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| committer | nfenwick <nfenwick@pglaf.org> | 2025-02-27 12:55:30 -0800 |
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+ <head> <link rel="coverpage" href="images/cover.jpg" />
+<meta http-equiv="Content-Type" content="text/html;charset=utf-8" />
+<title>
+ The Project Gutenberg eBook of The second part of the Chronicle of Peru , by Pedro De Cieza De León.
+</title>
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+<pre>
+
+The Project Gutenberg EBook of The travels of Pedro de Cieza de Léon;
+part 2, by Pedro de Cieza de Leon
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org/license
+
+
+Title: The travels of Pedro de Cieza de Léon; part 2
+
+Author: Pedro de Cieza de Leon
+
+Translator: Clements R. Markham
+
+Release Date: April 24, 2015 [EBook #48785]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHRONICLES OF PERU (PART 2) ***
+
+
+
+
+Produced by Josep Cols Canals, Chuck Greif and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+file was produced from images generously made available
+by The Internet Archive/American Libraries.)
+
+
+
+
+
+
+</pre>
+
+<hr class="full" />
+
+<p class="figcenter">
+<a href="images/cover_lg.jpg">
+<img src="images/cover.jpg" width="274" height="450" alt="cover image not
+available" title="" /></a>
+</p>
+
+<table border="0" cellpadding="0" cellspacing="0" summary=""
+style="border: 2px black solid;margin:auto auto 2% auto;max-width:50%;
+padding:1%;">
+<tr><td><p>Every attempt has been made to replicate the original as printed.</p>
+<p>Some typographical errors have been corrected;
+<a href="#transcrib">a list follows the text</a>.</p>
+<p class="c"><a href="#TABLE_OF_CONTENTS"><b>Table of Contents.</b></a><br />
+<a href="#INDEXES"><b>Indexes</b></a></p>
+<p class="c">(etext transcriber's note)</p></td></tr>
+</table>
+
+<p class="cb">WORKS ISSUED BY<br />
+<span class="pagenum"><a name="page_i" id="page_i"></a>{i}</span><br /><br />
+<span class="eng"><big>The Hakluyt Society.</big></span><br /><br /><br />
+————<br /><br />
+THE SECOND PART<br />
+OF THE<br />
+CHRONICLE OF PERU.<br /><br />
+No. LXVIII.
+</p>
+
+<p><span class="pagenum"><a name="page_ii" id="page_ii"></a>{ii}</span> </p>
+
+<p><span class="pagenum"><a name="page_iii" id="page_iii"></a>{iii}</span> </p>
+
+<h1>
+<small>THE</small><br />
+<br />
+SECOND PART<br />
+<br />
+<small><small>OF THE</small></small><br />
+<br />
+CHRONICLE OF PERU.</h1>
+
+<p class="cb"><small>BY</small><br />
+<br />
+PEDRO DE CIEZA DE LEON.<br /><br />
+<br />
+<small>TRANSLATED AND EDITED,<br />
+<br />
+<span class="eng">With Notes and an Introduction,</span><br />
+<br />
+BY</small><br />
+<br />
+CLEMENTS R. MARKHAM, C.B., F.R.S.<br />
+<br /><br />
+LONDON:<br />
+PRINTED FOR THE HAKLUYT SOCIETY.<br />
+<br />
+<small>MDCCCLXXXIII.</small><br />
+<br /><br />
+<span class="pagenum"><a name="page_iv" id="page_iv"></a>{iv}</span><br /><br />
+<br />
+<small>LONDON:<br />
+<br />
+WHITING AND COMPANY, LIMITED, SARDINIA STREET, LINCOLN’S-INN-FIELDS.<span class="pagenum"><a name="page_v" id="page_v"></a>{v}</span><br />
+</small></p>
+
+<h2>COUNCIL<br /><br />
+OF<br /><br />
+THE HAKLUYT SOCIETY.</h2>
+
+<ul>
+<li><span class="smcap">Colonel</span> H. YULE, C.B., <span class="smcap">President</span>.</li>
+<li><span class="smcap">Admiral</span> C. R. DRINKWATER BETHUNE, C.B. <span class="smcap">Vice-President.</span></li>
+<li><span class="smcap">Major-General Sir</span> HENRY RAWLINSON, K.C.B. <span class="smcap">Vice-President.</span></li>
+<li>W. A. TYSSEN AMHERST, <span class="smcap">Esq.</span>, M.P.</li>
+<li><span class="smcap">Rev. Dr.</span> G. P. BADGER, D.C.L.</li>
+<li>J. BARROW, <span class="smcap">Esq.</span>, F.R.S.</li>
+<li>WALTER DE GRAY BIRCH, <span class="smcap">Esq.</span>, F.S.A.</li>
+<li><span class="smcap">Captain</span> LINDESAY BRINE, R.N.</li>
+<li>E. H. BUNBURY, <span class="smcap">Esq.</span></li>
+<li><span class="smcap">The Earl of</span> DUCIE, F.R.S.</li>
+<li><span class="smcap">Captain</span> HANKEY, R.N.</li>
+<li><span class="smcap">Lieut.-General Sir</span> J. HENRY LEFROY, C.B., K.C.M.G.</li>
+<li>R. H. MAJOR, <span class="smcap">Esq.</span>, F.S.A.</li>
+<li><span class="smcap">Rear-Admiral</span> MAYNE, C.B.</li>
+<li>E. DELMAR MORGAN, <span class="smcap">Esq.</span></li>
+<li><span class="smcap">Admiral Sir</span> ERASMUS OMMANNEY, C.B., F.R.S.</li>
+<li><span class="smcap">Lord</span> ARTHUR RUSSELL, M.P.</li>
+<li><span class="smcap">The Lord</span> STANLEY, <span class="smcap">of Alderley</span>.</li>
+<li>B. F. STEVENS, <span class="smcap">Esq.</span></li>
+<li>EDWARD THOMAS, <span class="smcap">Esq.</span>, F.R.S.</li>
+<li><span class="smcap">Lieut.-Gen. Sir</span> HENRY THUILLIER, C.S.I., F.R.S.</li>
+<li> </li>
+<li>CLEMENTS R. MARKHAM, C.B., F.R.S, <span class="smcap">Honorary Secretary</span>.</li>
+
+</ul>
+
+<p><span class="pagenum"><a name="page_vii" id="page_vii"></a>{vii}</span><a name="page_vi" id="page_vi"></a></p>
+
+<h2><a name="TABLE_OF_CONTENTS" id="TABLE_OF_CONTENTS"></a>TABLE OF CONTENTS.</h2>
+
+<table border="0" cellpadding="1" cellspacing="0" summary=""
+style="margin: auto 10% auto 10%;">
+
+<tr><td valign="top"><p class="hang"><a href="#DEDICATION"><span class="smcap">Dedication to General Caceres</span></a></p></td><td align="right" valign="bottom" class="rt"><a href="#page_xiii">xiii</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#INTRODUCTION"><span class="smcap">Introduction</span></a></p></td><td align="right" valign="bottom" class="rt"><a href="#page_xv">xv</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#NOTE">Note on the ancient Ynca Drama</a></p></td><td align="right" valign="bottom" class="rt"><a href="#page_xxix">xxix</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#A_PERUVIAN_LOVE_STORY">Peruvian Love Story</a></p></td><td align="right" valign="bottom" class="rt"><a href="#page_lv">lv</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_III">Fragment of Chapter III</a></p></td><td align="right" valign="bottom" class="rt"><a href="#page_001">1</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_IV"><span class="smcap">Chap. IV.</span></a>—Which treats of what the Indians of this kingdom say
+touching the state of things before the Incas were known, and how
+they had fortresses in the hills, whence they came forth to make war
+one with another</p></td><td align="right" valign="bottom" class="rt"><a href="#page_002">2</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_V"><span class="smcap">Chap. V.</span></a>—Touching what these natives say concerning the Ticiviracocha;
+of the opinion held by some that an Apostle passed through
+this land, and of the temple there is in Cáchan; also what happened
+there</p></td><td align="right" valign="bottom" class="rt"><a href="#page_005">5</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_VI"><span class="smcap">Chap. VI.</span></a>—How certain men and women appeared in Pacarec Tampu,
+and what they relate touching their proceedings after they came forth
+from there</p></td><td align="right" valign="bottom" class="rt"><a href="#page_011">11</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_VII"><span class="smcap">Chap. VII.</span></a>—How the brothers, being in Tampu-Quiru, beheld him
+whom they had shut up in the cave by deceit, come forth with wings;
+and how he told them that he went to found the great city of Cuzco;
+and how they departed from Tampu-Quiru</p></td><td align="right" valign="bottom" class="rt"><a href="#page_016">16</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_VIII"><span class="smcap">Chap. VIII.</span></a>—How Manco Capac, when he saw that his brothers had
+been turned into stones, went to a valley where he met some people;
+and how he founded and built the ancient and very rich city of
+Cuzco, which was the capital of the whole empire of the Incas</p></td><td align="right" valign="bottom" class="rt"><a href="#page_022">22</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_IX"><span class="smcap">Chap. IX.</span></a>—In which notice is given to the reader of the reason that
+the author, leaving the account of the succession of the kings, prefers
+to explain the government of the people, their laws, and customs</p></td><td align="right" valign="bottom" class="rt"><a href="#page_024">24</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_X"><span class="smcap">Chap. X.</span></a>—How the lord, after he had assumed the fringe of sovereignty,
+was married to his sister the Coya, which is the name of the
+Queen, and how it was permitted that he should have many women,
+although among them all the Coya alone was the legitimate and principal
+wife<span class="pagenum"><a name="page_viii" id="page_viii"></a>{viii}</span></p></td><td align="right" valign="bottom" class="rt"><a href="#page_026">26</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XI"><span class="smcap">Chap. XI.</span></a>—How it was the custom among the Incas that they celebrated
+in their songs, and by making statues of those who were
+valorous and extended the bounds of the empire, and performed any
+other deed worthy of memory; while those who were negligent or
+cowardly received little notice</p></td><td align="right" valign="bottom" class="rt"><a href="#page_028">28</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XII"><span class="smcap">Chap. XII.</span></a>—How they had chroniclers to record their deeds, and of
+the <span class="smcap">Quipos</span>, what they were, and what we see of them</p></td><td align="right" valign="bottom" class="rt"><a href="#page_032">32</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XIII"><span class="smcap">Chap. XIII.</span></a>—How the lords of Peru were beloved on the one hand,
+and feared on the other, by all their subjects; and how no one, even a
+great lord of very ancient lineage, could come into the presence,
+except with a burden, in token of great obedience</p></td><td align="right" valign="bottom" class="rt"><a href="#page_036">36</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XIV"><span class="smcap">Chap. XIV.</span></a>—How the riches possessed by the king were very great,
+and how the sons of the lord were ordered always to be in attendance
+at court</p></td><td align="right" valign="bottom" class="rt"><a href="#page_039">39</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XV"><span class="smcap">Chap. XV.</span></a>—How they built the edifices for the lords, and the royal
+road along which to travel over the kingdom</p></td><td align="right" valign="bottom" class="rt"><a href="#page_042">42</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XVI"><span class="smcap">Chap. XVI.</span></a>—How and in what manner they made the royal hunts for
+the lords of Peru</p></td><td align="right" valign="bottom" class="rt"><a href="#page_045">45</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XVII"><span class="smcap">Chap. XVII.</span></a>—Which treats of the order maintained by the Incas, and
+how in many parts they made the waste places fertile, by the arrangements
+they made for that purpose</p></td><td align="right" valign="bottom" class="rt"><a href="#page_047">47</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XVIII"><span class="smcap">Chap. XVIII.</span></a>—Which treats of the order they adopted in the payments
+of tribute by the provinces to the kings, and of the system by
+which the tribute was regulated</p></td><td align="right" valign="bottom" class="rt"><a href="#page_051">51</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XIX"><span class="smcap">Chap. XIX.</span></a>—How the kings of Cuzco ordered that every year an
+account should be taken of all persons who died and were born
+throughout their dominions; also how all men worked, and how none
+could be poor by reason of the storehouses</p></td><td align="right" valign="bottom" class="rt"><a href="#page_057">57</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XX"><span class="smcap">Chap. XX.</span></a>—How governors were appointed to the provinces; and of
+the manner in which the kings visited their dominions, and how they
+bore, for their arms, certain waving serpents with sticks</p></td><td align="right" valign="bottom" class="rt"><a href="#page_059">59</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXI"><span class="smcap">Chap. XXI.</span></a>—How the posts of the kingdom were arranged</p></td><td align="right" valign="bottom" class="rt"><a href="#page_064">64</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXII"><span class="smcap">Chap. XXII.</span></a>—How the Mitimaes were established, and of the different
+kinds of them, and how they were highly esteemed by the
+Incas</p></td><td align="right" valign="bottom" class="rt"><a href="#page_067">67</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXIII"><span class="smcap">Chap. XXIII.</span></a>—Of the great preparations that were made when the
+lords set out from Cuzco on warlike expeditions; and how robberswere punished<span class="pagenum"><a name="page_ix" id="page_ix"></a>{ix}</span></p></td><td align="right" valign="bottom" class="rt"><a href="#page_072">72</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXIV"><span class="smcap">Chap. XXIV.</span></a>—How the Incas ordered the people to form settled
+towns, dividing the lands concerning which there was any dispute,
+and how it was ordered that all should speak the language of
+Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_075">75</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXV"><span class="smcap">Chap. XXV.</span></a>—How the Incas were free from the abominable sin, and
+from other evil customs which have been seen to prevail in the world
+among other princes</p></td><td align="right" valign="bottom" class="rt"><a href="#page_078">78</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXVI"><span class="smcap">Chap. XXVI.</span></a>—How the Incas employed councillors and executors of
+justice, and of their method of reckoning time</p></td><td align="right" valign="bottom" class="rt"><a href="#page_081">81</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXVII"><span class="smcap">Chap. XXVII.</span></a>—Which treats of the riches of the temple of Curicancha,
+and of the veneration in which the Incas held it</p></td><td align="right" valign="bottom" class="rt"><a href="#page_083">83</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXVIII"><span class="smcap">Chap. XXVIII.</span></a>—Which treats of the other principal temples, and of
+their names</p></td><td align="right" valign="bottom" class="rt"><a href="#page_087">87</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXIX"><span class="smcap">Chap. XXIX.</span></a>—How the Capacocha was made, and to what extent it
+was practised by the Incas; by which is to be understood the gifts
+and offerings that were made to idols</p></td><td align="right" valign="bottom" class="rt"><a href="#page_091">91</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXX"><span class="smcap">Chap. XXX.</span></a>—How they made great festivities and sacrifices at the
+grand and solemn feast called Hatun Raymi</p></td><td align="right" valign="bottom" class="rt"><a href="#page_094">94</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXI"><span class="smcap">Chap. XXXI.</span></a>—Of the second king or Inca who reigned in Cuzco,
+named Sinchi Roca</p></td><td align="right" valign="bottom" class="rt"><a href="#page_099">99</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXII"><span class="smcap">Chap. XXXII.</span></a>—Of the third king who reigned in Cuzco, named
+Lloque Yupanqui</p></td><td align="right" valign="bottom" class="rt"><a href="#page_102">102</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXIII"><span class="smcap">Chap. XXXIII.</span></a>—Of the fourth king who reigned at Cuzco, named
+Mayta Capac, and of what happened during his reign</p></td><td align="right" valign="bottom" class="rt"><a href="#page_105">105</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXIV"><span class="smcap">Chap. XXXIV.</span></a>—Of the fifth king who reigned at Cuzco, named Capac
+Yupanqui</p></td><td align="right" valign="bottom" class="rt"><a href="#page_107">107</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXV"><span class="smcap">Chap. XXXV.</span></a>—Of the sixth king who reigned in Cuzco, and of what
+happened in his time; and of the fable or history they relate touching
+the river that passes through the midst of the city of Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_111">111</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXVI"><span class="smcap">Chap. XXXVI.</span></a>—Of the seventh king or Inca who reigned in Cuzco,
+named Inca Yupanqui</p></td><td align="right" valign="bottom" class="rt"><a href="#page_115">115</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXVII"><span class="smcap">Chap. XXXVII.</span></a>—How, when this Inca wanted to make war in the
+province of Collao, a certain disturbance arose in Cuzco; and how
+the Chancas conquered the Quichuas, and got possession of their
+dominions</p></td><td align="right" valign="bottom" class="rt"><a href="#page_117">117</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXVIII"><span class="smcap">Chap. XXXVIII.</span></a>—How the Orejones considered who should be Inca,
+and what passed until Viracocha Inca assumed the fringe, who was
+the eighth Inca that reigned<span class="pagenum"><a name="page_x" id="page_x"></a>{x}</span></p></td><td align="right" valign="bottom" class="rt"><a href="#page_120">120</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XXXIX"><span class="smcap">Chap. XXXIX.</span></a>—How Viracocha Inca threw a stone of fire with a
+sling at Caitomarca, and how they made reverence</p></td><td align="right" valign="bottom" class="rt"><a href="#page_124">124</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XL"><span class="smcap">Chap. XL.</span></a>—How a tyrant rose up in Cuzco, and of the disturbance
+he caused. Of the chastisement of certain Mamaconas for having,
+contrary to their religion, used their bodies uncleanly; and how
+Viracocha returned to Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_127">127</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLI"><span class="smcap">Chap. XLI.</span></a>—How ambassadors from the tyrants of Collao came to
+Cuzco, and of the departure of Viracocha Inca for the Collao</p></td><td align="right" valign="bottom" class="rt"><a href="#page_130">130</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLII"><span class="smcap">Chap. XLII.</span></a>—How Viracocha Inca passed by the province of the
+Canches and Canas, and marched until he entered the territory of
+the Collao, and of what happened between Cari and Zapana</p></td><td align="right" valign="bottom" class="rt"><a href="#page_133">133</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLIII"><span class="smcap">Chap. XLIII.</span></a>—How Cari returned to Chucuito; of the arrival of the
+Inca Viracocha; and of the peace that was agreed to between
+them</p></td><td align="right" valign="bottom" class="rt"><a href="#page_136">136</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLIV"><span class="smcap">Chap. XLIV.</span></a>—How Inca Urco was received as supreme ruler of the
+whole empire, and assumed the crown at Cuzco, and how the Chancas
+determined to come forth and make war on those of Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_138">138</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLV"><span class="smcap">Chap. XLV.</span></a>—How the Chancas arrived at the city of Cuzco and
+pitched their camp there, and of the terror of the inhabitants, and the
+great valour of Inca Yupanqui</p></td><td align="right" valign="bottom" class="rt"><a href="#page_141">141</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLVI"><span class="smcap">Chap. XLVI.</span></a>—How Inca Yupanqui was received as king, the name of
+Inca being taken from Inca Urco; and how the new sovereign made
+a peace with Hastu Huaraca</p></td><td align="right" valign="bottom" class="rt"><a href="#page_144">144</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLVII"><span class="smcap">Chap. XLVII.</span></a>—How Inca Yupanqui set out from Cuzco, leaving
+Lloque Yupanqui as Governor, and of what happened</p></td><td align="right" valign="bottom" class="rt"><a href="#page_147">147</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLVIII"><span class="smcap">Chap. XLVIII.</span></a>—How the Inca returned to Vilcas, and besieged the
+rocky fastness where the enemy had taken refuge</p></td><td align="right" valign="bottom" class="rt"><a href="#page_150">150</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_XLIX"><span class="smcap">Chap. XLIX.</span></a>—How Inca Yupanqui ordered Lloque Yupanqui to proceed
+to the valley of Xauxa, and to bring under his dominion the
+Huancas and the Yauyos, their neighbours, with other nations in
+that direction</p></td><td align="right" valign="bottom" class="rt"><a href="#page_153">153</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_L"><span class="smcap">Chap. L.</span></a>—How the captains of the Inca left Xauxa, and what happened;
+and how Ancoallo departed from among them</p></td><td align="right" valign="bottom" class="rt"><a href="#page_156">156</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LI"><span class="smcap">Chap. LI.</span></a>—How the Royal House of the Sun was founded on a hill
+overlooking Cuzco towards the north, which the Spaniards usually
+call the Fortress; and its wonderful construction, and the size of the
+stones that are to be seen there</p></td><td align="right" valign="bottom" class="rt"><a href="#page_160">160</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LII"><span class="smcap">Chap. LII.</span></a>—How Inca Yupanqui set out from Cuzco and marched to
+the Collao, and of what happened there<span class="pagenum"><a name="page_xi" id="page_xi"></a>{xi}</span></p></td><td align="right" valign="bottom" class="rt"><a href="#page_165">165</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LIII"><span class="smcap">Chap. LIII.</span></a>—How Inca Yupanqui set out from Cuzco, and what he
+did</p></td><td align="right" valign="bottom" class="rt"><a href="#page_168">168</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LIV"><span class="smcap">Chap. LIV.</span></a>—How the Inca Yupanqui, having grown very old, resigned
+the government of the kingdom to Tupac Inca, his son</p></td><td align="right" valign="bottom" class="rt"><a href="#page_171">171</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LV"><span class="smcap">Chap. LV.</span></a>—How the Collas asked for peace, and how the Inca granted
+it and returned to Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_174">174</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LVI"><span class="smcap">Chap. LVI.</span></a>—How Tupac Inca Yupanqui set out from Cuzco, and how
+he conquered all the country from thence to Quito; and touching his
+great deeds</p></td><td align="right" valign="bottom" class="rt"><a href="#page_177">177</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LVII"><span class="smcap">Chap. LVII.</span></a>—How the Inca sent from Quito to know whether his
+commands had been obeyed, and how, leaving that province in good
+order, he set out to go to the valleys of the Yuncas</p></td><td align="right" valign="bottom" class="rt"><a href="#page_182">182</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LVIII"><span class="smcap">Chap. LVIII.</span></a>—How Tupac Inca Yupanqui marched by the coast valleys,
+and how all the Yuncas came under his dominion</p></td><td align="right" valign="bottom" class="rt"><a href="#page_185">185</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LIX"><span class="smcap">Chap. LIX.</span></a>—How Tupac Inca again set out from Cuzco, and of the
+fierce war he waged with those of Huarco; and how, after he had
+conquered them, he returned to Cuzco</p></td><td align="right" valign="bottom" class="rt"><a href="#page_189">189</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LX"><span class="smcap">Chap. LX.</span></a>—How Tupac Inca once more set out from Cuzco, and how
+he went to the Collao and from thence to Chile, subjugating the nations
+in that direction; and of his death</p></td><td align="right" valign="bottom" class="rt"><a href="#page_194">194</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXI"><span class="smcap">Chap. LXI.</span></a>—How Huayna Capac reigned in Cuzco, who was the
+twelfth King Inca</p></td><td align="right" valign="bottom" class="rt"><a href="#page_197">197</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXII"><span class="smcap">Chap. LXII.</span></a>—How Huayna Capac departed from Cuzco, and what he
+did</p></td><td align="right" valign="bottom" class="rt"><a href="#page_199">199</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXIII"><span class="smcap">Chap. LXIII.</span></a>—How Huayna Capac again ordered that an army should
+be assembled, and how he set out for Quito</p></td><td align="right" valign="bottom" class="rt"><a href="#page_204">204</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXIV"><span class="smcap">Chap. LXIV.</span></a>—How Huayna Capac entered the country of the Bracamoros,
+and returned flying, and of the other events that happened
+until he arrived at Quito</p></td><td align="right" valign="bottom" class="rt"><a href="#page_208">208</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXV"><span class="smcap">Chap. LXV.</span></a>—How Huayna Capac marched through the coast valleys,
+and what he did</p></td><td align="right" valign="bottom" class="rt"><a href="#page_211">211</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXVI"><span class="smcap">Chap. LXVI.</span></a>—How, when Huayna Capac was about to march from
+Quito, he sent forward certain of his captains, who returned flying
+before the enemy, and what he did in consequence</p></td><td align="right" valign="bottom" class="rt"><a href="#page_214">214</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXVII"><span class="smcap">Chap. LXVII.</span></a>—How Huayna Capac assembled all his power, gave
+battle to his enemies, and defeated them: and of the great cruelty
+with which he treated them<span class="pagenum"><a name="page_xii" id="page_xii"></a>{xii}</span></p></td><td align="right" valign="bottom" class="rt"><a href="#page_217">217</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXVIII"><span class="smcap">Chap. LXVIII.</span></a>—How the King Huayna Capac returned to Quito;
+and how he knew of the arrival of the Spaniards on the coast; and of
+his death</p></td><td align="right" valign="bottom" class="rt"><a href="#page_220">220</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXIX"><span class="smcap">Chap. LXIX.</span></a>—Of the lineage and character of Huascar and Atahualpa</p></td><td align="right" valign="bottom" class="rt"><a href="#page_224">224</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXX"><span class="smcap">Chap. LXX.</span></a>—How Huascar was acknowledged as king in Cuzco, after
+the death of his father</p></td><td align="right" valign="bottom" class="rt"><a href="#page_226">226</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXXI"><span class="smcap">Chap. LXXI.</span></a>—How the differences between Huascar and Atahualpa
+began, and how great battles were fought between them</p></td><td align="right" valign="bottom" class="rt"><a href="#page_229">229</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXXII"><span class="smcap">Chap. LXXII.</span></a>—How Atahualpa set out from Quito with his army
+and captains, and how he gave battle to Atoc in the villages of
+Ambato</p></td><td align="right" valign="bottom" class="rt"><a href="#page_231">231</a></td></tr>
+
+<tr><td valign="top"><p class="hang"><a href="#CHAPTER_LXXIII"><span class="smcap">Chap. LXXIII.</span></a>—How Huascar sent new captains and troops against
+his enemy; and how Atahualpa arrived at Tumebamba, where he perpetrated
+great cruelties; also what happened between him and the
+captains of Huascar</p></td><td align="right" valign="bottom" class="rt"><a href="#page_233">233</a></td></tr>
+
+<tr><td colspan="2" align="center" class="c"><a name="INDEXES" id="INDEXES"><span class="smcap">Index.</span></a></td></tr>
+
+<tr><td><a href="#NAMES_OF_PLACES_AND_TRIBES">Names of Places and Tribes</a>:
+<small><a href="#ind-A">A</a>,
+<a href="#ind-B">B</a>,
+<a href="#ind-C">C</a>,
+<a href="#ind-D">D</a>,
+<a href="#ind-F">F</a>,
+<a href="#ind-G">G</a>,
+<a href="#ind-H">H</a>,
+<a href="#ind-J">J</a>,
+<a href="#ind-L">L</a>,
+<a href="#ind-M">M</a>,
+<a href="#ind-N">N</a>,
+<a href="#ind-O">O</a>,
+<a href="#ind-P">P</a>,
+<a href="#ind-Q">Q</a>,
+<a href="#ind-R">R</a>,
+<a href="#ind-S">S</a>,
+<a href="#ind-T">T</a>,
+<a href="#ind-U">U</a>,
+<a href="#ind-V">V</a>,
+<a href="#ind-X">X</a>,
+<a href="#ind-Y">Y</a>,
+<a href="#ind-Z">Z</a></small></td><td align="right" valign="bottom" class="rt"><a href="#page_237">237</a></td></tr>
+
+<tr><td><a href="#QUICHUA">Quichua words</a>:
+<small><a href="#quichua-A">A</a>,
+<a href="#quichua-C">C</a>,
+<a href="#quichua-H">H</a>,
+<a href="#quichua-I">I</a>,
+<a href="#quichua-L">L</a>,
+<a href="#quichua-M">M</a>,
+<a href="#quichua-N">N</a>,
+<a href="#quichua-O">O</a>,
+<a href="#quichua-P">P</a>,
+<a href="#quichua-Q">Q</a>,
+<a href="#quichua-R">R</a>,
+<a href="#quichua-S">S</a>,
+<a href="#quichua-T">T</a>,
+<a href="#quichua-U">U</a>,
+<a href="#quichua-V">V</a>,
+<a href="#quichua-Y">Y</a>,
+<a href="#quichua-Z">Z</a></small></td><td align="right" valign="bottom" class="rt"><a href="#page_240">240</a></td></tr>
+
+<tr><td><a href="#INDIANS_AND_GODS">Names of Indians and Gods</a>:
+<small><a href="#ind-gds-A">A</a>,
+<a href="#ind-gds-C">C</a>,
+<a href="#ind-gds-G">G</a>,
+<a href="#ind-gds-H">H</a>,
+<a href="#ind-gds-I">I</a>,
+<a href="#ind-gds-L">L</a>,
+<a href="#ind-gds-M">M</a>,
+<a href="#ind-gds-N">N</a>,
+<a href="#ind-gds-P">P</a>,
+<a href="#ind-gds-Q">Q</a>,
+<a href="#ind-gds-R">R</a>,
+<a href="#ind-gds-S">S</a>,
+<a href="#ind-gds-T">T</a>,
+<a href="#ind-gds-U">U</a>,
+<a href="#ind-gds-V">V</a>,
+<a href="#ind-gds-Y">Y</a>,
+<a href="#ind-gds-Z">Z</a></small></td><td align="right" valign="bottom" class="rt"><a href="#page_242">242</a></td></tr>
+
+<tr><td><a href="#NAMES_OF_SPANIARDS">Names of Spaniards</a>:
+<small><a href="#spans-A">A</a>,
+<a href="#spans-B">B</a>,
+<a href="#spans-C">C</a>,
+<a href="#spans-E">E</a>,
+<a href="#spans-G">G</a>,
+<a href="#spans-H">H</a>,
+<a href="#spans-L">L</a>,
+<a href="#spans-M">M</a>,
+<a href="#spans-O">O</a>,
+<a href="#spans-P">P</a>,
+<a href="#spans-R">R</a>,
+<a href="#spans-S">S</a>,
+<a href="#spans-T">T</a>,
+<a href="#spans-U">U</a>,
+<a href="#spans-V">V</a>,
+<a href="#spans-Z">Z</a></small></td><td align="right" valign="bottom" class="rt"><a href="#page_244">244</a></td></tr>
+
+<tr><td><a href="#GENERAL_INDEX">General Index</a>:
+<small><a href="#gnrl-A">A</a>,
+<a href="#gnrl-B">B</a>,
+<a href="#gnrl-C">C</a>,
+<a href="#gnrl-D">D</a>,
+<a href="#gnrl-E">E</a>,
+<a href="#gnrl-F">F</a>,
+<a href="#gnrl-G">G</a>,
+<a href="#gnrl-H">H</a>,
+<a href="#gnrl-I">I</a>,
+<a href="#gnrl-J">J</a>,
+<a href="#gnrl-K">K</a>,
+<a href="#gnrl-L">L</a>,
+<a href="#gnrl-M">M</a>,
+<a href="#gnrl-O">O</a>,
+<a href="#gnrl-P">P</a>,
+<a href="#gnrl-Q">Q</a>,
+<a href="#gnrl-R">R</a>,
+<a href="#gnrl-S">S</a>,
+<a href="#gnrl-V">V</a></small></td><td align="right" valign="bottom" class="rt"><a href="#page_245">245</a></td></tr>
+
+<tr><td colspan="2" align="center" class="c">[In the Index, “i” refers to the volume containing the First Part of the
+Chronicle of Cieza de Leon; and “ii”, to the present volume.]</td></tr>
+</table>
+
+<p><span class="pagenum"><a name="page_xiii" id="page_xiii"></a>{xiii}</span></p>
+
+<h2><a name="DEDICATION" id="DEDICATION"></a>DEDICATION.<br />
+———<br />
+<small><small>TO</small></small><br />
+ANDRES AVELINO CACERES<br />
+<small>(<i>General of Brigade in the Peruvian Army</i>),</small></h2>
+
+<p class="nind">And to his gallant companions in arms, now heroically defending their
+native country against fearful odds, I dedicate this edition of the
+narrative of that scholarly soldier, Pedro de Cieza de Leon, who warmly
+sympathised with the people of the land of the Yncas, advocated their
+cause, and denounced their wrongs.</p>
+
+<p>The natives of the valley of Xauxa, descendants of the Huancas mentioned
+by Cieza de Leon, have suffered most cruelly from the inroads of the
+Chilian soldiery, and on this classic ground the brave Caceres and his
+little army have striven to protect these people from robbery and
+outrage. Cieza de Leon mentions a fact relating to the Huancas of the
+Xauxa valley, which gives us a high estimate of their civilization. The
+cruelties and robberies of the Spanish conquerors, whose deeds are now
+outdone by their Chilian imitators, would have led to the complete
+destruction of the natives if it had not been for the excellent order
+and concert of their polity. They made an agreement among themselves
+that if an army of Spaniards passed through any of their districts, and
+did such damage as would be caused by the destruction of growing crops,
+by the sacking of houses, and other mischief of still worse kinds, the
+accountants should keep careful records of the injury done. The accounts
+were then examined and checked; and if one district had lost more than
+another, those which had<span class="pagenum"><a name="page_xiv" id="page_xiv"></a>{xiv}</span> suffered less made up part of the difference;
+so that the burden was shared equally by all.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p>
+
+<p>It is among the descendants of these Huancas that the Chilians are now
+committing havoc. With the Peruvians, with the men who are fighting in
+the noblest of all causes—the defence of their Fatherland—with General
+Caceres and his companions in arms, must be the hearty sympathies and
+best wishes of all who hate wrong and love patriotic devotion. Through
+that devotion, through the sacrifices and self-denials entailed upon the
+unfortunate people of the land of the Yncas, may be seen those rays of
+light which break the black cloud now hanging over the country and the
+race described by Cieza de Leon in the following pages.</p>
+
+<p>May his narrative excite the interest of many readers, and so enlist
+sympathy for the descendants of that people whose story he tells so
+well.</p>
+
+<p><i>June 1883.</i><span class="pagenum"><a name="page_xv" id="page_xv"></a>{xv}</span></p>
+
+<h2><a name="INTRODUCTION" id="INTRODUCTION"></a>INTRODUCTION.</h2>
+
+<p class="nind">T<small>HE</small> present volume, which has been selected for issue by the Hakluyt
+Society, contains the Second Part of the <i>Chronicle of Peru</i>, by Pedro
+de Cieza de Leon. The First Part formed one of the Society’s volumes for
+1864, having been translated from the Antwerp edition of 1554.</p>
+
+<p>When I translated and edited the First Part, no other had been printed.
+I then had reason to believe that the author completed the second and
+third parts of his Chronicle, and that one of these parts had come into
+the possession of Mr. Lenox of New York, in manuscript. I lamented the
+disappearance of the Second Part, and referred to it as one of the
+greatest losses that had been sustained by South American literature.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p>
+
+<p>It has now been discovered that the manuscript narrative which Mr.
+Prescott frequently refers to, in his <i>History of the Conquest of Peru</i>,
+as “<i>Sarmiento</i>”, and which he considered to be one of the most valuable
+of his authorities, is in reality the Second Part of the work of Cieza
+de Leon. Mr. Prescott quotes the title in his critical notice,<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> “<i>para
+el Illmo Señor Dn. Juan Sarmiento, Presidente del Consejo Rl. de
+Indias</i>”, and assumes that this Don Juan Sarmiento<span class="pagenum"><a name="page_xvi" id="page_xvi"></a>{xvi}</span> was the author, who,
+after having travelled in all parts of Peru and diligently collected
+information from the Ynca nobles, subsequently became President of the
+Council of the Indies. In reality, the word <i>para</i> means “for”, and not
+“by”, and the manuscript is simply addressed to Dr. Sarmiento, who never
+crossed the Atlantic in his life, and who only held the post of
+President of the Council of the Indies for twenty months.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p>
+
+<p>Mr. Prescott made much use of both parts, and considered them to be
+works of great merit. If what he says in praise of the author he
+supposed to be Sarmiento,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> is added to what he says of Cieza de
+Leon,<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> it will at once be seen that the latter, really the only
+author, is a very important authority indeed.</p>
+
+<p>It is with a feeling of reverential regret that the present editor
+refers to any mistake, even one so slight as this, of the illustrious
+American historian. Some of my brightest and happiest memories are of
+the ten days I spent at Pepperell with Mr. Prescott, when I was on the
+eve of commencing my studies in the land of the Yncas. He it was who
+encouraged me to undertake my Peruvian investigations, and to<span class="pagenum"><a name="page_xvii" id="page_xvii"></a>{xvii}</span> persevere
+in them. To his kindly advice and assistance I owe more than I can say,
+and to him is due, in no small degree, the value of anything I have
+since been able to do in furtherance of Peruvian research.</p>
+
+<p>The evidence that the work attributed by Prescott to Sarmiento is in
+reality the Second Part of the <i>Chronicle</i> of Cieza de Leon is quite
+conclusive. There are no less than ten occasions on which the author of
+the Second Part (Prescott’s “Sarmiento”) refers to passages in his First
+Part, which occur in the First Part of Cieza de Leon.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> In one place
+there is a reference in the Second Part to the actual number of the
+chapter in the First Part.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> In the Second Part, the author mentions
+having gone to Toledo to present the First Part of his <i>Chronicle</i> to
+the Prince Don Felipe;<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> and this statement is equivalent to having
+signed his name. For only one First Part of a chronicle relating to the
+Indies was dedicated to the Prince, namely that of Cieza de Leon. The
+author of the Second Part also mentions having been to Bahaire, near
+Cartagena, and to the province of Arma—places visited by Cieza de Leon,
+and mentioned in his First Part.</p>
+
+<p>The manuscript of the Second Part was preserved in the library of the
+Escurial,<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> in a bad copy dating<span class="pagenum"><a name="page_xviii" id="page_xviii"></a>{xviii}</span> from the middle, or end, of the 16th
+century. The first sheet is missing, and the second begins in the middle
+of a sentence towards the end of the third chapter. Thus the two opening
+chapters and part of the third are lost.</p>
+
+<p>The text of the Escurial manuscript has been printed by two accomplished
+scholars—the Peruvian Dr. Manuel Gonzalez de la Rosa in 1873; and the
+Spaniard Don Marcos Jimenez de la Espada at Madrid in 1880. Both,
+independently, detected the mistake of Prescott as soon as they began to
+examine the text critically. The text was reprinted by Dr. de la Rosa
+with scrupulous care; the spelling, imperfect punctuation, and
+capricious use of capitals in the manuscript being very carefully
+preserved. But instead of retaining the manuscript numbering of
+chapters, Dr. de la Rosa omits the fragment of chapter iii, and calls
+the fourth chapter, chapter i. An edition was printed off by Mr.
+Trübner, but soon afterwards Dr. de la Rosa left London for Peru,
+without completing the editorial work. So that this edition of the
+second part of Cieza de Leon has never been editorially completed or
+published, and remains on Mr. Trübner’s hands.</p>
+
+<p>Don Marcos Jimenez de la Espada, to whom the student of Peruvian history
+is so much indebted for other precious editorial work, delayed his
+publication of the text of the Second Part of Cieza de Leon, because he
+had heard from Don Pascual de Gayangos that the learned Peruvian, Dr. de
+la Rosa, was engaged upon the same work. It was not until<span class="pagenum"><a name="page_xix" id="page_xix"></a>{xix}</span> 1880 that the
+edition of Espada was published at Madrid.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> The Spanish editor has
+corrected the spelling and punctuation, and has supplied many useful
+notes. Five copies appear to have been made of the Escurial manuscript.
+One, very carelessly executed, is in the Academy of History at Madrid.
+The second was in the collection of Lord Kingsborough, from which was
+copied, through Mr. Rich’s agency, the one supplied to Mr. Prescott,
+which is the third. The fourth and fifth are those from which the
+versions of Rosa and Espada were printed.</p>
+
+<p>In the Prologue to his First Part, Cieza de Leon announced the plan of
+his great work:—.</p>
+
+<table border="0" cellpadding="0" cellspacing="0" summary="">
+
+<tr><td><span class="smcap">Part I.</span> </td><td>The divisions and description of the provinces of Peru.</td></tr>
+
+<tr><td><span class="smcap">Part II.</span> </td><td>The government, great deeds, origin, policy, buildings, and
+roads of the Yncas.</td></tr>
+
+<tr><td><span class="smcap">Part III.</span> </td><td>Discovery and conquest of Peru by Pizarro, and rebellion of
+the Indians.</td></tr>
+
+<tr><td rowspan="5" valign="top"><span class="smcap">Part IV.</span> </td><td> <i>Book I.</i> War between Pizarro and Almagro.</td></tr>
+<tr><td><i>Book II.</i> War of the young Almagro.</td></tr>
+<tr><td><i>Book III.</i> The civil war of Quito.</td></tr>
+<tr><td><i>Book IV.</i> War of Huarina.</td></tr>
+<tr><td><i>Book V.</i> War of Xaquixaguana.</td></tr>
+
+<tr><td><i>Commentary I.</i></td><td colspan="2"> Events from the founding of the Audience to the
+departure of the President.</td></tr>
+
+<tr><td><i>Commentary II.</i> </td><td colspan="2">Events to the arrival of the Viceroy Mendoza.</td></tr>
+</table>
+
+<p><span class="smcap">Part I</span> of this very complete Chronicle of Peru was published at Seville
+in folio, by Martin Clement<span class="pagenum"><a name="page_xx" id="page_xx"></a>{xx}</span> in 1553. A second edition, in duodecimo,
+was printed at Antwerp by Jean Steeltz in 1554;<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> and another
+independent edition, also at Antwerp and in the same year, by Martin
+Nucio. In 1555 an Italian translation, by Agostino di Gravalis, appeared
+at Rome, and was reprinted at Venice by Giordano Ziletti, in 1560. A
+third Italian version was published at Venice in 1566. An English
+translation by John Stevens came out in London in 1576. The latest
+Spanish edition forms part of the second volume of the <i>Historiadores
+Primitivos de Indias</i>, in the <i>Biblioteca de Autores Españoles</i> (vol.
+26), and is edited by Don Enrique de Vedia. It was published at Madrid
+in 1853. Lastly, the Hakluyt Society issued a translation in English in
+1864.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p>
+
+<p><span class="smcap">Part II</span> remained in manuscript until 1873, when the Peruvian editor, and
+in 1880 the Spanish editor, printed their versions. An English
+translation is now, for the first time, issued by the Hakluyt Society.</p>
+
+<p><span class="smcap">Part III</span>, and <i>Books I and II</i> of <span class="smcap">Part IV</span>, are still in manuscript and
+inaccessible, but Don M. J. de la Espada knows that they exist and
+where, although he has not seen them.</p>
+
+<p><i>Book III</i> of <span class="smcap">Part IV</span> long remained inedited. The manuscript is in the
+Royal Library at Madrid,<span class="pagenum"><a name="page_xxi" id="page_xxi"></a>{xxi}</span> and is in handwriting of the middle of the
+16th century. It includes the war of Quito, and is divided into 239
+chapters. A copy of this manuscript was included in the collection of
+Don Antonio de Uguina, on whose death it passed into the possession of
+M. Ternaux-Compans of Paris. Afterwards Mr. Rich obtained it, and sold
+it in 1849 to Mr. Lenox of New York for £600. At length this <i>Book III</i>
+of Part IV was printed and edited in 1877, with an interesting and very
+learned introduction by Don Marcos Jimenez de la Espada.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></p>
+
+<p><i>Books IV and V</i> of <span class="smcap">Part IV</span>, and the two <i>Commentaries</i>, are not known
+to be in existence; but they were written, for Cieza de Leon refers to
+them in his Prologue as completed.</p>
+
+<p>Mr. Prescott was mistaken in supposing that Cieza de Leon only completed
+the First Part.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> He worked so diligently, and with such ability, and
+sound judgment, that he was able to finish the whole of the grand work
+he had projected. He is thus the greatest and most illustrious among the
+historians of Peru. So that his fate has been peculiarly hard. For more
+than three centuries his First Part only<span class="pagenum"><a name="page_xxii" id="page_xxii"></a>{xxii}</span> has been credited to him. His
+most valuable Second Part, though used and highly appreciated by Mr.
+Prescott, was attributed to an obscure lawyer who never was out of Spain
+in his life. One book of his Fourth Part has also at length been edited,
+but all the rest of his work still remains in manuscript. The
+accomplished Spanish editor, Don Marcos Jimenez de la Espada, was
+influenced in his labours and researches by a generous zeal to repair,
+in some degree, the great injustice which has been done to the memory of
+Cieza de Leon.</p>
+
+<p>In my Introduction to the First Part, I gave some account of the author,
+all indeed that could be gathered from the part of his work then
+accessible; and I said that he was supposed to have been born in
+Seville.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> This is an error. The Spanish editor has pointed out the
+authority for believing that the place of his birth was the town of
+Llerena in Estremadura.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> In my former Introduction I suggested<span class="pagenum"><a name="page_xxiii" id="page_xxiii"></a>{xxiii}</span> from
+the dates, and from the company in which we find him immediately on
+landing in America, that young Cieza de Leon, then a boy between 13 and
+15, sailed from his native land in one of the ships which formed the
+expeditionary fleet of Don Pedro de Heredia, who had obtained a grant of
+the government of the region between the river Magdalena and the gulf of
+Darien. This fleet left Cadiz in 1532, and arrived at Cartagena in 1533.
+But the Spanish editor has shown that there are difficulties in the way
+of this conclusion, and Cieza himself is slightly contradictory in the
+matter of dates. He, however, mentions having seen the treasures of
+Atahualpa at Seville, when they arrived from Caxamarca,<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> which was in
+1534. Señor de la Espada, therefore, concludes that our author did not
+sail for America until 1534, and that he embarked with the ships of
+Rodrigo Duran, which anchored at Cartagena in November 1534. At all
+events he was in San Sebastian de Buena Vista in 1537,<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> and was with
+the first Spaniards who opened a road from the north to the south sea.
+Thence he accompanied Pedro Vadillo in his expedition up the valley of
+the Cauca to Cali, and then joined Jorge de Robledo, who established
+towns in this Cauca valley, and conquered some of the cannibal tribes.
+It was at this time, in 1541, when at Cartago in the Cauca valley, that
+our author conceived a strong desire to write an account of the strange
+things that<span class="pagenum"><a name="page_xxiv" id="page_xxiv"></a>{xxiv}</span> were to be seen in the new world.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> “Oftentimes when the
+other soldiers were reposing, I was tiring myself by writing. Neither
+fatigue, nor the ruggedness of the country, nor the mountains and
+rivers, nor intolerable hunger and suffering, have ever been sufficient
+to obstruct my two duties, namely, writing, and following my flag and my
+captain without fault.” In 1547 he joined the President Gasca in his
+march to Cuzco, and was present at the final rout of Gonzalo Pizarro.
+After a residence at Cuzco he undertook a journey southwards to Charcas,
+under the special auspices of Gasca, and with the sole object of
+learning all that was worthy of notice. Returning to Lima he finished
+his First Part on September 8th, 1550. He says he was then thirty-two
+years of age, and had passed seventeen of them in the Indies.</p>
+
+<p>The Second Part was also nearly completed before Cieza de Leon left
+Peru, because he mentions having shown most of it to two learned judges
+at Lima, Dr. Bravo de Saravia and the Licentiate Hernando de Santillan.
+The latter was himself the author of a valuable work on the government
+of the Yncas,<span class="pagenum"><a name="page_xxv" id="page_xxv"></a>{xxv}</span> which also long remained in manuscript. It was first
+printed in Madrid in 1879, having been edited by Don Marcos Jimenez de
+la Espada. From incidental notices in the Second Part, we learn how
+diligently young Cieza de Leon collected information respecting the
+history and government of the Yncas, after he had written his accurate
+yet picturesque description of the country in his First Part. He often
+asked the Indians what they knew of their condition before the Yncas
+became their lords.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> He carefully examined the temple of Cacha, and
+inquired into the traditions concerning it, from the intelligent native
+governor of an adjacent village.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> In 1550 he went to Cuzco with the
+object of collecting information, and it was arranged by Juan de
+Saavedra, the Corregidor of that city, that one of the surviving
+descendants of the great Ynca Huayna Ccapac, an intelligent and learned
+native named Cayu Tupac, should confer with him. At the very time when
+Cieza de Leon was diligently studying the history of the Yncas under the
+guidance of this Peruvian “Pundit”, the young Ynca Garcilasso de la
+Vega, then eleven years of age, was at school in the same old city of
+Cuzco, learning Latin under the good Canon Cuellar. The two historians
+must often have seen each other, the little half-caste boy playing in
+the streets with his schoolfellows, and the stately young Spanish
+soldier studying carefully with his noble Ynca friend. Cieza de Leon
+explains the<span class="pagenum"><a name="page_xxvi" id="page_xxvi"></a>{xxvi}</span> plan of his Second Part, which was, first to review the
+system of government of the Yncas, and then to narrate the events of the
+reign of each sovereign. He weighs conflicting evidence, and gives the
+version which appears to him to be nearest the truth, sometimes also
+adding the grounds of his decision. He spared no pains to obtain the
+best and most authentic information; and his sympathy with the conquered
+people, and generous appreciation of their many good and noble
+qualities, give a special charm to his narrative.</p>
+
+<p>Cieza de Leon is certainly one of the most important authorities on Ynca
+history and civilization, whether we consider his peculiar advantages in
+collecting information, or his character as a conscientious historian.
+His remarks respecting the Ynca roads and system of posts, on the use of
+the <i>quipus</i>, on the system of colonists, and on the ceremonial songs
+and recitations to preserve the memory of historical events, are of the
+first importance. He bears striking evidence of the historical faculty
+possessed by the learned men at the court of the Yncas. After saying
+that, on the death of a sovereign, the chroniclers related the events of
+his reign to his successor, he adds:—“They could well do this, for
+there were among them some men with good memories, sound judgments, and
+subtle genius, and full of reasoning power, as we can bear witness who
+have heard them even in these our days.”<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p>
+
+<p>Students owe much to the labours of Don Marcos<span class="pagenum"><a name="page_xxvii" id="page_xxvii"></a>{xxvii}</span> Jimenez de la Espada. He
+has not only edited the text of the Second Part of Cieza de Leon, and
+his <i>War of Quito</i>, but also the hitherto inedited narratives of
+Betanzos, Molina, Salcamayhua, Santillan, and an anonymous work, all of
+great importance with reference to the history and civilization of the
+Yncas. These additions to our knowledge are sufficient to show us how
+much there is to learn before anything approaching to a correct
+appreciation of this interesting subject can be attained. The future
+historian who will at last achieve this task, must be intimately
+acquainted with every part of the Yncarial empire, must be a thorough
+Quichua scholar, must have closely studied all early Spanish writers,
+and must possess the critical faculty to enable him to assign its proper
+weight to the varied evidence given by many different authorities. The
+present useful labour of editing and indexing will prepare the way for
+the future work. It is the accumulation, sorting, and preparation of the
+materials with which the noble edifice will some day be built.</p>
+
+<p>The Index of the present volume is classified on the same principle as
+those in the volumes of Garcilasso de la Vega, Acosta, Molina,
+Salcamayhua, Avila, and Polo de Ondegardo. The student is thus able to
+see, without trouble, the Quichua words and the names of places and
+persons which are mentioned by each author. His studies will in this way
+be much facilitated, especially if he undertakes the task of weighing
+the respective value of facts and opinions given by different writers.
+Such an inves<span class="pagenum"><a name="page_xxviii" id="page_xxviii"></a>{xxviii}</span>tigation is one essential step towards the comprehension
+of the history and civilization of the Yncas. A more important inquiry
+refers to the assignment of traditions, customs, beliefs, and words to
+the different races which were comprehended in the Yncarial empire. But
+this can only be attempted by students of the native languages. It is
+from Peru itself—from learned and painstaking Peruvian scholars—that
+we must look for future real progress in this most interesting field of
+research. Republican Peru has already produced many eminent writers who
+have devoted their talents to historical studies, and to the elucidation
+of the archæology and philology of their native land. The names of
+Rivero, Paz Soldan, Palma, Zegarra, Barranca, Mujica, and others, at
+once occur to the mind. Peru, in her undeserved misfortunes, has shown
+that her sons can fight bravely for their beloved fatherland. In
+literature, many of her sons have shed lustre on their country’s
+history. In no christian land is there warmer family affection; in none
+is there truer and more cordial hospitality. Those who know Peru best,
+most deeply regret her misfortunes, and most heartily desire her future
+welfare.<span class="pagenum"><a name="page_xxix" id="page_xxix"></a>{xxix}</span></p>
+
+<h3><a name="NOTE" id="NOTE"></a>NOTE<br />
+ON<br />
+THE ANCIENT YNCA DRAMA.</h3>
+
+<p class="nind">T<small>HE</small> reference of Cieza de Leon to the songs and recitations at the court
+of the Yncas suggests the question of the existence among the ancient
+Peruvians of a drama, or system of representing historical and other
+events by means of dialogues. This, therefore, seems a suitable
+opportunity for examining what light is thrown on the question in the
+works which, in a translated form, have been issued by the Hakluyt
+Society; and for considering the most reasonable conclusion to be
+derived from the materials now within our reach.</p>
+
+<p>At page 32 of the present volume, Cieza de Leon says that the most
+learned among the people were selected to make known historical events
+by songs and recitations, which were handed down from memory. This is
+the germ of dramatic representation, which might be expected to attain
+fuller development; and that it did so is clear from the evidence of
+other historians. Garcilasso de la Vega says:—“The <i>Amautas</i>, or
+philosophers, were not wanting in ability to compose comedies and
+tragedies, which were represented before their kings on solemn<span class="pagenum"><a name="page_xxx" id="page_xxx"></a>{xxx}</span>
+festivals. The subject matter of the tragedy always related to military
+deeds, triumphs, and victories, or to the grandeur of former kings and
+of other heroic men. The arguments of the comedies were on agriculture
+and familiar household subjects. All the plays were on decorous and
+important topics, the sentences being such as befitted the occasion.
+They understood the composition of long and short verses, with the right
+number of syllables in each. They did not use rhymes in the verses, but
+all were blank.”<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> The native author, Salcamayhua, also bears witness
+to the existence of an ancient drama, and even gives the Quichua names
+of four different kinds of plays. “In the festival they represented
+plays called <i>añay sauca</i>,<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> <i>hayachuca</i>,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> <i>llama-llama</i>,<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> and
+<i>hañamsi</i>.”<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> That the memory of the old dramatic lore was preserved,
+and handed down after the Spanish conquest, is proved by the sentence
+pronounced on the rebels at Cuzco in 1781, by the Judge Areche. It
+prohibited “the representation of dramas, as well as all other festivals
+which the Indians celebrated in memory of their Yncas.”<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> Dr.
+Justiniani, a descendant of the Yncas, who was eighty-five when I knew
+him, in 1853, told me that he could remember having seen, when a very
+little<span class="pagenum"><a name="page_xxxi" id="page_xxxi"></a>{xxxi}</span> boy, a Quichua tragedy acted by Indians in the town of
+Tinta.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a></p>
+
+<p>The Spanish priests took advantage of this aptitude of the Indians for
+dramatic representation, and composed religious plays in the Quichua
+language, in imitation of the <i>Autos Sacramentales</i> then in vogue.
+Garcilasso says,—“The Jesuits composed comedies for the Indians to act,
+<i>because they knew that this was the custom in the time of the Yncas</i>.”
+He mentions three such plays,<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> and adds, “the Indian lads repeated
+the dialogues with so much grace, feeling, and correct action that they
+gave universal satisfaction and pleasure; and with so much plaintive
+softness in the songs, that many Spaniards shed tears of joy at seeing
+their ability and skill. From that time the Spaniards disabused
+themselves of the opinion that the Indians were dull, barbarous, and
+stupid.”</p>
+
+<p>Several of these religious plays were written by the Spanish priests in
+the Quichua language, for the people to perform at great festivals, and
+they of course bear unmistakeable evidence of their Spanish origin. I
+possess two of these plays. One is by Dr. Lunarejo, a native of Cuzco,
+and a celebrated Quichua scholar, who flourished in the eighteenth
+century. It is entitled <i>Comedia famosa del pobre mas rico</i>, and is on
+the plan of the “Autos” of<span class="pagenum"><a name="page_xxxii" id="page_xxxii"></a>{xxxii}</span> Lope de Vega and Calderon. The other is
+anonymous and appears to be of earlier date. The title is <i>Usca Paucar,
+Auto Sacramental el Patrocinio de Maria</i>.</p>
+
+<p>We thus have evidence that the Yncas cultivated the drama in ancient
+times; that some of the plays were handed down and were acted as late as
+1781; and that the Spanish priests, finding that the Peruvians possessed
+traditional aptitude for dramatic performances, turned this talent to
+account in the inculcation of religious dogma. It might, therefore,
+naturally be expected that one or more of the ancient Ynca plays, as
+distinguished from the religious “Autos” of Spanish times, would have
+been preserved. It has long been known that at least one such drama does
+exist, under the title of <i>Ollantay</i>, and Quichua scholars concur in the
+belief that it is really of ancient origin, and that it dates from
+pre-Spanish times.</p>
+
+<p>The drama of <i>Ollantay</i>, as it now exists, was arranged for
+representation, divided into scenes, and supplied with stage directions
+in Spanish times; but competent Quichua students believe that most of
+the dialogues, speeches, and songs date from a period before the
+conquest; and that consequently it is an Ynca drama. The manuscript
+copies are probably numerous, some carelessly made by ignorant scribes,
+and containing modern words in substitution of what may have been
+illegible in the originals. But others are older and more correct
+versions, and these alone should be referred to in discussing the<span class="pagenum"><a name="page_xxxiii" id="page_xxxiii"></a>{xxxiii}</span>
+question of the date of this composition. A really critical text has
+not, however, been hitherto established, from which all modern
+interpolations have been excluded, and the readings in the most
+authentic and oldest versions alone retained.</p>
+
+<p>The drama was first brought to notice by Don Manuel Palacios, in the
+<i>Museo Erudito</i>, a periodical published at Cuzco in 1837. The learned
+Peruvian mineralogist and antiquary, Don Mariano Eduardo de Rivero,<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a>
+in his work entitled <i>Antiguedades Peruanas</i>, gave two specimens from
+it, in Quichua and Spanish. Señor Rivero says that copies of <i>Ollantay</i>,
+written in the sixteenth and seventeenth centuries, are preserved in
+private libraries at Cuzco.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> The whole text was first printed by Dr.
+von Tschudi at the end of his Quichua Grammar, but without a
+translation, in 1853.<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> The manuscript used by the learned German was
+copied from one preserved in the Dominican monastery at Cuzco by one of
+the monks, between 1840 and 1845, for the artist Ruggendas of Munich,
+who gave it to Dr. von Tschudi, the original being much damaged and in
+parts illegible.</p>
+
+<p>In April 1853 I had the opportunity of examining and transcribing a
+version of <i>Ollantay</i>, which, I was informed, contained the purest text.
+It belonged to<span class="pagenum"><a name="page_xxxiv" id="page_xxxiv"></a>{xxxiv}</span> Dr. Don Pablo Justiniani, the aged priest of the village
+of Laris, in the heart of the eastern Andes.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> His father, Dr. Justo
+Pastor Justiniani, had copied it from the original manuscript belonging
+to Dr. Don Antonio Valdez, the priest of Sicuani in 1780, and the friend
+of the unfortunate Ynca Tupac Amaru. Dr. Valdez died in the year 1816.
+He is said to have been the first to reduce the drama to writing, and to
+arrange it for the stage,<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> but this is clearly an error, as there is
+a manuscript of 1730, and others dating from the previous century,
+according to Rivero. The manuscript of Valdez is, however, one of great
+value, as it preserves all the original forms, and the fame of the owner
+as a Quichua scholar is<span class="pagenum"><a name="page_xxxv" id="page_xxxv"></a>{xxxv}</span> some guarantee for its accuracy. In 1853 it was
+in the possession of Don Narciso Cuentas of Tinta, the nephew and heir
+of Dr. Valdez. Another copy taken from the Valdez manuscript, was in
+possession of Dr. Rosas, the priest of Chinchero near Cuzco. I carefully
+collated the Justiniani and Rosas copies. In the year 1871 I published
+the text of my copy of the Justiniani version, with an attempt at a
+literal English translation.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> But in three or four passages I adopted
+the reading of Von Tschudi’s version, and in all I was wrong. I should,
+as I have since convinced myself, have adhered closely to the Justiniani
+text. In this text, however, there are several additions inserted by a
+later hand when the drama was arranged for the stage. These I placed in
+brackets.</p>
+
+<p>In 1873 the Peruvian scholar, Dr. Don Manuel Gonzalez de la Rosa,
+informed me that he had in his possession the manuscripts of Dr. Justo
+Sahuaraura Ynca, Archdeacon of Cuzco, and a descendant of Paullu, the
+younger son of the great Ynca Huayna Ccapac. Among them is a version of
+the drama of <i>Ollantay</i>, which Dr. de la Rosa considers to be authentic
+and very accurate. This text has not hitherto been published.</p>
+
+<p>Don José S. Barranca, in 1868, published an ex<span class="pagenum"><a name="page_xxxvi" id="page_xxxvi"></a>{xxxvi}</span>cellent Spanish
+translation, chiefly from the text of Von Tschudi, now called the
+Dominican text. It is preceded by an interesting introduction, and the
+author announced that he was preparing for the press a carefully edited
+Quichuan text, but I am not aware that this has yet seen the light.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a>
+In 1876 the Peruvian poet, Don Constantino Carrasco, published, in Lima,
+a version of the drama of <i>Ollantay</i> in verse, paraphrased from the
+translation of Barranca. It is preceded by a critical introduction from
+the pen of the accomplished Peruvian writer, Don Ricardo Palma, who
+expressed an opinion that the drama was composed after the Spanish
+conquest.</p>
+
+<p>In 1874 the enthusiastic Peruvian student of the language of the Yncas,
+Dr. José Fernandez Nodal, printed the Quichua text with a Spanish
+translation in parallel columns. This version has several different
+readings.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p>
+
+<p>In 1875 Dr. von Tschudi published a second text of <i>Ollantay</i>, at
+Vienna, with a translation. His new version, like the first, is mainly
+from the Dominican<span class="pagenum"><a name="page_xxxvii" id="page_xxxvii"></a>{xxxvii}</span> text, but partly from another manuscript which bears
+the date “La Paz, June 18th, 1735”.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> This important date proves that
+Dr. Valdez was not the author, as supposed by the editor of the <i>Museo
+Erudito</i>, but merely the possessor of one of the best manuscripts.<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a></p>
+
+<p>Don Gavino Pacheco Zegarra published the text of <i>Ollantay</i> at Paris, in
+1878; his version being taken from a manuscript found among the books of
+his great-uncle, Don Pedro Zegarra. He added a free translation, and
+numerous valuable notes. The work of Zegarra is by far the most
+important that has appeared on this subject; for the accomplished
+Peruvian has the great advantage of knowing Quichua from his earliest
+childhood. To this advantage, not possessed by any previous writer, he
+unites extensive learning, literary ability, and very considerable
+critical sagacity. He is fully convinced of the antiquity of the
+drama.<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p>
+
+<p>In his <i>Races Aryennes</i>, Don Vicente Fidel Lopez<span class="pagenum"><a name="page_xxxviii" id="page_xxxviii"></a>{xxxviii}</span> refers to the drama of
+<i>Ollantay</i>, and discusses the meaning of the word. The editors and
+critics to whom I have referred, all being students of the Quichua
+language, have come to the conclusion that <i>Ollantay</i> is an ancient Ynca
+drama. Some of them, including myself, arrived at this conclusion after
+long study and much hesitation.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> The following is the argument of the
+drama. Ollantay, General of Anti-Suyu, was deeply enamoured of the
+princess Cusi-Ccoyllur, the chief beauty of the court of the Ynca
+Pachacutec. In vain the High Priest, Uillac-Umu, endeavoured to dissuade
+him, and even performed a miracle to divert him from his illegal love.
+Pachacutec, the Ynca, rejected the suitor for his daughter’s hand, and
+Ollantay rose in rebellion, occupying the great fortress, consisting of
+colossal ruins, which has ever since been called Ollantay-tampu.
+Meanwhile, Cusi Ccoyllur gave birth to a child which was named Yma Sumac
+(“how beautiful”). For this transgression the princess was immured in a
+dungeon in the Aclla Huasi, or convent of Sacred Virgins, for ten years.
+Pachacutec died, and the sceptre passed to his son Ynca Yupanqui.<span class="pagenum"><a name="page_xxxix" id="page_xxxix"></a>{xxxix}</span>
+Ollantay was at length conquered by a stratagem. Concealing his army in
+a neighbouring ravine, the general Rumi-ñaui came to the stronghold of
+the rebels, and appeared before Ollantay covered with blood. He declared
+that he had been cruelly treated by the Ynca, and that he desired to
+join the insurrection. Encouraging the insurgents to celebrate a
+festival with drunken orgies, he admitted his own troops and captured
+the whole party, including Ollantay. Next there is a touching dialogue
+between Yma Sumac and one of the virgins, who allows her to visit her
+mother in the dungeon. Finally the great rebel is pardoned by the
+magnanimous Ynca, and the unfortunate princess is restored to the arms
+of her lover. One of the characters, a facetious servant lad, named
+Piqui Chaqui, supplies the comic vein which runs through the piece.</p>
+
+<p>There are ample proofs of the antiquity of the tradition, and that the
+name of Ollantay was known in the days of the Yncas, and was applied to
+the famous ruins near Cuzco. Father Cristobal de Molina, a very high
+authority, writing in 1580, mentions Ollantay-tampu in connection with a
+curious sacrificial ceremony.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> Salcamayhua, a writer of the
+seventeenth century, also mentions Ollantay.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> The name, therefore,
+was well known before the Spanish conquest.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> The name of Rumi-ñaui,
+which means<span class="pagenum"><a name="page_xl" id="page_xl"></a>{xl}</span> “stone-eye”, as that of the general who, by the stratagem
+of mutilating his face, deceived Ollantay, is not uncommon in Ynca
+history. A general of Atahualpa had the same name. It is a curious fact,
+as corroborative of this part of the story, that in 1837 an Indian
+presented to Don Antonio Maria Alvarez, then Prefect of Cuzco, an
+ancient earthen drinking vessel, moulded into the shape of a man’s head
+and bust. He said that it had been handed down in his family for
+generations, as the likeness of Rumi-ñaui. The person represented must
+have been a general, from the <i>masccapaycha</i> or ornament on the
+forehead, and wounds are cut on the face in accordance with the argument
+of the drama.</p>
+
+<p>But the chief reasons for assigning a date before the Spanish conquest
+to the speeches and dialogues of <i>Ollantay</i>, have reference to the
+internal evidence. Throughout the piece there is not the remotest<span class="pagenum"><a name="page_xli" id="page_xli"></a>{xli}</span>
+allusion to Christianity, an impossible phenomenon if the drama had been
+written in Spanish times, like the comedy of Dr. Lunarejo and the
+<i>Usca-paucar</i>. It contains songs of indubitable antiquity, and in use
+among the purest Quichua people. The language is archaic; there are many
+words which have long disappeared from the spoken Quichua, and are now
+only found in the earliest vocabularies. The grammatical forms, such as
+<i>cca</i> instead of <i>pa</i> for the genitive, are ancient. The state of
+society represented in the drama is entirely Pagan, without a sign of
+Spanish contact. The metre is octo-syllabic, like that of the Ynca song
+preserved by Blas Valera, and is the same as the most ancient verses in
+the collection of Dr. Justiniani. In the early and pure copies there is
+not an allusion to anything, or any animal, introduced by Europeans. All
+arguments must of course be based on the most authentic text, and not on
+later copies into which many errors have crept, such as the substitution
+of words like <i>misi</i> (a cat), and <i>asna</i> (a donkey), corrected in
+another copy to <i>llama</i>, for the original word, in both cases, <i>atoc</i> (a
+fox).</p>
+
+<p>In the final decision of a question of this kind, it is always an
+advantage to have an able antagonist who will take the trouble to state
+all that can be said against the generally received opinion. In the
+present case the “Devil’s Advocate” is no less a person than General Don
+Bartolomé Mitré, the ex-President of the Argentine Republic. General
+Mitré maintains that the drama of <i>Ollantay</i> is entirely of<span class="pagenum"><a name="page_xlii" id="page_xlii"></a>{xlii}</span> Spanish
+origin, and that it was written in modern times.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> His opinion is not
+to be despised; for he is evidently a man of extensive reading, and is
+possessed of critical insight of a high order. But his knowledge of the
+Quichua language and of the Spanish authors who wrote in the first
+century after the conquest of Peru is limited, as will presently appear.
+Nevertheless, the accomplished general and statesman would no doubt have
+proved his case if it had been possible. The facts, however, are too
+numerous, and too closely arrayed against him. His attack was well
+planned and gallantly delivered, but it has utterly failed.<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p>
+
+<p>The General’s first assault is made upon the evidence of the existence
+of dramatic compositions among the Yncas. Garcilasso de la Vega is
+declared to be the sole authority, and he is unceremoniously set aside
+as unworthy of credit. Cieza de Leon and<span class="pagenum"><a name="page_xliii" id="page_xliii"></a>{xliii}</span> Acosta are then triumphantly
+referred to as being absolutely silent on the subject. But General Mitré
+had evidently only read the first part of Cieza de Leon, and was still
+ignorant of the contents of the present volume. He was equally ignorant
+of the work of Salcamayhua, where the names of four different kinds of
+dramatic compositions are given. There is, quite independently of the
+positive statement of Garcilasso, ample evidence of the existence of a
+drama of some kind in the time of the Yncas.</p>
+
+<p>His next point is that <i>Ollantay</i> is throughout, in general form and
+minute details, a Christian and cavalieresque play <i>de capa y espada</i>,
+such as those of Lope de Vega and Calderon. Mr. Ticknor says that
+<i>comedias de capa y espada</i> excluded those dramas in which royal
+personages appear; their main and moving principle is gallantry; the
+story is almost always involved and intriguing; and accompanied with an
+underplot and parody on the characters and adventures of the principal
+parties, formed out of those of the servants and other inferior
+personages.<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> <i>Ollantay</i> is a historical play including royal
+personages; the main and moving principle is not gallantry of the <i>capa
+y espada</i> type, the story is simple and not intriguing, and it is not
+accompanied with an underplot. So that the Quichua drama is not only
+unlike a Spanish <i>comedia de capa y espada</i>, but it would be difficult
+to find two classes of compositions, both being dra<span class="pagenum"><a name="page_xliv" id="page_xliv"></a>{xliv}</span>matic, which are
+more completely distinct from each other.</p>
+
+<p>Next, General Mitré objects that the sentiments prevailing in <i>Ollantay</i>
+are pride of caste, conjugal fidelity, military spirit, filial love,
+humanity to the vanquished, horror of polygamy, royal magnanimity, which
+are proper to European civilisation, but opposed to all that is known of
+Ynca social life. Yet pride of caste is described, by nearly all writers
+on the subject, as a noteworthy characteristic of the Ynca family. There
+are many touching stories told of conjugal fidelity and filial love
+among the Peruvians by writers contemporaneous with the conquest; and I
+am tempted to relate one of these stories at the end of the present
+critical notice. The military spirit was sedulously cultivated by the
+Yncas, who were always engaged in new conquests. The exercise of
+magnanimity and of humanity to the conquered was constantly inculcated,
+and was a part of the established policy of the Yncas, as we are told by
+nearly all the early writers. Polygamy is nowhere spoken of with horror
+in <i>Ollantay</i>. All the sentiments enumerated by General Mitré as
+peculiar to European civilisation, are those which went towards the
+formation of the best part of the Ynca character, and which would
+naturally be met with in a Quichua drama.</p>
+
+<p>The next objection is that rebellion is approved in the drama of
+<i>Ollantay</i>, and that such countenance would be impossible at a despotic
+court like that of the Yncas. The remark applies equally to the court<span class="pagenum"><a name="page_xlv" id="page_xlv"></a>{xlv}</span>
+of Spain. It may be admitted that the encouragement of rebellion as a
+principle would not be tolerated unless it eventually redounded to the
+credit of the sovereign. Successful rebellion was not unknown in Ynca
+history, and Yupanqui Pachacutec himself, the sovereign of the play,
+deposed his brother Urco, according to Cieza de Leon. That story would
+not be heard with displeasure. Nor would that of <i>Ollantay</i>, where the
+rebel is subdued, and where the magnanimity of the sovereign is
+celebrated.</p>
+
+<p>The whole of the arguments of the General, based on internal evidence
+afforded by words and passages in the play, may be set aside, because
+none of the words upon which he relies as evidence of Spanish origin are
+to be found in the true version. The true version must be considered as
+that which excludes all words and passages which are not common to <i>all</i>
+the older manuscripts. On this principle all the words relied upon by
+the General are corrupt readings which have crept in through the
+carelessness of copiers.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p>
+
+<p><span class="pagenum"><a name="page_xlvi" id="page_xlvi"></a>{xlvi}</span></p>
+
+<p>General Mitré objects that the High Priest alludes to the broken thread
+of destiny, which is a strictly Greek image. He misunderstands the
+passage. The High Priest compares the consequence of the act, which will
+bring destruction on Ollantay, not with the thread of destiny entangled
+and severed, but with the wool and frame of a native weaving machine
+overturned and broken, a natural and indigenous figure suggested by
+things often before the speaker’s own eyes. The remainder of the
+General’s attack is occupied in efforts to find traces of old world
+ideas in <i>Ollantay</i>, most of his analogies being very far-fetched. There
+is a <i>yaravi</i> or song, describing the beauty of the heroine, which the
+General compares with the Song of Solomon.<span class="pagenum"><a name="page_xlvii" id="page_xlvii"></a>{xlvii}</span> The only resemblance is that
+both describe personal beauty by comparisons with the beauties of
+nature, and this is common to nearly all poetry. But General Mitré, by
+using Zegarra’s somewhat free translation, attributes figures to the
+song which it does not contain, such as a “countenance white and
+transparent as alabaster, bosoms as white as pieces of ice, cheeks like
+roses fallen on snow, eyebrows like bows sending forth burning and
+slaughter-dealing arrows, fingers like bolls of opening cotton.” There
+is nothing of all this in the authentic text. In the real song all the
+similes are strictly and essentially Quichuan. Her forehead is compared
+to <i>Quilla</i>, the moon; her eyes, not to arrows, but to two suns; her
+eyebrows to rainbows, the insignia of the Yncas. Her tresses are black,
+mixed with gold, just as the plaited hair of an Ynca princess is
+represented in an ancient picture at Cuzco. The bloom of her cheek is
+compared with the <i>achancaray</i>, a red flower peculiar to Peru; her
+bosoms, not to snow, but to the <i>utcu</i> swelling out of the bolls, a
+simile which is also essentially Peruvian. These figures show that the
+<i>yaravi</i> could not possibly have been composed anywhere but in the land
+where the <i>achancaray</i> and the <i>utcu</i> flourish within sight of the snows
+of the Andes. General Mitré objects to a copper-coloured beauty being
+praised for her fairness, and to her skin being compared with snow. The
+Ynca princesses, as we know from some ancient pictures and descriptions,
+were naturally much fairer than the<span class="pagenum"><a name="page_xlviii" id="page_xlviii"></a>{xlviii}</span> common people, and this striking
+difference would as naturally lead to fairness of skin being prized,
+celebrated, exaggerated, and, by a poetical licence, compared with the
+fairest thing in the Peruvian landscape.</p>
+
+<p>Still referring to an erroneous reading, General Mitré objects that the
+Ynca says:—“Take this ring in thy hand, that thou mayest never forget
+that it is thy duty to show clemency to all. Rise, thou art a
+hero,”—which, he suggests, must be an idea taken from arming knights in
+the middle ages. Possibly; but the Ynca never makes such a speech in the
+authentic text<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> of <i>Ollantay</i>. He says:—“Receive this <i>head dress</i>,
+that thou mayest command my army, and this arrow, that I destine for
+you.” The presentation of a head-dress is a peculiarly Yncarial
+ceremony, and this passage is one among many which furnish strong
+internal proofs of the antiquity of the drama.</p>
+
+<p>The critic then proceeds to refer to three more alleged anachronisms.
