out of this share of the
tribute, which was brought to Cuzco from all parts of the
country. In time of war the provisions from some parts
were sent to others, in addition to the ordinary consump-
tion, and there was such order in these arrangements that
no mistake ever occurred. Sometimes the stores were sent
from the magazines in the mountains to the coast, at others
from the coast to the interior, according to the exigencies
of each case, and this was done with never-failing speed and
exactness. When there was no demand the stores remained
REPORT BY POLO DE ONDEQARDO. 157
in the magazines^ and occasionally there was an accumulation
sufficient for ten years.
There can be no doubt that this share of the Ynca was
well managed. I visited many of the store-houses in differ-
ent parts, and they were, without comparison, larger and
better than those set apart for the service of religion.
The lands set apart for the tribute of the Ynca and of
religion were sown and reaped in the same order ; but it
must be understood that when the people worked upon
them, they ate and drank at the cost of the Ynca and of the
Sun. This work was not performed by gangs, nor were
the men told off for it, but all the inhabitants went forth
except the aged and infirm, dressed in their best clothes,
and singing songs appropriate for the occasion. In these
two kinds of tribute there were two things that seem worthy
of note. One is that the aged, infirm, and widows did not
join in it. The other is, that although the crops and other
produce of these lands were devoted to the tribute, the land
itself belonged to the people themselves. Hence a thing
will be apparent which has not hitherto been properly
understood. When any one^ wants land, it is considered
sufficient if it can be shown that it belonged to the Ynca or
to the Sun. But in this the Indians are treated with great
injustice. For in those days they paid the tribute, and the
land was theirs ; but now, if it is found convenient to tax
them in some other way, it is clear that they will pay double
tribute — in one way by being deprived of their land, and in
another by having to pay the tax in the form that may be
now fixed. If any one, as is often done, sets up a claim by
saying the Ynca had power to appropriate the land, the
injustice and wrong is all the greater ; because if such was
the right, his Majesty succeeds to it ; and, as regards
encoiniendas for a life or lives, it is clear that it is not the
intention to grant them, nor is it just as regards the estate
‘ That is, any Spanish settler.
158 REPORT BY POLO DE ONDEGARDO.
of the Tnca. Such tribute or tax was levied by the Ynca
as King and Lord, and not as a private person. Hence
arose a notable mistake. It was declared that all the farms
of coca belonged to the Ynca, which was true, and there-
fore they appertain to his Majesty. He could grant them
in encomienda, and resume them at the end of the term, if
he so pleased, as is the case with the alcahalas of Valladolid.
The Fiscal exerted himself to prove that the farms belonged
to the Ynca, and that the encomienda only extended to the
Indians, and this was through not comprehending the nature
of the tribute that was given to the Ynca. In effect the
Ynca took the produce of all the coca farms throughout the
Andes for his own use, except a few small patches granted
to chiefs and camayus.^ All the rest was taken to Cuzco,
but there was not then so much as there is now, nor one
fiftieth part ; for in this too the reports were deceptive, as I
have more particularly shown in my report on the coca.
The Ynca did the same with all the males in the flocks,
which were appropriated for the service of himself and of
religion, being left, however, in the same district whore they
were bred, and merely counted. No female was included in
the tribute. The pastures and hunting-grounds were demar-
cated, that the flocks might not be passed from one province
to another; but that each might have its assigned limits.
This rule has also given rise to pretensions on the part of
some, to the flocks, on the ground that they belonged to
the Sun or the Ynca ; and, before order was established, a
great quantity was seized on this pretext. It is very cer-
tain that if his Majesty took the tribute of the flocks, he
would not wish that it should be given out of what the In-
dians held as their own, and enjoyed as such ; but only from
that which belonged to him, from having been given by
them to the Ynca and to religion.
After I had become thoroughly acquainted with the sub-
« Officials.
REPORT BY POLO DE ONDEGARDO. 169
ject, I severely censured some who took a quantity of flocks
from the Aymaraes and other parts, on this pretext. But,
on an appeal to the Audiencia, it was permitted on the
ground that his Majesty succeeded to the right.
It was not all the flocks that were treated in this way ;
for a portion, though a small one, was left to the district,
and another to the chief, who afterwards granted some to
his servants. Those belonging to religion and to the Ynca
were called Ccapac-llama, and the others Huachay -llama ;
which means rich and poor beasts. A division was pro-
hibited, and to this day they are all enjoyed in common.
In the matter of the flocks they made many rules, some of
which were so conducive to their preservation that it would be
well if they were still observed. It may be said that, in a great
part of the kingdom, the people are maintained by the flocks.
They flourish in the coldest regions, and there also the
Indians are settled, as in all parts of the CoUao, and on the
sides towards Arequipa and the coast, as well as throughout
Carancas, Aullagas, Quilluas, and Collahuas. All those
districts, if it were not for the flocks, might be looked upon
as uninhabitable; for though they yield papas, quinuas, and
ocas, it is an usual thing for three out of five years to be
without harvests, and there is no other kind of produce.
But, by reason of the flocks, they are richer and can dress
better than those who live in fertile districts. They are
very healthy, and their villages are more populous than
those in the warm lands, and the latter are even more fre-
quently without their own products, than those who possess
flocks. For the flocks are sent down with wool, and return
laden with maize, aji, and pulses. This is the reason that,
in the rules, a hundred Indians of the barren land, though
they be far from the mines, give more than two hundred
from the fertile land. Then Indians who take their flocks to
Potosi gain more in a month than any other ten in a year,
and they return with their flocks improved.
IGO REPORT BY POLO DE ONDEGARDO.
There was a rule that females should never be killed, and
thus the flocks multiplied exceedingly, for neither were
those of the Ynca or of religion killed except for sacrifices.
If any beast was attacked with earache,^ which is the disease
by which so many have been lost in our times, the rule was
that they should not be fed or cured, but buried at once,
deep in the ground, as the disease was infectious.
The flock of the community was shorn at the proper
season, and the wool was divided amongst the people, each
getting the quantity he required for himself, his wife, and
children ; so that all were clothed. A portion of the flocks
of the Ynca and of religion were also shorn, and cloth was
made out of the wool and taken to Cuzco, for the use of the
Ynca, and for the sacrifices. It was also used for clothing
the attendants of the Ynca, or was stored in the magazines.
Thus in each village they had workmen, called cumpicos, to
weave the rich cloth which they made in great quantities.
The store-houses were quite full of cloth when the Spaniards
came, as well as with all other things necessary to sustain
life and for war.
One thing should here be noted, which is that when they
distributed the cloth to each man according to the quantity
required for clothing his family, no account was taken of
what such a person might have of his own, because he was
supposed to enjoy this without prejudice to his enjoying his
share with the rest, even if a family possessed a large quan-
tity. It is important to decide how this tribute may now
be taken, with due regard to justice, from the estates of
religion, of the Ynca, and of the community. For in the
event of there being sufficient for the payment of this class
of contribution, and of that which results from it and is
made from the wool, but a deficiency under some other
class, it would not be reasonable to make up such deficiency
by an exaction from etery head, which is the way that it is
» See G. de la Vega, ii, p. 378.
REPORT BY POLO DE ONDEQARDO. IGl
now made up. For if cue Indian only has a single head of
flock it will be taken for the tribute, while if another pos-
sesses a hundred head no more than one will be taken.
This consideration gave rise to their own custom that no
man should pay tribute from his own personal property, but
only from the work of his hands, all working as a community.
It is clear that the tribute of religion and the Tnca was
levied from the whole community for the public service,
while the private property of each man was held by favour
from the Ynca, and, according to their laws, they had no
other title to it. From this private property no tribute of
any kind was exacted, even when it was considerable in
amount. But all were obliged to do their part in producing
the tribute demanded from the community. It is not
right, therefore, that they should now be taxed by the head,
but rather according to their estates. If there are a thousand
Indians in a Repartimiento, among whom there are five
hundred mitimaes^ who never possess any sheep, and if the
tribute amounts to five hundred head, it is impossible to
raise it. Consequently when, by reason of the flocks, the
tribute is to be paid in sheep, it is necessary to ascertain to
whom the sheep belong, and to assess the ‘initimaes and the
natives separately. Thus the diflSculty will be overcome,
and the injustice will be avoided. The community is com-
posed of rich and poor, and the tribute of sheep should
be distributed among those who breed them, without in-
cluding any poor man who happens to have acquired a single
sheep. For this immunity should be granted, and the matter
is of suflBcient importance to justify this digression.
The same remark applies to the tax which is exacted
throughout the Collao and the province of Charcas where
they have flocks. This consists in having to convey to
Potosi a quantity of provisions in proportion to the number
of sheep in the flock. This class of tribute was well known
« Colonists.
162 REPORT BY POLO DE OKDEGARDO.
in tlie time of the Tncas, because they carried tribute to
Cuzco on the sheep of the Sun and of the Ynca in great
quantities. But in assessing this burden the mitimaes were
treated with great injustice ; for, as they were all taxed
together, the natives received their share, and the mitimaes
theirs, so that the natives conveyed their provisions on their
beasts, while the mitimaes had to carry them on their own
backs, for a distance of forty leagues and more. It is a serious
matter for an Indian to have to carry three arrohas on his
back, which is the weight of a fanega of flour, besides his
own food, and the loss of time.
The ancient tribute was to sow the crops for the Ynca and
for religion, and to reap them and carry the harvests to the
store-houses, where there was always a superfluity.
Another mistake that has been made in levying taxes,
especially in the Collao, through which the Indians have
been much oppressed, is through their being ordered to pay
a quantity of provisions according to the extent of the land
they possess for sowing with papas, from which they make
chunus. For out of five years, there is but a small yield in
three, so that fhe Indians have to pay all they possess.
Thus the men and their families suffer throughout the year
by reason of the tribute.
On the death of an owner of land, the heirs and descen-
dants possessed it in common, without the power of dividing
it; but the person who represented the Ayllu had the
charge, and all the rest enjoyed the fruits in common, which
were divided among them in the following manner : If a son
of the first possessor had six sons, and another son had two,
each one had equal shares, and there were as many shares
as persons. At the time of sowing they all had to be pre-
sent to divide the crop ; and at the harvest if any one, even
though a descendant, had not been at the sowing, he could
neither take his share nor give it to another. Yet even if
he was absent ten years, he did not lose his right, if he
EEPOET BY POLO DE ONDEQAEDO. 163
chose to be at the sowing ; and even when there were so
many descendants as that there was scarcely a mazorca of
maize for each, the rule was still observed ; and it is still
kept up in the district of Cuzco, where the lands are held
in this manner.
This custom of each descendant having a right to a share,
should be known when any business connected with the
levying of taxes is to be arranged. Thus the lands belonged
to the whole village, and he who did not work at the sow-
ing had no share in the harvest.
The reason may now be understood why, in so many
lawsuits that are submitted to the Corregidores and Audi-
encias, scarcely any are between an Indian and another “of
the same village, but between one village and another.
After the Spaniards came, the Indians continued for a
long time to till the lands of the Ynca and of religion, and
to store up the harvests according to the old custom, and to
burn a portion in sacrifice, believing that a time would come
when they would have to give an account to the Ynca.
When the President Gasca marched through the valley of
Xauxa against Gonzalo Pizarro, I remember that he rested
there for seven weeks, and they found stores of maize there
for several years, upwards of fifteen thousand fanegas near
the road. When they understood that these reserved lands
might be sown for their own profit, the people of different
villages began to sow them, and hence arose many lawsuits.
When people went to work on land out of their own dis-
trict, it was also for the Ynca and religion, and the land set
apart for this was called suyus. But there were also some
Indians left to irrigate and guard these suyus, who, though
in a land beyond their own district, were always subject to
their chiefs, and not to the chiefs in the land where they
resided. These are a different class of men from the miti-
maeSj who were removed from the jurisdiction of the chiefs
under whom they were born.
164 REPORT BY POLO DB ONDEGARDO.
It should be understood how those lands which were
tilled belonged to the sowers. In the Collao, where no
maize can be raised, the people had lands on the coast,
and sent men down to till them, near Arequipa for in-
stance. In the time of the Marquis of Canete, who was
Viceroy of these kingdoms,^ owing to information which I
supplied, these siiyus were returned as belonging to the
province of Chucuito, but all the others suffer bj reason of
this custom not being understood.
The order which, up to this time, has been adopted for
the conversion of the Indians, is for the priests to visit each
village, with a book showing who are baptized, who are
married, who have more than one wife. Thus the shepherd
knows his sheep and is known by them. The ancient cus-
tom bv which no man moved from his district, was a marvel-
louR aid.
