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Full text of "Narratives of the rites and laws of the Yncas"

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WORKS ISSUED BY 



CJje ifaftlugt J&orfetg< 



NAERATIVE OF THE KITES AND 
LAWS OF THE YNCAS. 



M.DCCC.LXXI1I. 



NAEKATIVES 



THE RITES AND LAWS 



THE YNCAS. 



TRANSLATED 

FEOM THE ORIGINAL SPANISH MANUSCRIPTS, 

AND EDITED, 

Notes anti an Cntrotmctton, 



CLEMENTS E. MARKHAM, C.B., F.R.S. 



LONDON: 
PRINTED FOR THE HAKLUYT SOCIETY. 



M.DCCC.LXXlll. 



T. RICHARD8, 37, GREAT qtlKEN STREET. 



COUNCIL 



THE HAKLUYT SOCIETY 



C.B. \ 

>N, K.C.B., D.C.L, I-Vice-Presidem 



The Right Hon. Sir DAVID DUNDAS, President. 

Admiral C. R. DRINKWATER BETHUNE, C.B. 

MajorGeneral Sir HENRY C. RAWUNSOI., . 

F.R.S., Vice-Pres.R.G.S. ' 

Rev. GEORGE P. BADGER. 

JOHN BARROW, Esq., F.R.S. 

Vice-Admiral COLLINSON, C.B. 

W. E. FRERE, Esq. 

Captain J. G. GOODENOUGH, R.N. 

CHARLES GREY, Esq. 

EGERTON VERNON HARCOORT, Esq. 

JOHN WINTER JONES, Esq., F.8.A. 

R. H. MAJOR, Esq., F.S.A., Sec.RG.S., F.S.A. 

Sir W. STIRLING MAXWELL, Bart. 

Sir CHARLES NICHOLSON, Bart., D.C.L. 

Vice-Admiral ERASMUS OMMANNEY, C.B., F.R.S. 

Rear-Ahmiral SHERARD OSBORN, C.B., F.R.S. 

The Lord STANLEY of Alderley. 

The Hon. FREDERICK WALPOLE, M.P. 

CLEMENTS R. MARKHAM, Esq., C.B., F.R.S., Sec.R.G.S., Honopapy Sjcrktaky. 



CONTENTS. 



An Account of the Fables and Rites of the Yncas, by Cliristoval 

de Molina - Page 3 

II. 

An Account of the Antiquities of Peru, by Juan de Santa Cruz 

Pachacuti-yamqui Salcamayhua - - 67 

III. 

A Narrative of the errors, false gods, and other superstitions and 
diabolical rites in which the Indians of the province of 
Huarochiri lived in ancient times, by Dr. Francisco de Avila 123 

IV. 

Report by Polo de Ondegardo - - 151 



INDEX. 

I.— Subjects - - - - - 173 

II. — Names of Places - - - - - 177 

III.— Quichua Words - - - - - 186 

IV. — Names of Gods and Iluacas - - - - 211 

V. — Names of Indian men, women, lineages, and tribes - 214 

VI. — Names of Spaniards - 219 



INTRODUCTION. 



Much as students would now prize the information 
that was collected by the Spaniards who first over- 
ran the New World, they can only obtain a small 
fraction of it. In these days, when scientific me- 
thods are understood, and all evidence can be sifted 
and receive its relative weight, much of that evi- 
dence is lost. Of all the narratives and reports fur- 
nished to Herrera, for his history of the Indies, and 
of which he made such scanty and unintelligent use, 
very few have been preserved. Diligent search, for 
which we have to thank Don Pascual de Gayangos, 
has brought four such documents to light, relating 
to ancient Peruvian history, translations of which 
have been selected by the Council of the Hakluyt 
Society to form a volume of their series. The ori- 
ginals are manuscripts in the National Library at 
Madrid, marked B 135. 