+The deceased Ynca is said to be spoken of as buried, when Yncas were
+always embalmed, and the bodies preserved in the temple; black is
+mentioned as the colour for mourning, when the Yncas used grey; and the
+city of Cuzco is said to have elected a new Ynca, though the Peruvian
+monarchy was hereditary. The replies are that the word <i>pampasacta</i> from
+<i>pampani</i>, to bury, is used, in the oldest songs, for interments of
+every kind; that the word for mourning, in the authentic<span class="pagenum"><a name="page_xlix" id="page_xlix"></a>{xlix}</span> version, is
+not <i>yana</i> (black), but <i>ccica</i> (grey); and that the great men of Cuzco,
+in the cases of this very Ynca Yupanqui (according to Cieza de Leon) and
+others, did select the sovereign under special circumstances.</p>
+
+<p>The next objection is that the Ynca, after pardoning Ollantay, appointed
+him to be his successor and invested him with the fringe; which, it is
+contended, is historically false, and impossible in ancient Peru. But
+the Ynca merely invested Ollantay with the insignia of his rank as a
+great chief (the <i>yellow</i> fringe, not the <i>crimson</i> fringe peculiar to
+the sovereign), and appointed him to rule at Cuzco during the
+sovereign’s absence, a very different thing. Such appointments were of
+constant occurrence, and are recorded over and over again by Cieza de
+Leon.</p>
+
+<p>Thus General Mitré fails to establish the existence of a single allusion
+to things of European origin in the drama of <i>Ollantay</i>.</p>
+
+<p>Treating of the one comic character in the piece, the servant of
+Ollantay, and referring to his frequent use of puns and expressions with
+double meanings, the General contends that his wit is Andalusian, and
+that it is contrary to the genius of the Quichua language. In reality,
+the speeches of this servant, Piqui Chaqui, are so thoroughly native and
+of the soil, his allusions and double meanings are so hidden, that no
+Spaniard—no one but a native—could have written or even conceived
+them. In one of the Quichua plays, written by Spanish priests, in my
+possession, there is a “gracioso” named Quespillo,<span class="pagenum"><a name="page_l" id="page_l"></a>{l}</span> whose fun is broad
+and without a sign of <i>double entendre</i>. If Quespillo is a Spanish
+creation, Piqui-chaqui is as certainly of native conception. This is one
+strong proof that <i>Ollantay</i>, differing so completely in all respects
+from the Quichua religious dramas prepared by Spanish priests, is of
+pure native origin.</p>
+
+<p>Next, General Mitré compares a simple speech of Urco-huaranca, the
+general of Ollantay, with an enumeration of forces in Homer; a reference
+to his services, made by Ollantay, to some speech in the Spanish drama
+of the Cid Campeador; and the election of Ollantay by his army, to an
+election by the Prætorian guard described by Tacitus. These allusions
+are too far-fetched and vague to need special replies; but they require
+wonderful erudition on the part of General Mitré’s imaginary Spanish
+author. Rumi-ñaui, in order to make Ollantay think that he had been
+ill-treated by the Ynca, mutilated his face. Zopyrus, in the story told
+by Herodotus, for a similar purpose, cut off his nose and ears, which
+Rumi-ñaui did not do. Nevertheless, General Mitré jumps at the
+conclusion that the idea must have been copied from Herodotus. It will
+be remembered that the story of the mutilation of Rumi-ñaui is preserved
+on an ancient piece of Ynca pottery.</p>
+
+<p>General Mitré then quotes a speech of Ollantay, when he receives the
+Ynca’s pardon, from my book, a text which he had all along repudiated,
+in order to use the Dominican text as better suited to his purpose. His
+criticism on this speech is sound,<span class="pagenum"><a name="page_li" id="page_li"></a>{li}</span> but the lines I inserted were
+evidently interpolated by the person who arranged the drama for acting.
+I had, consequently, placed them in brackets as doubtful, and noted
+their omission by Von Tschudi and Barranca, a fact which the General
+does not mention. The passage is not authentic, and would be omitted in
+a properly revised version. It is in fact omitted by Zegarra. But this
+use, by General Mitré, first of one text and then of another, as it
+happens to suit his purpose, is not conducive to the proper object of
+criticism, namely, the discovery of truth. It shows also that his
+critical essay is premature, and that it should not have been attempted
+until all the versions had been critically examined and collated, and an
+authoritative text established.</p>
+
+<p>The octo-syllabic metre in which the drama is written was also used by
+Spanish dramatists, and, consequently, according to General Mitré, the
+drama of <i>Ollantay</i> was written by a Spaniard. But it is also a native
+Peruvian metre. The ancient song given by Garcilasso de la Vega, though
+printed in lines of four syllables, is really octo-syllabic. These
+eight-syllable lines are composed with great facility in many languages,
+and are natural to the Quichua, most of the ancient songs in the
+collection of Dr. Justiniani being octo-syllabic. Consequently, though
+also used in Spanish literature, they do not therefore indicate a
+Spanish origin.</p>
+
+<p>The greater part of General Mitré’s argument amounts to little more than
+this. There is a river<span class="pagenum"><a name="page_lii" id="page_lii"></a>{lii}</span> in Macedon, and there is a river in Monmouth,
+therefore Macedon and Monmouth are the same place. It is a very old
+argument, but it has never been looked upon as conclusive. The General’s
+theory requires an unknown Spanish author living in the eighteenth
+century, and writing in the Quichua language, of portentous erudition,
+who borrowed his ideas from the Pentateuch, the Song of Solomon, Homer,
+Tacitus, Herodotus, Shakespeare, Lope de Vega, Mrs. Ratcliffe, and the
+ballads of the Cid; and who yet excluded the most distant allusion to
+Christianity or to anything Spanish. He could not have been a priest,
+for we possess Quichua plays composed by Spanish priests, and they are
+entirely and radically different from <i>Ollantay</i>, containing, as was
+inevitable, constant allusions to Christianity, and none to the classic
+authors of antiquity. Yet the imaginary author must have known Quichua
+perfectly, in its earliest and most archaic form, and have been versed
+in all the plays upon words and double meanings used by initiated
+natives. It may safely be affirmed that no such prodigy ever existed in
+the eighteenth century, and, consequently, the General’s theory falls to
+pieces like a house of cards.</p>
+
+<p>At the same time, General Mitré has done good service to literature by
+the publication of this elaborate criticism. Every argument that the
+ingenuity of an accomplished scholar could bring forward against the
+authenticity of <i>Ollantay</i> has been adduced. Quichua students now know
+all that can possibly be said against the antiquity of the play,<span class="pagenum"><a name="page_liii" id="page_liii"></a>{liii}</span> and
+they know that what is not based on incorrect readings, is far-fetched
+and fanciful. The former considerations which led them to the conclusion
+that most of the dialogues and songs dated from the time of the Yncas,
+remain in full force, unshaken by anything General Mitré has written.
+The new points he has raised, prove to be either based on corrupt
+readings, or to be of no validity in themselves.</p>
+
+<p>It is gratifying to find that the rich and interesting language of the
+Yncas continues to be studied by ardent young Peruvian scholars. Among
+them is Dr. Martin Antonio Mujica, a native of Huancavelica, who is
+making Quichua a serious study, and has suggested some changes in the
+accepted orthography, based on sound principles.<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> There is much yet
+to learn in this important branch of investigation, and much useful work
+to be done. A really critical text of <i>Ollantay</i> is a desideratum. There
+are many ancient Quichua songs, possibly other dramas, in private
+libraries. These should be diligently sought out, edited, and printed,
+with translations. A dictionary should be undertaken, with references to
+all the words which occur in the writings of ancient authors. There is a
+wide field and a noble one, for young students in the land of the Yncas,
+which is well deserving of careful, diligent, and enthusiastic
+cultivation. Such discouraging criticisms as that of General Mitré
+should have no<span class="pagenum"><a name="page_liv" id="page_liv"></a>{liv}</span> depressing effect. They should rather arouse the student
+to fresh efforts, both to secure the purity of his texts, and to
+illustrate their meaning by the acquisition of wider knowledge, and the
+cultivation of critical and accurate habits of thought.</p>
+
+<p>Meanwhile, the conclusion that the drama of <i>Ollantay</i> is of Ynca
+origin, having withstood all the assaults of General Mitré’s criticism,
+remains more firmly established, and on securer ground than before. The
+unsuccessful attack is an additional source of strength.<span class="pagenum"><a name="page_lv" id="page_lv"></a>{lv}</span></p>
+
+<h3><a name="A_PERUVIAN_LOVE_STORY" id="A_PERUVIAN_LOVE_STORY"></a>A PERUVIAN LOVE STORY.</h3>
+
+<p class="nind">T<small>HE</small> assertion of General Mitré that conjugal devotion was not among the
+virtues of the ancient Peruvians, induces me to relate a story which is
+told by Miguel Cavello Balboa.<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> The events it records took place
+during the war between Huascar and Atahualpa. It, therefore, illustrates
+the closing chapters of the present volume.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p>
+
+<p>On the death of the great Ynca Huayna Ccapac in the province of Quito,
+he was succeeded by his legitimate son Huascar at Cuzco; while the son
+who was with him, named Atahualpa, remained at the head of an army at
+Quito. But the body of the deceased sovereign was sent to Cuzco,
+accompanied by the widowed queen, Mama Rahua Ocllo, and her daughter the
+Princess Chuqui Uzpay, and by four venerable councillors who were
+executors of Huayna Ccapac. On approaching Cuzco these venerable men
+were arrested, ordered to explain why Atahualpa had remained behind,
+and, their defence not being satisfactory, they were put to death. The
+principal executor, who thus suffered, was named Auqui Tupac Yupanqui.</p>
+
+<p>The Queen, Mama Rahua Ocllo, was much shocked at this cruelty on the
+part of her son Huascar. After<span class="pagenum"><a name="page_lvi" id="page_lvi"></a>{lvi}</span> the funeral ceremonies, the new
+sovereign desired to marry his sister Chuqui Uzpay, and, after much
+hesitation, the Queen Mother reluctantly gave her consent.</p>
+
+<p>Young Quilaco Yupanqui, a son of the murdered executor, Auqui Tupac
+Yupanqui, was sent by Atahualpa as an envoy to his brother Huascar. On
+reaching the valley of Xaquixaguana, Quilaco received a secret message
+from the Queen Mother, who loved him dearly, for he was a foster-brother
+of her child, the young queen Chuqui Uzpay. The Queen Mother ordered a
+procession of damsels to come out and meet the envoy; among whom there
+was one more beautiful than all the rest, named Curi-coyllur.</p>
+
+<p>At the coronation of Huascar, the chief of the valley of Yca arrived
+from the coast with a lovely daughter named Chumbillaya. She inspired
+the Ynca with a violent passion, and he gave her the name of
+Curi-coyllur, the “golden star.” She bore him a daughter and died soon
+afterwards. His sister Corvaticlla, a beloved friend of Curi-coyllur,
+brought up the child with great care in a house near Cuzco, and her
+beauty was so marvellous that she inherited her mother’s name of
+Curi-coyllur.</p>
+
+<p>Curi-coyllur was fifteen when the girls assembled to meet the young
+envoy from Quito at Siquillabamba. Quilaco fell in love with her. He
+went on to Cuzco, and, finding that the Ynca Huascar had gone to Calca
+in the vale of Vilcamayu, he hurried thither, and laid the presents from
+the Ynca’s brother Ata<span class="pagenum"><a name="page_lvii" id="page_lvii"></a>{lvii}</span>hualpa at his feet. Huascar spurned both envoy
+and presents, and dismissed Quilaco with disdain. Quilaco returned to
+Cuzco, and told the queens what had befallen him at Calca. The guardian
+of Curi-coyllur, on hearing of his love, allowed him to visit the young
+girl. A few days afterwards Huascar sent him back with a message to
+Atahualpa, to the effect that he would be closely followed by an army to
+enforce obedience.</p>
+
+<p>One day, at early dawn, Curi-coyllur was praying for the return of her
+lover. When a labourer appeared with his <i>taclla</i> (plough) on his
+shoulder, she mistook it for the <i>chuqui</i> (lance) of Quilaco. At last a
+troop of strangers appeared on the hill, taking the way to Xaquixaguana.
+She was shedding tears, when her lover came out of a field of maize
+close by, and threw himself at her feet. Quilaco told her and her aunt
+all that had happened at Cuzco, and asked Corvaticlla for the hand of
+her niece. It was promised when the times had become more quiet, and
+Quilaco continued his journey to Quito.</p>
+
+<p>The great war then broke out between the two brothers, Huascar and
+Atahualpa. Quilaco had promised to return to Curi-coyllur in three
+years, and four had elapsed. Huascar was on the point of marrying her to
+one of his captains. She cut her hair, put on the dress of one of her
+servants, painted her face according to the usage of those who go to
+war, and mixed herself amongst the camp followers of the army of
+Huascar. The Ynca’s general, named<span class="pagenum"><a name="page_lviii" id="page_lviii"></a>{lviii}</span> Huanca Auqui, had retreated to the
+valley of Xauxa, where he met the reinforcements from Cuzco, and was
+superseded by Mayta Yupanqui. The army of Atahualpa, under the command
+of Quizquiz, advanced to Tarma, and the hostile forces met between Tarma
+and Xauxa. The battle lasted all day, but eventually the army of Huascar
+was defeated with great slaughter. Quilaco was wounded by an arrow, and
+fell on a heap of dead, while his men were too much occupied in chasing
+the fugitives to notice his fall.</p>
+
+<p>Quilaco would have perished miserably from loss of blood; but he saw a
+lad searching among the bodies, and cried for help. The boy ran to him,
+drew out the arrow, and staunched the wound. He carried the wounded man
+to the banks of a stream, and washed the dirt off his face and body.
+Quilaco asked the motive of such kindness in a follower of Huascar.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a>
+“Brother,” said the lad, “I am a native of this place; my name is Titu;
+I seek no advantage.” He collected sticks, lighted a fire to warm the
+wounded chief; and so they passed the night. Next day the boy conveyed
+Quilaco to a neighbouring hut until he should be cured. A search was
+made for him by order of Quizquiz, and his disappearance caused profound
+sadness in the host of Atahualpa.</p>
+
+<p>For many months Quilaco was unable to rise from his bed, and in the
+interval great events happened. Huascar was dethroned, his family was
+massacred<span class="pagenum"><a name="page_lix" id="page_lix"></a>{lix}</span> at Cuzco, the usurper advanced to Caxamarca, Pizarro arrived
+on the coast with his Spaniards, and Atahualpa was made prisoner by
+them. Titu used to leave the hut, and collect news from passers-by on
+the great road. One day he told Quilaco that the power of Atahualpa and
+his generals had departed, and that strange men from the sea were now
+the rulers of the country. Titu spoke of the noble bearing and of the
+justice of the Viracochas, as he called the Spaniards, looking upon them
+as messengers from God. He entreated and at last persuaded the chief,
+who was now able to walk, to appear before the Spanish leader, who had
+arrived in the valley. It was the famous Hernando de Soto. They went
+together, and Titu, with the aid of an interpreter, related his history
+to the proud but noble-minded conqueror. Quilaco now for the first time
+discovered that Titu was his long-lost love, his Curi-coyllur, whom he
+had never hoped to see again.</p>
+
+<p>They were baptized under the names of Hernando Yupanqui and Leonora
+Curi-coyllur, and married in conformity with the laws of the Church. But
+the young chief only survived for two years. The widow afterwards lived
+with Hernando de Soto, and bore him several children—Leonora de Soto,
+who married Fernando Carrillo, notary to his Majesty, and lived at
+Cuzco; Juana de Soto; Pedro de Soto; and others.</p>
+
+<p>I know not whether the story of Quilaco and Curi-coyllur was ever
+dramatised like that of Ollan<span class="pagenum"><a name="page_lx" id="page_lx"></a>{lx}</span>tay. But we need not doubt that the
+“brilliant erudition”<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> of General Mitré would, if the play were
+brought to light, soon announce to us that it was a “<i>comedia de capa y
+espada</i>”, with all the ideas and incidents borrowed from Homer,
+Herodotus, Tacitus, the Pentateuch, the Song of Solomon, Shakespeare,
+Lope de Vega, Mrs. Ratcliffe, and the Cid Campeador. Too much erudition
+is surely a dangerous thing.</p>
+
+<p>The other story told by Balboa, of the love of Elfquen Pisan, Chief of
+Lambayeque, for the beautiful Chestan Xecfuin, is equally romantic,
+equally of native origin, and has as little to do with the old world
+classics as <i>Ollantay</i>. Among these people there was pride of caste,
+magnanimity towards the vanquished, a martial spirit, filial love, and
+conjugal devotion; and these sentiments found natural expression in
+their literature. Cieza de Leon, in the following pages, bears ample
+testimony to Ynca civilisation.<span class="pagenum"><a name="page_lxi" id="page_lxi"></a>{lxi}</span></p>
+
+<h1>
+<small>SECOND PART<br />
+<small><small>OF THE</small></small><br />
+CHRONICLE OF PERU,</small></h1>
+
+<p class="c"><small>WHICH TREATS OF THE LORDSHIP OF THE INCAS YUPANQUIS, AND<br />
+OF THEIR GREAT DEEDS AND GOVERNMENT.</small><br />
+<br />
+<small><small>WRITTEN BY</small></small><br />
+PEDRO DE CIEZA DE LEON.<br />
+</p>
+
+<p><span class="pagenum"><a name="page_lxii" id="page_lxii"></a>{lxii}</span> </p>
+
+<p><span class="pagenum"><a name="page_001" id="page_001"></a>{1}</span> </p>
+
+<h1><small><a name="SECOND_PART" id="SECOND_PART"></a>SECOND PART<br />
+<small><small>OF THE</small></small><br />
+C H R O N I C L E O F P E R U</small></h1>
+
+<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2>
+
+<p class="ast"> *
+*
+*
+*
+*
+*</p>
+
+<p class="ast">*
+*
+*
+*
+*
+*</p>
+
+<p class="ast"> *
+*
+*
+*
+*
+*</p>
+
+<p class="ast">*
+*
+*
+*
+*
+*</p>
+
+<p class="nind">of them more than what I recount, go to a delightful place full of
+enjoyment and pleasure, where they all eat and drink and rejoice; and
+if, on the contrary, they have done evil, disobedient to parents,
+hostile to religion, they go to another place which is dark and dismal.
+In the first book I treated more fully of these things, so that I will
+now pass on, and relate in what manner the people of this kingdom lived
+before the Incas flourished and made themselves sovereign lords, in
+which time all affirm that they were in a state of anarchy, without any
+of the order, and reasonable government and justice which was afterwards
+established. I will also recount what there is to be said of
+Ticiviracocha, which is the name by which the Maker of all things was
+known.<span class="pagenum"><a name="page_002" id="page_002"></a>{2}</span></p>
+
+<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2>
+
+<p class="hhead"><i>Which treats of what the Indians of this kingdom say touching the state
+of things before the Yncas were known, and how they had fortresses in
+the hills, whence they came forth to make war one with another.</i></p>
+
+<p class="nind">I <small>OFTEN</small> asked the inhabitants of these provinces what they knew of their
+condition before the Incas became the lords. On this subject they say
+that all men lived without order, and that many went naked like savages;
+that they had no houses, nor any habitations except the caves, many of
+which may be seen in the great cliffs and rocks, whence they came forth
+to eat what they could find in the fields. Others made fortresses in the
+mountains, called <i>pucara</i>, out of which they came forth, using strange
+languages, to fight, one with the other, over the cultivable lands, or
+for other reasons: and many were slain, the spoils and women of the
+vanquished being carried off. With all these things they went in triumph
+to the heights, where they had their castles, and there offered up
+sacrifices to their gods, shedding much blood of men and lambs before
+the stones and idols. All these people were in a state of anarchy, for
+they say for certain that they had no lords, but only captains to lead
+them in their wars. If some went about dressed, it was in slight
+clothing, and not such as they now use.</p>
+
+<p>They say that the <i>llautu</i> or cords which they put on their heads that
+one tribe may be distinguished from another, were used then as they are
+now.</p>
+
+<p>This people living in the condition that I have described, there rose up
+in the province of the Collao, a very brave lord named Zapana,<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> who
+so prevailed that he brought many people of that province under his
+rule. They relate another<span class="pagenum"><a name="page_003" id="page_003"></a>{3}</span> thing; but whether it be true or not, the
+most High God who understands all things only knows. As for me, I have
+no other testimony or authority of books for what I relate than the
+statements of the Indians. What I want to relate is that they affirm of
+a certainty that, after that powerful captain arose in Hatuncollao,<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a>
+there appeared in the province of the Canas,<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a> which lies between the
+Canches<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> and Collao, near the village called Chugara, some women who
+were like valiant men. Taking up arms they subdued those who were in the
+district where they lived, and, almost like what is told of the Amazons,
+they made homes for themselves, without husbands. These people, after
+this had gone on for some years, and they had performed some famous
+deeds, came to fight with Zapana, he who had become Lord of Hatuncollao;
+and to defend themselves against his power, which was great, they made
+fortresses and walls, which still exist. But after they had done all to
+the utmost of their power, they were taken and killed, and their name
+disappeared.</p>
+
+<p>There is a citizen in Cuzco named Tomás Vasquez,<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> who told me that he
+and Francisco de Villacastin,<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> being in the<span class="pagenum"><a name="page_004" id="page_004"></a>{4}</span> town of Ayavire,<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a>
+seeing these enclosures, and asking the natives what they were, the
+above story was told them. They also relate what I have written in the
+first part, namely, that there were people with beards, in the Island of
+Titicaca, in past ages, white like ourselves; that, coming from the
+valley of Coquimbo, their captain, who was named Cari,<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> arrived at
+the place where Chucuito now stands, whence, after having founded some
+new settlements, he passed over with his people to the island. He made
+such war upon the inhabitants that he killed them all. Chirihuana, the
+governor of those settlements, which now belong to the Emperor,<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> told
+me what I have now written; and as this land was so extensive, and in
+parts so healthy and well suited for man’s habitation, although they
+continued in the practice of petty warfare and indulgence of their
+passions, yet they established many settlements. Those captains who
+showed themselves to be valorous, continued as lords of several towns;
+and all, as is generally reported, had Indians of intelligence in their
+houses and fortresses, who spoke with the Devil. And the Devil, by
+permission of Almighty God, and for reasons known to Him, had very great
+power amongst these people.<span class="pagenum"><a name="page_005" id="page_005"></a>{5}</span></p>
+
+<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2>
+
+<p class="hhead"><i>Touching what these natives say concerning Ticiviracocha, of the
+opinion held by some that an Apostle passed through this land, and of
+the temple there is in Cáchan, also what happened there.</i></p>
+
+<p class="nind">B<small>EFORE</small> the Incas reigned in these kingdoms, or had ever been heard of,
+the Indians relate another thing much more notable than all things else
+that they say. For they declare that they were a long time without
+seeing the sun, and that, suffering much evil from its absence, great
+prayers and vows were offered up to their gods, imploring for the light
+they needed. Things being in this state, the sun, shining very brightly,
+came forth from the island of Titicaca, in the great lake of the Collao,
+at which every one rejoiced. Presently afterwards, they say, that there
+came from a southern direction a white man of great stature, who, by his
+aspect and presence, called forth great veneration and obedience. This
+man who thus appeared had great power, insomuch that he could change
+plains into mountains, and great hills into valleys, and make water flow
+out of stones. As soon as such power was beheld, the people called him
+the Maker of created things, the Prince of all things, Father of the
+Sun. For they say that he performed other wonders, giving life to men
+and animals, so that by his hand marvellous great benefits were
+conferred on the people. And such was the story that the Indians who
+told it to me say that they heard from their ancestors, who in like
+manner heard it in the old songs which they received from very ancient
+times. They say that this man went on towards the north, working these
+marvels along the way of the mountains; and that he never more returned
+so as to be seen. In many places he gave orders to men how they should
+live, and he spoke lovingly<span class="pagenum"><a name="page_006" id="page_006"></a>{6}</span> to them and with much gentleness,
+admonishing them that they should do good, and no evil or injury one to
+another, and that they should be loving and charitable to all. In most
+parts he is generally called <i>Ticiviracocha</i>,<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> but in the province of
+the Collao they call him <i>Tuapaca</i>, and in other places <i>Arnauan</i>. In
+many parts they built temples in which they put blocks of stone in
+likeness of him, and offered up sacrifices before them. It is held that
+the great blocks at Tiahuanacu were from that time. Although, from the
+fame of what formerly had passed, they relate the things I have stated
+touching Ticiviracocha, they know nothing more of him, nor whether he
+would ever return to any part of this kingdom.</p>
+
+<p>Besides this, they say that, a long time having passed, they again saw
+another man resembling the first, whose name they do not mention; but
+they received it from their forefathers as very certain that wherever
+this personage came and there were sick, he healed them, and where there
+were blind he gave them sight by only uttering words. Through acts so
+good and useful he was much beloved by all. In this fashion, working
+great things by his words, he arrived at the province of the Canas, in
+which, near to a village which has the name of Cacha, and in which the
+Captain Bartolomé de Terrazas<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> holds an <i>encomienda</i>, the people rose
+against<span class="pagenum"><a name="page_007" id="page_007"></a>{7}</span> him, threatening to stone him. They saw him upon his knees,
+with his hands raised to heaven, as if invoking the divine favour to
+liberate him from the danger that threatened him. The Indians further
+state that presently there appeared a great fire in the heaven, which
+they thought to be surrounding them. Full of fear and trembling, they
+came to him whom they had wanted to kill, and with loud clamour besought
+him to be pleased to forgive them. For they knew that this punishment
+threatened them because of the sin they had committed in wishing to
+stone the stranger. Presently they saw that when he ordered the fire to
+cease, it was extinguished, so that they were themselves witnesses of
+what had come to pass; and the stones were consumed and burnt up in such
+wise as that large blocks could be lifted in the hand, as if they were
+of cork. On this subject they go on to say that, leaving the place where
+these things happened, the man arrived on the sea coast, where, holding
+his mantle, he went in amongst the waves and was never more seen. And as
+he went, so they gave him the name of <i>Viracocha</i>, which means “the foam
+of the sea.”</p>
+
+<p>Soon afterwards they made a temple in this village of Cacha,<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> on the
+other side of a river which passes near, where they set up an idol of
+stone, very large, but in a somewhat narrow recess. This recess is not
+so large as those in Tiahuanaco, erected in memory of Ticiviracocha, nor
+does the figure appear to have the same kind of vestments. Some gold was
+found in holes near it.</p>
+
+<p>When I passed through this province, I went to see the idol, for the
+Spaniards affirm that it may have been some apostle. I heard many
+declare that it had legends written<span class="pagenum"><a name="page_008" id="page_008"></a>{8}</span> on its hands. But this is nonsense,
+unless my eyes were blinded, for although I looked closely I could not
+see anything of the kind. The hands were placed over the haunches, the
+arms twisted, and on the girdle were indications that the vestments were
+fastened with buttons. Whether this or any other was intended for one of
+the glorious apostles who, in the days of his preaching, had passed this
+way, God Almighty knows. I know not, and can only believe that if he was
+an apostle, he would work with the power of God in his preaching to
+these people, who are simple and with little guile; and there would be
+some vestige of his visit. Yet what we see and understand is that the
+Devil had very great power over these people, God permitting it, and
+that in these places very heathenish and vain sacrifices were offered
+up. Hence I believe that, until our times, the word of the Holy Gospel
+was not heard. Now we see all the temples profaned, and the glorious
+Cross planted in all directions.</p>
+
+<p>I asked the people of Cacha in remembrance of what god the temple had
+been built. The cacique, or lord, was an Indian of intelligence and good
+presence, named Don Juan, a Christian, who came with me himself to show
+me this piece of antiquity. He told me that it was built in honor of
+Ticiviracocha. Treating of this name Viracocha, I wish to disabuse the
+reader of the popular belief that the natives called the Spaniards by
+the name of Viracocha, which means foam of the sea. So far as the word
+is concerned it is true, for <i>vira</i> is the word for grease, and <i>cocha</i>
+is the sea. And seeing that the Spaniards came by sea, that name has
+been attributed to them. But this is a wrong interpretation, according
+to the explanation which I received at Cuzco, and which the Orejones
+give. They say that before Atahuallpa was taken prisoner by the
+Spaniards in the province of Caxamarca, there had been great wars
+between him and his brother Huascar Inca, the sole heir to the empire.
+At length, at the pass of Cotabamba over the river Apurimac, the king
+Huascar was<span class="pagenum"><a name="page_009" id="page_009"></a>{9}</span> taken prisoner, and cruelly treated by Chalicuchima.<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a>
+Besides this, Quizquiz<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> did great mischief in Cuzco and, as is well
+known, killed thirty brothers of Huascar, committing other cruelties on
+those who were favourable to the legitimate heir and had not shown a
+desire to receive Atahuallpa. While these passions were at their height,
+Atahuallpa had been made prisoner and had agreed with Pizarro to give
+him a house of gold as his ransom. Martin Bueno, Zarate, and Moguer<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a>
+went to Cuzco to receive it, the greater part being in the Sun temple
+called Curicancha. As these Christians arrived at Cuzco at the time when
+the party of Huascar was suffering under the above calamity, the
+oppressed Yncas rejoiced when they heard of the imprisonment of
+Atahuallpa, and with great supplications implored the aid of the
+Christians against their enemy, declaring that they must be sent by the
+intervention of their great God Ticiviracocha, and that they were his
+sons; and presently they called them so, giving them the name of
+Viracocha.</p>
+
+<p>They ordered the High Priest and the other ministers of the temple to
+keep the sacred women there, and Quizquiz delivered all the gold and
+silver to the Spaniards. As these<span class="pagenum"><a name="page_010" id="page_010"></a>{10}</span> Spaniards were so free from all
+restraint, and held the honor of the people so lightly, in return for
+the hospitality and friendliness with which they were received, they
+corrupted some of the virgins; which was the reason that the Indians,
+who also saw how little reverence the Spaniards felt for the Sun, and
+how shamelessly and without the fear of God they violated the
+<i>mamaconas</i>,<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> which the Indians held to be a great sacrilege, began
+to say that such people were not sons of God, but that they were worse
+than <i>Supais,</i> which is their name of Devil. Nevertheless, to comply
+with the order of the Lord Atahuallpa, the captains of the city took
+leave of the Spaniards without showing any anger whatever, soon
+afterwards sending the treasure. But the name of Viracocha continued
+from that day, and it was given, as I was informed, for the reason I
+have already written down, and not owing to its signification of foam of
+the sea.<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> And now I will relate what I have been given to understand
+respecting the origin of the Incas.<span class="pagenum"><a name="page_011" id="page_011"></a>{11}</span></p>
+
+<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h2>
+
+<p class="hhead"><i>How certain men and women appeared in Pacarec-Tampu, and what they
+relate touching their proceedings after they came forth from there.</i></p>
+
+<p class="nind">I <small>HAVE</small> already stated more than once, how, as an exercise and to escape
+from the vices caused by idleness, I took the trouble to describe all
+that I obtained touching the Incas and their system and good order of
+government. As I have no other account nor writing beyond what they gave
+me, if another should undertake to write more certainly than I have, on
+this subject, he may well do so. At the same time, I have not spared
+pains to make what I write clear; and to ensure greater accuracy I went
+to Cuzco when the Captain Juan de Saavedra was Corregidor.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> Here he
+arranged that Cayu Tupac should meet me, who is one of the surviving
+descendants of Huaina Capac. For Sairi Tupac, son of Manco Inca, has
+retired to Viticos, where his father took refuge after his great war
+with the Spaniards at Cuzco. I also met others of the Orejones, who are
+those that are held to be most noble amongst themselves. With the best
+interpreters that could be found, I asked these Lords Incas of what race
+they were, and of what nation. It would seem that the former Incas, to
+magnify their origin with great deeds, exaggerated the story they had
+received, in their songs. It is this. When all the races who lived in
+these regions were in a state of disorder, slaughtering each other and
+sunk in vice, there appeared three men and three women in a place not
+far from the city of Cuzco, which is called Pacarec Tampu. And according
+to the interpretation, Pacarec Tampu is as much as to say the House of
+Production.</p>
+
+<p>The men who came forth from there were, as they relate,<span class="pagenum"><a name="page_012" id="page_012"></a>{12}</span> the one, Ayar
+Ucho, and the other, Ayar Cachi Asauca, and the other, they say, was
+named Ayar Manco. Of the women, one had the name of Mama Huaco, the
+other Mama Cora, the other Mama Rahua.<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p>
+
+<p>Some Indians give these names after another fashion and<span class="pagenum"><a name="page_013" id="page_013"></a>{13}</span> in greater
+number, but I have put them down from the informations of the Orejones,
+who know better than any one else. They say that these people came
+forth, dressed in long mantles, and some vestments like a shirt without
+collar or sleeves, made of very fine wool, with patterns of different
+kinds, which they called <i>tacapu</i>, and in our language the meaning is
+“vestures of kings.” And each of these lords held in the hand a sling of
+gold with a stone in it. The women came out dressed very richly like the
+men, and they had much gold. Going forward with this, they further say,
+that they obtained great store of gold, and that one of the brothers
+named Ayar Uchu spoke to his brethren that they should make a beginning
+of the great things that they had to do; for their presumption was such
+that they thought they were to make themselves sole lords of the land.
+They were determined to form in that place a new settlement, to which
+they gave the name of Pacarec Tampu; and this was soon done, for they
+had the help of the inhabitants of the surrounding country. As time went
+on, they put great quantities of pure gold and jewels, with other
+precious things, into that place, of which the fame goes that Hernando
+Pizarro and Don Diego de Almagro the lad, obtained a large share.</p>
+
+<p>Returning to the history, they say that one of the three, named Ayar
+Cachi, was so valiant and had such great power, that, with stones hurled
+from his sling, he split the hills and threw them up to the clouds. When
+the other brothers saw this they were sorry, thinking that it was an
+affront to them who could not do such things, and they were enraged by
+reason of their envy. Then they asked him sweetly and with gentle words,
+though full of deceit, to return and enter the mouth of a cave where
+they had their treasure, to bring out a certain vase of gold that they
+had forgotten, and to pray to their father the Sun that he would prosper
+their efforts so that they might be lords of that land. Ayar Cachi,
+believing<span class="pagenum"><a name="page_014" id="page_014"></a>{14}</span> that there was no deceit in what his brother said, joyfully
+went to do what they required of him, but he had scarcely got into the
+cave when the other two so filled the mouth up with stones that it could
+not be seen. This done, they relate for a certainty that the earth
+trembled in such a manner that many hills fell into the valleys.</p>
+
+<p>Thus far the Orejones relate the story of the origin of the Incas,
+because they wished it to be understood that as their deeds were so
+marvellous, they must have been children of the Sun. Afterwards, when
+the Indians exalted them with grand titles, they were called <i>Ancha
+hatun apu intipchuri!</i><a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> which means, “Oh very great lord, child of
+the sun.” That which, for my part, I hold to be the truth in this matter
+is that as Zapana rose up in Hatuncollao, and other valiant captains did
+the same thing in other parts, these Incas must have been some three
+valiant and powerful brothers with grand thoughts who were natives of
+some place in those regions, or who had come from some other part of the
+mountains of the Andes; and that they, finding the opportunity,
+conquered and acquired the lordship which they possessed. Even without
+this supposition it might be that what they tell of Ayar Cachi and the
+others was the work of magicians, who did what is told of them through
+the Devil. In fine, we cannot get from the story any other solution than
+this.</p>
+
+<p>As soon as Ayar Cachi was secured in the cave, the other two brothers,
+with some people who had joined them, agreed to form another settlement,
+to which they gave the name of Tampu Quiru, which is as much as to say,
+“Teeth of a residence or of a palace”, and it may be supposed that these
+settlements were not large nor more than sufficient for a small force.
+They remained at this place for some days, being now<span class="pagenum"><a name="page_015" id="page_015"></a>{15}</span> sorry at having so
+made away with their brother Ayar Cachi, who was also called
+Huanacaure.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a></p>
+
+<p><span class="pagenum"><a name="page_016" id="page_016"></a>{16}</span></p>
+
+<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2>
+
+<p class="hhead"><i>How the brothers, being in Tampu Quiru, beheld him whom they had shut
+up in the cave by deceit, come forth with wings; and how he told them
+that he went to found the great city of Cuzco; and how they departed
+from Tampu Quiru.</i></p>
+
+<p class="nind">P<small>ROCEEDING</small> with the narrative that I took down in Cuzco, the Orejones
+say that, after the two Incas had settled in Tampu Quiru, careless now
+about seeing Ayar Cachi again, they beheld him coming in the air with
+great wings of coloured feathers, and they, by reason of the great fear
+that this visit caused them, wanted to flee away; but he quickly removed
+their terror by saying to them, “Do not fear, neither be afflicted; for
+I only come that the empire of the Incas may begin to be known.
+Wherefore leave this settlement that you have made, and advance further
+down until you see a valley, and there found the Cuzco, which will be of
+great note. For here are only hamlets, and of little importance; but
+that will be a great city, where the sumptuous temple must be built that
+will be so honoured and frequented, and where the sun will be so
+worshipped. I shall always have to pray to God for you, and to intercede
+that you may soon become great lords. I shall remain in the form and
+fashion that you will see on a hill not distant from here; and will be
+for you and your descendants a place of sanctity and worship, and its
+name shall be Guanacaure. And in return for the good things that you
+will have received from me, I pray that you will always adore me as God,
+and set up altars in that place, at which to offer sacrifices. If you do
+this, you shall receive help from me in war; and as a sign that from
+henceforward you are to be esteemed, honoured, and feared, your ears
+shall be bored in the manner<span class="pagenum"><a name="page_017" id="page_017"></a>{17}</span> that you now behold in mine.” And when he
+had so spoken they say that he appeared with ear ornaments of gold set
+round as with a gem.</p>
+
+<p>The brothers, astonished at what they saw, were as men struck dumb and
+without speech. When their perturbation had ceased, they replied that
+they were content to do as he commanded, and presently they went in
+haste to the hill called the Hill of Guanacaure, which, from that time
+forward, was accounted sacred. In the highest part of it, they again saw
+Ayar Cachi, who, without doubt, must have been some devil, if there is
+any truth in what they relate; and, God permitting, he made them
+understand his desire that they should worship and sacrifice to him
+under these false appearances. They say that he again spoke to them,
+telling them to assume the fringe or crown of empire, such of them as
+were to be sovereign lords, and how they should order the arming of
+youths to make them knights and nobles. The brothers answered that they
+would comply with all his commands, as they had already promised, and in
+sign of obedience, with hands joined and heads bowed down, they made the
+<i>mocha</i><a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> or reverence, that he might the better understand them. The
+Orejones further say that the practice of assuming the fringe and of
+arming the knights began here, so I put it in this place, that there may
+be no necessity for repeating it further on.</p>
+
+<p>This may be received as pleasant and very certain history, for Manco
+Inca assumed the fringe or sovereign crown in Cuzco, and many Spaniards
+are still living who were present at the ceremony, and I have heard it
+from them. It is true that the Indians say that the ceremony was more
+solemn and magnificent in former times, and was performed with such
+sumptuous riches as could not be enumerated.</p>
+
+<p>It would seem that these lords arranged the ceremony for assuming the
+fringe or crown, and they say that Ayar Cachi<span class="pagenum"><a name="page_018" id="page_018"></a>{18}</span> dressed in the same
+manner, on this same hill of Guanacaure. He who was to become Inca was
+dressed, on one day, in a black shirt painted with red patterns and no
+collar, and on his head a fawn-coloured plait twisted round. And he wore
+a long grey mantle, in which dress he came forth from his lodging and
+went into the fields to gather a wisp of straw, and he had to stay out
+all day doing this, without eating or drinking, for it was his duty to
+fast. And the mother and sisters of the former Inca had to remain
+spinning with such diligence that, during that one day, they had to spin
+and weave four dresses, fasting all the time. One of these dresses
+consisted of a grey shirt and white mantle, and another had to be all
+white, and the other had to be blue, with cords and trimmings. He who
+was to become Inca had to wear these dresses, and to fast for the
+appointed time, which is one month, and they call this fast <i>zaziy</i>.<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a>
+It is kept in a lodging of the royal palace, without seeing light or
+having connection with a woman. During this time of fasting the ladies
+of his lineage have to work very hard to make a great quantity of
+<i>chicha</i> with their own hands, making it from maize, and they must be
+richly dressed. After the time of fasting is passed, he who was to be
+lord came forth, carrying a halberd of gold and silver in his hands, and
+he proceeded to the house of some venerable relative, where his hair had
+to be shorn. Then, clothed in one of these dresses, he left Cuzco, where
+this festival was held, and went to the hill of Guanacaure, and
+performed certain ceremonies and sacrifices. He then proceeded to where
+the wine was kept, and drank. The Inca then went to a hill called
+Anaquar, and from the foot of it he ran, that the people might see
+whether he was agile, and would be valiant in war. Presently he came
+down, carrying a little wool on the halberd, in token that when he
+fought with his enemies, he would bring away their hair and the heads
+with<span class="pagenum"><a name="page_019" id="page_019"></a>{19}</span> it. This done, the Inca returned to the hill of Guanacaure. Here
+he and his courtiers gathered straw, and he who was to be Inca had a
+very large bundle of it, made of very fine gold of equal lengths. With
+this he went to another hill called Yahuira, and there he put on another
+of the dresses, and on his head a plait or <i>llautu</i> called
+<i>pillaca</i>,<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a> which is like a crown, underneath which were
+ear-ornaments of gold, and on the top a tuft of feathers sewn like a
+diadem, which they call <i>puruchuco</i>.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> On the halberd they fastened a
+girdle of gold which reached to the ground, and on his breast was placed
+a moon of gold. In this dress, and before all who were present, he
+killed a sheep, the body and blood being divided among all the principal
+people, to be eaten raw. The signification of the ceremony was that if
+they were not valiant their enemies would eat them, as they were eating
+the sheep that had been killed.</p>
+
+<p>At this place they took a solemn vow, according to their usage, in the
+name of the Sun, that they would maintain the order of knighthood, and
+would die in defence of Cuzco, if it should be necessary. Next their
+ears were opened, and the apertures were so large that they could hold a
+geme each one in circumference. This done, they put on the heads of
+fierce lions, and returned to the square of Cuzco with great noise. In
+the square there was a great chain of gold going all round, and
+supported on prongs of gold and silver. Here they danced, and there were
+marvellous great festivities, according to their fashion. Those who had
+been made knights had on the heads of lions, as a sign that they would
+be valiant and fierce. At the end of the dancing the knights remained
+armed, and were called Orejones. They had privileges and enjoyed great
+dignities, and are worthy, if selected, to assume the crown, which is
+the fringe.<span class="pagenum"><a name="page_020" id="page_020"></a>{20}</span></p>
+
+<p>When this was given to the lord who was to be sovereign, greater
+festivities were held, a vast concourse of people assembled, and he who
+is about to be Emperor must first take his own sister for his wife, that
+no base lineage may succeed. He also performed the great <i>zaziy</i>, which
+is the fast. And during the intervals that these ceremonies occupied,
+the lord being engaged in the business of sacrifices and fasting, he
+could not attend to private or public concerns. It was, therefore, a law
+among the Incas that, when the sovereign died, or handed over the crown
+or fringe to another, one of the principal nobles was selected, who,
+with mature counsel and great authority, might govern the whole empire
+of the Incas, as if he were the lord himself, during these days, and he
+was allowed to have a guard and to be addressed with reverence.</p>
+
+<p>These ceremonies being completed, and the blessings having been given in
+the temple of Curicancha, the Inca received the fringe, which was large
+and descended from the <i>llautu</i> that he had on his head, so as to fall
+over his eyes, and he was then held and reverenced as the sovereign.</p>
+
+<p>At the festivals were present the principal lords for more than five
+leagues round, and there appeared in Cuzco very great store of gold and
+silver and precious stones, and rich plumes, all round the long chain of
+gold, and the marvellous figure of the Sun. This chain was of such size
+that it weighed, according to what the Indians assert for a certainty,
+more than four thousand hundred weights of gold. If the Sovereign did
+not receive the fringe in Cuzco, they looked upon it as an absurdity
+that he should be called Inca, for his possession was not assured. Thus
+Atahuallpa is not counted among the kings, although, owing to his great
+valour and to his having killed so many people, he was obeyed by many
+nations from fear.</p>
+
+<p>Returning to those who were on the hill of Guanacaure, after Ayar Cacha
+had spoken of the order that was to be taken<span class="pagenum"><a name="page_021" id="page_021"></a>{21}</span> for the arming of knights,
+the Indians relate that turning to his brother Ayar Manco, he told him
+to go on with the two women to the valley he had pointed out, and to
+found there the Cuzco, without forgetting to come and perform sacrifices
+in that place, as he had commanded. And as soon as he had done speaking,
+both he and the other brother were turned into two figures of stone in
+the shape of men. This was seen by Ayar Manco, who, taking the women
+with him, went to the place where Cuzco now stands and founded a city,
+naming himself from that time forward Manco Capac,<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a> which means the
+rich King and Lord.<span class="pagenum"><a name="page_022" id="page_022"></a>{22}</span></p>
+
+<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.</h2>
+
+<p class="hhead"><i>How Manco Capac, when he saw that his brothers had been turned into
+stones, went to a valley where he met some people, and how he founded
+and built the ancient and very rich city of Cuzco, which was the capital
+of the whole empire of the Incas.</i></p>
+
+<p class="nind">W<small>HEN</small> Manco Capac had seen what had happened to his brothers, and had
+come to the valley where now is the city of Cuzco, the Orejones say that
+he raised his eyes to heaven and, with great humility, besought the Sun
+that he would favour and aid him in forming the new settlement. Then
+turning his eyes towards the hill of Guanacaure he addressed the same
+petition to his brother, whom he now held and reverenced as a god. Next
+he watched the flight of birds, the signs in the stars, and other omens,
+which filled him with confidence, so that he felt certain that the new
+settlement would flourish, and that he would be its founder and the
+father of all the Incas who would reign there.</p>
+
+<p>In the name of Ticiviracocha, and of the Sun, and of the other Gods, he
+laid the foundation of the new city. The original and beginning of it
+was a small stone house with a roof of straw that Manco Capac and his
+women built, to which they gave the name of Curicancha,<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> meaning the
+place of gold. This is the place where afterwards stood that celebrated
+and most rich temple of the Sun, and now a monastery of monks of the
+order of St. Domingo. It is held for certain that, at the time when
+Manco Inca Capac built this house, there were Indians in large numbers
+in the district; but as he did them no harm and did not in any wise
+molest them, they did not object to his remaining in their land, but
+rather rejoiced at his coming. So Manca Capac built the said house,<span class="pagenum"><a name="page_023" id="page_023"></a>{23}</span> and
+it was devoted to the worship of his Gods, and he became a great man and
+one who represented high authority.</p>
+
+<p>One of his wives was barren and never had children. By the other he had
+three sons and one daughter. The eldest was named Inca<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> Roca Inca and
+the daughter Ocllo. The names of the others are not recorded, nor is
+more said than that the eldest was married to his sister, and that he
+taught them how to make themselves beloved by the people and not hated,
+with other important matters. In those days the descendants of Zapana
+had made themselves powerful in Hatuncollao, and sought to occupy all
+that region by tyranny. But Manco Capac, as the founder of Cuzco, had
+married his sons, and brought into his service, by love and good words,
+some people who enlarged the house of Curicancha. After he had lived for
+many years, he died at a great age, and his obsequies, were sumptuously
+performed. Besides that, a figure of him was made, to be reverenced as a
+child of the Sun.<span class="pagenum"><a name="page_024" id="page_024"></a>{24}</span></p>
+
+<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2>
+
+<p class="hhead"><i>In which notice is given to the reader of the reason that the Author,
+leaving the account of the succession of the kings, prefers to explain
+the government of the people, their laws, and customs.</i></p>
+
+<p class="nind">A<small>LTHOUGH</small> I might write the events of the reign of Sinchi Roca Inca, son
+of Manco Capac the founder of Cuzco, in this place, it has seemed to me
+that there will be confusion further on if the system of the government
+of these lords is not explained as one whole. For one ordered one set of
+laws, and others others. For example, one introduced the system of
+<i>mitimae</i>,<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> others the plan of having garrisons of soldiers in fixed
+positions for the defence of the kingdom. All these regulations are
+important and worthy to be remembered, that the learned statesmen who
+regulate the affairs of civilized governments may be informed of them,
+and may feel astonished at the knowledge that a barbarous people without
+letters should have been found to have had institutions such as we know
+that they possessed, both with reference to internal polity and to their
+plans of extending their dominion over other nations. Under a monarchy
+they obeyed one Lord, who alone was deemed worthy to reign in an empire
+which the Incas possessed, extending over more than one thousand two
+hundred leagues of coast. In order to avoid the necessity for saying
+that some assert that particular institutions were introduced by one
+lord, and others by another, on which points many of the native accounts
+differ, I will relate, in this place, what I understand and hold for
+certain, in conformity with the statements that I took down from their
+mouths in the city of Cuzco, which are corroborated by the<span class="pagenum"><a name="page_025" id="page_025"></a>{25}</span> remains that
+they have left, and which are visible to those who have travelled
+through Peru.</p>
+
+<p>It should not appear to learned persons that, in adopting this course, I
+deviate from the plan of my work; for my aim is to make the matter more
+clear and intelligible, as I have declared. I propose to write with
+brevity, and not to dwell on minute details, and in the same way I shall
+afterwards proceed to narrate the events of the reigns of the Incas, and
+their succession, down to the death of Huascar, and the entry of the
+Spaniards which brought them to an end. I desire that those who may read
+my work, should understand that among all the Incas, the number of which
+was eleven, three were most capable of governing their lordships,
+insomuch that the Orejones who relate their history do not cease to
+praise them. These were Huayna Capac, Tupac Inca Yupanqui his father,
+and Inca Yupanqui, father of one and grandfather of the other. It may
+also be assumed that, as these monarchs flourished in recent times, the
+kingdom must still be full of people who knew Tupac Inca Yupanqui, and
+accompanied him in his wars, and that they heard from their fathers what
+Inca Yupanqui did during his reign; so that it may be said that the
+events took place almost before their eyes. They, therefore, have more
+light to throw upon this period, and are well able to relate the events;
+although much has been forgotten touching the history of the earlier
+reigns. Yet it is certain that they do not lose the memory of events for
+many years, although they know not the use of letters, as I have already
+observed in the first part of this Chronicle.<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> The use of letters has
+not been found either in any part of this kingdom or throughout the
+whole of the Indies. With these remarks we will now proceed with the
+narrative.<span class="pagenum"><a name="page_026" id="page_026"></a>{26}</span></p>
+
+<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2>
+
+<p class="hhead"><i>How the lord, after he had assumed the fringe of sovereignty, was
+married to his sister the Coya, which is the name of the queen, and how
+it was permitted that he should have many women, although among them all
+the Coya alone was the legitimate and principal wife.</i></p>
+
+<p class="nind">I<small>N</small> former chapters I have briefly explained how those who were to become
+nobles were armed as knights, as well as the nature of the ceremonies
+that took place when the Incas were crowned as kings, by taking the
+crown, which is the fringe falling as far down as their eyes. And it was
+ordained by them that he who became king should take his sister, being
+the legitimate daughter of his father and mother, as his wife; in order
+that the succession of the kingdom might by that means be confirmed in
+the royal house. It appeared to them that by this means, even if such a
+woman, being sister of the king, should not be chaste, and should have
+intercourse with another man, the son thus born would still be hers, and
+not the son of a strange woman. They also considered that if the Inca
+married a strange woman, she might do the same and conceive in adultery,
+in such a way that, it not being known, the child would be received as a
+natural born son of the lord. For these reasons, and because it seemed
+desirable to those who ordained the laws, it was a rule among the Incas
+that he amongst them all who became emperor should take his sister to
+wife. She had the name of <i>Coya</i>, which means the Queen, as when the
+King of Spain marries any princess, who before had her own name, she is
+called Queen so soon as she enters the kingdom, so they called those of
+Cuzco <i>Coya</i>. If by chance he who became lord had no sister, it was
+permitted that he should marry the most illustrious lady there was, and
+she was held<span class="pagenum"><a name="page_027" id="page_027"></a>{27}</span> to be the principal among all his women. For none of these
+lords had less than 700 women for the service of their house and for
+their pleasure. So that they all had many children by these women, who
+were well treated, and respected by the people. When the king was
+lodging in his palace or wherever he might be, the women were watched
+and guarded by porters and <i>camayos</i>,<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> which is the name of the
+guards. If any had intercourse with a man she was punished with death,
+and the man suffered the same penalty.</p>
+
+<p>The sons whom the lords had by these women, as soon as they were grown
+up, received lands and fields, which they call <i>chácaras</i>,<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> and they
+were given clothes and other necessaries from the government stores for
+their use. But it was not thought fit that they should have lordships,
+because, in the event of any troubles in the kingdom, it was not desired
+that they should be in a position to be looked upon as legitimate sons
+of the king. Thus none of them was entrusted with the rule over a
+province, although in time of war many were captains and were preferred
+to those who were of purer lineage. The legitimate lord who inherited
+the kingdom favoured them; but if they joined in any revolt they were
+cruelly punished. None of them was allowed to speak to the king, even if
+he was a brother, without first putting a light burden on his shoulders
+and taking off his shoes, as was the custom with all other subjects.<span class="pagenum"><a name="page_028" id="page_028"></a>{28}</span></p>
+
+<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2>
+
+<p class="hhead"><i>How it was the custom among the Incas that they celebrated in their
+songs, and by making statues of those who were valorous and extended the
+bounds of the empire, and performed any other deed worthy of memory;
+while those who were negligent or cowardly received little notice.</i></p>
+
+<p class="nind">I <small>UNDERSTOOD</small>, when I was in Cuzco,<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> that it was the custom among the
+kings Incas, that the king, as soon as he died should be mourned for
+with much lamentation, and that great sacrifices should be offered up in
+accordance with their religion. When these ceremonies were over, the
+oldest people of the country discussed the life and acts of the recently
+deceased king, considering whether he had done good to the country, and
+what battles he had gained over the country’s enemies. Having settled
+these questions, and others which we do not entirely understand, they
+decided whether the deceased king had been so fortunate as to merit
+praise and fame, and to deserve that his memory should for ever be
+preserved. They then called for the great <i>quipos-camayos</i><a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> who
+preserve the records, and understand how to give an account of the
+events that occur in the kingdom. Next they communicated with those who
+were most expert, and who were selected for their skill in rhetoric and
+the use of words. These knew how to narrate the events in regular order,
+like ballad singers and romance writers. These compose the songs, so
+that they shall be heard by all at marriage ceremonies and other
+festivities. Thus they were instructed what to say concerning the
+deceased lord, and, if they treated of wars, they sang, in proper order,
+of the many battles he had fought in different parts of the empire. And<span class="pagenum"><a name="page_029" id="page_029"></a>{29}</span>
+for other events, there were songs and romances to celebrate them on
+suitable occasions, so that the people might be animated by the recital
+of what had passed in other times.</p>
+
+<p>Those Indians who, by order of the kings, had learnt the romances, were
+honoured and favoured, and great care was taken to teach their sons and
+other men in their provinces who were most able and intelligent. By this
+plan, from the mouths of one generation the succeeding one was taught,
+and they can relate what took place 500 years ago, as if only ten years
+had passed.</p>
+
+<p>This was the order that was taken to prevent the great events of the
+empire from passing into oblivion. When a king died, if he had been
+valiant and a good ruler, without having lost any province inherited
+from his father, nor been guilty of mean or paltry actions, it was
+permitted and ordained that songs in his honour should be composed, in
+which he should be praised in such wise as that all the people should be
+astonished to hear of deeds so mighty. These songs were not to be
+recited always and in all places; but only on occasions when there was a
+great and solemn assembly of people from all parts of the empire, or
+when the principal lords met together before the king on special
+occasions, or when they held their <i>taquis</i>,<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> or drinking bouts.
+Then, those who knew the romances, standing before the Inca, sang, with
+loud voices, of the mighty deeds of his ancestors. If any of his
+predecessors had been negligent, cowardly, or vicious, or preferred
+pleasure to the labour of extending the bounds of the empire, it was
+ordered that such a king should receive little or no mention. If the
+name was preserved, it was merely to complete the line of succession. On
+other points there was silence concerning him, and the good and valiant
+alone were kept in memory.<span class="pagenum"><a name="page_030" id="page_030"></a>{30}</span></p>
+
+<p>The memory of those who were great and good was so venerated that the
+successor of such an one sought no inheritance from him, but he
+succeeded to the empire alone. It was the law that the riches and the
+royal insignia of one who had been King of Cuzco should never pass to
+another, and should never be forgotten. With this end, a figure was made
+in the resemblance of the deceased king, which was called by his
+name.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> These figures used to be placed in the square of Cuzco on
+festivals, and round each figure stood the women and servants of the
+dead king, with his food and drink. For the Devil was accustomed to
+speak out of these figures. And each figure had its orators, who pleased
+the multitude with pleasant speeches. All the treasure which the
+deceased lord possessed was left in the care of his servants and
+confidential attendants, who brought it out at the festivals, with great
+ceremony. Besides this, the servants and attendants had their
+<i>chacaras</i>, which is their name for fields where they cultivate maize
+and other crops, and with these the women and family of the deceased
+lord were maintained, although he was dead and gone. No doubt this
+custom explains the fact that, in this empire, there was such vast
+treasure as we here beheld with our eyes. The Spanish conquerors heard
+that when, in discovering the provinces of the kingdom, they entered
+Cuzco, the figures of the deceased kings were there. This appears to
+have been true, for when Manco Inca Yupanqui, son of Huayna Capac,
+desired to assume the fringe, these figures were publicly brought out
+into the square of Cuzco, in the sight of all the Spaniards and Indians
+who were present on that occasion.</p>
+
+<p>It is true that the Spaniards got possession of a great part of the
+treasure; but the remainder is concealed in such wise as that few or
+perhaps none know where it is. Of the figures<span class="pagenum"><a name="page_031" id="page_031"></a>{31}</span> and of their other
+wonderful things, there is now no memory except what is preserved in
+their songs.<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a></p>
+
+<p><span class="pagenum"><a name="page_032" id="page_032"></a>{32}</span></p>
+
+<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2>
+
+<p class="hhead"><i>How they had chroniclers to record their deeds, and of the <span class="smcap">QUIPOS</span>, what
+they were, and what we see of them.</i></p>
+
+<p class="nind">W<small>HAT</small> I have written respecting the placing of the images in the square
+was done by order of the Incas, and some of the most learned of the
+people were chosen to make known the lives of those lords in songs, and
+the events of their reigns, with the object I have already described.
+And it is also to be noted that besides this, it was the custom among
+them, and a law much kept and observed, for each king, during his reign
+to select three or four old men, known for their intelligence and
+ability, who were instructed to retain in their memory all the events
+that happened in the provinces, whether they were prosperous, or whether
+they were the reverse, and to compose songs to be handed down, so that
+the history of the reign might be had in remembrance in after times. But
+these songs could not be recited or made public, except in the presence
+of the lord, and those who were charged with this duty, during the reign
+of the king, were not allowed to say anything which referred to him. But
+after his death they spoke to his successor in the empire, almost in
+these very words: “Oh! great and powerful Inca, the Sun, the Moon, the
+earth, the hills and the trees, the stones, and thine ancestors, may
+they all preserve thee from misfortune and make thee prosperous, happy,
+and successful over all that are born! Know that the events which
+occurred in the days of thy fathers are these.” Then, in the narration,
+they stood in great humility, with eyes cast on the ground and hands
+lowered. They could well do this, for there were among them some men
+with very good memories, sound judgments, and subtle genius, and full of
+reasoning power, as we can bear witness, who have heard them even in
+these our days.</p>
+
+<p>As soon as the king understood what was related to him,<span class="pagenum"><a name="page_033" id="page_033"></a>{33}</span> he caused other
+aged men to be called, and charged them with the duty of learning the
+songs which were handed down from memory, and to prepare others touching
+the events which might occur in his own reign. The expenditure and the
+account of contributions from the provinces were recorded in the
+<i>quipus</i>, that it might be known how much was paid in the former reign,
+and also during that of the new lord. No one was allowed to treat of
+historical events, except only on days of great rejoicing, or on days of
+mourning and sadness for the death of some brother or child of the king.
+If the histories were recited on other occasions, those who did so were
+severely punished.</p>
+
+<p>They had another method of knowing and understanding what had been
+received from the contributions in the provinces, what provisions were
+stored on the routes that the king would take with his army or when he
+was visiting the provinces, how much was in each place of deposit, how
+much was delivered out. And this method exceeded in artifice the
+<i>carastes</i> used by the Mexicans for their calculations.<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> The system
+of the Peruvians was by <i>quipus</i>. These were long ropes made of knotted
+cords, and those who were accountants and understood the arrangement of
+these knots, could, by their means, give an account of the expenditure,
+and of other things during a long course of years. On these knots they
+counted from one to ten, and from ten to a hundred, and from a hundred
+to a thousand. On one of the ropes are the units, on another the tens,
+and so on. Each ruler of a province was provided with accountants who
+were called <i>quipucamayos</i>, and by these knots they kept account of what
+tribute was to be paid in the district, with respect to silver, gold,
+cloth, flocks, down to fire-wood and other minute details. By the same
+<i>quipus</i> they could report to those who were commissioned to take the
+account at the end of a year, or of ten or<span class="pagenum"><a name="page_034" id="page_034"></a>{34}</span> twenty years, with such
+accuracy that so much as a pair of <i>alpargatas</i><a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> would not be
+missing.</p>
+
+<p>I was incredulous respecting this system of counting, and although I
+heard it described, I held the greater part of the story to be fabulous.
+But when I was at Marcavillca, in the province of Xauxa, I asked the
+lord Guacarapora to explain it in such a way as that my mind might be
+satisfied, and that I might be assured that it was true and accurate. He
+ordered his servants to bring the <i>quipus</i>, and as this lord was a
+native, and a man of good understanding, he proceeded to make the thing
+clear to me. He told me to observe that all that he, for his part, had
+delivered to the Spaniards from the time that the Governor Don Francisco
+Pizarro arrived in the valley, was duly noted down without any fault or
+omission. Thus I saw the accounts for the gold, the silver, the clothes,
+the corn, sheep, and other things; so that in truth I was quite
+astonished.</p>
+
+<p>There is another thing that should be known, for I take it to be very
+certain. The long wars, cruelties, robberies, and tyrannical treatment
+which these people have suffered from the Spaniards would have led to
+their complete destruction, if it had not been for the excellent order
+and concert of their regulations. But they, having been trained in the
+intelligent system of accounts which was established by their wise
+princes, made an agreement among themselves that if an army of Spaniards
+passed through any of the provinces, and did such damage as would be
+caused by the destruction of growing crops, sacking of houses, and other
+mischief of still worse kinds, all the accountants should make the best
+provision possible in the districts through which our people passed, in
+order that all might not be devastated. So it was arranged, and as soon
+as the Spaniards were gone, the chiefs assembled, the <i>quipus</i> were
+examined and checked, and if one province had lost more than another,
+that which had suffered less<span class="pagenum"><a name="page_035" id="page_035"></a>{35}</span> made up the difference: so that the burden
+was shared equally by all.</p>
+
+<p>To this day these accounts are kept in each valley, and there are always
+as many accountants as there are lords, and every four months the
+accounts are made up and balanced. Through their former orderly
+government they have been able to endure such great oppression, and if
+God should be served by all ending with the good treatment that the
+people now receive, and with the decent order and justice that has been
+introduced, this kingdom might again be, to some extent, what it once
+was. But I believe that such a result will come tardily or never.</p>
+
+<p>It is true that I have seen towns, and towns of considerable size, and
+after Christian Spaniards have passed through but one single time, they
+are left in such a state as to appear as if a fire had consumed them.
+And where the people were not so well trained, they did not help each
+other, and afterwards perished from pestilence and famine. For among
+some of them there is little charity, and each one is lord of his house
+and does not wish to take account of others. But this systematic order
+in Peru was due to the lords who commanded, and knew how to arrange all
+things as we see in those matters which have been described. And with
+this I will pass onwards.<span class="pagenum"><a name="page_036" id="page_036"></a>{36}</span></p>
+
+<h2><a name="CHAPTER_XIII" id="CHAPTER_XIII"></a>CHAPTER XIII.</h2>
+
+<p class="hhead"><i>How the Lords of Peru were beloved on the one hand, and feared on the
+other, by all their subjects; and how no one, even a great lord of very
+ancient lineage, could come into the presence, except with a burden, in
+token of great obedience.</i></p>
+
+<p class="nind">I<small>T</small> should be well understood that great prudence was needed to enable
+these kings to govern such large provinces, extending over so vast a
+region, parts of it rugged and covered with forests, parts mountainous,
+with snowy peaks and ridges, parts consisting of deserts of sand, dry
+and without trees or water. These regions were inhabited by many
+different nations, with varying languages, laws, and religions, and the
+kings had to maintain tranquillity and to rule so that all should live
+in peace and in friendship towards their lord. Although the city of
+Cuzco was the head of the empire, as we have remarked in many places,
+yet at certain points, as we shall also explain, the king stationed his
+delegates and governors, who were the most learned, the ablest, and the
+bravest men that could be found, and none was so youthful that he was
+not already in the last third part of his age. As they were faithful and
+none betrayed their trusts, and as they had the <i>mitimaes</i><a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a> on their
+side, none of the natives, though they might be more powerful, attempted
+to rise in rebellion; or if such a thing ever did take place, the town
+where the revolt broke out was punished, and the ringleaders were sent
+prisoners to Cuzco.</p>
+
+<p>Thus the kings were so feared that, when they travelled over the
+provinces, and permitted a piece of the cloth to be raised which hung
+round their litter, so as to allow their vassals to behold them, there
+was such an outcry that the<span class="pagenum"><a name="page_037" id="page_037"></a>{37}</span> birds fell from the upper air where they
+were flying, insomuch that they could be caught in men’s hands. All men
+so feared the king, that they did not dare to speak evil even of his
+shadow. And this was not all. If any of the king’s captains or servants
+went forth to visit a distant part of the empire on some business, the
+people came out on the road with presents to receive them, not daring,
+even if one came alone, to omit to comply with all his commands.</p>
+
+<p>So great was the veneration that the people felt for their princes,
+throughout this vast region, that every district was as well regulated
+and governed as if the lord was actually present to chastise those who
+acted contrary to his rules. This fear arose from the known valour of
+the lords and their strict justice. It was felt to be certain that those
+who did evil would receive punishment without fail, and that neither
+prayers nor bribes would avert it. At the same time, the Incas always
+did good to those who were under their sway, and would not allow them to
+be ill-treated, nor that too much tribute should be exacted from them.
+Many who dwelt in a sterile country where they and their ancestors had
+lived with difficulty, found that through the orders of the Ynca their
+lands were made fertile and abundant, the things being supplied which
+before were wanting. In other districts, where there was scarcity of
+clothing, owing to the people having no flocks, orders were given that
+cloth should be abundantly provided. In short, it will be understood
+that as these lords knew how to enforce service and the payment of
+tribute, so they provided for the maintenance of the people, and took
+care that they should want for nothing. Through these good works, and
+because the lord always gave women and rich gifts to his principal
+vassals, he gained so much on their affections that he was most fondly
+loved. I remember having seen old Indians with my own eyes, when I was
+in sight of Cuzco, who gazed at the city and raised a great shout,
+followed by tears of sorrow at the contemplation of<span class="pagenum"><a name="page_038" id="page_038"></a>{38}</span> the present state
+of things, and the thought of what was passed, when for so many years
+they had lords in that city, of their own people, who knew how to
+receive their service and friendship after another fashion than that of
+the Spaniards.</p>
+
+<p>It was a custom and inviolable law among these lords of Cuzco, for their
+grandeur and in recognition of the royal dignity, that when the king was
+in his palace, or travelling, either with his army or without it, no
+one, even if he should be the greatest and most powerful among the lords
+of the empire, could speak to him or enter into his presence without
+first removing his shoes, which they call <i>oxotas</i>,<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> and placing on
+his shoulders a burden, with which to appear in the presence of the
+lord. In the presence, no account was taken whether a man was great or
+humble; but only that he should understand the recognition he was bound
+to show to his lord. Having entered, he turned his back in the presence
+of the lord, having first made the reverence, which they call
+<i>mocha</i>;<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a> and then he said what he had to say, or heard the command
+he was to receive. This done, if he remained some days at court, or was
+a person of importance, he did not again enter the presence with a load.
+For it was always those who arrived first from the provinces, by
+invitation or on other duty, who performed this ceremony on entering the
+presence of the lord.<span class="pagenum"><a name="page_039" id="page_039"></a>{39}</span></p>
+
+<h2><a name="CHAPTER_XIV" id="CHAPTER_XIV"></a>CHAPTER XIV.</h2>
+
+<p class="hhead"><i>How the riches possessed by the Kings were very great, and how the sons
+of the lord were ordered always to be in attendance at court.</i></p>
+
+<p class="nind">T<small>HE</small> great wealth that we have seen in these parts enables us to believe
+what is said of the riches possessed by the Incas. For I believe what I
+have already affirmed several times, that there is no other country in
+the world so rich in metals. Every day they are discovering great veins
+both of gold and silver. They also collected gold in the rivers in many
+parts of the provinces, and obtained silver from the mountains, and all
+was for one king. So that he must have possessed very great riches. I am
+not, therefore, astonished at these things, nor even if the whole city
+of Cuzco and its temples had been built of pure gold. That which brings
+necessity upon princes, and prevents them from accumulating riches, is
+war. We have a clear example of this in the expenditure of the Emperor
+from the year in which he was crowned to the present time. For, having
+received more silver and gold than the Kings of Spain ever had, from the
+king Don Rodrigo to himself, none of them were in such necessity as His
+Majesty. Yet if he had no wars, and his residence was in Spain, in
+truth, what with his dues and with the treasure from the Indies, all
+Spain would be as full of riches as Peru was in the time of its kings.</p>
+
+<p>I make the comparison because all the treasure of the Incas was expended
+in no other thing than in personal array and ornaments for the temples,
+and for the service of the houses and lodgings. In war time the
+provinces supplied all the men, arms, and provisions that were
+necessary; and if they gave some payment of gold to some one of the
+<i>mitimaes</i> during war, it was little more than had been extracted from<span class="pagenum"><a name="page_040" id="page_040"></a>{40}</span>
+the mines in one day. As the gold and silver was highly valued and much
+esteemed by them, they ordered it to be procured in great quantity, from
+many parts of the empire, in the manner and with the order that I will
+explain presently.</p>
+
+<p>Such vast sums were collected because the son was obliged to leave all
+the wealth of the father with his image as a memorial, which had been
+amassed during many years. For all the service of the king’s house,
+including the vases for his use and the kitchen utensils, were of gold
+and silver. These treasures were not collected in one place, but were
+scattered, especially at the chief places in the provinces, where there
+were many workers in silver who made these things for the king’s
+service. In the palaces and royal lodgings there were plates and sheets
+of these metals, and the royal clothes were enriched with silver work,
+torquoises, emeralds, and other stones of great value. For the women
+they had still greater riches to ornament their persons and for their
+service; and their litters were encrusted with gold and silver. Besides
+this, there were vast quantities of gold in ingots, and of silver;
+besides many <i>taquiras</i>,<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> or beads, some very small, and other
+ornaments for their <i>taquis</i><a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> and drinking-bouts. For their
+sacrifices they also had great store of treasure. As they also had the
+foolish practice of burying treasure with the dead, it is incredible the
+quantity that was interred at the obsequies of a great king. In short,
+the drums and musical instruments and arms for royal use were of the
+precious metals. Moreover, to add to the grandeur of their capital, a
+law was made that neither gold nor silver that once entered Cuzco should
+ever leave it again, on pain of death to be inflicted on the
+transgressor. Owing to this law, the quantity that entered being great,
+while none went out, there was such store that if when the Spaniards
+entered they had not committed other tricks,<span class="pagenum"><a name="page_041" id="page_041"></a>{41}</span> and had not so soon
+executed their cruelty in putting Atahuallpa to death, I know not how
+many great ships would have been required to bring such treasure to
+Spain as is now lost in the bowels of the earth, and will remain so,
+because those who buried it are now dead.</p>
+
+<p>As these Incas required so much, they ordered further that some sons of
+the lords of the provinces throughout the empire should reside at court
+all the year round, that they might understand the ceremonials and
+behold the great majesty of the sovereign, and they were assured that,
+as they obeyed and served, so they would inherit their lordships and
+<i>curaca</i>-ships;<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> and when those of one province departed, those of
+another arrived. Thus the court was always well attended, for besides
+these, it was never without many knights of the <i>Orejones</i> and aged
+councillors, with whom to consult touching what had to be provided and
+ordained.<span class="pagenum"><a name="page_042" id="page_042"></a>{42}</span></p>
+
+<h2><a name="CHAPTER_XV" id="CHAPTER_XV"></a>CHAPTER XV.</h2>
+
+<p class="hhead"><i>How they built the edifices for the Lords, and the royal road along
+which to travel over the kingdom.</i></p>
+
+<p class="nind">O<small>NE</small> of the things which I admired most, in contemplating and noting down
+the affairs of this kingdom, was to think how and in what manner they
+can have made such grand and admirable roads as we now see, and what a
+number of men would suffice for their construction, and with what tools
+and instruments they can have levelled the mountains and broken through
+the rocks to make them so broad and good as they are. For it seems to me
+that if the Emperor should desire to give orders for another royal road
+to be made, like that which goes from Quito to Cuzco, or the other from
+Cuzco to go to Chile, with all his power I believe that he could not get
+it done; nor could any force of men achieve such results unless there
+was also the perfect order by means of which the commands of the Incas
+were carried into execution. For if the road to be made was fifty
+leagues long, or one hundred or two hundred, and though the ground was
+of the most rugged character, it would be done with diligent care. But
+their roads were much longer, some of them extending for over one
+thousand one hundred leagues along such dizzy and frightful abysses
+that, looking down, the sight failed one. In some places, to secure the
+regular width, it was necessary to hew a path out of the living rock;
+all which was done with fire and their picks. In other places the
+ascents were so steep and high that steps had to be cut from below to
+enable the ascent to be made, with wider spaces at intervals for
+resting-places. In other parts there were great heaps of snow, which
+were more to be feared, and not at one spot only, but often recurring.
+Where these snows obstructed the way, and where there were forests of
+trees and loose clods of earth, the road was levelled and paved with
+stones when necessary.<span class="pagenum"><a name="page_043" id="page_043"></a>{43}</span></p>
+
+<p>Those who read this book, and have been in Peru, will remember the road
+which goes from Lima to Xauxa by the rugged mountains of Huarochiri and
+the snowy heights of Pariacaca, and will understand if they have heard
+or seen more than I write. Besides this, they will remember the path
+which descends to the river Apurimac, and how the road passes along the
+mountains of Paltas, Caxas, and Ayancas, and other parts of this kingdom
+where it is fifteen feet wide, a little more or less; and in time of the
+kings it was kept clean, so that there was neither a loose stone nor a
+growing weed on it, for it was always kept in good order. In the
+inhabited parts, near the towns, there were great palaces and lodgings
+for the soldiers. In the snowy wildernesses and plains, shelter-houses
+were built, where travellers could take refuge from the cold and rain.