The rules of New Spain, where the country is very popu-
lous, are not applicable to this land. This was well under-
stood by that prudent and illustrious worthy Don Antonio
de Mendoza,^ whose memory will long be cherished, and
whose loss will be felt more every day by his Majesty and by
the people of the Indies. At the end of a year, during which
he had studied the affairs of this land, though he was suffer-
ing from illness, he said that before issuing any orders it
was necessary to do three things — first, to see the country ;
second, to know the capacity of the Indians ; and third, to
understand their customs, rules, manner of living, and ancient
system of taxation. For all this it was necessary that he
should have had better health and fewer years.
The order established by the Ynca in matters relating to
the chase, was that none should hunt beyond the limits pf
his own province ; and the object of this was that the game,
while proper use was made of it, should be preserved. After
‘ From 1555 to 1561.
* Viceroy of Peru from 1551 to 1555.
EEPORT BY POLO DE ONDEGAEDO. 165
the tribute of the Ynca and of religion had been paid, leasee
was given to supply the requirements of the peaple. Yet
the game multiplied by reason of the regulations for its con-
servation, far more rapidly than it was taken, as is shown
by the registers they kept, although the quantity required
for the service of the Ynca and of religion was enormous.
A regular account was kept of all the hunts, a thing which
it would be difficult for me to believe if I had not seen it.
The Ynca made similar regulations with regard to the
forests, in the districts where they were of any importance.
They were assigned for the use of the regions where there
was a want of fuel, and these forests were called moyas of
the Ynca, though they were also for the use of the districts
in the neighbourhood of which they grew. It was ordained
that they should be cut in due order and licence, according
to the requirements. It should therefore be understood
that the pastures, the hunts, and the forests were used in
common under fixed regulations ; and the greatest benefit
that his Majesty could confer on these Indians, next to their
conversion, would be to confirm the same order established
by the Yncas, for to frame new rules would be an infinite
labour.
There was another kind of contribution in the time of the
Yncas, which was as heavy and onerous as all the others.
In every province they had a house called Aclla-huasi, which
means ” the house of the chosen ones,^’ where the following
order was kept : There was a governor in each province
whose sole duty was to attend to the business of these houses,
whose title was Apu-panaca. His jurisdiction extended over
one hunu, which means ten thousand Indians, and he had
power to select all the girls who appeared to him to be of
promising dispositions, at the ages of eight or nine years,
without any limit as to the number chosen. They were
put into this house in company with a hnndred Mama-cun as,
who resided there, where they were taught all the accom-
166 REPORT BY POLO DE ONDEGARDO.
plishments proper for women^ such as to sew, to weave, to
make the drinks used by the Indians ; and their work, in
the month of February, at the feast of Raymi, was taken to
the city of Cuzco. They were strictly watched until they
reached the age of thirteen or fourteen years and upwards,
so that they might be virgins when they should arrive at
Cuzco, where they assembled in great numbers from all
the provinces in the middle of March. The order of dis-
tribution was as follows : —
Women were taken for the service of the Sun, and placed
in the temples, where they were kept as virgins. In the
same order women were given to the service of Pacha-mama,
and of other things in their religion. Then others were
selected for the sacrifices that were offered in the course
of the year, which were numerous. On these occasions
they killed the girls, and it was necessary that they should
be virgins; besides offering them up at special seasons,
such as for the health of the Ynca, for his success in war,
for a total eclipse of the sun, on earthquakes, and on many
other occasions suggested by the Devil. Others were set
apart for the service of the Ynca, and for other persons to
whom he showed favour. When any man had received a
woman as his legitimate wife or mamanchu, he could not
take another except through the favour of the Ynca, which
was shown for various reasons, either to one who had
special skill in any art, or to one who had shown valour in
war, or had pleased the Ynca in any other way. The num-
ber of women who were set apart for these uses was very
great, and they were selected without any regard to whom
they belonged, but merely because they were so chosen by
the Aiiu-panaca, and the parents could not excuse or redeem
them under any circumstances. Estates were set apart for
the support of the houses of the chosen ones, and this
tribute would have been felt more than any other if it had
not been for the belief that the souls of the girls that. were
REPORT BY POLO DE ONDEGARDO. 167
sacrificed went to enjoy infinite rest, which was the reason
that sometimes they voluntarily offered themselves for
sacrifice.
One of the chief articles of tribute was the cloth that was
given for the service of the Ynca and of religion. Great
quantities of this cloth were distributed by the Ynca among
the soldiers, and were given to his relations and attendants.
The rest was deposited in the store-houses, and was found
there in enormous quantities when the Spaniards arrived in
these kingdoms. This cloth was of many textures, accord-
ing to the uses to be made of it. Large quantities were
made of the very rich cn’mpi, woven with two fronts. A
more common kind was made for the sacrifices, for in all
the festivals much cloth was offered up. For these supplies
the beasts of the Ynca were shorn at the proper time,
worked up, and sent to Cuzco, with the other tribute, in
the month of February, besides what was stored in the
magazines, in accordance with the instructions issued in
each year.
The beasts required for Cuzco were sent in the same
month, in the quantity that had been ordered, all being
males, for females were never wasted either for sacrifices or
for food. The Pachayachachic, whom they held to be the
universal Creator, the Sun, the thunder called Cliuquilla,
the Pachamama, and an infinite number of other objects of
worship, all had their flocks set apart, and the wool from
them was distributed in the city of Cuzco for the sacrifices,
and to clothe the people who served the liuacas. A quan-
tity of cloth was also used for the service of the houses
where the embalmed bodies of the Lords Yncas were kept.
Here also were taken all kinds of food, such as maize, chunu,
aji, and every other kind of provision that was raised in the
farms. All these things were arranged with such order,
that it is difficult to understand how the accounts and re-
gisters can have been so well kept.
168 REPORT BY POLO DE ONDEGARDO.
An immense quantity of personal service from all the
provinces was also required in the city of Cuzco, for the
Ynca and his court. Every province that was conquered
had to send its principal idol to the city of Cuzco, and the
same province Continued to provide for its service and
sacrifices in the same order as when it was in the pro-
vince.
Another very heavy burden consisted in the supply of
men for war, as there were frequent rebellions in various
parts of the empire, and it was necessary to guard all the
frontiers, especially along the river of Maule in Chile, and
on the Bracamoras in the province of Quito, and towards
that of Marcas, and in the province of the Chirihuanas,
bordering on Charcas, and towards the forests of the Chun-
chus and Mosus. On all these frontiers we still meet with
pucaras or fortresses where the garrisons were assembled,
with roads leading to them. Mitimaes also were sent, from
different provinces, to live on these frontiers.
Those who performed special services were exempted
from other classes of tribute. There is an example of this
in the province of Lucanas, where the people were trained
to carry the litter of the Ynca, and had the art of going with
a very even and equal pace. In Chumpivilcas the people
excelled in dancing, and many were exempted on that ac-
count. In the province of Chilcas there is a red wood of
excellent quality for carving, and the Chilcas brought it
thence to Cuzco, a distance of two hundred leagues, in very
great quantities, with many representations carved and
painted on it. The wood was burnt for sacrifices in fires
kindled in the great square, in presence of the Ynca and of
the embalmed bodies of the dead lords. Thus the best pro-
duct of each province was brought to Cuzco.
In the arrangement of tribute, men were also set apart
for the construction of public works, such as bridges and
roads. In all the royal roads from Quito to Chile, and still
REPORT BY POLO DE ONDEGARDO. 169
further on to the borders of the government of Benalcazar,*
and the branch road to Bracamoras, there were chasquis
stationed at the end of every tupit,, both on the road of the
coast and of the mountains. A tu’pu measures the same as
a league and a half. At these points there were small
houses adapted to hold two Indians, who served as postmen,
and were relieved once a month, and they were there night
and day. Their duty was to pass on the messages of the
Ynca from Cuzco to any other point, and to bring back
those of the governors, so that all the transactions and
events of the empire were known. When the Ynca wished
to send anything to a governor, he said it to the first
chasqui, who ran at full speed for a league and a half with-
out stopping, and passed the message to the next as soon
as he was within hearing, so that when he reached the post
the other man had already started. They say that from
Cuzco to Quito, a distance of five hundred leagues, a mes-
sage was sent and another returned in twenty days. I can
believe this, for in our wars we have sometimes used these
chasquis, and as it was an ancient custom, they readily made
the arrangement. In this way letters have been brought from
Cuzco to Lima in three days, a distance of a hundred and
thirty leagues, over a very bad road. The Yncas also used
these chasquis to bring up fresh fish from the sea ; and they
were brought up, in two days, a distance of a hundred leagues.
They have records in their quipus of the fish having some-
times been brought from Tumbez, a distance of more than
three hundred leagues. The food of the chasquis was pro-
vided from the store-houses of the Ynca ; for those who
worked for the Ynca’s service, or for religion, never ate at
their own expense.
9 Sebastian de Benalcazar, one of the first conquerors of Peru, and
Governor of Popayan.
170 report by polo de ondegardo.
Edifices and Fortresses.
One other contribution and tribute in the time of the
Yncas imposed heavy labour, and this was the demand for
Indians to work at the edifices of Cuzco. This work was
very toilsome, for all their buildings were of masonry, and
they had no tools of iron or steel, either to hew the stones
out of the quarries or to shape them afterwards. All this
was done with other stones, which was a labour of extreme
difficulty. They did not use lime and sand, but adjusted
one stone to another with such precision that the point of
junction is scarcely visible. If we consider the number of
times they must have fitted and taken ofi” one stone before
this accuracy was attained, an idea may be formed of the
toil and of the number of workmen that was required. To
this labour was added the conveyance of stones from great
distances by force of men^s arms. Any one who has seen
their edifices, will not doubt their statements that thirty
thousand men were employed. For not only are these
works above the ground, such as those in the city and for-
tress, but there is also much well-cut masonry underground,
as well hewn as any that can be found in Spain. As they
had nothing but stone tools, it seems to me that a hundred
Indians could not work and shape a single stone in a month,
and any one who likes to look at them will certainly think the
same. These edifices are not only in Cuzco, but in many other
parts where the work must have been much more heavy and
difficult, by reason of the stones being more distant. For
at Cuzco, from Santa Ana, which is in Carmenca, where the
city commences, to Angostura, there is a distance of three
leagues, a little more or less; and within this space all kinds
of stone for building are to be found, black and white, hard
and soft ; and all the stones of the neighbouring hills are
excellent for lime and plaster. I have examined the quar-
ries, and have seen their ingenious contrivances, in company
REPORT BY POLO DE ONDEGARDO. 171
with dexterous artificers from Spain, and they assured me
they had never seen so many kinds of excellent stone within
so small a space. He who has seen the work which the
Yncas commenced in Tiahuanacu, near Chuqui-apu/ and
considers that the stone is not met with within a hundred
leagues of the spot, will understand the advantage enjoyed
by Cuzco.
This service was exacted throughout the kingdom ; it
being arranged in Cuzco in each year, as regards the num-
ber of men to be employed and the work to be done.
Note. — This report is incomplete at the end, and the copy at Madrid
has been made by a very ignorant clerk who left blank spaces when he
did. not understand a word or passage.
‘ The modern city of La Paz.
THE END.
INDEX
L— SUBJECTS.
Administration (Civil), 155, 156 (see Laws]
Agriculture. Irrigation, 19; sowin;^, 19; ploughing, 48;
harvest, 52; patronage of, 78 ; method of labour, 157
Antiquity of Ynca civilization, 151
April. Harvest time, 52
August. Ceremonies in, 20; rains commence, 21
Bathing. At installation of knights, 45
Breeches. Ceremony of conferring knighthood, by giving,
35, 36, 43
Building. Tribute, 170; materials, 1 71
Cable. Ceremony of, 48, 111 {note)
Celibacy of youths, 82 (see Virgins)
Ceremonies at festival of the Sun, 17 ; at the driving forth
of evils [sitaa), 21, 24, 26, 33; at the installation of
knights, 35-46: of the cable, 48; of the water sacrifice,
50 ; when a woman conceived, 53 ; when a child was
named, 53; when a girl reached the age of puberty, 53,
80; of worshipping heaps of stones on mountain passes,
78; of coronation, 105
Cloth. Distribution, 160 ; tribute, 167
Comets, 95
Confession. Custom of, 15
Conquests. Of first Ynca, 76 ; of Pachacutec, 93-96 ; pro-
gress of by the Yucas, 152 (see War)
Coronation. Ceremony, 105
Costumes (see Drosses)
1 74 INDEX.