The first of these manuscripts is a report on the 
fables and rites of the Yncas, addressed by Christoval 
de Molina, the priest of the hospital for natives, at 
Cuzco, to Dr. Don Sebastian de Artaun, the bishop 
of that ancient capital. It must have been written 
between 1570 and 1584; the period during which 
Artaun was bishop of Cuzco. 



viii INTRODUCTION. 

The second is an account of the antiquities of 
Peru, by an Indian named Juan de Santa Cruz 
Pachacuti-yamqui Salcamayhua. His great-great 
grand parents were living at the time of the Spanish 
conquest of Peru ; so that the author may have 
written in about 1620. 

The third is an account of the religion and tradi- 
tions of the Indians of the mountainous province of 
Huarochiri, on the Pacific slope of the maritime 
Cordillera, near Lima, by a resident priest, named 
Dr. Francisco de Avila. It was written in 1608. 

The fourth is a report, written in a memorandum 
book, apparently as a rough draft, among the papers 
of the Licentiate Polo de Ondegardo, an able and 
accomplished statesman, who was Corregidor of 
Cuzco, in 1560. 

The first of these documents is the most important. 
Cristoval de Molina had peculiar opportunities for 
collecting accurate information. He was a master 
of the Quichua language ; he examined native chiefs 
and learned men who could remember the Ynca em- 
pire in the days of its prosperity, and he was inti- 
mately acquainted with the native character, from 
his position in the hospital at Cuzco. In his open- 
ing address to the bishop, he mentions a previous 
account which he had submitted, on the origin, his- 
tory, and government of the Yncas. Fortunately 
this account has been preserved, by Miguel Cavello 
Balboa, 1 who tells us that his history is based on the 

1 A French translation of the work of Balboa was published by 
Ternaux Compans, in the second scries of his translations, in 1840. 



INTRODUCTION. IX 

learned writings of Christoval de Molina. The pre- 
sent manuscript shows the importance of Molina as 
an authority, and a special value is thus given to Bal- 
boa's work, which may now be looked upon as the 
most authentic version of early Yncarial traditions 
and history. 

The report on the fables and rites is supple- 
mentary to the history used by Balboa ; but which 
is not now extant as a separate work. It contains 
a minute and detailed account of the ceremonies 
performed in the different months throughout the 
Ynca year, with the prayers used by the priests on 
each occasion in Quichua and Spanish, the sacrifices, 
and festivities. There are some very interesting 
points, which must be noticed in their order, in con- 
nection with Molina's account of the Yncas ; for they 
throw fresh light on several doubtful questions. 

The first of these points is the position held by 
the Supreme Being or Creator, in the religion of the 
Yncas. Our knowledge of this subject has hitherto 
been derived from Garcilasso de la Vega, who tells 
us that, besides the Sun, the Yncas worshipped the 
true supreme God and Creator ; that they called him 
Pachacamac, a name signifying " He who gives ani- 
mation to the universe," or " He who does to the 
universe what the soul does to the body;" that they 
held Him in much greater inward veneration than 
the Sun ; but that they did not build temples to him, 

Balboa commenced his work at Quito in 1576, and completed it 
in 1586 ; the very period when Molina was prosecuting his re- 
searches at Cnzco. 



X INTRODUCTION. 

nor offer him sacrifices. 2 He quotes from Bias Valera, 
that all subjugated tribes were ordered to worship 
the most powerful god Ticci-Uira-ccocha, otherwise 
called Pachacamac; 3 and in another place, he says 
that the temple of Pachacamac, on the sea-coast, was 
the only one to the Supreme Being throughout the 
whole of Peru. 4 

I have discussed the questions relating to the 
temple on the sea coast, in my introduction to the 
" Reports on the Discovery of Peru" (Hakluyt So- 
ciety, 1872) ; and have shown that it was not dedi- 
cated to the Supreme Being of the Yncas. Garcilasso 
de la Vega wrote the particulars touching what he 
had heard in Peru, after a lapse of many years, but 
without conscious exaggeration. Indeed his state- 
ments, as a rule, are wonderfully accurate, as I shall 
presently show. But the evidence of Molina is more 
reliable, because he wrote on the spot, with a full 
knowledge of the language, and after carefully ex- 
amining the surviving priests and wise men of the 
old Ynca court. 