+In many places, as in the Collao and other parts, there were
+distance-marks like the heaps in Europe which indicate boundaries,
+except that those in Peru are larger and better made. They called them
+<i>topos</i>,<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> and the distance between them is a Castillian league and a
+half.</p>
+
+<p>The manner of making these roads and their grandeur being understood, I
+will explain the ease with which they were constructed by the natives,
+without increasing the death-rate, or causing excessive labour. When any
+king determined to have any of these famous roads made, much preparation
+was not necessary, but it was merely needful that the king should give
+the order. For then the overseers went over the ground to make a trace,
+and the Indians received instructions to construct the road from among
+the inhabitants who were on either side. One province completed the
+section within its<span class="pagenum"><a name="page_044" id="page_044"></a>{44}</span> limits, and when it reached the boundary it was
+presently taken up by the next: and if it was urgent, they all worked at
+one time. When they reached the uninhabited parts, the Indians of the
+nearest inhabited districts brought provisions and tools, in such wise
+that, with much rejoicing and little fatigue, it was finished. For there
+was no apprehension, and the Yncas or their servants interfered in
+nothing.</p>
+
+<p>They also made great paved causeways of excellent construction, such as
+that which passes by the valley of Xaquixaguana, leading from the city
+of Cuzco to Muhina. There were many of these royal roads, both in the
+mountains and along the coast. Among them all there are four which are
+considered most important. They are those starting from the central
+square of the city of Cuzco, as from a cross-road, to the provinces of
+the kingdom, as I have mentioned in the First Part of this Chronicle,
+where I treat of the founding of Cuzco.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> The lords were so
+respected, that when they travelled on these roads, the attendant guards
+went by one, and rest of the retinue by another. Their grandeur was so
+considered that, one being dead, the son, on occasion of a long journey,
+caused a road to be made for himself, larger and wider than that of his
+predecessor. This was when such a king set out on some conquest, or to
+achieve something worthy of memory, that it might be said that the road
+prepared for him was larger than any made before. This is clearly the
+case, for I have seen three or four roads near Vilcas, and I even lost
+my way on one, believing that I was on the one which is now in use.
+These roads are called, one the road of the Ynca Yupanqui, another that
+of Tupac Ynca; and that which is now used, and always will be hereafter,
+is that of Huayna Ccapac, reaching to the river Ancasmayu in the north,
+and to the south far beyond what we now call Chile; so long, indeed,
+that from one end to the other the distance is over one thousand two
+hundred leagues.<span class="pagenum"><a name="page_045" id="page_045"></a>{45}</span></p>
+
+<h2><a name="CHAPTER_XVI" id="CHAPTER_XVI"></a>CHAPTER XVI.</h2>
+
+<p class="hhead"><i>How and in what manner they made the royal hunts for the Lords of
+Peru.</i></p>
+
+<p class="nind">I<small>N</small> the First Part<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> I related how, in this kingdom of Peru, there was
+a very great quantity of flocks, both wild and tame, of <i>urcos</i><a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a>
+sheep, <i>pacos</i>, <i>vicuñas</i>, and <i>llamas</i>, and excellent pastures in all
+parts, so that they could be well maintained. Although they were so
+numerous, it was forbidden by the kings, on pain of severe punishment,
+to kill females, and if the rule was broken, punishment followed, so
+that they were never eaten. They multiplied so that the number when the
+Spaniards arrived in the country is incredible. The principal reason for
+this order was to ensure the growth of sufficient wool to make clothing;
+for in many parts, if the flocks were wanting, I certainly do not know
+how the people could preserve themselves against the cold, if they had
+not any wool wherewith to make clothes. But by this arrangement there
+were many store-houses in all parts, where they kept the clothing, as
+well for the soldiers as for the rest of the people, and most of this
+cloth was made of the wool of guanacos and vicuñas.</p>
+
+<p>When the lord desired to enjoy a royal hunt, it is noteworthy how many
+animals were taken and killed; as many as thirty thousand head. Tents
+were pitched in a position selected by the lord, on such occasions as he
+was pleased to amuse himself with the chase. For, on the high parts of
+the mountains, in whatever place was chosen, there were sure to be
+flocks in such quantities as we have stated. Having assembled fifty
+thousand or sixty thousand people, they surrounded the plains and broken
+ground in such sort that they gradually approached each other, at the
+same time descending<span class="pagenum"><a name="page_046" id="page_046"></a>{46}</span> from the steeper heights to the more level plains,
+and making the country resound with the noise of their voices. Gradually
+they approached each other, until they formed a ring with hands joined,
+and in the enclosed space bounded by their bodies the flocks were
+detained and secured. The lord was so placed as to witness the
+slaughter. Then certain Indians entered the enclosure armed with
+<i>ayllos</i>,<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> which are used to secure the legs, and others with sticks
+and clubs, and began to seize and kill. Among the great quantity of
+captured animals there were many guanacos, which are rather larger than
+small donkeys, with long necks like camels. They tried to escape by
+spitting into the faces of the men and rushing about with great leaps.
+They say that it was a marvellous thing to hear the noise made by the
+Indians in catching them, and to see the efforts made by the animals to
+escape in all directions. If the king wished to kill any of the chase
+without entering into the tumult, it was arranged in any way he pleased.</p>
+
+<p>Many days were passed in these hunts, and a multitude of animals was
+killed. Then the overseers ordered the wool to be taken to the
+store-houses, and to the temples of the Sun, where the <i>mamaconas</i> were
+expert in making very fine cloth for the lords, the fineness being such
+that it appeared to be of silk, and of various colors. The flesh of the
+slaughtered animals was eaten by those who were present with the king,
+and some of it was dried in the sun,<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> to be kept in the storehouses,
+as provisions for soldiers on the march. All these animals, it must be
+understood, were in wild flocks and not domesticated. They also took
+many deer and <i>biscachas</i>,<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> as well as foxes, and some bears and
+small lions.<span class="pagenum"><a name="page_047" id="page_047"></a>{47}</span></p>
+
+<h2><a name="CHAPTER_XVII" id="CHAPTER_XVII"></a>CHAPTER XVII.</h2>
+
+<p class="hhead"><i>Which treats of the order maintained by the Incas, and how in many
+places they made the waste places fertile, by the arrangements they made
+for that purpose.</i></p>
+
+<p class="nind">O<small>NE</small> of the things for which one feels envious of these lords is their
+knowledge of the way to conquer the wild lands and to bring them, by
+good management, into the condition in which they were found by the
+Spaniards when they discovered this new kingdom. I often remember, when
+in some wild and barren province outside these kingdoms, hearing the
+Spaniards themselves say, “I am certain that if the Incas had been here
+the state of things would be different.” So that the advantage they were
+to us was well known. For under their rule the people lived and
+multiplied, and barren lands were made fertile and abundant, in such
+manner and by such admirable means as I will describe.</p>
+
+<p>They always arranged matters, in the commencement of their negotiations,
+so that things should be pleasantly and not harshly ordered. Afterwards,
+some Incas inflicted severe punishments in many parts; but formerly, it
+is asserted on all sides, that they induced people to submit by great
+benevolence and friendliness. They marched from Cuzco with their army
+and warlike materials, until they were near the region they intended to
+conquer. Then they collected very complete information touching the
+power of the enemy, and whence help was likely to reach them, and by
+what road. This being known, the most effective steps were taken to
+prevent the succour from arriving, either by large bribes given to the
+allies, or by forcible resistance. At the same time forts were ordered
+to be constructed on heights or ridges, consisting of circles with high
+walls, one inside the other and each with a door. Thus if the outer one
+was lost, the defenders could<span class="pagenum"><a name="page_048" id="page_048"></a>{48}</span> retire into the next, and the next, until
+refuge was taken in the highest. They sent chosen men to examine the
+land, to see the roads, and learn by what means they were defended, as
+well as the places whence the enemy received supplies. When the road
+that should be taken and the necessary measures were decided upon, the
+Inca sent special messengers to the enemy to say that he desired to have
+them as allies and relations, so that, with joyful hearts and willing
+minds they ought to come forth to receive him in their province, and
+give him obedience as in the other provinces; and that they might do
+this of their own accord he sent presents to the native chiefs.</p>
+
+<p>By this wise policy he entered into the possession of many lands without
+war. In that case, he gave orders to his soldiers that they should do no
+harm or injury, nor commit any robbery or act of violence; and if there
+were not sufficient provisions in the province, he ordered that it
+should be sent from other parts. For he desired that his sway should not
+appear heavy to those who had newly come under it, so as to know and
+hate him at the same time. If any newly conquered province had no
+flocks, he ordered that so many thousand heads should be sent there, to
+be well looked after, so as to multiply and supply wool to clothe the
+people; and none were to be killed for eating until the lapse of a
+certain number of years. If, on the other hand, they had flocks, but
+needed some other thing, a similar course was pursued to supply the
+want. If the people lived in caves or thickets, they were led, by kind
+words, to build houses and towns on the more level parts of the
+mountains; and when they were ignorant as regards the tilling of their
+land, they were instructed, and the method of making channels to
+irrigate their fields was taught to them.</p>
+
+<p>In all things the system was so well regulated that when one of the
+Incas entered into a new province by friendly agreement, in a very short
+time it looked like another place,<span class="pagenum"><a name="page_049" id="page_049"></a>{49}</span> the natives yielding obedience and
+consenting that the royal governors and <i>mitimaes</i><a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a> should remain
+with them. In many others, which were conquered by force of arms, the
+order was that little harm should be done to the property and houses of
+the vanquished; for the lord said, “These will soon be our people, as
+much as the others.” For this reason the war was made with as little
+injury as possible, although great battles were often fought, where the
+inhabitants desired to retain their ancient liberty and their religion
+and customs, and not to adopt new ways. But during such wars the Incas
+always had the mastery, and when the enemies were vanquished, they were
+not destroyed; on the contrary, orders were given to release the
+captives and restore the spoils, and allow them to retain their estates.
+For the Inca desired to show them that they should not be so mad as to
+revolt against his royal person and reject his friendship; rather they
+should wish to be his friends, as were those in the other provinces. In
+saying this to them, he gave them beautiful women, pieces of rich cloth,
+and some gold.</p>
+
+<p>With these gifts and kind words, he secured the goodwill of all, in such
+sort that those who had fled into the wildernesses returned, without
+fear, to their houses, and all cast aside their weapons; while those who
+saw the Inca most frequently, looked upon themselves as most fortunate.</p>
+
+<p>All were ordered to worship the Sun as their god. Their own customs and
+religious usages were not prohibited, but they were enjoined to conform
+to the laws and customs that were in force at Cuzco, and all were
+required to use the general language of the empire.</p>
+
+<p>Having established a governor, with garrisons of soldiers, the army then
+advanced, and if the new provinces were large, it was presently ordered
+that a temple of the Sun should be built, and women collected for its
+service, and that a palace should be erected for the lord. Tribute was
+collected, care<span class="pagenum"><a name="page_050" id="page_050"></a>{50}</span> being taken that too much was not exacted, and that no
+injustice was done in anything; but that the new subjects were made
+acquainted with the imperial policy, with the art of building, of
+clothing themselves, and of living together in towns. And if they needed
+anything, care was taken to supply it, and to teach them how to sow and
+to cultivate their lands. So thoroughly was this policy carried into
+effect, that we know of many places where there were no flocks
+originally, but where there has been abundance since they were
+subjugated by the Incas; and others where formerly there was no maize,
+but where now they have large crops. In many provinces they went about
+like savages, badly clothed, and barefooted, until they came under the
+sway of the Incas; and from that time they have worn shirts and mantles,
+both men and women, so that they always hold the change in their
+memories. In the Collao, and in other parts, the lord gave orders that
+<i>mitimaes</i> should go to the mountains of the Andes<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> to sow maize and
+coca, fruits and edible roots, for each town the quantity that was
+required. These colonists, with their wives, always lived in the places
+where the crops were sown and harvested, and the produce was brought
+from those parts, so that the want of it was never felt. And no town,
+however small, was without these <i>mitimaes</i> in the valleys. Further on
+we shall treat of the lot of these <i>mitimaes</i>, and what they did, as
+well as how they fared.<span class="pagenum"><a name="page_051" id="page_051"></a>{51}</span></p>
+
+<h2><a name="CHAPTER_XVIII" id="CHAPTER_XVIII"></a>CHAPTER XVIII.</h2>
+
+<p class="hhead"><i>Which treats of the order they adopted in the payments of tribute by
+the provinces to the Kings, and of the system by which the tribute was
+regulated.</i></p>
+
+<p class="nind">A<small>S</small> in the last chapter I wrote of the method adopted by the Incas in
+their conquests, it will be well in this one to relate how they levied
+tribute from so many nations. It is a thing very well understood that
+there was no village, either in the mountains or in the valleys of the
+coast, which did not pay such tribute as was imposed by those who were
+in charge. It is said that when, in one province, the people represented
+that they had nothing wherewith to pay the tribute, the king ordered
+that each inhabitant should be obliged, every four months, to give a
+rather large cane full of live lice, which was a sign of the care taken
+by the Inca to make every subject contribute something. Thus we know
+that they paid their tribute of lice until such time as, having been
+supplied with flocks, they had been industrious enough to multiply them,
+and to make cloth wherewith to pay more suitable tribute in the time to
+come.</p>
+
+<p>The system which the Orejones of Cuzco and the other native lords of the
+land say that the Incas adopted in imposing tribute was as follows: He
+who reigned in Cuzco, sent some of his principal officers to visit the
+empire, one by each of the four royal roads of which I have already
+written.<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a> One was called Chincha Suyo, which included all the
+provinces as far as Quito, with all the valleys of Chincha towards the
+north. The second was Conde Suyo, which includes the provinces on the
+sea coast, and many in the mountains. The third was called Colla Suyo,
+including all the provinces to the south as far as Chile. The last road
+led to Ande Suyo,<span class="pagenum"><a name="page_052" id="page_052"></a>{52}</span> which included the lands covered with forests at the
+foot of mountains of the Andes.<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a></p>
+
+<p>So it was that when the lord desired to know what tribute would be due
+from all the provinces between Cuzco and Chile, along a road of such
+great length, as I have often explained, he ordered faithful persons
+whom he could trust, to go from village to village, examining the
+condition of the people and their capacity for payment. They also took
+note of the productiveness of the land, the quantity of flocks, the
+yield of metals, and of other things which they required and valued.
+Having performed this service with great diligence they returned to the
+lord to submit their reports. He then ordered a general assembly of the
+principal persons of the kingdom to meet. The lords of the provinces
+which had to pay the tribute being present, he addressed them lovingly,
+saying that as they received him as their sole lord and monarch of so
+many and such vast districts, they should take it in good part, without
+feeling it burdensome, to give the tribute that was due to the royal
+person, who would take care that it was moderate, and so light that they
+could easily pay it. Having been answered in conformity with his wishes,
+the lords of provinces returned to their homes, accompanied by certain
+Orejones who fixed the tribute. In some parts it was higher than is paid
+to the Spaniards at present. But, seeing that the system of the Incas
+was so perfect, the people did not feel the burden, rather increasing
+and multiplying in numbers and well being. On the other hand, the
+disorder introduced by the Spaniards, and their extreme covetousness,
+have caused the prosperity of the country to decrease in such sort that
+a great part of the population has disappeared. Their greed and avarice
+will destroy the remainder, unless the mercy of God should grant a
+remedy by causing the wars to cease. Those wars have certainly been
+permitted as a just scourge. The<span class="pagenum"><a name="page_053" id="page_053"></a>{53}</span> country can only be saved by the
+taxation being fixed by moderate rules, so that the Indians may enjoy
+liberty and be masters of their own persons and estates, without other
+duty than the payment by each village of what has been fixed by rule. I
+shall treat of this subject a little more fully further on.</p>
+
+<p>When the officers sent by the Incas made their inspection, they entered
+a province and ascertained, by means of the <i>quipus</i>, the number of men
+and women, of old and young. Then they took account of the mines of gold
+and silver, and, with so many thousand Indians at work, the quantity
+that should be extracted was fixed. An order was given that such
+quantity should be delivered to the overseers. As those who were
+employed to work at the extraction of silver could not attend to the
+cultivation of their fields, the Inca imposed the duty upon the
+neighbouring province to find labour for the sowing and reaping of the
+crops of the miners. If the mining province was large, its own
+inhabitants were able both to carry on the mining works and to cultivate
+the ground. In case one of the miners fell ill, it was arranged that he
+should return to his home, and that another should take his place. No
+one was employed in the mines who was not married, because the wives had
+to supply their food and liquor; besides which, arrangements were made
+to send sufficient provisions to the mines. In this manner, although men
+might be at the mines all their lives, they were not overworked.
+Besides, there was provision to rest for certain days in each month, for
+their festivals and for pleasure. But in fact the same Indians did not
+always remain at the mines; for there were periodical reliefs.</p>
+
+<p>The Incas so arranged the mining industry, that they extracted great
+abundance of gold and silver throughout the empire, and there must have
+been years when more than fifty thousand <i>arrobas</i> of silver and fifteen
+thousand of gold were produced. It was always used for the royal
+service. The metal was brought to the principal place of the province,<span class="pagenum"><a name="page_054" id="page_054"></a>{54}</span>
+and in the manner that the mines were worked in one district in the same
+way were they ordered in all the others throughout the empire. If there
+were provinces where no metal could be extracted as a tribute, the
+people paid taxes in smaller things, and in women and boys, who were
+taken from the villages without causing any discontent. For if a man had
+an only child it was not taken, but if he had three or four children,
+one was required in payment of his dues.</p>
+
+<p>Other provinces made their contributions in the form of so many thousand
+loads of maize, at each harvest. Others provided, on the same scale, a
+certain number of loads of dried <i>chuñus</i>,<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> in the same way as the
+maize, and others again paid in <i>quinua</i>,<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a> or other products. In
+other provinces the tribute consisted of so many cloth mantles, and in
+others of shirts, according to the number of inhabitants. Another form
+of tribute was the supply of so many thousand loads of lances, another
+of slings and <i>ayllos</i>, and all other kinds of weapons that they used.
+Other provinces were required to send so many thousand labourers to
+Cuzco, to be employed on the public edifices of the city and of the
+kings, with supplies of their needful provisions. Other provinces
+contributed cables to move the great stones, while others paid tribute
+in coca. The system was so arranged that all the provinces of Peru paid
+something to the Incas in tribute, from the smallest to the most
+important. Such perfect regularity was maintained that while the people
+did not fail to provide what was required, those who made the
+collections never took even a grain of maize too much. All the provision
+and warlike stores that were contributed, were served out to the
+soldiers, or supplied to the garrisons which were formed in different
+parts, for the defence of the empire.</p>
+
+<p>When there was no war, a large proportion was eaten and used by the
+poor; for when the kings were at Cuzco they<span class="pagenum"><a name="page_055" id="page_055"></a>{55}</span> were served by the
+<i>anaconas</i>,<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> which is the name for perpetual servants who sufficed
+to till the royal fields, and do service in the palaces. Besides which,
+there was always brought for the royal table, from the provinces, many
+lambs and birds, fish, maize, coca, edible roots, and all kinds of
+fruits.</p>
+
+<p>Such order was maintained in the tribute paid by the Indians that the
+Incas became very powerful, and never entered upon any war which did not
+extend their dominions.</p>
+
+<p>To understand how, and in what manner, the tributes were paid, and the
+other taxes were collected, it must be known that in each <i>huata</i>,<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a>
+which is the name for a year, certain Orejones were sent as judges, but
+only with powers to inspect the provinces, and give notice to the
+inhabitants that if any felt aggrieved he was to state his complaints,
+in order that the officer who had done him the injury might be punished.
+Having received the complaints, and also ascertained whether any tribute
+had not been paid, the judges returned to Cuzco;<span class="pagenum"><a name="page_056" id="page_056"></a>{56}</span> whence others set out
+with power to inflict punishment on those who were in fault. Besides
+this, it was the rule that, from time to time, the principal men of the
+provinces should be permitted to appear before the lord, and report upon
+the condition of the provinces, on their needs, and on the incidence of
+taxation. Their representations then received attention, the Lords Incas
+being certain that they did not lie, but spoke the truth; for any deceit
+was severely punished, and in that case the tribute was increased. The
+women contributed by the provinces were divided between the service of
+the kings, and that of the temples of the Sun.<span class="pagenum"><a name="page_057" id="page_057"></a>{57}</span></p>
+
+<h2><a name="CHAPTER_XIX" id="CHAPTER_XIX"></a>CHAPTER XIX.</h2>
+
+<p class="hhead"><i>How the Kings of Cuzco ordered that every year an account should be
+taken of all persons who died and were born throughout their dominions,
+also how all men worked, and how none could be poor by reason of the
+storehouses.</i></p>
+
+<p class="nind">T<small>HE</small> Orejones who gave me information at Cuzco concurred in saying that
+formerly, in the time of the Kings Incas, orders were given throughout
+all the towns and provinces of Peru, that the principal lords and their
+lieutenants should take note, each year, of the men and women who had
+died, and also of the births. For as well for the assessment of tribute,
+as for calculating the number of men that could be called upon to serve
+as soldiers, and for the defence of the villages, such information was
+needed. This was easily done, because each province, at the end of the
+year, was ordered to set down in the <i>quipus</i>, by means of the knots,
+all the men who had died in it during the year, as well as all who were
+born. In the beginning of the following year, the <i>quipus</i> were taken to
+Cuzco, where an account was made of the births and deaths throughout the
+empire. These returns were prepared with great care and accuracy, and
+without any fraud or deceit. When the returns had been made up, the lord
+and his officers knew what people were poor, the number of widows,
+whether they were able to pay tribute, how many men could be taken for
+soldiers, and many other facts which were considered, among these
+people, to be of great importance.</p>
+
+<p>As this empire was of such vast extent, a fact which I have frequently
+pointed out in many parts of this work, and as in each province there
+were a great number of storehouses for provisions and other necessaries
+for a campaign, and for the equipment of soldiers, if there was a war
+these great resources were used where the camps were formed, without<span class="pagenum"><a name="page_058" id="page_058"></a>{58}</span>
+touching the supplies of allies, or drawing upon the stores of different
+villages. If there was no war, all the great store of provisions was
+divided amongst the poor and the widows. The poor consisted of those who
+were too old to work, or who were maimed, lame, or infirm; but those who
+were well and able to work received nothing. Then the storehouses were
+again filled from the obligatory tributes; and if, by chance, there came
+a year of great sterility, the storehouses were, in like manner, ordered
+to be opened, and the necessary provisions were given out to the
+suffering provinces. But as soon as a year of plenty came, the
+deficiencies so caused were made up. Although the tributes given to the
+Incas did not serve for other purposes than the above, yet they were
+well expended, and the kingdom was well supplied and cared for.</p>
+
+<p>It was not permitted that any should be idle, or should profit by the
+labour of others, all being commanded to work. Each lord, on certain
+days, went to his farm, took the plough in his hand and made a furrow,
+besides working at other things. Even the Incas themselves did so, to
+give a good example to others; for they intended it to be understood
+that there must not be any one so rich that, on account of his riches,
+he could affront the poor: and by this system, there was no one in the
+whole land, being in good health, who did not work. The infirm were fed
+and clothed from the storehouses. No rich man was allowed to wear more
+ornaments than the poor, nor to make any difference in his dress, except
+the lords and the <i>Curacas</i>. These, as well as the Orejones, to maintain
+their dignity, could use great freedom in this respect, and they were
+made much of, among all the nations.<span class="pagenum"><a name="page_059" id="page_059"></a>{59}</span></p>
+
+<h2><a name="CHAPTER_XX" id="CHAPTER_XX"></a>CHAPTER XX.</h2>
+
+<p class="hhead"><i>How Governors were appointed to the provinces, and of the manner in
+which the Kings visited their dominions, and how they bore, for their
+arms, certain waving serpents with sticks.</i></p>
+
+<p class="nind">I<small>T</small> is well known that the lords of this kingdom had their lieutenants or
+representatives in the principal places, in the time of their sovereign
+power; such as Vilcas,<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> Xauxa,<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> Bombon,<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a> Caxamalca,<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a>
+Guancabamba,<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> Tomebamba,<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> Latacunga,<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> Quito, Coranqui,<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a>
+and on the other side of Cuzco towards the south, in Hatuncana,
+Hatuncolla,<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> Ayavire,<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> Chuquiabo,<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a> Chucuito,<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a>
+Paria,<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a> and others as far as Chile.</p>
+
+<p>In these places there were larger houses and more resources than in many
+of the other towns of this great empire, so that they were the central
+positions or capitals of the provinces; for the tribute was brought into
+these centres from certain distant places at so many leagues distance to
+one, and at<span class="pagenum"><a name="page_060" id="page_060"></a>{60}</span> so many to another. The rules were so clear that every
+village knew to which centre it had to send its tribute. In all these
+capitals the kings had temples of the Sun, and houses with great store
+of plate, with people whose only duty it was to work at making rich
+pieces of gold and great vases of silver. There were also many soldiers
+as a garrison, and also a principal agent or lieutenant who was over
+all, and to whom an account had to be rendered of all that came in,
+while he was expected to keep the account of all expenditure. These
+governors were not allowed to interfere in the administration of any
+neighbouring province; but within his own jurisdiction, if there was any
+disturbance or uproar, he had the power of inflicting punishment, much
+more if there was any treasonable movement or rebellion of one denying
+allegiance to the king. For it is certain that full powers were
+entrusted to these governors.<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a></p>
+
+<p>If the Incas did not make these appointments and establish colonists,
+the natives would often rise and assume the royal power for one of
+themselves. But with so many soldiers, and such resources, it was not
+easy to set any treason or insurrection on foot. For the governors had
+the full confidence of their sovereign and all were Orejones, generally
+with <i>chacaras</i> or estates in the Cuzco district, with their houses and
+families. If one proved to be incompetent as a ruler with an important
+charge, another was presently appointed in his place.</p>
+
+<p>If the governors, at certain times, came to Cuzco on private business or
+to consult with the king, they left lieutenants in their place, not men
+selected by favour, but those who knew their duties and would perform
+them with greatest fidelity, and with most care for the service of the
+Incas. If one of the<span class="pagenum"><a name="page_061" id="page_061"></a>{61}</span> governors or lieutenants died at his post, the
+natives quickly sent a report of the cause of the death, with proofs, to
+the lord; and even the bodies of the dead were sent by the post road
+when it was considered desirable.</p>
+
+<p>The tribute which was paid to the central station by the natives, as
+well gold and silver as weapons, clothes and all other things, was
+delivered to the <i>camayos</i> who had charge of the <i>quipos</i>, that an
+account might be taken. These officers kept the records with reference
+to the issue of stores to the armies, or to others, respecting whom they
+might receive orders, or to be sent to Cuzco. When overseers came from
+the city of Cuzco to examine the accounts, or the officers went there to
+submit their <i>quipus</i> for inspection, it was necessary that there should
+be no mistake, but that the accounts should be balanced. And few years
+were allowed to pass without these examinations of the accounts being
+made.</p>
+
+<p>These governors had full authority to assemble soldiers and organize an
+army if any disturbance or rising should make it necessary to meet a
+sudden emergency, either to put down an insurrection or to oppose an
+invasion. The governors were honoured and favored by the lords, and many
+of them continued in perpetual command in the provinces when the
+Spaniards came. I know some of them who are now in office, and the sons
+of others who have inherited their posts.</p>
+
+<p>When the Incas visited the provinces of their empire in time of peace,
+they travelled in great majesty, seated in rich litters fitted with
+loose poles of excellent wood, long and enriched with gold and silver
+work. Over the litter there were two high arches of gold set with
+precious stones, and long mantles fell round all sides of the litter so
+as to cover it completely. If the inmate did not wish to be seen, the
+mantles remained down, but they were raised when he got in or came out.
+In order that he might see the road, and have fresh air, holes were made
+in the curtains. Over all parts of these mantles or curtains there was
+rich ornamentation. On<span class="pagenum"><a name="page_062" id="page_062"></a>{62}</span> some were embroidered the sun and the moon, on
+others great curving serpents, and what appeared to be sticks passing
+across them. These were borne as insignia or arms. The litters were
+raised on the shoulders of the greatest and most important lords of the
+kingdom, and he who was employed most frequently on this duty, was held
+to be most honoured and in highest favour.</p>
+
+<p>Round the litter marched the king’s guard with the archers and
+halberdiers, and in front went five thousand slingers, while in rear
+there were lancers with their captains. On the flanks of the road, and
+on the road itself, there were faithful runners who kept a lookout and
+announced the approach of the lord. So many people came out to see him
+pass, that the hill sides were covered, and they all blessed their
+sovereign, raising a great cry and shouting their accustomed saying,
+which was:—“<i>Ancha hatun apu intip churi, canqui zapalla, apu tucuy
+pacha ccampa uyay sullull.</i>”<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> This means, “Very great and powerful
+lord, son of the Sun, thou only art lord, all the world hears thee in
+truth.” Besides this they said other things in a loud voice, insomuch
+that they went little short of worshipping their king as a god.</p>
+
+<p>Along the whole road Indians went in front, cleaning it in such a way
+that neither weed nor loose stone could be seen, but all was made smooth
+and clean. The Inca travelled as far as he chose each day, but generally
+about four leagues. He stopped at certain places where he could examine
+into the state of the country; hearing cheerfully those who came with
+complaints, punishing those who had been unjust, and doing<span class="pagenum"><a name="page_063" id="page_063"></a>{63}</span> justice to
+those who had suffered. Those who came with him, did not demand
+anything, neither did they go a single pace off the road. The natives
+supplied what was necessary, besides which there was more than enough of
+all provisions in the storehouses, so that nothing was wanting. By the
+way, many men and women and lads came to do personal service if it was
+needed. The lords were thus carried from one village to another, where
+they were taken up by those of the next village, and as it was only one
+day, or at most two, they did not feel this service to be any hardship.
+Travelling in this way, the lord went over his dominions for as long a
+time as pleased him, seeing what was going on with his own eyes, and
+giving necessary instructions on great and important matters. He then
+returned to Cuzco, the principal city of the whole empire.<span class="pagenum"><a name="page_064" id="page_064"></a>{64}</span></p>
+
+<h2><a name="CHAPTER_XXI" id="CHAPTER_XXI"></a>CHAPTER XXI.</h2>
+
+<p class="hhead"><i>How the Posts of the Kingdom were arranged.</i></p>
+
+<p class="nind">T<small>HE</small> empire of Peru is so vast, that the Incas ordered a road to be made,
+as I have already stated on many occasions, from Chile to Cuzco, and
+even from the river of Maule<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> as far as the river Angasmayu.<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> If
+the king was at one of these extreme points, he could be informed of
+what had taken place at the other; but for one man to make such a
+journey, even by very long marches, it would take a considerable time.
+At the end of a journey, of a 1,000 leagues, there might be no time left
+to take the needful measures, and to remedy any wrong step that had been
+made. The Incas therefore, with a view to the efficient government of
+the empire, invented a system of posts, which was the best that could be
+thought of or imagined. The system is entirely due to the Inca Yupanqui,
+who was son of Viracocha Inca, and father of Tupac Ynca, according to
+the accounts given in the songs of the people, and in the statements of
+the Orejones. The Inca Yupanqui not only invented the system of the
+posts, but he did other great things, as I shall presently relate.</p>
+
+<p>From the time of his reign, throughout all the royal roads, there were
+built, from half-league to half-league, a little more or less, small
+houses well roofed with wood and straw; and among the mountains they
+were constructed against the rocks. Thus the roads were lined with these
+small houses at regular intervals. The order was that in each house
+there should be two Indians with provisions, stationed there by the
+neighbouring villages.<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> They were not permanently left there, but
+were relieved by others from time to time; and<span class="pagenum"><a name="page_065" id="page_065"></a>{65}</span> the system of government
+was so efficient that it was only necessary to give the order, to ensure
+that these men should always be at their stations so long as the Incas
+reigned.</p>
+
+<p>Each province took charge of the posts within its boundaries, including
+those which were on the coast deserts or in the region of snowy heights.
+When it was necessary to give notice to the kings in Cuzco, or in any
+other part, of any event that had taken place, or which was connected
+with their service, the men at the posts set out from Quito or
+Tomebamba, or from Chile or Caranqui, or from whatever other part of the
+empire, whether along the coast or in the mountains, and they ran with
+great speed, without stopping, each one over his half league. For the
+Indians who were stationed at the post houses, were chosen from among
+the most active and swiftest of all their countrymen. When one
+approached the next post house, he began to call out to the men who were
+in it, and to say:—“Start at once, and go to the next post with news
+that so and so has happened, which such a Governor wishes to announce to
+the Inca.” When the other runner heard what was shouted to him, he
+started with the utmost speed, while the runner who arrived went into
+the house to rest, and to eat and drink of what was always kept in store
+there; while the other did, in like manner, at the next post house.</p>
+
+<p>So well was this running performed, that in a short time they knew, at a
+distance of 300 leagues, 500, and even 800, what had passed, or what was
+needed or required. With such secrecy did the runners keep the messages
+that were entrusted to them, that neither entreaty nor menace could ever
+extort a relation of what they had thus heard, although the news had
+already passed onwards. The roads pass over rugged mountains, over snow
+covered ridges, over stony wildernesses, and forests full of thorny
+thickets, in such sort that it may be taken as quite certain that the
+news could not have been conveyed with greater speed on swift horses or
+on mules, than by<span class="pagenum"><a name="page_066" id="page_066"></a>{66}</span> these foot posts. For the men on foot have no
+impediments, and one of them can do more in a day than a mounted
+messenger could do in three. I do not mean one single Indian, but one
+running for one half league, and another for the next, according to the
+established order. And it must be understood that neither storms nor
+anything else prevent the due service of the posts in the wildest parts,
+and as soon as one started another arrived to wait in his place.</p>
+
+<p>In this way the lords were kept informed of all that happened in every
+part of the empire, and they arranged all that was needful for the
+ordering of the government, in the same way. In no other part of the
+world do we read of any such invention; although I am aware that when
+Xerxes the Great was defeated, the news was conveyed by men on foot, in
+a short time. Certainly this system of posts was very important in Peru,
+and by it we may well see how good was the government of these lords. At
+the present day some of these post-houses may be seen near the royal
+roads, in many parts of the mountains, and they bear testimony to the
+truth of what has been said. I have also seen some of the <i>topos</i>, which
+as I have already explained, are like heaps for landmarks, except that
+these are larger and better made, and were used for counting the
+distance, each interval between them being one and a half leagues of
+Castille.<span class="pagenum"><a name="page_067" id="page_067"></a>{67}</span></p>
+
+<h2><a name="CHAPTER_XXII" id="CHAPTER_XXII"></a>CHAPTER XXII.</h2>
+
+<p class="hhead"><i>How the Mitimaes were established, and of the different kinds of them,
+and how they were highly esteemed by the Incas.</i></p>
+
+<p class="nind">I<small>N</small> this chapter I wish to describe that which appertains to those
+Indians called <i>mitimaes</i>, for many things are related concerning them
+in Peru, and they were honoured and privileged by the Incas, being next
+in rank to the Orejones, while in the History which they entitle <i>Of the
+Indies</i>, it is written by the author,<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> that they were slaves of
+Huayna Capac. Into this error all those writers fall who depend upon the
+relations of others, without having such knowledge of the land
+concerning which they write, as to be able to affirm the truth.</p>
+
+<p>In most, if not in all parts of the provinces of Peru there were and
+still are these <i>mitimaes</i>, and we understand that there were three
+classes of them. The system conduced greatly to the maintenance,
+welfare, and peopling of the empire. In considering how and in what
+manner these <i>mitimaes</i> were stationed, and the nature of their
+services, my readers will appreciate the way in which the Incas
+understood<span class="pagenum"><a name="page_068" id="page_068"></a>{68}</span> how best to order and regulate the government of so many
+regions and provinces.</p>
+
+<p><i>Mitimaes</i> is the name of those who are transported from one land to
+another. The first kind of <i>mitimaes</i>, as instituted by the Incas, were
+those who were moved to other countries, after a new province had been
+conquered. A certain number of the conquered people were ordered to
+people another land of the same climate and conditions as their original
+country. If it was cold, they were sent to a cold region, if warm, to a
+warm one, where they were given lands and houses such as those they had
+left. This was done that order might be secured, and that the natives
+might quickly understand how they must serve and behave themselves, and
+learn all that the older vassals understood concerning their duties, to
+be peaceful and quiet, not hasty to take up arms. At the same time, an
+equal number of settlers was taken from a part which had been peaceful
+and civilized for a long time, and sent into the newly conquered
+province, and among the recently subjugated people. There they were
+expected to instruct their neighbours in the ways of peace and
+civilization; and in this way, both by the emigration of some and the
+arrival of others, all was made secure under the royal governors and
+lieutenants.</p>
+
+<p>The Incas knew how much all people feel the removal from their country
+and their home associations, and in order that they might take such
+banishment with good will, they did honour to those who were selected as
+emigrants, gave bracelets of gold and silver to many of them, and
+clothes of cloth and feathers to the women. They were also privileged in
+many other ways. Among the colonists there were spies, who took note of
+the conversations and schemes of the natives, and supplied the
+information to the governors, who sent it to Cuzco without delay, to be
+submitted to the Inca. In this way all was made secure, for the natives
+feared the <i>mitimaes</i>, while the <i>mitimaes</i> suspected the natives, and
+all learnt to<span class="pagenum"><a name="page_069" id="page_069"></a>{69}</span> serve and to obey quietly. If there were turmoils or
+disturbances they were severely punished. Among the Incas there were
+some who were revengeful, and who punished without moderation and with
+great cruelty.</p>
+
+<p>The <i>mitimaes</i> were employed to take charge of the flocks of the Inca
+and of the Sun, others to make cloth, others as workers in silver, and
+others as quarrymen and labourers. Some also were sculptors and gravers
+of images; in short, they were required to do such service as was most
+useful, and in the performance of which they were most skilful. Orders
+were also given that <i>mitimaes</i> should go into the forests of the Andes
+to sow maize and to cultivate coca and fruit-trees. In this way the
+people of the regions where it was too cold to grow these things were
+supplied with them.</p>
+
+<p>The second class of <i>mitimaes</i> were those who formed garrisons under
+captains, some of whom were <i>Orejones</i>, on the frontiers, in forests
+east of the Andes. For the Indians, such as the Chunchos, Moxos,
+Chiriguanas, and others whose lands are on the slopes eastward of the
+Andes, are wild and very warlike. Many of them eat human flesh; and they
+certainly came forth to make war and destroy the villages and fields of
+their neighbours, carrying off those they could capture as prisoners. To
+guard against this evil, there were garrisons in many parts, in which
+there were some <i>Orejones</i>. In order that the burden of war might not
+fall upon one tribe, and that they might not be able quickly to concert
+a rising or rebellion, it was arranged that the <i>mitimaes</i> should be
+taken from provinces that were conveniently situated, to serve as
+soldiers in these garrisons; whose duty it was to hold and defend the
+forts, called <i>pucaras</i>, if it should be necessary. Provisions were
+supplied to the soldiers of the maize and other food which the
+neighbouring districts paid as tribute. The recompense for their service
+consisted in orders that were given, on certain occasions, to bestow
+upon them woollen clothing, feathers, or bracelets of gold and silver,<span class="pagenum"><a name="page_070" id="page_070"></a>{70}</span>
+after they had shewn themselves to be valiant. They were also presented
+with women from among the great number that were kept, in each province,
+for the service of the Ynca, and as most of these were beautiful they
+were highly valued. Besides this, the soldiers were given other things
+of little value, which the governors of provinces were required to
+provide, for they had authority over the captains whom these <i>mitimaes</i>
+were obliged to obey.</p>
+
+<p>Besides the frontiers already mentioned, they maintained these garrisons
+in the borders of Chachapoyas and Bracamoros, and in Quito, and
+Caranque, which is beyond Quito to the northward, next to the province
+called Popayan, and in other parts where it was necessary, as well in
+Chili, as in the coast valleys and the mountains.</p>
+
+<p>The other manner of stationing <i>mitimaes</i> was more strange. The system
+of planting captains and garrisons on the frontiers, although done on a
+large scale, is no new thing, for there are not wanting other
+governments who have adopted a similar policy. But the other manner of
+colonising was different. In the course of the conquests made by the
+Yncas, either in the mountains, or plains, or valleys, where a district
+appeared to be suitable for cultivation, with a good climate and fertile
+soil, which was still desert and uninhabited, orders were at once given
+that as many colonists as would be sufficient to people it should be
+brought from a neighbouring province with a similar climate. The land
+was then divided amongst them, and they were provided with flocks and
+all the provisions they needed, until they had time to reap their own
+harvests. These colonists worked so well, and the king required their
+labours to be proceeded with so diligently, that in a short time the new
+district was peopled and cultivated, insomuch that it caused great
+content to behold it. In this way many valleys on the coast and ravines
+on the mountains were peopled, both such as had been personally examined
+by the Yncas, and such as they knew of from report. No tribute<span class="pagenum"><a name="page_071" id="page_071"></a>{71}</span> was
+required from the new settlers for some years; and they were provided
+with women, provisions, and <i>coca</i>, that they might, with more goodwill,
+be induced to establish themselves in their new homes.</p>
+
+<p>In this way there were very few cultivable lands that remained desert in
+the time of the Incas, but all were peopled, as is well known to the
+first Christians who entered the country. Assuredly, it causes no small
+grief to reflect that these Incas, being gentiles and idolaters, should
+have established such good order in the government and maintenance of
+such vast provinces, while we, being Christians, have destroyed so many
+kingdoms. For wherever the Christians have passed, discovering and
+conquering, nothing appears but destruction.</p>
+
+<p>It must be understood that the city of Cuzco was also full of strangers,
+all occupied in some industry. As there were many different tribes and
+lineages of men, it was necessary to guard against risings or other
+troubles which would be contrary to the wishes of the king. To this day
+there are in Cuzco men of Chachapoyas and Cañaris, and people from other
+parts, descended from the settlers who had been placed there.</p>
+
+<p>It is held as certain, that these systems of colonisation have been in
+use since the days of Inca Yupanqui, the same who established the posts,
+and the first who planned the enrichment of the temple of Curicancha, as
+will be recounted in its place. Although some Indians say that the
+<i>mitimaes</i> were planted from the time of Viracocha Inca, the father of
+Inca Yupanqui, those may believe it who please to do so. For my part, I
+took such pains to ascertain the facts, that I do not hesitate to affirm
+the colonising system to have been instituted by Inca Yupanqui. Such is
+my belief; and this being the case we will now pass on to another part
+of the subject.<span class="pagenum"><a name="page_072" id="page_072"></a>{72}</span></p>
+
+<h2><a name="CHAPTER_XXIII" id="CHAPTER_XXIII"></a>CHAPTER XXIII.</h2>
+
+<p class="hhead"><i>Of the great preparations that were made when the Lords set out from
+Cuzco on warlike expeditions; and how robbers were punished.</i></p>
+
+<p class="nind">I<small>N</small> former chapters I related the manner in which the lords travelled,
+when they went to examine the condition of the provinces; and now I wish
+to explain to the reader the way in which the same lords set forth on
+their warlike expeditions. As these Indians are all brown and
+noisy,<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> and are so like each other, as we, who have dealings with
+them, can see at the present day; in order that they might be
+intelligible to each other, it was ordered that they should all speak
+the language of Cuzco. If this rule was not made, each man would talk in
+his native tongue when the <i>Orejones</i> visited the provinces. The same
+rules applied to the camps. It is clear that when the Emperor assembles
+a camp in Italy, and the army consists of Spaniards, Germans,
+Burgundians, Flemings, and Italians, each would speak in his own
+language. Here this confusion was avoided. Each tribe was also
+distinguished by differences in the head-dress. If they were Yuncas of
+the coast, they went muffled like gipsies. The Collas wore caps in the
+shape of a pump box made of wool. The Canas wore another kind of cap,
+larger, and of greater width. The Cañaris had crowns of thin lathes,
+like those used for a sieve. The Huancas had short ropes, which hung
+down as low as the chin, with the hair plaited. The Canchis had wide
+fillets, red or black, passing over the forehead. These and all other
+tribes were known, one from the other, by their head-dresses, and these
+were so clear and distinct that, when fifteen thousand men assembled,
+one tribe could easily be distinguished from another. To this day, when
+we see an assemblage of people,<span class="pagenum"><a name="page_073" id="page_073"></a>{73}</span> we presently say that these come from
+such a part and those from such another part; for in this way, as I have
+explained, they were known one from another.</p>
+
+<p>The kings established the following order in their wars, that the great
+concourse of people might not cause confusion. In the great square of
+Cuzco was the stone of war, in the shape of a sugar loaf, well enclosed,
+and full of gold. The king came forth, with his councillors and
+favourites, to a place where the chiefs of provinces were assembled, to
+learn from them who were most valiant among their people, and best
+fitted to be leaders and captains. One Indian had charge of ten men,
+another received authority over fifty, another over a hundred, another
+over five hundred, another over a thousand, another over five thousand,
+and another over ten thousand. All these had authority over men of their
+own tribe, and all obeyed the captain-general of the king. Thus, if it
+was intended to send ten thousand men to any battle or campaign, it was
+only necessary to open the mouth and give the order; and the same with
+five thousand or any other number; and in the same way with smaller
+parties for exploring the ground or going the rounds, when fewer men
+were required. Each captain carried his banner, and some led men armed
+with slings, others with lances, darts, <i>ayllos</i> or slings, and some
+with heavily knobbed sticks.</p>
+
+<p>When the Lord of Cuzco set out, the greatest order was preserved, even
+when there were three hundred thousand men in his army. The march was
+regulated each day, from <i>tambo</i> to <i>tambo</i>, where sufficient food was
+found for all, so that none were forgotten, besides arms, sandals, tents
+for the soldiers, and porters and women to carry the loads from <i>tambo</i>
+to <i>tambo</i>. The lord lodged in a house provided at each stage, with the
+guard near him, and the rest of the soldiers all round; and there were
+always dances and drinking bouts, the soldiers rejoicing among
+themselves.</p>
+
+<p>The natives of the districts through which the army passed<span class="pagenum"><a name="page_074" id="page_074"></a>{74}</span> were not
+allowed to be absent, or to fail in supplying all that was wanted, on
+pain of severe punishment. But neither soldiers nor captains, nor even
+the sons of the Incas, were allowed to ill-use or oppress the people, or
+to take from them so much as a grain of maize; and if this command was
+infringed, the punishment was death. Robbery was punished by whipping
+with greater severity than in Spain, and frequently the punishment of
+death was inflicted. All things were ordered and regulated on an
+established system. The natives did not fail to supply the soldiers
+sufficiently, while the soldiers had no desire to do evil or to rob,
+fearing the punishment. If there were any outbreaks of rebellion or
+mutiny, the principal ringleaders were brought to Cuzco, well guarded,
+where they were cast into a prison full of wild animals, such as
+serpents, vipers, tigers, bears, and other evil creatures. If any one
+denied the accusation, it was said that those serpents would do him no
+harm, but that if he lied they would kill him; and this they held and
+kept for certain. In this dreadful prison they always kept many people
+for crimes they had committed, whom they looked at from time to time. If
+their fate had been that they had not been bitten by any of the wild
+creatures, they were taken out, great sorrow was shown at their evil
+case, and they were allowed to return to their homes. In these prisons
+there were keepers sufficient to guard the captives, and to give food as
+well to them as to the evil lizards. Certainly, I laughed heartily when
+I heard that they used to have this prison in Cuzco; but although they
+told me the name, I do not remember it, and for that reason I have not
+put it down.<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a></p>
+
+<p><span class="pagenum"><a name="page_075" id="page_075"></a>{75}</span></p>
+
+<h2><a name="CHAPTER_XXIV" id="CHAPTER_XXIV"></a>CHAPTER XXIV.</h2>
+
+<p class="hhead"><i>How the Incas ordered the people to form settled towns, dividing the
+lands concerning which there was any dispute, and how it was ordered
+that all should speak the language of Cuzco.</i></p>
+
+<p class="nind">I<small>N</small> former times, before the Incas reigned, it is well understood that
+the natives of these provinces had no towns as is now the case, but only
+strong places with forts, which they call <i>pucaras</i>, whence they came
+forth to make war one with another; and so they always passed their
+time, living in great trouble and unrest. The Incas, reigning over them,
+considered their manner of living to be evil, and induced them, partly
+by menaces and partly by favours, to see the wisdom of ceasing to live
+like savages, but rather as reasonable beings, establishing themselves
+in towns, both on the plains of the coast and in the mountains, and
+settling on the land according to the regulations that were made. In
+this way the Indians abandoned the <i>pucaras</i> in which they originally
+dwelt, and formed themselves into communities in towns, as well in the
+valleys of the coast as in the mountains, and on the plain of the
+Collao. The Incas caused the boundaries of fields to be set up, in order
+to prevent quarrels, settling the land which each man was to occupy, for
+their knowledge and for that of those who might be born after them. The
+Indians at the present day clearly state that this division was made.
+They told me at Xauxa that one of the Incas divided the plains and
+valleys amongst them which they now hold, and that this arrangement was
+then in force, and would continue. In many places in the mountains there
+are irrigating channels taken from the rivers with great skill and
+ingenuity, while all the towns were full of lodgings and store-houses of
+the kings, as I have already stated in many places.</p>
+
+<p>It was understood by them that it would be very troublesome<span class="pagenum"><a name="page_076" id="page_076"></a>{76}</span> to travel
+for great distances over the land, and at each league to have a new
+language; while it would be very difficult to find interpreters for all
+of them. Selecting the best language, the Incas ordered, on pain of
+serious punishment, that all the natives of the empire should understand
+the tongue that was spoken at Cuzco, as well the men as the women. Even
+a child had scarcely left the breast of its mother before they began to
+teach it the language which it was bound to know. Although this rule was
+difficult to enforce at first, and many only wished to talk in their own
+native tongue, yet the power of the kings was such that they succeeded
+in enforcing their intention, and the people found it to be best to
+comply with their order. So completely was this policy enforced, that in
+a few years the language was understood and used over an extent of more
+than twelve hundred leagues. Yet although this language was used, all
+the tribes also spoke their own, which were so numerous that if they
+should be written down it would not be believed.</p>
+
+<p>When a captain of Cuzco, or some one of the Orejones, set out to take an
+account of the revenues, or to act as judge on commission among the
+provinces, or on any other duty, he did not speak any other language
+than that of Cuzco to the people, nor they to him. This language is very
+good, concise, and comprehensive, and composed of many words. It is so
+clear, that in the few days that I studied it, I knew sufficient to ask
+for many things in the part where I wished to travel. They call</p>
+
+<table border="0" cellpadding="0" cellspacing="0" summary="">
+<tr><td align="left">A man</td><td align="left"><i>Runa</i>.</td></tr>
+<tr><td align="left">A woman</td><td align="left"><i>Huarmi</i>.</td></tr>
+<tr><td align="left">A father</td><td align="left"><i>Yaya</i>.</td></tr>
+<tr><td align="left">A brother</td><td align="left"><i>Huauque</i>.</td></tr>
+<tr><td align="left">A sister</td><td align="left"><i>Ñaña</i>.</td></tr>
+<tr><td align="left">The moon (month) </td><td align="left"><i>Quilla</i>.</td></tr>
+<tr><td align="left">The year</td><td align="left"><i>Huata</i>.</td></tr>
+<tr><td align="left">Day</td><td align="left"><i>Punchau</i>.</td></tr>
+<tr><td align="left">Night</td><td align="left"><i>Tuta</i>.</td></tr>
+<tr><td align="left">Head</td><td align="left"><i>Uma</i>.</td></tr>
+<tr><td align="left">Ear</td><td align="left"><i>Rincri</i>.</td></tr>
+<tr><td align="left">Eye</td><td align="left"><i>Ñaui</i>.</td></tr>
+<tr><td align="left">Nose</td><td align="left"><i>Senca</i>.</td></tr>
+<tr><td align="left">Teeth</td><td align="left"><i>Quiru</i>.</td></tr>
+<tr><td align="left">Arm</td><td align="left"><i>Maqui</i>.</td></tr>
+<tr><td align="left">Leg</td><td align="left"><i>Chaqui</i>.</td></tr>
+</table>
+
+<p><span class="pagenum"><a name="page_077" id="page_077"></a>{77}</span></p>
+
+<p>I only insert these words in my chronicle because I now see, that even
+as regards the language that was formerly used in Spain, they are
+varying and altering it bit by bit; and as regards the days that are to
+come, it is only God that knows what will happen in them. If the time
+should come when a language which was used by so many people shall be
+forgotten, it should at least be known which words belonged to the first
+and general language, and whence they came. Further, I declare that it
+was a great advantage to the Spaniards to have found this language, for
+with it they could travel in all directions; but now in some places it
+is beginning to be lost.<span class="pagenum"><a name="page_078" id="page_078"></a>{78}</span></p>
+
+<h2><a name="CHAPTER_XXV" id="CHAPTER_XXV"></a>CHAPTER XXV.</h2>
+
+<p class="hhead"><i>How the Incas were free from the abominable sin, and from other evil
+customs which have been seen to prevail in the world, among other
+princes.</i></p>
+
+<p class="nind">I<small>N</small> this kingdom of Peru, the public fame among all the natives is that
+the abominable sin was practised in some of the villages of the district
+of Pueblo Viejo, as well as in other lands where there were evil people,
+as in the rest of the world. I shall record a great virtue in these
+Incas; for, being lords with such freedom, and with no one to whom to
+give an account, besides being able to take their pleasure with women,
+night and day, and enjoy themselves as their fancies dictated, it has
+never been alleged, or even hinted, that any of them committed the above
+crime. On the contrary, they abhorred those who were guilty of it,
+looking upon them as vile wretches for glorying in such filthy conduct.
+Not only were they free from such vices in their own persons, but they
+would not permit any one who was guilty of such practices to remain in
+the royal houses or palaces. I believe, also, and I have heard it
+related that, even if it came to their knowledge that any one had
+committed an offence of that kind, they punished it with such severity
+that it was known to all.</p>
+
+<p>It therefore should not be doubted, but rather believed implicitly, that
+this vice was unknown among the Orejones and many other nations. Those
+who have written generally of the Indians, condemning them for being
+guilty of this sin, should retract what they have said as regards many
+nations who are innocent. With the exception of Puerto Viejo, sinners of
+this class were unknown throughout Peru, except that, as is the case in
+all countries, there may be eight or ten here and there who do evil
+secretly. Those who were kept as priests in the temples, with whom it
+was rumoured that<span class="pagenum"><a name="page_079" id="page_079"></a>{79}</span> the lords joined in company on days of festivity, did
+not meditate the committing of such sin, but only the offering of
+sacrifice to the demon. If the Incas, by chance, had some knowledge of
+such proceedings in the temple, they may have ignored them, thinking
+that it was enough if they ordered that the Sun and their other gods
+should be worshipped in all parts, without considering it necessary to
+prohibit other ancient customs and religions, to abandon which would
+have been as bad as death itself, to those who were born in their
+practice.</p>
+
+<p>We understand that in ancient times, before the Yncas reigned, the
+inhabitants of many provinces went about like savages; coming forth to
+make war upon each other, and eating their prisoners, as is now the case
+in the province of Arma<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a> and others in that neighbourhood. But as
+soon as the Incas began to reign, being a reasonable people, with good
+and holy customs and laws, they not only did not themselves eat such
+food, but they exerted their power to put a stop to it among all the
+people with whom they came in contact, with many of whom it was much
+esteemed. Such was their energy, that in a short time the practice was
+forgotten throughout their vast empire, where no such food had been
+eaten for many years before the Spaniards came. Those who have now
+succeeded the Incas give evidence that they conferred a great benefit by
+not imitating their ancestors in eating such food, in the sacrifices of
+men and children.</p>
+
+<p>Some have published—among those who hastily write down what they
+hear—that the Incas, on their days of festival, killed a thousand or
+two thousand children, and a greater number of Indians. This and other
+things are proofs that we Spaniards falsely impute crimes to the
+Indians, using the stories they recount to us to justify our
+ill-treatment of them and the bad usage they have suffered at our hands.
+I do not say that they did not sacrifice, and that they did not kill men
+and<span class="pagenum"><a name="page_080" id="page_080"></a>{80}</span> children in such sacrifices; but it was not in the way that has
+been asserted, nor were the victims so numerous. They sacrificed animals
+from their flocks, but fewer human beings than I thought, as I shall
+explain in its place.</p>
+
+<p>I know, from the statements of the aged Orejones, that these Incas were
+innocent of any abominable sin, that they did not practise the evil
+custom of eating human flesh, nor were they guilty of public vices and
+irregularities. On the contrary, they punished such crimes in others. If
+God had permitted that one influenced by Christian zeal, and not by
+avarice, should have given them complete knowledge of our sacred
+religion, they were a people who would have been impressed by it, as we
+now see in the good order in which conversion works. But we must leave
+what has been done to the judgment of God, who knows all; and in what
+may be done hereafter we must beseech Him to give us grace to enable us
+in some measure to repay those people to whom we owe so much, and who
+had given such slight offence to justify the injury we have done them,
+Peru and the rest of the Indies being so many leagues from Spain, and
+separated by so vast an ocean.<span class="pagenum"><a name="page_081" id="page_081"></a>{81}</span></p>
+
+<h2><a name="CHAPTER_XXVI" id="CHAPTER_XXVI"></a>CHAPTER XXVI.</h2>
+
+<p class="hhead"><i>How the Incas employed councillors and executors of justice; and of
+their method of reckoning time.</i></p>
+
+<p class="nind">A<small>S</small> Cuzco was the principal city in all Peru, where the kings resided
+during the greater part of their time, many of the chief people of the
+empire lived there also, whose knowledge and ability fitted them for
+royal councillors. All affirm that, before any measure of importance was
+decided upon, these councillors were consulted. The most trustworthy
+travelled much, in all parts, inspecting the roads, superintending the
+government of the city, seeing that no offences were overlooked, and
+that culprits were punished. The Incas understood so well the
+administration of justice that no one ventured to commit an offence.
+This is to be understood with regard to such crimes as robbery, rape, or
+conspiracy. But many provinces carried on wars, the one with the other,
+and the Incas were not always able to prevent them.</p>
+
+<p>Justice was executed at the river which flows near Cuzco, on those who
+were taken there, or who were brought as prisoners from other parts.
+Here their heads were cut off, or death was inflicted in other ways.
+Mutinies and conspiracies were punished more severely than other crimes.
+Thieves, and those who were convicted as such, were also severely
+punished, and their women and children were looked upon as degraded.</p>
+
+<p>In observing natural things these Indians were much advanced, as well
+the movements of the sun as of the moon. Some of them said that there
+were four great heavens, and all affirm that the seat and residence of
+the great God, the Creator of the world, is in the heaven. I often asked
+them if they understood that the world would some day come to an end,
+but at this they laughed. For they understand little on<span class="pagenum"><a name="page_082" id="page_082"></a>{82}</span> this subject;
+and if they know anything, it is what God permits the devil to tell
+them. They call the whole world <i>pacha</i>, understanding the movements of
+the sun, and the increasing and waning of the moon. They count the year
+by the moon, and call it <i>huata</i>, consisting of twelve moons. They had
+small towers, many of them near Cuzco, but now in a ruined state, and by
+the shadow which the sun threw from them they calculated the time of
+sowing and other matters.<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> These Indians watched the heavens and the
+signs very constantly, which made them such great soothsayers. When the
+stars fall, great is the cry that they make, and the murmurings between
+one and another.<span class="pagenum"><a name="page_083" id="page_083"></a>{83}</span></p>
+
+<h2><a name="CHAPTER_XXVII" id="CHAPTER_XXVII"></a>CHAPTER XXVII.</h2>
+
+<p class="hhead"><i>Which treats of the riches of the temple of Curicancha, and of the
+veneration in which the Incas held it.</i></p>
+
+<p class="nind">H<small>AVING</small> completed an account of some things that it is necessary for my
+purpose that I should describe, we will then return to the succession of
+the kings that ruled down to Huascar, recounting the events of each
+reign with great brevity. But now I will speak of the great, most
+wealthy, and most renowned temple of Curicancha, which was the principal
+one in all these kingdoms.</p>
+
+<p>It is a received fact among the Indians that this temple is as ancient
+as the city of Cuzco itself. But the Inca Yupanqui, son of Viracocha
+Inca, increased its riches to the extent in which it was found when the
+Christians arrived in Peru. Most of the treasure was brought to
+Caxamarca for the ransom of Atahualpa, as we shall relate in its place.
+The Orejones say that after the doubtful war between the inhabitants of
+Cuzco and the Chancas, who are now chiefs of the province of
+Andahuaylas, the Inca Yupanqui found himself very rich and powerful, and
+people came to serve him from all parts, bringing presents; and the
+provinces contributed great service in gold and silver. For in those
+days there were very rich mines and veins of the precious metals.
+Finding himself so rich and powerful, the Inca resolved to ennoble the
+house of the Sun, which in their language is called <i>Inti-huasi</i>, and
+also <i>Curi-cancha</i>, meaning “the place of gold”, and to increase its
+wealth. That all those who may see and read this may understand how rich
+the temple at Cuzco was, and the merit of those who built and completed
+such great things, I here will preserve the memory of it. I will relate
+what I saw, and what I heard from many of the<span class="pagenum"><a name="page_084" id="page_084"></a>{84}</span> first Christians, who
+received the account from the three men<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> that first came from
+Caxamarca, and who saw everything. But the Indians themselves tell us so
+much, and are so truthful, that other evidence is unnecessary.</p>
+
+<p>This temple was more than four hundred paces in circuit, entirely
+surrounded by a strong wall. The whole edifice was of excellent masonry,
+the stones very well placed and fixed. Some of the stones were very
+large. There was no mortar, either of earth or lime, but a sort of
+bitumen with which they used to fix their stones. The stones themselves
+are so well worked that no joining or cement can be seen. In all Spain I
+have not seen anything that could be compared with the masonry of these
+walls, except the tower which they call Calahorra, near the bridge of
+Cordova, and a work which I saw at Toledo, when I came there to present
+the First Part of my Chronicle to the Prince Don Felipe.<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a> I allude
+to the hospital which the Archbishop of Toledo, Tavera, ordered to be
+built.<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> Although these edifices have some resemblance to those I
+have mentioned, yet they are the best as regards the masonry of the
+walls, the stones being so admirably worked, and placed with such great
+ingenuity. The encircling wall was straight, and very well traced out.</p>
+
+<p>The stone appeared to me to be of a dusky or black colour, and most
+excellent for building purposes. The wall had many openings, and the
+doorways were very well carved. Round the wall, half way up, there was a
+band of gold, two <i>palmos</i> wide and four <i>dedos</i> in thickness. The
+doorways and doors were covered with plates of the same metal. Within<span class="pagenum"><a name="page_085" id="page_085"></a>{85}</span>
+there were four houses, not very large, but with walls of the same kind,
+and covered with plates of gold within and without, as well as the
+woodwork. The covering was of straw, which served as a roof. Against the
+wall there were two benches, from which the Sun could be seen when it
+rose. The stone in front was subtly bored, and the holes were adorned
+with emeralds and other precious stones. These benches were for the
+kings, and no one else was allowed to use them on pain of death.</p>
+
+<p>At the doors of these houses porters were stationed to keep guard over
+the virgins, many of whom were daughters of great lords, the most
+beautiful and charming that could be found. They remained in the temple
+until they became old. If one of them had knowledge of a man, they
+killed her by burying her alive; and the same penalty was suffered by
+the man. These women were called <i>mama-cunas</i>. Their only occupations
+were to weave and dye woollen cloth for the service of the temple, and
+to make <i>chicha</i>, which is the wine they make, of which they always kept
+large full jars.</p>
+
+<p>In one of these houses, which was the richest, there was the figure of
+the sun, very large and made of gold, very ingeniously worked, and
+enriched with many precious stones. This temple also contained some of
+the figures of the former Incas who had reigned in Cuzco, and also a
+vast quantity of treasure.</p>
+
+<p>Round the temple there were numerous small dwellings of Indians who were
+employed in its service; and there was an enclosure where they kept the
+white lambs, children, and men for sacrifice. They had also a garden,
+the clods of which were made of pieces of fine gold; and it was
+artificially sown with golden maize, the stalks, as well as the leaves
+and cobs, being of that metal. They were so well planted, that even when
+there was a high wind they were not torn up. Besides all this, they had
+more than twenty golden sheep with their lambs, and the shepherds with
+their slings and crooks to watch<span class="pagenum"><a name="page_086" id="page_086"></a>{86}</span> them, all made of the same metal.
+There was a great quantity of jars of gold and silver, set with
+emeralds; vases, pots, and all sorts of utensils, all of fine gold. On
+other walls were sculptured and painted various notable things; and, in
+fine, it was one of the richest temples in the world.</p>
+
+<p>The High Priest, called Villac Umu, resided in the temple, and offered
+up the ordinary sacrifices, accompanied by superstitious rites, with the
+help of the other priests, according to their custom. At the important
+festivals the Inca was present at the sacrifices, and there were great
+rejoicings. Within the enclosure of the temple there were more than
+thirty granaries of silver in which the maize was stored; and many
+provinces sent their tribute for the service of the temple. On certain
+days the devil was seen by the priests, who gave them deceptive answers,
+in conformity with what might be expected from him.</p>
+
+<p>Many other things might be said of this temple, which I omit because it
+seems to me that I have said enough to shew what a grand place it was;
+so I shall not treat further of the silver work, of the <i>chaquira</i>, of
+the plumes of gold and other things, which, if I wrote down, I should
+not be believed. That which I have described has been seen, or the
+greater part, by Christians who are still alive, when it was brought to
+Caxamarca as a ransom for Atahualpa. But a great deal was hidden by the
+Indians, and is now buried and lost. Although all the Incas added to the
+adornment of the temple, in the time of the Inca Yupanqui its riches
+were increased to such an extent that when he died, and his son Tupac
+Inca succeeded, it remained in its complete state.<span class="pagenum"><a name="page_087" id="page_087"></a>{87}</span></p>
+
+<h2><a name="CHAPTER_XXVIII" id="CHAPTER_XXVIII"></a>CHAPTER XXVIII.</h2>
+
+<p class="hhead"><i>Which treats of the other principal temples, and of their names.</i></p>
+
+<p class="nind">M<small>ANY</small> were the temples in this land of Peru, and some were looked upon as
+very ancient because they were founded before the time of the Incas, as
+well in the high mountains as in the valleys of the coast. During the
+reigns of the Incas many other new temples were built, where sacrifices
+and festivals were celebrated. It would take very long to enumerate each
+temple in the different provinces, so I have determined only to allude,
+in this place, to those which were held in most esteem.</p>
+
+<p>Next after the temple of Curicancha, the second <i>huaca</i> of the Incas was
+the hill of Guanacauri, which is within sight of the city, and was much
+honoured and frequented. For some say that the brother of the first Inca
+was turned into stone in that place, at the time when they set out from
+Pacari Tambo, as was explained at the beginning of this work. In ancient
+times there was an oracle in this place from which the accursed devil
+spoke. A great amount of treasure was buried around it; and on certain
+days they sacrificed men and women, to whom, before they were put to
+death, the priest addressed a discourse, explaining to them that they
+were going to serve that god who was being worshipped, there in the
+glorious place that they, in their ignorance, believed that he
+inhabited. Those who were to be sacrificed also believed it for certain,
+and dressed themselves in clothes of fine cloth, with fringes of gold,
+and bracelets, and with gold lace in their sandals. After they had heard
+the discourse which those liars of priests addressed to them, they were
+given much <i>chicha</i> to drink, out of great vases of gold. The sacrifice
+was celebrated with songs, declaring that such lives were offered up to
+serve the gods, the victims holding themselves fortunate<span class="pagenum"><a name="page_088" id="page_088"></a>{88}</span> to receive
+death in such a place. Having thus celebrated the rites, the victims
+were strangled by the ministers. A <i>ccepi</i><a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> of gold and a small jar
+of gold were placed in the hands of each body, and they were buried in
+tombs around the oracle. These victims were looked upon as canonized
+saints, for the people believed that, without any doubt, they were in
+heaven serving their Guanacauri. The women who were sacrificed also came
+richly dressed in fine cloths and plumes of feathers, with their <i>topus</i>
+of gold, like spoons, and small breastplates all of gold. And they also,
+after they had drunk deeply, were strangled and interred, both they and
+those who killed them believing that they went to serve their demon or
+Guanacaure. They celebrated these and similar sacrifices with much
+dancing and singing. This idol was kept where they heard the oracle,
+with its farms, <i>yanaconas</i> or servants, flocks, virgins, and priests
+who profited by all the rest.</p>
+
+<p>The third oracle or <i>huaca</i> of the Incas was the temple of Vilcañota,
+renowned throughout these kingdoms. Here the devil, our Lord God
+permitting it, had great power, and spoke by the mouths of the false
+priests who were there to serve the idol. This temple of Vilcañota was a
+little more than twenty leagues from Cuzco, near the village of
+Chungara. It was very much esteemed and venerated, and many offerings
+and gifts were presented to it, as well by the Inca and lord, as by the
+rich men of the districts whence people came to sacrifice. The temple
+had its priests, virgins, and cultivated lands, and almost every year
+the offering of <i>capacocha</i> was made, which is what I will now explain.
+They gave great credit to what the devil said in his replies, and on
+certain occasions they offered up sacrifices of birds, sheep, and other
+animals.</p>
+
+<p>The fourth temple that was venerated and frequented by the Incas and the
+natives of the provinces was the <i>huaca</i> of Ancocagua, where there was
+also a very ancient oracle which was famous. It was in the province of
+Hatun Cana, and on<span class="pagenum"><a name="page_089" id="page_089"></a>{89}</span> certain occasions people came from many parts, with
+great veneration, to hear the vain replies of the demon. Here there was
+great store of treasure offered up by the Incas and other worshippers.
+They say also that, besides the numerous animals sacrificed to this
+demon, whom the people believed to be God, they also sacrificed some men
+and women, in the same way as I have described in recounting the
+offerings made on the hill of Guanacauri.</p>
+
+<p>That the treasure alleged to have been in this temple was really there,
+seems clear from the following circumstance. After the Spaniards had
+occupied Cuzco for more than three years, and the priests and chief
+lords had produced the great treasures which all these temples
+contained, I heard that a Spaniard named Diego Rodriguez Elemosin took
+from this <i>huaca</i> more than 30,000 <i>pesos</i> of gold. Besides this, still
+more has been found; and there is a rumour that an immense quantity of
+gold and silver is in places which no one but God knows, and they will
+never be discovered, except by accident or good luck.</p>
+
+<p>Besides these temples, there was another which was as much venerated and
+frequented by them, named Coropuna, in the province of Condesuyo. It is
+on a very lofty mountain which is covered with snow both in summer and
+winter. The kings of Peru, with the principal lords, visited this
+temple, making presents and offerings as at the others. It is held for
+very certain that among the gifts and <i>capacocha</i> offered to this
+temple, there were many loads of gold, silver, and precious stones
+buried in places which are now unknown. The Indians concealed another
+great sum which was for the service of the idol, and of the priests and
+virgins who attended upon it. But as there are great masses of snow,
+people do not ascend to the summit, nor is it known where these great
+riches are hidden. This temple possessed many flocks, farms, and service
+of Indians and <i>yanaconas</i>. There was always a large concourse of people
+in it, from many parts, and the<span class="pagenum"><a name="page_090" id="page_090"></a>{90}</span> devil talked here more freely than in
+the other oracles, for he constantly gave numerous replies, and not
+occasionally, as in the other temples. Even now, at the present time,
+for some secret reason known to God, it is said that devils visibly walk
+about in that place, and that the Indians see them and are much
+terrified. I have also heard that these devils have appeared to
+Christians in the form of Indians, appearing and disappearing in a very
+short space of time. Occasionally they offered great services to this
+oracle, killing many sheep and birds, and some men and women.</p>
+
+<p>Besides these oracles there was that of Aperahua, where the oracle
+answered out of the trunk of a tree, and near it a large quantity of
+gold was found. Also that of Pachacamac, which is in the country of the
+Yuncas, and many others, as well in the provinces of Anti-suyu, as in
+Chincha-suyu, Omasayu, and other parts of this empire, of which I might
+say somewhat more. As in the first part of my work I treat of the
+founding of temples, I shall now only dwell upon the oracles. To those
+which the Incas and other nations held in most veneration, they
+sacrificed some men and women, with many sheep. But before those which
+were not so much respected, they did not shed human blood nor kill men,
+only offering up gold and silver. The <i>huacas</i> of little account, like
+our chapels, were worshipped by offering <i>chaquira</i>, plumes, and other
+small things of slight value. I say this owing to the opinion held by us
+Spaniards, that they sacrificed human beings in all the temples, which
+is false. What I have stated is the truth, so far as I have been able to
+obtain it, without deducting or putting down more than I myself
+understand and hold to be certainly true.<span class="pagenum"><a name="page_091" id="page_091"></a>{91}</span></p>
+
+<h2><a name="CHAPTER_XXIX" id="CHAPTER_XXIX"></a>CHAPTER XXIX.</h2>
+
+<p class="hhead"><i>How the Capacocha was made, and to what extent it was practised by the
+Incas</i>; <i>by which is to be understood the gifts and offerings that were
+made to idols</i>.</p>
+
+<p class="nind">I<small>N</small> this place it will be well that I should explain what was understood
+by the <i>Capacocha</i>, as all that has just gone before related to the
+service of the temples. I speak on the authority of old Indians who are
+still living, and who saw what passed concerning this matter, and I
+shall write what I gather from them to be the truth.</p>
+
+<p>It was the custom in Cuzco for the kings to cause all the statues and
+figures of idols in the <i>huacas</i> or temples where they were worshipped,
+to be brought to the city once a year. They were conveyed with much
+veneration by the priests and <i>camayocs</i> or guardians, and when they
+entered Cuzco they were received with great feasting and processions,
+being deposited in the places that were set apart for that purpose. A
+great number of people having come from the neighbourhood of the city,
+and indeed from all parts of the empire, as well men as women, the
+reigning sovereign, accompanied by all the Incas and Orejones,
+courtiers, and principal men of the city, inaugurated a succession of
+great festivals, drinking bouts, and <i>taquis</i>.</p>
+
+<p>The great chain of gold which encircled all was brought out into the
+square of Cuzco, and such riches and precious stones as he is able to
+imagine who has read what has been written touching the treasures
+possessed by these kings. The business of this annual ceremony was to
+receive a forecast of the events of the year to come, from the statues
+and figures and their priests; whether it would be fertile or sterile;
+whether the Inca would have a long life or would die; whether enemies
+would come from any direction; and, in conclusion,<span class="pagenum"><a name="page_092" id="page_092"></a>{92}</span> other enquiries, of
+more or less import, were made, such as whether there would be any
+pestilence, or murrain in the flocks, and whether the flocks would be
+largely multiplied. These enquiries were not made of all the oracles
+together, but of each one by itself. If the Incas did not do this every
+year, they felt discontent and fear, and did not consider their lives to
+be safe.</p>
+
+<p>First, the people made merry, with their solemn drinking bouts,
+banquets, great <i>taquis</i> or musical entertainments, and other
+festivities, which are entirely different from ours. Then the Inca
+invited those around him, with great triumph; and at this feast there
+were great jars of gold and silver; for all the service of his kitchen,
+down to the pots and pans, was of that metal. The High Priest was also
+present at the festival with the same pomp and magnificence as the king,
+accompanied by the <i>mama conas</i> and priests who had come together for
+the occasion. Those who were appointed for the purpose were commanded to
+put the questions concerning future events to each of the idols; and the
+idols replied by the mouths of the priests who had charge of their
+images. These, having drunk deeply, answered in the way which seemed to
+be most to the taste of those who made the enquiries, finding out what
+to say from the devils who were in the statues. The enquiry being made
+of each idol, the priests, being so cunning in their wicked art, asked
+for some time to answer, that their nonsense might be listened to with
+more credit and respect. They said that they must offer up sacrifices
+that, their great gods being pleased, it might please them to answer as
+to what would happen. So many animals, such as sheep and lambs,
+<i>cuis</i><a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a>, and birds, exceeding the number of 2,000 sheep and lambs,
+were beheaded. Meanwhile the priests made their diabolical exorcisms and
+vain sacrifices, according to their custom. Presently they announced
+what they had dreamt or imagined, or perhaps what the devil had told
+them. Great<span class="pagenum"><a name="page_093" id="page_093"></a>{93}</span> attention was paid to what they said, and to the number
+which concurred in foretelling good or evil. The same thing was gone
+through with regard to the other replies, and care was taken to note who
+spoke truly, and ascertained what was about to come to pass in the
+coming year.</p>
+
+<p>This being done, the almoners of the king came forth with the offerings
+which they call <i>capacocha</i>, and the general almsgiving having been gone
+through, the idols were taken back to their temples. If, before the year
+had passed, the saying of any one of those dreamers happened to come
+true, the Inca joyfully sent for him, to be one of his household.</p>
+
+<p>The <i>capacocha</i>, as I have said, was an offering paid instead of a tithe
+to the temples. It consisted of many vases of gold and silver and
+precious stones, loads of rich mantles, and large flocks. In the
+following years no gifts were bestowed on those whose sayings proved to
+be false or uncertain, and they forfeited their reputations. At these
+ceremonies great things were done at Cuzco, much more than I have
+written. In these days, after the Royal Audience had been established,
+and Gasca had returned to Spain,<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> mention was made of this
+<i>capacocha</i> in certain lawsuits, and it is certain that the custom
+prevailed, as well as all else that we have written. We will now
+describe the great festival of <i>Hatun Raymi</i>.<span class="pagenum"><a name="page_094" id="page_094"></a>{94}</span></p>
+
+<h2><a name="CHAPTER_XXX" id="CHAPTER_XXX"></a>CHAPTER XXX.</h2>
+
+<p class="hhead"><i>How they made great festivities and sacrifices at the grand and solemn
+feast called Hatun Raymi.</i></p>
+
+<p class="nind">T<small>HE</small> Incas held many festivals during the year, at which they offered
+great sacrifices according to their custom; but to notice them all would
+require a separate volume. It is also well not to dwell long on the
+sorceries and follies that were practised on these occasions; but only
+to describe the feast of Hatun Raymi, which is very famous. It was kept
+in many provinces, and was the principal ceremony of the whole year, and
+the occasion on which the greatest number of sacrifices was offered up.</p>
+
+<p>This festival was celebrated in the end of August, when the maize
+harvest had been got in, as well as the potatoes, <i>quinuas</i>,<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a>
+<i>ocas</i>,<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> and the other seeds that they sow. They call this feast
+Hatun Raymi, which in our language means “a very solemn festival”; and
+in it they had to offer up thanks and praise to God, the Creator of
+Heaven and Earth, whom they called, as has often been mentioned before,
+Ticiviracocha, as well as to the Sun, to the Moon, and to their other
+gods, for having granted them a good harvest of food for their support.