Creation. Tradition of, 4, b, 6, 7
Creator. Attributes, 6, 1 ; argument for existence of, 11 ;
prayer to, 20, 28, 33, 89 ; precedence given to, 26 ;
representation of, 76; honour paid to, 84, 167; temple
to, 11
Cultivation (see Agriculture)
Dancing (see Music)
December. Sham-fight in, 47
Deluge. Traditions of, 4, 5, 9, 132, 153
Devils. In early times, their power, 70, 71, 78; exposure
of, 86 (see Huacas in list of Quichua words)
Dramas, 90
Dresses. Of young knights, 36, 40, 44 ; of maidens, 37 ; of
parents and relations, 37, 49 ; of villagers, 77
Drinking (see Libations)
Ears. Ceremony of boring, 35, 46
Emeralds, 94
Famine, 97
Farm, 98 (see Agriculture)
Fasting, 82, 85, 97
February, 52
Festival of the Sun, 16; for driving forth evils, 21; of
knighthood, 35-46 ; for multiplication of flocks, 46 (see
Ceremonies)
Fish. Sent fresh from the coast to Cuzco, 169
Flocks. Feast for, 46 ; management of, 158, 160, 161
Forest conservancy, 165
Fortress of Cuzco. Commenced, 88 ; building, 90
Future state. Belief as to, 48 ; speculations as to, 85
Hair. Ceremony of shearing, 37, 53 ; combing of girls^
80 ; men ordered to shave, 82
Harvest, 52
Heads. Practice of compressing, 78, 82
Human sacrifices, 54, 79, 85, 100
Hunting. Rules as to, 164
INDEX. 175
Insignia (see Royal)
Irri(jatio7i, 19
January, 51
July. Occupations in month of, 19
June. Festival in sowing-time, 19 .^
KnigJdhood. Festival of admission to, 35, 36 ; Eaces, 41 ;
installation, 43, 44 ; ceremony of bathing, 45 ; piercing
the ears, 46 ; breeches, 43 ; discipline, 39, 40, 42, 46 ;
cultivate maize, 52 (see Youths, candidates for)
Land tenures, 155
Landmarks, 83
Laws enacted by Yncas, 76, 83, 158-61, 164
Legends (see Traditions)
Libations, 26, 49, 103
Lineages. Enumeration of, 23 ;• of each tribe, 77
Love. Excessive, between youths and maidens, 81
Charms, 81, 88
Maidens. At installation ceremony, 37; their duties, 41 ;
encourage youths at the races, 42
Maize. Cultivated by young knights, 52 ; used as a charm, 63
March. Month of, 52
Marriage ceremony, 54, 76, 80, 107
May. Festivals in months of, 16
Moon. Idol of, 37
Mourning for the Tnca, 95, 100
Mummies. Honours paid to, 26, 27, 48, 50
Music, songs, and dancing, 18, 26, 32, 39, 42, 44, 48, 50,
51, 52, 59, 89, 99, 167
November, 36
October. Festival of boring ears of youths, 35
Origin of tribes, 4 : of Canaris, 8 ; of Yncas, 74, 153
Paintings, representing lives of Yncas, on boards^ 4
Pearls, 94
Plays (see Dramas)
Ploughing . Time of, 48
176 INDEX.
Prayers. To the Creator, 20, 23, 28, 89; for fruitful flocks,
29 ; for the Huacas, 29, 32 ; for the Sun, 30, 56 ; for
the Yncas, 31 ; to Huanacauri, 38 ; of the first Ynca, 79
Priest, 17, 18, 38, 41, 52, 83, 89, 98, 114 (see Sorcerers,
Wizards)
Races. Run by candidates for knighthood, 41 , 80
Rainbow. Appearance of, 75
Rope (see Cable)
Royal Insignia, 6, 19, 39, 41, 44, 91, 100, 105, 106, 111, 120
Sacrifices, 17, 20, 27, 32, 38, 43, 46, 49 ; by water, 50, 52 ;
human, 54, 58, 79, 85, 100, 166 ; various kinds, 81
Sheep. Images of, 19, 41 (see Flocks)
Shearing (see Hair)
Shepherds, 46, 81
Songs, 59, 84, 89, 99 ; war,- 95 (see Music)
Sorcerers, 89 ; cursed by Huascar Ynca, 115 (see Wizards)
Sun. Festival of, 16 ; not looked upon as God, 17 ; legend
of, 18; prayers for, 30, 56 ; worship of, contemned, 83;
worship of by Colla chief, 90
/S’ia/of Tonapa, 74
Superstitions respecting Spaniards, 60 (see Devils, Traditions)
Tenure (see Land)
Traditions of earliest age, 70; of Tonapa, 71, 87; of Huana-
cauri, 75 ; in Huarochiri, 123 ; of Coniraya and Cavil-
laca, 124; of Huathiacuri, 135; of Pariacaca^ 144 (see
Creation, Deluge, Origin)
Tribute. Of crops, 162; virgins, 165; cloth, 167; soldiers,
168; labour, 168
Virgins. Houses of. Different classes, 82, 98, 108, 112 ;
ravished by order of Huascar Ynca, 112; rules as to,
165 ; sacrifice of, 166
War. Of the Chancas, 91, 154; with the Collas, 101; with
Quito, 108; of Huascar and Atahualpa, 113 (see Con-
quests)
Weaving, 78 (see Cloth)
INDEX. 177
Wives, 54, 80, 166 (see Marriage)
Witches, 63
Wizards, 13, 63 (see Sorcerers) ; persecuted, 83
Worship (see Ceremonies, Festivals) ^
Youths. Candidates for knighthood, 36; discipline they
were subjected to, 39, 40, 42, 46 ; races run by, 41 ;
breeches given to, 35, 36, 43 ; dress and ornaments of,
44, 45, 80; bathe, 45; sham fights, 47; ears bored,
46 ; celibacy of, 82 (see Knighthood) ; cultivate maize, 52
II.— NAMES OF PLACES.
Words with a t also occur in Garcilasso de la Vega, and with a J in
Cieza de Leon.
Acahuara. A plain in the valley of the Vilca-mayu, south
of Cuzco, near the modern village of Andahuaylillas, 1 8
•\XAcari. A valley on the Pacific coast, 62. See Citza de
Leon, pp. 28, 265 ; and O. de la Vega, i, 244, 267
Achacache. On the shores of lake Titicaca. Inhabitants
called Urcos-suyus, 100
Achpiran. A hill visible from the temple at Cuzco, behind
which the sun sets, 17
Acoya-puncu, Angostura de. The first stage from Cuzco, in
the direction of Colla-suyu, 22, 1 70
Allcayriesas. Aborigines of Cuzco (see CulUnchinas and
Cayaucachis), 76
Amayhamba. A place beyond Ollantay-tampa, 29
Anahuarqui. Hill, two leagues from Cuzco, 41, 42
Ancasmarca. A province five leagues from Cuzco, in Anti-
suyu, 9
Anchi-cocha. In the province of Huarochiri, 125, 136
Anco-yacu river, 114
■\XAndaltuaylas (Antahuaylla), 18, 22, 152
■fAngaraes (Ancara), 78, 93. See G. de la Vega, ii, p. 132
Anta. Near Cuzco, 9, 59, 120
Antamarca. Huascar Ynca slain at^ 119
178 INDEX.
■\Anti-suyu province, 22, 27, 54, 96
Apu-tampu (see Paccari-tampu)
fXApurimac river, 23, 92, 116, 119
Arapa. A village north of lake Titicaca, 156
tj^^eg-wijoa, 95, 96, 159
•fXAso.ncaru (Azangaro), 100. See G. de la Vega, i, p. 76;
Cieza de Leon, p. 369
■\XAsancata peak, 87, 95. See G. de la Vega, i, p. 159
AuUagas. A province in CFpper Peru (modern Bolivia), 159
■[Ayaniarca, 35, 90. See G. de la Vega, i, p. 80
Ayapata. A district in the province of Caravaya, 93
fAymara, 96, 114, 159. See G. de la Vega, i, pp. 235, 237;
ii, p. 50
■fX^omhon [Pumpii], 114. See G. de la Vega, ii, p. 130
■yXGacha, 18. See G. de la Vega, i, p. 159 ; ii, p. 69
Oacha-pucara. Fortress at Cacha, 72
Cachona village. Probably Cachora, a small village near
Abancay, 41
■\Cac-yaviri. On the south side of lake Titicaca, 101
Cajamarca (see Cassamarca)
Callachaca, 91, 98
Capi-mayu. River flowing through Cuzco ; now called
Huatanay, 50
Carapnicu mount, 72
■\Carancas. In the south of Bolivia, 159
flCaravaya province, 72, 93, 95, 102, 115
t| Cassamarca (Caxamarca), 7, 67, 94
■fCayamhi. In the kingdom of Quito, 97, 98, 108, 109
Ccapac-uilca. Sacrifice on hill of, near Cuzco, 17
Chacamarca. There is a place in the district of Vilcas-
huaman with this name {Alcedo, i, p. 353), 73, 78, 100
■\XChachapuyas province, 98, 111, 113, 116
Chaclla. A district of Huarochiri, 94, 121
Chaijas province, 93
iChiUi, 103, 115
Chillqui (Chollqui). A district south of Cuzco ; now called
Paruro {Alcedo, i, p. 413), 96
INDEX. 1 79
Chillqni-urpu, 93
fChimu, 94, 108. See G. de la Vega, ii, pp. 195, 424
■\Chincha-suiiu. Northern division of the Ynca empire^ 22,
27,54/103
fChincha-ytaica. On the coast, 88, 93, 94
fChij’ihuana, 102, 109, 115, 168. See G. de la Vega, i, pp.
50,54; ii, pp. 274, 277
■[Chita. Heights a league and a half from Cuzco, 23. See
G. de la Vega, i, p. 341 ; and ii, p. 71
^Chollques. (Probably Chillqui of G. de la Vega, i, p. 80).
Near Paruro, 96
Choco village, 41
Chorrillo. A village in Huarochiri, 125, 142
■\-lGhumpivillcas, 96, 168. See G. de la Vega, i, p. 229
fChunchus, 168. See G. de la Vega, ii, p. 263
Chuntay-cassa, 116
fChuqui-apu, 171. See G. de la Vega, i, p. 225
Chuqui-chaca, 29
Chuqui-cancha, 56, 57
Chuqui-cliinchay , 95
Churicalla. Two leagues south west of Cuzco, 23
Cienequilla. On the road from Lima to Huarochiri, 136
Coca-challa. A ravine in Huarochiri, 145
Cocha-cassa. Near Huancarama, a lake somewhat oflf the
road from Cuzco to Andahuaylas, 115, 117. See G. de
la Vega, i, p. 266
■fColcapata, 19. See G. de la Vega, i, p. 179 ; ii, pp. 7, 109,
168, 237
•fColla-suyu. South division of the empire of the Yncas,
22, 27, 54, 67, 93, 105, 108
■^XGdlas. A tribe in the northern part -^f the basin of lake
Titicaca, 96, 100, 109
fXGoUao. A general name for the region round lake Titi-
caca, 164
■fCoUahua, or Caylloma. A lofty region between Cuzco and
Arequipa {Alcedo, i, p. 492), 159
CoUo-chahuay , 103
Culla-pampa, 94
180 INDEX.
Collca-pampa, 74, 75
Condorcoto. A mountain in Huarochiri, 138
■f’lCoquimpu. In Chile, 103, 115
Cullinchinas. An aboriginal tribe of Cuzco, 7G
fCunti-suyu. Western division of the empire of the Yncas,
23, 27, 54, 96
■\-Ourampa, 115. See G. de la Vega, i, p. 323; and Alcedo,
i, p. 565
Cusipampa. A tributary of the Apurimac, 23
fCusi-pata. Great square in Cuzco, 87. See G. de la Vega,
ii, pp. 159, 252, 254
Cuti. A hill in the puna of Puraacancha, 18
■fCuzco-ccapac (see Hurin, Hanan), 79
Cuzco-cara-urumi. A rock so called, which gave the name
to the city, 76
fHanan-Cuzco. Upper Cuzco, 26, 33, 43, 44, 47, 48, 76,
79, 151
Hatun-Huanca Sausa. Valley of Xauxa, 93. See G. de la
Vega, ii, pp. 128, 517. (See Sausa)
Hayacuchos (ov Hayachuco). Indians who performed dances
at Cuzco. The latter form is probably correct, 90, 112
fHuaca-chaca. A bridge over the Apurimac, 116. See G.