The name Pachacamac occurs three times in the 
prayers given by Molina, as an attribute of the 
Deity ; but the term most constantly used was Pa- 
chayachachic, "the teacher of the universe." Another 
name was Tecsi-viracocha, which Molina interprets, 
"the incomprehensible God." In the prayers, how- 
ever, the first word is Aticsi, probably from Atini 
(I conquer), and the meaning would rather be the 

2 G. de la Vega, i, p. 106. 3 Ibid,, ii, p. 38. 

4 Ibid., ii, p. 186. 



INTRODUCTION. XI 

conquering Uiracocha. Respecting the meaning of 
the word Uira-cocha, I am at present doubtful ; but 
Garcilasso has clearly shown that it does not mean, 
as has been suggested by writers unacquainted with 
the language, "the foam of the sea/' 3 The usual 
names for the god of the Yncas, and those which 
occur in their prayers, are Pachayachachic Aticsi- 
Uiracocha. Molina relates that one of the Yncas 
erected a temple to the Supreme Being at Cuzco, 6 on 
a site now occupied by the Church of the Nazarenes, 
and in Molina's days by the house of Hernan Lopez 
de Segovia. 7 The Indian Salcamayhua also mentions 
this temple, and it is quite true that on the site 
indicated, there are the walls of an ancient edifice, 
with serpents carved in relief on the stones. Molina 
adds, that there was a golden statue to represent the 
Creator in this temple, which received honours at all 
the periodical festivals. 

The sun, moon, and thunder, appear to have been 
deities next in importance to Pachayachachic; sacri- 
fices were made to them at all the periodical festivals, 
and several of the prayers given by Molina are ad- 
dressed to them. Another image, called Huanacauri, 
which is said to have been the most sacred of the 
ancestral gods of the Yncas, received equal honours. 
In all this we may discern the popular religion of the 
Andean people, which consisted in the belief that all 
things in nature had an ideal or soul which ruled 
and guided them, and to which men might pray for 

5 G. de la Vega, ii, p. 66. 6 P. 11. 

7 P. 11. 



Xll INTRODUCTION. 

help. This worship of nature was combined with 
the worship of ancestors; the nature gods being 
called huaca, and the ancestral deities pacarina or 
pacarisca. The universal tradition pointed to a 
place called Paccari-tampu, as the cradle or point of 
origin of the Yncas. It was, from Cuzco, the near- 
est point to the sun-rising ; and as the sun was 
chosen as the pacarisca of the Yncas, the place of 
their origin was at first assigned to Paccari-tampu. 
But when their conquests were extended to the 
Collao, they could approach nearer to the sun, until 
they beheld it rising out of lake Titicaca, and hence 
the inland sea became a second traditional place of 
royal origin. 

The language of the Collas, Pacasas, and Lupacas, 
the people in the basin of the lake Titicaca (erro- 
neously called Aymara), added very few words to the 
rich idiom of the Yncas ; but a vast number of Qui- 
chua words were adopted by the Collas. Two or 
three Colla words, however, occur in the manuscripts 
of Molina and Salcamayhua, which may give rise to 
speculation. According to Molina, the Ynca name 
for the sun was Punchau,* the god of day, and not 
Ynti, as given by Garcilasso. In the prayers, the 
word used is always Punchau. But Salcamayhua 
records a speech which the chief of the Collas made 
to the Ynca : "Thou art Lord of Cuzco, I am Lord 
of the Collas. I have a silver throne, thy throne is 
of gold. Thou art a worshipper of Uira-ccocha Pa- 

s See also Arriaga. Extirpation de la idol atria del Peru. 