+In order to celebrate this festival with greater devotion and solemnity,
+it is said that they fasted for ten or twelve days, abstaining from too
+much food, and from intercourse with women; drinking <i>chicha</i> only in
+the morning, which is the time when they eat, and at other times only
+water; abstaining from the use of <i>aji</i> and from carrying anything in
+the mouth, and practising other usages such as were observed on these
+occasions of fasting. This time of fasting being over, the people
+brought to Cuzco a great number of lambs, of sheep,<span class="pagenum"><a name="page_095" id="page_095"></a>{95}</span> of doves and
+<i>cuys</i>, and of other birds and beasts which were killed for the
+sacrifices. Having killed a vast number, they anointed the statues and
+figures of their gods, or rather devils, with the blood, as well as the
+doors of the temples and oracles. After an interval, the soothsayers and
+diviners looked for omens in the entrails, announcing what they
+prognosticated, to which the people gave great credit.</p>
+
+<p>When the sacrifice was finished, the High Priest, with the other
+priests, went to the temple of the Sun; and, after reciting their
+accursed psalms, they ordered the <i>mama conas</i>, or virgins, to come
+forth richly dressed, with the great store of <i>chicha</i> they had
+prepared; and all those who were in the great city of Cuzco ate of the
+sheep and birds which had been killed for the vain sacrifices, and drank
+of that <i>chicha</i> which was held to be sacred. It was contained in jars
+of silver, out of the great numbers there were in the temple; and they
+drank it out of cups of gold.</p>
+
+<p>Having eaten and drunk many times, and the Inca, High Priest, and all
+the rest being merry in consequence, it was still only a little after
+noon. They then formed in procession, and the men began to sing, with
+loud voices, the romances and chaunts which had been prepared for use at
+this festival by their ancestors. The purport of them all was to give
+thanks to the gods, promising to do them services for the blessings
+received. To accompany the songs they had many drums of gold, some of
+them encrusted with precious stones, which their women played upon, who,
+together with the sacred <i>mama conas</i>, joined in the song.</p>
+
+<p>In the centre of the plaza it is said that a great theatre was placed,
+with steps, adorned with cloths and plumes richly embroidered with
+golden beads, very large mantles of their exceedingly fine cloth, also
+garnished with silver and gold work, and precious stones. On the summit
+of this throne was placed the figure of Ticiviracocha, large and richly
+adorned. As they held it to be the sovereign God, maker of<span class="pagenum"><a name="page_096" id="page_096"></a>{96}</span> all created
+things, they gave it the highest place; and all the priests were near
+it. The Inca and all the principal men and the people came to worship
+it, taking off their sandals with much humility, bending their
+shoulders, filling out their cheeks, and sighing towards it, thus
+performing <i>mucha</i>, which is their word for worship.</p>
+
+<p>Below this throne was placed the figure of the Sun, but they do not
+state of what it was made, and also that of the Moon, and other figures
+of idols sculptured in wood and stone. We hold it to be very certain
+that neither in Jerusalem, nor in Rome, nor in Persia, nor in any other
+part of the world, by any state or king of this earth, was such wealth
+of gold and silver and precious stones collected together, as in this
+square of Cuzco when this festival and others like it were celebrated.
+For the images of the Incas, their deceased kings were brought out, each
+one with its service of gold and silver. That is to say, such of them as
+had been good and brave fathers of their people, generous in granting
+favours, pardoners of injuries. These were canonized as saints, in their
+blindness, and their bones were honoured by those who did not comprehend
+that their souls were burning in hell, thinking that they were in
+heaven.</p>
+
+<p>It was the same with some other Orejones, or chiefs of another nation,
+whom, for some cause or other, they, in their heathen minds, looked upon
+as saints. They call those who were canonized in this way <i>Ylla</i>, which
+signifies the body of him who did good in his lifetime. Another meaning
+of <i>Yllapa</i> is thunder and lightning. Hence the Indians call discharges
+of artillery <i>Yllapa</i>, from the loud report.</p>
+
+<p>The Inca and High Priest, with all the courtiers, and the great
+concourse of people that came from the neighbourhood, did <i>mucha</i> (which
+means reverence and worship), to the gods arranged round the square.
+They also made many offerings, such as small golden figures of idols,
+sheep, women, and many other trinkets. This festival of Hatun Raymi
+continued for<span class="pagenum"><a name="page_097" id="page_097"></a>{97}</span> fifteen or twenty days, during which there was much
+singing and dancing, drinking bouts, and other feasting, according to
+their custom. At the end of the time they finished with the sacrifices,
+and put back the images of the idols into the temples, and those of the
+deceased Incas into their houses.</p>
+
+<p>The High Priest enjoyed that dignity during his life. He was married,
+and was so respected that he vied in dignity with the Inca, and had
+jurisdiction over all the oracles and temples, appointing and removing
+priests. The Inca and the High Priest often played together at their
+games, and these functionaries were of high lineage and had powerful
+relations. The dignity was not conferred upon obscure persons, even if
+they should possess great merit. All those who lived in the parts of
+Cuzco which they called Hurin-Cuzco and Hanan-Cuzco, and their
+descendants, were considered to be noble, although they should reside in
+other parts. I remember when I was in Cuzco in the year 1550, during the
+month of August, after the harvests had been got in, that a great crowd
+of Indians entered the city with their wives, making much noise. They
+carried their ploughs in their hands, and some stalks of maize, to make
+a festival by merely singing and reciting as had been their custom at
+harvest time. The <i>Apus</i> and Priests do not consent that these heathen
+festivals shall be performed in public as in former times, nor in secret
+if they can prevent it. But as there are so many thousands of Indians
+who have not become Christians, it is probable that these rites are
+still performed in secret.</p>
+
+<p>The figure of Ticiviracocha, and those of the Sun and Moon, and the
+great chain of gold, besides other recorded pieces of great value, have
+not been found. There is neither Indian nor Christian who knows where
+they are. But<span class="pagenum"><a name="page_098" id="page_098"></a>{98}</span> although their value is great,<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> it is small when
+compared with all that has been buried in Cuzco, in the places of the
+oracles, and in other parts of this great empire.<span class="pagenum"><a name="page_099" id="page_099"></a>{99}</span></p>
+
+<h2><a name="CHAPTER_XXXI" id="CHAPTER_XXXI"></a>CHAPTER XXXI.</h2>
+
+<p class="hhead"><i>Of the second king or Inca who reigned in Cuzco, named Sinchi Roca.</i></p>
+
+<p class="nind">W<small>ITH</small> as much conciseness as I am able to use, I have written what I
+learnt touching the government and customs of the Incas; and I now
+propose to return to my narrative of what happened from the time of
+Manco Capac to that of Huascar, as I have already promised. Touching the
+first Inca, and those who followed him, the Orejones do not give many
+particulars, because, in truth, they did not perform many great deeds.
+For the most valorous of all were the Inca Yupanqui, and Tupac Inca his
+son, and Huayna Capac his grandson. But the reason may be that which I
+have already written, namely, that these kings were the most modern.</p>
+
+<p>As soon, then, as Manco Capac was dead, and the general mourning and
+obsequies had been performed for him, Sinchi Roca<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a> assumed the
+fringe or crown, with the accustomed ceremonies. He contrived to enlarge
+the house of the Sun, and induced as many people as possible to flock to
+the new settlement, by gifts and large offers. The place was then, as it
+is now, called Cuzco. Some of the natives of it affirm that, in the
+place where was the great square, being the same then as now, there was
+a small lake and slough of water, so that it was difficult to raise the
+great edifices which they had begun to build. As soon as this was known
+to the king, Sinchi Roca, he contrived, with the aid of his allies and
+neighbours, to get rid of this swamp, covering it with great slabs and
+huge beams, and levelling the ground on the top, where the water used to
+be, in such sort that it remained as we now see<span class="pagenum"><a name="page_100" id="page_100"></a>{100}</span> it. They further state
+that the whole valley of Cuzco was barren, and that the land never
+yielded good fruit from the seed which they sowed. So they brought many
+thousands of loads of earth from the great forests of the Andes, and
+spread it all over the land; by which means, if the tale be true, the
+valley became very fertile, as we now see it.</p>
+
+<p>This Inca had, by his sister and wife, many children: and they named the
+eldest Lloque Yupanqui. The people round Cuzco beheld the good order in
+which the settlers lived, and how they brought people under their
+friendly influence more through love and benevolence than by recourse to
+severity and force. Some of the captains and principal men came to hold
+discourse with those of the city, and rejoiced to see the temple of
+Curi-cancha, and the good order that reigned around it. By this means
+treaties of friendship were made in many directions. They relate that,
+among those chiefs that I have mentioned, there came to Cuzco a captain
+of the town called Zañu, which is not very distant. He asked Sinchi
+Roca, with great vehemence, that he would see fit to take his very fair
+and beautiful daughter as a wife for his son. When the Inca understood
+the request he was very sorry, for what the chief asked was contrary to
+the rule established and ordained by his father. Yet, if he did not
+grant the request of this captain, he and others would hold the Incas to
+be inhuman men, declaring that they only thought of themselves. Having
+taken counsel with the Orejones and principal men of the city, it
+appeared to all that the maiden ought to be received for marriage with
+the Inca’s son. It was thought that, until they became more powerful, it
+would not be prudent to follow the mandate of the Inca’s father in this
+matter. Thus it was that the answer to the father of the proposed bride
+was that she should be brought, and the marriage was solemnised
+according to their method and custom, and she was called <i>Coya</i> in
+Cuzco.<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> The king’s daughter, who<span class="pagenum"><a name="page_101" id="page_101"></a>{101}</span> was to have been the wife of her
+brother, was immured in the temple of Curi-cancha, where priests were
+appointed to offer up sacrifices before the statue of the Sun, and where
+there were men to guard the sacred women in the manner already
+described.</p>
+
+<p>By reason of this marriage, the Indians relate that the bride’s people
+united with the citizens of Cuzco, making great rejoicing, thus
+confirming their union of brotherhood and friendship. On account of
+this, great sacrifices were offered up on the hill of Guanacauri<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a>
+and at Tampu-quiru,<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a> as well as in the temple of Curi-cancha. This
+being done, there was an assembly of more than 4,000 youths, and the
+ceremonies were performed which had been ordained for them. They were
+armed as knights, and continued to be looked upon as nobles. Their ears
+were bored, and the round pieces were put in them, in accordance with
+custom.</p>
+
+<p>When these things had taken place, and others of which we have no
+record, in the time of the king Sinchi Rocca, he became old, and was
+surrounded by many sons and daughters. So he died, and was mourned for,
+and his obsequies were celebrated in a very sumptuous fashion. His image
+was preserved as a memorial that he had been a good ruler, and that his
+soul rested in heaven.<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a></p>
+
+<p><span class="pagenum"><a name="page_102" id="page_102"></a>{102}</span></p>
+
+<h2><a name="CHAPTER_XXXII" id="CHAPTER_XXXII"></a>CHAPTER XXXII.</h2>
+
+<p class="hhead"><i>Of the third king that reigned in Cuzco, named Lloque Yupanqui.</i></p>
+
+<p class="nind">T<small>HE</small> Inca Sinchi Rocca being dead in the manner that has been described,
+his son, Lloque Yupanqui,<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> was received as lord, having first
+performed a fast during the days appointed. As, in his divinations and
+omens, he found great reason to hope that the city of Cuzco would
+flourish in the future, the new king began to ennoble it with new
+edifices. He asked his father-in-law, with all his allies and
+confederates, to come and live in the city, where their honour would be
+respected and they would receive such a share of the land as they
+needed.</p>
+
+<p>The lord or captain of Zañu consented, and the more western part of the
+city was assigned to him, which, being on hills and slopes, was named
+Anan-Cuzco. The lower part remained for the king, with his house and
+retinue. As all were now Orejones, which is as much as to say nobles,
+and nearly all had been concerned in the foundation of the new city, the
+people who lived in the two parts of the city, called Hanan-Cuzco, and
+Hurin-Cuzco, were always held to be illustrious. Some Indians even
+wished to have it understood that one Inca had to be of one of these
+lineages, and the next of the other. But I do not hold this to be
+certain, nor is it what the Orejones relate, and that is what is here
+written down. In most parts of the city there were large wards on the
+hill-slopes, because the ground was broken up into ravines and hills, as
+I explained in the first part of this chronicle.<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a></p>
+
+<p><span class="pagenum"><a name="page_103" id="page_103"></a>{103}</span></p>
+
+<p>They do not give any account of notable wars in those times. On the
+contrary, they affirm that those of Cuzco, little by little, through the
+good policy they employed, succeeded in making friends with many
+neighbouring people, and in enlarging the temple of Curi-cancha, both as
+regards edifices and riches. For now they sought for gold and silver, of
+which much came to the market held in the city; and they shut up women
+in the temple, who were not allowed to come forth, as has been explained
+in other places.</p>
+
+<p>Reigning in this manner in Cuzco, and passing most of his time there,
+Lloque Yupanqui became very old, without having any children by his
+wife. The people of the city showed much grief at this, making many
+sacrifices and offering up prayers as well in the Curi-cancha, as at
+Guanacauri and Tampu-quiru. They say that, through one of those oracles
+whence issued vain replies, they heard that the Inca would beget a son
+who would succeed in the kingdom. At this they were well satisfied, and,
+rejoicing with the hope, they put the old king on his wife the Coya, so
+that at the end of some days it was known that she had conceived, and in
+due time she gave birth to a son.</p>
+
+<p>Lloque Yupanqui died,<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> leaving orders that the fringe or crown of
+the empire should be deposited in the temple of Curi-cancha until his
+son was of an age to reign. The name given to the son was Mayta Capac,
+and, as governors, they say that the old Inca nominated two of his
+brothers, whose names I did not hear.</p>
+
+<p>The Ynca Lloque Yupanqui was mourned for by all the servants of his
+household, and in many parts of the city, and, in conformity with their
+heathen blindness, they killed many women and boys, in the belief that
+they would go to serve the dead lord in heaven, where they held it to be
+certain that<span class="pagenum"><a name="page_104" id="page_104"></a>{104}</span> his soul rested. Considering him to be a saint, the chief
+people of the city ordered that his image should be made, to be brought
+out at their festivals. Assuredly the preparations they make for the
+obsequies of one of these kings are very great. Generally they mourned
+in all the provinces, and in many of them the women were shorn, and
+their heads bound with cords of reed. At the end of a year they make
+greater lamentations and heathen sacrifices than can be imagined. As
+regards this, those who were at Cuzco in the year 1550, beheld what took
+place in honour of Paullu,<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a> when they celebrated the end of his
+mourning year. It was such that most of the ladies of the city went to
+his house to see the ceremony, and I was myself present. Certainly it
+was calculated to excite admiration, and we were given to understand
+that it was nothing compared to what used to take place in former days.
+Now I will speak of Mayta Capac.<span class="pagenum"><a name="page_105" id="page_105"></a>{105}</span></p>
+
+<h2><a name="CHAPTER_XXXIII" id="CHAPTER_XXXIII"></a>CHAPTER XXXIII.</h2>
+
+<p class="hhead"><i>Of the fourth Inca who reigned at Cuzco, named Mayta Capac, and of what
+happened during his reign.</i></p>
+
+<p class="nind">W<small>HAT</small> has been described having taken place, Mayta Capac<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a> began to
+increase in stature. So, after the usual ceremonies, his ears were
+bored. Then, when he was still nearer to man’s estate, he received the
+crown or fringe of empire in presence of a great multitude, as well
+natives as strangers, who assembled for the purpose. As he had no sister
+with whom to marry, he took for his wife the daughter of a lord or
+captain of a place called Oma, which is at a distance of two leagues
+from Cuzco. Her name was Mama Cahua Pata.<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a></p>
+
+<p>After the marriage, there was a district near the city where dwelt a
+tribe called Alcaviquiza,<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> who had shown no desire to form a
+friendship with those of Cuzco. They were full of suspicion, the one of
+the other. It is related that, when a woman went to certain springs to
+draw water, a boy came forth from the other district, and broke her
+pitcher, making use of I know not what words. She went back to Cuzco
+shrieking; and presently the two parties came forth with their arms,
+which they had taken up on hearing the noise. The Inca, with his
+followers, arrived, and they put themselves in array to fight, having
+taken as the pretext so slight a cause as this quarrel between the woman
+and the boy. This was the motive for subjugating that tribe, and for
+making all memory of it to disappear.<span class="pagenum"><a name="page_106" id="page_106"></a>{106}</span></p>
+
+<p>The object was well understood by those of Alcaviquiza, and, as valiant
+men, they resolutely came forth to the battle, which was the first that
+took place in those days. They fought together for a long time, and, as
+the affair had arisen so suddenly, those of Alcaviquiza had not been
+able to seek for help. Though they fought well, they were defeated in
+such sort that nearly all were killed, scarcely fifty of them escaping
+with life. Then the king Mayta Capac took possession of the fields and
+inheritances of the dead as conqueror, and divided them among the people
+of Cuzco. There was great rejoicing for the victory, and sacrifices were
+offered up to the oracles, which they held to be sacred.</p>
+
+<p>Of this Inca the Orejones do not relate more than that Mayta Capac
+reigned in Cuzco several years; and, when people were arriving to set
+out for the province called Condesuyo, he became so ill that he
+died,<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> leaving, as his heir, his eldest son, named Capac Yupanqui.<span class="pagenum"><a name="page_107" id="page_107"></a>{107}</span></p>
+
+<h2><a name="CHAPTER_XXXIV" id="CHAPTER_XXXIV"></a>CHAPTER XXXIV.</h2>
+
+<p class="hhead"><i>Of the fifth king who reigned at Cuzco, named Capac Yupanqui.</i></p>
+
+<p class="nind">I<small>T</small> seems to me that the Indians related few things of those Incas who
+reigned in Cuzco soon after the foundation of that city. Certainly it
+must be as they say that three or four of the Incas were those who
+ordained and performed all that has already been written.</p>
+
+<p>Mayta Capac being dead, his obsequies were performed in the usual way,
+and, his image having been placed in the temple, he was canonized as a
+saint in conformity with their blindness. Capac Yupanqui then assumed
+the fringe. This was done with great feasting, and people came from all
+parts to attend the solemnity of the coronation. These rejoicings having
+been completed, drinking and singing being the chief part of them, the
+Inca determined to go and make sacrifice on the hill of Guanacauri,
+accompanied by the High Priest, the ministers of the temple, and many
+Orejones and inhabitants of the city.</p>
+
+<p>In the province of Condesuyo it was known that at the time when the late
+Inca died he had intended to make war, and the people were prepared,
+that they might not be taken unawares. After a few days they received
+news of his death, and of the intended visit of Capac Yupanqui to
+Guanacauri. So they determined to make war upon him, and to secure
+spoils if they obtained the victory. Setting out from a town in that
+district called Marca, they came to the place where the Inca then was.
+He had been warned of what was going on, and was ready for their coming.
+Many days did not pass before they joined battle one with the other, the
+struggle continuing for a long time, as both sides fought with spirit.
+In the end, those of Condesuyos were defeated with much<span class="pagenum"><a name="page_108" id="page_108"></a>{108}</span> slaughter. The
+sacrifice was then performed with great rejoicing, some men and women
+being offered up in accordance with their blindness, and many flocks of
+sheep and lambs, in the entrails of which they prognosticated their
+extravagancies and follies. When these sacrifices were finished, the
+Inca returned to Cuzco, where there was great feasting and rejoicing for
+the victory.</p>
+
+<p>Those of the enemy who escaped, returned to their homes as best they
+could, where they again began to assemble troops, declaring that they
+would either die or destroy the city of Cuzco, and kill all the
+strangers who were in it. Inflamed with pride and anger, they hurried
+their preparation, and before they had seen the temple of Curi-cancha,
+they divided the ladies who were in it among themselves. Having
+assembled together, they marched towards the hill of Guanacauri, whence
+they intended to enter Cuzco. Capac Yupanqui had been informed of their
+movements, and had called together all the people of Cuzco and the
+confederates. With the Orejones, he then waited until he knew the enemy
+were near Cuzco. He then went forth to meet them, and there was a
+battle, in which each captain animated his troops. Although those of
+Condesuyo fought obstinately, they were defeated a second time, with a
+loss of more than 6,000 men, and those who escaped, turned and fled to
+their own land.</p>
+
+<p>Capac Yupanqui followed the fugitives to their homes, where he waged war
+upon them in such wise that they came to sue for peace, offering to
+recognise the Lord of Cuzco, as the other tribes had done which were in
+friendship with him. Capac Yupanqui pardoned them, and showed himself
+very friendly to them all, ordering his people not to do any harm to
+those whom he now considered as friends. Some beautiful maidens were
+then looked for in that land, to be conveyed to the temple at Cuzco.
+Capac Yupanqui travelled for some days in the conquered region,
+requiring the people to live in an orderly way, and not to build their
+towns in the<span class="pagenum"><a name="page_109" id="page_109"></a>{109}</span> heights or on the snow-covered rocks. All was done as he
+ordered, and he returned to Cuzco.</p>
+
+<p>He continued to enrich the city and the temple more and more; and he
+ordered a house to be built for his residence, which was the best that
+up to that time had been erected in Cuzco. They relate that he had
+legitimate sons to succeed him by the Coya, that the fame of his state
+and of the temple he had founded spread abroad among all the
+neighbouring provinces, and that all the people were astonished at the
+good order and reason that reigned in Cuzco, and at the inhabitants
+being well dressed, in-so-much that these things were noised abroad in
+all directions.</p>
+
+<p>In those days, the people who occupied the region to the west of Cuzco
+as far as Andahuaylas, having heard the tidings, sent ambassadors to
+Capac Yupanqui with gifts and offerings, and the request that he would
+receive them as friends and confederates. The Inca gave a very
+favourable answer, giving them rich pieces of gold and silver to deliver
+to those who sent them. These messengers were several days in the city,
+receiving kind treatment and hospitality, judging more by what they saw
+than by what they had heard; and thus they recounted all things on their
+return. Some of the Orejones of Cuzco affirm that the general language
+used in all the provinces was that which was spoken by these
+Quichuas,<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> who were held by their neighbours to be very valiant
+until the Chancas destroyed them.<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a> After the Inca<span class="pagenum"><a name="page_110" id="page_110"></a>{110}</span> Capac Yupanqui
+had lived many years, he died at a great age.<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> When the days of
+mourning were passed, his son was received without any opposition as
+King of Cuzco, as his father had been. The new king’s name was Inca
+Rocca.<span class="pagenum"><a name="page_111" id="page_111"></a>{111}</span></p>
+
+<h2><a name="CHAPTER_XXXV" id="CHAPTER_XXXV"></a>CHAPTER XXXV.</h2>
+
+<p class="hhead"><i>Of the sixth king who reigned in Cuzco and of what happened in his
+time; and of the fable or history they relate touching the river that
+passes through the midst of the city of Cuzco.</i></p>
+
+<p class="nind">C<small>APAC</small> Yupanqui being dead in the way that has been related, he was
+succeeded in the lordship by Inca Rocca his son; and a vast concourse of
+people came from all directions to be present at the ceremony of his
+taking the fringe. Great sacrifices were offered up at the oracles and
+temples in accordance with their blindness. These Indians relate that
+when the ears of this Inca were bored, to place in them those round
+plates which are worn by the Orejones to this day, one of them hurt him
+very much. The pain was such that he went forth from the city to a very
+high hill which they call Chaca, where he summoned his women and the
+Coya his sister, named Macay Cuca, whom he had received as his wife in
+his father’s time. They further relate that, at the time, there happened
+a mysterious event, which was this. Previously, neither stream nor river
+flowed by the city, and this was felt to be no small want and
+inconvenience. For, when it was warm, the inhabitants went to bathe in
+the rivers that flowed in the neighbourhood of the city, and they even
+bathed when it was not warm; and there were small fountains for the use
+of the people, as there are at the present day.</p>
+
+<p>The Inca being on this hill, somewhat apart from his people, he began to
+offer up a prayer to the great Ticiviracocha and to Guanacauri, and to
+the Sun, and to the Incas his ancestors, that they would be pleased to
+declare how and from what direction, a river could be brought by human<span class="pagenum"><a name="page_112" id="page_112"></a>{112}</span>
+labour to the city. While he was praying he heard a great peal of
+thunder, insomuch that all present were terrified. The Inca himself,
+owing to the fright he received, bowed his head until the left ear
+touched the ground, from which flowed much blood. Suddenly he heard a
+great noise of running water underneath that place. So, with great joy,
+he ordered many Indians of the city to come, who quickly dug down until
+they reached the water which had opened for itself a way in the bowels
+of the earth, and had hitherto flowed without being of any use.</p>
+
+<p>Continuing this narrative, they say further that, after they had dug
+much and seen the source of the water, solemn sacrifices were offered to
+the gods, for they believed that this benefit had come to them through
+divine interposition. With great rejoicing they contrived so skilfully
+that they led the water through the centre of the city, having first
+paved the ground with large flags, and raised walls with strong
+foundations on either side of the watercourse, placing some bridges of
+stone across, to pass from one side to the other.</p>
+
+<p>I have seen this river, and it is true that it flows in the way they
+describe, coming from its source in the direction of that hill. But, as
+for the rest, I know not the truth, and merely write down what they
+assert. Yet a stream might well flow under the ground without being
+either seen or heard; for, in many parts of this great kingdom, both
+large and small rivers flow under the ground, as those report who have
+travelled over the plains and mountains. In these days there are large
+sewers on the banks of this river, full of filth and refuse. But, in the
+time of the Incas, it was kept very clean, the water flowing over the
+large flags, and occasionally the Inca and his women went to bathe
+there. At divers times some Spaniards have found a quantity of gold, not
+crude, but worked into small ornaments and <i>topus</i>, which had<span class="pagenum"><a name="page_113" id="page_113"></a>{113}</span> been left
+or had fallen when the Incas and their retinue bathed in the river.<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a></p>
+
+<p>After this event, the Inca Rocca came forth from Cuzco to make
+sacrifices, contriving by great subtilty and kind words to bring as many
+people as he could into friendship with him. He advanced towards the
+region called Condesuyo, where, in a place called Pomatambo,<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a> he
+fought a battle with the natives of that district, and remained
+conqueror and lord of them all. He pardoned them, conferred many
+benefits on them, instructed them in his rules and order of government,
+and they offered to become his subjects and to pay tribute. After having
+been for some days in Condesuyo, and having visited the oracles and
+temples in that region, the Inca returned in triumph to Cuzco, the
+principal chiefs marching before him to guard his person, with axes and
+halberds of gold.<span class="pagenum"><a name="page_114" id="page_114"></a>{114}</span></p>
+
+<p>This Inca had many sons and not a single daughter. After having ordained
+some important matters relating to the government, he died, having first
+married his eldest son, named Inca Yupanqui, to a lady who was a native
+of Ayamarca, named Mama Chiquia.<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a></p>
+
+<p><span class="pagenum"><a name="page_115" id="page_115"></a>{115}</span></p>
+
+<h2><a name="CHAPTER_XXXVI" id="CHAPTER_XXXVI"></a>CHAPTER XXXVI.</h2>
+
+<p class="hhead"><i>Of the seventh King or Inca who reigned in Cuzco, named Inca Yupanqui.</i></p>
+
+<p class="nind">W<small>HEN</small> Inca Rocca died, many people, both men and women came from
+Condesuyo, Vicos, and Ayamarca, and there was great mourning for the
+deceased king. Many women, from among those who in life had loved and
+served him, in accordance with the general blindness of those Indians,
+hung themselves by their own hair, and others were killed in divers
+ways; that their souls might go quickly to serve their lord. In the
+sepulchre, which was sumptuous and magnificent, they put great
+treasures, and a still greater number of women and servants, with
+provisions and fine clothing.</p>
+
+<p>No sepulchre of these kings has been found, but to form a judgment as to
+whether they were rich or not, it is not necessary to seek further proof
+than the fact that in ordinary burying places 60,000 <i>pesos</i> of gold,
+more or less, have been found. What then must have been the quantity
+deposited in a royal tomb, when they possessed so much of the precious
+metals, and held it to be most important to leave this life well
+provided with riches?</p>
+
+<p>They also made an image of Inca Rocca, accounting him as one of their
+gods, and believing that he took his rest in heaven.</p>
+
+<p>As soon as the mourning was over, and the obsequies were completed, the
+new Inca retired to perform his fast; and lest any sedition or
+disturbance should be caused by his absence, he ordered that one of the
+principal nobles of his lineage should represent his person in public;
+to whom he gave authority to punish offences, and to maintain the city
+in peace and rest, until the Inca should come forth with the<span class="pagenum"><a name="page_116" id="page_116"></a>{116}</span> royal
+insignia of the fringe. They say that they have the tradition that this
+Inca was of gentle presence, grave, and of imposing mien. He retired
+into the most secret part of his palace, where he remained to perform
+his fast on maize. At the end of the fast he came forth, the people
+showing great joy on beholding him. They made feasts and great
+sacrifices, and afterwards the Inca ordered that quantities of gold and
+silver should be brought from all parts for the temple. And in Cuzco
+they made the stone which they called “of the war.” It was large, and
+was enriched with gold and stones.<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a></p>
+
+<p><span class="pagenum"><a name="page_117" id="page_117"></a>{117}</span></p>
+
+<h2><a name="CHAPTER_XXXVII" id="CHAPTER_XXXVII"></a>CHAPTER XXXVII.</h2>
+
+<p class="hhead"><i>How when this Ynca wanted to make war in the province of Collao, a
+certain disturbance arose in Cuzco; and how the Chancas conquered the
+Quichuas, and got possession of their dominions.</i></p>
+
+<p class="nind">I<small>NCA</small> Yupanqui being in Cuzco with the desire of ennobling it, he
+determined to go to Colla-suyu, which includes the provinces to the
+southward of the city, because he had received intelligence that the
+descendants of Zapana, who reigned in Hatun-colla, were very proud and
+powerful, and that they had assembled forces to march upon Cuzco. So he
+ordered his people to prepare. The Indians relate that many men had
+arrived for the campaign which Inca Yupanqui wanted to undertake, and,
+being on the point of setting out, some captains of Condesuyo, with
+their warriors, plotted amongst themselves to kill the Inca. For they
+said that if he returned victorious, he would be in such high estimation
+that he would desire to bring all men under vassalage and servitude. At
+the time when the Inca was engaged in his festivities, and somewhat
+joyous from the quantity of wine he had drunk, one of the conspirators
+approached and delivered a blow with a stick on the royal head. The
+Inca, disturbed and excited, rose up saying, “What do you do, traitor?”
+By this time, the men of Condesuyos had killed many persons, and the
+Inca himself thought of seeking safety in the temple. But it was of no
+avail to think, for he was overtaken by his enemies and killed, with
+many of his women.<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a></p>
+
+<p><span class="pagenum"><a name="page_118" id="page_118"></a>{118}</span></p>
+
+<p>There was great confusion in the city, insomuch that one man could not
+understand another. The priests had retired to the temple, and the women
+tore their hair, horrified at the death of the Inca by bloodshed, as if
+he had been some vile person. Many of the inhabitants were preparing to
+abandon the city, and the murderers wanted to plunder. They relate that
+at this juncture there was a great noise of thunder with lightning, and
+there fell so much water from heaven that those of Condesuyo were
+afraid. Without following up their success, they retired, contenting
+themselves with the mischief they had done.</p>
+
+<p>They further state that, at that time, the Quichuas were lords of the
+province called Andahuaylas, and that from the neighbourhood of a lake
+called Choclococha there came a great multitude of people under two
+captains named Huaraca and Uasco; who went forward, conquering as they
+advanced, until they came to that province. When the inhabitants knew<span class="pagenum"><a name="page_119" id="page_119"></a>{119}</span>
+of their approach, they prepared for war, encouraging each other, and
+saying, that it would be right to kill those who had come to attack
+them. Coming forth by a pass which leads towards the Aymaraes, these
+Chancas with their captains approached their opponents, until they were
+close together, when some speeches were made between them. Then they
+joined battle. According to the tradition, the fighting was desperate,
+and the result long doubtful. Finally, the Quichuas were defeated and
+cruelly treated, for all who fell into the hands of the enemy were
+killed, without sparing tender youth or helpless old age, and carrying
+off the women. Having done other evil things, they made themselves lords
+of that province, and possessed it as their descendants do to this day.
+And I have related this event because hereafter there will be frequent
+mention of these Chancas.</p>
+
+<p>Returning to the previous subject of the retreat of the Condesuyos from
+Cuzco, the city was cleared of the dead, and great sacrifices were
+offered up. Moreover, it is said to be certain that, in the interment of
+Inca Yupanqui, the same honors as were done to his ancestors were not
+accorded to him, nor was his image set up, and he left no son.<span class="pagenum"><a name="page_120" id="page_120"></a>{120}</span></p>
+
+<h2><a name="CHAPTER_XXXVIII" id="CHAPTER_XXXVIII"></a>CHAPTER XXXVIII.</h2>
+
+<p class="hhead"><i>How the Orejones considered who should be Inca, and what passed until
+Viracocha Inca assumed the fringe, who was the eighth Inca that
+reigned.</i></p>
+
+<p class="nind">W<small>HEN</small> what has been related, in accordance with the account given by the
+Orejones of Cuzco of these things, had taken place, there was great
+lamentation for the death of the Inca. Then the principal people of the
+city considered who should be chosen for king, and who was worthy to be
+raised to such a post of dignity. There were several opinions, some
+proposing that there should be no king, but that the city should be
+governed by those who might be elected; while others maintained that all
+would be lost if there was no head.</p>
+
+<p>Over this question there was a great dispute, and while it was at its
+height, they say that a woman came forth, in front of the Anan-Cuzcos
+and said, “What are you about? Why do you not take Viracocha Inca,
+seeing that he is so worthy?” On hearing these words, the people left
+their cups of wine, and went hastily for Viracocha Inca, son of Inca
+Yupanqui,<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> saying, as soon as they saw him, that he should perform
+the accustomed fast, and then receive the fringe, which they desired to
+confer upon him. Viracocha agreeing, he commenced the fast, and
+committed the charge of the city to his relation Rocca Inca. In due time
+he came forth with the crown, and they celebrated solemn festivals in
+Cuzco, which lasted for many days, all showing great satisfaction at the
+election of the new Inca.</p>
+
+<p>Some have pretended that this Inca was called Viracocha because he came
+from other parts and brought with him a different<span class="pagenum"><a name="page_121" id="page_121"></a>{121}</span> dress, and that in
+his features and aspect he appeared like a Spaniard, because he had a
+beard.<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> They relate other things which would be tedious if they were
+written down. I inquired touching this matter, of Cayu Tupac Yupanqui,
+and the other principal people in Cuzco, who gave me the account of the
+Incas which I am now writing, and they replied that it was nonsense,
+without any foundation. For Viracocha was born and brought up in Cuzco
+like his parents and grandparents, and the name of Viracocha was given
+him as a special name, such as each one receives.</p>
+
+<p>As soon as he received the crown, he married with one of the principal
+ladies named Runtu Coya,<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> who was very beautiful. When the
+festivities were concluded he resolved to set out for the conquest of
+some people near Cuzco, who had not consented to come into friendly
+relations with former Incas, confiding in the strength of their
+<i>pucaras</i>. With the force that he saw fit to assemble, he set out from
+Cuzco in a rich litter guarded by the principal people, and directed his
+march to a place called Calca,<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a> where his messenger had been
+received with much insolence. When those of Calca knew that the army of
+Cuzco was approaching, they assembled in arms and posted themselves in
+the heights, whence they hurled great stones on the troops of the Inca,
+that they might kill those who were struck. The Incas climbed up the
+hills, and, in spite of opposition, succeeded in occupying one of the
+forts or strongholds. When those of Calca saw the Cuzco soldiers in
+their fastnesses, they came forth in a body, and fought resolutely. The
+battle continued from morning until noon, and many were killed on both
+sides, still more being made prisoners. The victory remained with those
+of Cuzco.<span class="pagenum"><a name="page_122" id="page_122"></a>{122}</span></p>
+
+<p>The Inca was near a river,<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> where his camp was pitched, and when he
+knew of the victory he felt much joy. Then his captains came down with
+the spoil and the captives. The Indians who had escaped from the battle,
+with other captains of Calca and of the neighbourhood, saw that their
+plans had turned out so badly, and that the only course for them was to
+try the good faith of the conqueror, and to seek for peace, and a
+moderate servitude such as many others had agreed to. They came forth to
+a place on the mountain and said, in a loud voice, “Live for ever! live,
+powerful Inca Viracocha, our lord!” At the noise caused by the voices
+the Cuzco troops flew to arms, but very little time elapsed before the
+conquered were prostrate on the ground before Viracocha Inca, where
+without rising, one who was held to be the wisest amongst them, raising
+his voice began to say: “You ought, O Inca, neither to become proud at
+the victory which God has given you, nor to despise us for having been
+defeated; for to you and to the Incas it is permitted to be lords over
+other tribes, and to us it is given to defend the liberty which we
+received from our fathers, with all our power, and when we are unable to
+succeed in this, it is for us to obey and submit with a good grace.
+Therefore give the order that no more of us are to be killed, and no
+more harm to be done, and dispose of us according to your will.” And
+when the principal Indian had spoken these words, the rest asked for
+mercy with loud groans.</p>
+
+<p>The Inca replied that if harm had come, their anger had been the
+occasion of it, for at first they would not believe his words nor
+receive his friendship; that now he freely granted them their lands and
+property as at first, and that, in conformity with the laws, they would
+pay tribute and do service. He ordered them to build two palaces, one
+within the city of Cuzco, and the other in Saqui, as a place of
+recreation. They answered that they would do so, and the Inca ordered
+the captives to be released and their property to be restored. In<span class="pagenum"><a name="page_123" id="page_123"></a>{123}</span> order
+that they might understand what they had to do, and that no dissensions
+might arise among them, he ordered a delegate with great power to remain
+among them, without depriving the native lord of his jurisdiction.</p>
+
+<p>These events having passed, the Inca Viracocha sent a messenger to
+summon those of Caitomarca, who had made strong places on the other side
+of a river, without ever having shown a desire of friendship with the
+Incas who were lords of Cuzco. When the messenger of the Inca Viracocha
+arrived, they reviled him, calling the Inca a mad man, for believing
+that they would easily submit to his rule.<span class="pagenum"><a name="page_124" id="page_124"></a>{124}</span></p>
+
+<h2><a name="CHAPTER_XXXIX" id="CHAPTER_XXXIX"></a>CHAPTER XXXIX.</h2>
+
+<p class="hhead"><i>How Viracocha Inca threw a stone of fire with a sling at Caitomarca,
+and how they made reverence.</i></p>
+
+<p class="nind">A<small>S</small> soon as Viracocha Inca had despatched the messenger, he ordered the
+camp to be raised, and a march to be undertaken in the direction of
+Caitomarca. Advancing by the road, they arrived at a river, where the
+Inca ordered a halt for rest. Being in this place, the messenger
+arrived, who reported how those of Caitomarca had mocked at him, and how
+they had said that they felt no fear of the Incas. When this message was
+understood by the Inca Viracocha, he rose up on the litter with great
+anger, ordering the troops to advance with all speed. This was done,
+until they came to a large and rapid river, which I believe must have
+been the river of Yucay.<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a> Here the Inca ordered his tents to be
+pitched, intending to attack the enemy’s town on the other side; but the
+current was so strong that this was not possible. Those of Caitomarca
+came to the river side, whence they hurled many stones from their slings
+at the Inca’s camp, and began to utter cries and great shouts. For it is
+a strange custom with these people, when they fight with each other, how
+little they allow their mouths to rest.</p>
+
+<p>For two days the Inca was on the banks of that river without being able
+to cross it, for there was no bridge; nor is it clear whether they had
+those which are now in use before the time of the Incas: some say that
+they had them, while others maintain the contrary. They relate that
+Viracocha Inca ordered a small stone to be put into a strong flame, and
+when it was very hot he applied a certain preparation to<span class="pagenum"><a name="page_125" id="page_125"></a>{125}</span> it which would
+make it set fire to anything it touched. He then ordered it to be put
+into a sling made of gold wire, with which, when he was inclined, he was
+accustomed to hurl stones, and with great force he threw the heated
+missile into the town of Caitomarca. It fell on the eave of a roof which
+was thatched with very dry straw, and presently the thatch burnt, so
+that the Indians cried out to know what had happened, and who had set
+fire to the house. Then an old woman presented herself before them and
+said, “Listen to what I declare, and to what is certain. Think not that
+the house has been set on fire by any one here, but believe that the
+fire came from heaven. For I beheld a burning stone, which, falling from
+on high, struck the house and destroyed it as you see.”</p>
+
+<p>When the principal leaders, and the elders of the town heard this, being
+such great soothsayers and wizards, they believed that the stone had
+been sent by the hand of God as a punishment for disobeying the Inca.
+Presently, without waiting for an answer from the oracle or offering up
+any sacrifice, they crossed the river in <i>balsas</i>, bringing presents to
+the Inca. When they were brought into his presence, they asked for peace
+and made great offers of their persons and estates, as their allies had
+previously done.</p>
+
+<p>The Inca Viracocha, on learning what those of Caitomarca had said,
+replied with great dissimulation that if they had not quickly come on
+that day, he had determined to attack them on the following morning, in
+great <i>balsas</i> which he had caused to be prepared. The agreement was
+then made between those of Caitomarca and the Inca; and that sovereign
+gave to the captain or lord of Caitomarca one of his own women, a native
+of Cuzco, which was esteemed a great favor.</p>
+
+<p>The fame of the Inca’s deeds was spread abroad in the neighbouring
+districts, and many, without seeing the arms of the Cuzco army, sent to
+offer friendship and alliance with<span class="pagenum"><a name="page_126" id="page_126"></a>{126}</span> the king Inca, who was well pleased,
+speaking lovingly to one and another, showing great kindness to all, and
+providing them with what they needed. Seeing that he was now able to
+assemble a great army, the Inca determined to call troops together to
+advance in person into Condesuyo.<span class="pagenum"><a name="page_127" id="page_127"></a>{127}</span></p>
+
+<h2><a name="CHAPTER_XL" id="CHAPTER_XL"></a>CHAPTER XL.</h2>
+
+<p class="hhead"><i>How a tyrant rose up in Cuzco, and of the disturbance he caused. Of the
+chastisement of certain Mamaconas for having, contrary to their
+religion, used their bodies uncleanly; and how Viracocha returned to
+Cuzco.</i></p>
+
+<p class="nind">T<small>HE</small> news was received at Cuzco of everything that happened to Viracocha;
+and when an account was given in the city of the operations against
+those of Caitomarca, they say that a tyrant rose up in the person of a
+brother of the late Inca Yupanqui, who, being much annoyed because the
+lordship and sovereignty had been given to Viracocha and not to him, was
+watching for an opportunity to seize the supreme power. He entertained
+this design because he had formed a party among some of the Orejones and
+principal persons of the lineage of Orin-Cuzcos. On receiving the news
+of this war which the Inca was engaged in, and it seeming likely that he
+would find a difficulty in bringing it to a successful end, the
+conspirator resolved to kill him who had been left as governor of the
+city, and to take possession.</p>
+
+<p>Capac, for such was his name, eager for the command, assembled his party
+on a day when all the rest of the Orejones were in the temple of the
+Sun, and among them Inca Rocca, the governor of the Inca Viracocha, and
+took up arms. He declared that Viracocha could not retain the
+sovereignty, and he killed the governor, with many others, whose blood
+stained the altars and sanctuaries, and the figure of the Sun. The
+<i>mamaconas</i> and priests ran out with much noise, cursing the murderers
+and declaring that so great a crime deserved a great punishment. A crowd
+came forth from the city to see what had happened. Some approving of the
+rebellion, joined with Capac; others, deploring the murders, took up<span class="pagenum"><a name="page_128" id="page_128"></a>{128}</span>
+arms, and there was thus a division, many being killed both on one side
+and on the other. The city resounded with such noise and shouts, that
+men could not hear their own voices. In this confusion the tyrant got
+possession, killing many of the women of the Inca. Some fled from the
+city, and escaped to the camp of Viracocha, who, concealing what he
+felt, ordered his troops to march towards Cuzco.</p>
+
+<p>To return to the tyrant Capac. When he had got possession of the city,
+he wanted to appear in public with the fringe, that all might receive
+him as king. But when the first excitement was over, during which many
+had lost their judgment and committed great crimes, the very same who
+had incited the usurper to rise, now upbraided him, went out to meet the
+Inca, and sought pardon for what they had done.</p>
+
+<p>Capac had no lack of courage to carry through the affair, but he was
+much disturbed to see how small was the number of those who adhered to
+him. He cursed those who had deceived and deserted him, and, that he
+might not behold the return of the Inca, he took poison and died. His
+women and children, with other relations, imitated his example.</p>
+
+<p>The news of all this came to the royal camp, and the Inca, when he
+reached the city, went straight to the temple of the Sun to offer up
+sacrifices. The bodies of Capac and of the others who had died with him,
+were ordered to be cast forth into the fields, to be devoured by birds
+of prey; and those who aided the treason were condemned to death.</p>
+
+<p>The allies and confederates of Viracocha Inca, when they heard what had
+happened, sent many embassies with presents and offerings of
+congratulation, and to these embassies he made joyful replies.</p>
+
+<p>At this time, the Orejones say that there were many virgins of rank in
+the temple of the Sun, who were honored and esteemed, as has been
+explained in many parts of this history. And they further add that four
+of them used their bodies uncleanly with certain servants who guarded
+them,<span class="pagenum"><a name="page_129" id="page_129"></a>{129}</span> and being discovered they were taken, both the men and the women,
+and the high priest ordered that they should be judged, and punished.</p>
+
+<p>The Inca had determined to invade Condesuyo, but, feeling tired and old,
+he gave up the plan. He then ordered that palaces, to be used by him for
+recreation, should be built in the valley of Xaquixaguana. As he had
+many sons, and as he knew that the eldest, who was named Inca Urco, to
+whom the sovereignty would descend, was a man of vicious habits and very
+cowardly, he desired to deprive him of the inheritance, in order to give
+it to another who was younger and more worthy, named Inca Yupanqui.<span class="pagenum"><a name="page_130" id="page_130"></a>{130}</span></p>
+
+<h2><a name="CHAPTER_XLI" id="CHAPTER_XLI"></a>CHAPTER XLI.</h2>
+
+<p class="hhead"><i>How ambassadors from the tyrants of the Collao came to Cuzco, and of
+the departure of Viracocha Inca for the Collao.</i></p>
+
+<p class="nind">M<small>ANY</small> histories and events fell out between the natives of these
+provinces in early times; but as I make a rule only to relate what I
+hold to be certain, according to the opinions of the learned natives and
+to the narrative I took down at Cuzco, I leave out what I do not clearly
+understand, and treat of what I feel sure, as I have already explained
+several times.</p>
+
+<p>It is well known, among the Orejones, that at this time ambassadors came
+to Cuzco from the province of the Collao. For they relate that, in the
+reign of Inca Viracocha, a lord named Zapana ruled over Hatun-colla. In
+the lake of Titicaca there are islands inhabited by people with large
+<i>balsas</i>, and another lord named Cari went to the islands, where he
+fought with the people insomuch that there were great battles between
+them, out of which the Cari came forth a conqueror. But he had no other
+object than to destroy the villagers and carry off plunder, without
+troubling himself to take prisoners. He returned to Chucuito, where he
+had established himself, and he had under his sway the towns of Ylave,
+Yuli, Zepita, Pomata, and others. With the people he could collect,
+after having offered up great sacrifices to his gods or devils, he
+determined to march to the province of the Canas. These men, when they
+heard of his approach, assembled together, came forth to meet him, and
+fought a battle in which they were defeated with much loss. After this
+victory Cari determined to continue his advance, and arrived at
+Luracachi, where it is said that he fought another battle, and was
+equally fortunate.</p>
+
+<p>With these victories Cari became very proud, and the news spread abroad.
+When Zapana, the lord of Hatun-colla, heard<span class="pagenum"><a name="page_131" id="page_131"></a>{131}</span> of it, he was very sad, and
+he assembled his friends and vassals to take the field and despoil Cari.
+But he could not do this so secretly as to prevent Cari from
+understanding the design of Zapana, and he retired in good order to
+Chucuito by an unfrequented road, so that Zapana could not molest him.
+Having arrived in his own country, Cari assembled his principal chiefs,
+that they might consult touching the designs for Zapana, whose
+destruction was meditated by Cari, that there might be only one lord in
+the Collao. Zapana had the same thought in his mind.</p>
+
+<p>And as the valour of the Incas, and the great power of Viracocha was
+spread abroad over all that region, each of these chiefs, desiring to
+obtain his friendship, sent ambassadors to Cuzco to secure his alliance
+and induce him to take part against the rival chief. These messengers
+set out with great presents, and arrived at Cuzco when the Inca was at
+the places or <i>tampus</i> which, for his diversion, he had ordered to be
+built in Xaquixaguana. Hearing that they were coming, the Inca ordered
+that they should be lodged in the city and provided with all they
+required.</p>
+
+<p>The Inca consulted with the Orejones and venerable councillors touching
+the course that ought to be adopted in the matter of the embassies that
+had come from the Collao; and it was decided that a reply should be
+sought from the oracles. This is done by the priests in front of the
+idols. They bow down their shoulders, put their chins into their
+breasts, and begin to speak in loud voices. Occasionally I myself, with
+my own ears, have heard the Indians converse with the devil. In the
+province of Cartagena, in a seaport town called Bahayre,<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> I heard
+the devil answer in a clear whistle, and so loudly, that a Christian who
+was in the same town but more than half a league from where I was, heard
+the same whistle and was dismayed, being rather unwell. On another day
+the<span class="pagenum"><a name="page_132" id="page_132"></a>{132}</span> Indians made great shoutings, publishing the reply of the devil. In
+some parts of these lands where they keep the dead in hammocks, the
+devils occasionally enter into the bodies and give answers. I heard a
+man named Aranda say that, in the island of Carex,<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> he also saw one
+of these dead bodies speak, and the lies and nonsense they utter are
+laughable.</p>
+
+<p>When the Inca determined to seek for an answer from the oracles, he sent
+for those who were accustomed to manage those things, and they say that
+the reply was that he should arrange to go to the Collao and seek the
+alliance of Cari. So he ordered the messengers of Zapana to be brought
+before him, and told them to say to their lord that he would shortly
+leave Cuzco and march to the Collao, where he would treat of the
+question of friendship. To those who came on the part of Cari he said
+that they were to explain to the lord how he was preparing to come to
+his aid, and that he would soon be with him.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> When this was done,
+the Inca ordered forces to be assembled to march from Cuzco, leaving one
+of the principal persons of his lineage as governor.<span class="pagenum"><a name="page_133" id="page_133"></a>{133}</span></p>
+
+<h2><a name="CHAPTER_XLII" id="CHAPTER_XLII"></a>CHAPTER XLII.</h2>
+
+<p class="hhead"><i>How Viracocha Inca passed by the provinces of the Canches and Canas,
+and marched until he entered the territory of the Collao, and of what
+happened between Cari and Zapana.</i></p>
+
+<p class="nind">H<small>AVING</small> determined to march to the Collao, the Inca set out from the city
+of Cuzco with a large force, passing by Muyna, and by the towns of Urcos
+and Quiquijana. When the Canches,<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> heard of his approach, they
+determined to assemble and come forth with their arms, to defend the
+passage through their land. The Inca, on receiving news of their
+intention, sent messengers to represent that they should not undertake
+such an enterprise, for that he did not wish to give them any affront,
+but rather desired to be their friend, and if their chiefs and captains
+would come to him, he would give them to drink from his own cup. The
+Canches replied to the messengers that the Inca should not pass by
+reason of what they said, and that they were there to defend their
+country which had been invaded. Returning with this answer, the
+messengers found the Inca Viracocha in Cangalla, full of anger at the
+small account in which the Canches held his embassy. He made a rapid
+march, arriving at a town which is called Compata. Near a river which
+flows close by, he found the Canches drawn up in order of battle, and
+here the combat between the two forces took place. Many died on both
+sides, and the Canches were defeated. Those who were able to do so,
+fled, and were followed by the conquerors, killing and taking prisoners.
+After a long time the pursuers returned with the spoils, bringing with
+them many prisoners, both men and women.</p>
+
+<p>After this had happened, the Canches, throughout the<span class="pagenum"><a name="page_134" id="page_134"></a>{134}</span> province, sent
+messengers to the Inca, beseeching him to pardon them, and to receive
+them into his service. As the Inca desired nothing else, he granted the
+usual conditions, which were that they should receive those of Cuzco as
+sovereign lord, and submit their laws and customs, offering tribute of
+what they produced, in accordance with what was done by other subjects.
+After passing some days in arranging these affairs, and in making the
+Canches understand that they must live together in towns, and must not
+engage in quarrels or wars amongst themselves, he passed onwards.</p>
+
+<p>The Canas<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> had assembled together in large numbers, at a place
+called Luracachi; and as they had news of what had befallen the Canches,
+and that the Ynca did not injure those who wished to be his allies, nor
+allow others to do so, they resolved to make friends with him. The Inca
+advanced and, when he approached Luracachi and heard of the good will of
+the Canas, he was much pleased. As there was a temple of Aconcagua in
+that district, he sent great presents to the idols and priests.</p>
+
+<p>When the ambassadors from the Canas arrived, they were well received by
+the Inca Viracocha, who replied to them that the principal and most
+venerable of the Canas should be near, where they would see him; and
+when he had been some days at the temple of Vilcañota he would hasten to
+be with them. He gave some fine cloth and ornaments to the messengers,
+and ordered his own soldiers not to enter the houses of the Canas, nor
+to take anything that belonged to them, that their good will might not
+be disturbed nor give place to any other thought.</p>
+
+<p>The Canas, when they heard the message, caused plenty of provisions to
+be placed along the road, and came down from their villages to serve the
+Inca, who, with much regard to justice, took care that they should not
+<span class="pagenum"><a name="page_135" id="page_135"></a>{135}</span>be injured in any way. They were supplied with flocks and—— <a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>
+which is their wine. On arriving at their vain temple, they made
+sacrifices in accordance with their heathen practices, killing many
+lambs. Thence the army advanced to Ayavire, where the Canas had brought
+more provisions. The Inca spoke to them lovingly, and arranged his
+peaceful pact, as was his custom with other tribes. The Canas, holding
+it to be an advantage to them to be governed by such wise and just laws,
+did not object to the payment of tribute, and the duty of going to
+Cuzco.</p>
+
+<p>This being done, Viracocha Inca determined to set out for the Collao,
+where by this time it was known what had happened with the Canches and
+Canas. They were waiting in Chucuito, and in Hatun Colla. Zapana was
+aware that Cari had been received well by Viracocha, and that he was
+expecting the Inca. He, therefore, determined to attack him before he
+became more powerful by a junction with the forces of the Inca. Cari was
+equally spirited, and came out with his followers to a town called
+Paucar-colla. Near this place the armies of the two most powerful
+tyrants of the district faced each other, in such numbers that it was
+said they amounted to one hundred and fifty <i>huarancas</i>.<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a> They
+joined in battle, and it is related that it was fiercely contested, and
+that the dead numbered more than 30,000. After it had lasted for a long
+time, Cari remained the victor, while Zapana and his people were
+defeated, with the death of many. Zapana himself was killed in this
+battle.<span class="pagenum"><a name="page_136" id="page_136"></a>{136}</span></p>
+
+<h2><a name="CHAPTER_XLIII" id="CHAPTER_XLIII"></a>CHAPTER XLIII.</h2>
+
+<p class="hhead"><i>How Cari returned to Chucuito; of the arrival of the Inca Viracocha;
+and of the peace that was agreed to between them</i>.</p>
+
+<p class="nind">A<small>S</small> soon as Zapana was dead, Cari took possession of his camp, and seized
+upon everything that was in it, with which he quickly returned to
+Chucuito. There he waited for Viracocha Inca, and ordered lodgings to be
+got ready and provisions to be supplied. The Inca, while he was on the
+road, heard of the victory gained by Cari and of the end of the war.
+Although he gave out that he was pleased, in secret he felt regret at
+the course things had taken, because he thought that, while there were
+differences between the two chiefs, he would easily make himself lord of
+the Collao; and he intended to return quickly to Cuzco, that no untoward
+event might happen.</p>
+
+<p>When he approached Chucuito, Cari came forth with his principal men to
+receive him, and he was lodged and attentively served. As he wished to
+return to Cuzco, he spoke with Cari, telling him how much he had
+rejoiced at his good success, and that he was coming to his assistance.
+In order to make sure that they should always be good friends, he
+expressed a desire to give him a daughter of his own for a wife. Cari
+answered that he was very old and very weary, and he prayed the Inca to
+marry his daughter to a youth, seeing that there were many to choose
+from, and that he would have him as his lord and friend, and consent
+that he should rule, and that in this way he would help him in wars and
+other affairs of moment. Then, in presence of the principal men who were
+assembled, the Inca Viracocha ordered a large cup of gold to be brought,
+and the plighted homage between the two was taken in this way. They
+drank a draught of the wine which the women had, and the Inca took the
+cup, and put it on<span class="pagenum"><a name="page_137" id="page_137"></a>{137}</span> the top of a very loose stone, saying:—“The sign is
+this, that the cup shall be here, and I do not move it nor you touch it,
+in token that that which is agreed upon shall be observed.” Then
+kissing, they made a reverence to the sun, and they had a great <i>taqui</i>,
+with much noise. Then the priests, having uttered certain words, carried
+the cup to one of their vain temples, where they deposit similar tokens
+of oaths made by their kings and lords. Having passed some days in
+Chucuito, Viracocha Inca returned to Cuzco, being attentively waited
+upon and well received in all parts.</p>
+
+<p>And now many provinces were organized, and the people wore better
+clothes and had better customs than before, being ruled according the
+laws of Cuzco. Inca Urco, the son of Viracocha Inca had remained there
+as governor, of whom they relate that he was very cowardly, remiss, full
+of vices, and with few virtues. As he was the eldest he had to succeed
+his father in the kingdom. His father knew his character, and desired
+much to deprive him of the lordship, and to give it to Inca Yupanqui,
+his second son, a youth of great valour and of good conduct, resolute
+and fearless, and endowed with grand and lofty aspirations. But the
+<i>Orejones</i> and principal men of the city did not wish the laws to be
+broken, which were observed as having been ordained by their ancestors.
+Although they knew how evil were the inclinations of Inca Urco, still
+they desired that he, and not another should be the king after the death
+of his father. I relate this so fully because those who told me, also
+say that Viracocha Inca sent from Urcos, his messengers to the city, to
+treat on this matter, but that he could not obtain what he wanted. When
+he entered Cuzco, he had a grand reception. But he was now very old and
+weary, so he determined to leave the government of his kingdom to his
+son, to deliver up the fringe, and to retire to the valley of Yucay and
+to that of Xaquixaguana to amuse himself and enjoy the rest of his life.
+He announced his intention to the people of the city, but he was not
+able to secure the succession for Inca Yupanqui.<span class="pagenum"><a name="page_138" id="page_138"></a>{138}</span></p>
+
+<h2><a name="CHAPTER_XLIV" id="CHAPTER_XLIV"></a>CHAPTER XLIV.</h2>
+
+<p class="hhead"><i>How Inca Urco was received as supreme ruler of the whole empire, and
+assumed the crown at Cuzco, and how the Chancas determined to come forth
+and make war on those of Cuzco.</i></p>
+
+<p class="nind">T<small>HE</small> Orejones, and even all the other natives of these provinces, laughed
+at the proceedings of the Inca Urco.<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a> Owing to his trivialities,
+they prefer that he should not be looked upon as having enjoyed the
+dignity of the kingdom. Thus we see that in the narrative derived from
+the <i>quipus</i> and traditions, which they have of the kings who reigned at
+Cuzco, they are silent as to this one. This I will not be; for in fact,
+well or ill, with vices or virtues, he governed and reigned over the
+kingdom for several days. When Viracocha Inca departed for the valley of
+Xaquixaguana, he sent the fringe or crown to Cuzco, that the elders of
+the city might deliver it to Inca Urco, having said that what he had
+done for the city of Cuzco must suffice, and that he wished to pass what
+remained of life in the enjoyment of rest, for that he was old and unfit
+for war. His wishes being understood, presently Inca Urco began the
+fasts and other observances in conformity with their customs and, having
+finished, he came forth with the crown, and went to the temple of the
+Sun to perform sacrifices, and there were the usual feasts and drinking
+bouts at Cuzco.</p>
+
+<p>Inca Urco had married his sister, that he might have a son by her, to
+succeed to the lordship. He was so vicious, and so given to evil courses
+that, without caring for her, he went after common women, and after the
+girls he fancied, and it is even said that he seduced some of the
+<i>mamaconas</i> in the temple; and he had so little honour that he did not
+even<span class="pagenum"><a name="page_139" id="page_139"></a>{139}</span> desire to be respected. He went about the city drinking, and when
+he had an <i>arroba</i> or more of liquor in his body, he conducted himself
+indecently. And he used to say to the <i>Orejones</i> who had beautiful
+wives, “How are my children?” as much as to say that the children were
+his and not the children of the husbands. He never built any house or
+edifice, he disliked arms, and in short they relate no good thing of him
+except that he was very liberal.</p>
+
+<p>As soon as he had assumed the fringe, after some days had passed, he
+determined to go and enjoy himself in the houses of pleasure which were
+built for the recreation of the Incas, leaving as his lieutenant Inca
+Yupanqui, who was father of Tupac Inca, as we shall presently relate.</p>
+
+<p>Such being the state of affairs at Cuzco, the Chancas, as I have already
+stated, had conquered the Quichuas and occupied the greater part of the
+province of Andabailes. As they were victorious, and hearing what was
+said of the grandeur of Cuzco and of its riches, and of the majesty of
+the Incas, they did not desire to abandon their conquests, but wished to
+acquire all they could with their arms. So they made a grand appeal to
+their gods, and set out from Andabailes, which is the place called by
+the Spaniards Andaguaylas,<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a> and is now an encomienda of Diego
+Maldonado<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> the rich, leaving a sufficient<span class="pagenum"><a name="page_140" id="page_140"></a>{140}</span> force there to protect
+it. Hastu-Huaraca, and a very brave brother of his named Omoguara, with
+the forces ready for war, set out proudly from their own territory on
+the road to Cuzco, marching until they arrived at Curampa,<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> where
+they encamped, doing much injury to the people of the district. But as
+in those days many of the settlements were on the heights and peaks of
+the mountains, with strong defences called <i>pucaras</i>, they could not
+kill any great number or make many prisoners, but only ravage the
+fields.</p>
+
+<p>They departed from Curampa, and arrived at the resting place of
+Cocha-cassa, and at the river Abancay, destroying everything they found.
+Thus they approached Cuzco, where the news of their coming had preceded
+them. When it was known to the aged Viracocha, he left the valley of
+Xaquixaguana, and went with his women and servants to the valley of
+Yucay. They also relate that Inca Urco merely laughed, making light of
+what was really a very serious matter. But the fate of Cuzco was guarded
+by Inca Yupanqui and his sons, who were destined to save the city from
+all its danger by their virtues. For not only did he vanquish the
+Chancas, but he subjugated the greater part of the nations who inhabit
+those kingdoms, as I shall relate further on.<span class="pagenum"><a name="page_141" id="page_141"></a>{141}</span></p>
+
+<h2><a name="CHAPTER_XLV" id="CHAPTER_XLV"></a>CHAPTER XLV.</h2>
+
+<p class="hhead"><i>How the Chancas arrived at the city of Cuzco and pitched their camp
+there, and of the terror of the inhabitants, and the great valour of
+Inca Yupanqui.</i></p>
+
+<p class="nind">A<small>FTER</small> the Chancas had offered up sacrifices on the banks of the Apurimac
+and had arrived near the city of Cuzco, the Captain-General or lord who
+led them, named Hastu-Huaraca said that they should reflect on the great
+undertaking they had entered upon, that they should show themselves to
+be strong, and that they should feel no fear nor terror whatever of men
+who thought they could frighten people by making their ears such a size
+as these enemies did. He also told his followers that they would capture
+much spoil, and beautiful women with whom they could enjoy themselves.
+They replied cheerfully that they would do their duty.</p>
+
+<p>As it was known in the city of Cuzco that the enemy was marching against
+it, and that neither Viracocha Inca nor his son Inca Urco had made any
+preparation to oppose them, the Orejones and principal people were much
+disturbed, and offered up great sacrifices according to their custom.
+They then agreed to ask Inca Yupanqui to take charge of the war, for the
+common safety. One of the most venerable took the matter in hand, and
+spoke in the name of the others. He replied that when his father wished
+to confer the fringe upon him, they would not consent, but insisted that
+his cowardly brother should be Inca. He himself had never pretended to
+the royal dignity through usurpation and contrary to the will of the
+people; and they should now do what was necessary for the public good,
+as they had seen that the Inca Urco was unfit for the post. The Orejones
+replied that, when the war was over, they would adopt such measures as
+were best for the government of the kingdom. It is said that they then<span class="pagenum"><a name="page_142" id="page_142"></a>{142}</span>
+sent messengers through the province, declaring that all who wished to
+come and be citizens of Cuzco, would be given lands in the valley, and
+would receive privileges; and so they came from many parts. This being
+done, the captain, Inca Yupanqui, came forth to the great square where
+was the stone of war, with the skin of a lion on his head, as a sign
+that he must be strong as is that animal.</p>
+
+<p>At this time the Chancas had reached Vilca-cunga, and the Inca Yupanqui
+ordered all the men of war that were in Cuzco to be assembled, with the
+determination of marching out on the road. Those who appeared most
+resolute were appointed captains; but, on further consideration, he
+determined to wait in the city.</p>
+
+<p>The Chancas continued to advance until they pitched their camp on the
+hill of Carmenca, which overlooks the city, and presently set up their
+tents. The people of Cuzco had made deep holes full of stones at the
+approaches to the city, and subtly covered them over on the top, so that
+those who walked that way might fall in. When the women and children of
+Cuzco saw the enemy, they were much afraid, and made a great noise. Inca
+Yupanqui sent messengers to Hastu Huaraca, proposing that there should
+be an agreement between them, to avoid the slaughter of the people.
+Hastu Huaraca was proud, and thought little of the embassy. He wanted
+simply to abide by the decision of battle; but to the importunate
+prayers of his relations and others, he yielded so far as to agree to a
+conference with the Inca, and in that sense he replied. The city is
+situated between hills, in a naturally strong position. The slopes and
+ridges were scarped, and in many parts sharp stakes of palm were fixed,
+which are as hard as iron, and more hurtful. The Inca and Hastu Huaraca
+had an interview, but, as both were ready to fight, it availed little,
+for being further excited by the words which they spoke to each other,
+at last they came to blows, at the same time shouting and making a great
+noise. For the men<span class="pagenum"><a name="page_143" id="page_143"></a>{143}</span> in that country make an exceeding great noise when
+they fight. They fought with each other for a long time and the night
+coming on, the Chancas remained in their tents, and those of the city
+were all round, watching in every direction, that the enemy might not
+enter. For neither Cuzco, nor the other towns in those parts, are
+surrounded by walls.</p>
+
+<p>When the surprise was over, Hastu Huaraca encouraged his followers to be
+valorous in the fight, and the Inca Yupanqui did the same with the
+Orejones and the people who were in the city. The Chancas resolutely
+came forth from their camp with the intention of forcing an entry, and
+those of Cuzco were determined to defend the city. The battle was
+renewed, and many fell on either side; but such was the valour of Inca
+Yupanqui that he gained the victory, and nearly all the Chancas were
+killed. They say that very few more than five hundred escaped, and among
+them their captain Hastu Huaraca, who arrived with them at their own
+province but not without difficulty.<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a> The Inca enjoyed the spoil,
+and got many captives, as well men as women.<span class="pagenum"><a name="page_144" id="page_144"></a>{144}</span></p>
+
+<h2><a name="CHAPTER_XLVI" id="CHAPTER_XLVI"></a>CHAPTER XLVI.</h2>
+
+<p class="hhead"><i>How Inca Yupanqui was received as King, the name of Inca being taken
+from Inca Urco, and how the new Sovereign made a peace with Hastu
+Huaraca.</i></p>
+
+<p class="nind">A<small>S</small> soon as the Chancas were defeated, Inca Yupanqui entered Cuzco in
+great triumph, and addressed the principal Orejones on their agreement.
+He said that he had worked for them in the way they had seen, while his
+brother and his father had done little in opposing the enemy, and that,
+therefore, they should give him the sovereignty and government of the
+empire. The people of Cuzco, one with another, discussed the matter,
+comparing the merits of Inca Yupanqui and Inca Urco, and, by consent of
+the city, they agreed that Inca Urco should not enter Cuzco again, and
+that the fringe should be taken from him and given to Inca Yupanqui.
+Although Inca Urco, when he knew what had been done, wanted to come to
+Cuzco to justify himself, and was much moved, complaining of his brother
+and of those who had deprived him of the government; yet they did not
+yield, nor turn aside from accomplishing what they had resolved to do.