de la Vega, i, pp. 234, 241
•\-Huaca-puncu-mayu. River also called Capi-mayu and
Huatauay, flowing through Cuzco, 50
■\Huacay-pata. Great square at Cuzco, 17, 39, 43, 53,
87,99
■\Huacra-chucu, 97. See G. de la Vega, ii, p. 322
Huamalies province, 94
fHuamanca (Guamanga), 95
Huaman-cancha, near Cuzco, 43
Huamanin,, near Vilcas, 95
Huanacu (see Tia-huanacu) , 16
Huana-calla, 91
•fXHuancas. Great tribe of, 87, 93, 98, 114
Huancarama. Between the Apurimac and Andahuaylas, 115
fHuancanc. On the north side of lake Titicaca, 100
INDEX. 181
■fHuancavillca. The modern Huancavelica, 94, 102
■f^Huanucu province, 94, 114
Huaray-pacha, 22
Huarmi-pucara, 101
Huari, 15
Huarochiri province, 125, 135, 143
■fHicaruc, 88. See G. de la Vega, i, p. 80
Huascar-pata, 111
fXHuayllas, 98. See G. de la Vega, ii, p. 132
Huayparya. South of Cuzco, 22
Hucuru, 87
■fHurin Cuzco, or Lower Cuzco, 22, 33, 43, 44, 47, 48, 76,
151
“fJaquijahuana (see Sacsahvana), 23. See G. de la Vega, i,
p. 80; ii, p. 53. Also Oieza de Leon, pp. 9, 32, 150,
320, 321
Langui-supa, Yayanacota de. The lake of Lanqui in the
lofty region west of the vale of Vilcamayu, 88
Latallaco hill, near Lima, 136
Llallahua-pucara, 100, 101
Llantapa, in Huarochiri, 142
LucHoc-chullo farm, 98
Lupaca province, in Colla-suyu, on the western shore of lake
Titicaca, 101
Mama province, a district of Huarochiri {Alcedo, ii, p. 433),
94, 121
Manares province, 102
Mantucalla. Ynca remained at, during sacrifices, 18
Maras. A village north of Cuzco, 43
■\Marca-huasi. About ten leagues from Cuzco, in the pro-
vince of Abancay {Alcedo, ii, p. 457), 23
•\Ma8ca8. Vanguard in Ynca^s array, 116. See G. de la
Vega, i, p. 80
Matahua. A place near Cuzco, 38
Matra-coto. Mountain in Huarochiri, 143
Mauli, liver, 168
182 INDEX.
Mulli-pumpa. In Urcos, 18
XMulla-hatnjpahi. In the kingdom of Quito^ 113
Musiis {Moxos), 168
•\-Muyna, 111. See G. de la Vega, \, pp. 80, 86, 190, 306,
349 ; ii, pp. 306, 485
Ollachea. In the province of Caravaya, 93
Ollanta-tamjpu. In the vale of Vilcamayu, near Cuzco, 51, 116
Omoto-yanacMiri. Sacrifice at, 17
“fXOtabala. In the kingdom of Quito, 110
•fXPaccari-tamjm, 6, 38, 71, 173. See G. de la Vega, i, p. 65
“fXP^^chacamac. On the coast of Peru, south of Lima, 29,
31, 33, 60
Pachatusam. A high hill near Cuzco, 95, 104
•fPajjris, 96, 102, 116. See G. de la Vega, i, p. 80
fParinacochas, 59, 96. See G. de la Vega, i, p. 231
■fXPastus, 99, 110. See G. de la Vega, i, p. 40 ; ii, p. 241,
350
Pati. A plain near Andahuaylillas, 18
Paucaray, 93
Pisac. In the vale of Yilcamayu, near Cuzco, 23, 100
Pocama’Cancha, 112
Pollcaro river, 116
Poquen-cancha. Temple where historical records were kept,
near Cuzco, 4
fPoqui-llacta, 102. See G. de la Vega, i, pp. 79, 86
•fPotosi. In Upper Peru, 161
■fPuca-marca, at Cuzco, 21, 118. See G. de la Vega, ii, p.
246
•ftPucara. In the Collao, 6, 7, 100, 101
Puipu-huana. A mountain peak in Huarochiri, 144
Pxima-cancha, 18, 95, 108
fPuma-chupa. A suburb of Cuzco, 50. See G. de la Vega
ii, pp. 239, 242, 247
Puma-huaca, 94
Puna-marca, 92
Puquhia. Near Moquegua, 100 {Alcedo, iv, p. 236)
INDEX. 183
Puqumqxie, 47
Futina. In the province of Azangaro, near lake Titicaca^ 83
■\QueliuaT. Vanguard in the Ynca’s army, 116. See G. de
la Vega, \, p. 80. Quehiie became a village near Che-
cacupe, in the vale of VilcE^mayu [Alcedo, iv, p. 284)
Quejpay-pampa, 118
Queros-Hicanacauri. Sacrifice at, 17
Quihuar-cancha. In Cuzco^ 21
■fQuichuas, 100, 116
Quichuipay lake, 95
•fQuilacti. In Upper Peru, 98
■flQuillasenca, 98, 109 {Alcedo, iv, p. 290). A tribe betvreen
Quito and Pasto
Qidlli-yacolca. Ravine near Cuzco, 41
Quillis-cachis. Aborigines of Cuzco, 110, 116
Quilluas, 159
fQuiqiiisana. A village in Quispicanchi, in the vale of Vil-
camayu, south of Cuzco (Alcedo, iv, p. 293), 18, 22, 96
Quinti. In Huarochiri, 143
Quiras-Tnanta ravine, 39
•^XQuito, 97, 98, 108, 110
Quiza-chilla. Final victory over the Chancas at, 92
■\-Quispi-cancha. A province south of Cuzco {Alcedo, iv, p.
295), 18
Quisuar-cancha. Temple at Cuzco, 11
Quiyancatay mountain, 87
■fRimac-pampa, at Cuzco, 20. See G. de la Vega, ii, p. 239
Rimac-yuncas, 94, 108
Rontoca. In the Quehuars, 18
•fRucanas {Lucanas), 93, 117. See G. de la Vega, i, p. 267;
ii, pp. 147, 358
Rumi-huasi, 93
Rurama, near Quiquijana, 18
fRurucachi, 18, 88. See G. de la Vega, i, p. 159
Sacalpina. A league from Cuzco, 54
•fSacsnhuaman. Fortress at Cuzco, 88, 90, 93, 99, 103, 106
184 INDEX.
•\XSacsaJiuana, 12, 119
Sallcatay mountains, 87, 117
8 uncus, 110, 116
Santa Ana. A village in Huarocbiri, 130
A church in Cuzco, 170
San Agustin. Site of the palace of Tupac Ynca Yupanqui
at Cuzco, 100
San Damian. A village in Huarochiri, 130, 142, 144
Santo Domingo. On the site of the temple at Cuzco, 17, 37
San Geronimo de Surco. A village in Huarochiri, 133
San Juan. A village in Huarochiri, 130
San Lorenzo de Quinti. A village in Huarochiri, 144
Santa Maria de Jesus de Huarochiri, 143
Santiago de Hanalucayhua y HurinhuayhuacancJii, 67
Sanuc, 74
Satpina, 22
Sausa, 6, 87, 88, 93
Sausiru farm, 52
Sienacaca, 144
Sihuana. In Cacha, 18
Soras. In the province of Lucanas [Alcedo, iv, p. 445), 93
Succanca hill, 1 7
Sulcanca, 18
Suntu hill, 18
Surco. In Huarochiri, 133
Snsur-puquio, 12
Sutic-toco. In Paccari-tampu, 77
f Tampa, 29, 77, 98, 116
Tancar village, 82
fXTarma,’94; 103
Tautar, 23
Taya-cassa. An island near Huanta, formed by the river
Anco-yacu, which divides the province of Huanta from
that of Angaraes (Alcedo, iv, p. 515), 93
fXTiahuanacu, 4, 5, 6, 7, 73, 171
Tilca, 23
Ti(j^uina. South part of lake Titicaca, 73
INDEX. 185
fTiticaca, 5, 60, 112
fTococachi. Suburb of Cuzco, 85, 97. See 0. de la Vega, ii,
p. 249
“fTtahuantin-suyic. Empire of the Yncas, 68, 76, 87, 103,
107, 111
■\XTimi-fam’pa, 97, 108, 113
Pachacamac, 98
fTiccuman, 103
•f* JJacay-pata (see Huacay-jpata)
■\-Uiscaca-hamha. Wizards kept at, 60
tJC/rcos, 18, 29, 102, 151
fUrco-suyu, 67, 100. See G. de la Vega, i, p. 159
Utcu-pampa. Huascar taken prisoner at, 117
Vallollo mountain, 87
Varivilca (see Huarivilca)
Villca-coto, 133
fVilcanota, 18, 83, 88, 152. See G. de la Vega, ii, pp. 179, 255
fVilca-cunca, 99, 119. See G. de la Vega, ii, pp. 51, 511
t Vilca-pampa, 63. See G. de la Vega, ii, pp. 270, 301
fXVilcas-huaman, 93, 95, 108, 114, 115. See G. de la
Vega, i, pp. 324, 326 ; ii, p. 58
•fXauxa (see Savsa)
Yacachacota. Huaca at, 88
Yacolla hill, 18
•fXYaJiuar-ccocha, 110
Yamquesupa village
Yana-cocha, 88
Yana-yacu, 113
Yana-yana. Sacrifice at, 18
Yaurisquis. Near Paruro, south of Cuzco {Alcedo, i, p. 4 43), 23
•fYauyus, 114. See G. de la Vega, ii, p. 143
iYunca, 31, 94, 123, 134. See G. de la Vega, ii, p. 224
fYuncaypampa, 91
■\Yucay, 151
1 80 INDEX.
III.— QUICHUA WOEDS.
Some .are corrupt, and cannot be made out, owing to errors in
transcription.
Words with a t also occur in Garcilixsso de la Vega, and with a J in
Cieza de Leon.
Accari. This word occurs in a prayer for the Ynca. Acca
is the fermented liquor called chicha. Ri is a particle
meaning ‘but/ ‘but however’ (JIoZ2′?an, pp. 264, 267), 31
nn ( Sorcerers who told fortunes by maize or llama’s
Achacuc, 29 ? -, -.. ,, , u
1 4 i “”‘^nj according as they came out odd or
‘ V even. Mossi No. 3 ; Von Tschudi, p. 17
Achvs. Achu or Achuch. An interjection of reprehension
at one who exaggerates (Mossi, No. 4 ; Von TsclnicU, p.
19), 79
■\AcUa. Chosen women (see Yurac, Huayra, Pacu, Yana)
82, 98, 108, 112
■fAcUa-huasi. House of chosen women, 165. See G. de la
Vetja, i, p. 292
Acnupii, 29, 33. Aampuy (Von Tschudi, p. 9), or Acnopiiy
(Mossi, p. 5), richly dressed. Acnani, to prepare cere-
monies. Acnapuy, pretty, handsome (Markham, p. 67)
Acoy-cunacataca. Accoy, innumerable (Marhhavi, p. 65),
Ciina, the plural particle. Taca, a particle of affirma-
tion (Hohjuin, p. 265)
Arf’>
190 INDEX.
Camasca. A wizard, 14
Gamay-quilla. December,, 47
Camchomcanquiman. Probably for Cachcanquiman. Pre-
terite of the optative second person singular of the
verb Cani, I am. ” that you were”. 79
Camtaca, 81
Canahuisa. Sorcerer^ 89, 114
Canay. June, 19
Canca. They will be, or he will be. From Cani, I am,
28, 29
Cangachihuay. A thrush, 33
Cancha-ri. Gancha, a place, yard, court. Ri, a particle
meaning but, but however, 30, 56
Ganchu. A wizard, 83, 89, 114
■\Gancu (see Sancu)
Gani. I am, 79
Ganqui. Thou art, 33, 79, 115. G. de la Vega, Pt. ii,
lib. i, cap. 23
Ganquichic. We are, 115
Ganipu. Medal of gold or silver worn by nobles on their
foreheads, 16
Gapaucha-cocuy . Human sacrifice. Gcapachani means to
do a thing with pleasure, also to cut by the root. Gocuy,
an offering. Gocuni, to offer oneself, 85
Ganta, or Gamta. Accusative of Gam, thou, 30
Gayitoray. A way of making chicha, 35
■fGarachi. The itch in llamas, 160. G. de la Vega, ii, p. 378
Garca. A sorcerer, from the dung of llamas ; diviner by
odds and evens, 89
Garcan. Third person singular perfect indicative of Gani,
” I am,” 79
Garhua-yalli. A term unexplained by Dr. Avila, 122
Gari {Gcari). A man, 28, 86
Gari-cachun. Gcari, a man. Gachun, imperative third per-
son of Gani, ” I am^’ ;
Gari-cachuyu. Probably for Gari-cachun, 33
Gari-llacta. Gcari and llacta, a village, 56
Gasilla. Gasi, vain. Casilla, in vain, 28, 30, 56
INDEX. 191
Casillacta, SO, 31, 56
Catamuscampas. Catani, to cover, roof, 115
Catuiman, 32
Cauchay. Cauchani, to pick leaves, 30
Causachun. Third person imperative of Gausani, to live, 30
Causamiis, 33
fCay. This. Also the infinitive of Cani, I ara. Applied
to nouns to denote the natui’e of a thing, as Runa, a
man; Rima-cay, humanity, 30, 79. G. do la Vega, i,
p. 198
Cay-lla. Lla, a particle of love, liking, preference, 28, 29, 33
Cay-cama. Gama, a preposition, with, as for as, according
to, 81
Gay-cari-caclmn, 79, 86
Gay-huarmi-cachun. Gay, this ; Gcari, a man ; Huarmi, a
woman; Oac/iim, third person imperative of (Jani, I am,
79, 86
Gay-colla. Proper name Golla, 38
Gay-coscay. Proper name, 86
Gayciistaymi. (TJie word is corrupt), 29
Gayhuacyanquifal. Gayhua, a certain plant; qulta, wild.