INTRODUCTION. Xlll 

chayachachic. I worship Ynti." 9 Further on we are 
told that Ynti was the god of the Collas, 1 and that 
the Ynca adopted the name when he set up an image 
at Titicaca. 2 According to these accounts, Punchau 
was the sun-god of the Yncas, and Ynti was that of 
the Collas. Yet the modern word for the sun, in the 
Collao, is Lupi, from the Quichua word Rupay, 
meaning heat and warmth. The word for the moon 
in the Colla dialect (Pacsa) also occurs twice in the 
manuscript of Molina. He speaks of JPacsa-mama, 3 
in one place, as the name of the moon-god, the Qui- 
chua word being Quilla; and he gives two names for 
the month of July. 4 One is Tarpui-quilla, composed 
of two Qichua words, meaning "the sowing month." 
The other is Moron-pasca, the last word being the 
Colla name for the moon. 

A fourth point of interest is the additional proof 
furnished in these manuscripts of the antiquity of 
the Quichua drama of Ollanta. 5 Hitherto no evi- 
dence has been discovered of the word Ollanta being 
as old as the time of the Yncas ; and the place now 
called Ollantay-tampu, the traditionary scene of the 
events recorded in the drama, is simply called Tampu 
by all other old Spanish writers. But both Molina 
and Salcamayhua 7 speak of it as Ollanta-tampu. 
This is a proof that the name is not of modern origin. 

» P. 90. 1 P. 101. 2 P. 112. 

3 P. 37. 4 P. 19. 

5 See " Ollanta, an ancient Ynca Drama, translated front tJte 
original Quichua, by Clements li. Markkam, C.JJ. (Triibner, 1871.,) 

6 P. 51. 7 P. 116. 



XIV INTRODUCTION. 

In the introduction to my translation of the Quichua 
drama, 8 I gave a derivation of the word Ollanta, sug- 
gested by Senor Barranca. A more probable etymo- 
logy has since been given by Dr. Vicente Lopez. 9 
Oil, he says, should be Uill or Uilla, a legend, from 
Uillani (I record) ; and Anta, the Andes — Ollanta, 
"a legend of the Andes." So that before the Spanish 
conquest, as we now learn from Molina and Salcamay- 
hua, there was a place called Ollanta-tampu — " the 
site of the legend, or drama of the Andes." Salca- 
mayhua mentions plays as being enacted at the fes- 
tivals of the Yncas ; one called Anay-sauca, which 
means literally, "How pleasant!" another Ilayachuco, 
and others. 

The full details of Ynca ceremonies given by 
Molina furnish incidental evidence of the truthfulness 
of Garcilasso de la Vega. Thus the account of the 
feast of Situa, in the Royal Commentaries, 1 would 
serve as a very accurate abstract of the fuller and 
more detailed narrative of Molina. 2 Garcilasso wrote 
from memory, forty years after he had left Peru, with 
the aid of letters from correspondents. 3 His main 
object was to publish a commentary, correcting the 
errors of Spanish authors who professed to give a 
history of the Yncas without being acquainted with 
their language. In doing this, he added much 
precious information from the storehouse of his own 

8 P. 11. 

9 Les races Aryennes du Perou, p. 327. 

1 See my translation, ii, p. 228. 2 Pp. 20-34. 

3 See my translation of the lioyal Cotmnenhtries, i, p. 7(i. 



INTRODUCTION. XV 

memory, and the more his work is sifted and examined, 
the more clearly does it appear that he was scru- 
pulously truthful, and that, allowing for the disad- 
vantages under which he laboured, his statements are 
wonderfully accurate. Perhaps the excellence of the 
Ynca's memory is best shown in his topographical 
details. He gives the conquests of each successive 
Ynca, mentioning the places through which the 
conquerors marched in the gradual acquisition of their 
vast empire. He enumerates three hundred and 
twenty places in Peru, yet, in describing the marches, 
he does not make a single mistake, nor give one of 
these places out of its order, or in the wrong position. 
When Garcilasso's routes of each conquering Ynca are 
placed on a map, they furnish convincing proofs of the 
remarkable accuracy of the author. The narrative of 
Molina also supplies more than one incidental corrobo- 
ration of the correctness of Garcilasso's statements. 