+There are some who say that the Coya, wife of Inca Urco, left him
+without having borne him any children, and went to Cuzco, where her
+second brother Inca Yupanqui received her as his wife. Having performed
+the fast and the other ceremonies, he came forth with the fringe, and
+there were great festivals at Cuzco, people flocking thither from all
+parts. The new Inca ordered all those who had fallen in the battle on
+his side to be buried with the customary funeral rites. For the Chancas
+he caused a large house to be erected on the battle field, like a tomb,
+where all the bodies of the dead were put as a memorial, and the skins
+were filled with cinders or straw, so that the human form was made to
+appear in many attitudes. Some of them<span class="pagenum"><a name="page_145" id="page_145"></a>{145}</span> appearing like men, had drums
+issuing from their bellies, on which they appeared to be playing. Others
+were set up with flutes in their mouths. After this fashion they were
+left until the Spaniards entered Cuzco. Alonzo Carrasco<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a> and Juan de
+Pancorvo,<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> ancient conquerors, related to me how they had seen these
+skins full of cinders, as did many others of those who came to Cuzco
+with Pizarro and Almagro.</p>
+
+<p>The Orejones say that in those days there was a large population in
+Cuzco, and that it was always increasing. Messengers arrived from many
+parts to congratulate the new king, who answered them all with gracious
+words. He wished to set out and make war in the region they call
+Condesuyo, and as he knew by experience how brave and enterprising was
+Hastu Huaraca, the Lord of Andahuaylas, he thought of inducing him to
+enter his service. They relate that he sent messengers, asking the chief
+to come to Cuzco with his brothers and friends, and to enjoy the society
+of the Inca. Considering that it would be profitable to secure the
+friendship of Inca Yupanqui, the Lord of Andahuaylas came to Cuzco, and
+was well received.<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> And as the Inca had summoned<span class="pagenum"><a name="page_146" id="page_146"></a>{146}</span> his army for war,
+he determined to proceed to Condesuyo.</p>
+
+<p>At this time, they relate that Viracocha Inca died, and they gave him
+sepulture with less pomp and honor than his ancestors, because he had
+deserted the city in his old age and had no wish to return when the
+Chancas made war. I say no more concerning Inca Urco, because the
+Indians only refer to his history as a thing to laugh at, and putting
+him on one side, I consider Inca Yupanqui as the ninth king that reigned
+in Cuzco.<span class="pagenum"><a name="page_147" id="page_147"></a>{147}</span></p>
+
+<h2><a name="CHAPTER_XLVII" id="CHAPTER_XLVII"></a>CHAPTER XLVII.</h2>
+
+<p class="hhead"><i>How Inca Yupanqui set out from Cuzco, leaving Lloque Yupanqui as
+Governor, and of what happened.</i></p>
+
+<p class="nind">A<small>S</small> now, by order of Inca Yupanqui, more than 40,000 men had been
+assembled round the stone of war, the army was passed in review,
+captains were appointed, and there were feasts and drinking bouts. All
+being ready, the Inca set out from Cuzco in a litter enriched with gold
+and precious stones, which was surrounded by his guards with halberds,
+axes, and other arms. Next to him marched the lords, and this king
+displayed more valour and authority than any of his ancestors. He left
+in Cuzco, according to what they relate, his brother Lloque Yupanqui as
+governor. The Coya and the other women travelled in hammocks, and it is
+said that they carried a great quantity of jewels and of stores. In
+front, men were sent forward to clear the road, so that neither grass
+nor stone, large or small, might remain on it.</p>
+
+<p>Arrived at the river Apurimac, they crossed it by the bridge that had
+been made, and advanced as far as the buildings of Cura-huasi. Many men
+and women, and some lords and principal men, came forth from the
+neighbouring places, and when they saw the army they were amazed and
+cried out, “Great Lord, Child of the Sun”, “Monarch of all things”, and
+many other grand names. At this place, they say that a captain of the
+Chancas, named Tupac Uasco, was given a <i>Palla</i> of Cuzco as his wife,
+and he highly prized her.</p>
+
+<p>Advancing by the Apurimac and Cocha-cassa, the Inca found that the
+inhabitants of those parts were in strong <i>pucaras</i>, and that they did
+not live together in villages. So he ordered that they should live in an
+orderly way, abandoning evil customs, and abstaining from killing each
+other.<span class="pagenum"><a name="page_148" id="page_148"></a>{148}</span> They rejoiced at these orders, and willingly obeyed his
+commandment. But those of Curampa derided it. This being told to Inca
+Yupanqui, he defeated them in battle, killing many, and taking others
+prisoners. As the land was fertile, he ordered one of his officers to
+remain and organise the district, and to build lodgings and a temple of
+the Sun.</p>
+
+<p>These arrangements having been made with great care, the King set out
+from thence, and marched to the province of Andahuaylas, where there was
+a solemn reception. He remained several days to decide whether he would
+go to conquer the inhabitants of Guamanga or Xauxa, or the Soras and
+Lucanas. Having considered the matter in council with his officers, he
+decided upon going to the Soras.<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a> Setting out, he marched over an
+uninhabited region which leads to the Soras, who were apprised of his
+approach, and assembled to defend their country.</p>
+
+<p>The Inca Yupanqui had sent captains with parties in many other
+directions, to induce men to join his service by kind treatment; and he
+sent messengers to the Soras, admonishing them not to take up arms
+against him, and promising to make much of them, and to do them no
+injury. But they did not wish for peace with servitude; but rather to
+fight for their liberty. So when the two armies came together, there was
+a battle, concerning which those who can preserve the memory of it, say
+that it was fiercely contested, and that many fell on both sides. But
+the victory remained with those of Cuzco. The fugitives who escaped
+death or capture, fled to their town with much lamentation, where<span class="pagenum"><a name="page_149" id="page_149"></a>{149}</span> they
+collected as much of their property as they could, and, taking their
+women, they abandoned the place, and fled to a strong rock, near the
+river of Vilcas, where there are many caves and a supply of water. In
+this fastness many men assembled with their women, with as much
+provisions as they could get together, for fear of the Inca. Not only
+the Soras took refuge on the rock, but many from the district of
+Guamanga, and from the banks of the Vilcas, also fled there, terrified
+at the news that the Inca wished to be sole lord over the people.</p>
+
+<p>The battle being won, the conquerors enjoyed the spoils; but the Inca
+ordered that no harm should be done to the captives. They were all
+released. A captain was ordered to march towards Condesuyo by way of
+Pumatampu; and when the Inca entered the country of the Soras, and heard
+that the people had gone to the rocky fastness, he was much incensed,
+and determined to go and besiege the place. So he commanded his captains
+to march against it, with the army.<span class="pagenum"><a name="page_150" id="page_150"></a>{150}</span></p>
+
+<h2><a name="CHAPTER_XLVIII" id="CHAPTER_XLVIII"></a>CHAPTER XLVIII.</h2>
+
+<p class="hhead"><i>How the Inca returned to Vilcas, and besieged the Rocky Fastness where
+the Enemy had taken Refuge.</i></p>
+
+<p class="nind">T<small>HE</small> Orejones relate very great things touching this Inca Yupanqui, and
+Tupac Inca his son, and Huayna Capac his grandson, for these were the
+sovereigns who displayed most valour. Those who may read of their
+actions, should believe that I rather detract from, than add to what I
+have been told; and I simply write what I have received from the
+Indians. For myself, I believe this and more, from the testimony borne
+by the remains and signs that these kings have left behind them, and
+from their great power, which shows that what I write concerning them is
+only a part of what really happened. Their memory will endure in Peru so
+long as any men of the native race survive.</p>
+
+<p>Returning to the narrative, as the Inca strongly desired to have those
+who had taken refuge in the rocks in his power, he marched with his
+troops until he came to the river of Vilcas.<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a> The inhabitants, when
+they knew that he was there, came in great numbers to see him and to
+perform services, and they established friendship with the Inca. By his
+order they began to build great edifices, in the place which we now call
+Vilcas. Masters were sent from Cuzco to trace the plans, and teach the
+method of laying the stones and tiles in the edifices. Arriving at the
+rocky fastness, the Inca used all reasonable means to induce those who
+had taken refuge there to submit to his alliance, sending messengers to
+them. But the enemy laughed at his words, and hurled many stones at the
+camp. The Inca, seeing their disposition, resolved not to depart until
+he had punished<span class="pagenum"><a name="page_151" id="page_151"></a>{151}</span> them. He knew that the captains whom he sent to the
+province of Condesuyo, had fought some battles with the people of that
+region, had conquered them and brought most of the province under his
+sway. In order that the people of the Collao might not think that they
+were safe, and knowing that Hastu Huaraca, the Lord of Andahuaylas, and
+his brother, Tupac Vasco, were valiant chiefs, he sent them to the
+Collao to keep the people in obedience. They replied that they would
+obey his order, and they set out for their own land, to proceed thence
+to Cuzco, and join the army which was to be assembled there.</p>
+
+<p>The garrison of the rocky fastness still had the intention of defending
+it, and the Inca surrounded the place with his troops. The siege was
+long, and several great deeds were performed. At last the provisions
+failed, and the besieged were obliged to submit, and to serve the Inca
+like the rest of his subjects, paying tribute and furnishing men for the
+wars. With this servitude, they remained in favour with the Inca, who
+was no longer enraged, but ordered provisions and other things to be
+given to them, and that they should return to their homes. But others
+affirm that he killed them all, insomuch that not one escaped. I believe
+the first account, though as regards one or the other, I only know what
+these Indians relate.</p>
+
+<p>This affair being ended, they say that people came from many parts to
+submit and offer their services, and that the Inca received them all
+graciously. He then returned to Cuzco. On the road, he found that many
+edifices had been built, and that, in most parts, the forts of the
+natives had been razed, and that they had formed regular towns in the
+lower country, as he had commanded and ordained.</p>
+
+<p>He was received at Cuzco with the customary pomp, and there were great
+festivities. The captains who, in obedience to his orders had gone to
+the war in the Collao, advanced as<span class="pagenum"><a name="page_152" id="page_152"></a>{152}</span> far as Chucuito, and were victorious
+in several battles, bringing all under the dominion of the Inca. The
+same was done in Condesuyo. The Inca was very powerful; lords and
+captains arrived from all parts with the leading men of the districts,
+paying tribute with regularity, and performing personal services; but
+all was done with great regularity and justice. When they came for an
+audience with the Inca, they carried a light burden; they looked but
+little at his face; when he spoke, those who heard him trembled from
+fear or some other reason. He seldom appeared in public, but in war he
+was always to the front. He did not allow any one, without his
+permission, to possess jewels, nor to be seated, nor to be carried in a
+litter. In short, this was the sovereign who opened the way for the
+excellent government which was established by the Incas.<span class="pagenum"><a name="page_153" id="page_153"></a>{153}</span></p>
+
+<h2><a name="CHAPTER_XLIX" id="CHAPTER_XLIX"></a>CHAPTER XLIX.</h2>
+
+<p class="hhead"><i>How Inca Yupanqui ordered Lloque Yupanqui to proceed to the Valley of
+Xauxa, and to bring under his dominion the Huancas and the Yauyos their
+neighbours, with other Nations in that direction.</i></p>
+
+<p class="nind">T<small>HAT</small> which has already been written having taken place, the Orejones
+relate that the Inca, finding himself so powerful, determined to make
+another call to war, because he wished to achieve another conquest more
+important than those that had gone before. In compliance with his
+orders, many chiefs assembled, with a great number of armed men,
+supplied with the arms they use, which are slings, axes, clubs, <i>bolas</i>,
+darts, and some lances. When they assembled, he ordered that there
+should be entertainments and feasts; and to delight them, he came forth
+each day in a new dress, such as that which was the special costume of
+the nation that he wished to honour on that day. Next day he put on
+another, always wearing that of the tribe which was invited to the
+entertainment and drinking bout. By this means he pleased them, and as
+much as it was possible, he endeared himself to them. When the great
+dances were performed, the square of Cuzco was encircled by a chain of
+gold, which was ordered to be made out of the quantity coming as tribute
+from the districts. It was as large as I have before described, and
+there was further grandeur in the matter of images and ancient relics.</p>
+
+<p>When they had enjoyed themselves for as many days as the Inca Yupanqui
+thought proper, he spoke his wishes to them, that they should go to the
+country of the Huancas, and their neighbours the Yauyos, and induce them
+to embrace his friendship and service, without making war; but that if
+they<span class="pagenum"><a name="page_154" id="page_154"></a>{154}</span> refused, then they must be conquered and forced to obey. They all
+replied that they would obey his orders with good will. Captains
+belonging to each nation were appointed, and Lloque Yupanqui was general
+of the whole army. With him, for counsel, was Capac Yupanqui.<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a>
+Having received their instructions, they set out from Cuzco and marched
+to the province of Andahuaylas, where they were well received by the
+Chancas. There set out from that province with them a captain named
+Ancoallo, with a large force, to serve in the war of the Inca.</p>
+
+<p>From Andahuaylas they went to Vilcas, where were the edifices and temple
+which Inca Yupanqui had ordered to be erected, and they spoke with all
+friendship to those who were engaged on the works. From Vilcas they
+marched by the towns of Guananga, Camgaron,<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> Parcos, Picoy, and
+Arcos, which had already submitted to the Inca, and supplied all the
+provisions they had, besides making the royal road, large and very wide,
+according to orders.</p>
+
+<p>The people of the valley of Xauxa, when they knew that the enemy was
+approaching, showed great alarm, and sought help from their relations
+and friends, and in their own temple of Huarivilca they offered up great
+sacrifices to the demon which there gave replies. When the succours
+arrived there was a great multitude, for they say that more than 40,000
+men assembled where now I do not know that there are 12,000. The Inca
+captains took up a position overlooking the valley, and wished to gain
+the goodwill of the Huancas, and to induce them to come to Cuzco and
+recognise the king as their lord, without fighting. With this purpose<span class="pagenum"><a name="page_155" id="page_155"></a>{155}</span>
+they sent messengers, but without success. Then there was a great
+battle, in which they say that many were killed on both sides, those of
+Cuzco remaining conquerors. Lloque Yupanqui was a very circumspect
+leader. He would allow no harm to be done in the valley, prohibited all
+robbery, and he released the captives. Seeing the clemency with which
+conquered people were treated, the Huancas came to speak with the Incas,
+and promised to live in accordance with the ordinances of the kings of
+Cuzco, and to pay tribute of such produce as they had in the valley.
+Leaving their villages on the hill-sides, they sowed the land without
+dividing it, until the time of the king Huayna Capac, who marked out the
+land which was to belong to each lineage,<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a> and they sent
+messengers.<span class="pagenum"><a name="page_156" id="page_156"></a>{156}</span></p>
+
+<h2><a name="CHAPTER_L" id="CHAPTER_L"></a>CHAPTER L.</h2>
+
+<p class="hhead"><i>How the Captains of the Inca left Xauxa, and what happened; and how
+Ancoallo departed from among them.</i></p>
+
+<p class="nind">T<small>HE</small> inhabitants of Bonbon, according to what they relate, had heard of
+the events of Xauxa, and how the Huancas had been defeated, and,
+suspecting that the conquerors intended to continue their march, they
+determined to be prepared, so that they might not be taken unawares.
+Putting their women and children, with the property they could collect,
+on a lake<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a> which is near their abode, they waited for what might
+happen. The Inca Captains, when they had arranged the affairs at Xauxa,
+set out and advanced as far as Bonbon, but as the people had taken
+refuge on the lake, they were unable to do other harm than eat their
+provisions. They then passed onwards and came to Tarama, where they
+found the people in arms. There was a battle, in which many of the
+people of Tarama were killed and taken prisoners, and those of Cuzco
+remained victors. As it was the will of the king that those of Tarama
+should pay tribute and serve like the people of other provinces, in
+return for which they would be favoured and well treated, they agreed to
+all that was demanded from them. An account was then sent to Cuzco of
+all that had been done in this province of Tarama.</p>
+
+<p>The Chancas relate that, as the Indians who came forth from the province
+of Andahuaylas with the chief Ancoallo had performed great deeds in
+these wars the Inca captains were jealous. They also bore a grudge
+against him for what had happened before during the seige of Cuzco. So
+they determined to kill him. They ordered him to be sent for; but as
+they came in large numbers with their captain, the Chancas<span class="pagenum"><a name="page_157" id="page_157"></a>{157}</span> understood
+their intention and, taking up arms, they defended themselves against
+those of Cuzco. Although some were killed, others were able, owing to
+the stoutness and bravery of Ancoallo, to get away. They complained to
+their gods of the bad faith of the Orejones, and of their ingratitude,
+declaring that, to see them no more, they would go into voluntary exile.
+Taking their women with them, they marched through the provinces of
+Huanuco and Chachapoyas, and, passing the forests of the Andes, they
+arrived at a very large lake which, I believe, must be that described in
+the story of El Dorado. Here they established their settlement, and
+multiplied. The Indians relate great things of that land and of the
+chief Ancoallo.<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a></p>
+
+<p>The Inca captains, after what has been written had come to pass,
+returned to the valley of Xauxa, where already great presents and many
+women had been got together to be sent to Cuzco, and the people of
+Tarama did the same. The news of all this arrived at Cuzco, and when the
+Inca heard it, he rejoiced at the success of his captains, although it
+showed that he was displeased at what had happened respecting Ancoallo.
+But this was, as it is believed, a kind of dissimulation, for some
+declared that what was done by the captains was in accordance with his
+orders. As Tupac Uasco and the other Chancas had gone to make war in the
+Collao, and had been victorious, the Inca reflected that, when they knew
+what had happened to Ancoallo, they would turn against their sovereign
+and commit treason. So he sent messengers with orders to desire that
+they would come to him, and he commanded, on pain of death, that no one
+should tell the Chancas what had happened.</p>
+
+<p>The Chancas, as soon as they received the command of the Inca, came to
+Cuzco; and when they arrived the Inca spoke to<span class="pagenum"><a name="page_158" id="page_158"></a>{158}</span> them lovingly but with
+much dissimulation, concealing his evil dealings with Ancoallo, and
+making it appear, by his words, that he had been himself displeased. The
+Chancas, when they understood, did not fail to feel the affront, but
+seeing how little satisfaction could be obtained, they asked permission
+to return to their province. Having been granted leave, they set out,
+the Inca giving their principal lord the privilege of sitting in a chair
+enriched with gold; and other favours.</p>
+
+<p>The Inca took care to adorn the temple of Curi-cancha with great riches,
+as has already been mentioned. And as Cuzco possessed many provinces in
+all directions, he gave several to the temple, and he ordered posts to
+be stationed, that all his subjects should speak one language, and that
+the royal road should be constructed. Other things are related of this
+king. It is said that he had great knowledge of the stars, and that he
+had some acquaintance with the movements of the sun. Hence he took the
+name of Inca Yupanqui, which means a name of counting<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a> and of much
+understanding. Finding himself so powerful, and notwithstanding that he
+had great edifices and royal houses in Cuzco, he ordered three walls of
+most excellent masonry to be built, that it might be a memorial work.
+And so it appears to this day, no one seeing it without praising it, and
+recognizing the genius of the masters who conceived it. Each wall has a
+length of 300 paces.<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> They call one Pucamarca, another Hatun-cancha,
+and the third Cassana.<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a> The walls are of excellent stones, so well
+adjusted that there is no disproportion, and so admirably laid and
+fitted that the joining between them cannot be discerned.<span class="pagenum"><a name="page_159" id="page_159"></a>{159}</span> The great
+part of these edifices is so strong and solid that, if they are not
+demolished, they will endure for many ages.</p>
+
+<p>Within these walls there were buildings like the others they use, where
+there were a number of mamaconas and other women and damsels of the
+king, who worked and wove the fine cloth, and there were many pieces of
+gold and silver, and vases of those metals. I saw many of these stones
+in the walls, and I was amazed how, being so enormous, they could have
+been so admirably set in position.</p>
+
+<p>When they had their dances and great festivals in Cuzco much chicha was
+made by these women; and as people came to Cuzco from so many parts,
+there was an order that overseers should be placed to watch that none of
+the gold and silver that was brought in should be taken out again. And
+governors were placed over different parts of the kingdom, who ruled
+with great justice and order.</p>
+
+<p>As at this time the Inca ordered the fortress of Cuzco to be built, I
+will say something concerning it, it being so worthy of notice.<span class="pagenum"><a name="page_160" id="page_160"></a>{160}</span></p>
+
+<h2><a name="CHAPTER_LI" id="CHAPTER_LI"></a>CHAPTER LI.</h2>
+
+<p class="hhead"><i>How the Royal House of the Sun was founded on a hill overlooking Cuzco
+towards the north, which the Spaniards usually call the fortress</i>; <i>and
+its wonderful Construction, and the size of the stones that are to be
+seen there.</i></p>
+
+<p class="nind">T<small>HE</small> city of Cuzco is built in a valley, and on the slopes of hills, as I
+explained in the first part of this history<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a> and from the edifices
+themselves run broad terraces on which they sow their crops, and they
+rise one above the other like walls, so that the whole slopes were
+formed in these <i>andenes</i>, which made the city stronger, although its
+position is naturally strong. For this reason the lords selected it, out
+of so many other sites. The dominion of the kings was now become
+extensive and powerful, and Inca Yupanqui entertained far-reaching
+thoughts. Notwithstanding that the temple of the Sun, called
+<i>Curi-cancha</i>, had been enriched and beautified by himself, and that he
+had erected other great edifices, he resolved to build another house of
+the Sun which should surpass all existing temples, and to enrich it with
+all the things that could be obtained, as well gold and silver as
+precious stones, fine cloth, arms of all the different kinds they used,
+munitions of war, shoes, plumes of feathers, skins of animals and birds,
+<i>coca</i>, sacks of wool, and valuables of a thousand kinds, in short, all
+things of which they had any knowledge. This work was begun with such
+lofty aspirations, that if their monarchy had endured until to-day it
+would not yet have been completed.</p>
+
+<p>The Inca ordered that the provinces should provide 20,000 men and that
+the villages should send the necessary provisions. If any fell sick,
+another labourer was to supply his<span class="pagenum"><a name="page_161" id="page_161"></a>{161}</span> place, and he was to return to his
+home. But these Indians were not kept constantly at a work in progress.
+They laboured for a limited time, and were then relieved by others, so
+that they did not feel the demand on their services. There were 4,000
+labourers whose duty it was to quarry and get out the stones; 6,000
+conveyed them by means of great cables of leather and of <i>cabuya</i><a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a>
+to the works. The rest opened the ground and prepared the foundations,
+some being told off to cut the posts and beams for the wood-work. For
+their greater convenience, these labourers made their dwelling-huts,
+each lineage apart, near the place where the works were progressing. To
+this day most of the walls of these lodgings may be seen. Overseers were
+stationed to superintend, and there were great masters of the art of
+building who had been well instructed. Thus on the highest part of a
+hill to the north of the city, and little more than an arquebus-shot
+from it, this fortress was built which the natives called the House of
+the Sun, but which we named the Fortress.</p>
+
+<p>The living rock was excavated for the foundation, which was prepared
+with such solidity that it will endure as long as the world itself. The
+work had, according to my estimate, a length of 330 paces,<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a> and a
+width of 200. Its walls were so strong that there is no artillery which
+could breach them. The principal entrance was a thing worthy of
+contemplation, to see how well it was built, and how the walls were
+arranged so that one commanded the other. And in these walls there were
+stones so large and mighty that it tired the judgment to conceive how
+they could have been conveyed and placed, and who could have had
+sufficient power to shape them, seeing that among these people there are
+so few tools. Some of these stones are of a width of twelve feet and
+more than twenty<span class="pagenum"><a name="page_162" id="page_162"></a>{162}</span> long, others are thicker than a bullock.<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> All the
+stones are laid and joined with such delicacy that a rial could not be
+put in between two of them.</p>
+
+<p>I went to see this edifice twice. On one occasion I was accompanied by
+Tomas Vasquez,<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a> a conqueror, and on the other I found Hernando de
+Guzman there, he who was present at the siege,<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a> and Juan de la
+Haya.<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a> Those who read this should believe that I relate nothing that
+I did not see. As I walked about, observing what was to be seen, I
+beheld, near the fortress, a stone which measured 260 of my <i>palmos</i> in
+circuit, and so high that it looked as if it was in its original
+position. All the Indians say that the stone got tired at this point,
+and that they were unable to move it further.<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a> Assuredly if I had
+not myself seen that the stone had been<span class="pagenum"><a name="page_163" id="page_163"></a>{163}</span> hewn and shaped I should not
+have believed, however much it might have been asserted, that the force
+of man would have sufficed to bring it to where it now is. There it
+remains, as a testimony of what manner of men those were who conceived
+so good a work. The Spaniards have so pillaged and ruined it, that I
+should be sorry to have been guilty of the fault of those in power who
+have permitted so magnificent a work to be so ruined. They have not
+considered the time to come, for it would have been better to have
+preserved the edifice and to have put a guard over it.<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a></p>
+
+<p>There were many buildings within the fortress, some small, one over the
+other, and others, which were large, were underground. They made two
+blocks of buildings, one larger than the other, wide and so well-built,
+that I know not how I can exaggerate the art with which the stones are
+laid and worked; and they say that the subterranean edifices are even
+better. Other things were told me, which I do not repeat, because I am
+not certain of their accuracy. This fortress was commenced in the time
+of Ynca Yupanqui. His son, Tupac Inca, as well as Huayna Ccapac and
+Huascar,<span class="pagenum"><a name="page_164" id="page_164"></a>{164}</span> worked much at it, and although it is still worthy of
+admiration, it was formerly without comparison grander. When the
+Spaniards entered Cuzco, the Indians of Quizquiz had already collected
+great treasure; but some was still found, and it is believed that there
+is a great quantity in the vicinity. It would be well to give orders for
+the preservation of what is left of this fortress, and of that of
+Huarcu,<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a> as memorials of the grandeur of this people, and even for
+utility, as they could be made serviceable at so little cost. With this
+I will return to the narrative.<span class="pagenum"><a name="page_165" id="page_165"></a>{165}</span></p>
+
+<h2><a name="CHAPTER_LII" id="CHAPTER_LII"></a>CHAPTER LII.</h2>
+
+<p class="hhead"><i>How Inca Yupanqui set out from Cuzco and marched to the Collao, and of
+what happened there.</i></p>
+
+<p class="nind">T<small>HESE</small> Indians have no letters, and can only preserve their history by
+the memory of events handed down from generation to generation, and by
+their songs and <i>quipus</i>. I say this, because their narratives vary in
+many particulars, some saying one thing, and others giving a different
+version. Human judgment would not suffice to decide what is truest,
+without taking, from these various stories, what the people themselves
+consider to be most accurate, for record. I write this for the benefit
+of the Spaniards who are in Peru, and who pretend to a knowledge of many
+native secrets. They are aware that I knew and understood what they
+think that they know and understand, and a good deal more; and that from
+all this, I have decided upon writing what they will see, having worked
+hard at collecting the materials, as they themselves well know.</p>
+
+<p>The Orejones relate that, the affairs of Inca Yupanqui being in this
+state, he determined to set out from Cuzco with a large force, to march
+to the region they call Collao. Leaving a governor in the city, he set
+out and marched until he arrived at the great town of Ayaviri. The
+people did not wish to come to him in due form. The Inca, therefore,
+took them by surprise, and killed all the inhabitants, both men and
+women, doing the same to the people of Copacopa. The destruction of
+Ayaviri was such, that nearly all perished. There only remained a few
+who were horrified to see so great a calamity, and wandered, like mad
+creatures, in the fields, calling on their ancestors with great moanings
+and words of fear.<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a> The Inca hit upon the useful idea of planting a<span class="pagenum"><a name="page_166" id="page_166"></a>{166}</span>
+colony in the beautiful meadows and fields of Ayaviri, near which the
+bright river flows; and he ordered that sufficient <i>mitimaes</i> should
+come, with their women, to people the district. So it was done, and
+large buildings with a temple of the Sun were erected for them, with a
+storehouse and provisions. Thus Ayaviri, peopled by <i>mitimaes</i>,
+continued to be more prosperous than it was before; and the Indians who
+survived from the wars and the cruelty of the Spaniards, are all
+descended from <i>mitimaes</i>, and not from natives, as has been written.</p>
+
+<p>Besides this, they relate that certain captains having gone, by order of
+the Inca, with a sufficient force to make war on those of Anti-suyu,
+comprising the tribes in the forests to the eastward, they came upon
+snakes as large as thick beams, which killed all they could, insomuch
+that, without seeing any other enemy, these creatures made war on them
+in such sort, that very few returned out of the great number that set
+out. The Inca was much incensed when he received this news. Being with
+his followers, a sorceress said to him that she would go and charm the
+snakes, so that they should be gentle and foolish, and do no harm to any
+one, even though they themselves should feel the desire. Approving of
+the plan, if it should be equal to the promise, the Inca ordered it to
+be put in execution, which was done accordingly in the belief of the
+people, but not of mine, because it seems nonsense. The snakes having
+been enchanted, the enemies were attacked, many were made to submit by
+force, and others by persuasion and kind words.</p>
+
+<p>The Inca set out from Ayaviri, and they say that he marched by the road
+of Omasayo, which was, for the convenience of his royal person, made
+broad as we now see it. He went by Asillo and Azangaro, where he had
+some encounters with the natives. But he spoke such words, and gave them
+such presents, that he brought them to his friendship and service.
+Thenceforward they adopted the policy<span class="pagenum"><a name="page_167" id="page_167"></a>{167}</span> which all other tribes use who
+have friendship and alliance with the Incas, and they arranged their
+habitations in towns on the open plain.</p>
+
+<p>Passing forward, they relate that the Inca Yupanqui visited the other
+tribes bordering on the great lake of Titicaca; and, by his wise
+dealings, he brought them all into his service. In each town he wore the
+dress used by the natives, a thing which gave great pleasure to them. He
+entered upon the lake of Titicaca, and beheld the islands which are
+surrounded by it, ordering a temple of the Sun and palaces to be erected
+on the largest, for the use of himself and his descendants. Having
+brought the whole region of the Collao under his sway, he returned in
+great triumph to Cuzco, where, as soon as he entered, he ordered that
+there should be the customary festivals, and people came from the other
+provinces with valuable presents, and the governors and delegates were
+very careful to comply with all that the Inca commanded.<span class="pagenum"><a name="page_168" id="page_168"></a>{168}</span></p>
+
+<h2><a name="CHAPTER_LIII" id="CHAPTER_LIII"></a>CHAPTER LIII.</h2>
+
+<p class="hhead"><i>How Inca Yupanqui set out from Cuzco, and what he did.</i></p>
+
+<p class="nind">T<small>HE</small> fame of Inca Yupanqui flew over the land in such wise that his great
+deeds were discussed in all parts. Many, without seeing either banner or
+captain of his, came to know more and to offer vassalage, affirming that
+his ancestors must have fallen from heaven, seeing that they knew how to
+live in such concert and honour. Inca Yupanqui, without losing his
+gravity, answered them kindly, that he did not wish to injure any nation
+whatever, but that they should obey him, seeing that the Sun wished and
+commanded it. When he had again assembled an army, he set out towards
+the region called Condesuyo (Cunti-suyu), and subjugated the Yanahuaras
+and Chumbivilicas, and with some other tribes of Condesuyo he had sharp
+encounters. Yet, although they offered much opposition, his power and
+ability were such that, after much loss to themselves, they accepted him
+as lord, as the rest had done. Having arranged the affairs of these
+districts, and appointed rulers over the people, ordering that they
+should do no injury to his subjects, he returned to Cuzco. First,
+however, he placed governors in the principal places, whose duty it was
+to regulate the affairs of the provinces, both as regards the mode of
+living of the people, including the assembling into regular towns, and
+the prevention of any wrong being done, even to the most humble.</p>
+
+<p>After this, they further relate that the Inca rested for some days at
+Cuzco, for he wished to proceed in person to the Andes (Antis), whither
+he had sent his spies and harbingers to examine the country and report
+upon the condition of the people. As the whole country was, by his
+order, full of deposits of provisions, he arranged that the road he had
+to take should be well supplied, and it was so. He then set out from<span class="pagenum"><a name="page_169" id="page_169"></a>{169}</span>
+Cuzco with the captains and men of war, leaving a governor for the
+administration of justice. Traversing the mountains and snowy passes, he
+received reports from his scouts, touching the density of the forests,
+and how that, although they found the great snakes which are engendered
+in these thickets, yet they did no harm; yet the scouts were astounded
+to see how fierce and monstrous they were.</p>
+
+<p>When the natives of these parts knew that the Inca had entered their
+country, as many of them had already been engaged in his service by the
+captains who preceded him, they came to do <i>mucha</i><a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a>, bringing
+presents of plumes of feathers, coca, and other products of their land,
+and he received them all kindly. As regards the rest of the Indians in
+the forests, those who wished to be his vassals sent messengers, and
+those who did not, abandoned their habitations and retired with their
+women into the densest parts of the forests.</p>
+
+<p>Inca Yupanqui received important information that, after a few days’
+journey to the eastward, there was a rich and well-peopled country. He
+became very anxious to discover it, and would have passed onward. But
+tidings came of some disturbance at Cuzco, when he had arrived at a
+place called Marcapata. So he returned in great haste to Cuzco, where he
+remained for some days.</p>
+
+<p>The Indians say that the province of the Collao was very large, and in
+those days it contained a great number of people and of lordships among
+the natives, which were very powerful. When they knew that Inca Yupanqui
+had entered the forests of the Antis, believing that he would either be
+killed there or return defeated, they agreed as one man, from Vilcañota
+onwards, but in great secrecy, to rebel and not to continue under the
+dominion of the Incas. They declared that united they were great, that
+their fathers had been free, and they would not remain captive, with so
+many lands subject to one sole lord. They all detested the rule which
+the Inca<span class="pagenum"><a name="page_170" id="page_170"></a>{170}</span> had placed over them, although they had received no injury or
+ill treatment, nor had the governors or delegates been tyrannical or
+exacting. But they assembled in Hatuncolla and in Chucuito, where there
+met together Cari, and Zapana, and Humalla, and the lord of Azangaro,
+and many others. They made their vow, in accordance with their
+blindness, to proceed with their design and resolve; and for greater
+assurance, they all drank from one cup, and ordered that it should be
+placed in a temple amongst sacred things, as a testimony of what they
+had done. Throughout the empire this rebellion in the Collao, and the
+deaths that had been inflicted on the Orejones, became known. The
+tidings led to other disturbances in several parts, and in many places
+there were insurrections. This disturbed the arrangements respecting the
+<i>mitimaes</i>. The governors were warned; and above all, the great valour
+of Tupac Inca Yupanqui was displayed, who reigned from that time, as I
+shall explain.<span class="pagenum"><a name="page_171" id="page_171"></a>{171}</span></p>
+
+<h2><a name="CHAPTER_LIV" id="CHAPTER_LIV"></a>CHAPTER LIV.</h2>
+
+<p class="hhead"><i>How the Inca Yupanqui, having grown very old, resigned the Government
+of the Kingdom to Tupac Inca, his Son.</i></p>
+
+<p class="nind">I<small>NCA</small> Yupanqui did not betray any anxiety in public when he received news
+of the insurrection in the Collao, but, with great resolution, he
+ordered an army to be assembled that he might go in person to punish the
+rebels. He sent his messengers to the Canas and Canchis, exhorting them
+to remain firm in their allegiance without allowing the inconstancy of
+the Collao to affect them. When the Inca was on the point of setting out
+from Cuzco, being very old, he felt tired of the wars he had waged, and
+of the long journeys he had made, and so bowed down and broken, that he
+considered himself unfit, either for this campaign, or for the continued
+government of so great an empire. So he sent for the High Priest and
+Orejones, and the principal men of the city, and said that he was now so
+old that his proper place was by the fireside, and not conducting a
+campaign.<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a> He gave them to understand that this was said in all
+sincerity, and that they should take his son Tupac Inca Yupanqui for
+their Inca, a resolute<span class="pagenum"><a name="page_172" id="page_172"></a>{172}</span> youth, as they had seen in the former war in
+which he had served. He told them to deliver the fringe to him, that he
+might be venerated and acknowledged by all as their lord. He would then
+take steps for the punishment of the rebels in the Collao who had risen
+and put to death the Orejones and delegates who had been left amongst
+them.</p>
+
+<p>Those for whom he had sent, replied that all should be done as he
+desired, and that they would obey in all things as they always had done.
+In the provinces of the Canchis and Canas they made great receptions
+with rich presents, and they had constructed, in the place they called
+Cacha, some edifices very worthy to behold, after the fashion which is
+usual with them.</p>
+
+<p>The Collas, when they knew that Tupac Inca was marching against them in
+great power, sought help from their neighbours, and assembled most of
+them with the determination to await his approach, and to give him
+battle. They relate that Tupac Inca had news of all this, and that, as
+his disposition was merciful, and although he well knew the advantage he
+had over his enemies, he sent from among his neighbours, the Canas, some
+messengers to declare that his desire was not to be an enemy, and to
+punish in proportion to the crime that had been committed, when the
+governors and delegates of his father were killed without having done
+any wrong whatever. His wish was that they should lay down their arms
+and submit, that they might be well governed, and recognise one
+sovereign, rather than many lords.</p>
+
+<p>With this message an Orejon was sent, carrying some presents for the
+principal people among the Collas. But it availed nothing, nor did they
+desire to swear allegiance, but rather to maintain the confederation
+they had formed. With the lords of their villages as captains, they
+advanced towards the position where Tupac Inca was encamped. All
+accounts agree that, in the town called Pucara they took up a position
+in a fortress which they had made there, and when the Inca<span class="pagenum"><a name="page_173" id="page_173"></a>{173}</span> arrived they
+prepared to fight with their accustomed shouts. There was a battle
+between the opposing forces, in which many were killed on both sides,
+but the Collas were defeated. Great numbers were taken prisoners, both
+men and women, and there would have been more if the Inca had caused the
+pursuit to be more hotly continued. The Inca spoke sharply to Cari, the
+lord of Chucuito, asking him how he had answered to the peace which his
+grandfather Viracocha Inca had established with him. He said he would
+not kill him, but would send him to Cuzco, where he would be punished.
+Accordingly, he and the other prisoners were sent to Cuzco under guard;
+and, in memory of the victory over the Collas in that place, the Inca
+ordered great images of stone to be set up, and a huge piece of the hill
+to be broken up, as well as other things, which he will see and note who
+travels that way. I did myself, and I remained there two days to see and
+understand everything thoroughly.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a></p>
+
+<p><span class="pagenum"><a name="page_174" id="page_174"></a>{174}</span></p>
+
+<h2><a name="CHAPTER_LV" id="CHAPTER_LV"></a>CHAPTER LV.</h2>
+
+<p class="hhead"><i>How the Collas asked for peace, and how the Inca granted it and
+returned to Cuzco.</i></p>
+
+<p class="nind">T<small>HE</small> Collas who escaped from the battle were much astonished at the
+result, and made haste to get away, believing that those of Cuzco were
+closely following. So they fled in terror, turning their heads from time
+to time to see what was not there, for the Inca had stopped the pursuit.
+Having crossed the Desaguadero, all the principal chiefs assembled and
+took counsel together. They determined to send to the Inca and ask for
+peace, and, if he received them into his service, that they would pay
+the tribute that was due up to the time they rebelled, and that
+hereafter they would always be loyal. The most important among them were
+chosen to treat on this matter, and they met Tupac Inca advancing in
+pursuit. He listened to the embassy with complacency, and answered with
+the words of a human conqueror, saying that he grieved for what had
+happened owing to their conduct, and that they might safely come to
+Chucuito, where he would arrange the terms of peace in such a way as
+would be profitable to them. When they heard this, they put the matter
+in train.</p>
+
+<p>The Inca ordered large supplies to be brought, and the lord Humalla came
+to receive him. The Inca spoke favourably both to him and the other
+lords and captains. Before the peace was arranged, they relate that
+great dancing and drinking festivals were celebrated. When they were
+concluded, and all the chiefs being assembled, the Inca said that he
+should not require the arrears of tribute to be paid, as they amounted
+to a large quantity. But as they had rebelled without cause or reason,
+it would be necessary to station garrisons<span class="pagenum"><a name="page_175" id="page_175"></a>{175}</span> of men of war, and that they
+must supply the soldiers with provisions and women. They said that they
+would do this; and he also ordered that <i>mitimaes</i> should come from
+other lands, and that a large number of emigrants from the Collas should
+be removed from their own districts to others. Governors and delegates
+were left amongst them, to collect the tribute. This being done, the
+Inca said that they must abide by a law which he should ordain, that
+their conduct might always be had in memory. The law was that only one
+thousand natives of their province should ever enter Cuzco, including
+women, on pain of death if more should enter. They were grieved at this
+order, but they agreed to comply with it, as with the rest of his
+commands. It is certain that if there was the fixed number of Collas in
+Cuzco, no others could enter after the number was complete, until some
+went out, and, if they wished to do so, they could not, because the
+gate-keepers, collectors of tolls, and guards who were stationed to see
+who went in and out, would not permit or consent to it. Among these
+people they did not resort to bribery to gain their ends, nor did they
+ever tell a lie to their kings on any account, nor betray a secret. This
+is a thing worthy of all praise.</p>
+
+<p>Having settled the affairs of the province of Collao, put things in
+order, and given the chiefs their instructions, the Inca returned to
+Cuzco, first sending his messengers to Condesuyos and to the Antis, to
+report what had taken place there, whether the governor had committed
+any fault, or the natives had made any disturbance. Accompanied by a
+great company and many principal chiefs, he entered Cuzco, and was
+received with much honor. They offered up great sacrifices to the Sun,
+and there were festivities for those who were engaged in the work of
+building the fortress by order of Inca Yupanqui. The Coya, wife and
+sister of the Inca, named Mama Ocllo, also made great rejoicings with
+festivity and dancing.<span class="pagenum"><a name="page_176" id="page_176"></a>{176}</span></p>
+
+<p>Tupac Inca now determined to set out on the road of Chincha-suyu, to
+subjugate the provinces beyond Tarama and Bonbon. He, therefore, ordered
+a general summons to be issued for soldiers to assemble throughout the
+provinces.<span class="pagenum"><a name="page_177" id="page_177"></a>{177}</span></p>
+
+<h2><a name="CHAPTER_LVI" id="CHAPTER_LVI"></a>CHAPTER LVI.</h2>
+
+<p class="hhead"><i>How Tupac Inca Yupanqui set out from Cuzco, and how he conquered all
+the country from thence to Quito, and touching his great deeds.</i></p>
+
+<p class="nind">I <small>COULD</small> well give a longer account of this conquest of Quito by Tupac
+Inca Yupanqui, but I have so much to write touching other events that I
+cannot spare the space, nor can I relate what he did, except summarily.
+On the departure of the king from the city of Cuzco, it was not known in
+what direction he was going to make war, because he did not make known
+his intention, except to his councillors. More than 200,000 men
+assembled, with so much baggage and stores that the plain was covered
+with them. He sent orders, by the posts, to the governors of provinces
+that all should bring provisions, munitions, and arms to the royal road
+of Chincha-suyu. This road was made without deviating from the line
+traced by order of his father, nor so near it as that both could be
+joined into one. It was grand and very handsomely constructed, with the
+order and industry touching which I have already written, and in all
+parts there were preparations for the great multitude that was to pass
+along it, without anything being wanting. None of the king’s soldiers
+were allowed to pick so much as a cob of maize, and, if any man did, it
+did not cost him less than his life. The natives carried the loads, and
+performed the other personal services, but it may be held for certain
+that they did not go beyond the appointed places; and as they worked
+willingly, and faith and justice were observed towards them, they did
+not feel the work.</p>
+
+<p>A garrison, with <i>mitimaes</i>, and a governor selected from among the most
+faithful of his friends, were left in Cuzco. The Inca then set out,
+taking, as his captain-general and chief<span class="pagenum"><a name="page_178" id="page_178"></a>{178}</span> councillor, his uncle, Ccapac
+Yupanqui, not he who made the war against those of Xauxa, for that chief
+had been put to death owing to some offence he had given. The Inca
+advanced to Vilcas, where he stopped for some days, enjoying the sight
+of the temple and other edifices that had been built. He ordered that
+there should always be silversmiths making vases and other ornaments for
+the temple and palace of Vilcas.</p>
+
+<p>The Inca arrived at Xauxa, where the Huancas prepared a solemn
+reception. Thence he sent messengers in all directions, announcing to
+the people that he desired to win their friendship, without giving them
+offence or making war. He said that they must have heard how the Incas
+of Cuzco exercised no tyranny and imposed no exactions on those who were
+their allies and vassals, and that, in exchange for the service and
+homage they gave, they received much good from their sovereign. In
+Bonbon they knew the great power with which the Inca came, and, as they
+expected great things from his clemency, they came to do him homage.
+Those of Yauyo did the same, as well as those of Apurima and many
+others. He received them all very well, giving women to some, to others
+coca, and to others mantles and shirts. He himself wore the dress of the
+people among whom he was, which was the way in which they received most
+satisfaction.</p>
+
+<p>In the provinces which lie between Xauxa and Caxamalca, they relate that
+there were some wars, and he ordered forts and strongholds to be made
+for defence against the natives. But, generally, he subdued them by his
+policy, and without shedding much blood, as well the intermediate
+tribes, as those of Caxamalca. In all parts he left governors and
+delegates, and established posts to keep open his communications. He did
+not leave any great province without ordering houses and a Temple of the
+Sun to be built, and establishing <i>mitimaes</i>. They also relate that he
+entered Huanuco, and ordered<span class="pagenum"><a name="page_179" id="page_179"></a>{179}</span> that fine palace to be built, which we
+behold to this day.<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a> Being among those of Chachapoyas, he waged such
+war that they were defeated at all points. In Caxamalca the Inca left
+people of Cuzco, that they might instruct the natives touching what they
+should wear, and the tribute they should contribute, and, above all, how
+they should worship and reverence the Sun as their god.</p>
+
+<p>In all parts they called the Inca their father, and he took care that no
+one should do any damage in the fields by which they passed, nor
+ill-treat any man or woman. He who committed any such offence was
+presently punished with death. He arranged that those who submitted
+should build their towns in due order, that they should not wage war
+upon each other, nor eat human flesh, nor commit any other crimes
+against the law of nature.</p>
+
+<p>He entered the country of the Bracamoras, but returned flying, for it is
+an evil region covered with forest. In the country of the Paltas, in
+Huancabamba, Caxas, and Ayavaca, he had great trouble in subjugating the
+people, who were strong and warlike. They maintained the contest against
+him during more than five moons. At length they asked for peace, which
+was granted with the usual conditions. On one day the peace was
+established, and on the next, the country was full of <i>mitimaes</i> with
+governors, without depriving the<span class="pagenum"><a name="page_180" id="page_180"></a>{180}</span> native chiefs. Store-houses were
+built, provisions were collected in them, and the royal road was
+constructed, with a series of forts throughout.</p>
+
+<p>From these districts, Tupac Ynca Yupanqui advanced until he came to the
+country of the Cañaris, with whom he also had quarrels and disputes; but
+the same happened with them as with others, they remained his vassals,
+and he ordered them to proceed to Cuzco and settle in that city—more
+than 15,000 men, with their women, and the principal chief to govern
+them. It was done as he commanded. Some pretend that the sending of the
+Cañaris to Cuzco happened in the time of Huayna Ccapac. At Tumebamba,
+the Inca ordered great edifices to be built, respecting which I treated
+in the First Part.<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a> From this place he sent embassies in various
+directions, inviting the people to come and see him, and many, without
+making war, offered their services. Those who took another course were
+obliged, by an advance of captains and troops, to do by force what
+others did of their own free will.</p>
+
+<p>The affairs of the country of the Cañaris having been settled, the Inca
+marched by Tiquizambi, Cayambi, and the Purnaes, and many other
+districts, where they recount great things that he did; and the
+knowledge he must have possessed to make himself monarch of such great
+kingdoms, seems almost incredible. In Tacunga, he waged fierce war with
+the natives, and, after they were subdued, he made peace. Here he
+ordered such grand edifices to be erected as to exceed those of Cuzco in
+perfection. He rested at Tacunga for some days; and nearly every day a
+messenger arrived from Cuzco, reporting the state of affairs there,
+while, from other parts, the runners constantly arrived with reports on
+the administration of the different provinces by the governors. And
+tidings arrived of a disturbance at Cuzco among the Orejones themselves,
+which caused some anxiety. But<span class="pagenum"><a name="page_181" id="page_181"></a>{181}</span> another report quickly followed that all
+was settled again, and that the governor of the city had severely
+punished the authors of the uproar.</p>
+
+<p>From Tacunga the Inca advanced until he came to the place we call Quito,
+where the city of San Francisco del Quito is founded. As the country
+seemed inviting, and as good as Cuzco, the Inca here founded a place
+which he called Quito, peopling it with <i>mitimaes</i>. Here he made
+edifices and store-houses, saying, “Cuzco must be the capital of one
+part of my great empire and Quito of the other.” He gave important
+powers to the Governor of Quito, and placed his own governors and
+delegates in all the surrounding districts. He ordered that there should
+be a garrison of men, both for peace and war, at Caranguri; and he
+removed the inhabitants from one village to another, making them
+exchange their abodes. In all parts they worshipped the Sun, and adopted
+the customs of the Incas, insomuch that it appeared as if they had all
+been born in Cuzco. They loved the Inca so much that they called him
+Father of all, the good Lord, the just, the judge. In the province of
+the Cañaris, they assert that Huayna Ccapac was born, and that great
+festivities took place at his birth. All the inhabitants of those
+provinces which had been brought under the orderly rule of the great
+Tupac Inca, arranged their towns with regularity, and made rest-houses
+on the royal roads. They were diligent to learn the general language of
+Cuzco and the laws which it was their duty to observe. Masters who came
+from Cuzco super-intended the building of the edifices, and instructed
+others in the art; and in like manner the rest of the things which the
+king ordered were completed.<span class="pagenum"><a name="page_182" id="page_182"></a>{182}</span></p>
+
+<h2><a name="CHAPTER_LVII" id="CHAPTER_LVII"></a>CHAPTER LVII.</h2>
+
+<p class="hhead"><i>How the Inca sent from Quito to know whether his commands had been
+obeyed, and how, leaving that province in good order, he set out to go
+to the valleys of the Yuncas.</i></p>
+
+<p class="nind">W<small>HEN</small> Tupac Inca Yupanqui had become lord of the country as far as Quito,
+in the manner already described, and being himself still at Quito, he
+resolved to take steps to ensure that his orders were complied with and
+carried out. He, therefore, directed those who among his followers were
+most expert to be carried by the natives in hammocks, some to one part,
+some to another, overlooking and examining the condition of the new
+provinces, taking account of the governors and collectors of tribute,
+and judging of their dealings with the natives.</p>
+
+<p>The Inca sent his Orejones to the provinces which we call Puerto
+Viejo,<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> to induce the inhabitants to submit, as the others had done,
+and to instruct them how they were to sow, to work, to dress, and to
+worship the Sun, and to make them understand the orderly system of
+living, and of policy. They relate that these Orejones were killed, as a
+reward for the good they came to do; and that Tupac Inca sent certain
+captains, with troops, to punish the murderers. But when the barbarians
+knew of their approach, they assembled in such numbers that they
+conquered and killed the Inca’s troops, at which he showed anger. But as
+he had important affairs on his hands, and had occasion to proceed in
+person to Cuzco, he was not in a position to chastise them for what they
+had done.</p>
+
+<p>At Quito, the Inca received news that his orders had been well attended
+to in the provinces, and that his delegates had<span class="pagenum"><a name="page_183" id="page_183"></a>{183}</span> instructed the people
+over whom they were placed, and had treated them well; while the people
+were happy, and did what was required of them. From many lords there
+arrived ambassadors every day, with valuable presents, and the Inca’s
+court was full of great men, and his palaces of vases of gold and
+silver, and other precious things. In the morning the Inca had a meal,
+and from noon until rather late he gave public audiences to those who
+desired to speak with him, accompanied by his guard. From that time
+until the night he passed in drinking, and then supper was served by the
+light of torches. For these people did not use tallow or wax, although
+they had plenty of both.</p>
+
+<p>The Inca left a venerable Orejon in Quito, as the captain-general and
+lieutenant, who, according to all accounts, was intelligent, brave, and
+of noble presence. His name was Chalco Mayta, and he was given
+permission to travel in a litter and to be served in gold, and other
+privileges which he highly appreciated. Above all things, he was ordered
+to send a messenger to the Inca every month, with a full report of all
+that had happened, of the condition of the country, the yield of the
+harvests, increase of flocks, as well as the usual reports of the annual
+deaths and births, according to the system already described. The great
+road from Quito to Cuzco, which is a greater distance than from Seville
+to Rome, was as much used as the road from Seville to Triana, and I
+cannot say more.</p>
+
+<p>The great Tupac Inca had long heard of the fertility of the coast
+valleys and of their beauty, and of the great esteem in which their
+lords were held. He now determined to send messengers with presents for
+the principal men, and a request that they would receive him as a friend
+and comrade, as he, in like manner, desired to be with them. He said
+that when he passed through their valleys, he would not make war if they
+desired peace, that he would give them some of his women and cloths, and
+would take theirs in exchange,<span class="pagenum"><a name="page_184" id="page_184"></a>{184}</span> with other things of a like nature.
+Throughout the coast the tidings of the great conquests of Tupac Ynca
+Yupanqui had spread, and that he was not cruel nor bloodthirsty, nor did
+harm to any except those who were troublesome and opposed themselves to
+him. Those who brought the news also praised the customs and religion of
+the people of Cuzco, holding the Orejones to be sacred persons, and that
+the Incas were either children of the Sun or had some deity within
+themselves. Considering these and other reports, many resolved to seek
+the Inca’s friendship before they had even seen his banners, and they
+sent their ambassadors with messages to that effect, and bearing many
+presents. They requested him to be pleased to come to their valleys to
+enjoy the delights of them and to be served by the inhabitants.
+Approving of their wish, and giving fresh instructions to the Governor
+of Quito, the Inca left that city to assume dominion over the Yuncas of
+the coast.<span class="pagenum"><a name="page_185" id="page_185"></a>{185}</span></p>
+
+<h2><a name="CHAPTER_LVIII" id="CHAPTER_LVIII"></a>CHAPTER LVIII.</h2>
+
+<p class="hhead"><i>How Tupac Inca Yupanqui marched by the coast valleys, and how all the
+Yuncas came under his dominion.</i></p>
+
+<p class="nind">A<small>S</small> the King Tupac Inca had determined to go to the coast valleys, to
+bring the inhabitants under his sway, he descended to that of Tumbez,
+and was respectfully received by the people; to whom he showed much
+kindness, and put on the dress which they usually wore, to give them
+more contentment. He commended the principal men for wishing to receive
+him as their lord without going to war, and promised to look upon them
+as his own children. They, being well satisfied to hear his good words
+and to see the way in which he treated them, gave their obedience in
+good faith, allowing governors to remain with them, and buildings to be
+erected. But some Indians affirm that Tupac Inca passed on without
+making any settlement in this district, and that there was none until
+the reign of Huayna Ccapac. If we attend to everything they say, we
+shall never come to any conclusion.</p>
+
+<p>Leaving this valley, the Inca visited the others on the sea coast,
+making a royal road as he travelled, very large and grand, as may be
+seen from what now remains of it. In most parts he was served, and the
+people came to him with presents, but occasionally there was resistance
+to his advance. However, there was no part where the people did not
+eventually submit and become his vassals. In these valleys he rested for
+some days, drinking and enjoying his pleasures, while he rejoiced to
+look upon the beauty of the country. Great edifices and temples were
+built by his order. They say that in the valley of Chimu there was a
+fierce war with the lord, and that, in one battle, the Incas were very
+nearly being defeated at all points. But his soldiers were at last<span class="pagenum"><a name="page_186" id="page_186"></a>{186}</span> able
+to prevail and to conquer their enemies. Tupac Inca, by his clemency,
+pardoned them, ordering that those who remained alive should continue
+the sowing of their lands, and should not again take up arms. The Inca’s
+delegate remained in Chimu, and the rest of the valley sent their
+tribute to Caxamalca. As the natives were expert in the working of
+metals, many were sent to Cuzco, and to the capitals of provinces, where
+they worked gold and silver ornaments and vases, and any other things
+that were ordered.<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a> From Chimu the Inca passed on to
+Parmunquilla<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a> where he ordered a fortress to be built. It may still
+be seen, though abandoned and in ruins.</p>
+
+<p>These Yuncas were very refined, and the lords were luxurious and fond of
+festivities. They travelled on the shoulders of vassals, had many women,
+were rich in gold and silver, cloth, precious stones, and flocks. In
+those times they were served with much pomp. Heralds and buffoons went
+before them, porters attended on them, and they observed religious
+ceremonies. Some voluntarily submitted to the Inca, while others took up
+arms against him; but finally he remained sovereign and lord over the
+whole of them. He did not deprive them of their liberties, nor prohibit
+their ancient customs, so that they might adopt others. He left expert
+men who could instruct them in all that the Inca desired they should
+understand; and great care was taken that they should learn the general
+language. He caused <i>mitimaes</i> to be established, and posts along the
+roads. A moderate tribute<span class="pagenum"><a name="page_187" id="page_187"></a>{187}</span> was imposed, and that which was given as
+tribute was to be the produce of their own land, so that the people need
+not seek it from afar; justice was maintained, but what was promised by
+the people must be fulfilled. If not, the loss was their own, and the
+Inca recovered his full revenue. No native lord received a lordship; but
+many men were taken out of the valleys and removed to others, or were
+removed to other parts to perform the duties they understood.</p>
+
+<p>The Inca marched through the remaining valleys in the best order
+possible, not permitting any injury whatever to be done, either in the
+towns or in the fields that he passed. The natives had plenty of
+provisions collected in the storehouses that had been built along the
+road. In this way the Inca advanced until he arrived at the valley of
+Pachacamac, where was the very ancient and sacred temple of the Yuncas,
+which he wished very much to see. When he arrived at that valley, they
+say that he only wished that there should be a Temple of the Sun; but as
+he found that the existing temple was so revered and esteemed by the
+natives, he did not venture to alter anything. He contented himself with
+causing a great house of the Sun to be made, with mama-conas and
+priests, that sacrifices might be offered up in accordance with his
+religion.<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> Many Indians say that the Inca himself spoke with the
+devil who was in the idol of Pachacamac, and that he heard how the idol
+was the creator of the world and other nonsense, which I do not put
+down, because it is not worth while. It is also said that the Inca
+besought the idol to tell him with what service he would be most pleased
+and honoured, and that the devil<span class="pagenum"><a name="page_188" id="page_188"></a>{188}</span> replied that they should sacrifice to
+him much blood of human beings and of sheep.</p>
+
+<p>After this they say that great sacrifices were offered up in Pachacamac
+by Tupac Inca Yupanqui, and great festivals were celebrated. The Inca
+then returned to Cuzco by a road which he made, crossing the snowy range
+of Pariacaca,<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> and coming out in the valley of Xauxa. It is no small
+sight to behold the grandeur of that range, and what great terraces it
+has, and to this day men pass by that snow-covered region. Visiting the
+mountainous provinces, and ordering and providing what was most
+conducive to good government, the Inca arrived at Cuzco, where he was
+received with great festivities and dances, while many sacrifices were
+offered up in the temple, to commemorate his victories.<span class="pagenum"><a name="page_189" id="page_189"></a>{189}</span></p>
+
+<h2><a name="CHAPTER_LIX" id="CHAPTER_LIX"></a>CHAPTER LIX.</h2>
+
+<p class="hhead"><i>How Tupac Inca again set out from Cuzco, and of the fierce war he waged
+with those of Huarco</i>; <i>and how, after he had conquered them, he
+returned to Cuzco.</i></p>
+
+<p class="nind">T<small>HE</small> province of Chincha was, in former days, an important part of this
+kingdom of Peru, and very populous, insomuch that, before the time of
+Tupac Inca, the Chinchas, with their captains, had made incursions as
+far as the Collao, whence they returned to their province with great
+spoils.<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a> Hence they had always been respected and feared by their
+neighbours. It is said that the Inca, father of Tupac Inca, had sent
+from the country of the Soras a captain named Ccapac Inca, to persuade
+the Chinchas to come under his dominion. Although he went and induced
+some of them to agree, it was but a small part, for the rest rose up in
+arms, and prepared to defend their country in such sort that the Orejon
+made the best of his way back again.<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a> They had not again seen a
+captain of the Incas, as they themselves declare, until they were
+subjugated by Tupac Inca. In this matter, I know no more than what the
+people themselves relate.</p>
+
+<p>Returning to the narrative, after the Inca had gone back to Cuzco, as
+has been mentioned, and had devoted as many days as he pleased to
+enjoying himself and to amusements, he gave orders for the assembly of
+another army, to complete the conquest of the coast region. His commands
+were obeyed; and soon the captains of the provinces with their
+contingents of troops arrived at Cuzco. After having made<span class="pagenum"><a name="page_190" id="page_190"></a>{190}</span> arrangements
+for the government of the city, he set out from Cuzco, and came down to
+the coast by the road of Huatara.<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a> His approach being known, many
+waited with the intention of accepting him as their lord, and many
+others were resolved to make war, and, if possible, to maintain their
+liberties. In the valley of Nasca there were many people and
+preparations for war.</p>
+
+<p>Tupac Inca, when he arrived at Nasca, on the coast, received and
+despatched embassies, and there were some encounters and skirmishes; but
+they consented to what the Inca required of them, that they should build
+strong forts, receive <i>mitimaes</i>, and pay the tribute imposed on them.
+From thence the Inca went to the valley of Yca, where he met with more
+resistance than at Nasca; but his prudence enabled him, without
+fighting, to turn enemies into friends, and these were conciliated like
+the others. In Chincha, the people were waiting for the arrival of the
+Inca in their valley, with more than 30,000 armed men, and they expected
+support from their neighbours. Tupac Inca, when he knew it, sent
+messengers, with great presents, to the chiefs and principal captains,
+instructing the ambassador to make great offers in his name, to assure
+them that he did not desire war, but rather peace and brotherhood, and
+other messages of that kind. The Chinchas heard what the Inca said, and
+received his presents. Some of their principal men then visited him, and
+treated of peace with such success, that it was concluded. The Chinchas
+laid down their arms and received Tupac Inca, who presently proceeded to
+Chincha. This account is given both by the Chinchas themselves, and by
+the Orejones of Cuzco. Other Indians of other provinces, whom I have
+heard, tell the story in a<span class="pagenum"><a name="page_191" id="page_191"></a>{191}</span> different manner, for they say that there
+was a great war. But I believe that Tupac Inca became Lord of Chincha
+without fighting.<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a></p>
+
+<p>When the Inca arrived in that valley, he found it to be so beautiful and
+so extensive, that he rejoiced greatly. He praised the customs of the
+natives, and with loving words he asked them to adopt such of the
+customs of Cuzco as fitted with their own. They were well content, and
+obeyed him in all things. Having made all suitable arrangements, he went
+back to Yca, whence he marched to the valley called Huarco,<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a> because
+he heard that the people were waiting for him in warlike guise. This,
+indeed, was the truth, for the natives of that valley, despising their
+neighbours for having submitted to a strange king without reason, and
+given up possession of their lands to him, had assembled with great
+resolution, and had erected strong forts or <i>pucaras</i> within their
+boundaries, near the sea shore. Here they put their women and children.
+The Inca, marching with his army in battle array, came in sight of the
+enemy, and sent ambassadors with menaces and threats. They, however,
+would not adopt the rule of their neighbours, which was to submit to
+strangers, but prepared for war. As the summer was approaching, and the
+heat was great, the soldiers of the Inca fell sick, which induced him to
+retire as cautiously as possible. The Huarcos came forth from their
+valley, collected their harvests, and sowed their fields. They also got
+their arms ready, that they might be ready to receive the people of
+Cuzco, if they again came to attack them.</p>
+
+<p>Tupac Inca returned to Cuzco; and as men have little constancy, when
+they saw that the Huarcos remained in possession of their liberties,
+there began to be changes<span class="pagenum"><a name="page_192" id="page_192"></a>{192}</span> among them, while some rebelled and threw off
+the yoke of the Inca. These were natives of the valleys on the sea
+coast. All this came to the knowledge of the king, and during the
+remainder of that summer he was engaged in assembling troops, and
+sending Orejones to visit the provinces in all parts of the empire. He
+was resolved to gain the lordship of Huarco, even if it should cost very
+dear. When autumn was come, and the heats of summer were passed, he
+descended to the coast with the largest army that he could collect. He
+sent ambassadors into the valleys, upbraiding the people for their
+weakness of purpose in presuming to rise against him, urging them to be
+firm in their friendship henceforward, for that if not, they would be
+visited by cruel war. When he reached the borders of the valley of
+Huarco, on the skirts of a mountain, he ordered a city to be founded, to
+which he gave the name of Cuzco, intending it to be his principal
+residence. The streets, and hills, and open square received the same
+names as those of the real city. He said that until Huarco was
+conquered, and the people had become his subjects, he would remain in
+that place, and that a garrison should always be maintained there. When
+his directions had been carried out, he advanced with his troops in the
+direction of the enemy, and surrounded their position. He was so firm in
+his purpose, that he never sent any one to treat with them; but carried
+on the war, which was so obstinate, that, they say, it lasted for three
+years. In the summers the Inca went to Cuzco, leaving a garrison in the
+new Cuzco that he had built, so that there might always be troops
+opposed to the enemy.</p>
+
+<p>Thus it was that one side maintained their resolve to be lords, and the
+other side was equally determined not to be slaves. But at last, at the
+end of three years, the Huarcos became weak; and the Inca, knowing their
+condition, sent new ambassadors, proposing that they should be his
+friends and comrades, and saying that he had no wish but that their<span class="pagenum"><a name="page_193" id="page_193"></a>{193}</span>
+children should intermarry, and that thus their alliance should be one
+of perfect equality. Other things were said with intent to deceive, for
+in reality Tupac Inca considered that these people deserved severe
+punishment for having caused so much trouble. The Huarcos, feeling that
+they could not hold out for many days longer, and that, with the
+conditions offered by the Inca, it would be better to enjoy tranquillity
+and repose, agreed to what the Inca proposed. Evacuating the fortress,
+their principal men went to make reverence to the Inca, who, without
+more ado, ordered his people to kill them all. This was done with great
+cruelty. All the principal and most honoured chiefs who came were put to
+death, and the sentence was also executed on those who had remained
+away. They killed a great number, as their descendants relate to this
+day, and the great heaps of bones testify to the truth of what they say.
+We believe that what is related by the people on this subject, is what
+you see written down.</p>
+
+<p>This being done, the Inca ordered an important fortress to be erected,
+in such manner as I have related in my First Part.<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> The valley
+having been subdued, and governors established in it, with <i>mitimaes</i>,
+the Inca received embassies, who came from the Yuncas, as well as from
+many tribes in the mountains. He then ordered the new Cuzco which he had
+built to be pulled down, and returned with his army to the city of
+Cuzco, where he was received with great demonstration of joy. They
+offered up sacrifices in his honour, both in the temple and where the
+oracles spoke, afterwards making the people joyful with feasts,
+drinking-bouts, and solemn recitations.<span class="pagenum"><a name="page_194" id="page_194"></a>{194}</span></p>
+
+<h2><a name="CHAPTER_LX" id="CHAPTER_LX"></a>CHAPTER LX.</h2>
+
+<p class="hhead"><i>How Tupac Inca once more set out from Cuzco, and how he went to the
+Collao, and from thence to Chile, subjugating the nations in that
+direction, and of his death.</i></p>
+
+<p class="nind">T<small>UPAC</small> Inca, having returned to Cuzco after having gained the great
+victories which have been described, was enjoying himself at banquets
+and drinking-bouts, with his wives, damsels, and children, for several
+days. Among his children was Huayna Ccapac, he who was to succeed as
+king, and who was growing up very vigorous and brave. After the
+festivities, Tupac Inca thought of visiting the Collao and subduing the
+region beyond. With this object, he ordered the soldiers to be summoned
+from all parts, and many tents to be prepared for passing the night in
+the desert places. The troops began to arrive with their captains, and
+were lodged round the city, those whom the law prohibited not entering
+Cuzco. Both one and the other were provided with all that was necessary,
+the governors and purveyors of the city keeping a full account. When all
+who had to go to the war were assembled, sacrifices were offered up to
+their gods in conformity with their blindness, making the soothsayers
+seek an answer touching the war from the oracles. After a general and
+very splendid feast, Tupac Inca set out from Cuzco, leaving his eldest
+son Huayna Ccapac as his lieutenant; and with great splendour and state,
+he travelled to Colla-suyu, visiting his garrisons and royal <i>tampus</i>,
+and being entertained in the villages of the Canas and Canchis.</p>
+
+<p>Entering the Collao, he advanced as far as Chucuito, where the chiefs of
+the land assembled to make a festival. Owing to the good order that was
+established, they had sufficient provisions ready for the 300,000 men
+who composed the<span class="pagenum"><a name="page_195" id="page_195"></a>{195}</span> army. Some chiefs of the Collao offered to go in
+person with the Inca. He went on the lake of Titicaca, with some lords
+whom he selected, and approved of the edifices which his father had
+ordered to be built, and of the excellence of the work. He offered up
+great sacrifices in the temple, and presented rich gifts to the priests
+and to the idol, worthy of so great a lord as he was. He then returned
+to the army, and marched through the whole province of the Collao until
+he came to the end of it. He sent his messengers to all the nations of
+the Charcas, Carangas, and other inhabitants of that region. Of these,
+some consented to submit, while others resisted; but the Inca’s power
+was such that the latter were easily subdued. The conquered were treated
+with great clemency, and those who submitted with much affection. In
+Paria, the Inca ordered edifices to be built, and also in other parts.
+Certainly great events must have taken place in connection with Tupac
+Inca, many of which have been forgotten, owing to the want of letters;
+and I set down briefly some few out of many that we know, having been
+heard by us who are in those parts.</p>
+
+<p>Having been victorious in the country beyond Charcas, the Inca traversed
+many provinces, and vast snow-covered deserts, until he arrived in the
+country we call Chile. He conquered, and became lord over all that land;
+and they say that he advanced as far as the river Maule. In Chile he
+built some edifices, and received, as tribute from those parts, much
+gold. He left governors and <i>mitimaes</i>, put the conquered country in
+good order, and returned to Cuzco.</p>
+
+<p>Towards the eastern limits he sent instructed Orejones, in the dress of
+merchants, to see what lands there were in that direction, and what kind
+of people dwelt there. Having arranged these things, he returned to
+Cuzco, whence they affirm that he set out again at the end of a few
+days. With the troops he had ordered to assemble he then entered the
+region of the Antis, and suffered great hardships in forcing<span class="pagenum"><a name="page_196" id="page_196"></a>{196}</span> his way
+through the dense forests. He conquered some of the tribes, and ordered
+large plantations of coca to be cultivated for the supply of Cuzco, to
+which place he returned.</p>
+
+<p>They affirm that after a few days the Inca was attacked by an illness,
+of which he died, leaving to his son the government of his kingdom, his
+wives and children; and, after saying a few other things, he expired.
+There was great lamentation, and such strong feeling, from Quito to
+Chile, that it is wonderful to listen to the Indians who relate the
+events of that time.</p>
+
+<p>Where or in what place he was interred they do not say. They relate that
+a great number of women, servants, and pages were killed, to be buried
+with him, with so much treasure that it must have amounted to more than
+a million: for ordinary lords have been buried with upwards of 100,000
+<i>castellanos</i>. Besides the people who were put into his tomb, they put
+to death and buried many men and women in divers parts of the kingdom;
+and in all parts they mourned for an entire year. Most of the women
+shaved their heads, putting on ropes of grass; and at the end of the
+year they came to do him honour. The other things which they used to do,
+I prefer not to repeat, because they savour of heathenism. But the
+Christians who were in Cuzco in 1550 will remember what they saw of the
+honours done at the end of the year of mourning for Paullu Inca,<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a>
+who had himself become a Christian. So that they can imagine what it
+must have been in the days when the departed kings were reigning, and
+before they lost their empire.<span class="pagenum"><a name="page_197" id="page_197"></a>{197}</span></p>
+
+<h2><a name="CHAPTER_LXI" id="CHAPTER_LXI"></a>CHAPTER LXI.</h2>
+
+<p class="hhead"><i>How Huayna Ccapac reigned in Cuzco, who was the twelfth King Inca.</i></p>
+
+<p class="nind">W<small>HEN</small> the great King Tupac Inca Yupanqui died, they prepared to perform
+the obsequies and ceremonies of his interment after the manner of his
+ancestors, and with great pomp. The Orejones relate that some provinces
+conspired to recover their liberty, and shake off the yoke of the Incas,
+but the good management of the Inca governors, assisted by the captains
+and <i>mitimaes</i>, kept order during a trying time. Huayna Capac was not
+careless, nor did he fail to understand that it would be necessary for
+him to display valour in order to preserve that which his father had
+gained with so much labour. Shortly he entered upon the fast, and he who
+governed the city proved loyal and faithful. There did not fail to be
+some disturbance among the Incas themselves, for some sons of Tupac
+Inca, begotten on other women than the Coya, wished to set up a claim to
+the royal dignity. The people, however, were loyal to Huayna Capac, and
+not only would not consent, but applauded the punishment inflicted on
+them. When the fast was ended, Huayna Capac came forth with the fringe,
+very richly adorned, and performed the ceremonies according to the
+custom of his ancestors, at the end of which his name was declared with
+great acclamations: “<i>Huayna Capac</i>,” “<i>Inca zapalla tucuillacta uya</i>,”
+which is as much as to say—“Huayna Capac alone is king; let all the
+city hear him.”<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a></p>
+
+<p>Huayna Capac, according to the account of many Indians who had seen and
+knew him, was not of any great stature, but well-built, with good
+features and much gravity. He<span class="pagenum"><a name="page_198" id="page_198"></a>{198}</span> was a man of few words but many deeds, a
+severe judge, who punished without mercy. He wished to be so feared that
+the Indians should dream of him at night. He ate according to the custom
+of his people. He listened to those who spoke well to him, and believed
+very easily. Parasites and flatterers, who are not wanting among those
+people, had much influence. He gave ear to lies, which was the reason
+that many died without fault. The youths who, tempted by the flesh,
+slept with his wives or damsels, or with those who lived in the temple
+of the Sun, were ordered to be put to death, and the women suffered the
+same punishment. The penalties for making disturbances and for
+insubordination were deprivation of property, and the bestowal on
+another. For other offences there was merely corporal chastisement. His
+father looked over many of these crimes, especially with regard to
+women; for when any one was detected with them, he said that he was only
+a boy.</p>
+
+<p>The mother of Huayna Capac, principal queen, wife, and sister of Tupac
+Inca Yupanqui, was named Mama Ocllo. They say that she was a very
+prudent lady, and that she informed her son respecting many things that
+she had seen Tupac Inca do. She was so fond of her son that she
+entreated him not to go to Quito or Chile, until she was dead. They
+relate, that to please her and to comply with her request, he was in
+Cuzco, without leaving it, until she died and was interred with great
+pomp. Much treasure and fine clothes, with women and servants were put
+into her tomb. All the treasures of the deceased Incas, and the fields
+which they call <i>chacaras</i>, were kept entire from the first, without
+being used or touched; for among these people there were neither wars
+nor other needs for which money would be of any use. For this reason we
+believe that there are vast treasures in the bowels of the earth which
+are lost for ever, unless peradventure some one building, or doing some
+other work, should hit upon some out of the great quantity that must
+exist.<span class="pagenum"><a name="page_199" id="page_199"></a>{199}</span></p>
+
+<h2><a name="CHAPTER_LXII" id="CHAPTER_LXII"></a>CHAPTER LXII.</h2>
+
+<p class="hhead"><i>How Huayna Capac departed from Cuzco, and what he did.</i></p>
+
+<p class="nind">H<small>UAYNA</small> C<small>APAC</small> had ordered the principal lords of the natives of the
+provinces to appear before him, and, his court being full of them, he
+took for his wife his sister Chimbo Ocllo, and on this occasion there
+were great festivities, which ended the mourning for Tupac Inca. These
+being concluded, he ordered that 50,000 soldiers should accompany him to
+visit the provinces of his kingdom. As he ordered, so it was done, and
+he set out from Cuzco with greater pomp and authority than his father.
+For the litter was so rich, according to the statement of those who
+carried the king on their shoulders, that the great and numerous
+ornaments were priceless, besides the gold of which they were made. He
+travelled by the way of Xaquixaguana and Andahuaylas, and arrived at the
+country of the Soras and Lucanas, whence he sent embassies to many parts
+of the coast region, and of the mountains, and received replies, with
+great offerings and presents.</p>
+
+<p>From these places he returned to Cuzco, where he ordered the offering up
+of great sacrifices to the Sun and to the most venerated among their
+gods, that they might be favourable to him in the enterprise he wished
+to undertake. He also gave presents to the idols of the Huacas. He
+ascertained from the soothsayers, through the utterances of the devils,
+or else through their own invention, that he would be successful and
+prosperous in his undertakings, and that he would return to Cuzco with
+great honour and profit. These ceremonies being completed, the armed men
+and their captains arrived from many directions and were lodged outside,
+receiving provisions from the city.</p>
+
+<p>Those who were employed on the building of the fortress<span class="pagenum"><a name="page_200" id="page_200"></a>{200}</span> continued to
+work without the cessation of a single day. The great chain of gold was
+brought out into the square of Cuzco, and there were dances and
+drinking-bouts. The captains received their appointments near the Stone
+of War, according to their custom. Huayna Capac then ordered that there
+should be a conference, where he addressed the people in a vehement
+speech, urging those who accompanied him to be loyal, as well as those
+who remained behind. They answered that they would be faithful to his
+service; of which speech he approved, and he held out hopes of great
+rewards. All things necessary having been prepared, the Inca set out
+from Cuzco with the whole army, and journeyed along a road as grand and
+wide as we now behold it; for all of us who have been in those parts
+have seen it, and travelled over it. He marched to the Collao, receiving
+the services proffered by the provinces through which he passed, as a
+matter of course. For they say that the Inca considered that it was
+merely their duty. He investigated what tribute they paid, and what were
+the capabilities of each province. He collected many women. The most
+beautiful he could find were reserved for himself, and others were given
+to his captains and favourites. The others were placed in the temple of
+the Sun and there detained.</p>
+
+<p>On entering the Collao, he had an account taken of the great flocks and
+of how many thousand loads of fine wool they yielded every year to those
+who made the cloth for his house and service. He went to the island of
+Titicaca and ordered great sacrifices to be offered up. At
+Chuqui-apu,<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> he ordered that Indians should be collected, with
+overseers, to obtain gold, in conformity with the order and regulations
+that have been explained. Advancing onwards, he gave orders that the
+Charcas and other nations as far as the Chichas, should get out a great
+quantity of ingots of silver to be sent to Cuzco, without fail. He
+removed some <i>mitimaes</i> from one<span class="pagenum"><a name="page_201" id="page_201"></a>{201}</span> part to another, although much time
+had passed since they were established. He ordered that they should work
+without any holidays, because in the land where there were holidays, the
+men thought of nothing but how to create scandals and seduce women.
+Wherever he passed, he ordered <i>tampus</i> and other buildings to be
+erected; the plans of which he traced out himself. His soldiers,
+although numerous, were so well disciplined that they did not move a
+step from the camp, and the natives along their line of march supplied
+them with all they required, so amply that what remained over was more
+than what was used. In some places they built baths, at others they
+raised land marks, and in the deserts they made large houses. Along
+every road that the Inca traversed, they left works of this kind,
+insomuch that the account of them excites admiration. He who did wrong
+was punished without fail, while those who served well were rewarded.</p>
+
+<p>Having arranged these and other matters, he advanced to the provinces
+now subject to the town of La Plata,<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a> and to those of Tucuman. He
+sent captains with an army against the Chiriguanos, but they were not
+successful, returning after having been put to flight. In another
+direction, towards the South Sea, he sent more captains with troops, to
+subdue those valleys and towns which had not submitted to his father. He
+himself proceeded, with the rest of his army, towards Chile, completing
+the subjugation of the tribes along the road. He traversed the
+uninhabited region with great difficulty, and heavy were the snow storms
+which broke over his people. They carried tents for their protection at
+night, with many <i>yana-conas</i><a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a> and female servants. Over all the
+snowy wilds they made the royal road, with post houses placed by the
+Inca.<span class="pagenum"><a name="page_202" id="page_202"></a>{202}</span></p>
+
+<p>He arrived at the province they call Chile,<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a> where he remained for
+more than a year, bringing the people under subjection, and arranging
+the administration. He ordered that the quantity of ingots of gold which
+he had indicated should be obtained. <i>Mitimaes</i> were established, and
+many Chilian communities were removed from one place to another. In some
+places he constructed forts which they call <i>pucaras</i>, for the wars that
+were waged with some of the tribes. The Inca marched much more over the
+land than his father, until he said that he had seen the end of it, and
+he ordered memorials to be set up in many places, that in future his
+greatness might be known.<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a> The affairs of Chile having been put in
+order, he appointed his delegates and governors, and instructed them
+always to report what happened in that province to the court of Cuzco.