But the word is corrupt, 81
Cay qui. Gay-yq^ai, thine, 28, 33
Gayqnita. Ta, accusative ending, 78
Gayquichu-ras. Ghu, a particle of interrogation, 30
Gayqidquisicas-pilla. Qnlqni, the same, 30
Gayu. A song, 89
Gcacca. A rock, 87
Gcalla-sana. A portent ; Gcallani, I break ; Sanampa, a
sign, 107
Gcallac-pacha. ” Beginning of time”, 70
Gcamantira. Small bright feathers that birds have under
their beaks, 80
•\Gcapac. Eich, royal, 29, 78. G. de la Vega, i, p. 95 ; ii,
pp. 27, 315
acchama quispisutuc umii. Water in the spring at
Titicaca; Ghama, joy, Q,ulsp)isutu, crystal dvops; Urnu,
water. “The royal joy bringing crystal water drops”, 87
192 INDEX.
Ccapac acliun. An exclamation, 31
-fAyllu. The royal family, 23, 98. G. de la Vega,
ii, pp.’243, 345,541
cocha-cocuy. A ceremony, 54, 57, 86
Cagir. Viceroy, 99
llama. The royal sheep, 159
llautu. Eoyal fringe, 100
huari. An oflficer’s name, 102
. Baymi. November; great festival, 35, 36, 47, 83,
84, 85, 103
— Tica, 89
— Unancha. Royal standard, 91, 105, 120
— TJncu. Royal tunic, 111
— Usnu. Royal tribunal, judgment-seat, 107
paratamus (corrupt ?), 79
Ccari (see Cari). A man, 28, 86
Ccenti. A humming-bird
Ccuri (see Curi)
■[Chaca. A bridge 73, 78, 100. G. de la Vega, ii, p. 119
•fChacara. A farm, 31, 48. G. de la Vega, ii, p. 226
Chachac. A priest, 77
Chachachun. Chachani, to shake clothes, to shake a tree
for fruit, 31
■fChahuar. Aloe fibre, 40. G. de la Vega, i, pp. 58, 227
ChahuarJmay . Month of June, 19
Chama. Joy, 87
huarisca. A song; Huari, God of power, 74.
Tschudi, ii, p. 315
uricasa. Probably for huarisca, 89
-[Champi. Mace, battle-axe used with one hand, 6, 106.
G. de la Vega, ii, pp. 177, 518
Chamachun. Chamani, I rejoice, am content, 31
Chapipuca. Chapi ? (corrupt) ; Chawpi, middle; Puca,
red, 32
Chasca-chuqui. Lance ; Chasca, netted, dishevelled. A
lance whence a fringe was suspended, 95
•\Chasqui. Messenger, 169. G. de la Vega, ii, pp. 49, 60,
119, 120, 121
INDEX. 193
Chasquihuoy, 29
Chapa. Sentry, watcli, 115
Chay. This, 31
Chayan. Chayman, here, 79
Chayariyuya. Chaya, return ; Yuya, mind, memory, 79
Chica. So, as, 75
Chica-llacta. Llacta, a village, 115
Chiccha. Chicchi, hail ; Chicha, a shoe, 7i), 78
Chicpa (corrupt), 78
Chihuay. A bird, 29
•fOhilca. A shrub (Baccharis scandens), 118. G. de la Vega,
i, p. 187
■fChipana. A woman’s breast; a lens of metal for con-
centrating the sun’s rays; a bracelet worn by the High
Priest, 45, 106. G. de la Vega, ii, pp. 30, 163
Chipicnispa. Chipicnini, I wink, 89
Chiqui. Misfortune, 75
Chiqui-manta. Mania, from 32
Chiquiy. My misfortune, 115
Chiraoca. Clear, genial season; Ca, an old form of geni-
tive, 79
Chirmaynaymantan. Chirma, harmful, 115. G. de la Vega,
ii, p. 326. To be unquiet or to do harm
Chispa. {Corrupt), 30
Chocanaco. A trial of strength. Should be Choccanacuy.
A throwing of stones. [Mossi, No. 77), 47
Chucup-mama. Should be Churup, genitive of Churu, a
shell ; iWama, mother ; mother of the shell. A pearl, 94
XGhumpi. A belt (see ZZama) ; also a dark brown colour
{Gieza de Leon, p. 146)
Ghunires. (Gorrupt), 101
•\Ghumi. Frozen potato, 1 62, 167. G. de la Vega, pp. 17, 359
Ghwpasitas. Worshipping the summit of a pass. Ckiipa,
a tail, 59
Chuqui. A lance, 16, 20, 21, 25, 36, 115, 167, 95. G. de
la Vega, i, p. 225 ; ii, p. 171
Chuqui-yllayllapa. Thunder and lightning
Cliuqui. Gold, in the Colla dialect, 90
194 INDEX.
•\Churac. Participle of Clmrani, to put, 31, 33. G. de la
Vega i, p. 198
Churachay . Ghay, that, 33
Ghurncllay . Llay, a particle, denoting pleasure or endear-
ment, 91
Churaspac. Preposition, for, 31
GJmrasqnayqui. Yqui, second possessive pronoun, 2S, 32
■\Ghuri. Son, 56. G. de la Vega, \, pp. 91, 214
Churinta. Accusative, 31
Churu. A shell, 106
“fChuspa. A bag for coca, 20, 38. G. de la Vega, i, p. 296
ChutarpiL. (Corrupt). Chutani, I tighten. Chutasca, a
thing well fastened (see Huanarpu) , 81
Cicapac. Dative case of Cica, a corrupt word ; perhaps
Sicya, a measure, or Sicra, a small basket, 79
Citua (see Situa)
Coca-hacho. ” Eater of coca”. HacJni,” chewev” (Mossi) 118
■fCocha. Lake, 117. G. de la Vega, i, p. 49 ; ii, p. 66
Cochaman. Man, against, or to, 79
Gochamanturayocpia. Tura, brother of a sister. Yoc, a
particle of possession. Pa, genitive particle, 86
Cochispa. {Corrupt), 56
Coco. Missiles ; thistle heads ; a game, 47
Colla-chicha, 62
■fCollca. A granary, 98. Ramos, cap. 18 ; G. de la Vega, ii,
p. 237
Collca-uncu. A dress ; TJncu, a tunic ; Collca, a granary ;
also the Pleiades {Acosta from Balboa, p. 58), 37
•fCollque. Silver {see Napa, Chachac), 19, 47, 77, 90
Concaraca. Cunca, neck. Rac, before, 79
Conca-qui. Yqui, second possessive pronoun, 89
Conopa. Household god, not among the Yncas ; but among
the coast tribes
Conti-vicas. Sorcerers {C unti-uica) , 114
Cori (see Curi)
■fCoya. Queen (see Mama), 23, 96. G. de la Vega, i, pp.
68, 96, 293
Rayvii. August, 20
INDEX. 195
Coyafacssa. (Coiriipt.) A woman dedicated to the sun, 25
Coyniy-pashinatapac {Corrupt) Coniy, warmth, 79
Cozco (see Cuzco)
Cucunari (see Coco), 89
Cuchi. Rainbow, Ccuychi, 75
Cuclm.y, 32
■fCumpi. Fine cloth, 88, 97, 99, 105, 118. G. de la Vega,
ii, p. 324
Cunijncu. Weaver of fine cloth, 160
Canacuy-camayoc. Cunaaiy, a preacher; Catnayoc, one
who has charg’e of anything, 71
C unti-huisa, Sorcerer, 89
fCuraca. A lord, 87, 99
Curayoc. Ccoray, the act of hoeing. Yoc, particle of pos-
session
fCiiri. Gold, 19, 47, 78, 89, 90
— fGancha. Temple, 16, 17, 76, 78, 89,92, 99, 100,
103, 104, 108. G. de la Vega, i, p. 283
ccacca. A bowl to hold water from Titicaca, 87
■\napa. Golden figure of a llama, 19, 47
chachac. A priest in some parts {Arriaga), 77
Cuscayqid. Equal ; Yq^rii, thy, 89
fCiisi. Joy, 81. G. de la Vega, ii, pp. 159, 423
Cud-cidlasun. To feel joy, 89
Cusi-simirac. A happy smile ; good news, 81
Cusi-Uacta. A happy village, 31
Cusinchicpi. Giving rewards ; Fl, from ; Cminchlnl, I con-
sole, 80
Cusi-ussa-poclwy . A good ripening, 30
Cuspalla, 89
■fCuy Cmjliuan. Guy, a guinea pig; Hiian, with, 85, 101
Cayllu or Cuyrii. A white llama; Coyru, white, applied to
metals and animals, 27
Cuyru-mama. ” White mother”, applied to the earth, 5G
•\Cuzco (see Hanan, Hiirin)
asu ycocliilliquilla, 37
Gualanpap’i (see Hani ait p”’ pi)
196 INDEX.
Hahocha. Perhaps Hahua (outside) ; Hucha (sin), a slight
offence, 115
fHahuay. Grandchild. Hence Hahuanina, a lineage, 29.
G. de la Vega, ii, pp. 531, 533
Hampi-camayoc. A doctor, one who has charge of medi-
cines or poisons, 99
Hamuttapty. Subjunctive of Hamutani, I understand, 79
fEanan-Cuzco. Upper Cuzco, 26, 33, 43, 44, 47, 48, 76,
-79, 151
Hanan-hamuyrac. Hamuy, to come ; Bac, even, 89
Hanan-pichun. Hanan, upper ; Pichu, a bird, 79
Hanantarac. Hananta, dative case ; Rac, even, first, 89
Hapa-cochan. To boast, 29
Hapi-nunu. Devils; Hapi, to seize; J\^M?m, breast, 68, 78, 87
Hatallihuay. To hold, to have charge of, 29, 31, 56
HatalUmuchun. To hold, 31
■fHatun. Great, 29
pucuy. January, 51
runa. A giant, 115
Hauca. May, rest, repose, 16
Hauchha. Cooked herbs, 115
Haycay. How much, how great, 29
Pachacamac, 28
Hayllayqui-pac. Haylli, song; Yqui, thy, 39
Haymiquay. Help {hut corrupt), 28
Haynillalay (corrupt), 79
HicrinpacJiap. Perhaps for Hurin-pacha, 86
Hillacunya-chnquicunya. Men dressed up as lions, so
called, 45
Hillusn. Greedy, 115
fHinalla. So, in this way, 89
Hinallatac. Tac, a final particle, 115
Hinatac, 81
Hinamatima (corrupt). Probably Hinantin, all together,
79, 89
fHuaca. Sacred, a sacred thing, 5, 27, 29, 32, 34, 55, 58,
76, 83, 93
cainayoc. Priest in charge of a huaca, 43, 58
INDEX. 197
Huaca mncJia. Worship of a huaca, 83, 86
Htmcanqui. A love philtre, 81, 88
-fHuacay-pata. Great square at Cuzco, 31
chaspa. Guard
chamuy. Chamay, joy
fHuaccha (see Huacliay). Poor, 30. G. de la Vega, i, pp.
90, 97
Huaccunacatacay. Huaccani, to mourn, 115
Huachay -llama. The llama of the poor, 159
Huacra-chucu. Horn head-dress, 97. O. de la Vega, ii,
p. 226
Hnacns-cJiasjya {corrupt ?), 30
fllualiuay. A child, 31, 56. G. de la Vega, i, p. 314
Hunlanpapi or Huallavpani. A large tuft of feathers, 49
fHualcanca, Shield, 106. G. de la Vega, ii, p. 171
Hualla-liuisa. A sorcerer, 89, 114
Huallma (see Taqui). A song, 18. Haylli of G. de la
Vega, ii, p. 8
Huallana-chamayariscca. A joyful song, 89
Haallpaquiypa. Hualpac, Creator, 115
Hualpay. Creation, formation, 29
Hiiallparillac. Two particles, ri and lla, 30
fHtiaman-cancha. Place of a falcon, 43
liana. Seat of a falcon, 76
champi. Club, 106
nin, 95
Euan. With, 89
Huana. Correction, 29
fHuanacu. Wild species of llama. Guanaco, 16, 41
Huanarp2i (see Chutarpu). The female form of Chutarpu, 81
Huanchurin. With, 30
Huancliin. With, 30
Huanta-chinaca. A drinking bout, 130
Huara. Breeches, 36, 141
•\-Euaraca. Sling, belt, 36, 38, 39, 40, 47, 53. G. de la
Vega, ii, pp. 134, 167
Huarachicu. Ceremony of breeching, 34, 80
Iluarayaru, 43
198 ■ INDEX.