The words of the prayers actually offered up by the 
Ynca Priests to their Deities are the most valuable 
part of Molina's report. He gives fourteen of these 
prayers : four to the Supreme Being ; two to the Sun ; 
one for fruitful flocks ; four for the Yncas ; two for 
or to the other huacas or gods, and one to the earth. 
Unfortunately the Quichua words have, in many 
instances, been incorrectly transcribed, so that the 
meaning is not always clear ; and the translations in 
Spanish, which are now given in English, are in some 
cases far from literal. Under these circumstances I 
have thought the best course would be to give all the 
Quichua words in an alphabetical index, with the 



XVI INTRODUCTION. 

English meanings of those which can be recognized. 4 
The translations in the text give the meaning of the 
Quichua with general accuracy. 

The second Report, entitled " An Account of the 
Antiquities of Peru," by an Indian named Salcamayhua, 
was written about forty years after the time of Molina. 
It is curious and valuable, because it gives the tradi- 
tions of Ynca history, as they were handed down by 
the grandchildren of those who were living at the 
time of the Spanish conquest, to their grandchildren. 
Salcamayhua gives two prayers which are traditionally 
attributed to Manco Ccapac, the first Ynca, in the ori- 
ginal Quichua, and two or three other Quichua prayers 
and speeches. His narrative of events, and record of 
customs and ceremonies, are valuable so long as they 
are given their due place. They are entitled to a 
certain authority as coming from a recipient of native 
tradition, living a generation or two after the death 
of the last man who had seen the Ynca empire in the 
days of its glory. Salcamayhua, as an authority, 
ranks after Cieza de Leon, Polo de Ondegardo, Molina, 
Balboa, and Garcilasso de la Vega ; but before Span- 
ish writers who were ignorant of the native language, 
though they lived and wrote before his time, such as 
Zarate, Fernandez, and Acosta. Montesinos both 
wrote after Salcamayhua, and is totally unreliable. 
The Indian Salcamayhua was intimately acquainted 
with the language, which was his own, and he received 
the traditions from his own people. But neither he 
nor Molina corroborate one of the fabulous stories 
* Sec p. 18G. 



INTRODUCTION. XV11 

told by Montesinos ; whose pretensions to having 
received his list of a hundred kings, and other 
absurdities, from the Indian Amautas or wise men, 
are discredited by the absence of all corroborative 
testimony. It is clear that Montesinos was ignorant 
of the Quichua language, and his work, in my opinion, 
is quite inadmissible as an authority. 

The third document in the present collection is a nar- 
rative of the false gods and other superstitions of the 
Indians of the province of Huarochiri, by the Dr. Fran- 
cisco de Avila, Priest of the principal village in the 
province. This is one of the very few fragments from 
which we can glean some slight knowledge of the 
mysterious civilized nation which occupied the coast of 
Peru, before the Ynca conquest. Researches into the 
history of this coast-people are surrounded by peculiar 
difficulties. The Yncas conquered the Peruvian coast 
two or three generations before the arrival of the 
Spaniards, and used all their influence and power to 
substitute the Quichua language, and to destroy the 
separate polity and religion of the conquered race. 
Hence many Quichua words appear in their traditions, 
as told by Father Avila, and the student must care- 
fully eliminate them, before forming any conclusions 
respecting the intellectual position of the original 
people of the Pacific coast. For instance, the god of 
the Huarochiri is said to be Coniraya Uiracocha, the 
former word being indigenous, and the latter a foreign 
term introduced by the Yncas; just as we should say 
the God Vishnu, combining an English and a Hindu 
word. The root Con, in the words Coniraya and 

b 



XVlll INTRODUCTION. 

Conopa, is the term for the deity, or for anything 
sacred in the language of the coast, and has nothing 
to do with Quichua. 

The province of Huarochiri, of which a map is 
given to illustrate the curious narrative of Avila, is 
very mountainous. It occupies the western slopes of 
the maritime cordillera of the Andes, overhanging 
the coast plain from the latitude of Lima to that of 
Pachacamac. Avila unconsciously furnishes evidence 
that the inhabitants of Huarochiri originally came 
from the coast. " They declare," he says, " that in 
the days of Coniraya their country was yunca," 5 " and 
that the crops ripened in five days." Avila enters 
into an elaborate explanation to prove that this is 
impossible. But obviously the tradition referred to 
the time when the ancestors of the Huarochiri people 
inhabited the yuncas of the coast. 