+He charged them to execute<span class="pagenum"><a name="page_203" id="page_203"></a>{203}</span> justice and to allow no disturbance or
+tumult, but to execute the promoters, without sparing any.</p>
+
+<p>The Inca returned to Cuzco, where he was received with great honour by
+the city, and the priests of the temple of Curi-cancha gave him many
+blessings. He made the people rejoice at the great festivals he ordered.
+Many children were born to him, who were brought up by their mothers.
+Among others Atahualpa was born, according to the opinion of all the
+Indians of Cuzco, who say that it was so. His mother was called Tuta
+Palla, a native of Quillaco, although others say that she was of the
+lineage of the Urin-Cuzco. From his childhood Atahualpa always
+accompanied his father, and he was older than Huascar.<span class="pagenum"><a name="page_204" id="page_204"></a>{204}</span></p>
+
+<h2><a name="CHAPTER_LXIII" id="CHAPTER_LXIII"></a>CHAPTER LXIII.</h2>
+
+<p class="hhead"><i>How Huayna Capac again ordered that an army should be assembled, and
+how he set out for Quito.</i></p>
+
+<p class="nind">H<small>UAYNA</small> C<small>APAC</small> enjoyed a rest of some months at Cuzco, during which he
+assembled the priests of the temples and diviners of the oracles. He
+ordered sacrifices to be made, and the offering of the capacocha<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a>
+was celebrated with grandeur and great outlay, the mouth-pieces of the
+oracles returning very full of gold. Each one gave a reply such as was
+most likely to please the king. This, with other things, having been
+done, Huayna Capac ordered that there should be made a road more royal,
+grander and wider than that of his father, to extend to Quito, whither
+he intended to go. The ordinary post and store-houses were to be
+established along it. That it might be known throughout all the land
+that this was his will, messengers went forth to announce it, and
+afterwards Orejones went to see that the orders were complied with.
+Accordingly the grandest road was constructed that there is in the
+world, as well as the longest, for it extended from Cuzco to Quito, and
+was connected with that from Cuzco to Chile. I believe that, since the
+history of man has been recorded, there has been no account of such
+grandeur as is to be seen in this road, which passes over deep valleys
+and lofty mountains, by snowy heights, over falls of water, through live
+rocks, and along the edges of furious torrents. In all these places it
+is level and paved, along mountain slopes well excavated, by the
+mountains well terraced, through the living rock cut, along the river
+banks supported by walls, in the snowy heights with steps and resting
+places, in all parts clean swept, clear of stones, with<span class="pagenum"><a name="page_205" id="page_205"></a>{205}</span> post and
+store-houses, and temples of the Sun at intervals. Oh! what greater
+things can be said of Alexander, or of any of the powerful kings who
+have ruled in the world, than that they had made such a road as this,
+and conceived the works which were required for it! The road constructed
+by the Romans in Spain, and any others of which we read, are not to be
+compared with it. And it was finished in less time than it is possible
+to imagine, for the Incas were no longer in ordering it than were their
+subjects in executing the work.<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a></p>
+
+<p>The king called a general assembly of his forces throughout all the
+provinces of his government, and such numbers came from all parts that
+they covered the plains. After there had been festivities and
+drinking-bouts, and the affairs of Cuzco had been regulated, the Inca
+Huayna Capac set out with <i>yscay-pacha-huaranca-runa cuna</i>, which means
+200,000 men of war;<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a> besides the <i>yana-conas</i> and women, of whose
+number no account was taken. The Inca took with him two thousand women,
+and left in Cuzco more than four thousand. The delegates and governors
+who were in charge at the capitals of the provinces, had arranged that
+stores and arms should be collected from all parts, and everything else
+that was required for a warlike expedition. Thus all the great
+store-houses were filled, so that at every four leagues, which was the
+length of a day’s journey, there were provisions for the whole of this
+great multitude of people, and not only was there no fault, but there
+was a surplus, after the soldiers and all the women and servant lads,
+and porters, had been satisfied.</p>
+
+<p>When Huayna Capac set out along the road which had<span class="pagenum"><a name="page_206" id="page_206"></a>{206}</span> been made by his
+order, he marched until he arrived at Vilcas, where he rested for a few
+days in the lodgings which had been made near those of his father. He
+rejoiced to see that the temple of the Sun was finished, and he left a
+quantity of gold and silver ingots to make ornaments and vases. He
+ordered that great care should be taken with regard to the due
+maintenance of the priests and <i>mamaconas</i>. He ascended to a beautiful
+terrace which had been prepared for him. They then offered sacrifice, in
+accordance with their blindness, and killed many birds and animals, with
+some men and children, to propitiate their gods.</p>
+
+<p>This being done, the king set out from this place with his army, and did
+not stop until he arrived at the valley of Xauxa, where there was some
+dispute respecting the division of land among the local chiefs. When
+Huayna Capac understood the controversy, after he had performed
+sacrifices as in Vilcas, he ordered the chiefs Alaya, Cusi-chuca, and
+Huacaropa to assemble, and equitably divided the land in the way which
+is adopted to this day. He sent embassies to the Yauyos and Yuncas, and
+some gifts to the chiefs of Bonbon, for, as they had a force in the
+lake, in parts where they swam, they spoke loosely, and he did not wish
+to converse with them until he saw their intentions. The lords of Xauxa
+did great services, and some of the captains and soldiers joined the
+army. Marching by Bonbon, they only halted a short time, because the
+Inca wished to go on to Caxamarca, a place more suitable for resting,
+surrounded by great and very lofty districts. Along the road, people
+were constantly arriving with embassies and presents.</p>
+
+<p>The Inca arrived at Caxamarca and rested there for some days, ordering
+that his soldiers should be lodged in the neighbourhood, and should be
+fed with the provisions in the store-houses. With a selected force he
+entered the country of the Huancachupachos, and waged a fierce war, for
+the natives had not been reduced to entire submission by the Inca<span class="pagenum"><a name="page_207" id="page_207"></a>{207}</span>’s
+father. The Inca was able to complete the work, appointing governors and
+captains, and selecting chiefs from among the natives to administer the
+land. Formerly these people had not known chiefs other than those who,
+being most powerful, led them to war, and arranged peace when they
+desired it. Among the Chachapoyas the Inca met with great resistance;
+insomuch that he was twice defeated by the defenders of their country
+and put to flight. Receiving some succour, the Inca again attacked the
+Chachapoyas, and routed them so completely that they sued for peace,
+desisting, on their parts, from all acts of war. The Inca granted peace
+on conditions very favourable to himself, and many of the natives were
+ordered to go and live in Cuzco, where their descendants still reside.
+He took many women, for they are beautiful and graceful, and very white.
+He established garrisons of military <i>mitimaes</i> to guard the frontier. A
+governor was appointed to live at the principal place in the district.
+He made other arrangements, punished several of the principal chiefs for
+having made war, and then returned to Caxamarca. The Inca continued his
+journey, and put in order the affairs of the provinces of Caxas,
+Ayavaca, Huancabamba, and the others which border on them.<span class="pagenum"><a name="page_208" id="page_208"></a>{208}</span></p>
+
+<h2><a name="CHAPTER_LXIV" id="CHAPTER_LXIV"></a>CHAPTER LXIV.</h2>
+
+<p class="hhead"><i>How Huayna Capac entered the country of Bracamoros, and returned
+flying, and of the other events that happened until he arrived at
+Quito.</i></p>
+
+<p class="nind">I<small>T</small> is well known to many natives of these parts that Huayna Capac
+entered the country which we call Bracamoros, and that he returned
+flying before the fury of the men who dwell there. They had chosen
+leaders, and assembled to defend themselves against any one who should
+attack them. This is stated, not only by the Orejones, but also by the
+Lord of Chincha, and some principal men of the Collao and of Xauxa. They
+all say that, while Huayna Capac was engaged in settling the districts
+which had been traversed and subjugated by his father, it came to his
+knowledge how that, in the Bracamoros, there were many men and women who
+possessed fertile lands; that far in the interior of that land, there
+were many rivers and a lake; and that this region was well peopled.
+Desirous of discovery, and anxious to extend his dominion, he ordered a
+chosen band, with little baggage, to march with him into that country,
+leaving the camp under command of a Captain-General. Entering the
+country, they advanced, opening the road with great labour, for, after
+passing the snowy cordillera, they found themselves in the forests of
+the Andes. They came to great rivers which they had to cross, and heavy
+rains fell from the heavens. The Inca came to where the natives were
+watching in their strongholds, whence they insolently defied him. The
+war began, and so many of the savages came forth, most of them naked,
+that the Inca determined to retire, which he did without gaining
+anything in that land. The natives harassed his retreat in such sort
+that his soldiers, sometimes flying, at others facing their pursuers, at
+others sending them presents, returned<span class="pagenum"><a name="page_209" id="page_209"></a>{209}</span> flying to their own territory,
+saying that they had avenged themselves on the long-tailed ones. They
+said this because some of them had brought away the long strips of cloth
+which the natives wore between their legs.</p>
+
+<p>From these lands they also affirm that the Inca sent captains, with a
+sufficient force, to explore the sea-coast in a northerly direction, and
+to bring under the Inca’s dominion the natives of Guayaquil and Puerto
+Viejo. The captains marched into these districts, where they waged war
+and fought some battles, sometimes being victorious and at others
+sustaining reverses. Thus, they advanced as far as Collique, where they
+met with people who went about naked and fed on human flesh, having the
+customs which are now practised and used by the dwellers on the river of
+San Juan. From this point they returned, not wishing to penetrate
+further, but to report what they had done to the king. Meanwhile, he had
+arrived at the country of the Cañaris, where he enjoyed himself
+exceedingly. For they say that this was the place of his birth, and that
+he found that great lodgings and store-houses had been built, and
+abundant supplies collected. He sent embassies to inspect the districts,
+and ambassadors came to him from many provinces, with presents.</p>
+
+<p>I am given to understand that, owing to a tumult which took place in
+certain towns of the district of Cuzco, the Inca was so incensed that,
+after having caused the leaders to be beheaded, he gave express orders
+that the Indians of those places should bring the quantity he should
+specify of the stones of Cuzco, to make edifices of the first importance
+in Tumebamba, and that they should drag them with cables; and his orders
+were obeyed. Huayna Capac often said that to keep the people of those
+kingdoms well under subjection, it was a good thing, when they had no
+other work to do, to make them remove a hill from one place to another.
+He even ordered stones and slabs to be brought from Cuzco, for<span class="pagenum"><a name="page_210" id="page_210"></a>{210}</span> the
+edifices of Quito, and to this day they remain in the buildings where
+they were placed.</p>
+
+<p>Huayna Capac set out from Tumebamba, and went by Purnaes, resting for
+some days at Riobamba, in Mocha and Tacunga, and his people were allowed
+to drink of the beverages that had been prepared for them in all parts.
+The Inca was visited and saluted by many captains and lords of those
+parts. He sent Orejones of his own lineage to the provinces of the coast
+and of the mountains, to inspect the accounts of the <i>quipu-camayos</i>,
+who are their accountants, to see what was stored in the government
+houses, to ascertain how the governors treated the natives, and whether
+the temples of the Sun, the oracles, and <i>huacas</i> were properly
+maintained. He also sent messengers to Cuzco to see that all his orders
+were duly attended to. There was not a day that runners did not arrive,
+not a few but many, from Cuzco, the Collao, Chile, and all parts of the
+empire.</p>
+
+<p>From Tacunga the Inca continued his journey to Quito, where he was
+received, according to the mode and usage, with great festivities. His
+father’s governor delivered up the treasures to him, which were
+numerous, with the fine cloth and other things that he had charge of.
+The Inca honoured him, praising his fidelity, calling him father, and
+assuring him that he would always esteem him for the great services he
+performed for his father and himself. The towns in the neighbourhood of
+Quito sent many presents and provisions for the king, and he ordered
+that more and stronger edifices should be built there than there were
+before. The works were at once commenced, and those were finished which
+we found when our people conquered that land.<span class="pagenum"><a name="page_211" id="page_211"></a>{211}</span></p>
+
+<h2><a name="CHAPTER_LXV" id="CHAPTER_LXV"></a>CHAPTER LXV.</h2>
+
+<p class="hhead"><i>How Huayna Capac marched through the coast valleys, and what he did.</i></p>
+
+<p class="nind">S<small>OME</small> of the Orejones relate that Huayna Capac returned to Cuzco from
+Quito, by the coast valleys to Pachacamac; while others deny this and
+maintain that he remained at Quito until his death. In this matter,
+seeking out the version which is most accurate, I adopt what I heard
+from some principal chiefs who served in that war, in person. They say
+that, while the Inca was at Quito, ambassadors came from many parts to
+congratulate him in the name of their respective countries. Feeling that
+all was peacefully settled in the mountainous provinces, he thought it
+would be well to undertake a journey to the province of Puerto Viejo, to
+that which we call Guayaquil, and to the valleys of the Yuncas. The
+captains and principal men of his council approved the thought, and
+advised that it should be put into execution. Many troops remained in
+Quito. The Inca set forth with a suitable force, and entered those
+lands, where he had some skirmishes with the natives. But, eventually,
+one after another submitted, and governors, with <i>mitimaes</i>, were
+established.</p>
+
+<p>Puná<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> waged a fierce war with Tumbez, and the Inca commanded them to
+desist, and that the people of Puná should submit to him. This was
+deeply felt by Tumbalá, because he was Lord of Puná. But he did not
+venture to resist the Inca; on the contrary, he submitted, and offered
+presents to secure a treacherous peace. When the Inca departed, he
+plotted with the people of the mainland to kill many Orejones, with
+their captains, who were to set out from a river to cross to the
+opposite shore. But Huayna Capac received<span class="pagenum"><a name="page_212" id="page_212"></a>{212}</span> the tidings, and did what I
+have written in chapter liii of my First Part.<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a> He inflicted severe
+punishment, and ordered the paved road to be made which is called the
+Pass of Huayna Capac.<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> He then returned to Tumbez, where edifices
+and a temple of the Sun had been erected. People came from the
+surrounding districts to do him reverence with much humility. The Inca
+proceeded to visit the coast valleys, ordering the government, fixing
+the limits of land, and rules for distributing water, commanding that
+the people should not go to war, and doing what has been described in
+other places. They say of him that, being in the beautiful valley of
+Chayanta, near Chimu, which is where the city of Truxillo now stands,
+there was an old man working in a field. When he heard that the king was
+passing near, he gathered two or three “<i>pepinos</i>”,<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a> which, with the
+earth attached, he brought with him, and said: “Hucha Hatun apu
+micucampa”, which means, “<i>Very great Lord, eat thou</i>.”<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a> Before the
+lords and other people, the Inca took the “<i>pepinos</i>”, and, eating one
+of them, he said before all present, to please the old man, “Suylluy
+ancha mizqui cay”, or, in our language, “<i>Of a truth this is very
+sweet</i>.” From this incident every one derived much gratification.<span class="pagenum"><a name="page_213" id="page_213"></a>{213}</span></p>
+
+<p>Passing onwards, he did in Chimu, in Guañapa, Guarmay, Huaura, Rimac,
+and the other valleys, what appeared good for his service; and when he
+arrived at Pachacamac there were great festivals, and many dances and
+drinking-bouts. The priests, with their lies, said the evil things that
+were invented by their cunning, according to custom, and some even spake
+by the mouth of the same demon, for in those times it is publicly known
+that he spoke to certain persons. Huayna Capac, it is said, give this
+demon over 100 <i>arrobas</i> of gold and 1000 of silver, besides other
+treasure, stones and emeralds, so that he adorned the new temple more
+than the temple of the Sun and the ancient shrine at Pachacamac.</p>
+
+<p>Some Indians say that the Inca ascended thence to Cuzco, others that he
+retired to Quito. He certainly visited all the coast valleys, and made
+the great road through them which we now see, and we know that he built
+great storehouses and temples of the Sun in other parts of the valleys.
+Having seen that all things were arranged, as well in the mountains as
+on the coast, and the whole empire being at peace, he returned to Quito.
+He made war on the fathers of those whom they now call Huambracunas, and
+discovered as far as the river of Ancasmayu.<span class="pagenum"><a name="page_214" id="page_214"></a>{214}</span></p>
+
+<h2><a name="CHAPTER_LXVI" id="CHAPTER_LXVI"></a>CHAPTER LXVI.</h2>
+
+<p class="hhead"><i>How, when Huayna Capac was about to march from Quito, he sent forward
+certain of his captains, who returned flying before the enemy, and what
+he did in consequence.</i></p>
+
+<p class="nind">H<small>UAYNA</small> C<small>APAC</small> being in Quito, with all his captains and veteran soldiers,
+they relate as certainly true that he ordered certain of them to go
+forth and conquer some countries whose inhabitants had never desired to
+obtain his friendship. These people, when they knew what was intended at
+Cuzco, sought aid from their neighbours to resist any invaders that
+might come against them, and they had prepared forts and strong places,
+with plenty of arms of the kind used by them. Huayna Capac marched past
+their county to reach another land which bordered upon it, all being
+within the district we now call Quito. As the captains and troops were
+marching along, despising those of whom they were in search, and
+thinking they could easily possess themselves of their lands and farms,
+they found that things were different from what they supposed. For
+suddenly the natives came out with great clamour, and attacked the
+invaders with such resolution, that they killed and made captive a great
+number, entirely defeating the rest, who turned their backs and fled
+precipitately, the natives pursuing and killing the fugitives, and
+taking many prisoners.</p>
+
+<p>Some of the fleetest of foot ran until they came to the Inca, to whom
+alone they reported the disaster, which annoyed him not a little.
+Considering the matter prudently, he came to a decision becoming a great
+man. This was to order those who had brought the news to keep silence,
+and to tell no one what they knew. They were directed to return along
+the road, and tell the fugitives to stop at the first hill they came to,
+without fear, for that the Inca would attack<span class="pagenum"><a name="page_215" id="page_215"></a>{215}</span> the enemy with fresh
+troops, and avenge the affront. With this message they returned. The
+Inca felt anxiety, because he reflected that if his soldiers heard the
+news in the place where they were encamped, all would be in confusion
+and he would be in greater straits. But he dissimulated, and told them
+to prepare, as he wished to march against a certain tribe whom they
+would see when they reached their country. Getting out of his litter, he
+marched in front of his army for a day and a half, and those who were
+flying in great numbers, when they saw that the approaching army
+consisted of their own people, stopped on one side, while the pursuers
+began to attack them, and killed many. But Huayna Capac surrounded them
+on three sides, which amazed them not a little, and even those who had
+been conquered, rallied and fought in such sort that the ground was
+covered with dead. When the pursuers wished to retreat, they found the
+pass occupied, and so many were slain that very few remained alive
+except the prisoners, who were numerous. So that all was altered, the
+Inca himself having defeated and killed those who came to defeat him.
+When the result was known the conquerors were very well satisfied.</p>
+
+<p>Huayna Capac recovered those of his people who were still alive, and
+ordered tombs to be made over those who were dead, and honours to be
+paid them according to their heathen practices. For they all know that
+the soul is immortal. They also set up figures and heaps of stones on
+the battle-field, as a memorial of what had been done. Huayna Capac then
+sent the news to Cuzco, re-organised his army, and advanced to Caranque.</p>
+
+<p>The people of Otavalo, Cayambi, Cochasqui, Pifo, and other districts had
+made a league with many other tribes, to resist subjugation by the Inca,
+preferring death to the loss of their liberty. They made strong forts in
+their country, and resisted the payment of tribute, or the sending of
+presents to so distant a place as Cuzco. Having agreed on this between<span class="pagenum"><a name="page_216" id="page_216"></a>{216}</span>
+themselves, they awaited the approach of the Inca, who came to make war
+upon them. The army advanced to their frontier, where the Inca caused
+forts (called <i>pucaras</i>) to be constructed, and sent messages to the
+people with presents, asking them not to make war, as he only desired
+peace with fair conditions; that they would always find favour from him,
+as from his father; that he desired to take nothing from them, but
+rather to confer benefits. These kind words availed nothing, for their
+reply was that he should leave their country at once, and if not, they
+would drive him out by force. They then advanced against the Inca, who
+was much incensed, and put his army in battle array. They attacked him
+with such fury, that if it had not been for the fortress he had caused
+to be built, his troops would have been defeated at all points. But,
+knowing the danger, they retired into the <i>pucara</i>, where all who had
+not been killed or captured were assembled.<span class="pagenum"><a name="page_217" id="page_217"></a>{217}</span></p>
+
+<h2><a name="CHAPTER_LXVII" id="CHAPTER_LXVII"></a>CHAPTER LXVII.</h2>
+
+<p class="hhead"><i>How Huayna Capac assembled all his power, gave battle to his enemies,
+and defeated them; and of the great cruelty with which he treated them.</i></p>
+
+<p class="nind">W<small>HEN</small> the natives saw how they had shut up the Inca in his fortress, and
+had killed many of the Orejones, they were very joyful, and they made so
+great a noise that they could not hear themselves. They brought drums,
+and drank and sang, sending messengers over all the country, with the
+news that they had the Inca shut up with all his people. Many believed
+it and rejoiced, and some even came to help their friends.</p>
+
+<p>Huayna Capac had provisions in the fort, and he had sent to summon the
+governors of Quito to come with reinforcements, for the enemy would not
+desist from their attacks. He tried, many times, to pacify them, sending
+embassies with presents; but it was all of no avail. The Inca increased
+his army, and the enemy did the same, resolutely determined to attack
+and defeat him, or die in the attempt. They assaulted the fortress, and
+broke through two lines of defence. If there had not been others round
+the hill, without doubt the enemy would have been victorious. But it was
+the custom of the Incas, in their defensive works, to make a circle with
+two doorways, and further up another, and so on until there were seven
+or eight, so that if one was lost, the defenders could retire to the
+next. Thus the Inca and his army retreated to the strongest part of the
+hill, whence, at the end of some days, he came forth and attacked the
+enemy with great courage.</p>
+
+<p>They relate that, when his captains arrived with reinforcements, he took
+the field, but the battle was long doubtful. At length, those of Cuzco,
+by a stratagem, killed a great<span class="pagenum"><a name="page_218" id="page_218"></a>{218}</span> number of the enemy, and those who
+remained turned and fled. The tyrannical king was so enraged against
+them for having taken up arms to defend their country from conquest,
+that he ordered his soldiers to seek them all out, and with great
+diligence they searched for and captured them all. Very few were able to
+hide themselves. Near the banks of a lake, he ordered them all to be
+beheaded in his presence, and their bodies to be thrown into the water.
+The blood of those who were killed was in such quantity that the water
+lost its colour, and nothing could be seen but a thick mass of blood.
+Having perpetrated this cruelty, and most evil deed, Huayna Capac
+ordered the sons of the dead men to be brought before him, and, looking
+at them, he said, “Campa manan pucula tucuy huambracuna”, which means,
+“<i>You will not make war upon me, for you are all boys now.</i>”<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a> From
+that time the conquered people were called “Huambra-cuna (<i>Huayna-cuna</i>)
+to this day, and they were very valiant. The lake received the name it
+still bears, which is <i>Yahuar-cocha</i>, or ‘the lake of blood’.” In this
+country governors and <i>mitimaes</i> were stationed, as in all other
+parts.<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a></p>
+
+<p>After he had re-organised the country, the Inca passed<span class="pagenum"><a name="page_219" id="page_219"></a>{219}</span> onwards with
+great renown from his past victory, and proceeded with his discoveries
+until he reached the river Ancasmayu, which was the northern limit of
+the empire. He learnt from the natives that further on there were many
+tribes who went naked without any shame, and that all fed on human
+flesh. He made some defensive works in the district of Pasto, and
+ordered the principal men to pay tribute. They replied that they had
+nothing to give; so he issued his command that each house should be
+obliged to give, every month, a rather large basket full of lice, as
+tribute. At first they laughed at this order; but afterwards,
+notwithstanding the quantity of lice they had, they could not fill so
+many baskets. They bred from the sheep which the Inca ordered to be
+given to them, and paid tribute from the increase, as well as of the
+food and roots of that country. For certain reasons which influenced
+him, Huayna Capac returned to Quito, ordering that there should be a
+temple of the Sun and a garrison, with a captain-general and governor in
+Caranque, to guard the frontier.<span class="pagenum"><a name="page_220" id="page_220"></a>{220}</span></p>
+
+<h2><a name="CHAPTER_LXVIII" id="CHAPTER_LXVIII"></a>CHAPTER LXVIII.</h2>
+
+<p class="hhead"><i>How the King Huayna Capac returned to Quito, and how he knew of the
+arrival of Spaniards on the coast, and of his death.</i></p>
+
+<p class="nind">I<small>N</small> this same year<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> Francisco Pizarro was on this coast with thirteen
+Christians,<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> and the tidings of them was brought to Huayna Capac at
+Quito. Particulars were reported of the dress they wore, of their ship,
+and how they were white and bearded, how that they spoke little, were
+not so fond of drinking as the natives, and other things which the
+people had observed. Anxious to see such men, they say that the Inca
+ordered that one of two of these men who had been left behind, should be
+brought to him, the rest having gone back with their leader to the Isle
+of Gorgona, where he had left certain Spaniards with their Indians, as
+we shall explain in its place.<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a> Some Indians say that after the
+others had gone, they killed the two that were left behind, at which
+Huayna Capac was much displeased. Others relate that they were<span class="pagenum"><a name="page_221" id="page_221"></a>{221}</span> sent to
+the Inca; but that they were put to death on the road when the news came
+that the Inca was no more. Others, again, declare that the two men died.
+What we believe to be most probable is, that the Indians killed them
+shortly after they had been left behind.</p>
+
+<p>Huayna Capac was in Quito with a great company of people. He was very
+powerful, his dominion extending from the river of Ancasmayu to the
+river of Maule, a distance of more than 1,200 leagues. He was so rich,
+that they relate that he had caused to be brought to Quito over 500
+loads of gold, more than 1,000 of silver, many precious stones, and much
+fine cloth. He was feared by all his subjects, because he was a stern
+dispenser of justice. In the midst of his power, they say that a great
+pestilence broke out, which was so contagious, that over 200,000 souls
+died throughout the provinces, for it prevailed in all parts. The Inca
+caught the disease, and all that was said to free him from death was of
+no avail, because the great God was not served by his recovery. When he
+felt that the pestilence had touched him, he ordered great sacrifices to
+be offered up for his health throughout the land, and at all the
+<i>huacas</i> and temples of the Sun. And as he became worse, he called his
+captains and relations, and addressed them on several subjects. Among
+other things, they relate that he foretold that the people who had been
+seen in the ship, would return with great power, and would conquer the
+country. This was probably a fable, and if he said so, it must have been
+through the mouth of a devil, for who could know that the Spaniards went
+to arrange their return as conquerors? Others say that, considering the
+extensive territory of the Quillacingas and Popayan, and that the empire
+was very extensive for one person to rule, he ordained that from Quito
+to the north, the dominion should be under his son Atahualpa, whom he
+loved dearly, because he had always accompanied him in his wars. He
+desired that the rest of the empire should be ruled by<span class="pagenum"><a name="page_222" id="page_222"></a>{222}</span> Huascar, the
+sole heir of the whole. Other Indians say that he did not divide the
+kingdom; but that he said to those who were present, that they well knew
+how he had wished that his son Huascar, by his sister Chimpu Ocllo,<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a>
+should be lord after his own time, at which all the people of Cuzco were
+well contented. He had other sons of great valour, among whom were
+Nanque Yupanqui, Tupac Inca, Huanca Auqui, Tupac Hualpa, Titu, Huaman
+Hualpa, Manco Inca, Huascar, Cusi Hualpa, Paullu Tupac Yupanqui, Conono,
+Atahualpa. He did not desire to give them anything of the great
+possessions he left, but that they should receive all from their
+brother, as he had inherited all from his father. For he trusted much
+that his son would keep his promise, and that he would fulfil all that
+his heart desired, although he was still a boy. He ordered his chiefs to
+love him and treat him as their sovereign, and that, until he was of
+full age to govern, Colla Tupac, his uncle, should be his guardian. When
+he had said this, he died.</p>
+
+<p>As soon as Huayna Capac was dead, the lamentations were so great that
+the shouting rose up to the clouds, and the noise so stupefied the birds
+that they fell from a great height to the ground. The news was carried
+to all parts, and everywhere the sorrow was deep. In Quito, as they
+relate, the people mourned for ten days, while the lamentations of the
+Cañaris continued for a whole month. Many principal lords accompanied
+the body to Cuzco, all the men and women along the road coming out to
+weep and groan. In Cuzco there was more lamentation. Sacrifices were
+offered up in the temples, and preparations were made for the interment
+in accordance with custom, the soul being supposed to be in heaven. They
+killed, to be buried in the same tomb, more than 4,000 souls, women,
+pages, and other servants; as well as<span class="pagenum"><a name="page_223" id="page_223"></a>{223}</span> treasure, precious stones, and
+fine cloth. It was truly a very great sum that was buried with him. They
+do not say where, nor in what manner he was interred; but they concur in
+stating that his sepulchre was in Cuzco. Some Indians told me that they
+buried him in the river Ancasmayu, diverting it from its course to make
+the tomb. But I do not believe it. My impression is that those are right
+who say that he was buried in Cuzco.<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a></p>
+
+<p>The Indians relate many things relating to this king, insomuch that what
+I have written and narrated is nothing. Assuredly, I believe that there
+are so many things left to write touching this king, his fathers and
+grandfathers, that it would form another history larger than what has
+already been recorded.<span class="pagenum"><a name="page_224" id="page_224"></a>{224}</span></p>
+
+<h2><a name="CHAPTER_LXIX" id="CHAPTER_LXIX"></a>CHAPTER LXIX.</h2>
+
+<p class="hhead"><i>Of the lineage, and character of Huascar and Atahualpa.</i></p>
+
+<p class="nind">T<small>HE</small> empire of the Incas was in a state of such profound peace when
+Huayna Capac died, that there was not to be found a man, throughout its
+vast extent, who would dare to raise his head to foment disturbance, or
+to refuse obedience, as well from fear of the Inca, as on account of the
+<i>mitimaes</i> who were stationed in all parts, and maintained order. As
+when Alexander died in Babylon, many of his servants and captains became
+kings and ruled over extensive dominions; so on the death of Huayna
+Capac there were wars and differences between his two sons; and in the
+meantime the Spaniards arrived. Many of the <i>mitimaes</i> became lords,
+because the natural chiefs having been killed in the wars, the colonists
+had an opportunity of gaining the goodwill of the people.</p>
+
+<p>There would be much to say in relating the history of these powerful
+lords in detail, but I will not deviate from my plan of telling the
+story briefly, for the good reasons which I have already explained.
+Huascar was the son of Huayna Capac; and Atahualpa also. Huascar was the
+younger, and Atahualpa the elder brother. Huascar was the son of the
+Coya, his father’s sister and principal wife. Atahualpa was the son of a
+woman of Quilaco, named Tupac Palla. Both were born in Cuzco, and not in
+Quito, as some have said and even written, but they have done so without
+understanding the facts. For Huayna Capac was in the conquest of Quito,
+and in those parts for about twelve years, and when he died his son
+Atahualpa was already thirty years of age. They say that his mother was
+the lady of Quito, but there never was any lady of that country, for the
+Incas themselves were kings<span class="pagenum"><a name="page_225" id="page_225"></a>{225}</span> and lords of Quito.<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> Huascar was born
+in Cuzco, and Atahualpa was older by four or five years. This is
+certain, and is what I believe. Huascar was popular in Cuzco and
+throughout the kingdom, owing to his being the rightful heir. Atahualpa
+was a favourite with his father’s old captains and with the soldiers,
+because he accompanied them to the wars in his boyhood, and because his
+father, when he was alive, loved him so well that he would not let the
+boy eat anything except what he himself put on his plate. Huascar was
+merciful and pious. Atahualpa was cruel and vindictive. Both were
+generous, but the latter was a man of greater spirit and force of
+character, the former of more valour. The one claimed to be sole lord
+and to rule without an equal; the other was resolved to reign by
+breaking the established laws and usages of the Incas. The law was that
+no one could be king except the eldest son of the sovereign and of his
+sister, although there might be other older sons by other women. Huascar
+wished his father’s army to be with him. Atahualpa was dismayed because
+he was not near Cuzco, where he could perform the fast in that city and
+come forth with the fringe, to be received by all as king.<span class="pagenum"><a name="page_226" id="page_226"></a>{226}</span></p>
+
+<h2><a name="CHAPTER_LXX" id="CHAPTER_LXX"></a>CHAPTER LXX.</h2>
+
+<p class="hhead"><i>How Huascar was acknowledged as King in Cuzco, after the death of his
+father.</i></p>
+
+<p class="nind">H<small>UAYNA</small> C<small>APAC</small> being dead, and the mourning and lamentation having been
+performed, although he left more than forty sons, none attempted to
+deviate from their allegiance to Huascar, to whom, as they well knew,
+the kingdom belonged. Although it was known that the order of Huayna
+Capac was that the uncle of Huascar should govern, there were not
+wanting those who advised the young Inca to assume the fringe at once,
+and with it the government of the whole country as king. As most of the
+native lords of provinces had come to Cuzco for the obsequies of Huayna
+Capac, it was represented that the feast of the coronation might be very
+grand, and thus he resolved to act. Leaving the government of the city
+in the hands of the officer to whom it had been entrusted by his father,
+he entered upon the fast with the accustomed observances. He came forth
+with the fringe, and there were great festivities. The cable of gold was
+brought out into the square, with the images of the Incas, and, in
+accordance with their usage, they spent some days in drinking-bouts. At
+the end of these days of feasting, the news was sent to all parts of the
+kingdom, with the orders of the new king, and certain Orejones were sent
+to Quito to bring back his father’s women and household.</p>
+
+<p>Atahualpa received the news that Huascar had assumed the fringe, and
+that he desired that all should yield him obedience. The captains of
+Huayna Capac had not yet departed from Quito and its neighbourhood, and
+there were secret communications between them as to the possibility of
+remaining in those lands of Quito, without going to Cuzco at the call of
+Huascar, for they had found the land of Quito to<span class="pagenum"><a name="page_227" id="page_227"></a>{227}</span> be as good as that of
+Cuzco. Some among them hesitated, saying that it was not lawful to
+refrain from recognising the great Inca, who was lord of all. But Illa
+Tupac<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a> was not loyal to Huascar, as Huayna Capac had requested, and
+he had promised; for they say that he engaged in secret negotiations and
+discussions with Atahualpa, He said that, among the sons of Huayna
+Capac, this one showed the most spirit and valour, and that his father
+ordered that he should govern Quito and its territory. He spoke in this
+way to the captains Chalcuchima, Acla-hualpa, Rumi-ñaui,<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> Quizquiz,
+Pecopagua,<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> and many others, urging them to assist in making
+Atahualpa the Inca of those parts, as his brother was of Cuzco. These,
+with Illa Tupac who was a traitor to his natural lord Huascar, having
+been left as governor until the Inca should be of full age, agreed to
+recognise Atahualpa, who was then declared to be lord. The women of his
+father were delivered to him, whom he received as his own, and his
+father’s household and house service were handed over to him, to do with
+them according to his will.</p>
+
+<p>Some say, that some of the sons of Huayna Capac, brothers of Huascar and
+Atahualpa, with other Orejones, fled to Cuzco, and reported what had
+happened to the Inca. Huascar, and the other Orejones of Cuzco, felt
+what had been done by Atahualpa to be an evil act worthy of reprobation,
+contrary to the will of their gods, and to the laws and ordinances of
+the departed kings. They said that they would not consent or endure that
+the bastard should take the name of Inca, and that he must be punished
+for the favour he had obtained from the captains and soldiers of his
+father’s army. Huascar, therefore, ordered that a summons should be sent
+to all the provinces, that arms should be made, and the store-houses<span class="pagenum"><a name="page_228" id="page_228"></a>{228}</span>
+provided with all things necessary, because he had to make war on the
+traitors, if they would not recognise him as their lord. He sent
+ambassadors to the Cañaris, inviting their friendship. It is also said
+that he despatched an Orejon to Atahualpa himself, to persuade him not
+to persist in his intentions, being so evil. The envoy was also to speak
+with Colla Tupac, the Inca’s uncle, to advise him that he should become
+loyal. These things being done, Huascar named one of the principal lords
+of Cuzco, named Atoc,<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> as his Captain-General.<span class="pagenum"><a name="page_229" id="page_229"></a>{229}</span></p>
+
+<h2><a name="CHAPTER_LXXI" id="CHAPTER_LXXI"></a>CHAPTER LXXI.</h2>
+
+<p class="hhead"><i>How the differences between Huascar and Atahualpa began, and how great
+battles were fought between them.</i></p>
+
+<p class="nind">I<small>T</small> was understood throughout the realm of Peru that Huascar was Inca,
+and as such that he gave orders, and sent Orejones to the chief places
+in all the provinces to provide what he required. He was so intelligent,
+and was so popular, that he was much beloved by his people. When he
+began to reign, his age was about twenty-five, a little more or less.
+Having appointed Atoc to be his Captain-General, he ordered him, after
+having taken the people he would require from places along the road, as
+well <i>mitimaes</i> as natives, to march to Quito and put down the rebellion
+of the Inca’s brother.</p>
+
+<p>The Indians recount the subsequent events in several ways. I always
+follow the best version, which is held by the oldest and best informed
+among them, who are lords. For the common people, in all they say,
+cannot be relied upon as affirming the truth. Some relate that
+Atahualpa, not only resolved to refuse obedience to his brother, who was
+king, but even pretended to the sovereignty, seeing that the captains
+and soldiers of his father were on his side. He went to the country of
+the Cañaris, where he spoke with the native chiefs and with the
+<i>mitimaes</i>, telling them a plausible story. He said that his desire was
+not to injure his brother, as he wished for his welfare; but to keep
+friends with all, and to make another Cuzco at Quito, where all could
+enjoy themselves. He said that he had such good affection for them, that
+he would cause edifices and lodgings to be made for himself in
+Tumebamba. There, as Inca and lord, he would be able to amuse himself
+with his women, as did his father and grandfather. He made other
+speeches on this subject, which were not listened to with such pleasure
+as he<span class="pagenum"><a name="page_230" id="page_230"></a>{230}</span> supposed. For the messenger from Huascar had arrived, and spoken
+to the Cañaris and <i>mitimaes</i>, saying that the Inca sought their
+friendship, and that he implored the favour of the Sun and of his gods
+for them. He told the Cañaris that they should not consent to such an
+evil deed as the Inca’s brother meditated. They replied by declaring
+their desire to see Huascar, and raising up their hands, they promised
+to remain loyal.</p>
+
+<p>This being their wish, Atahualpa was unable to obtain his object, and
+they say that the Cañaris, with the captain and <i>mitimaes</i>, seized him,
+with the intention of delivering him up to Huascar. But having placed
+him in a room of the <i>tampu</i>, he escaped, and went to Quito, where he
+gave out that it had been the will of his God to turn him into a
+serpent, to enable him to escape from his enemies. He told his adherents
+that all should be got ready to begin a war. Other Indians affirm as a
+certain fact that the captain Atoc, with his troops, arrived at the
+country of the Cañaris, where Atahualpa was, and that it was he who took
+the Inca’s brother prisoner, before he escaped in the way that has
+already been mentioned. For my part, I believe, although I may be wrong,
+that Atoc found that Atahualpa had escaped from his prison, and, much
+disturbed at this, he collected all the men he could from the Cañaris,
+and marched towards Quito, sending to all parts to strengthen the
+governors and <i>mitimaes</i> in their loyalty to Huascar. It is related, as
+a fact, that Atahualpa escaped by means of a <i>coa</i> or tool which a
+Quella woman gave him. He made a hole with it at a time when those who
+were in the <i>tampu</i> were heated with what they had drunk. By using great
+haste; he reached Quito before he could be overtaken by his enemies, who
+wanted very much to get him again into their power.<span class="pagenum"><a name="page_231" id="page_231"></a>{231}</span></p>
+
+<h2><a name="CHAPTER_LXXII" id="CHAPTER_LXXII"></a>CHAPTER LXXII.</h2>
+
+<p class="hhead"><i>How Atahualpa set out from Quito with his army and captains, and how he
+gave battle to Atoc in the villages of Ambato.</i></p>
+
+<p class="nind">A<small>S</small> the posts on the royal roads were so numerous, nothing happened in
+any part of the empire that was unknown, and when it was understood that
+Atahualpa had escaped by such good luck, and was in Quito assembling his
+troops, it was known that a war was certain. Hence there were divisions
+into parties; great disturbances; and thoughts directed to evil ends.
+Huascar had no one who would not obey him, and did not desire that he
+should come out of the affair with honour and power. Atahualpa had, on
+his side, the captains and men of the army, and many native lords and
+<i>mitimaes</i> of the Quito provinces. They relate that, being in Quito, he
+made haste to prepare his army to march, swearing, in their manner, that
+he would inflict great punishment on the Cañaris for the affront he had
+received from them. He knew that Atoc was approaching with his army,
+which exceeded, according to what they say, forty <i>huarancas</i> or
+thousands of men, and he made haste to come forth and meet him.</p>
+
+<p>Atoc advanced because Atahualpa had not been able to assemble the men in
+the provinces. He addressed his men, exhorting them to do honour to the
+Inca Huascar, and to exert themselves to chastise the shameless conduct
+of Atahualpa. To justify his cause, Atoc sent certain Indians as
+messengers to Atahualpa, urging him to rest satisfied with what he had
+already done, and not to plunge the empire into civil war; but to submit
+to the Inca, as the wisest course for him. Although these messengers
+were principal Orejones, they relate that Atahualpa laughed at what
+they<span class="pagenum"><a name="page_232" id="page_232"></a>{232}</span> had to say, and that, after many threats, he ordered them to be
+killed. He then pursued his road in a rich litter, carried on the
+shoulders of his principal and favourite followers.</p>
+
+<p>They say that Atahualpa entrusted the conduct of the war to his
+Captain-General Chalcuchima, and to two other chiefs, named Quizquiz and
+Ucumari.<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a> As Atoc did not halt with his army, they encountered him
+near the town called Ambato, where the battle began, and was hotly
+contested. Chalcuchima, having occupied a hill, came down with 5,000
+chosen men, at an opportune moment, and attacked the tired enemy,
+killing a great number, while the rest fled in confusion. They were
+pursued, and many were captured, including Atoc himself. Those who gave
+me this information say that he was fastened to a post, where they
+killed him with great cruelty. Chalcuchima made a drinking-cup out of
+his skull, adorned with gold. The most correct estimate, in my judgment,
+is that 15,000 or 16,000 men were killed in this battle, on both sides.
+Those who were taken prisoners were killed without mercy, by order of
+Atahualpa. I have passed by this town of Ambato, where they say that the
+battle was fought, and, judging from the number of bones, it would
+appear that even more people were killed than they state.</p>
+
+<p>With this victory Atahualpa remained in great renown. The news was
+divulged in all parts of the kingdom. His adherents were called
+together, and hailed him as Inca. He said that he would assume the
+fringe at Tumebamba, though, if this ceremony was not performed at
+Cuzco, it was considered absurd and invalid. He ordered his wounded to
+be cured, he was served as a king, and he marched to Tumebamba.<span class="pagenum"><a name="page_233" id="page_233"></a>{233}</span></p>
+
+<h2><a name="CHAPTER_LXXIII" id="CHAPTER_LXXIII"></a>CHAPTER LXXIII.</h2>
+
+<p class="hhead"><i>How Huascar sent new captains and troops against his enemy, and how
+Atahualpa arrived at Tumebamba, where he perpetrated great cruelties;
+also what happened between him and the captains of Huascar.</i></p>
+
+<p class="nind">F<small>EW</small> days elapsed after the Captain Atoc was defeated at Ambato, before
+the disaster was known, not only in Cuzco, but throughout the empire.
+Huascar was much alarmed, and from that time he feared that the end of
+the trouble might be fatal. His councillors decided that Cuzco should
+not be abandoned, but that a fresh army with new captains should take
+the field. But there were great lamentations for the dead, and
+sacrifices were offered up in the temples and to the oracles, according
+to custom. Huascar summoned many native chiefs of the Collao, of the
+Canchis, Canas, Charcas, Cavangas, those of Condesuyo, and many of those
+of Chincha-suyo. When they had assembled, he spoke to them of what his
+brother had done, and appealed to them to be good friends and
+companions. They answered as he desired, because they venerated the
+religious custom not to receive any one as Inca, except him who had
+assumed the fringe at Cuzco, which Huascar had done some days before. As
+it was necessary to arrange for the continuance of the war, the Inca
+appointed his brother, Huanca Auqui, to be his Captain-General. Some
+Orejones say that he was not a brother of the Inca, but a son of
+Ilaquito.<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> With him other principal chiefs were sent as captains,
+named Ahuapanti,<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> Urco Huaranca, and Inca Rocca. These captains set
+out from<span class="pagenum"><a name="page_234" id="page_234"></a>{234}</span> Cuzco with all the soldiers they could collect, and
+accompanied by many native lords and <i>mitimaes</i>, and Huanca Auqui
+reinforced his army on the road, as he advanced. He marched in search of
+Atahualpa, who was at Tumebamba, with his captains and many principal
+men who had come to gain his favour, seeing that he was a conqueror. The
+Cañaris were afraid of Atahualpa, because they had imprisoned him and
+despised his commands, and they knew him to be vindictive and very
+blood-thirsty. When he came near the principal edifices, I heard from
+many Indians that, to appease his anger, they sent a great company of
+children, and another of men of all ages, to go forth to his
+richly-adorned litter, in which he travelled with great pomp, bearing
+green branches and palm leaves in their hands, and praying for grace and
+friendship, and that past injuries might be forgiven. They besought him
+with such clamour and with such humility, that it would have broken a
+heart of stone. But it made little impression on the cruel Atahualpa,
+for they say that he ordered his captains and soldiers to kill all who
+had come out to him, which was done, only sparing a few children and the
+women dedicated to the service of the temple, who were kept without
+shedding any of their blood, to preserve the honour of their deity the
+Sun.</p>
+
+<p>This being done, he ordered some particular chiefs in the province to be
+killed, and placed a captain of his own to govern it. Assembling his
+principal adherents, he then assumed the fringe and took the title of
+Inca in Tumebamba, although the act was invalid, as has been explained,
+because it was not performed in Cuzco. However, he had the right of his
+arms, which he held to be good law. I have also heard from some Indians
+of position that Atahualpa assumed the fringe in Tumebamba before Atoc
+was defeated or even set out from Cuzco, and that Huascar knew it and
+provided accordingly. But on the whole it seems to me that the version I
+first wrote is the most probable.<span class="pagenum"><a name="page_235" id="page_235"></a>{235}</span></p>
+
+<p>Huanca Auqui made rapid marches, wishing to arrive at the country of the
+Cañaris before Atahualpa could do the harm which he actually did. Some
+of those who escaped from the battle of Ambato had joined him. All
+authorities affirm that he had with him more than 80,000 soldiers, and
+Atahualpa assembled little less at Tumebamba, whence he set out,
+declaring that he would not stop until he reached Cuzco. The two armies
+encountered each other in the province of the Paltas, near Caxabamba,
+and after the captains had addressed their troops, the battle began.
+They say that Atahualpa was not present; but that he witnessed the
+conflict from an adjacent hill. God was served in that, notwithstanding
+that there were many Orejones and captains well instructed in the art of
+war in the army of Huascar, and that Huanca Auqui did his duty like a
+loyal and good servant of the king, Atahualpa should be victorious, with
+the death of many of his adversaries. They declare that in both armies
+more than 35,000 were killed, besides many wounded.</p>
+
+<p>The victors followed up the fugitives, killing and taking prisoners, and
+plundering the camp. Atahualpa was so joyful that he declared the gods
+were fighting for him. The reason he did not advance to Cuzco in person
+was that the Spaniards had entered the country a few days before, and
+that he had received the news of their arrival.<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a></p>
+
+<p>We will not give the conclusion of this war between the Indians, because
+it would not be according to the order of events, and the narrative can
+wait for insertion in its proper place.<span class="pagenum"><a name="page_236" id="page_236"></a>{236}</span></p>
+
+<p>Down to this point is what it has seemed well for me to write concerning
+the Incas, which is all derived from the account which I took down in
+Cuzco. If another should undertake to tell it more in detail and with
+greater accuracy the road is open to him. For I have not attempted what
+I was unable to perform; although for what I have done, I have worked in
+a way known to God, who lives and reigns for ever. Most of what I have
+written was seen by the Doctor Bravo de Saravia,<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> and the Licentiate
+Hernando de Santillan,<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a> Judges of the Royal Audience of the city of
+the Kings.<span class="pagenum"><a name="page_237" id="page_237"></a>{237}</span></p>
+
+<h2><a name="INDEX" id="INDEX"></a>INDEX.</h2>
+
+<p class="c"><a name="NAMES_OF_PLACES_AND_TRIBES" id="NAMES_OF_PLACES_AND_TRIBES"></a>NAMES OF PLACES AND TRIBES.</p>
+
+<p class="c"><a href="#ind-A">A</a>,
+<a href="#ind-B">B</a>,
+<a href="#ind-C">C</a>,
+<a href="#ind-D">D</a>,
+<a href="#ind-F">F</a>,
+<a href="#ind-G">G</a>,
+<a href="#ind-H">H</a>,
+<a href="#ind-J">J</a>,
+<a href="#ind-L">L</a>,
+<a href="#ind-M">M</a>,
+<a href="#ind-N">N</a>,
+<a href="#ind-O">O</a>,
+<a href="#ind-P">P</a>,
+<a href="#ind-Q">Q</a>,
+<a href="#ind-R">R</a>,
+<a href="#ind-S">S</a>,
+<a href="#ind-T">T</a>,
+<a href="#ind-U">U</a>,
+<a href="#ind-V">V</a>,
+<a href="#ind-X">X</a>,
+<a href="#ind-Y">Y</a>,
+<a href="#ind-Z">Z</a></p>
+
+<p class="nind">
+<a name="ind-A" id="ind-A"></a>Abancay, i, 318<br />
+
+Acari, i, 28, 265<br />
+
+Acos, i, 301, 373<br />
+
+Aguja Point, i, 25<br />
+
+Alcaviquiza tribe, near Cuzco,
+
+ii, <a href="#page_105">105</a>, <a href="#page_106">106</a><br />
+
+Ambato, i, 154;<br />
+<span style="margin-left: 1em;">defeat of Atoc at,
+
+ii, <a href="#page_232">232</a>, <a href="#page_233">233</a>, <a href="#page_235">235</a></span><br />
+
+Anan Cuzco. <i>See</i> Cuzco.<br />
+
+Anaquer Hill,
+
+ii, <a href="#page_018">18</a><br />
+
+Ancasmayu river, i, 122;
+
+ii, <a href="#page_044">44</a>, <a href="#page_064">64</a>, <a href="#page_213">213</a>;<br />
+<span style="margin-left: 1em;">northern limit of the empire, <a href="#page_218">218</a>, <a href="#page_221">221</a>, <a href="#page_223">223</a></span><br />
+
+Ancocagua temple, i, 357;
+
+ii, <a href="#page_088">88</a>, <a href="#page_089">89</a><br />
+
+Andahuaylas, i, 315, 317;
+
+ii, <a href="#page_083">83</a>, <a href="#page_109">109</a>, <a href="#page_118">118</a>, <a href="#page_139">139</a>, <a href="#page_145">145</a>, <a href="#page_154">154</a><br />
+
+Andesuyo (Anti-suyu), i, 323, 337;
+
+ii, <a href="#page_051">51</a>, <a href="#page_070">70</a>;<br />
+<span style="margin-left: 1em;">invasion of,
+
+ii, <a href="#page_166">166</a>, <a href="#page_168">168</a>, <a href="#page_169">169</a>;</span><br />
+<span style="margin-left: 1em;">war with snakes, <a href="#page_166">166</a></span><br />
+
+Angoyaco pass, i, 302<br />
+
+Antis,
+
+ii, <a href="#page_175">175</a>, <a href="#page_195">195</a><br />
+
+Apurimac river, i, 319;
+
+ii, <a href="#page_008">8</a>, <a href="#page_043">43</a>, <a href="#page_141">141</a>, <a href="#page_147">147</a><br />
+
+Apurima,
+
+ii, <a href="#page_178">178</a><br />
+
+Arcos,
+
+ii, <a href="#page_154">154</a><br />
+
+Arequipa, i, 287, 392<br />
+
+Arica, i, 29<br />
+
+Asillo, i, 369;
+
+ii, <a href="#page_166">166</a><br />
+
+Atacama, i, 267<br />
+
+Ausancata temple, i, 354<br />
+
+Ayamarca,
+
+ii, <a href="#page_114">114</a>, <a href="#page_115">115</a><br />
+
+Ayancas, road by,
+
+ii, <a href="#page_043">43</a><br />
+
+Ayavaca,
+
+ii, <a href="#page_179">179</a>, <a href="#page_207">207</a><br />
+
+Ayaviri, i, 358, 359;
+
+ii, <a href="#page_135">135</a>, <a href="#page_165">165</a>, <a href="#page_166">166</a><br />
+
+Aymaraes,
+
+ii, <a href="#page_119">119</a><br />
+
+Ayangaro, i, 369;
+
+ii, <a href="#page_166">166</a>, <a href="#page_170">170</a><br />
+
+<br />
+<a name="ind-B" id="ind-B">B</a>ahaire, Cieza de Leon at,
+
+ii, <a href="#page_131">131</a><br />
+
+Barranca, La, i, 248 <i>n.</i><br />
+
+Bio-bio river, i, 31<br />
+
+Bombon, i, 286, lake of, 294;
+
+ii, <a href="#page_156">156</a>, <a href="#page_175">175</a>, <a href="#page_178">178</a>, <a href="#page_206">206</a><br />
+
+Bracamoros, i, 204, 209;
+
+ii, <a href="#page_070">70</a>, <a href="#page_179">179</a>, <a href="#page_208">208</a><br />
+
+<br />
+<a name="ind-C" id="ind-C">C</a>acha, i, 356;
+
+ii, <a href="#page_006">6</a><br />
+
+Caitomarca,
+
+ii, <a href="#page_123">123</a>, <a href="#page_124">124</a><br />
+
+Calca, conquest by Uira-ccocha Ynca,
+
+ii, <a href="#page_121">121</a><br />
+
+Callao, i, 27<br />
+
+Camana, i, 29, 265<br />
+
+Cañaris, i, 162, 167, 169;
+
+ii, <a href="#page_071">71</a>;<br />
+<span style="margin-left: 1em;">head-dress, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">subjugation, <a href="#page_180">180</a>, <a href="#page_181">181</a>, <a href="#page_209">209</a>, <a href="#page_229">229</a>;</span><br />
+<span style="margin-left: 1em;">massacre of, <a href="#page_234">234</a></span><br />
+
+Cañaribamba, i, 204<br />
+
+Canas, i, 356, 358;
+
+ii, <a href="#page_003">3</a>, <a href="#page_006">6</a>;<br />
+<span style="margin-left: 1em;">head-dress, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">tribe of, <a href="#page_133">133</a>, <a href="#page_171">171</a>, <a href="#page_172">172</a>, <a href="#page_233">233</a></span><br />
+
+Cañete valley (<i>see</i> Huarco), i, 257 <i>n.</i>, 259<br />
+
+Canches, i, 355, 358;
+
+ii, <a href="#page_003">3</a>;<br />
+<span style="margin-left: 1em;">head-dress, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">tribe of, <a href="#page_133">133</a>, <a href="#page_171">171</a>, <a href="#page_172">172</a>, <a href="#page_233">233</a></span><br />
+
+Cangalla,
+
+ii, <a href="#page_133">133</a><br />
+
+Caracollo, i, 381<br />
+
+Caraugas,
+
+ii, <a href="#page_195">195</a>, <a href="#page_233">233</a><br />
+
+Caranqui, i, 133, 138;
+
+ii, <a href="#page_059">59</a>, <a href="#page_065">65</a>, <a href="#page_070">70</a>, <a href="#page_181">181</a>, <a href="#page_215">215</a>, <a href="#page_219">219</a><br />
+
+Caranques, i, 133, 138<br />
+
+Caraques, i, 185<br />
+
+Carex Isle,
+
+ii, <a href="#page_132">132</a><br />
+
+Caravaya, i, 369<br />
+
+Carmanca Hill, at Cuzco, i, 325;
+
+ii, <a href="#page_142">142</a><br />
+
+Cartagena (<i>see</i> Bahaire),
+
+ii, <a href="#page_131">131</a><br />
+
+Casma, i, 26<br />
+
+Cassana, at Cuzco,
+
+ii, <a href="#page_158">158</a><br />
+
+Cavinas, i, 354<br />
+
+Caxabamba,
+
+ii, <a href="#page_235">235</a><br />
+
+Caxamarca, i, 271;
+
+ii, <a href="#page_008">8</a>, <a href="#page_059">59</a>, <a href="#page_083">83</a>, <a href="#page_086">86</a>, <a href="#page_178">178</a>, <a href="#page_179">179</a>, <a href="#page_186">186</a>, <a href="#page_206">206</a><br />
+
+Caxas, ii 43, 179, 207<br />
+
+Chacama valley, i, 241<br />
+
+Chachapoyas, i, 277, 278, 207;
+
+ii, <a href="#page_070">70</a>, <a href="#page_091">91</a>, <a href="#page_157">157</a>, <a href="#page_179">179</a><br />
+
+Chancas, i, 280, 315, 316;
+
+ii, <a href="#page_083">83</a>, <a href="#page_199">199</a>;<br />
+<span style="margin-left: 1em;">conquests of, <a href="#page_119">119</a>, <a href="#page_139">139</a>;</span><br />
+<span style="margin-left: 1em;">advance to Cuzco,
+
+ii, <a href="#page_140">140</a>, <a href="#page_154">154</a>, <a href="#page_157">157</a>;</span><br />
+<span style="margin-left: 1em;">defeated, <a href="#page_143">143</a>;</span><br />
+<span style="margin-left: 1em;">trophy of their bodies,
+
+ii, <a href="#page_144">144</a></span><br />
+
+Chaqui, i, 383<span class="pagenum"><a name="page_238" id="page_238"></a>{238}</span><br />
+
+Charcas, i, 381;<br />
+<span style="margin-left: 1em;">mines, 385;</span><br />
+<span style="margin-left: 1em;">ii, <a href="#page_195">195</a>, <a href="#page_200">200</a>, <a href="#page_233">233</a></span><br />
+
+Chayanta, i, 383;
+
+ii, <a href="#page_212">212</a><br />
+
+Chicama. (<i>See</i> Chacama.)<br />
+
+Chichas, i, 383<br />
+
+Chilana, village in the Collao, i, 373<br />
+
+Chilca, i, 255<br />
+
+Chile, i, 30, 384;
+
+ii, <a href="#page_044">44</a>, <a href="#page_051">51</a>, <a href="#page_059">59</a>, <a href="#page_064">64</a>, <a href="#page_065">65</a>, <a href="#page_070">70</a>;<br />
+<span style="margin-left: 1em;">conquest by Tupac Ynca Yupanqui, 195;</span><br />
+<span style="margin-left: 1em;">Huayna Ccapac in, <a href="#page_201">201</a>, <a href="#page_203">203</a>;</span><br />
+<span style="margin-left: 1em;">name of, <a href="#page_202">202</a> <i>n.</i></span><br />
+
+Chimu, i, 242;
+
+ii, <a href="#page_185">185</a>, <a href="#page_212">212</a><br />
+
+Chincha-suyu, <a href="#page_051">51</a>, <a href="#page_175">175</a>, <a href="#page_176">176</a>, <a href="#page_177">177</a>;<br />
+<span style="margin-left: 1em;">road of, <a href="#page_177">177</a></span><br />
+
+Chinchas, i, 228, 260;
+
+ii, <a href="#page_189">189</a>, <a href="#page_190">190</a>, <a href="#page_191">191</a><br />
+
+Chinchay-cocha lake, i, 294, 296. (<i>See</i> Bombon.)<br />
+
+Chiquana, i, 356<br />
+
+Chiriguanas,
+
+ii, <a href="#page_069">69</a>, <a href="#page_201">201</a><br />
+
+Choclo-cocha Lake,
+
+ii, <a href="#page_118">118</a><br />
+
+Chucuito, i, 373;
+
+ii, <a href="#page_004">4</a>, <a href="#page_059">59</a>, <a href="#page_130">130</a>, <a href="#page_135">135</a>, <a href="#page_152">152</a>, <a href="#page_170">170</a>, <a href="#page_173">173</a>, <a href="#page_174">174</a>, <a href="#page_194">194</a><br />
+
+Chumbivilicas, i, 335;
+
+ii, <a href="#page_168">168</a><br />
+
+Chunchos,
+
+ii, <a href="#page_069">69</a><br />
+
+Chungara village, near Vilcañota,
+
+ii, <a href="#page_088">88</a><br />
+
+Chuqui-apu (La Paz), i, 380;
+
+ii, <a href="#page_059">59</a>, <a href="#page_200">200</a><br />
+
+Cochabamba, i, 383<br />
+
+Cocha-casa,
+
+ii, <a href="#page_140">140</a>, <a href="#page_147">147</a><br />
+
+Cochasqui,
+
+ii, <a href="#page_215">215</a><br />
+
+Collas, i, 359, 363, 367;<br />
+<span style="margin-left: 1em;">their head-dress, <a href="#page_072">72</a>. (<i>See</i> Collao.)</span><br />
+
+Collao—Colla-suyu, i, 304, 359, 360, 363, 370;
+
+ii, <a href="#page_002">2</a>, <a href="#page_051">51</a>, <a href="#page_075">75</a>;<br />
+<span style="margin-left: 1em;">invaded by Inca Uira-ccocha, <a href="#page_130">130</a>, <a href="#page_167">167</a>;</span><br />
+<span style="margin-left: 1em;">incursions of Chinchas into, <a href="#page_189">189</a>;</span><br />
+<span style="margin-left: 1em;">Chanca chief sent to, <a href="#page_151">151</a>;</span><br />
+<span style="margin-left: 1em;">invasion, <a href="#page_165">165</a>;</span><br />
+<span style="margin-left: 1em;">rebellion, <a href="#page_169">169</a>, <a href="#page_172">172</a>;</span><br />
+<span style="margin-left: 1em;">subjugation, <a href="#page_173">173</a>;</span><br />
+<span style="margin-left: 1em;">pacification, <a href="#page_174">174</a>, <a href="#page_175">175</a>;</span><br />
+<span style="margin-left: 1em;">Tupac Ynca Yupanqui in, <a href="#page_194">194</a>, <a href="#page_195">195</a>;</span><br />
+<span style="margin-left: 1em;">Huayna Ccapac in, <a href="#page_200">200</a></span><br />
+
+Compata,
+
+ii, <a href="#page_133">133</a><br />
+
+Conchucos, i, 286, 291<br />
+
+Condesuyo (Cunti-suyu),
+
+ii, <a href="#page_051">51</a>, <a href="#page_106">106</a>, <a href="#page_107">107</a>, <a href="#page_112">112</a>;<br />
+<span style="margin-left: 1em;">treason of chiefs, <a href="#page_117">117</a>;</span><br />
+<span style="margin-left: 1em;">invasion of, <a href="#page_146">146</a>, <a href="#page_168">168</a>;</span><br />
+<span style="margin-left: 1em;">summoned to join the army of Huascar, <a href="#page_233">233</a></span><br />
+
+Copacopa,
+
+ii, <a href="#page_165">165</a><br />
+
+Copayapu, i, 30<br />
+
+Coquimbo, i, 30;
+
+ii, <a href="#page_004">4</a><br />
+
+Coropuna temple,
+
+ii, <a href="#page_089">89</a><br />
+
+Cotobambas,
+
+ii, <a href="#page_008">8</a><br />
+
+Curahuasi,
+
+ii, <a href="#page_147">147</a><br />
+
+Curampa,
+
+ii, <a href="#page_140">140</a>, <a href="#page_148">148</a><br />
+
+Curicancha, Temple of the Sun at Cuzco, i, 328, 385;
+
+ii, <a href="#page_009">9</a>, <a href="#page_022">22</a>, <a href="#page_023">23</a>, <a href="#page_071">71</a>, <a href="#page_083">83</a>;<br />
+<span style="margin-left: 1em;">description of, <a href="#page_084">84</a>, <a href="#page_085">85</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a>, <a href="#page_158">158</a>, <a href="#page_203">203</a></span><br />
+
+Cuzco, i, 146;<br />
+<span style="margin-left: 1em;">situation, i, 322;</span><br />
+<span style="margin-left: 1em;">divisions, i, 325;</span><br />
+<span style="margin-left: 1em;">description, i, 330;</span><br />
+<span style="margin-left: 1em;">full of strangers, i, 71;</span><br />
+<span style="margin-left: 1em;">foundation, i, 329;
+
+ii, <a href="#page_021">21</a>;</span><br />
+<span style="margin-left: 1em;">first arrival of Spaniards at,
+
+ii, <a href="#page_009">9</a>;</span><br />
+<span style="margin-left: 1em;">Anan Cuzco,
+
+ii, <a href="#page_097">97</a>, <a href="#page_102">102</a>, <a href="#page_122">122</a>;</span><br />
+<span style="margin-left: 1em;">Orin (Hurin) Cuzco,
+
+ii, <a href="#page_127">127</a>;</span><br />
+<span style="margin-left: 1em;">drainage of swamps,
+
+ii, <a href="#page_099">99</a>, <a href="#page_100">100</a>;</span><br />
+<span style="margin-left: 1em;">rivers of,
+
+ii, <a href="#page_111">111</a>, <a href="#page_112">112</a>;</span><br />
+<span style="margin-left: 1em;">in danger from the Chancas,
+
+ii, <a href="#page_140">140</a>, <a href="#page_141">141</a>;</span><br />
+<span style="margin-left: 1em;">fortress, <a href="#page_160">160</a>-164;</span><br />
+<span style="margin-left: 1em;">Bishop of, i, 424. (<i>See</i> Curicancha.)</span><br />
+
+<br />
+<a name="ind-D" id="ind-D">D</a>esaguadero, i, 373;
+
+ii, <a href="#page_174">174</a><br />
+
+<br />
+<a name="ind-F" id="ind-F">F</a>errol, port of, i, 26<br />
+
+<br />
+<a name="ind-G" id="ind-G">G</a>orgona Isle, i, 21, 420;
+
+ii, <a href="#page_220">220</a><br />
+
+Guamanga founded, i, 307, 308;
+<br />
+<span style="margin-left: 1em;">Indians, 310</span><br />
+
+Guanacauri,
+
+ii, <a href="#page_148">148</a>, <a href="#page_154">154</a>. (<i>See</i> Huanacauri.)<br />
+
+Guañape, i, 26, 245;
+
+ii, <a href="#page_213">213</a><br />
+
+Guarmay, i, 26, 247;
+
+ii, <a href="#page_213">213</a><br />
+
+Guayaguil, i, 197, 201, 203;
+
+ii, <a href="#page_209">209</a>, <a href="#page_211">211</a><br />
+
+<br />
+<a name="ind-H" id="ind-H">H</a>anan Cuzco,
+