Huari (see Taqui). A song, 39, 44
Huarita. Accusative form, 42
Huarmay. My boy, 30, 31
■\Huarmi. Woman, 80. G. cle la Vega, ii, p. 482
• auca. Amazon, 102, 103
cachun. Imperative of Cani, I am, 28
Jiapiy-^pacha, ccarichasquiy pacha. The time for
marrying. ” The time for the woman being caught,
the time for the man to chase^^ 80
XHiiarya {corruiit). Perhaps Huayra, wind, air, 30. Cieza-
de Leon, p. 389
Huasa. Back, shoulder, 30
■\Huascar. Rope, 49
fHuasi. House, 76
Huatica. Tempter, 115
Huatyasca. Broiled food, 135
Huaypau. Interjection, 29
Huayru-adla. Chosen virgins for the Ynca, 82
fHuayna. Youth, young, 1, 98, 99, 104
punchau. A name of the Sun God, 47
captiy. Subjunctive, 75
captiyllapun, 75
Huccsis-canchic. ” We are”, 78
Huccrma {yachachacJnm) (see yacha), 29
Huisa. A sorcerer, 89
Hullpaycuscayqiii {corrupt), 89
Hidtis. Clay-pot in which llipta is kept, 96
Huni. Perhaps hunu, a number, 31
Hunichic, 29
Hunihuay, 32
Humi. A number or division of men, ten thousand, 165
Hu2)yasumicusu. Sumaycucuni, to boast or praise oneself, 90
■\Hurin-chiccha. Chicchi, hail ; Hurin, lower, 89
cocha. Lower lake, 79
pacha. Lower land, 30, 32, 86
p>ichun. Lower bird, 79
Iludusca. For Huatusca, to prophesy ; or else from Ifustuni,
I stamp, 32
INDEX. 199
Hiiya-clivcu. Ckucu, a head-dress, 101
Huyarilmiay. Perhaps -4 ^/ri/may, April, 28
Itari-panaca. Panaca, name applied to lineages or families, 23
Laycca. A priest, 83, 98, 114
Llaca-cliuqui. A lance adorned with plumes, 95
■\Llacta. A village, 76, 31, 115
pachacasilla. Head man of a village (see Pachaca)
Llanca (see Llama)
■\Llama huacar pana. Right hand is paila ; Llama, a
sheep, 1 6
huanacu. A wild llama, 16
jwcos cuyllos. White alpacas, 16
paucar paco. Beautiful alpacas, 16
uqui paco, 16
cliumjji. Dark brown llama, 16
llanca. Working llama, 16
ccapac. Belonging to the crown, 159
huacliay. Belonging to the people, 159
cmjllu. White llama, 27, 31, 32
michec. Shepherd, 81
Uama-hanamsi. Drama, 90, 101
Llanay [corrupt), 70
Llanca-pata. Small plates of gold, 19
Llanquisi. Shoes, 80, 106
Llantu-picliu. Shade, 28, 33
Llapan. All, 89
Llasac. Heavy, 79
Llauraruna, 29
Llaychunca. A soothsayer by odds and evens, 89. The
Llayca of G. de la Vega, i, ix, 14
Llayman, 79
Llaidu. Royal fringe, 12, 16, 36, 58, 100, 106, 111
Lliclla. Mantle, 9, 24, 40. Cieza cle Leon, p. 146
Llipta. Lime chewed with coca, 62, 96
Llusque. Month of May, 17
Llutaciicci-capac. A name for the god, 89
200 INDEX.
Macliiyqui. Thigh. Yq%ii, second possessive pronoun, 86
Madamniqui. A boy [Macta), 86
Mamanchu. Wife, 166
fMama-cuna. Matrons in charge of the virgins of the Sun,
18, 165. G. de la Vega, i, pp. 293, 294, 300, 302
fMana. No, not, 30, 32
Manayllcnj. From Manani, I ask, pray for, 89
Manchuricayquiman. For Mancharini, I tremble, 79
Manamyancanchu. Manam, not. Canchu, 79
Manaracpas. Before that, 79
Manures. Before, 102
Manta. From, 32, 115
Mantapas. From, 81
Manchachic. Manchani, I fear. Imperative, 79
Manchay-simi-yocpa. Manchay, fear, 86
•\Maquiy-lluttaquey. Maqui, hand ; Lluta, to cover, 79
Maras-ttoco. Window at Paccari-tampu, 77
•\Marca-ri. Village ; Marccani, I carry, 31
Marca-rihuay , 29
Marca-lUhiiay , 33
Marop. A pestle, 131
Masnu-yauri. A term unexplained by Avila (see Yauri),
122
Massuma. A festival in Huarochiri, 122
^May. Who, where, 29, 33, 91. G. de la Vega, i, p. 198
3faypin. Where is it ? 33, 79
Maypini-canqui (see Canqv.i), 28
Maycanmi. Which of them, 79
Maycanmi-canqui. Canqui, art thou, 86
Maymana. Where, 32
Maynic. Whether, 81
Mayrnantapas. Whence, 81
■fMayu-cttna. Rivers, 89
3fic7iachic. Avarice, 30
•\Michec (see llama)
Micuy. To eat, 31, 32
Micuynin. To eat, 33
Micuncancachun. To eat much, 30
INDEX. 201
Mirachun. Mirani, I multiply, increase, 29
Miruna {corrupt ? ), 30
■fMitanta. Turn, time, 31
Mitaysanay. Turn, 115
^Mitimaes. Colonists, 4, 22, 23, 95, 97, 113, 161
Mojocati. A sacrifice ; perhaps Mosoc, new, 50
\Molli. Trees, 90
Moro-urco.- A house near the temple of the Sun, where a
great cable was kept ; Muru, a coloured spot ; JJrco, a
hill, 48
Moronpassa tarpuyquilla. July ; Tarpuy-quilla, ‘Hhe sow-
ing month,” 1 9
Moya. Forests, 165
Mudia. Worship, 37, 43, 44, 83, 89, 90, 114
Muchancoyqui. Miichani, I worship, 115
Muchascay, 31
Mucumuchun. Muccu, a joint, knot ; Mucliuni, I suffer, 30
Muchun. Suffering, 30
Muchuspacan. Suffering, 30
Mtdlii. Shell, 17, 20, 62, 63
•\Miinayqui. Love ; Yqui, second possessive pronoun^ 79.
See O. de la Vega, i, p. 523; ii, p. 239
Miisac. Perhaps Munac, loved, 23, 32
Mutca. A mortar, 131
Nacasca. Beheaded, 32
•fNanaclla. Suffering, 45
Napa. Salutation, 19, 39, 47
Najjahuay. Salutation
NauL Eye, 86
Neca. Towards, 79
Nicocupa. To ask for another, 32
Nicpa-carichun. To say anything importunately, 30
Nicpunchac. Nee, towards ; for punchau, day, 56
Nihuay. Near, 32
•\Ninacta. Fire, 31
Niocmin (corrupt ?), 32
Nipacachun, 71
202 INDEX.
Nis, 28
Nis-caca. Nisca, a particle^ denoting one who has the re-
putation for any quality, 115. Holguin, p. 257
Niscayqui, 30
Nispa. A particle, 31
Nispac, SO, 56
Nispachucapac, 31
Nis’pacamacpa, 86
Nispacamacatn, 32
Nispaclnirascay , 30
Nispallutac, 33
Nispanictisun, 89
Nisunqui, 81
Niyhuan. Niy, a saying, 115
J^Kca, I, 90
Numi. Bosom, 68, 78, 79, 87
■\Nusta-caUi-sapa. ”A. princess unrivalled for courage;”
Nusta, a princess ; Calli, courage ; Sapa, unequalled,
37, 41, 42
tOcZ/o (see Pallet)
•fOscoUo. A wild cat, 141. G. de la Vega, ii, p. 116
Pac, 91
Pacamascayqui. Pacani, to hide, 31
•\Paccarlsca. Origin, birth, 38
Paccarimusca. Morning, 78
Paccariscanchic. Born
Pachaccan. Servant, major-domo, 71
•f Pacha (see Huriii, Purum, Ccallac, etc.), 30
Paclia-pucuy. February, 52
Pflcha-chacara. Farm, 31
■fPacJiacamac. Creator of the world, 7, 88, 93, 94, 98, 108,
114, 127. G. de la Vega, i, p. 106 ; ii, p. 38
Pachachulla, 32
Pachacunaripis, 89
Paella. Bald, barren, bleak, empty, 32
Pacnipaccaricli un, 56
INDEX. 203
fPaco (see Llama)
Pa cop a, 86
Facta. Equal, fair, just, 79
Pacu-acUa. Chosen women for chiefs and lords, 82
fPahuay. Flight, 91 ^
“fFaUa-sillu. A female figure; Palla, princess, 19
focUo. Ocllo, a woman of the blood rojal, who had
taken a vow of celibacy, but was not secluded in a
convent, 25. G. dela Vega, i, iv, cap, 7
PaUcaijmantam. A branch ; il/aii/a, from, 115
PaUarac. Collected, 28
fPancurcu. A torch, 23
fPapa. Potato, 29, 159, 162. G. de la Vega, ii, pp. 5,
17,213, 359
Papa-Qara. Potato and maize (sa^’a), 30
Papi. Injured, damaged, 79
Passa. Pacsa, the moon in the Colla dialect, 37
Paucar-huara. March, time of many flowers, 52
Camay oc. One in charge of royal insignia, 99
paco (see llama), 16
quintu. Bunch of fruit, 19
runcu. Small plate of gold, 19
suntur. Head-dress of the Ynca, 6, 19, 39, 41
Paycaptin. Pay, he ; Captin, subjunctive of Cajii, I am, 31
Payllanquifacmi. Payllani, I reward, 79
Pialco. A bird, for Pilcu, 25
Picliiu. A bird, 46
Plhucupi (corrupt), 29
Plhxiana. Perhaps Pihiiia, brave
Pilco-camayoc. One who has charge of plumes of a bird, 99
casa. Garland, 26, 44
— — pichiu. A bird, 46
yacu, 25
luncu-paucar-uncu. Beautiful head-dress of plumes,51
Pimi-cuchun. Perhaps Pincachini, jump, 30
Pincanqui. You bound, jump, 86, 91
Pirca. A wall, 96
PIscapapas. Pisca, a large partridge, 29
204 INDEX.
Picaspapas, 33
Pitispa. Pitini, to break, 30
Pitusiray-sanasiray. One person fastened on the top of
another ; Pitu, equal, a pair ; Siray, sewn together ;
Sana, perhaps for Sama, rest, 75
Pocoyca. Ripe, 79
Puca-caychu-unca. Red tunics; Puca, red, 45
“^-Pucara. Fortress
Pucay-urco. A ceremonial dress ; Urco should probably be
uncu, a tunic, 49
Pucu-pucu. A bird, 73
Pullao. A tree, 142
Punari. Desert, 31
\Pwichau-Ynca. The Sun Idol, 16
Ajpu. The Sun Idol, 56
Huayna. The Sun Idol
Churi. Son of the day, 30
Punchaoca. Of the day. Archaic form of genitive, 79
Purichic. To walk, 30
Purichuruna, 56
Purin. He walks, 79
Puris. He walks, 29
Pusupichu (corrupt), 28
Puracahua. A dress or ornament, 97
Purapura. Pura, both. Ornaments on each side, 90, 106
Purunpacha. Purun, savage ; Pacha, time, 70, 1 35
racyaptin. Racya, before; Nntin, plural of
multitude, 70, 135
■\Pururaucas. Stones turned to men, 154. Acosta ; G. de
la Vega, ii, p. 57
Purunmas. False men, 152. G. de la Vega, ii, p. 57
Puti. A trunk, 110
Putu. A large calabash, 143
Qualpay, 31
Quarpas, 31
Queru. A cup, 103
Quespilla. Crystal, 28
INDEX. 205
Quida, 30
Qvictacamascay , 30
Quichu. A song, 99
Qidcusiquispu, A bezoar stone, 31
Qiiicuchica, 63, 80
Quicuna, 78
Quiuanpas, 89
fQuillaca. Moon, 79, 109
Quillari, 30, 36
Quillarincanpas, 56
QaillpuiichicJqn, 79
Quimampichun, 79
Quinraynin-pichun. Broad, 79
tQ«u’n?/a. Chenopodium Quinoa, L, 159. (r. cZe ^a li^t^^^, ii,
pp. 5, 7, 213, 357,367
Quipasiyun. Quipani, to cover, 79 .