+ii, <a href="#page_097">97</a>, <a href="#page_102">102</a>, <a href="#page_122">122</a><br />
+
+Hatun Colla,
+
+ii, <a href="#page_003">3</a>, <a href="#page_014">14</a>, <a href="#page_016">16</a>, <a href="#page_017">17</a>, <a href="#page_033">33</a>, <a href="#page_059">59</a>, <a href="#page_117">117</a>, <a href="#page_130">130</a>, <a href="#page_135">135</a>, <a href="#page_170">170</a><br />
+
+Hatun-cana, i, 356<br />
+
+Hatun canche,
+
+ii, <a href="#page_158">158</a><br />
+
+Hayo-hayo, i, 381<br />
+
+Hervay, fortress of,
+
+ii, <a href="#page_193">193</a> <i>n.</i><br />
+
+Horuro, i, 356<br />
+
+Huallabamba, i, 139<br />
+
+Huamachuco, i, 287, 289<br />
+
+Huambacho, i, 247<br />
+
+Huanacauri temple,
+
+ii, <a href="#page_017">17</a>, <a href="#page_018">18</a>, <a href="#page_019">19</a>, <a href="#page_022">22</a>, <a href="#page_089">89</a>, <a href="#page_101">101</a>, <a href="#page_107">107</a>, <a href="#page_111">111</a><br />
+
+Huancas, i, 279, 298;<br />
+<span style="margin-left: 1em;">legends of, i, 299;</span><br />
+<span style="margin-left: 1em;">head-dress,
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">conquest,
+
+ii, <a href="#page_153">153</a>, <a href="#page_154">154</a>;</span><br />
+<span style="margin-left: 1em;">submission,
+
+ii, <a href="#page_155">155</a>, <a href="#page_173">173</a></span><br />
+
+Huancabamba, i, 210, 269;
+
+ii, <a href="#page_059">59</a>, <a href="#page_179">179</a>, <a href="#page_207">207</a><br />
+
+Huancachupachos,
+
+ii, <a href="#page_206">206</a><br />
+
+Huancavilcas, i, 168, 181, 192<br />
+
+Huanuco, i, 282, 283, 285;
+
+ii, <a href="#page_157">157</a><br />
+
+Huara,
+
+i, 26, 248<br />
+
+Huaray,
+
+i, 293<br />
+
+Huarco valley, i, 257, 258;<br />
+<span style="margin-left: 1em;">fortress,
+
+ii, <a href="#page_164">164</a>;</span><br />
+<span style="margin-left: 1em;">war, <a href="#page_191">191</a>-195</span><br />
+
+Huarina, i, 9, 380<br />
+
+Huarochiri,
+
+ii, <a href="#page_043">43</a><br />
+
+Huaqui, i, 274<br />
+
+Huaura,
+
+ii, <a href="#page_213">213</a><br />
+
+Huaylos, i, 286<br />
+
+Hurin Cuzco, i, 67;
+
+ii, <a href="#page_097">97</a>, <a href="#page_102">102</a><span class="pagenum"><a name="page_239" id="page_239"></a>{239}</span><br />
+
+<br />
+<a name="ind-J" id="ind-J">J</a>uli, i, 373;
+
+ii, <a href="#page_130">130</a><br />
+
+Juliaca, i, 369<br />
+
+<br />
+<a name="ind-L" id="ind-L">L</a>ampa, harvest ceremony at, i, 412<br />
+
+La Paz, i, 380, 381. (<i>See</i> Chuqui-apu.)<br />
+
+La Plata,
+
+ii, <a href="#page_201">201</a><br />
+
+Latacunga,
+
+ii, <a href="#page_059">59</a><br />
+
+Lima, i, 248<br />
+
+Limatambo, i, 320<br />
+
+Llacta-cunga, i, 143, 150<br />
+
+Lobos Island, i, 25<br />
+
+Lucanas,
+
+ii, <a href="#page_148">148</a>, <a href="#page_199">199</a><br />
+
+Lunahuana, i, 228, 260<br />
+
+Luracachi,
+
+ii, <a href="#page_134">134</a><br />
+
+<br />
+<a name="ind-M" id="ind-M">M</a>ala, i, 256<br />
+
+Manta, i, 182, 184<br />
+
+Marca, in Condesuyo,
+
+ii, <a href="#page_107">107</a><br />
+
+Marcapata,
+
+ii, <a href="#page_169">169</a><br />
+
+Marcavillca,
+
+ii, <a href="#page_034">34</a><br />
+
+Maule river, i, 31;
+
+ii, <a href="#page_064">64</a>, <a href="#page_195">195</a>, <a href="#page_221">221</a><br />
+
+Mohina, treasure found at, i, 353;<br />
+<span style="margin-left: 1em;">road from Cuzco to,
+
+ii, <a href="#page_044">44</a></span><br />
+
+Motupe valley, i, 239<br />
+
+Moxos,
+
+ii, <a href="#page_069">69</a><br />
+
+Moyobamba, i, 280<br />
+
+Muhina. (<i>See</i> Mohina.)<br />
+
+Mulahalo, i, 147, 148<br />
+
+Muli-ambato, i, 153<br />
+
+<br />
+<a name="ind-N" id="ind-N">N</a>asca Point, i, 28<br />
+
+—— valley, i, 264;
+
+ii, <a href="#page_190">190</a><br />
+
+Nicasio village, i, 365, 369<br />
+
+<br />
+<a name="ind-O" id="ind-O">O</a>coña valley, i, 29, 265<br />
+
+Ollantay-tambo. (<i>See</i> Tambo.)<br />
+
+Oma, near Cuzco,
+
+ii, <a href="#page_105">105</a><br />
+
+Omasayu, i, 369;
+
+ii, <a href="#page_090">90</a>, <a href="#page_166">166</a><br />
+
+Orin Cuzcos. (<i>See</i> Hurin Cuzco.)<br />
+
+Otavalo,
+
+ii, <a href="#page_215">215</a><br />
+
+<br />
+<a name="ind-P" id="ind-P">P</a>acarec-tampu, i, 335;
+
+ii, <a href="#page_011">11</a>, <a href="#page_013">13</a>, <a href="#page_087">87</a><br />
+
+Pacasmayu, i, 240<br />
+
+Pachacamac, i, 251, 252, 253, 254;
+
+ii, <a href="#page_090">90</a>;<br />
+<span style="margin-left: 1em;">temple of,
+
+ii, <a href="#page_187">187</a>, <a href="#page_211">211</a>;</span><br />
+<span style="margin-left: 1em;">Huayna Capac at, <a href="#page_213">213</a></span><br />
+
+Paltas, i, 205;
+
+ii, <a href="#page_043">43</a>, <a href="#page_235">235</a><br />
+
+Paria, i, 381;
+
+ii, <a href="#page_059">59</a><br />
+
+Pariacaca Pass,
+
+ii, <a href="#page_043">43</a>, <a href="#page_188">188</a><br />
+
+Pariña Point, i, 25<br />
+
+Passaos, i, 22, 172<br />
+
+Parcos, i, 302;
+
+ii, <a href="#page_154">154</a><br />
+
+Parmonga (Parmunquilla), i, 247;
+
+ii, <a href="#page_186">186</a><br />
+
+Pasto, i, 54, 55, 120, 121, 123;
+
+ii, <a href="#page_219">219</a><br />
+
+Patia, i, 118<br />
+
+Payta, i, 25<br />
+
+Picoy valley, i, 302;
+
+ii, <a href="#page_154">154</a><br />
+
+Pifo,
+
+ii, <a href="#page_215">215</a><br />
+
+Pincos, i, 294<br />
+
+Pisagua, i, 30<br />
+
+Piscobamba, i, 293<br />
+
+Piura, i, 213<br />
+
+Pocheos river, i, 213<br />
+
+—— city, i, 32, 381, 382, 384<br />
+
+Pocona village, i, 384<br />
+
+Pomata, i, 473;
+
+ii, <a href="#page_130">130</a><br />
+
+Pomatambo (Pumatampu),
+
+ii, <a href="#page_113">113</a>, <a href="#page_149">149</a><br />
+
+Popayan, i, 32, 54, 55, 109, 115, 124;
+
+ii, <a href="#page_070">70</a>, <a href="#page_221">221</a><br />
+
+Porco, i, 285<br />
+
+Potosi, i, 384, 390, 391<br />
+
+Pucamarca,
+
+ii, <a href="#page_158">158</a><br />
+
+Puerto Viejo, i, 22, 174, 180, 187;
+
+ii, <a href="#page_078">78</a>, <a href="#page_211">211</a><br />
+
+Pumatampu,
+
+ii, <a href="#page_113">113</a> <i>n.</i>, 149<br />
+
+Puná, i, 24, 198;
+
+ii, <a href="#page_211">211</a><br />
+
+Purnaes (Purnaes), i, 154, 161;
+
+ii, <a href="#page_180">180</a>, <a href="#page_210">210</a><br />
+
+<br />
+<a name="ind-Q" id="ind-Q">Q</a>uichuas, tribe of,
+
+ii, <a href="#page_109">109</a>;<br />
+<span style="margin-left: 1em;">defeated by Chancas,
+
+ii, <a href="#page_118">118</a>, <a href="#page_119">119</a></span><br />
+
+Quilca, i, 29, 265<br />
+
+Quillacingas,
+
+ii, <a href="#page_221">221</a><br />
+
+Quillaco, mother of Atahualpa a native of,
+
+ii, <a href="#page_203">203</a>, <a href="#page_224">224</a><br />
+
+Quiquijana, i, 354;
+
+ii, <a href="#page_133">133</a><br />
+
+Quito, i, 131, 140, 142, 144, 145;<br />
+<span style="margin-left: 1em;">founded by Tupac Ynca Yupanqui,
+
+ii, <a href="#page_181">181</a>;</span><br />
+<span style="margin-left: 1em;">government of,
+
+ii, <a href="#page_183">183</a>;</span><br />
+<span style="margin-left: 1em;">arrival of Huayna Ccapac at,
+
+ii, <a href="#page_210">210</a>, <a href="#page_211">211</a>, <a href="#page_213">213</a>, <a href="#page_214">214</a>, <a href="#page_217">217</a>;</span><br />
+<span style="margin-left: 1em;">news of arrival of Spaniards reaches, <a href="#page_220">220</a>;</span><br />
+<span style="margin-left: 1em;">riches at, <a href="#page_221">221</a>;</span><br />
+<span style="margin-left: 1em;">mourning for Huayna Ccapac at, <a href="#page_222">222</a>;</span><br />
+<span style="margin-left: 1em;">Atahualpa at, <a href="#page_224">224</a>, <a href="#page_225">225</a>;</span><br />
+<span style="margin-left: 1em;">rebellion of Atahualpa at, <a href="#page_227">227</a>, <a href="#page_229">229</a>, <a href="#page_230">230</a>, <a href="#page_231">231</a></span><br />
+
+<br />
+<a name="ind-R" id="ind-R">R</a>imac, i, 250;
+
+ii, <a href="#page_213">213</a><br />
+
+Riobamba, i, 155, 160, 210<br />
+
+Rumichaca, near Quito, i, 132<br />
+
+Runchuanac. (<i>See</i> Lunahuana.)<br />
+
+<br />
+<a name="ind-S" id="ind-S">S</a>ana valley, i, 240<br />
+
+San Gallan, i, 27<br />
+
+San Lorenzo Cape, i, 23<br />
+
+San Miguel (Puira) founded, i, 213, 214<br />
+
+San Nicolas Point, i, 28<br />
+
+Santa, i, 245, 246<br />
+
+Santa Clara Island, i, 24<br />
+
+Santa Elena Point, i, 23, 189<br />
+
+Santa Maria Cape, i, 31<br />
+
+Saqui, palace at,
+
+ii, <a href="#page_122">122</a><br />
+
+Sica sica, i, 381<br />
+
+Sipe sipe, i, 383<br />
+
+Soras,
+
+ii, <a href="#page_148">148</a>, <a href="#page_149">149</a>, <a href="#page_199">199</a><span class="pagenum"><a name="page_240" id="page_240"></a>{240}</span><br />
+
+<br />
+<a name="ind-T" id="ind-T">T</a>acunga, iii, 180, 181, 210<br />
+
+Tambo (or Ollantay-tampu), i, 332, 333<br />
+
+Tampu-quiru,
+
+ii, <a href="#page_014">14</a>, <a href="#page_016">16</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a><br />
+
+Tangarara, original site of Piura, i, 214<br />
+
+Tapacari, i, 383<br />
+
+Tarama (Tarma), i, 286;
+
+ii, <a href="#page_156">156</a>, <a href="#page_175">175</a>, <a href="#page_176">176</a><br />
+
+Tarapaca, i, 30, 138, 265, 266<br />
+
+Tarma. (<i>See</i> Tarama.)<br />
+
+Tiquizambi,
+
+ii, <a href="#page_180">180</a><br />
+
+Titicaca Lake, i, 370, 371, 372;
+
+ii, <a href="#page_167">167</a><br />
+
+—— Island, i, 372;<br />
+<span style="margin-left: 1em;">the sun came forth from,
+
+ii, <a href="#page_005">5</a>;</span><br />
+<span style="margin-left: 1em;">Yncas at, <a href="#page_167">167</a>, <a href="#page_200">200</a></span><br />
+
+Tomebamba. (<i>See</i> Tumipampa.)<br />
+
+Totora, i, 383<br />
+
+Truxillo, i, 26, 186, 242, 244;
+
+ii, <a href="#page_212">212</a><br />
+
+Tucuman,
+
+ii, <a href="#page_201">201</a><br />
+
+Tumbez, i, 23, 128, 193, 213;
+
+ii, <a href="#page_185">185</a>, <a href="#page_212">212</a><br />
+
+Tumipampa, i, 165;
+
+ii, <a href="#page_180">180</a>, <a href="#page_209">209</a>, <a href="#page_229">229</a>, <a href="#page_232">232</a>, <a href="#page_235">235</a><br />
+
+Tuqueme, coast valley of, i, 239<br />
+
+Tuquma, i, 383<br />
+
+Tusa, last village of the Pastos, i, 132<br />
+
+<br />
+<a name="ind-U" id="ind-U">U</a>rcos, i, 354;
+
+ii, <a href="#page_133">133</a><br />
+
+<br />
+<a name="ind-V" id="ind-V">V</a>alparaiso, i, 31<br />
+
+Viacha, i, 380<br />
+
+Vicos,
+
+ii, <a href="#page_115">115</a><br />
+
+Vilcas, i, 312, 313;<br />
+<span style="margin-left: 1em;">roads from,
+
+ii, <a href="#page_044">44</a>, <a href="#page_059">59</a>;</span><br />
+<span style="margin-left: 1em;">edifices,
+
+ii, <a href="#page_150">150</a>, <a href="#page_154">154</a>, <a href="#page_206">206</a>;</span><br />
+<span style="margin-left: 1em;">river, <a href="#page_149">149</a>, <a href="#page_150">150</a></span><br />
+
+Vilcacunga,
+
+ii, <a href="#page_142">142</a><br />
+
+Vilcañota temple,
+
+ii, <a href="#page_088">88</a>, <a href="#page_134">134</a>, <a href="#page_169">169</a><br />
+
+Viñaque, i, 309, 379<br />
+
+Viticos, i, 305;
+
+ii, <a href="#page_011">11</a><br />
+
+<br />
+<a name="ind-X" id="ind-X">X</a>aquixaguana, i, 9, 32, 150, 320;
+
+ii, <a href="#page_044">44</a>, <a href="#page_129">129</a>, <a href="#page_131">131</a>, <a href="#page_137">137</a>, <a href="#page_138">138</a>, <a href="#page_140">140</a>, <a href="#page_199">199</a><br />
+
+Xauxa, i, 296, 297;
+
+ii, <a href="#page_034">34</a>;<br />
+<span style="margin-left: 1em;">road to Lima, <a href="#page_043">43</a>, <a href="#page_059">59</a>, <a href="#page_075">75</a>;</span><br />
+<span style="margin-left: 1em;">partition of land, <a href="#page_148">148</a>, <a href="#page_154">154</a>, <a href="#page_156">156</a>, <a href="#page_178">178</a>, <a href="#page_188">188</a>;</span><br />
+<span style="margin-left: 1em;">tenure of land arranged by Huayna Ccapac, <a href="#page_206">206</a>, <a href="#page_208">208</a></span><br />
+
+Xayanca valley, i, 239<br />
+
+<br />
+<a name="ind-Y" id="ind-Y">Y</a>ahuar-cocha, i, 133;
+
+ii, <a href="#page_218">218</a><br />
+
+Yahuira Hill,
+
+ii, <a href="#page_019">19</a><br />
+
+Yanahuaras,
+
+ii, <a href="#page_168">168</a><br />
+
+Yauyos,
+
+ii, <a href="#page_153">153</a>, <a href="#page_178">178</a>, <a href="#page_206">206</a><br />
+
+Yca, i, 263;
+
+ii, <a href="#page_190">190</a><br />
+
+Ylave,
+
+ii, <a href="#page_134">134</a><br />
+
+Ylo, i, 265<br />
+
+Yuli (<i>see</i> Juli),
+
+ii, <a href="#page_130">130</a><br />
+
+Yucay, i, 354;<br />
+<span style="margin-left: 1em;">river of,
+
+ii, <a href="#page_124">124</a>;</span><br />
+<span style="margin-left: 1em;">valley, i, 137, 140</span><br />
+
+Yuncas of the coast, i, 162, 209, 218, 219, 223, 232, 237;
+
+ii, <a href="#page_072">72</a>, <a href="#page_090">90</a>, <a href="#page_183">183</a>;<br />
+<span style="margin-left: 1em;">conquest of, <a href="#page_185">185</a>-193;</span><br />
+<span style="margin-left: 1em;">sacred temple of,
+
+ii, <a href="#page_187">187</a></span><br />
+
+<br />
+<a name="ind-Z" id="ind-Z">Z</a>epita, i, 37;
+
+ii, <a href="#page_130">130</a><br />
+</p>
+
+<p class="cb"><a name="QUICHUA" id="QUICHUA"></a>QUICHUA WORDS.</p>
+
+<p class="c"><a href="#quichua-A">A</a>,
+<a href="#quichua-C">C</a>,
+<a href="#quichua-H">H</a>,
+<a href="#quichua-I">I</a>,
+<a href="#quichua-L">L</a>,
+<a href="#quichua-M">M</a>,
+<a href="#quichua-N">N</a>,
+<a href="#quichua-O">O</a>,
+<a href="#quichua-P">P</a>,
+<a href="#quichua-Q">Q</a>,
+<a href="#quichua-R">R</a>,
+<a href="#quichua-S">S</a>,
+<a href="#quichua-T">T</a>,
+<a href="#quichua-U">U</a>,
+<a href="#quichua-V">V</a>,
+<a href="#quichua-Y">Y</a>,
+<a href="#quichua-Z">Z</a></p>
+
+<p class="nind">
+<a name="quichua-A" id="quichua-A"></a>Anacona. (See <i>Yana cuna</i>.)<br />
+
+Ancha, <i>very</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_063">63</a>, <a href="#page_212">212</a><br />
+
+Apu, <i>chief</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_062">62</a>, <a href="#page_097">97</a>, <a href="#page_212">212</a><br />
+
+Atoc, <i>fox</i>,
+
+ii, <a href="#page_228">228</a><br />
+
+Ayllos, <i>slings</i>, i, 355;
+
+ii, <a href="#page_046">46</a>, <a href="#page_054">54</a>-73<br />
+
+<br />
+<a name="quichua-C" id="quichua-C">C</a>amac, <i>creator</i>, i, 253<br />
+
+Camayus, <i>officials</i>,
+
+ii, <a href="#page_027">27</a>, <a href="#page_090">90</a><br />
+
+Cancha, <i>place</i>,
+
+ii, <a href="#page_083">83</a><br />
+
+Canqui, <i>thou art</i>,
+
+ii, <a href="#page_062">62</a><br />
+
+Capacocha, <i>ceremony of offerings</i>,
+
+ii, <a href="#page_088">88</a>, <a href="#page_089">89</a>, <a href="#page_091">91</a>-93<br />
+
+Cay, <i>this</i>,
+
+ii, <a href="#page_212">212</a><br />
+
+Ccapac, <i>rich</i>, i, 136;
+
+ii, <a href="#page_012">12</a>, <a href="#page_017">17</a>, <a href="#page_021">21</a>, <a href="#page_022">22</a>, <a href="#page_105">105</a><br />
+
+Ccampa, <i>thou</i> (dative),
+
+ii, <a href="#page_062">62</a>, <a href="#page_212">212</a>, <a href="#page_218">218</a><br />
+
+Ccepi, <i>burden</i>,
+
+ii, <a href="#page_088">88</a><br />
+
+Ccocha. (<i>See</i> Cocha.)<br />
+
+Ccuri, <i>gold</i>,
+
+ii, <a href="#page_083">83</a><br />
+
+Chaca, <i>bridge</i>, i, 132<br />
+
+Chacara, <i>farm</i>,
+
+ii, <a href="#page_027">27</a>, <a href="#page_030">30</a>, <a href="#page_060">60</a><br />
+
+Chacu, <i>hunt</i>, i, 288 <i>n.</i><br />
+
+Chaqui, <i>foot</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Chaquira, <i>beads</i>, i, 176, 405;
+
+ii, <a href="#page_040">40</a>, <a href="#page_086">86</a>, <a href="#page_090">90</a><br />
+
+Chumpi, <i>belt</i>, i, 146<br />
+
+Chuñu, <i>preserved potatoe</i>, i, 361;
+
+ii, <a href="#page_054">54</a><br />
+
+Churi, <i>son</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_062">62</a><br />
+
+Coca, i, 352;
+
+ii, <a href="#page_196">196</a><br />
+
+Cocha, <i>lake</i>,
+
+ii, <a href="#page_008">8</a><br />
+
+Cuna (<i>plural particle</i>),
+
+ii, <a href="#page_205">205</a>, <a href="#page_213">213</a>, <a href="#page_218">218</a><br />
+
+Curaca, <i>nobleman</i>,
+
+ii, <a href="#page_041">41</a>, <a href="#page_058">58</a><br />
+
+Curi (<i>correctly</i> Ccuri), <i>gold</i>,
+
+ii, <a href="#page_083">83</a><span class="pagenum"><a name="page_241" id="page_241"></a>{241}</span><br />
+
+<br />
+<a name="quichua-H" id="quichua-H">H</a>atun, <i>great</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_062">62</a>, <a href="#page_212">212</a><br />
+
+Hatun cancha,
+
+ii, <a href="#page_158">158</a><br />
+
+Hatun-raymi,
+
+ii, <a href="#page_093">93</a>, <a href="#page_096">96</a><br />
+
+Huaca, <i>sacred</i>, i, 77, 228;
+
+ii, <a href="#page_087">87</a>, <a href="#page_088">88</a>, <a href="#page_090">90</a>, <a href="#page_091">91</a><br />
+
+Huaca-camayoc, i, 413<br />
+
+Huaranca, <i>thousand</i>,
+
+ii, <a href="#page_135">135</a><br />
+
+Huarmi, <i>woman</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Huasi, <i>house</i>,
+
+ii, <a href="#page_083">83</a><br />
+
+Huata, <i>year</i>,
+
+ii, <a href="#page_055">55</a>, <a href="#page_076">76</a>, <a href="#page_082">82</a><br />
+
+Huauque, <i>brother</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Huayna, <i>youth</i>,
+
+ii, <a href="#page_197">197</a>, <a href="#page_213">213</a>, <a href="#page_218">218</a><br />
+
+Huayna-cuna, <i>youths</i>, i, 138;
+
+ii, <a href="#page_213">213</a>, <a href="#page_218">218</a><br />
+
+Huayras, <i>used in the mines</i>, i, 389<br />
+
+Huillac. (<i>See</i> Uillac.)<br />
+
+Huis-cacha. (<i>See</i> Uis cacha.)<br />
+
+<br />
+<a name="quichua-I" id="quichua-I">I</a>nca. (<i>See</i> Ynca.)<br />
+
+Inti. (<i>See</i> Ynti.)<br />
+
+<br />
+<a name="quichua-L" id="quichua-L">L</a>lacta, <i>city</i>,
+
+ii, <a href="#page_197">197</a><br />
+
+Llama, i, 393;
+
+ii, <a href="#page_045">45</a><br />
+
+Llautu, <i>fringe</i>: <i>emblem of sovereignty</i>,
+
+ii, <a href="#page_002">2</a>, <a href="#page_019">19</a><br />
+
+Lliclla, <i>mantle</i>, i, 146<br />
+
+Lloque, <i>left-handed</i>,
+
+ii, <a href="#page_100">100</a>, <a href="#page_102">102</a>, <a href="#page_103">103</a><br />
+
+<br />
+<a name="quichua-M" id="quichua-M">M</a>acana, <i>club</i>, i, 49, 203<br />
+
+Mama, <i>mother</i>,
+
+ii, <a href="#page_012">12</a>, <a href="#page_105">105</a>, <a href="#page_114">114</a><br />
+
+Mama-cuna, <i>women of the temples</i>, i, 25, 149, 164, 369, 405;
+
+ii, <a href="#page_010">10</a>, <a href="#page_046">46</a>, <a href="#page_085">85</a>, <a href="#page_092">92</a>, <a href="#page_095">95</a>, <a href="#page_138">138</a>, <a href="#page_206">206</a><br />
+
+Manan, <i>not</i>,
+
+ii, <a href="#page_218">218</a><br />
+
+Maqui, <i>hand</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Micuni, <i>to eat</i>,
+
+ii, <a href="#page_212">212</a><br />
+
+Mitimaes, <i>colonists</i>, i, 149, 150, 209, 271, 328, 362;
+
+ii, <a href="#page_024">24</a>, <a href="#page_036">36</a>, <a href="#page_039">39</a>, <a href="#page_050">50</a>, <a href="#page_067">67</a>-71, 166, 177, 179<br />
+
+Mizqui, <i>sweet</i>,
+
+ii, <a href="#page_212">212</a><br />
+
+Mucha, <i>worship</i>,
+
+ii, <a href="#page_017">17</a>, <a href="#page_038">38</a>, <a href="#page_096">96</a>, <a href="#page_210">210</a><br />
+
+Molle trees. (<i>See</i> Mulli.)<br />
+
+Mulli, <i>Schinus Molle</i>, i, 299<br />
+
+<br />
+<a name="quichua-N" id="quichua-N">N</a>aña, <i>sister</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Naui, <i>eye</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+<br />
+<a name="quichua-O" id="quichua-O">O</a>ca, <i>Oxalis tuberosa</i>, i, 361;
+
+ii, <a href="#page_094">94</a><br />
+
+Oxota. (<i>See</i> Usuta.)<br />
+
+<br />
+<a name="quichua-P" id="quichua-P">P</a>accari (Pacarec), <i>dawn</i>,
+
+ii, <a href="#page_011">11</a>, <a href="#page_013">13</a>, <a href="#page_087">87</a><br />
+
+Pacha, <i>earth</i>,
+
+ii, <a href="#page_062">62</a><br />
+
+—— <i>world</i>, i, 253;
+
+ii, <a href="#page_082">82</a><br />
+
+—— <i>hundred</i>,
+
+ii, <a href="#page_205">205</a><br />
+
+Palla, <i>married princess</i>,
+
+ii, <a href="#page_147">147</a>, <a href="#page_224">224</a><br />
+
+Pillaca, <i>kind of fringe</i>,
+
+ii, <a href="#page_019">19</a><br />
+
+Pucara, <i>fortress</i>, i, 302, 368;
+
+ii, <a href="#page_002">2</a>, <a href="#page_069">69</a>, <a href="#page_075">75</a>, <a href="#page_121">121</a>, <a href="#page_147">147</a>, <a href="#page_216">216</a><br />
+
+Punchau, <i>day</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Purachuco, <i>tuft of feathers</i>,
+
+ii, <a href="#page_019">19</a><br />
+
+<br />
+<a name="quichua-Q" id="quichua-Q">Q</a>uilla, <i>moon</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Quinua, <i>Chenopodium Quinua</i>, i, 361;
+
+ii, <a href="#page_054">54</a>, <a href="#page_094">94</a><br />
+
+Quipus, <i>system of record</i>, i, 290;
+
+ii, <a href="#page_033">33</a>, <a href="#page_034">34</a>, <a href="#page_053">53</a>, <a href="#page_057">57</a>, <a href="#page_061">61</a>, <a href="#page_165">165</a><br />
+
+Quiru, <i>tooth</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_076">76</a><br />
+
+<br />
+<a name="quichua-R" id="quichua-R">R</a>aymi, <i>festival</i>,
+
+ii, <a href="#page_093">93</a>, <a href="#page_096">96</a><br />
+
+Rincri, <i>ear</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Rumi, <i>stone</i>, i, 132;
+
+ii, <a href="#page_227">227</a><br />
+
+Runa, <i>man</i>,
+
+ii, <a href="#page_076">76</a>, <a href="#page_205">205</a><br />
+
+Runtu, egg,
+
+ii, <a href="#page_121">121</a><br />
+
+<br />
+<a name="quichua-S" id="quichua-S">S</a>apa, <i>only</i>,
+
+ii, <a href="#page_062">62</a><br />
+
+Sasi, <i>fast</i>,
+
+ii, <a href="#page_018">18</a>, <a href="#page_020">20</a><br />
+
+Senca, <i>nose</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Sullull, <i>truth</i>,
+
+ii, <a href="#page_062">62</a><br />
+
+Sulluy, <i>of a truth</i>,
+
+ii, <a href="#page_212">212</a><br />
+
+Supay, <i>devil</i>, i, 224;
+
+ii, <a href="#page_010">10</a><br />
+
+<br />
+<a name="quichua-T" id="quichua-T">T</a>ampu, <i>inn</i>, i, 161, 290;
+
+ii, <a href="#page_014">14</a>, <a href="#page_016">16</a>, <a href="#page_073">73</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a>, <a href="#page_131">131</a>, <a href="#page_201">201</a>, <a href="#page_230">230</a><br />
+
+Taqui, <i>music</i>,
+
+ii, <a href="#page_029">29</a>, <a href="#page_040">40</a>, <a href="#page_091">91</a>, <a href="#page_092">92</a>, <a href="#page_137">137</a><br />
+
+Ticiviracocha, <i>God</i>, i, 299;
+
+ii, <a href="#page_001">1</a>, <a href="#page_006">6</a>, <a href="#page_007">7</a>, <a href="#page_008">8</a>, <a href="#page_009">9</a>, <a href="#page_022">22</a>, <a href="#page_094">94</a>;<br />
+<span style="margin-left: 1em;">image lost, 97</span><br />
+
+Topu. (<i>See</i> Tupu.)<br />
+
+Tucuy, <i>all</i>,
+
+ii, <a href="#page_062">62</a>, <a href="#page_197">197</a>, <a href="#page_218">218</a><br />
+
+Tupu, <i>measure</i>, i, 146;
+
+ii, <a href="#page_043">43</a>, <a href="#page_066">66</a>, <a href="#page_088">88</a>, <a href="#page_112">112</a><br />
+
+Tuta, <i>night</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+<br />
+<a name="quichua-U" id="quichua-U">U</a>cumari, <i>bear</i>,
+
+ii, <a href="#page_232">232</a><br />
+
+Uillac Umu, <i>High Priest</i>, i, 329, 414;
+
+ii, <a href="#page_086">86</a>, <a href="#page_097">97</a><br />
+
+Uira, <i>grease</i>,
+
+ii, <a href="#page_008">8</a><br />
+
+Uiscacha, <i>rabbit</i>, i, 402;
+
+ii, <a href="#page_046">46</a><br />
+
+Uma, <i>head</i>,
+
+ii, <a href="#page_076">76</a><br />
+
+Uncha, <i>fillet for the head</i>, i, 146<br />
+
+Usuta, <i>shoe</i>, i, 146;
+
+ii, <a href="#page_038">38</a><br />
+
+Uyay, <i>hear</i>,
+
+ii, <a href="#page_062">62</a>, <a href="#page_197">197</a><br />
+
+<br />
+<a name="quichua-V" id="quichua-V">V</a>ira, <i>grease</i>. (See Uira.)<br />
+
+<br />
+<a name="quichua-Y" id="quichua-Y">Y</a>ahuar, <i>blood</i>, i, 133;
+
+ii, <a href="#page_218">218</a><br />
+
+Yana-cuna, <i>servant</i>, i, 391;
+
+ii, <a href="#page_055">55</a>, <a href="#page_067">67</a> <i>n.</i>, 88, 89, 201, 205<br />
+
+Yaya, <i>father</i><br />
+
+Ylla (name given to bodies of the venerated dead),
+
+ii, <a href="#page_096">96</a><br />
+
+Yllapa, <i>lightning</i>,
+
+ii, <a href="#page_096">96</a><br />
+
+Ynca, <i>sovereign</i>, <i>of the blood royal</i><br />
+
+Ynti, <i>the sun</i>,
+
+ii, <a href="#page_014">14</a>, <a href="#page_062">62</a><br />
+
+Ynti-huasi, <i>Temple of the Sun</i>,
+
+ii, <a href="#page_083">83</a><br />
+
+Yscay, <i>two</i>,
+
+ii, <a href="#page_205">205</a><br />
+
+Ynca, i, 233<br />
+
+Yunca, <i>warm valley</i>, i, 162<br />
+
+Yupanqui, <i>you may count</i>,
+
+ii, <a href="#page_102">102</a> <i>n.</i>, 158<br />
+
+<br />
+<a name="quichua-Z" id="quichua-Z">Z</a>azi. (<i>See</i> Sasi.)<span class="pagenum"><a name="page_242" id="page_242"></a>{242}</span><br />
+
+</p>
+
+<p class="cb">NAMES OF <a name="INDIANS_AND_GODS" id="INDIANS_AND_GODS"></a>INDIANS AND GODS.</p>
+
+<p class="c"><a href="#ind-gds-A">A</a>,
+<a href="#ind-gds-C">C</a>,
+<a href="#ind-gds-G">G</a>,
+<a href="#ind-gds-H">H</a>,
+<a href="#ind-gds-I">I</a>,
+<a href="#ind-gds-L">L</a>,
+<a href="#ind-gds-M">M</a>,
+<a href="#ind-gds-N">N</a>,
+<a href="#ind-gds-P">P</a>,
+<a href="#ind-gds-Q">Q</a>,
+<a href="#ind-gds-R">R</a>,
+<a href="#ind-gds-S">S</a>,
+<a href="#ind-gds-T">T</a>,
+<a href="#ind-gds-U">U</a>,
+<a href="#ind-gds-V">V</a>,
+<a href="#ind-gds-Y">Y</a>,
+<a href="#ind-gds-Z">Z</a></p>
+
+<p class="nind">
+<a name="ind-gds-A" id="ind-gds-A"></a>Ahuapanti, a general of Huascar,
+
+ii, <a href="#page_233">233</a><br />
+
+Alaya, chief of Xauxa, i, 224, 301;
+
+ii, <a href="#page_206">206</a><br />
+
+Alcariza, a lord of Cuzco,
+
+ii, <a href="#page_015">15</a>, <a href="#page_016">16</a>, <a href="#page_017">17</a><br />
+
+Anco allo, chief of the Chancas, i, 280;
+
+ii, <a href="#page_154">154</a>, <a href="#page_156">156</a>;<br />
+<span style="margin-left: 1em;">his flight, 157</span><br />
+
+Aperahua Oracle,
+
+ii, <a href="#page_090">90</a><br />
+
+Arnauan, a name of Ticiviracocha,
+
+ii, <a href="#page_006">6</a><br />
+
+Atahualpa,
+
+ii, <a href="#page_008">8</a>, <a href="#page_009">9</a>, <a href="#page_010">10</a>;<br />
+<span style="margin-left: 1em;">ransom,
+
+ii, <a href="#page_083">83</a>, <a href="#page_086">86</a>;</span><br />
+<span style="margin-left: 1em;">at Caxamarca, i, 271;</span><br />
+<span style="margin-left: 1em;">meaning of word, i, 231;</span><br />
+<span style="margin-left: 1em;">birth,
+
+ii, <a href="#page_203">203</a>;</span><br />
+<span style="margin-left: 1em;">to rule at Quito,
+
+ii, <a href="#page_221">221</a>, <a href="#page_222">222</a>;</span><br />
+<span style="margin-left: 1em;">account of,
+
+ii, <a href="#page_224">224</a>, <a href="#page_225">225</a>;</span><br />
+<span style="margin-left: 1em;">rebellion,
+
+ii, <a href="#page_227">227</a>;</span><br />
+<span style="margin-left: 1em;">cruelty to Cañaris, i, 167;
+
+ii, <a href="#page_230">230</a>, <a href="#page_235">235</a>;</span><br />
+<span style="margin-left: 1em;">war with Huascar, i, 273, 275, 409, 421;
+
+ii, <a href="#page_235">235</a></span><br />
+
+Atoc, general of Huascar, i, 167, 273;
+
+ii, <a href="#page_228">228</a>, <a href="#page_230">230</a>, <a href="#page_231">231</a>, <a href="#page_232">232</a>, <a href="#page_233">233</a><br />
+
+Ayar Cachi (Asauca),
+
+ii, <a href="#page_012">12</a>, <a href="#page_013">13</a>, <a href="#page_014">14</a>, <a href="#page_016">16</a>, <a href="#page_017">17</a>, <a href="#page_020">20</a><br />
+
+Ayar Manco,
+
+ii, <a href="#page_012">12</a>, <a href="#page_021">21</a><br />
+
+Ayar Uchu,
+
+ii, <a href="#page_012">12</a>, <a href="#page_013">13</a><br />
+
+<br />
+<a name="ind-gds-C" id="ind-gds-C">C</a>apac. (<i>See</i> Ccapac.)<br />
+
+Cari, a great lord in the Collao, i, 363;
+
+ii, <a href="#page_005">5</a>, <a href="#page_130">130</a>, <a href="#page_135">135</a>;<br />
+<span style="margin-left: 1em;">rebellion, 170, 173</span><br />
+
+Cariapasa, chief of Chucuito, i, 373<br />
+
+Cayu Tupac, the Ynca who supplied Cieza de Leon with information,
+
+ii, <a href="#page_011">11</a>, <a href="#page_121">121</a><br />
+
+Ccapac, a rebel against Ynca Uira-ccocha,
+
+ii, <a href="#page_127">127</a><br />
+
+Ccapac Yupanqui, his reign,
+
+ii, <a href="#page_106">106</a>, <a href="#page_107">107</a>, <a href="#page_108">108</a>;<br />
+<span style="margin-left: 1em;">embassy from the Quichuas to, 109;</span><br />
+<span style="margin-left: 1em;">death,
+
+ii, <a href="#page_110">110</a></span><br />
+
+—— —— general in the Huanca campaign,
+
+ii, <a href="#page_154">154</a><br />
+
+—— —— governor of Cuzco,
+
+ii, <a href="#page_178">178</a><br />
+
+Chalco Mayta, governor of Quito,
+
+ii, <a href="#page_183">183</a><br />
+
+Chalicuchima, a general of Atahualpa, i, 320;
+
+ii, <a href="#page_009">9</a>, <a href="#page_227">227</a>, <a href="#page_232">232</a><br />
+
+Chimbo Ocllo, wife of Huayna Ccapac,
+
+ii, <a href="#page_199">199</a><br />
+
+Chirihuana, governor of Chucuito,
+
+ii, <a href="#page_004">4</a><br />
+
+Colla Tupac, guardian of Huascar,
+
+ii, <a href="#page_222">222</a>, <a href="#page_237">237</a> <i>n.</i>, 228<br />
+
+Cusi-chuca, chief at Xauxa,
+
+ii, <a href="#page_206">206</a><br />
+
+Cusi-hualpa, son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+<br />
+<a name="ind-gds-G" id="ind-gds-G">G</a>uacarapora, lord of Xauxa;<br />
+<span style="margin-left: 1em;">use of quipus,
+
+ii, <a href="#page_034">34</a></span><br />
+
+Guamaraconas. (<i>See</i> Huayna-cuna.)<br />
+
+Guanacauri. (<i>See</i> Huanacauri.)<br />
+
+Guasco, chief of Andahuaylas, i, 315, 318<br />
+
+<br />
+<a name="ind-gds-H" id="ind-gds-H">H</a>astu Huaraca, chief of the Chancas,
+
+ii, <a href="#page_140">140</a>, <a href="#page_141">141</a>;<br />
+<span style="margin-left: 1em;">interview with the Ynca,
+
+ii, <a href="#page_142">142</a>;</span><br />
+<span style="margin-left: 1em;">defeated,
+
+ii, <a href="#page_143">143</a>;</span><br />
+<span style="margin-left: 1em;">enters service of the Ynca,
+
+ii, <a href="#page_145">145</a>;</span><br />
+<span style="margin-left: 1em;">sent to the Collao,
+
+ii, <a href="#page_151">151</a></span><br />
+
+Huaman Hualpa, a son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+Huanacauri, the hero god,
+
+ii, <a href="#page_014">14</a>, <a href="#page_018">18</a>, <a href="#page_020">20</a>, <a href="#page_022">22</a>, <a href="#page_087">87</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a>, <a href="#page_107">107</a><br />
+
+Huanca Auqui, a son of Huayna Ccapac, general, for Huascar,
+
+ii, <a href="#page_233">233</a>;<br />
+<span style="margin-left: 1em;">defeated, 235</span><br />
+
+Huaraca, chief of the Chancas,
+
+ii, <a href="#page_118">118</a><br />
+
+Huarivilca, god of the Huancas, i, 300;
+
+ii, <a href="#page_154">154</a><br />
+
+Huascar, i, 272, 421;
+
+ii, <a href="#page_008">8</a>, <a href="#page_009">9</a>, <a href="#page_099">99</a>, <a href="#page_163">163</a>, <a href="#page_203">203</a>, <a href="#page_222">222</a>;<br />
+<span style="margin-left: 1em;">his character,
+
+ii, <a href="#page_224">224</a>, <a href="#page_225">225</a>;</span><br />
+<span style="margin-left: 1em;">accession, 226;</span><br />
+<span style="margin-left: 1em;">war with Atahualpa,
+
+ii, <a href="#page_228">228</a>, <a href="#page_229">229</a>;</span><br />
+<span style="margin-left: 1em;">his alarm, 233;</span><br />
+<span style="margin-left: 1em;">army defeated, 235</span><br />
+
+Huayna Ccapac, i, 140, 169, 179, 193;
+
+ii, <a href="#page_011">11</a>, <a href="#page_025">25</a>, <a href="#page_044">44</a>, <a href="#page_067">67</a>, <a href="#page_099">99</a>, <a href="#page_155">155</a>, <a href="#page_163">163</a>, <a href="#page_180">180</a>;<br />
+<span style="margin-left: 1em;">birth, 181;</span><br />
+<span style="margin-left: 1em;">accession, 197;</span><br />
+<span style="margin-left: 1em;">character, 198;</span><br />
+<span style="margin-left: 1em;">march of, 199, 200;</span><br />
+<span style="margin-left: 1em;">to Chile, 201, 202;</span><br />
+<span style="margin-left: 1em;">invasion of Bracamoros, 208;</span><br />
+<span style="margin-left: 1em;">severity, 209;</span><br />
+<span style="margin-left: 1em;">at Quito, 210;</span><br />
+<span style="margin-left: 1em;">on the coast, 212;</span><br />
+<span style="margin-left: 1em;">anecdote, 212;</span><br />
+<span style="margin-left: 1em;">war north of Quito, 215;</span><br />
+<span style="margin-left: 1em;">besieged, 217;</span><br />
+<span style="margin-left: 1em;">his vengeance, 218;</span><br />
+<span style="margin-left: 1em;">hears of Spaniards, 220;</span><br />
+<span style="margin-left: 1em;">death, 221;</span><br />
+<span style="margin-left: 1em;">obsequies, 222, 223</span><br />
+
+Huayna-cuna (Guamaraconas), i, 138;
+
+ii, <a href="#page_213">213</a>, <a href="#page_218">218</a><br />
+
+Humalla, a chief in the Collao,<br />
+<span style="margin-left: 1em;">rebels,
+
+ii, <a href="#page_170">170</a></span><br />
+
+<br />
+<a name="ind-gds-I" id="ind-gds-I">I</a>lla Tupac,
+
+ii, <a href="#page_227">227</a> <i>n.</i><br />
+
+<br />
+<a name="ind-gds-L" id="ind-gds-L">L</a>loque Yupanqui, marriage,
+
+ii, <a href="#page_100">100</a>;<br />
+<span style="margin-left: 1em;">reign, 102;</span><br />
+<span style="margin-left: 1em;">death, 103</span><br />
+
+—— —— brother of Ynca Yupanqui;<br />
+<span style="margin-left: 1em;">governor of Cuzco,
+
+ii, <a href="#page_147">147</a>;</span><br />
+<span style="margin-left: 1em;">commands the army in the Huanca campaign,
+
+ii, <a href="#page_154">154</a>, <a href="#page_155">155</a></span><br />
+
+<br />
+<a name="ind-gds-M" id="ind-gds-M">M</a>acay Cuca, Queen of Ynca Rocca,
+
+ii, <a href="#page_111">111</a><span class="pagenum"><a name="page_243" id="page_243"></a>{243}</span><br />
+
+Mama Cahua Pata, daughter of the lord of Oma, Queen of Mayta Ccapac,
+
+ii, <a href="#page_105">105</a><br />
+
+Mama Chiquia, of Ayamarca,<br />
+<span style="margin-left: 1em;">Queen of Ynca Yupanqui,
+
+ii, <a href="#page_114">114</a></span><br />
+
+Mama Cora, one of the women who came forth from Pacarec Tampu,
+
+ii, <a href="#page_012">12</a><br />
+
+Mama Huaco, one of the women who came forth from Pacarec Tampu,
+
+ii, <a href="#page_012">12</a><br />
+
+Mama Ocllo, Queen of Tupac Ynca Yupanqui,
+
+ii, <a href="#page_175">175</a><br />
+
+Mama Rahua, one of the women who came forth from Pacarec Tampu,
+
+ii, <a href="#page_012">12</a><br />
+
+Manco Ccapac, i, 136, 194, 329, 354, 409;
+
+ii, <a href="#page_012">12</a>, <a href="#page_017">17</a>, <a href="#page_022">22</a>, <a href="#page_023">23</a>, <a href="#page_099">99</a><br />
+
+Manco Ynca, i, 304, 305;
+
+ii, <a href="#page_011">11</a>, <a href="#page_030">30</a>, <a href="#page_222">222</a>;<br />
+<span style="margin-left: 1em;">assumption of the sovereign fringe by, 17</span><br />
+
+Mayta Ccapac, fourth Ynca,
+
+ii, <a href="#page_103">103</a>;<br />
+<span style="margin-left: 1em;">death, 107</span><br />
+
+<br />
+<a name="ind-gds-N" id="ind-gds-N">N</a>anque Yupanqui, son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+<br />
+<a name="ind-gds-P" id="ind-gds-P">P</a>aullu Ynca, i, 77;<br />
+<span style="margin-left: 1em;">funeral obsequies,
+
+ii, <a href="#page_104">104</a>, <a href="#page_196">196</a> <i>n.</i>, 222</span><br />
+
+<br />
+<a name="ind-gds-Q" id="ind-gds-Q">Q</a>uizquiz, general of Atahualpa,
+
+ii, <a href="#page_008">8</a>, <a href="#page_164">164</a>, <a href="#page_227">227</a><br />
+
+<br />
+<a name="ind-gds-R" id="ind-gds-R">R</a>ahua Ocllo. (<i>See</i> Mama Rahua.)<br />
+
+Rocca Ynca,
+
+ii, <a href="#page_111">111</a>;<br />
+<span style="margin-left: 1em;">reign,
+
+ii, <a href="#page_113">113</a>;</span><br />
+<span style="margin-left: 1em;">obsequies, 115</span><br />
+
+—— —— a general of Huascar,
+
+ii, <a href="#page_233">233</a><br />
+
+Rumi-ñaui, a general of Atahualpa,
+
+ii, <a href="#page_227">227</a><br />
+
+Runta-Ccoya, Queen of the Ynca Uira-ccocha,
+
+ii, <a href="#page_121">121</a><br />
+
+<br />
+<a name="ind-gds-S" id="ind-gds-S">S</a>apana. (<i>See</i> Zapana.)<br />
+
+Sayri Tupac,
+
+ii, <a href="#page_011">11</a><br />
+
+Sinchi Rocca,
+
+ii, <a href="#page_023">23</a>, <a href="#page_024">24</a>;<br />
+<span style="margin-left: 1em;">reign,
+
+ii, <a href="#page_099">99</a></span><br />
+
+<br />
+<a name="ind-gds-T" id="ind-gds-T">T</a>ici-uira-ccocha, god, i, 299;
+
+ii, <a href="#page_001">1</a>, <a href="#page_006">6</a>, <a href="#page_007">7</a>;<br />
+<span style="margin-left: 1em;">name, 8, 9, 22, 24;</span><br />
+<span style="margin-left: 1em;">image, 97</span><br />
+
+Titu, a son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+Tuapaca, name of Tici-uira-ccocha in Collao, ii. 6<br />
+
+Tumbala, lord of Puna, i, 195;
+
+ii, <a href="#page_211">211</a><br />
+
+Tupac Ynca Yupanqui, i, 147, 149, 165, 169, 178, 192, 217, 261, 269, 313, 337, 357;
+
+ii, <a href="#page_025">25</a>, <a href="#page_044">44</a>, <a href="#page_064">64</a>, <a href="#page_086">86</a>, <a href="#page_099">99</a>, <a href="#page_150">150</a>, <a href="#page_163">163</a>, <a href="#page_170">170</a>;<br />
+<span style="margin-left: 1em;">accession, 171, 172;</span><br />
+<span style="margin-left: 1em;">subjugated the Collas, 173, 174, 175;</span><br />
+<span style="margin-left: 1em;">march to Chinchasuyu,
+
+ii, <a href="#page_177">177</a>;</span><br />
+<span style="margin-left: 1em;">at Caxamarca, 178;</span><br />
+<span style="margin-left: 1em;">at Bracamoros, 179;</span><br />
+<span style="margin-left: 1em;">conquest of coast valleys, 185-193;</span><br />
+<span style="margin-left: 1em;">conquest of Chile, 195;</span><br />
+<span style="margin-left: 1em;">death, 196</span><br />
+
+—— —— a son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+Tupac Hualpa, a son of Huayna Ccapac,
+
+ii, <a href="#page_222">222</a><br />
+
+Tupac Uasco, chief of the Chancas,
+
+ii, <a href="#page_118">118</a>, <a href="#page_147">147</a>, <a href="#page_151">151</a>, <a href="#page_157">157</a><br />
+
+Tuta Palla, mother of Atahualpa,
+
+ii, <a href="#page_203">203</a><br />
+
+<br />
+<a name="ind-gds-U" id="ind-gds-U">U</a>asco. (<i>See</i> Tupac Uasco.)<br />
+
+Ucumari, general of Atahualpa,
+
+ii, <a href="#page_232">232</a><br />
+
+Uillac Umu, High Priest, i, 329;
+
+ii, <a href="#page_086">86</a>, <a href="#page_097">97</a><br />
+
+Uira-ccocha Ynca, i, 332, 338, 355, 363;
+
+ii, <a href="#page_064">64</a>, <a href="#page_071">71</a>;<br />
+<span style="margin-left: 1em;">accession, 120;</span><br />
+<span style="margin-left: 1em;">reign, 121 to 136;</span><br />
+<span style="margin-left: 1em;">abdication, 137, 140</span><br />
+
+—— (God), i, 162, 357, 367. (See Tici-uira-ccocha.)<br />
+
+Urco Ynca,
+
+ii, <a href="#page_129">129</a>;<br />
+<span style="margin-left: 1em;">objections to his accession, 137;</span><br />
+<span style="margin-left: 1em;">accession, 138;</span><br />
+<span style="margin-left: 1em;">vicious conduct, 139, 140, 141;</span><br />
+<span style="margin-left: 1em;">deposition, 144, 146</span><br />
+
+Urco Huaranca, governor of Atahualpa,
+
+ii, <a href="#page_233">233</a><br />
+
+<br />
+<a name="ind-gds-V" id="ind-gds-V">V</a>iracocha. (<i>See</i> Uira-ccocha.)<br />
+
+<br />
+<a name="ind-gds-Y" id="ind-gds-Y">Y</a>nca Yupanqui, accession,
+
+ii, <a href="#page_116">116</a>;<br />
+<span style="margin-left: 1em;">murder,
+
+ii, <a href="#page_117">117</a></span><br />
+
+—— ——
+
+ii, <a href="#page_129">129</a>, <a href="#page_139">139</a>;<br />
+<span style="margin-left: 1em;">defence of Cuzco by, 140;</span><br />
+<span style="margin-left: 1em;">defeats the Chancas, 143;</span><br />
+<span style="margin-left: 1em;">accession, 144;</span><br />
+<span style="margin-left: 1em;">march of his army, 147;</span><br />
+<span style="margin-left: 1em;">rule, 152;</span><br />
+<span style="margin-left: 1em;">meaning of name, 158;</span><br />
+<span style="margin-left: 1em;">builds fortress of Cuzco, 158-164;</span><br />
+<span style="margin-left: 1em;">proceedings, 165;</span><br />
+<span style="margin-left: 1em;">conquest of the Collao, 167;</span><br />
+<span style="margin-left: 1em;">of Condesuyos, 168;</span><br />
+<span style="margin-left: 1em;">invades Anti-suyu, 168, 169;</span><br />
+<span style="margin-left: 1em;">abdicates, 171</span><br />
+
+Yumalla, chief of the Collao, i, 373<br />
+
+<br />
+<a name="ind-gds-Z" id="ind-gds-Z">Z</a>añu, chief of,
+
+ii, <a href="#page_100">100</a><br />
+
+Zapana, lord in the Collao, i, 363, 369;
+
+ii, <a href="#page_002">2</a>, <a href="#page_003">3</a>, <a href="#page_014">14</a>, <a href="#page_117">117</a>, <a href="#page_130">130</a>;<br />
+<span style="margin-left: 1em;">embassy from, 132;</span><br />
+<span style="margin-left: 1em;">death, 135, 170</span><br />
+</p>
+
+<p><span class="pagenum"><a name="page_244" id="page_244"></a>{244}</span></p>
+
+<p class="cb"><a name="NAMES_OF_SPANIARDS" id="NAMES_OF_SPANIARDS"></a>NAMES OF SPANIARDS.</p>
+
+<p class="c"><a href="#spans-A">A</a>,
+<a href="#spans-B">B</a>,
+<a href="#spans-C">C</a>,
+<a href="#spans-E">E</a>,
+<a href="#spans-G">G</a>,
+<a href="#spans-H">H</a>,
+<a href="#spans-L">L</a>,
+<a href="#spans-M">M</a>,
+<a href="#spans-O">O</a>,
+<a href="#spans-P">P</a>,
+<a href="#spans-R">R</a>,
+<a href="#spans-S">S</a>,
+<a href="#spans-T">T</a>,
+<a href="#spans-U">U</a>,
+<a href="#spans-V">V</a>,
+<a href="#spans-Z">Z</a></p>
+
+<p class="nind">
+<a name="spans-A" id="spans-A"></a>Aldana, Lorenzo de, founded Pasto, i, 123;<br />
+<span style="margin-left: 1em;">his kind treatment of the natives, and bequest in their favour, i, 124 <i>n.</i></span><br />
+
+Almagro, Diego de, i, 7, 159, 186, 256, 318, 419<br />
+
+Almagro, Diego de (the lad), i, 306, 312, 335;
+
+ii, <a href="#page_013">13</a><br />
+
+Alvarado, Alonzo de, i, 159, 279, 282<br />
+
+Alvarado, Pedro de, i, 148, 155, 156, 157, 185, 186, 248<br />
+
+Alvarado, Gomez de, i, 157, 281, 283<br />
+
+Aranda, a Spaniard. Evidence as to converse with devils,
+
+ii, <a href="#page_132">132</a><br />
+
+<br />
+<a name="spans-B" id="spans-B">B</a>achicao, Hernando, hanged at Juli by Francisco de Carbajal, i, 373<br />
+
+Belalcazar, Sebastian de, i, 79, 93, 105, 110, 113, 145, 201, 423;<br />
+<span style="margin-left: 1em;">marches to assist Gasca, i, 151, 186</span><br />
+
+Blasco Nuñez Vela, i, 187, 139<br />
+
+Bobadilla, Fray Francisco de, the umpire between Pizarro and Almagro, i, 256<br />
+
+Bueno, Martin, one of the first soldiers who went to Cuzco,
+
+ii, <a href="#page_009">9</a><br />
+
+<br />
+<a name="spans-C" id="spans-C">C</a>arbajal, Francisco de, i, 362, 373, 422<br />
+
+Carrasco, Alonzo, had seen the trophy of bodies of the Chancas,
+
+ii, <a href="#page_145">145</a><br />
+
+Castro, Vaca de, i, 283, 312<br />
+
+Centeno, Diego de, i, 380, 384<br />
+
+Chaves, Francisco de, i, 292<br />
+
+Cieza de Leon, Pedro de (the author), dedication of his work, i, 1;<br />
+<span style="margin-left: 1em;">his habit of writing on the march, i, 3;</span><br />
+<span style="margin-left: 1em;">plan of his work, i, 6;</span><br />
+<span style="margin-left: 1em;">collecting information concerning the coast, i, 27;</span><br />
+<span style="margin-left: 1em;">loses his journal after the battle of Xaquixaguana, i, 32;</span><br />
+<span style="margin-left: 1em;">joins Vadillo, i, 41;</span><br />
+<span style="margin-left: 1em;">method of collecting information, i, 177;</span><br />
+<span style="margin-left: 1em;">marching to join the royal army, i, 151, 167, 241;</span><br />
+<span style="margin-left: 1em;">crosses bridge over the Apurimac, i, 319;</span><br />
+<span style="margin-left: 1em;">goes to Charcas, i, 339;</span><br />
+<span style="margin-left: 1em;">at Pucara, i, 368;</span><br />
+<span style="margin-left: 1em;">takes notes in the Collao, 364;</span><br />
+<span style="margin-left: 1em;">at Tiahuanaco, i, 376;
+
+ii, <a href="#page_173">173</a>;</span><br />
+<span style="margin-left: 1em;">proposes to form plantations of trees, i, 401;</span><br />
+<span style="margin-left: 1em;">sees God’s hand in the conquest of the Indies, i, 418;</span><br />
+<span style="margin-left: 1em;">finishes the first part of his work, i, 427;</span><br />
+<span style="margin-left: 1em;">record of retribution, i, 423;</span><br />
+<span style="margin-left: 1em;">inquires of the natives as to their condition before the time of the Yncas,
+
+ii, <a href="#page_002">2</a>;</span><br />
+<span style="margin-left: 1em;">visits the temple of Cacha,
+
+ii, <a href="#page_007">7</a>;</span><br />
+<span style="margin-left: 1em;">information from citizens of Cuzco,
+
+ii, <a href="#page_003">3</a>;</span><br />
+<span style="margin-left: 1em;">Ynca sources of information,
+
+ii, <a href="#page_011">11</a>, <a href="#page_121">121</a>;</span><br />
+<span style="margin-left: 1em;">plan of his second part,
+
+ii, <a href="#page_024">24</a>;</span><br />
+<span style="margin-left: 1em;">learns the practical use of the <i>quipus</i> at Xauxa,
+
+ii, <a href="#page_034">34</a>;</span><br />
+<span style="margin-left: 1em;">praises Ynca rule,
+
+ii, <a href="#page_047">47</a>;</span><br />
+<span style="margin-left: 1em;">heard oracles speak at Bahaire,
+
+ii, <a href="#page_131">131</a>;</span><br />
+<span style="margin-left: 1em;">visits the fortress of Cuzco,
+
+ii, <a href="#page_162">162</a>;</span><br />
+<span style="margin-left: 1em;">conclusion of his work,
+
+ii, <a href="#page_236">236</a></span><br />
+
+<br />
+<a name="spans-E" id="spans-E">E</a>lemosin, Diego Rodriguez, great wealth discovered by,
+
+ii, <a href="#page_089">89</a><br />
+
+Escobar, Maria de, introduced wheat into Peru, i, 400<br />
+
+<br />
+<a name="spans-G" id="spans-G">G</a>asca, Pedro de la, i, 208, 241, 318, 320, 339<br />
+
+Gomara, Francisco Lopez de, criticism on,
+
+ii, <a href="#page_067">67</a><br />
+
+Guevara, Juan Perez de, conquests in the eastern forests, i, 280<br />
+
+Gutierrez Felipe, his discoveries south of Peru, i, 383<br />
+
+Guzman, Hernando de, present at the siege of Cuzco;<br />
+<span style="margin-left: 1em;">visits the fortress of Cuzco with the author,
+
+ii, <a href="#page_162">162</a></span><br />
+
+<br />
+<a name="spans-H" id="spans-H">H</a>eredia, Nicolas de, discoveries south of Peru, i, 383<br />
+
+Hiñojosa, Ruy Sanchez de, discoveries in the direction of Rio de la Plata;<br />
+<span style="margin-left: 1em;">killed by Heredia, i, 384</span><br />
+
+<br />
+<a name="spans-L" id="spans-L">L</a>adrillero, Juan, navigates Lake Titicaca, i, 370<br />
+
+Ledesma, Baltasar de, retribution on, i, 423<br />
+
+Loaysa, Geronimo de, Archbishop of Lima, i, 227, 424<br />
+
+<br />
+<a name="spans-M" id="spans-M">M</a>aldonado, Diego de, his estates, i, 317 <i>n.</i>;
+
+ii, <a href="#page_139">139</a> <i>n.</i><br />
+
+Moguer, name of one of the first soldiers who went to Cuzco,
+
+ii, <a href="#page_009">9</a><br />
+
+<br />
+<a name="spans-O" id="spans-O">O</a>ndegardo, Polo de, corregidor of Charcas, i, 387<br />
+
+Orellana, Francisco de, i, 112, 202, 406<br />
+
+Orgoñez, Rodrigo, i, 254, 304<span class="pagenum"><a name="page_245" id="page_245"></a>{245}</span><br />
+
+Otaso, Marcos, a priest, who gave the author an account of the harvest ceremony at Lampa, i, 412<br />
+
+<br />
+<a name="spans-P" id="spans-P">P</a>acheco, Juan, his experience of the conduct of devils in obstructing the conversion of heathens, i, 416, 417<br />
+
+Pancorvo, Juan de, estate at Ayaviri, i, 359;<br />
+<span style="margin-left: 1em;">had seen the trophy of Chanca bodies,
+
+ii, <a href="#page_145">145</a></span><br />
+
+Pinto, Simon, corregidor of Chucuito, i, 373<br />
+
+Pizarro, Francisco, i, 21, 156, 214, 244, 250, 256, 268, 272, 310, 329, 353;
+
+ii, <a href="#page_009">9</a>, <a href="#page_034">34</a>, <a href="#page_220">220</a><br />
+
+Pizarro, Gonzalo, i, 32, 137, 303, 311, 320, 380<br />
+
+Pizarro, Hernando, i, 253, 254, 335;
+
+ii, <a href="#page_013">13</a><br />
+
+Puelles, Pedro de, i, 187, 283<br />
+
+<br />
+<a name="spans-R" id="spans-R">R</a>ios, Pedro de los, i, 419<br />
+
+<br />
+<a name="spans-S" id="spans-S">S</a>aavedra, Juan de, arrived in Peru with Pedro de Alvarado, i, 157, 185;<br />
+<span style="margin-left: 1em;">as governor of Cuzco, assisted the author in his researches,
+
+ii, <a href="#page_011">11</a></span><br />
+
+Santa Maria, Fray Juan de, trouble with the devil when baptizing a chief, i, 417<br />
+
+Santo Tomas, Fray Domingo de, his labours in the study of Quichua, i, 163;<br />
+<span style="margin-left: 1em;">gives information to the author, i, 219;</span><br />
+<span style="margin-left: 1em;">his evidence respecting the wiles of the devil, i, 225;</span><br />
+<span style="margin-left: 1em;">founds a monastery in the coast valley of Chacama, i, 242, 427</span><br />
+
+Santillan, Hernando de, judge of the Audiencia, i, 425;
+
+ii, <a href="#page_236">236</a>;<br />
+<span style="margin-left: 1em;">had seen the author’s work,
+
+ii, <a href="#page_236">236</a></span><br />
+
+Saravia, Dr. Bravo de, judge of the Audiencia, i, 205, 425;<br />
+<span style="margin-left: 1em;">had seen the author’s work,
+
+ii, <a href="#page_236">236</a></span><br />
+
+Solano, Juan de, Bishop of Cuzco, i, 424<br />
+
+Sosa, Hernan Rodriquez de, retribution on, for cruelty to Indians, i, 423<br />
+
+<br />
+<a name="spans-T" id="spans-T">T</a>errazas, Bartolomé de, his estate at Cacha,
+
+ii, <a href="#page_006">6</a> <i>n.</i><br />
+
+Tobar, Francisco de, retribution on, for cruelty to Indians, i, 422<br />
+
+<br />
+<a name="spans-U" id="spans-U">U</a>zeda, Diego de, goes with the author to Charcas, i, 365<br />
+
+<br />
+<a name="spans-V" id="spans-V">V</a>alverde, Vicente de, Bishop of Cuzco, i, 424<br />
+
+Varagas, Juan de, held the Indians of Tiahuanaco in <i>encomienda</i>, i, 379<br />
+
+Vasquez, Tomas, his estate in Ayaviri;<br />
+<span style="margin-left: 1em;">gives information to the author,
+
+ii, <a href="#page_003">3</a>;</span><br />
+<span style="margin-left: 1em;">the author visits the fortress of Cuzco with,
+
+ii, <a href="#page_162">162</a></span><br />
+
+Vergara, Pedro de, i, 205<br />
+
+Villadiego, Captain, sent against the Ynca Manco, i, 305<br />
+
+Villacastin, Francisco de, at Ayaviri with the author,
+
+ii, <a href="#page_003">3</a> <i>n.</i><br />
+
+Villaroel, discovered mines of Potosi, i, 386<br />
+
+<br />
+<a name="spans-Z" id="spans-Z">Z</a>arate, name of one of the first three soldiers who went to Cuzco,
+
+ii, <a href="#page_009">9</a><br />
+</p>
+
+<p class="cb"><a name="GENERAL_INDEX" id="GENERAL_INDEX"></a>GENERAL INDEX.</p>
+
+<p class="c"><a href="#gnrl-A">A</a>,
+<a href="#gnrl-B">B</a>,
+<a href="#gnrl-C">C</a>,
+<a href="#gnrl-D">D</a>,
+<a href="#gnrl-E">E</a>,
+<a href="#gnrl-F">F</a>,
+<a href="#gnrl-G">G</a>,
+<a href="#gnrl-H">H</a>,
+<a href="#gnrl-I">I</a>,
+<a href="#gnrl-J">J</a>,
+<a href="#gnrl-K">K</a>,
+<a href="#gnrl-L">L</a>,
+<a href="#gnrl-M">M</a>,
+<a href="#gnrl-O">O</a>,
+<a href="#gnrl-P">P</a>,
+<a href="#gnrl-Q">Q</a>,
+<a href="#gnrl-R">R</a>,
+<a href="#gnrl-S">S</a>,
+<a href="#gnrl-V">V</a></p>
+
+<p class="nind">
+<a name="gnrl-A" id="gnrl-A"></a>Accounts, method of keeping by means of <i>quipus</i>, i, 290;
+
+ii, <a href="#page_033">33</a>;<br />
+<span style="margin-left: 1em;">use at Xauxa, 34, 35, 53, 57, 61, 165;</span><br />
+<span style="margin-left: 1em;">audit of,
+
+ii, <a href="#page_061">61</a></span><br />
+
+Administrative system of the Yncas,
+
+ii, <a href="#page_036">36</a>, <a href="#page_037">37</a>, <a href="#page_209">209</a><br />
+
+Adobes, sun-dried bricks, i, 129, 219, 251<br />
+
+Aguacate, a fruit. (<i>See</i> Palta.)<br />
+
+Aji pepper, i, 42, 232;
+
+ii, <a href="#page_094">94</a><br />
+
+Algoroba trees, i, 129, 235, 239 <i>n.</i><br />
+
+Alpacas, i, 394;
+
+ii, <a href="#page_045">45</a><br />
+
+Amazons, a race of,
+
+ii, <a href="#page_003">3</a><br />
+
+Andenes, i, 321;
+
+ii, <a href="#page_160">160</a><br />
+
+Andes, description, i, 129;<br />
+<span style="margin-left: 1em;">forests, 323, 337;</span><br />
+<span style="margin-left: 1em;">animals and snakes, 338;</span><br />
+<span style="margin-left: 1em;">riches of, 406</span><br />
+
+Army: military colonies,
+
+ii, <a href="#page_069">69</a>;<br />
+<span style="margin-left: 1em;">order of marching, 73, 199;</span><br />
+<span style="margin-left: 1em;">assembly of, 133, 147, 153, 165, 177, 205;</span><br />
+<span style="margin-left: 1em;">discipline of, 177, 205;</span><br />
+<span style="margin-left: 1em;">difficult march, 200, 201;</span><br />
+<span style="margin-left: 1em;">method of defending fortified<span class="pagenum"><a name="page_246" id="page_246"></a>{246}</span></span><br />
+places, 217, 218;<br />
+<span style="margin-left: 1em;">Huascar calls for an assembly of the army, 233</span><br />
+
+Art, Peruvian works of, i, 403, 404<br />
+
+Assessment of tribute,
+
+ii, <a href="#page_051">51</a>, <a href="#page_052">52</a><br />
+
+Astronomical knowledge,
+
+ii, <a href="#page_082">82</a><br />
+
+Authority for the history,
+
+ii, <a href="#page_011">11</a>, <a href="#page_024">24</a>, <a href="#page_025">25</a>, <a href="#page_121">121</a><br />
+
+<br />
+<a name="gnrl-B" id="gnrl-B">B</a>alsas, used at sea, i, 265;<br />
+<span style="margin-left: 1em;">on the rivers,
+
+ii, <a href="#page_125">125</a></span><br />
+
+Barley, i, 144, 400<br />
+
+Baths of the Yncas, i, 271, 285 <i>n.</i><br />
+
+Building, skill of the Yncas in, i, 405;
+
+ii, <a href="#page_160">160</a>, <a href="#page_161">161</a>-164<br />
+
+<br />
+<a name="gnrl-C" id="gnrl-C">C</a>annibalism, absence of,
+
+ii, <a href="#page_079">79</a><br />
+
+Ceremonies of the Yncas, previous to accession,
+
+ii, <a href="#page_018">18</a>, <a href="#page_019">19</a>. (<i>See</i> Festival, Funeral, Harvest, Homage.)<br />
+
+Chain, golden, at Cuzco,
+
+ii, <a href="#page_019">19</a>, <a href="#page_020">20</a>, <a href="#page_091">91</a>, <a href="#page_097">97</a>, <a href="#page_153">153</a>, <a href="#page_226">226</a>;<br />
+<span style="margin-left: 1em;">lost,
+
+ii, <a href="#page_097">97</a></span><br />
+
+Chicha, fermented liquor, i, 152, 220;
+
+ii, <a href="#page_018">18</a>, <a href="#page_085">85</a>, <a href="#page_087">87</a>, <a href="#page_094">94</a>, <a href="#page_095">95</a>, <a href="#page_200">200</a><br />
+
+Children, naming, i, 231;<br />
+<span style="margin-left: 1em;">of the Ynca,
+
+ii, <a href="#page_026">26</a>, <a href="#page_027">27</a></span><br />
+
+Chirimoyas. (<i>See</i> Guanavanas.)<br />
+
+Climate of Peru, i, 130;<br />
+<span style="margin-left: 1em;">of Quito, i, 140;</span><br />
+<span style="margin-left: 1em;">of Peruvian coast, i, 214;</span><br />
+<span style="margin-left: 1em;">of the Collao, i, 360</span><br />
+
+Cloth-weaving, i, 405<br />
+
+Coast valleys, i, 129, 214-216 to 268;<br />
+<span style="margin-left: 1em;">fertility of, i, 233. (<i>See</i> Yuncas.)</span><br />
+
+Colonists, i, 149, 150, 209, 271, 328, 362;<br />
+<span style="margin-left: 1em;">account of system, 67-71, <i>passim</i></span><br />
+
+Conquests, system of,
+
+ii, <a href="#page_047">47</a>, <a href="#page_048">48</a>-49<br />
+
+Cotton, i, 143, 393<br />
+
+Couriers. (<i>See</i> Posts.)<br />
+
+Crime, punishment of,
+
+ii, <a href="#page_081">81</a><br />
+
+<br />
+<a name="gnrl-D" id="gnrl-D">D</a>eserts of the coast, i, 128, 238, 240;<br />
+<span style="margin-left: 1em;">peopling of,
+
+ii, <a href="#page_070">70</a></span><br />
+
+Devil. (<i>See</i> Supay.)<br />
+
+Dogs, i, 235<br />
+
+Doorways, monolithic, at Tiahuanaco, i, 276<br />
+
+Drainage of swamp at Cuzco,
+
+ii, <a href="#page_099">99</a><br />
+
+Dyes used by Indians, i, 405<br />
+
+<br />
+<a name="gnrl-E" id="gnrl-E">E</a>ars, ceremony of piercing,
+
+ii, <a href="#page_019">19</a><br />
+
+Earthquakes at Arequipa, i, 268<br />
+
+Emigrants. (<i>See</i> Colonists.)<br />
+
+<br />
+<a name="gnrl-F" id="gnrl-F">F</a>estival of Hatun Raymi,
+
+ii, <a href="#page_094">94</a>, <a href="#page_095">95</a><br />
+
+Fish used as manure, i, 255<br />
+
+Fishing on the coast, i, 267<br />
+
+Flowers used at sacrifices, i, 71<br />
+
+Fortress (<i>see</i> Pucara);<br />
+<span style="margin-left: 1em;">buildings of the fortress at Cuzco,
+
+ii, <a href="#page_160">160</a>-164</span><br />
+
+Foxes, i, 227, 402<br />
+
+Fringe. (<i>See</i> Head-dress.)<br />
+
+Fruits, i, 234, 235, 283;<br />
+<span style="margin-left: 1em;">pepino,
+
+ii, <a href="#page_212">212</a></span><br />
+
+Funeral obsequies of an Ynca,
+
+ii, <a href="#page_104">104</a>, <a href="#page_115">115</a><br />
+
+<br />
+<a name="gnrl-G" id="gnrl-G">G</a>old, i, 57, 70, 77, 79, 86, 336;<br />
+<span style="margin-left: 1em;">of Caravaya, 369, 381;
+
+ii, <a href="#page_040">40</a>. (<i>See</i> Treasure.)</span><br />
+
+Golden maize and animals at the temple of the Sun, 85<br />
+
+Guanavanas (or Chirimoyas), i, 234<br />
+
+<br />
+<a name="gnrl-H" id="gnrl-H">H</a>arvest festivities, i, 412;
+
+ii, <a href="#page_097">97</a><br />
+
+Head-dresses, i, 171, 172, 330;
+
+ii, <a href="#page_072">72</a>;<br />
+<span style="margin-left: 1em;">of the Cañaris, i, 167;
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">of chiefs on the coast, i, 225;</span><br />
+<span style="margin-left: 1em;">Carinas, i, 330;</span><br />
+<span style="margin-left: 1em;">of the Collao, i, 363;
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">of the Huancas,
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">of the Canas,
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">of the Yuncas,
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">of the Canchis,
+
+ii, <a href="#page_072">72</a>;</span><br />
+<span style="margin-left: 1em;">fringe or <i>Llautu</i> of the sovereign,
+
+ii, <a href="#page_002">2</a>, <a href="#page_019">19</a></span><br />
+
+High priest of the Sun, or <i>Uillac Umu</i>, i, 329, 414;
+
+ii, <a href="#page_086">86</a>, <a href="#page_097">97</a><br />
+
+Homage, ceremony of, in the Collao,
+
+ii, <a href="#page_136">136</a><br />
+
+Honey, eaten by old Carbajal, i, 362<br />
+
+Hunt, royal,
+
+ii, <a href="#page_045">45</a><br />
+
+<br />
+<a name="gnrl-I" id="gnrl-I">I</a>rrigation works, i, 236, 263;<br />
+<span style="margin-left: 1em;">near Cuzco, i, 354</span><br />
+
+<br />
+<a name="gnrl-J" id="gnrl-J">J</a>ourneys of the Yncas,
+
+ii, <a href="#page_062">62</a>, <a href="#page_063">63</a><br />
+
+Justice, administration of,
+
+ii, <a href="#page_081">81</a><br />
+
+<br />
+<a name="gnrl-K" id="gnrl-K">K</a>nighthood, ceremony of investiture,
+
+ii, <a href="#page_019">19</a>, <a href="#page_101">101</a><br />
+
+<br />
+<a name="gnrl-L" id="gnrl-L">L</a>abour, organisation of,
+
+ii, <a href="#page_058">58</a><br />
+
+Land, partition of,
+
+ii, <a href="#page_075">75</a><br />
+
+Language general, or Quichua, i, 163, 146, 407;
+
+ii, <a href="#page_076">76</a>, <a href="#page_077">77</a><br />
+
+Llamas, i, 393;
+
+ii, <a href="#page_045">45</a><br />
+
+<br />
+<a name="gnrl-M" id="gnrl-M">M</a>emorials. (<i>See</i> Records.)<br />
+
+Mines in Cañaris, i, 169;<br />
+<span style="margin-left: 1em;">of emeralds at Manta, i, 182;</span><br />
+<span style="margin-left: 1em;">in Tarapaca, 266, 267;</span><br />
+<span style="margin-left: 1em;">Conchucos, 293;</span><br />
+<span style="margin-left: 1em;">Potosi, 382-386, 390, 391;</span><br />
+<span style="margin-left: 1em;">Charcas, 385;</span><br />
+<span style="margin-left: 1em;">Porco, 385</span><br />
+
+Mining industry,
+
+ii, <a href="#page_053">53</a><br />
+
+Morality of the Yncas,
+
+ii, <a href="#page_080">80</a><br />
+
+Mummies of the Yncas,
+
+ii, <a href="#page_030">30</a>, <a href="#page_031">31</a><br />
+
+<br />
+<a name="gnrl-O" id="gnrl-O">O</a>beisance, mark of,
+
+ii, <a href="#page_038">38</a><br />
+
+Oracles, consultation of,
+
+ii, <a href="#page_103">103</a>, <a href="#page_131">131</a><br />
+
+<br />
+<a name="gnrl-P" id="gnrl-P">P</a>alta, a fruit, i, 16, 73, 99, 234<br />
+
+Pepinos, i, 234;
+
+ii, <a href="#page_212">212</a><br />
+
+Posts and runners, system of, ii. 64, 65, 66<br />
+
+Potatoes, i, 360<span class="pagenum"><a name="page_247" id="page_247"></a>{247}</span><br />
+
+Priest. (<i>See</i> High Priest.)<br />
+
+<br />
+<a name="gnrl-Q" id="gnrl-Q">Q</a>ueen of the Ynca, selection,
+
+ii, <a href="#page_024">24</a><br />
+
+Quichua. (<i>See</i> Language.)<br />
+
+Quipus. (<i>See</i> Accounts, Records.)<br />
+
+<br />
+<a name="gnrl-R" id="gnrl-R">R</a>ain, absence of on the coast, i, 214<br />
+
+Recitations of wise men,
+
+ii, <a href="#page_032">32</a><br />
+
+Records and memorials of the Yncas,
+
+ii, <a href="#page_028">28</a>;<br />
+<span style="margin-left: 1em;">system of recording events,
+
+ii, <a href="#page_029">29</a></span><br />
+
+Religion (<i>See</i> Yncas):<br />
+<span style="margin-left: 1em;">of the Cañaris, i, 162;</span><br />
+<span style="margin-left: 1em;">of the Huancavilcas, i, 181;</span><br />
+<span style="margin-left: 1em;">of the Mantos, i, 183;</span><br />
+<span style="margin-left: 1em;">of the Huamanchucos, i, 289;</span><br />
+<span style="margin-left: 1em;">of the Canas, i, 357;</span><br />
+<span style="margin-left: 1em;">of the Collas, i, 366;</span><br />
+<span style="margin-left: 1em;">of the Huanucas, i, 285;</span><br />
+<span style="margin-left: 1em;">of the Huancas, i, 299;</span><br />
+<span style="margin-left: 1em;">of the coast people, i, 221</span><br />
+
+Retribution on Spaniards for cruelty to the Indians, i, 422, 423<br />
+
+Riches of the Yncas,
+
+ii, <a href="#page_039">39</a>. (<i>See</i> Treasure.)<br />
+
+Roads, Ynca, i, 153, 217, 253, 287, 290, 293, 302, 320, 326;
+
+ii, <a href="#page_042">42</a>-44;<br />
+<span style="margin-left: 1em;">posts,
+
+ii, <a href="#page_064">64</a>, <a href="#page_065">65</a>, <a href="#page_066">66</a>;</span><br />
+<span style="margin-left: 1em;">road of Chincha sayu,
+
+ii, <a href="#page_177">177</a>, <a href="#page_204">204</a>;</span><br />
+<span style="margin-left: 1em;">road from Cuzco to Quito,
+
+ii, <a href="#page_183">183</a></span><br />
+
+Runners, system of,
+
+ii, <a href="#page_064">64</a>, <a href="#page_065">65</a><br />
+
+<br />
+<a name="gnrl-S" id="gnrl-S">S</a>acrifices, human, practice much exaggerated by Spaniards;<br />
+<span style="margin-left: 1em;">but the author does not deny its existence,
+
+ii, <a href="#page_079">79</a>, <a href="#page_080">80</a>;</span><br />
+<span style="margin-left: 1em;">account of,
+
+ii, <a href="#page_087">87</a>, <a href="#page_089">89</a>, <a href="#page_103">103</a></span><br />
+
+Sarsaparilla, i, 200, 395<br />
+
+Silver at Potosi, i, 388;<br />
+<span style="margin-left: 1em;">at Charcas, i, 385</span><br />
+
+Skulls, custom of flattening, i, 96, 363<br />
+
+Snakes, war with,
+
+ii, <a href="#page_166">166</a><br />
+
+Statistics, Ynca system of, i, 57<br />
+
+Sun, temple of, at Cuzco,
+
+ii, <a href="#page_083">83</a>-85;<br />
+<span style="margin-left: 1em;">figure of, lost,
+
+ii, <a href="#page_097">97</a>, <a href="#page_098">98</a></span><br />
+
+<br />
+<i>Temples.</i><br />
+<span style="margin-left: 1em;">Ccuri-cancha at Cuzco, i, 328, 385;
+
+ii, <a href="#page_009">9</a>, <a href="#page_022">22</a>, <a href="#page_023">23</a>, <a href="#page_071">71</a>, <a href="#page_083">83</a>, <a href="#page_085">85</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a>, <a href="#page_158">158</a>, <a href="#page_203">203</a>;</span><br />
+<span style="margin-left: 1em;">of Huanacauri,
+
+ii, <a href="#page_014">14</a>, <a href="#page_018">18</a>, <a href="#page_020">20</a>, <a href="#page_022">22</a>, <a href="#page_087">87</a>, <a href="#page_101">101</a>, <a href="#page_103">103</a>, <a href="#page_107">107</a>;</span><br />
+<span style="margin-left: 1em;">of Ancocagua, i, 357;
+
+ii, <a href="#page_088">88</a>, <a href="#page_089">89</a>;</span><br />
+<span style="margin-left: 1em;">of Coropuna,
+
+ii, <a href="#page_089">89</a>;</span><br />
+<span style="margin-left: 1em;">of Vilcañota,
+
+ii, <a href="#page_088">88</a>, <a href="#page_134">134</a>, <a href="#page_169">169</a>;</span><br />
+<span style="margin-left: 1em;">of Pachacamac, i, 251, 253, 254;
+
+ii, <a href="#page_090">90</a>, <a href="#page_187">187</a>, <a href="#page_211">211</a>, <a href="#page_213">213</a></span><br />
+
+Traditions, of bearded men at Titicaca,
+
+ii, <a href="#page_004">4</a>;<br />
+<span style="margin-left: 1em;">of a strange man of great stature,
+
+ii, <a href="#page_005">5</a>;</span><br />
+<span style="margin-left: 1em;">of the brethren of Paccari-tampu,
+
+ii, <a href="#page_012">12</a>, <a href="#page_013">13</a></span><br />
+
+Treasure,
+
+ii, <a href="#page_039">39</a>;<br />
+<span style="margin-left: 1em;">lost,
+
+ii, <a href="#page_042">42</a>, <a href="#page_097">97</a>, <a href="#page_098">98</a> (<i>see</i> Gold);</span><br />
+<span style="margin-left: 1em;">treasure of the Yncas,
+
+ii, <a href="#page_039">39</a>, <a href="#page_040">40</a></span><br />
+
+Trees of Peru, i, 129, 142, 235, 239, 397, 401;<br />
+<span style="margin-left: 1em;">fruit trees, i, 234</span><br />
+
+Tribute,
+
+ii, <a href="#page_051">51</a>-56<br />
+
+<br />
+<a name="gnrl-V" id="gnrl-V">V</a>ice, absence of,
+
+ii, <a href="#page_078">78</a><br />
+
+<br />
+<i>Yncas</i>,<br />
+<span style="margin-left: 1em;">ceremonies,
+
+ii, <a href="#page_018">18</a>, <a href="#page_019">19</a>, <a href="#page_020">20</a>;</span><br />
+<span style="margin-left: 1em;">wife, children,
+
+ii, <a href="#page_026">26</a>, <a href="#page_027">27</a>;</span><br />
+<span style="margin-left: 1em;">memorials of, 28, 32;</span><br />
+<span style="margin-left: 1em;">mummies of deceased, i, 226;
+
+ii, <a href="#page_030">30</a>, <a href="#page_031">31</a>;</span><br />
+<span style="margin-left: 1em;">forethought of,
+
+ii, <a href="#page_037">37</a>;</span><br />
+<span style="margin-left: 1em;">mark of obeisance to,
+
+ii, <a href="#page_038">38</a>;</span><br />
+<span style="margin-left: 1em;">riches of,
+
+ii, <a href="#page_039">39</a>, <a href="#page_040">40</a>;</span><br />
+<span style="margin-left: 1em;">attendance on,
+
+ii, <a href="#page_041">41</a>;</span><br />
+<span style="margin-left: 1em;">roads of,
+
+ii, <a href="#page_042">42</a>-44;</span><br />
+<span style="margin-left: 1em;">hunts, 45, 46;</span><br />
+<span style="margin-left: 1em;">method of conquest,
+
+ii, <a href="#page_047">47</a>-49;</span><br />
+<span style="margin-left: 1em;">system of colonising,
+
+ii, <a href="#page_050">50</a>, <a href="#page_067">67</a>;</span><br />
+<span style="margin-left: 1em;">tribute,
+
+ii, <a href="#page_051">51</a>-56;</span><br />
+<span style="margin-left: 1em;">statistics,
+
+ii, <a href="#page_057">57</a>;</span><br />
+<span style="margin-left: 1em;">audit of accounts,
+
+ii, <a href="#page_061">61</a>;</span><br />
+<span style="margin-left: 1em;">organisation of labour,
+
+ii, <a href="#page_058">58</a>;</span><br />
+<span style="margin-left: 1em;">governors appointed by,
+
+ii, <a href="#page_059">59</a>;</span><br />
+<span style="margin-left: 1em;">order of marching,
+
+ii, <a href="#page_073">73</a>;</span><br />
+<span style="margin-left: 1em;">punishment of offences,
+
+ii, <a href="#page_074">74</a>, <a href="#page_081">81</a>;</span><br />
+<span style="margin-left: 1em;">partition of land,
+
+ii, <a href="#page_075">75</a>;</span><br />
+<span style="margin-left: 1em;">journeys,
+
+ii, <a href="#page_076">76</a>;</span><br />
+<span style="margin-left: 1em;">absence of vicious practices,
+
+ii, <a href="#page_078">78</a>;</span><br />
+<span style="margin-left: 1em;">morality,
+
+ii, <a href="#page_080">80</a>;</span><br />
+<span style="margin-left: 1em;">councillors,
+
+ii, <a href="#page_081">81</a>;</span><br />
+<span style="margin-left: 1em;">astronomical knowledge,
+
+ii, <a href="#page_082">82</a></span><br />
+</p>
+
+<hr />
+
+<p class="c"><small>LONDON:<br />
+WHITING AND CO., LIMITED, SARDINIA STREET, LINCOLN’S-INN-FIELDS.</small></p>
+
+<div class="footnotes"><p class="cb">FOOTNOTES:</p>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> See p. 34.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Introduction, p. xviii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>History</i>, i, p. 161.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> The Spanish editor accounts for Mr. Prescott’s mistake by
+supposing that the person employed to copy the manuscript had written
+<i>por</i> (by) instead of <i>para</i> (for). But this is not so, as Mr. Prescott
+himself quotes the word <i>para</i> (i, p. 161). The Spanish editor refers to
+a life of Sarmiento in the <i>Historia del Colejio Viejo de San Bartolomé
+Mayor de la celebre Universidad de Salamanca</i>, 2d edicion, Primera
+Parte, p. 336.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> <i>Conquest of Peru</i>, i, 160-62.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> <i>Ibid.</i>, ii, 297-99.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> <i>Cronica</i>, ii, pp. 25, 44, 45, 51, 131, 160, 173, 180, 193,
+212.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> <i>Ibid.</i>, ii, p. 212, reference to chapter liii (liv in the
+incorrectly numbered Antwerp edition) of the First Part. See my
+Translation, p. 192.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Page 84.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <i>Biblioteca de Escorial</i>, códice L, j, 5 from folio 1 to
+130 inclusive.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <i>Biblioteca Hispano-Ultramarina.</i> <i>Segunda Parte de la
+Crónica del Perú</i>, que trata del Señorio de los Incas Yupanquis y de sus
+grandes hechos y gobernacion, éscrita por Pedro de Cieza de Leon. La
+publica Márcos Jimenez de la Espada. Madrid, Imprenta de Manuel Gines
+Hernandez, Libertad, 16 duplicado, bajo, 1880. Pp. 279, and xi of
+Introduction.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> This was the edition used by Prescott; and by me in
+translating the First Part for the Hakluyt Society.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Don M. J. de la Espada says of the Hakluyt Society’s
+volume:—“Edicion muy bella. Bien anotada en la parte geográfica y de
+historia natural, en la historica y biografica con los comentarios de
+Garcilasso y las decadas de Herrera.”</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <i>Biblioteca Hispano-Ultramarina.</i> Tercero libro de las
+Guerras Civiles del Peru, el cual se llama la Guerra de Quito, hecho por
+Pedro de Cieza de Leon, Coronista de las cosas de las Indias. Madrid,
+1877. Prólogo por M. J. de la Espada, pp. cxix. La Guerra de Quito, pp.
+176. Apendices, pp. 120.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> “The First Part, as already noticed, was alone completed.
+The author died without having covered any portion of the magnificent
+ground plan which he had confidently laid out.”—<i>Conquest of Peru</i>, ii.
+p. 298.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> So says Fray Buenaventura de Salinas y Cordova, in his
+<i>Memorial de las Historias dal Nuevo Mundo Piru</i> (Lima 1630), but
+without giving any authority.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Herrera gives Llerena as the birthplace of Cieza de Leon
+(Dec. vi, lib. vi, cap. 4; and Dec. vii, lib. ix, cap. 19). In the
+latter of these two passages, in the first edition, the word is printed
+<i>Erena</i>, an error which is repeated in the editions of Antwerp and of
+Gonzalez Barcia. Piedrahita (lib. iv, cap. 2) repeats that Cieza de Leon
+was a native of Llerena. The town of Llerena is nineteen leagues east of
+Badajos, at the foot of the Sierra de San Miguel. It was taken from the
+Saracens in 1241; and in 1340 Alfonso XI assembled the Cortes at
+Llerena. Besides Cieza, it produced the Holguins, and Juan de Pozo, the
+watchmaker who placed the <i>giralda</i> on the tower of Seville.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> See my Translation, p. 335.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> My Translation, p. 40.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Mr. Robert Blake White, who has travelled in the valley of
+the Cauca, read an interesting paper on the “Central Provinces of
+Colombia”, at the meeting of the Royal Geographical Society on February
+26th, 1883. He afterwards read the First Part of the Chronicle of Cieza
+de Leon, and was struck by the accuracy with which the soldier-historian
+described that same region which Mr. Blake White travelled over more
+than three hundred years afterwards. The English explorer was much
+interested in the perusal of the work of his Spanish predecessor.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Page 2.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Page 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Page 32.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Vol. i, p. 194.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> <i>Añay</i>, interjection of praise; <i>sauca</i>, joy, pleasure.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> A word referring to some kind of head-dress.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Very brutish. Probably a farce.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Tragic.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> <i>Coleccion de obras y documentos por Don Pedro de
+Angelis</i>, vol. v (Buenos Ayres, 1836-37).</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Padre Francisco Ituri also speaks of the “Quichua dramas
+transmitted to our day by an unbroken tradition.”—<i>Carta critica sobre
+“La Historia de America de Juan B. Muñoz”</i> (Rome, 1797).</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Vol. i, pp. 203-204.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Antiguedades Peruanas por Mariano Eduardo de Rivero y
+Juan Diego de Tschudi</i> (Viena, 1851), p. 116.</p></div>
+
+<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> <i>Ibid.</i>, pp. 116, 117.</p></div>
+
+<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <i>Die Kechua Sprache</i>, von J. J. von Tschudi (Wien, 1853),
+pp. 71-110.</p></div>
+
+<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> He was a son of Dr. Justo Pastor Justiniani, a surgeon, by
+Doña Manuela Simancas Cataño, a lineal descendant of Hualpa Tupac Ynca
+Yupanqui, one of whose daughters was the mother of Garcilasso Ynca de la
+Vega the historian. Dr. Justo Pastor’s father was Don Nicolo Ambrosio
+Justiniani, his grandfather Don Luis Justiniani, his great-grandfather
+also Don Luis of Seville, whose parents belonged to the Genoese family
+of Justiniani, descended from the Emperor Justinian. This first Don Luis
+Justiniani came to Peru and married Doña Catalina Ortiz de Orue, whose
+father, Don Pedro Ortiz de Orue, a Biscayan, was one of the first
+conquerors, and whose mother was the Princess Tupac Usca, daughter of
+the Ynca Manco Ccapac II.</p></div>
+
+<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> The Quichua drama of <i>Ollantay</i> was reviewed in a
+periodical published at Cuzco in 1837, called the <i>Museo Erudito</i>, Nos.
+5 to 9. The editor, Don Manuel Palacios, says that the story was handed
+down by immemorial tradition, but that the drama was written by Dr.
+Valdez. The editor had inquired of Don Juan Hualpa, a noble Curaca of
+Belem in Cuzco, and of the Curacas of San Sebastian and San Blas, near
+Cuzco, who agreed in their account of the tradition, which was that the
+rebellion of Ollantay arose from the abduction of an <i>aclla</i> or virgin
+of the Sun.</p></div>
+
+<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> <i>Ollanta, an ancient Ynca Drama</i>, translated from the
+original Quichua. By Clements R. Markham, C.B. (Trübner, 1871.) Pp. 128,
+with introduction and notes. My translation, owing to my imperfect
+knowledge of the language, contained numerous mistakes, which have been
+duly pointed out by Zegarra, a native of the country, in his work
+published subsequently.</p></div>
+
+<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> <i>“Ollanta o’ sea la severidad de un Padre y la clemencia
+de un Rey</i>, drama dividido en tres actos, traducido del Quichua al
+Castellano, cos notas diversas, por José S. Barranca.” (Lima, 1868.) Pp.
+16 and 71.</p></div>
+
+<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> “<i>Los vinculos de Ollanta y Cusi Kcuyllor, Drama en
+Quichua.</i> Obra compilada y espurgada con la version Castellana al frente
+de su testo por el Dr. José Fernandez Nodal, Abogado de los tribunales
+de justicia de la Republica del Peru: bajo los auspicios de La Redentora
+Sociedad de Filantropos para mejorar la suerte de los Aborijenes
+Peruanos.” (Ayacucho, en el deposito del Autor.) Dr. Nodal commenced,
+but never completed, an English translation.</p></div>
+
+<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> “<i>Ollanta.</i> Ein Altperuanisches Drama aus der
+Kechuasprache. Ubersetzt und commentirt von J. J. von Tschudi.” (Wien,
+1875.) 4to., pp. 220.</p></div>
+
+<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Lopez also tells us that his father was a personal friend
+of Dr. Valdez, and never heard that the learned Quichua scholar was the
+author of <i>Ollantay</i>. On the contrary, he believed that the drama was
+very ancient. Mariano Moreno, another intimate friend of Dr. Valdez,
+bears the same testimony. <i>Races Aryennes</i>, p. 325.</p></div>
+
+<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> <i>Collection Linguistique Americaine.</i> Tome iv. “Ollantaï,
+drama en vers Quechuas du temps des Incas: traduit et commenté.” Par
+Gavino Pacheco Zegarra. Paris: Maisonneuve et Cie., 25, Quai Voltaire,
+1878, pp. clxxiv and 265. At the end there is a vocabulary of all the
+words in the text of <i>Ollantay</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> In my book, <i>Cuzco and Lima</i>, 1853, written when I was
+twenty-two, immediately after transcribing the Justiniani version, I
+assumed the antiquity of the drama. But in my later work, <i>Travels in
+Peru and India</i> (1862), I expressed a doubt, and inclined to the opinion
+that Dr. Valdez was the author (Note, p. 138). A subsequent detailed and
+critical study of the text obliged me to revert to my former belief that
+<i>Ollantay</i> was, in the main, a composition of Ynca origin, dating from
+before the conquest. All I have since read has confirmed me in this
+opinion.</p></div>
+
+<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> See p. 51.</p></div>
+
+<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> P. 116.</p></div>
+
+<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Don Vicente Lopez suggests the following derivation for
+the name of Ollantay. The second part, <i>Antay</i>, signifies “of the
+Andes”, anything belonging to the Andes. <i>Oll</i> would be a corruption of
+<i>Ull</i> or <i>Uill</i>. The correct form would be <i>Uill-Antay</i> or <i>Uilla
+Antay</i>. <i>Uilla</i> means a legend, tradition, or history, <i>The Legend of
+the Andes</i>. Several of the manuscripts have <i>Apu-Ollantay</i>, <i>Apu</i>,
+meaning chief, “<i>The Legend of the Chief of the Andes</i>.”
+</p><p>
+Barranca proposes <i>Ulla</i> as a derivative of <i>Ullu</i>, “the power of love.”
+<i>Ccahuari-Ullanta</i>, as an expression of admiration.
+</p><p>
+Nodal thinks that <i>Olla</i> is really <i>Colla</i>, the <i>c</i> having suffered
+elision, that the <i>n</i> is the pronoun for the third person, and <i>ta</i> the
+accusative. He translates <i>Ollanta</i> as “her lover”, with reference to
+Cusi-coyllur.
+</p><p>
+Dr. de la Rosa says that Lopez is mistaken in his etymology, that the
+suggestion of Barranca is more plausible; but that he thinks he has
+himself hit upon a more rational derivation. He has not, however, yet
+given it to the world.
+</p><p>
+Zegarra rejects all these derivations.</p></div>
+
+<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> <i>Ollantay. Estudio sobre el drama Quechua.</i> Por Bartolomé
+Mitré, publicada en la <i>Nueva Revista</i> de Buenos Ayres. (Buenos Ayres,
+1881.) Pp. 44.</p></div>
+
+<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> Bartolomé Mitré was born on June 26th, 1821, and in early
+life was several years in Peru and Chile as an officer and journalist.
+Returning to Buenos Ayres, he distinguished himself as an orator in the
+Representative Assembly, and was Minister of War in 1859. In 1860 he was
+appointed Governor of Buenos Ayres, and was promoted to the rank of
+General. On September 17th, 1860, he defeated General Urquiza in the
+battle of Pavon, and soon afterwards signed a treaty with him. On
+October 5th, 1862, he was elected President of the Argentine Republic,
+and held that office with credit to himself and benefit to his country
+for six years. He is an able and enlightened statesman, as well as an
+accomplished scholar. General Mitré is the author of a <i>Life of General
+Belgrano</i> and other works.</p></div>
+
+<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> <i>Ticknor</i>, ii, p. 167.</p></div>
+
+<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> The points raised by General Mitré may, however, be
+enumerated and disposed of in a foot-note:—
+</p><p>
+I. He discusses the words <i>huañuy ychunantin</i>, or “death with his
+scythe”. The word <i>ychuna</i> means an instrument for cutting <i>ychu</i>
+(grass). General Mitré argues that the idea of death with a scythe is
+exclusively European. But the word does not occur in the Rosas version,
+although I printed it by mistake in my book. Nodal has <i>ychuspa</i>, which
+is quite a different word.
+</p><p>
+II. The High Priest performs a miracle by squeezing water out of a
+flower. Ollantay exclaims it would be easier to squeeze it from a rock.
+General Mitré says that the idea must have been suggested by the miracle
+of Moses making a fountain flow from a rock. It is really a play upon
+words, involving an essentially Quichuan idea. The word in the Rosas
+version is not rock, but brick. <i>Ttica</i> is a flower, and <i>tica</i> a brick.
+The general could not have hit upon a passage which is more certainly of
+native origin.
+</p><p>
+III. General Mitré refers to the words <i>misi</i> (cat), <i>asna</i> (ass), and
+<i>llama</i> occurring, and considers their appearance as a proof of Spanish
+origin. But all are the errors of copyists. In the true version the word
+<i>atoc</i> (a fox), takes the place of those words in every instance.
+</p><p>
+IV. The General further maintains that the interjection <i>ay!</i> which
+occurs fifteen times in the Dominican text, is not Quichuan, but
+Spanish, and is an indisputable proof of Spanish origin. But another
+manuscript text has <i>nay!</i> and <i>anay</i>, which are good Quichuan
+interjections.
+</p><p>
+V. There is an allusion to an owl on the roof as a warning of death,
+which General Mitré considers to be an anachronism. This is not the
+case. It is alluded to as a popular superstition by the Council of Lima
+in 1583.</p></div>
+
+<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> The word <i>sipi</i> (a ring) is a later interpolation, not in
+the Justiniani text.</p></div>
+
+<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> I have received from Dr. Mujica a copy of a <i>Yaráhui</i>,
+written with the orthography he considers to be most accurate, and the
+ordinarily accepted spelling, in parallel columns.</p></div>
+
+<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> He finished his book in 1586.</p></div>
+
+<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> Pages 224 to 235.</p></div>
+
+<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Every <i>ayllu</i>, or lineage, was known by its head-dress.</p></div>
+
+<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> <i>Mercurio de Valparaiso</i>, 14th March 1853.</p></div>
+
+<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> See Part <small>I</small>, p. 363.</p></div>
+
+<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Hatun Colla (Great Colla), a village N.W. of Lake
+Titicaca.</p></div>
+
+<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> The Canas were a hardy mountain race on the water-parting
+between the Titicaca basin and the Vilcamayu. A proud, cautious,
+melancholy race of shepherds; constantly in revolt against the Yncas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> The Canches inhabited the hills opposite the Canas, on the
+right bank of the Vilcamayu.</p></div>
+
+<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Tomas Vasquez was one of the first conquerors, and had
+houses in Cuzco.—<i>G. de la Vega</i>, ii, p. 255.</p></div>
+
+<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Francisco de Villacastin was also a householder in Cuzco.
+He married an Ynca princess, widow of Juan Balsa, who was killed at the
+battle of Chupas, fighting for young Almagro. Through her, Villacastin
+inherited Balsa’s house at Cuzco. He died in prison at Cuzco, having
+taken the side of Gonzalo Pizarro. He owned the district of Ayaviri, and
+was one of the first conquerors, but a good man.—See <i>G. de la Vega</i>,
+ii, p. 524.</p></div>
+
+<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> A village on the ridge between the basin of Titicaca and
+the Vilcamayu. The Ayaviris bordered on the Canas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> See Part <small>I</small>, p. 363.</p></div>
+
+<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Chucuito was a fief of the crown.</p></div>
+
+<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Garcilasso de la Vega says: “The Spaniards gave another
+name for God in their histories, which is <i>Ticiviracocha</i>, but neither I
+nor they know what it means.” But he quotes Blas Valera in another
+place, who says that the god <i>Ticci Huira-ccoccha</i> was otherwise called
+<i>Pachacamac</i>. Montesinos suggests that <i>Tici</i> meant “bottom or
+foundation”. I suspect it comes from <i>Atini</i>, “to conquer”. <i>Atic</i>,
+“conquering”. It may be from <i>Ticci</i>, “beginning”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> Terrazas was one of the first conquerors, and he
+accompanied Almagro in the expedition to Chile. Afterwards he became an
+active agriculturist. Garcilasso de la Vega says that he was very noble,
+liberal, magnificent, and possessed of all the knightly virtues. He
+planted vineyards, and in 1555 sent a large present of grapes to
+Garcilasso’s father, when he was Corregidor of Cuzco, with a request
+that he would send bunches to all the cavaliers in the town. These were
+the first grapes ever seen there. Terrazas was also the first to raise
+carrots in Peru.</p></div>
+
+<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> The best description of the very interesting temple of
+Cacha will be found in Mr. Squier’s <i>Peru</i> (Macmillan, 1877), pp. 402 to
+409.</p></div>
+
+<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> One of the generals of Atahualpa.</p></div>
+
+<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> Another of Atahualpa’s generals.</p></div>
+
+<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Zarate and Garcilasso de la Vega give the names of
+Hernando de Soto, and Pedro del Barco of Lobon, as those of the first
+Spaniards who were sent by Pizarro to Cuzco. Pedro Pizarro, who was at
+Caxamarca at the time, says that only two were sent, Martin Bueno and
+Pedro Martin de Moguer.
+</p><p>
+They left Caxamarca on February 15th, 1533, and remained one week at
+Cuzco. Xeres says that three men were sent. The truth seems to have been
+that three soldiers named Pedro Moguer, Francisco de Zarate, and Martin
+Bueno were first sent; but that they behaved with so much imprudence and
+insolence at Cuzco as to endanger their own lives and the success of
+their mission. Pizarro, therefore, ordered two officers of distinction,
+Hernando de Soto and Pedro del Barco, to follow the three soldiers to
+Cuzco.—See <i>G. de la Vega,</i> Part <small>II</small> lib. i, cap. 31; <i>Herrera,</i> Dec. v.
+lib. i, cap. 1; <i>Zarate,</i> <small>II</small>, cap. vi; <i>Gomara,</i> cap. cxiv; <i>Xeres,</i> p.
+72.</p></div>
+
+<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> Matrons in charge of virgins of the Sun. The word seems to
+be used here, and elsewhere, for all females connected with the
+temples.</p></div>
+
+<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> <i>Uira</i> means “grease”, and <i>Ccocha</i>, “a lake”. The word
+for the sea is <i>Mama-ccocha</i>. Montesinos says that <i>Uira</i>, in the word
+<i>Uiracocha</i>, was a corruption of <i>Pirua</i>, meaning all things united
+together. <i>Pirua</i> literally means a “granary”. Garcilasso de la Vega
+pointed out that <i>Uira-ccocha</i> would mean a “Sea of grease”, not “Foam
+of the Sea”: the genitive always being placed first. <i>Ccochap-uira</i>
+would be “Foam of the sea”.
+</p><p>
+But the Ynca Garcilasso, though he points out the errors of other
+writers, does not explain the meaning of the word himself. He simply
+infers that it is a proper name, the original meaning of which is lost;
+and adds that Blas Valera says that it signified “the will and power of
+God”, not because that is the etymology of the component words, but
+because of the God-like qualities ascribed to Uira-ccocha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> In the beginning of 1550.</p></div>
+
+<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> Balboa says that four brothers and four sisters came out
+of Pacarec Tampu or Tampu Toco, named Manco Capac, Ayar Cacha, Ayar
+Auca, and Ayar Uchi; the women being Mama Guaca, Mama Cora, Mama Ocllo,
+Mama Arahua. Montesinos gives the names as—Ayar Manco Tupac, Ayar Uchu
+Tupac, Aya Sauca Tupac, and Ayar Cachi Tupac, and the women Mama Cora,
+Hipa Huacum, Mama Huacum, Pilco Huacum. Garcilasso de la Vega also says
+that there were four brothers and four sisters, namely, Manco Capac,
+Ayar Cachi, Ayar Uchu, Ayar Sauca, but he only gives the name of one of
+the women, Mama Ocllo, wife of Manco Capac. Juan de Betanzos gives the
+names in pairs, in the order in which they came out of the mysterious
+cave, namely, Ayarcache and Mamaguaco, Ayaroche and Cora, Ayarauca and
+Raguaocllo, Ayarmango and Mama Ocllo.
+</p><p>
+Fray Martin de Morua, in his <i>Historia del Origen y Genealogia de los
+Incas</i>, a work written in 1590, but still inedited, gives the following
+names of those who came out of Tambo Toco or Pacaric Tombo. The eldest,
+Guanacauri; the second, Cuzco Huanca; the third, Mango Capac; and the
+fourth, Tupa Ayar Cache. Of the women, the first was Tupa Uaco; the
+second, Mama Coya: the third, Curi Ocllo; and the fourth, Ipa Huaco.
+Before reaching Cuzco they stopped at a place then called Apitay, and
+now Guanacauri. The third sister, Curi Ocllo, who was considered most
+intelligent by the rest, was then sent forward to seek for the best
+situation for a settlement. Coming to the site of Cuzco, then inhabited
+by Lares, Poques, and Huallas, a low and poor race, before she arrived
+there she met one of the Poques. She killed him with a weapon called
+<i>raucana</i>; cut out his lungs; and, with them in her mouth, all bloody,
+she entered the settlements. The people were frightened at the sight of
+her, thinking that she fed on men, and they left their houses and fled.
+Seeing that the place seemed good for a settlement, and that the people
+were tame, she returned to her brothers and sisters, and brought them
+all there except the eldest. He preferred to stay at Apitay, where he
+died, and in memory of him they call that place and hill Guanacauri. The
+rest were received without opposition, and they named the second brother
+to be the chief of the town, for which reason the place was called
+Cuzco, for before its name was Acamama. He died in the Curicancha, and
+was succeeded by the third brother, named the great Manco Capac.</p></div>
+
+<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> <i>Ancha</i>, the superlative; <i>Hatun</i>, “great”; <i>Apu</i>, “a
+chief”; <i>Intip</i>, genitive of <i>Ynti</i>, “the sun”; <i>Churi</i>, “a son”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> Molina often mentions the worship of this hero,
+Huanacauri. Garcilasso de la Vega refers to Huanacauri four times (i,
+65, 66; ii, 169, 230). He says that the first settlement made in the
+valley of Cuzco was on the hill called Huanacauri, and that a very
+sacred temple was built there. Molina refers to the sacrifices offered
+up there. The idol of Huanacauri was a great figure of a man, “their
+principal <i>huaca</i>, the brother of Manco Ccapac, whence they descend”.
+The ceremonies of arming youths were a good deal connected with this
+Huanacauri idol.</p></div>
+
+<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> <i>Mucha</i>, “adoration”, from <i>Muchani</i>, “I worship”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> <i>Sasi</i>, “a fast”. See <i>G. de la Vega</i>, Part <span class="smcap">I</span>, lib. vii,
+cap. 6.</p></div>
+
+<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> This word, in Quichua, is used also for a kind of cloak.</p></div>
+
+<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> <i>Puhura</i> is “a feather”, and <i>chuccu</i>, “a cap”. The
+distinctive head-dress of each tribe was called <i>chuccu</i> or
+<i>umachuccu</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> The word <i>Manco</i> has no meaning in Quichua. <i>Ccapac</i> means
+“rich”, and, as applied to the sovereign, it is explained as signifying
+rich in power and in virtues.</p></div>
+
+<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> <i>Ccuri</i>, “gold”; “<i>cancha</i>”, “a place”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Sinchi.</p></div>
+
+<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Colonists.</p></div>
+
+<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Cap. xxxviii, in which he refers his reader to this second
+part. He observes that the Yncas were very intelligent and learned,
+without having letters, which had not been invented in the Indies.—See
+p. 136 of my Translation.</p></div>
+
+<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> <i>Caman</i> is a particle which, when added to a noun, denotes
+a task or occupation. <i>Nocap-camay</i> means “my task”; <i>Campa-camayqui</i>,
+“your task”. It also means fitness, as <i>Apupac-caman</i>, “fit to be a
+chief”. <i>Camayoc</i> is a word attached to offices and occupations.
+<i>Siray-camayoc</i>, “a tailor”; <i>Llacta-camayoc</i>, “a village officer”.
+<i>Pucara-camayoc</i>, “a castellan”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> A farm.</p></div>
+
+<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> In August 1550.</p></div>
+
+<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> <i>Quipu-camayoc</i>, the officer in charge of the records.</p></div>
+
+<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> <i>Taqui</i> is “music”; <i>Taquiz</i>, “a song”. The <i>taquis</i> was
+an assembly to hear the legendary songs.</p></div>
+
+<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> It was the mummified body, as will be seen presently.</p></div>
+
+<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Twenty years after this was written, the Licentiate Polo
+de Ondegardo discovered where five of these figures were concealed,
+which proved to be the actual mummies of the Yncas and their wives,
+dressed in their clothes. Ondegardo, who was corregidor of Cuzco, showed
+them to Garcilasso de la Vega in 1570. One mummy was that of the Ynca
+Uira-ccocha; the second of Tupac Ynca Yupanqui; the third of Huayna
+Ccapac; the fourth of Mama Runtu, queen of Uira-ccocha; the fifth of
+Ccoya Mama Ocllo, mother of Huayna Ccapac. They were perfect, wanting
+neither hair, nor eye-lashes, and were dressed in the clothes they wore
+when alive, with the <i>llautu</i> or fringe. They were seated with the arms
+crossed on the breast, and eyes cast down.
+</p><p>
+Acosta, who also saw them, says that the eyes were made of small pellets
+of gold, “so well imitated that no one would have missed the real ones”.
+The mummies were taken to Lima by order of the Viceroy Marquis of
+Cañete, and eventually interred there, at the hospital of San Andres.</p></div>
+
+<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> See Prescott’s <i>Conquest of Mexico</i> (i, p. 83), where the
+Aztec system of notation and arithmetic is explained.</p></div>
+
+<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> The canvas shoes with rope soles, used in the Basque
+Provinces.</p></div>
+
+<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> Colonists. See chapter xxii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> <i>Usutas.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <i>Muchani</i> means “I kiss”, “adore”, “worship”. Hence
+<i>Mucha</i>, the act of adoration or worship.</p></div>
+
+<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> Small beads. It should be <i>chaquira</i>. The word occurs
+several times in the First Part.</p></div>
+
+<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> Recital of songs.</p></div>
+
+<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> <i>Curaca</i>, a great lord.</p></div>
+
+<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> <i>Tupu</i> is the general name for a measure. The measure of
+land which the Ynca apportioned to each vassal, sixty paces long by
+fifty wide, was called <i>tupu</i> or <i>topu</i>. See also the First Part, p. 146
+of my Translation, and of <i>G. de la Vega</i>, <span class="smcap">I</span>, v, cap. 3. A large pin for
+securing a mantle is also called <i>topu</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> Chapter xcii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> Chapter cxi.</p></div>
+
+<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> Male.</p></div>
+
+<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> <i>Ayllu</i>, means the “<i>bolas</i>”, or stones sewn round with
+leather and attached to lines, which were thrown to bring down animals,
+by twining round their hind legs. See the <i>Life of Don Alonzo de
+Guzman</i>, p. 101. Also <i>Balboa</i> and <i>G. de la Vega</i>. The word <i>Ayllu</i>
+also means “lineage”, or “family”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Called <i>charqui</i>, whence “jerked” beef.</p></div>
+
+<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> A large rodent, in the loftier parts of the Andes.
+<i>Lagidium Peruvianum.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> Colonists.</p></div>
+
+<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> That is to say, that colonists were sent from the cold
+and lofty plateau of the Collao to the warm and deep valleys of the
+Andes, where maize and coca can be cultivated. There was thus an
+exchange of products between the cold and the more genial regions. For
+another account of the <i>mitimaes</i> or colonists, see <i>G. de la Vega</i>,
+part <span class="smcap">I</span>, lib. iii, cap. 19.
+</p><p>
+The people of the Collao were also sent to settle in the coast valleys,
+and thus Arequipa, Tacna, and Moquegua were colonised. To this day, it
+is remembered in the villages of the coast from what particular
+districts in the Collao their ancestors came as <i>mitimaes</i>. Those who
+colonised Arequipa came from Cavanilla near Lake Titicaca; the colonists
+of Moquegua were from Acora and Ilave, villages on the lake; of Tacna,
+from Juli and Pisacoma.</p></div>
+
+<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> In chapter xcii of the First Part.</p></div>
+
+<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> The four great divisions comprised in <i>Ttahuantin Suyu</i>
+(the four provinces) were <i>Chincha Suyu</i>, <i>Cunti Suyu</i>, <i>Colla Suyu</i>,
+<i>Anti Suyu</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Potatoes frozen and dried in the sun.—See <i>G. de la
+Vega</i>, i, lib. <small>V</small>, cap. 5.</p></div>
+
+<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> <i>Chenopodium Quinoa.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> <i>Yanacuna.</i> <i>Yana</i> means “a servant”. Also “black”.
+Literally, <i>Yanacuna</i> seems to be merely the plural form of <i>Yana</i>. But
+the word was applied to Indians bound to service. Balboa says that six
+thousand Indians, accused of rebellion against Tupac Ynca Yupanqui, were
+assembled in the village of Yanayacu. They were pardoned, but they and
+their descendants were ordered henceforth to be employed solely in the
+service of the Yncas and of the temples. They were called
+<i>Yanayacu-cuna</i>, or men of Yanayacu, corrupted to <i>Yanaconas</i>. Hence,
+domestic servants were called <i>Yanaconas</i> by the Spanish
+settlers.—<i>Balboa</i>, p. 120.
+</p><p>
+In the time of the Viceroy Toledo (1570), the <i>Yanaconas</i> numbered about
+forty-six thousand souls. The Viceroy Marquis of Montes Claros, in 1601,
+described them as Indians domiciled in the houses or on the estates of
+Spaniards, like servants. Their masters found them in food and clothes,
+and gave them a patch of land, also paying their tribute for them. Lest
+the system should degenerate into slavery, the King of Spain declared
+that the <i>Yanaconas</i> were free, and desired that this should be made
+known to them.—<i>Memorias de los Vireyes</i>, i, p. 27.</p></div>
+
+<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> <i>Huata</i>, “a year”. A sun circle for astronomical
+observations was called <i>Ynti-huatana</i>. <i>Huatana</i> means “a halter”, from
+<i>huatani</i>, “I seize”. “The place where the sun is tied up or encircled.”
+Hence, <i>huata</i> means “a year”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Vilcas is between Cuzco and Ayacucho, on the left of the
+road, and near the left bank of the river Pampas. The buildings of the
+Yncas are described by our author in his First Part (chap. lxxxix, p.
+312 of my Translation). The only modern traveller who has visited and
+described the ruins is M. Wiener. They are called Vilcas Huaman.—See
+<i>Pérou et Bolivie, Récit. de Voyage par Charles Wiener</i>, Paris, 1880,
+pp. 264-271.</p></div>
+
+<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> The principal place in the valley of the same name, in
+the <i>sierra</i> east of Lima. The valley of Xauxa was inhabited by the
+tribe of Huancas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> On the heights above the river Pampas, on the road from
+Ayacucho to Cuzco.</p></div>
+
+<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> The city in the north of Peru, where Atahualpa was seized
+and put to death by Pizarro.</p></div>
+
+<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> North of Caxamarca.</p></div>
+
+<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> In the kingdom of Quito.</p></div>
+
+<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> In Quito.</p></div>
+
+<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> In the northern part of Quito.</p></div>
+
+<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> See p. 3.</p></div>
+
+<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> See p. 4.</p></div>
+
+<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> On the site of the modern city of La Paz, in Bolivia.</p></div>
+
+<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> On the western shore of lake Titicaca.</p></div>
+
+<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> In the province of Charcas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> The governors or viceroys were called <i>Tucuyricoc</i>.—See
+<i>Balboa</i>, p. 115; <i>Montesinos</i>, p. 55; <i>G. de la Vega</i>, Part <span class="smcap">I</span>, lib. <span class="smcap">II</span>,
+cap. 14, says that the <i>Tucuyricoc</i> was a commissioner who secretly
+visited the provinces and reported the shortcomings of officials.</p></div>
+
+<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> <i>Ancha</i> is a superlative form. <i>Hatun</i>, “great”. <i>Apu</i>,
+“chief” or “lord”. <i>Yntip</i> is the genitive of <i>Ynti</i>, “the sun”.
+<i>Churi</i>, “a son”. <i>Canqui</i>, second person singular, present indicative
+of <i>Cani</i>, “I am”. <i>Sapa</i>, “only”; <i>lla</i>, a particle expressive of love.
+<i>Apu</i>, “lord”. <i>Tucuy</i>, “entire”. <i>Pacha</i>, “the earth”. <i>Ccampa</i>,
+genitive of <i>Cam</i>, “thou”. <i>Uyay</i>, from <i>Uyani</i>, “I obey”. <i>Sullull</i>,
+“truth”. “<i>Most high Lord, Child of the Sun Thou art the sole and
+beloved lord. The whole earth truly obeys thee.</i>”</p></div>
+
+<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> The extreme southern limit of the empire, in Chile.</p></div>
+
+<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> The northern limit of the empire, to the north of Quito.</p></div>
+
+<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> These post-runners were called <i>Chasqui</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> Francisco Lopez de Gomara was the author in question. In
+the chapter referred to, entitled “The Rule made by Gasca respecting the
+Tribute”, he confuses the <i>mitimaes</i> with the <i>yanaconas</i>. The latter
+were not exactly slaves, but hereditary domestic servants. The words of
+Gomara are—“Also he left many whom they call <i>mitimaes</i>, and who are in
+the position of slaves in the manner they were held to service by
+Guainacapa, and he ordered the others to return to their homes. But many
+of them wished for nothing but to remain with their masters, saying that
+they were well with them, and could learn Christianity by hearing mass
+and sermons, and could earn money by selling, buying, and by service.”
+Clearly he is referring to the <i>yanaconas</i>, not to the <i>mitimaes</i>.
+</p><p>
+This criticism of our author proves that this Second Part was written
+after 1552, in which year the first edition of the work of Gomara was
+published.</p></div>
+
+<div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> <i>Alharaquientos</i>; those who make a great noise, from
+<i>alharaca</i>, confused noise.</p></div>
+
+<div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> It was called <i>Samca-huasi</i>, or <i>samca-cancha</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> See chapter xix of my translation of the First Book, p.
+71.</p></div>
+
+<div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> Garcilasso de la Vega (i, p. 177) gives a fuller account
+of these solstitial towers; and Cieza de Leon himself refers to them in
+his first part (chap. xcii, p. 225). Acosta also describes them (ii, p.
+395).</p></div>
+
+<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> According to Cieza de Leon, these three men were Martin
+Bueno, Zarate, and Pedro de Moguer. Pedro Pizarro, an eye-witness, says
+there were only two, Martin Bueno and Pedro de Moguer. But see the note
+at page 9.</p></div>
+
+<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> In 1552.</p></div>
+
+<div class="footnote"><p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> The Hospital of San Juan Bautista. It was commenced on
+December 9th, 1541, and up to 1624 the first Mass had not yet been said
+in its chapel. The activity in forwarding the work ceased on the death
+of the founder, Archbishop Tavara, in 1545.</p></div>
+
+<div class="footnote"><p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> Burden or load.</p></div>
+
+<div class="footnote"><p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> Guinea pigs.</p></div>
+
+<div class="footnote"><p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> In January 1550.</p></div>
+
+<div class="footnote"><p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> <i>Chenopodium Quinua.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> <i>Oxalis tuberosa.</i></p></div>
+
+<div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> The statue of the Sun was found by the Spaniards in 1572,
+in possession of Tupac Amaru, at the time when this Ynca and his camp
+were captured by the expedition under the command of Garcia de Loyola.</p></div>
+
+<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> <i>Sinchi</i> means strong, valiant. <i>Rocca</i> has no meaning in
+the Quichua language.</p></div>
+
+<div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> Garcilasso de la Vega says that the legitimate wife of
+Lloque Yupanqui was named Mama Cava.</p></div>
+
+<div class="footnote"><p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> See p. 17.</p></div>
+
+<div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> See p. 14.</p></div>
+
+<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> Garcilasso de la Vega also says that Sinchi Rocca waged
+no wars; but that the Canches submitted to him, and that by peaceful
+means he extended his dominions as far as Chuncara, about twenty leagues
+beyond his father’s frontier.</p></div>
+
+<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> <i>Lloque</i> means left-handed, and <i>Yupanqui</i> is the second
+person singular of the indicative future of a verb meaning “to count”.
+“<i>You will count</i>”, and it is understood that he will count as great,
+virtuous, and excellent.</p></div>
+
+<div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> Chapter xcii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> According to Garcilasso de la Vega, this Ynca Lloque
+Yupanqui not only conquered the Canas and Ayaviri, but the whole Collao
+submitted to him, as far as Hatun-colla and Chucuito.</p></div>
+
+<div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> Paullu Tupac Yupanqui was a son of the Ynca Huayna
+Ccapac. He lived at Cuzco, in the house which belonged to his brother
+Huascar; much beloved and respected both by Spaniards and Indians. The
+Governor Vaca de Castro induced him to be baptised with the name of
+Christóbal. He died in May 1549.</p></div>
+
+<div class="footnote"><p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> <i>Mayta</i> has no special meaning in Cuzco. <i>Ccapac</i> means
+rich, not in gold, but in the qualities of mind.</p></div>
+
+<div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> According to Garcilasso de la Vega, the Ynca Mayta Ccapac
+married his sister Mama Cuca.</p></div>
+
+<div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> <i>Allcay-villcas</i>, as written by Balboa; and <i>Alcaviya</i>,
+according to Betanzos. In the report on the first Lords of Cuzco by the
+Viceroy Don Francisco de Toledo, written in 1572, it is <i>Alca-uizas</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> Garcilasso de la Vega gives a very different account of
+the reign of Mayta Ccapac, whom he makes out to have been a great
+conqueror. He says that Mayta Ccapac marched to the river Desaguadero,
+crossed it, and conquered the great province called Hatun-pacasa, on the
+other side. His captains crossed the Cordilleras to Moquegua, where the
+Ynca established a colony. Mayta Ccapac then conquered the provinces on
+the eastern side of lake Titicaca, including Caravaya, and eventually
+overran the whole of Charcas as far south as the lake of Paria. Not
+satisfied with this great acquisition to the south, Garcilasso also
+attributes to this Ynca the annexation of the provinces of
+Chumpivilicas, Parinacochas, and Pumatampu to the west of Cuzco; and the
+colonisation of Arequipa.—See my Translation, i, pp. 210-234.</p></div>
+
+<div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> The language was first called <i>Quichua</i> by Friar Domingo
+de Santo Tomas, in his grammar printed at Valladolid in 1560. <i>Quehani</i>
+is “I twist”, and the participle <i>quehuasca</i> means twisted. <i>Ychu</i> is
+“straw”—together, <i>Quehuasca-ychu</i>, “twisted straw”, corrupted and
+abbreviated into <i>Quichua</i>. A Quichua is properly an Indian who inhabits
+the temperate slopes, so called from the abundance of straw in that
+region. According to Garcilasso de la Vega the name of Quechua was
+applied to the basin of the river Abancay (i, p. 243).</p></div>
+
+<div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> Garcilasso refers to the enmity between the Quichuas and
+Chancas (i, p. 345).</p></div>
+
+<div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Garcilasso attributes the conquest of the provinces of
+Cotabambas and Aymaraes to Ccapac Yupanqui; as well as the sea-coast
+from Acari to Quilca. He also attributes the settlement of the feud
+between Cari and Sapana, two great chiefs of the Collao, to Ccapac
+Yupanqui. It will be seen further on that Cieza de Leon places that
+event in the reign of the Ynca Huira-ccocha. Ccapac Yupanqui is also
+made, by Garcilasso, to extend his conquests to Cochabamba, Chayanta,
+and the extreme south of Charcas; while his son Rocca, during his
+life-time, overran Lucanas and advanced the limits of the empire to the
+valley of Nasca on the coast.</p></div>
+
+<div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> There are two rivulets which flow through Cuzco, the
+Huatanay and Tulumayu or Rodadero, coming from either side of the
+Sacsahuaman hill on which the Ynca fortress was built. The two streams
+unite beyond the convent of San Domingo, at <i>Pumap-chupan</i> or the
+“lion’s tail”. Both these streams are confined by walls of cut stone,
+with stairways descending to the water, and stone bridges, consisting of
+long slabs at frequent intervals. The houses on the western side of the
+great square are built over the Huatanay river; but these are modern,
+and did not exist in the time of the Yncas. Garcilasso de la Vega says
+that the Huatanay was lined and paved with masonry, the floor being of
+large flags, and that this masonry work extended for a quarter of a
+league beyond the city. Although there is very little water in ordinary
+times, the stream is subject to violent freshes, when the rush of water
+sometimes injures the masonry. The name is composed of two words,
+<i>Huata</i> (a year), and <i>Ananay</i> an ejaculation of weariness, indicating
+the fatigue caused by the yearly necessity for renewing the river banks.
+</p><p>
+Garcilasso de la Vega mentions other springs which conveyed water to the
+temple and gardens of the sun, under the Huatanay. He says that, in
+1558, a flood tore up the flag-stones in the bed of the river, just over
+the place where the pipe leading water to the temple was laid down, and
+broke the pipe itself. The silt then covered the place, concealing the
+position of the pipe, so that no sign was left of it (i, p. 281).</p></div>
+
+<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> According to Garcilasso it was Mayta Ccapac who conquered
+the province of Puma-tampu (corruptly Pomatambo).</p></div>
+
+<div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Garcilasso says that Inca Rocca made the bridge over the
+Apurimac, and conquered Curampa, and the tribe of Chancas in
+Andahuaylas. He is also said to have annexed Vilca, and two provinces
+called Sullu and Utunsullu, while his son subdued Paucartambo and part
+of the forest region to the eastward. Inca Rocca is also said, by
+Garcilasso, to have founded schools at Cuzco, and to have built his own
+palace near them. He left a son, named Yahuar-huaccac, by his legitimate
+wife Mama Micay.
+</p><p>
+Blas Valera relates that Inca Rocca reigned for more than fifty years;
+and this writer preserved some of his laws, regulations for his schools,
+and wise sayings, which are given in <i>Garcilasso</i> (i, p. 336).</p></div>
+
+<div class="footnote"><p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> “Y se hizo en el Cuzco la piedra que llaman de la guerra,
+grande, y las engastonadas en oro y piedras.” So in the Escurial copy,
+but the meaning is not clear.</p></div>
+
+<div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> This Ynca Yupanqui of Cieza de Leon, son of Ynca Rocca,
+is the Yahuar-huaccac of Garcilasso and other writers. When he was a
+child he is said to have wept blood, and hence the name. <i>Yahuar</i>
+(blood), and <i>Huaccac</i> (weeping). Others declared that he was born
+weeping blood. During his reign, according to the account of Garcilasso,
+all the coast region from Arequipa to the desert of Atacama was annexed
+to the empire by the Ynca’s general and brother named Apu Mayta. The
+Ynca was much troubled by the headstrong disposition of his son, whom he
+banished to a lofty plateau called Chita, to the eastward of Cuzco, to
+live with shepherds who tended the flocks of the Sun. Three years
+afterwards, the son returned to Cuzco and told the Ynca his father that
+an apparition, calling itself Uira-ccocha Ynca, had appeared to him
+while he slept under a rock. It ordered him to repair to Cuzco and
+report that there was a great rebellion in the western province,
+threatening the existence of the empire. Yahuar-huaccac did not believe
+the story, and ordered his son to return to his banishment in the
+pastures of Chita. But soon the news came of the great rebellion of the
+Chancas, Yahuar-huaccac fled to Muyna, five leagues south of Cuzco,
+while his son put himself at the head of the army, and defeated the
+rebels. He took the name of the apparition, calling himself Ynca
+Uira-ccocha, and dethroned his father.
+</p><p>
+There is little resemblance between the stories told by Cieza de Leon of
+Ynca Yupanqui, and by Garcilasso of Yahuar-huaccac, except that they
+were both unfortunate. It will be seen further on that Cieza de Leon
+places the great rebellion of the Chancas after the reign of
+Uira-ccocha, and tells quite a different story about it.</p></div>
+
+<div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> He contradicts himself, for, at the end of the last
+chapter, he said that Ynca Yupanqui had no son.</p></div>
+
+<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> Garcilasso describes the apparition which, according to
+his story, appeared to the prince who was afterwards Ynca Uira-ccocha,
+as having had a beard.</p></div>
+
+<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> Garcilasso gives the same name to the wife of Ynca
+Uira-ccocha (ii, p. 88). <i>Runtu</i> means an egg.</p></div>
+
+<div class="footnote"><p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> In the valley of the Vilcamayu, near Cuzco.</p></div>
+
+<div class="footnote"><p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> The river Vilcamayu.</p></div>
+
+<div class="footnote"><p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> Or Vilcamayu.</p></div>
+
+<div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Only Cieza de Leon could have said this. Bahaire is the
+town in the bay of Cartagena where he was with Heredia in 1533.</p></div>
+
+<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> In the bay of Cartagena.</p></div>
+
+<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Garcilasso de la Vega places this feud between the two
+great chiefs of the Collao, Cari and Sapana (or Chipana), in the reign
+of Ccapac Yupanqui, two generations earlier. He says that the names were
+those of dynasties, each sovereign becoming Cari or Sapana when he
+succeeded; adding that, “Cieza de Leon places these events long after
+the time when they really occurred.” His version is that both the chiefs
+declared that they would abide by the arbitration of the Ynca. They came
+to the Ynca’s camp at Paria, near Oruro, by different roads. The Ynca’s
+decision was that boundary marks should be set up, that peace should be
+maintained, and that his laws should be observed by both chiefs. Cari
+and Sapana were, from that time, faithful vassals. Their territories
+comprised Cochabamba.
+</p><p>
+It will be seen that the version of Garcilasso is very different from
+that in the text. See my translation of <i>Garcilasso de la Vega</i>, i, pp.
+247 to 252.</p></div>
+
+<div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> The territory of the Canches was in the upper part of the
+Vilcamayu valley.</p></div>
+
+<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> The Canas inhabited one side of the valley of Vilcamayu,
+and the Canches the other—the river dividing them.</p></div>
+
+<div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> This word is almost illegible in the Escurial manuscript.
+Señor Jimenez de la Espada, the Spanish editor, has <i>suvica</i>. The
+learned Peruvian, Dr. de la Rosa, has <i>sinica</i>. The words for
+intoxicating liquors in Quichua are <i>acca</i>, <i>azúa</i>, <i>huiñapu</i>, <i>sora</i>.
+The Spaniards also use the word <i>chicha</i>. But it is not like any of
+these, unless it be <i>sora</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> Thousands.</p></div>
+
+<div class="footnote"><p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> This Ynca is not mentioned by Garcilasso de la Vega.</p></div>
+
+<div class="footnote"><p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> This is a curious blunder of Cieza de Leon, for the
+Spanish form of <i>Andaguaylas</i> is much more nearly correct than
+<i>Andabailes</i>. The Quichua word is <i>Anta-huaylla</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> Diego Maldonado, a native of Salamanca, was one of the
+first conquerors of Peru, and one of the richest. He had a house in the
+great square of Cuzco. When the hospital was founded there, he, as
+senior <i>Regidor</i>, placed a plaque of silver with his arms engraved on
+it, under the first stone. He was put in prison by Almagro, with many
+others; and fought on the side of Vaca de Castro, at the battle of
+Chupas, when Almagro the lad was defeated; and he fled from the army of
+Gonzalo Pizarro, to keep himself and his riches on the loyal side. But
+he found it safer to feign submission and follow Gonzalo’s camp. Then
+news came that his life was forfeited, so he fled from his tent near
+Lima in the dead of night; though over sixty-eight years of age, ran all
+night on foot, and hid himself in a cane brake. Next day an Indian took
+pity on him, made up a bundle of reeds and pushed out to sea, the two
+sitting across the bundle as on a horse. They were just able to reach
+one of the ships of Lorenzo de Aldana in Callao bay, which were on the
+loyal side. He eventually returned to Cuzco and once more became a
+leading citizen there, taking a part in making the peace between the
+authorities and Francisco Hernandez Giron. He was with Alonzo de
+Alvarado in his campaign against Giron, and strongly dissuaded him from
+giving battle at Chuquinga, where he was defeated. Maldonado was wounded
+at Pucara, in the last fight with Giron, but survived for twelve years
+afterwards, living at Cuzco and on his Andahuaylas estates.</p></div>
+
+<div class="footnote"><p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> On a lofty plateau between Andahulayas and Abancay. The
+fortress consists of three wide terraces, with a sloping ramp from the
+ground to the highest one. Near it are the ruins of a town. The nearest
+modern town is Huancarama, about a league to the east.</p></div>
+
+<div class="footnote"><p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> According to Garcilasso de la Vega, the Chancas encamped
+on the plain of Sacsahuana (Xaquixaguana), on the spot where the battle
+was afterwards fought between Gonzalo Pizarro and the President Gasca.
+The plain is described by Cieza de Leon in his first Part (p. 320 of my
+Translation). It is now called the plain of Surite. Here Garcilasso says
+that the great battle was fought between the Ynca Huira-ccocha and the
+Chancas (ii, p. 34). The fight raged with desperate fury from dawn until
+noon; when five thousand Quichuas, who until then had been in ambush,
+attacked the Chancas on their right flank. More reinforcements arrived,
+until the Chancas began to think that the very stones were turning into
+men. At length they broke and fled. It was called the battle of
+Yahuar-pampa (plain of blood).</p></div>
+
+<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> I do not find any other mention of Alonzo Carrasco. His
+name does not appear in the list of conquerors who received shares of
+the spoils at Caxamarca, nor in Garcilasso de la Vega.</p></div>
+
+<div class="footnote"><p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> Juan de Pancorvo was a citizen of Cuzco, and had a house
+on the western side of the great square, which he shared with Alonso de
+Marchana; for Juan de Pancorvo did not wish him to live in another
+house, because of the warm and long-continued friendship they always
+felt for each other. So says Garcilasso de la Vega. Pancorvo had, in his
+grant, one of the great halls in which the Yncas held their festivals.
+This he bestowed upon the Franciscan convent. He seems to have been a
+peaceable man.</p></div>
+
+<div class="footnote"><p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Hanco-huallu is the name which Garcilasso de la Vega
+gives to the warlike chief of the Chancas. He could not endure
+dependence, even under the mild rule of the Ynca, and, ten years after
+his defeat, he emigrated with many followers to the forests of
+Moyobamba. In the First Part, Cieza de Leon says the same thing, calling
+him Ancoallu (p. 280). Also see further on, at page 157.</p></div>
+
+<div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> The Soras and Rucanas were tribes of hardy mountaineers,
+inhabiting the wild region of the maritime cordillera, to the south-west
+of the Chancas. The Rucanas (the modern province of Lucanas) were
+described as a handsome and well-disposed people, who were expert
+bearers of burdens, and had the privilege of carrying the Ynca’s litter.
+The Soras, closely allied to the Rucanas, lived on the left bank of the
+River Pampas, near its source.</p></div>
+
+<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> The great River Pampas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> The Spanish editor suggests that this should be Tupac
+Yupanqui the Inca’s son. He would be going on his first campaign, to
+acquire experience. But Garcilasso has Ccapac Yupanqui, a brother of the
+Inca, as the General in this campaign. (See ii, p. 127.)</p></div>
+
+<div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> This is wrongly written in the manuscript. Garcilasso de
+la Vega has Asancaru (ii, p. 76).</p></div>
+
+<div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> Garcilasso de la Vega (ii, p. 129) says that the country
+of the Huancas was divided into three provinces, called Sausa,
+Marcavilca, and Llacsapalanca.</p></div>
+
+<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> The lake called Pumpu (Bombon) or Chinchay-cocha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> Garcillasso de la Vega calls him Hanco-Huallu, chief of
+the Chancas (see Book v, cap. xxvi, ii, p. 82), and describes his
+flight.</p></div>
+
+<div class="footnote"><p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> See back, note at page 102.</p></div>
+
+<div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> By my measurement the length is 400 yards.</p></div>
+
+<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> These three names, according to Garcillasso de la Vega,
+are not connected with the fortress, but belong to different parts of
+the city (ii, p. 246).</p></div>
+
+<div class="footnote"><p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> See chapter xcii.</p></div>
+
+<div class="footnote"><p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> Fibre of <i>Agava tuberosa</i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> Four hundred yards according to the Editor’s
+measurement.</p></div>
+
+<div class="footnote"><p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> The largest stones are, by my measurements:—First, 10
+feet high, by 6 broad; second, 16½ feet high, by 6 broad; third, 14 feet
+high, by 8 broad; fourth, 14 feet high, by 12 broad.</p></div>
+
+<div class="footnote"><p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> Tomas Vasquez, one of the first conquerors, had a house
+in Cuzco, and an estate in Ayaviri. (See chapter iv.) He distinguished
+himself in the battle of Las Salinas, fighting against Almagro. He
+joined Giron in his insurrection, and commanded the rebel cavalry. At
+Pucara he deserted Giron, went over to the royal camp, and obtained a
+pardon. He retired to his estates, but was afterwards put to death by
+order of the Viceroy Marquis of Cañete in 1557.</p></div>
+
+<div class="footnote"><p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> The siege of Cuzco by Manco Ynca, in 1526.</p></div>
+
+<div class="footnote"><p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> This name is not clear in the manuscript. It may be La
+Rea. The Peruvian editor has Juan de la Plaza.</p></div>
+
+<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> There are several versions of the native tradition
+relating to this monolith, which is called <i>piedra cansada</i>, or the
+“tired stone”, in Quichua, <i>saycusca rumi</i>. The Spanish editor gives the
+least known and most curious of these versions, which he found in the
+manuscript history of the Yncas by Padre Morúa. He says that an Ynca of
+the blood royal, named Urco or Urcon, a great engineer and architect,
+was the official who directed the moving of the tired stone from the
+quarry, and that on reaching this spot where it stopped, the Indians who
+were dragging it, killed him. This Urcon designed and traced out the
+fortress of Cuzco. He also conceived and carried out the idea of
+transporting from Quito the best soil for potatoes, with the object of
+raising them in it for the sovereign’s table. With this soil he made the
+hill called <i>Allpa Suntu</i>, to the east of the fortress.</p></div>
+
+<div class="footnote"><p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> The Spanish editor here has the following note. He says
+that the fault did not lie with the Spaniards, but in the very natural
+want of archæological knowledge in Cieza himself, and in his extreme
+credulity, believing all the stories of the Orejones and descendants of
+the Yncas, for whom everything that was worthy of notice in the country
+was the exclusive work of those sovereigns. It is now a generally
+received opinion that the very ancient cyclopean work at Cuzco was due
+to a people who lived long before Ynca Yupanqui, and even before Manco
+Ccapac, if it be true that the latter appeared in the beginning of the
+eleventh century. Moreover, the Yncas themselves destroyed some, and
+left others, without completing what had been begun by their
+predecessors. Not all the ruins in Peru were due to Spanish vandalism.
+On the contrary, the Viceroy Don Francisco de Toledo and others, far
+from contributing to the destruction of the fortress of Cuzco, took
+measures to preserve it, and, on more than one occasion, prevented the
+stones from being used for modern buildings. This was especially the
+case in the year 1577, when the Jesuits of Cuzco applied for leave to
+take stones from the fortress for their monastery and church, and were
+refused.</p></div>
+
+<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> The Viceroy Don Andres Hurtado de Mendoza, Marquis of
+Cañete, ordered the fortress at Huarcu (valley of Cañete on the coast)
+to be repaired and garrisoned, a few years after this was written by
+Cieza de Leon. It is called the fortress of Hervay, and there are still
+considerable remains of it at the mouth of the Cañete river, overlooking
+the Pacific.</p></div>
+
+<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> See chapter xlviii of the First Part.</p></div>
+
+<div class="footnote"><p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> Worship.</p></div>
+
+<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> The reign of this Ynca Yupanqui appears to include two
+reigns according to Garcilasso de la Vega. Cieza de Leon makes one
+generation where Garcilasso makes two, namely Pachacutec and Ynca
+Yupanqui. Pachacutec means “he who changes the world”, and Garcilasso
+says that the name should have been given to Viracocha, the father, who
+changed the course of events by his victory over the Chancas, but that
+it was given to his son. Cieza de Leon attributes the victory over the
+Chancas to this very son, whom he calls Yupanqui, and to whom the
+surname Pachacutec rightly belongs. It seems likely, therefore, that
+Cieza’s version of the genealogy is the more correct of the two.
+</p><p>
+Garcilasso, however, makes two long reigns where Cieza has only one. To
+Pachacutec he attributes the conquest of the Huancas, Caxamarca, and the
+coast valleys, and he records several of his laws and wise sayings (ii,
+p. 208). To Yupanqui he assigns the expedition into the eastern forests,
+and the conquest of Chile.</p></div>
+
+<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> See chapter cii of the First Part.</p></div>
+
+<div class="footnote"><p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> The ruins are 18 leagues west of the present town of
+Huanuco, in the province of Huamalies, 12,156 feet above the sea. They
+are of great extent, covering more than half a mile in length. They show
+work of the same character as the palaces at Cuzco. The work includes a
+reservoir 250 feet long by 130, a bath of cut stone, and a stone
+aqueduct. A doorway of cut stone, with a long rectangular room on each
+side, opens to another at a distance of 240 feet, and further on there
+is another doorway. Squier says,—“The perspective through this series
+of portals is the finest to be found in the ancient works of Peru.”
+Above the second portal are rudely-cut animal figures. There are many
+other ruined buildings, and what is called the castle, 180 feet long by
+80, with a fine cut-stone wall 13 feet high. An inclined plane leads up
+to the <i>terre-plein</i>, which is entered by two portals.</p></div>
+
+<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> Chapter xliv.</p></div>
+
+<div class="footnote"><p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> Puerto Viejo was a seaport in 1° 2´ S. latitude. It was
+founded by Francisco Pacheco on March 12th, 1535, by order of Almagro.</p></div>
+
+<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Garcilasso de la Vega gives a fuller account of the war
+with Chimu. (ii, pp. 193 to 201.)</p></div>
+
+<div class="footnote"><p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> Parmunca. In his First Part (p. 247) Cieza de Leon calls
+these ruins Pormonga. They are near the coast, south of Guarmay. The
+outer walls are 300 yards long by 200. The interior is divided into
+small houses, separated by lanes. The walls are partly covered with a
+kind of plaster, on which were painted representations of birds and
+beasts. The ruined fortress stands at the extremity of a plain, close to
+the foot of some rugged mountains, about a league from the sea.</p></div>
+
+<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> The original Yunca temple, called by the Yncas
+Pachacamac, was on a terraced height overlooking the sea, and about 500
+feet above its level. The Temple of the Sun was about a mile and a half
+distant, the ruin now being called <i>Mamaconas</i>. This latter ruin is
+certainly of Ynca origin.</p></div>
+
+<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> The pass of Pariacaca is in the province of Huarochiri.
+The terraces or “stairs” mentioned in the text are near the summit.
+Acosta describes his great sufferings while crossing this formidable
+pass (i, p. 130). Father Avila has recorded the strange traditions of
+the natives touching Pariacaca. (See my Translation.)</p></div>
+
+<div class="footnote"><p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> See also Garcilasso de la Vega on the alleged ancient
+conquests of the Yuncas (ii, p. 153). He declares that the assertions of
+the coast people as to their former incursions into the Collao are
+false.</p></div>
+
+<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> On the other hand, Garcilasso attributes the conquest of
+the Chinchas to this Ccapac Yupanqui, in the time of the Inca
+Pachacutec.</p></div>
+
+<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> This road leads to the valley of Pisco. The subsequent
+narrative seems to show that the author here makes a mistake, and that
+the Inca descended to the coast at Nasca, much further south.</p></div>
+
+<div class="footnote"><p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> Garcilasso de la Vega says that the Chinchas carried on a
+long war before they were subdued (ii, p. 150).</p></div>
+
+<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Now called Cañete.</p></div>
+
+<div class="footnote"><p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> Chapter lxxiii. This is the fortress called Hervay, at
+the mouth of the river of Cañete, the well-preserved ruins of which may
+still be seen. I examined them carefully in 1853. See an account of them
+in a note to my translation of the First Part of <i>Cieza de Leon</i>, p.
+259.</p></div>
+
+<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Paullu was a son of Huayna Ccapac, and a younger brother
+of Huascar and of the Ynca Manco. He accompanied Almagro in his
+expedition to Chile, and was with Almagro the lad at the battle of
+Chupas. In 1543 he was baptised under the name of Don Cristobal, and he
+lived at Cuzco, respected by the Spaniards and beloved by the native
+population. He died in May 1549. His son Carlos Ynca was a schoolfellow
+of Garcilasso de la Vega, and had a son Melchor Carlos Ynca, a knight of
+Santiago, who went to Spain in 1602, and died at Alcala de Henares in
+1610.</p></div>
+
+<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> <i>Huayna</i>, youth; <i>ccapac</i>, rich; <i>inca</i>, king; <i>zapalla</i>,
+sole; <i>tucui</i>, ruler; <i>llacta</i>, city; <i>uya</i>, hear.</p></div>
+
+<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> The modern La Paz.</p></div>
+
+<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Chuquisaca. Now called Sucre, the capital of the republic
+of Bolivia.</p></div>
+
+<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> Domestic servants.</p></div>
+
+<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> The name Chile did not belong to the whole country
+included in the present Republic of Chile, nor even to any large part of
+it. The north part of modern Chile was known to the Yncas as Copayapu
+(Copiapo); further south was the province of Coquimpu (Coquimbo); and
+the central part of modern Chile was called Canconicagua, and also
+Chilli, the latter name being probably that of a chief. Valdivia adopted
+the name of Canconicagua, while Almagro called it the valley of Chilli.
+The followers of Almagro and assassins of Pizarro were always known as
+“los de Chile”. The name of Chile was long applied only to the valley of
+Aconcagua, including Quillota; and that was no doubt the sense in which
+it was used by the natives and by their Ynca conquerors. Afterwards, the
+Spaniards gave the name of Chile to the whole country on the Pacific
+coast, from Copiapo to Valdivia. The native form of the word was Chilli,
+which the Spaniards softened into Chile. In the north of Peru, in the
+provinces of Chachapoyas and Pataz, there are three villages called
+Chilia; and the word occurs in several names of places in southern Peru,
+such as Pacon-chile, Chilihua, and the river Chile at Arequipa. The word
+<i>Chiri</i> means cold in Quichua. But Vicuña Mackenna maintains
+(<i>Relaciones Historicas</i>: art. “Origen del Nombre de Chile”, p. 92) that
+the name is indigenous to the country, and was used before the Ynca
+conquest; that originally it was local, and was applied only to the
+valley of Aconcagua, but that it had no special meaning.</p></div>
+
+<div class="footnote"><p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> “<i>Y formas de hombres crecidos.</i>” The meaning is not
+clear. The Spanish editor suggests “<i>Y fuera mas de hombres creida</i>.”</p></div>
+
+<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> See p. 91.</p></div>
+
+<div class="footnote"><p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> Cieza de Leon also gives an account of the roads of the
+Yncas in his First Part (chapter xlii), p. 153, which is quoted <i>in
+extenso</i> by Garcilasso de la Vega (<small>I</small>, lib. ix, cap. 13). See also Zarate
+(<i>Historia del Peru</i>, lib. i, cap. 10), and, for a modern account,
+Velasco (<i>Historia de Quito</i>, i, p. 59).</p></div>
+
+<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> <i>Yscay</i>, “two”; <i>pacha</i>, “hundred”; <i>huaranca</i>,
+“thousand”; <i>runa</i>, “men”; <i>cuna</i>, the plural particle.</p></div>
+
+<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> The island in the bay of Guayaquil.</p></div>
+
+<div class="footnote"><p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> This is chapter liv of the edition of 1554. See my
+Translation, p. 192. In this chapter Cieza de Leon gives a full account
+of the treacherous murder of the Orejones by the people of Puná.
+Garcilasso de la Vega, in his version of the affair, copies largely from
+Cieza de Leon (<small>I</small>, lib. ix, caps. 1, 2, 3).</p></div>
+
+<div class="footnote"><p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> Where now stands the city of Guayaquil. In the 17th
+century the place still retained the name of the “Pass of Huayna
+Capac”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> <i>Pepino</i> is a cucurbitaceous plant, and grown in great
+abundance on the coast of Peru. The plant is only a foot and a half
+high, and creeps along the ground. The fruit is from four to five inches
+long, cylindrical, and somewhat pointed at both ends. The husk is of a
+yellowish-green colour, with long rose-coloured stripes. The edible part
+is solid, juicy, and well flavoured, but very indigestible.</p></div>
+
+<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> <i>Ancha</i>, “very”; <i>hatun</i>, “great”; <i>Apu</i>, “Lord”; <i>micu</i>,
+“eat”; <i>campa</i>, “thou”.</p></div>
+
+<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> <i>Campa</i>, “you” (dative); <i>manan</i>, “not”; <i>pucula</i> must be
+a clerical error, it may be <i>pucuna</i> (correctly <i>poccuna</i>), from
+<i>poccuni</i>, “to ripen, to become mature”; <i>tucuy</i>, “all”; <i>huambracuna</i>
+is a mistake, it should be <i>huayna-cuna</i>, “boys”. Cieza de Leon
+translates erroneously. It should be, “You are not grown up,” “You are
+all boys.”</p></div>
+
+<div class="footnote"><p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> Garcilasso de la Vega also tells the story of this war of
+the Caranques and of their punishment (<span class="smcap">II</span>, p. 447). This country is on
+the northern frontier of the empire of the Yncas, and of the province of
+Quito. Garcilasso gives a violently prejudiced account of the war, and
+endeavours to blacken the character of the Caranques, by way of excusing
+the Ynca’s cruelty. Cieza de Leon alludes to the affair in the First
+Part (p. 133 of my Translation). Versions of it are also given by Balboa
+(p. 149), Montesinos (p. 221), and Velasco in his <i>History of Quito</i> (<span class="smcap">I</span>,
+p. 18). Balboa describes the Caranque war as having continued through
+three bloody campaigns, and says that a number of Collas, with their
+chiefs, whom he names, were serving in the Ynca army.</p></div>
+
+<div class="footnote"><p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> 1526.</p></div>
+
+<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> The names of the thirteen companions of Pizarro, as
+enumerated in the Capitulation for the conquest of Peru, made by
+Francisco Pizarro with Queen Juana on July 26th, 1529, were:—
+</p>
+
+<ul><li> Bartolomé Ruiz (Pilot).</li>
+<li> Cristóbal de Peralta.</li>
+<li> Pedro de Candia.</li>
+<li> Domingo de Soraluce.</li>
+<li> Nicolás de Ribera.</li>
+<li> Francisco de Cuellar.</li>
+<li> Alonzo de Molina.</li>
+<li> Pedro Alcon.</li>
+<li> Garcia de Jaren.</li>
+<li> Anton de Carrion.</li>
+<li> Alonso Briceño.</li>
+<li> Martin de Paz.</li>
+<li> Juan de la Torre.</li></ul>
+
+<p class="nind">Xeres, Pizarro’s secretary, says that the number was 16. See the whole
+subject discussed in a note at page 8 of my translation of the narrative
+of Francisco Xeres (Hakluyt Society, 1872).</p></div>
+
+<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> In the Third Part, still inedited.</p></div>
+
+<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> Ciui Chimpu Runtu, the second legitimate wife of Huayna
+Ccapac. According to most authors, the name of the mother of Huascar was
+Rahua Ocllo.</p></div>
+
+<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> He was quite right. In 1571 the Viceroy, Don Francisco de
+Toledo, received information that Huayna Ccapac was buried in Cuzco,
+where Polo de Ondegardo afterwards found his mummy, with others. (See
+<i>G. de la Vega</i>, <span class="smcap">I</span>, p. 273; and <span class="smcap">II</span>, p. 91.)</p></div>
+
+<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> The author alludes to Lopez de Gomara in his chapter
+entitled “Linaje de Atabaliba”. Velasco, who follows Gomara, says that
+the name of the Queen of Quito was Scyri Paccha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Before he is called Colla Tupac.</p></div>
+
+<div class="footnote"><p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> <i>Rumi</i>, “a stone”; <i>ñaui</i>, “eye”. “Stone-eyed.”</p></div>
+
+<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> This is the reading of the Peruvian editor. The Spanish
+editor has Sepocopagua.</p></div>
+
+<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> <i>Atoc</i> means “a fox” in Quichua.</p></div>
+
+<div class="footnote"><p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> <i>Ucumari</i> means “a bear” in Quichua.</p></div>
+
+<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> Ylaquita, according to the Peruvian editor.</p></div>
+
+<div class="footnote"><p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Abante in the manuscript, for which the Spanish editor
+suggests Ahuapanti.</p></div>
+
+<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> The fullest account of the war between the two brothers
+is to be found in the narrative of Balboa. It is made interesting by a
+romantic love story, which is developed as the military record unfolds
+itself. There is another detailed account of the war given by Santa Cruz
+Pachacuti (see my Translation, pp. 111-119). The chapters devoted to it
+by Garcilasso de la Vega give less detail and are very prejudiced. On
+his own showing, he exaggerates the extent of the massacres at Cuzco (<span class="smcap">I</span>,
+lib. ix, chapters 32 to 39).</p></div>
+
+<div class="footnote"><p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Melchor Bravo de Saravia was one of the judges who came
+out with the President Gasca. He was afterwards President of the
+Audience of Chile. After the departure of Gasca, he was, as President of
+the Audience, practically Governor of Peru from 1552, when the Viceroy
+Mendoza died, until 1556, when his successor, the Marquis of Cañete,
+arrived.</p></div>
+
+<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> Hernando de Santillan was a colleague of Bravo de
+Saravia. He wrote an account of the origin, lineage, and government of
+the Yncas, which was first printed at Madrid in 1879, edited by Don
+Marcos Ximénes de Espada.</p></div>
+
+<p><a name="transcrib" id="transcrib"></a></p>
+
+<table border="0" cellpadding="0" cellspacing="0" summary=""
+style="padding:2%;border:3px dotted gray;">
+<tr><th align="center">Typographical errors corrected by the etext transcriber:</th></tr>
+<tr><td align="center">How Cari returned to Chucnito=> How Cari returned to Chucuito {pg x}</td></tr>
+<tr><td align="center">How the Chancas arrived at the city of Cnzco=> How the Chancas arrived at the city of Cuzco {pg x}</td></tr>
+<tr><td align="center">Señor de le Espada=> Señor de la Espada {pg xxiii}</td></tr>
+<tr><td align="center">constautly in revolt=> constantly in revolt {pg 3}</td></tr>
+<tr><td align="center">Meanwhile the prests made their diabolical exorcisms=> Meanwhile the priests made their diabolical exorcisms {pg 92}</td></tr>
+<tr><td align="center">the eight Inca that reigned=> the eighth Inca that reigned {pg 120}</td></tr>
+<tr><td align="center">and on the the other I found=> and on the other I found {pg 162}</td></tr>
+<tr><td align="center">made other arangements=> made other arrangements {pg 207}</td></tr>
+<tr><td align="center">Cassana, at Cuzce, ii, 158=> Cassana, at Cuzco, ii, 158 {pg 237}</td></tr>
+</table>
+</div>
+<hr class="full" />
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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