tQwi’pws. Knot records, 10, 51, 169
t camayoc. Keeper of the records, 55, 58
•fQuirau. Cradle, 53. G. de la Vega, ii, p. 531
Quisaruna. Quiso, the birds for sacrifice {Acosta), 30
Quiscuar. Tree, 90
Quistacmi, 79
Qiiispi. July, 20
Quispicta. Cleai-, bright, 56
pilla, 30, 33, 56
Quispi-casica, 32
llacta. Bright village, 30, 31, 56
sutic. Bright name, 87
Quita. Savage, 30
Rallcapacpalhaean. {Corrupt), 79
Ranuptiy, 79
Ranotayri, 79
“fRaurana. To burn, 41, 42, 43. G. de la Vega, ii, p. 531
Raurac. Burnt, 89
Rahnicachun. Be at the Raymi, 79
■\Rayrni Ccapac. The great festival, 35, 36, 47, 83, 84, 85,
95, 100, 108, 166
206 INDEX.
Rmjmi Napa, 39, 41, 42
Baypancanquena, 79
Recsichillaran. To make to know
Riacllahuay . [Corrupt), 89
Riaiytam, 79
Ricaptiy, 79
Ricsi, 79
Riculla, 79
Ricunanquim. To look, 79
fRimachun. Speak, 86
Rimasu, 90
Rimayni. To speak, 86
Rochocallasun, 89
ti^tma. A man, 31
yachachachachurh. A teacher, 29
yanani. Servant, 56
cay. This man, 30
• scay, 30
■ rallac, 79
hualpac. Good workman, 81, 89
•\Rurac. Maker, 28, 33. G. de la Vega, i, p. 109
Rurascayquicta tacancharin, 56
Rutichico. The cutting of hair, 53
Sacaca, A comet, 95
Sacapac. Castanets, 32
Saccocachun, 31
Sanca-sonco-quila pionco. A dress, 49
Sancu. Sacrificial pudding, 24, 27, 32, 33, 81
■\Sapa. Only one ; unequal, 37
Sarampion. (Corrupt). A disease, 110
■\8ara-colU. Different kinds of maize, 163
cuma
paro
Sasca. Sacsa, Tagged; /Sawca, joy, 31
Sasicuspa, 81
Saycaftiy. To stand. Subjunctive, 79
t Saycoynicaypitac. To tire. Subjunctive, 79
INDEX. 207
Se(^sec. Thom bush, 96. Mossi, No. 278
Sihuicas. Sihui, a thorn, 96. Idossi, No. 235
Simi. Mouth, 86
fSinchi-naui-yocpa. Strong eye, 86
t Situa. Festival, 20, 32, 34. G. cle la Vega, i, p. 179
Soncoapa chinacoc huacca chinacoc. Small stones used as
love producers, 81
Sulluya. Bastard. Sullii, premature, 118
Sunquichay, 81
Suntur-jpaucar. Royal head-dress, 6, 17, 39, 41, 44, 106,
111, 120
Sitpa-yacoUa. White mantles, 36
Suntinrammica. Suntuni, to heap up, 86
■\Suri. Ostrich, 78. G. de la Vega, ii, pp. 31, 394
Suruc-chuqui. A lance with long tassels, 95
Sutic-toco. A window at Paccari-tampu. Sutic, name ;
Toco, window, 77
■fSuyu. Province, 58, 163
fSuyuntuy. Turkey buzzard, 88, 101. G. de la Vega, ii,
‘p. 390
Tacamachic. A black duck, 30
Tacancuna. Tacana, a hammer, 29
Taclica. (Corrupt), 89
Taqtiacaycha. Probably Taquiani, I fix, am constant, 29
Taqui. Music, 18, 26, 32, 39, 42, 44, 48
Huallina. A song, 18
Alanqitua saqui. A song at the Situa festival, 26
Ayma. Song, 89
Gayo. Song, 89
Chapay quenalo. Song, 50
Chupay hvaylhi. Song, 51
Huallina mayuriscca. Song, 89
Haylli. Song, 89
Gachra, 89
Quichu, 99
Uucu, 59
Turca, 89
208 INPEX.
Tarayac, 79
Tarichasquihuay . Tarini, to find^ 33
Tarpimtay. Priest; Tarpuni is to show, 17, 18, 38, 41,52
•fTasqni. A girl, 80. G. de la Vega, i, p, 197
Tayna. Perhaps Tauna, a stick, 32
Tayta. Father, 101
Tica-tica. Music, 26
Tica. Brick, or if Ttica, a flower
“[Tiya ; Tiyana. Seat, 90, 99
Tiyancay. To sit
Titu. Difficult, 29
tfToco. Window, 77. G. de la Vega, ii, p. 238
Tocto. Honey ; a bird, 47, 49
Tocuya, 86
Topapo. Tupu, a measure, 29
Torca (see Taqui)
•fTtahuantin-suyu. The four provinces or divisions of thg
empire, 68, 76, 87, 103, 107, 111
Ttopayaricta. Tapani, to rend, 79
Tupac-hunnacu. Royal huanacu, 41
pichuc llantu. Royal fringe of feathers, 88
usi, 74, 88
• yauri. Royal sceptre, 41, 74, 75, 88, 91, 97, 106, 111
iXTupu. Measure, 79, 169. G. de la Vega, ii, p. 9; Cieza
de Leon, p. 146
Turumanya. Rainbow, 75
fTuta. Night, 30. G. de la Vega, i, p. 182
Tataca, 79
Tiitacachannas
Tutayac-pacha, Time of night ; dark ages, 70
Ucu-pichu. TJcu, deep; Pichu, a bird, 28, 33
fUchulla. TJchu, pepper, 32
•\JJcumari. A bear, 111
TJicchay -Camay oc. A preacher. Huichay (not TJicchay) up, 71
TJhiscayquita. (V ichccani) to shut, 30
Uma-chucn. Head dress, 106
Umachun, 78
INDEX. 209
JJmnda. Head (accusative), 32
TJma-Raymi. September, 34
ti7ma. Priest, 83, 89, 98, 114
TJmina. Emerald, 94
Unacchuylla. To prolong, 111
Unachayamoran. {Gorru^jt), 75
Unanchaptiy, 79
JJnancha. Standard, 91, 105, 106, 120
Unanchascam, 79
JJncancampac, 30
“fJJncu. Mantle, 37. G. de la Vega, i, p. 296
umisca
Uncallu, 40
•fUnu. Water, 87. G. de la Vega, i, p. 198
JJpiachun. Drink (imperative), 30
Upatari. Ujpallani? to be silent, 102, 104
TJqui-jpaco (see llama)
TIracahua. A deep place, 106
Uracarpana. Sacrifice, 85
•fUrpi. Dove, 129. G. de la Vega, ii, p. 393
Usachun. To accomplish, 31
Uscata. Sorcerer, 89
JJi^nayqni. JJsnu, tribunal, landmark, 79
TJsnu. Landmark, 107
Usuta. Shoe, 36, 40
fUtvruncu. Jaquar, 96. G. de la Vega, ii, p. 385
Uyari. To hear, 81
Vyarihua. Hearing, 33
JJyarillaray. To listen, 79
Vallavicas (see Hualla-huicos)
Varoytiypas {corrupt)
Vatica (see Huatica)
Vicuna, 79. G. de la Vega, ii, pp. 117, 378, 383, 384
Vilca. Sacred, 63, 93, 107. G. de la Vega, ii, pp. 255, 416
camayoc. One in charge of sacred things, 58
Vilca y-cunapac, 115
Vinaypas. Increase, 81
210 INDEX.
Y. Possessive particle, 3rd persou, 29
Yacachun. Follow, 31
fYacha. A school, 79. G. de la Vega, i, p. 335 ; ii, p. 247
Yachachvn. Let him learn, 30
Yachaptly. Subjunctive form, 79
Yacliaranquira, 79
Yachipachan, 71
t Yacolla. A cloak, 36, 44. G. de la Vega, i, p. 290
Yacarcaes. Wizards, 86
Yacarcay. Invocation, 14
•fYahuar-sancu. Sacrificial bread, smeared with blood, 27,
28,32
Yalmoyra. Festival, 19, 48
Yaichicliuruay . {Corrupt), 30
Yampac, 56
■fYana. Black, 30, 91
Yana-aclla. Wives for the common people, 82, 146
Yanaussi, 79
Yana-caca. Black rock, li6
Yana-namca, {Obscure), 123
Yananya. Servant, 31
Yana-yana. Sacrifice
Yaravi. An elegy, 52
Yatalliymay. (Corrupt), 29
Yauirca. A thick cable, 95
Yauri. Sceptre, 26, 40, 41, 42, 92
Yayacarui. Rainbow, 75
•^Yayay. Father, 31. G. de la Vega, ii, p. 353
Ychastalpas. Perhaps, 81
•fYchna. Vermilion. G. de la Vega, ii, p. 413
Ychu. Grass, 40, 41. G. de la Vega, i, p. 254
Yllarichun. To shine (imperative), 30, 56
Ymay. What, 33
Ymay-pacha. What time, 31
Ymay-pachama, 28
Ynihuay, 28, 33
Yiica-uillu. Female figure, 19
ocUo. Woman of the blood royal, 25
INDEX. 211
Ynca-runa-yanami. Royal servant, 30
churl. Son of the Ynca, 31
ranti. Viceroy, 112
fYnti. Sun, 31, 90, 101, 112
fYniip-Raymi. Festival in May, 16
Yntic. Genitive (archaic form), 49, 79
Ynimcampac, 30
Yochaycaym ayoc, 32
Yocllamunqui, 81
Yquicauras. Perhaps Yquicayani, to cut up, 30
Yquida. Positive particle, 2nd person, accusative, 30, 56
Yurac-aclla. Chosen virgin of medium beauty (Ramos, cap.
9), 82
Yuya. Thought, memory, 89
Yuyayronayta. A wise man ; a cautious man, 79
IV.— NAMES OF GODS AND HUACAS.
Those with t also occur in Garcilasso de la Vega ; those with %, ia
Cieza de Leon.
Acliacalla (see Hapi-numi)
Anta-imca. A Huaca, 83
Atajjymapuranutapya. {Corrupt). A Huaca v^^orshipped by
the Huancas, 88
CacJia-Uiracocha. The idol in the Temple at Cacha, 18. G.
de la Vega, i, p. 159 ; ii, p. 69 ; Cieza de Leon, p. 356
Caclia-huaca (see Ccapa-cocha)
Cana-chuap Yaurica. A demon exposed by Ccapac Yupan-
qui, 86
Canamay. A huaca, 96. See G. de la Vega, i, p. 330
Caprichay. Creator ; called also Tica-ccapac, 83
Carayucho-Euayallo, or Hnallallo Caruicho. A huaca of
the Huarochiris, 123, 1 12
Cavillaca. A goddess of the Huarochiris, 125, 127
Chellcascayu. A Huarochiri idol, 122
212 INDEX.
Chinchay-cocha. A huaca from, 83, 93
Choque suso. A god of the Huarocliiris, 145
Chumpi-casico, or Huanacanri, 36
Chuqui yllallapa. Huaca of thunder and lightning, 16, 20, 21
Chuquilla, 26, 56, 155, 167
Chuquipillu. A huaca, 83
Chuqui-racra. A huaca found by the Ynca at Villcas.
Racra, split. Literally ” a forked dart” or lightning,
83,93
Chuspi-huaca, 94
Coniraya. A god of the Huarochiris, 124, 134
Conopas. Household gods of the Huarochiris, 122
Coropvna. A huaca ; a mountain peak, 83. O. de la Vega,
i, p. 232
Guacamayofi. Macaws, ancestors of the Canaris, 9
Huallallo Caruincho. A God of the Huarochiris, 123,
Chiqui-racra. (See Chuqui-racra) , 83, 93
fHuanacauri. Huaca of a brother of Manco Ccapac, 13,
17, 25, 26, 35, 38, 52, 57, 75, 80. See 0. de la Vega,
i, pp. 65, 6Q ; ii, pp. 169, 230
XHuarivilca. The huaca at Xauxa, 7, 87. Cieza de Leon,
p. 300
Huathiacuri. A sort of demi-god in Huarochiri, 135
Pacha-mama. The earth goddess, 56, 155, 166, 167
fXPachacamac. ” Creator of the worW, 29, 31, 33, 60.
See G. de la Vega, i, p. 106 ; ii, p. 38; Cieza de Leon,
pp. 251, 253, 254
fPachayachachic. “Teacher of the world’\ The Creator.
The Creator, 6 ; Temple to, 11, 106 ; Existence of, 11 ;
Idol of, 16; Prayer to, 16, 20 ; Festival of, 82, 85, 90,
107, 108, 115, 119, 154, 167. See G. de la Vega, i, p.
109 ; ii, p. 56
Pariacaca. A god of the Huarochiris, 87, 93, 128, 138,
139, 142
Passa-mama. An idol of the moon, 37
INDEX. 213
Punchau. The idol of the sun, 16, 30, 56. See G. de la
Vega, i, p. 182
Rurucachi. A huaca, 88
■fXSupay. A devil, 115. See O. de la Vega, i, p. 108 ; ii,
p. 397; Gieza de Leon, p. 224
Tarapaca (see Uiracocha, Tonapa), 31, 71, 79, 115
fTecsi, or Tied Ccapac (see Caprichay, Uiracocha), 6, 81,
83. See O. de la Vega, i, p. 109; ii, p. 38
Tocapo Uiracocha, 6, 28, 33
Tonapa (see Tarapaca). A legendary prophet or demi-
god, apparently in the Collao, 71, 72, 74, 79, 87, 88,
115
Unciiraya. A jar with the figure of a devil so-called, among
the Huarochiris, 122
Uiracocha (see Viracocha). See G. de la Vega, ii, p. 66
Urpi-huachac. Wife of Pachacamac ; a legend in Huarochiri,
129
“f Viracocha (see Tecsi, Tocapo, Pachayachachic)
■ Tecsi, 6, 28, 29, 30, 33
Tocapo, 6, 28
Coniraya, God of the Huarochiris, 124
Ya, 29
Chanca, God of the Chancas, 29
■ Hatun, (Great), 29
Apstin, (Chief), 29
Urusayna, 29
Ghuqui- chanca, 29
Tarapaca, 31
Tonapa, 69, 70, 71, 72
mparaca (atHuaruc), 88
Ynti, 112
Yanacauri (see Huanacauri)
Ymaymana {Uirococha) , 6, 30, 32
fYnti. Sun God of the Collas, 112
214 INDEX.
v.— NAMES OF INDIAN MEN, WOMEN, AYLLTJS
OR LINEAGES, AND TRIBES.
Those with t also occur in Garcilasso de la Vega ; those with J, in
Cieza de Leon.
Amaru Yupanqiii Ynca. Eldest son of Pachacuti Ynca, 95,
96, 99, 104
fAnahuarqui Mama (see Mama), 98
flAnco-AUu [Hanco-Allu) . Chief of the Chancas, 91,92,94.
Hanco-hualla of G. de la Vega, i, pp. 242, 324, 326 ; ii,
p. 58. Cieza de Leon, p. 280
Anco, Don Carlos, 67
Apu-caTTia. A minister of the temple, 100
Apu- or Auqui-challcu Yupanqui. A minister of the temple,
100, 106
Apu-Hualpaya. Governor or Regent of Huayna Ccapac, 104
Apu-Quiricanqui, Don Gaspar, 165
Apu-Tampu- Pacha. Father of Manco Ccapac, 74, 77
Apu-Urco-Huaman-Ynti-Cunti-Mayta. Son of Mayta
Ccapac, 85
Arequi Ruca. Ynca general on the march along the coast, 98
•\Asto Huaraca, Chief of the Chancas, 92. 0. de la Vega,
i, p. 347
flAtahvaljja Ynca. Birth, 107; at Quito, 111; message
to his brother, 112; Viceroy, 112; war of, 113; taken
prisoner by Pizarro, 118
XAtoc (see Huaminca Atoc)
Aucaylli Ayllu. Lineage which carried the cries to Chita,
on the Anti’Suyu road, 23
•\Ayar Caclii. One of the four brothers who came out of the
cave of Tampu; brother of Manco Ccapac, 57, 74
“^Ayar Racca. Brother of Manco Ccapac, 74. Garcilasso
gives the name Ayar Sauca (i, p. 73).
■\Ayar JJclxu. Brother of Manco Ccapac, 74
Aylhi. Lineage
Aucaylli, 23
Chamin Cuzco, 22
INDEX. 215
Ayllu -fCcapac. The blood royal, 22. See G. de la Vega,
ii, p. 531
-fChina Panaca, 23, 78. See G. de la Vega, ii,
p. 531
Copara, 144
Hahtn, 22
•\Huanaynin, 85. Huahuanina of G. de la Vega, ii,
p. 531
Masca Panaca, 23
Marasaylla, 22
— Quesco, 23
— Tarpuniay. The priest caste, 23
— Sanu, 23
— fUsca Mayta, 22. See G. de la Vega, ii, p. 531
— Usca Panaca, 23
— ■\Vica-quirait, 22. See G. de la Vega, ii, p. 531
— Yauroy Panaca, 23
— Yapoinayu, 22
— Yahuaymin Sutic, 22
— Yaraycu, 22
Cacya-quivi, Don Baltasor de, 67
■\XGanas. A tribe south of Cuzco, on the borders of the
Collao, 67, 102, 152
■\XCanaTis. Origin, 8; Huaca of, 83, 93; Conquest of, 49,
98, HI; Chief of (see Urco-calla), 112; Punished by
Athahualpa, 113, 116
■\\Ca7Lches. A tribe bordering on the Canas, 67, 152. Cieza
de Leon, pp. 355, 358
Capacuyos. A tribe which conspired against Ynca Pacha-
cutec, 96
^\Cavinas. A tribe south of Cuzco, 91, 96. Cieza de Leon,-
p. 354
^Cayaucachis. An aboriginal tribe of Cuzco, 76. See G.
de la Vega, ii, p. 239
■^Ccapac Yupanqui. Ynca, 85, 88
■f-lChachajmyas. A tribe in Chincha-suyu, 22, 27, 54, 103
fXChallcuchima. A general of Atahuallpa, 111, 115, 118
216 INDEX.
Chamin Cuzco Ayllu, A lineage whicli carried the cries down
the Chincha-suyu road, 22
Ghana Coricoca. A valiant widow in the war with the
Chancas, 92
■\XChancas. A tribe of great power, west of Cuzco, 29, 91,
92, 152. See Cieza de Leon, p. 280, 315, 316
Chauca-chiipta. The name of the Indians in Huarochiri,
who were found by Dr. Avila, in new shirts called
Musnu yauri, and Carhua yelli, 122
■fChillquis. Vanguard of the Ynca army. Tribe near Cuzco,
in district now called Paruro, 102, 116
-fChina-Fanaca Ayllu. A lineage which carried the cries
down the Cunti-suyu road. Descendants of the Ynca
Sinchi Ruca, 23, 78
•fChollques, 96. Probably Chillqui of G. de la Vega, i,
p. 80
■\XGhumpivillcas, 96, 168. See G. de la Vega, i, p. 229
Chuqui-huy-]jachuqui’pa. Sister and wife of Ynca Huascar,
111
•fColla-Gcapac. Chief of the Collas, 90, 91
Condorcanqui, Don Felipe de, 67
Gopara Ayllu. A lineage in Huarochiri, 144
■\Guys Manco. A great chief at Cuzco ; chief of the valley
of the Rimac, 105. See G. de la Vega, ii, pp. 185, 190,
192, 194
Haca-roca. Husband of the Princess Mama Ruca, 107
Hanco-Allo (see Anco-Allu)
Hatun-Collas. Chief of the Collas, 90
Hatun-Ayllu. A lineage which carried the cries down the
Chincha-suyu road, 22
XHuaminca Atoc. General sent against Atahualpa, 112, 113.
See Gieza de Leon, pp. 167, 273
•\IIuanaynin Ayllu. Descendants of Ma3’ta Ccapac, 85
Huanca Auqui. General of the blood royal, employed
against Atahualpa, 113, 115, 117
Ruayrotari, Maria de, 67
Huasco Tornay Rimac. Chief of the Chancas, 92
INDEX. 217
■fXHuayna Ccapac, 1 ; born, 98, 99; accession, 104; coro-
nation, 106; wars, 108, 110; death, 110
fZloque Yujpanqui Ynca, 82
fMama-huaca. Wife of Manco Ccapac, 62, 75, 76
achi. Mother of Manco Ccapac, 74
\Ana1iuarqui. Wife of Tupac Ynca Yupanqui, 98
Chimpu-cuca or Tancarayacchi. Wife of Lloque
Yupanqui, 82
■fCorillpay cahua. Wife of Ccapac Yupanqui, 87
Ccoya chuqui huypa chuquipa. Wife of Huascar
Ynca, 111
■fChuqui-checya. Wife of Ynca Yahuar-huaccac, 90
Chimpu-runtucay. Wife of Huayna Ccapac, 108
Cuca. Second sister of Huayna Ccapac, 107
• Cusirimay. First wife of Huayna Ccapac, 105, 107
“fMamicay Chimpu. Wife of Ynca Ruca, 89
“^Runtu-cay. Wife of Ynca Uira-ccocha, 90
■\XManco Ccapac. Deluge, 4 ; call from the Sun, 5 ; issues
from Paccari-tampu, 6 ; brother of Huanacauri, 35, 44,
52 ; birth, 74 ; marriage, 76 ; enemy of Huaca, 76 ;
prayers of, 79 ; ceremony ordered by, 80
Manco- Churin-Cuzco. The ^lite of the Ynca’s army, 116
■fXifanco Ynca, 1 08, 1 1 9
Marasaylla Cuynissa Ayllu, 22
Masca-Panaca-Ayllu, 23
Mayhua, Juan Apu Ynca, 67
•fMayta Ccapac Ynca, 83
•fMayus. Tribe near Cuzco. Ynca’s body-guard, 110, 116
Mihicnaca Mayta. General in army of Huayna Ccapac, 108,
110
Ninancuyoclii. A son of Huayna Ccapac, 107
•fPachacuti Ynca Yupanqui. Takes the name of Yamqui
Pachacutec, 93, 94, 95, 99
■flPaullu Ynca, 23
218 INDEX.
-fPinao Ccapac, Tocay Ccapac. Conquered by Manco Ccapac,
76. Garcilasso has Pinahua (i, p. 71)
Pisar Ccapac. Chief of Cassamarca, 94
Quesco Ayllu, 23
“f-Quichuas, 100, 116
fQuis-quis. A general of Atahualpa, 111, 114, 115, 116,
117, 120
fPaJma Ocllo. Mother of Huascar Ynca, 107, 111
fPuca Ynca, 87, 88, 89,.
fBumi-naui. A general of Atahualpa, 111
Sanu AylUi
Santa Cruz, Pachacuti Yamqui Salcamayhna, Juan de.
Author of ” Antiquities of Peru,” Ql
fSinchi Buca. The second Ynca, 44, 78, 80, 81
Tarpuntay Ayllu, 23
Tintaya, Gonzalo Pizarro de, 67
“fTocay Ccapac, A great idolater conquered by Manco
Ccapac, 77, 90. Garcilasso has Tocay (i, p. 71)
Tocto Oclla Guca. Mother of Atahualpa, 107
Tomay-Huaraca. Chief of the Chancas, 92
fTupac Ynca Yupanqui, 96, 97, 101, 104, 152
Tupac Ranchiri Ynca. A priest of the Ccuri-cancha, 92
fUira-ccocha Ynca (see Viracocha) , 12, 90, 92, 95
Urcu-huaranca . Son of Mayta Ccapac, 85
TJrcxi-Ynca. Son of Ynca Uira-ccocha. Slain by the Chief
Yamqui Pachacutec, 91, 93
Ur^u-Calla. Chief of the Canaris, 112
Urcuni, Bernabe Apu Hilas, 67
•fUsca-Mayta Ayllu, 23
Uturuncu Achachi, An Ynca general, 99, 102, 103
“fVicaquirau Ayllu, 22
Vilcaquiri. A brave Ynca captain, 92
fViracocJia Ynca (see Uiraccocha), 12, 90, 92, 95
INDEX. 219
fYahuar-huaccac Ynca, 89
Yahuaijmin Ayllu Sutic, 22
Yamqui huanacu, Francisco de, 67
Yamqxil Pacliacutec, Chief of Huayra Cancha. Defeats and
kills Ynca Urcu. Submits to Ynca Yupanqui, who
takes his name, 91, 93
Yaraycu Ayllu, 22
Yaurii Panaca Ayllu, 23
Yajpo-raayu Ayllu, 22
■^-XYwpanqui Ynca (see Pacliacutec and Yamqui), 10, 11, 12,
33, 54, 91, 92, 93, 96, 100, 154
VI.— NAMES OF SPANIARDS.
Artaun, Don Sebastian de, Bishop of Cuzco. Treatise on
the fables and rites of the Yncas addressed to, 3
Avila, Dr. Francisco de. Author of a narrative of the errors
of the Indians of Huarochiri, etc., 121
Barco, Pedro del, 118
Benalcazar, Sehastian de, 169
Bohadilla, Dona Isabel de, 21
Candia, Pedro de, 118
Canete, Viceroy Marquis of, 161
Castro, Licentiate, 62
Guzman, Diego Artiz de, 11
Lartaun (see Artaun)
Molina, Cristoval de. Author of ”Fables and Rites of the
Yncas^’, 3
Olivcra, Luis de, 59, 62
Ondegardo, Polo de. Report by, 149. Cieza’ de Leon, p.
387 ; G. de la Verja, i, p. 273 ; ii, p. 91
Pizarro, Francisco de, 118
220 INDEX.
Segovia, Hernan Lopez de, 11
Toledo, Viceroy Francisco de, 60
Toro, Friar Pedro de, 62
Valverde, Fray Vicente de, 119
THE END.
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