The sources of information respecting the civilized 
race of the Peruvian coast are very scanty, and con- 
sequently very precious. We have the silent 
testimony of the grand ruins of Chimu near Truxillo, 
and in other coast valleys, of the great mounds, and 
of the works of irrigation. There is a grammar and 
vocabulary of their language, written by Fernando 
de la Carrera in 1644 ; and the Lord's Prayer in 
Mochica, one of their dialects, preserved by Bishop 
Ore, and published at Naples in 1G02. Cieza de 
Leon 7 travelled through the coast valleys in the early 

5 Yunca is a warm tropical plain or valley. 
Described by Rivero, and photographed, in detail, by Mr. 
Sqnier. 7 See my translation, pp. 233-63. 



INTRODUCTION. XIX 

days of the Spanish conquest, and gave an interesting 
account of what he saw, to which Garcilasso de la 
Vega 8 has added some additional particulars. Balboa 9 
relates the legends of the coast Indians of Lambayeque 
respecting their first arrival by sea ; and the curious 
report of Arriaga 1 on the destruction of idols in the 
provinces of Yauyos and Conchucos, has some bearing 
on the people of the coast. But here again great care 
must be taken to eliminate all Ynca words and ideas, 
before use can be made of the report, in an inquiry 
as to the Yuncas of the sea board. A still more 
remarkable report was made by an Augustin 2 friar, 
in 1555, on the idolatry and superstitions of the 
inhabitants of the province of Huamachuco, which, 
like Conchucos, Yauyos, and Huarochiri, overhangs 
the coast valleys. It is from these scanty materials 
that some knowledge can be acquired, after careful 
study, of the civilized race on the coast, and of the 
extent to which branches from it had spread over the 
mountainous districts of the maritime cordillera. The 
most curious of these sources of information, is, I 
think, the narrative of Father Avila, which has never 
been printed in Spanish, and a translation of which is 
now printed for the first time. 

8 See my translation, ii, pp. 147, 154, 185, 193, 195, 424, 428, 
460. 9 P. 89 (Ternaux Compans' ed.) 

1 Extirpation de la idolatria del Peru, dirigido at Rey N.S., en 
su real Consejo de Indias : por el Padre Pablo Joseph de Arriaga 
de la Compania de Jesus (Lima, 1621.) 

2 Translated into French by M. Ternaux Compans, in his Re- 
cueil de Documents et Memoires originaux sur VHistoire des Possessions 
Espagnoles dans VAmerique (Paris, 1840), p. 85. 



XX INTRODUCTION. 

The last document in this volume is a Report by 
Polo de Ondegardo, an accomplished lawyer and 
statesman who came to Peru with the President 
Gasca. He was Corregidor of Charcas, and after- 
wards of Cuzco, and studied the language and laws 
of the Yncas with minute care, in order that he might 
be better able to conduct the administration of the 
provinces under his charge. The document is in the 
form of a rough draft or set of notes, apparently 
intended as material for a more finished report. He 
describes the principle on which the Ynca conquests 
were made, the division and tenure of land, the system 
of tribute, the regulations for preserving game and 
for forest conservancy, and other administrative de- 
tails; and he points out, here and there, the way in 
which the wise legislation of the Yncas ought to be 
utilized and imitated by their conquerors. 

These four curious papers, which have never been 
printed in the language in which they were written, 
are now translated for the first time ; and it is 
believed that they will form an important addition to 
the sources of knowledge respecting the early civiliz- 
ation of the American races. 



AN ACCOUNT 

OF 

THE FABLES AND RITES OF 

THE YNCAS. 



THE FABLES AND KITES OF THE YNCAS, 

BY 

CHRISTOVAL DE MOLINA, 

Priest of the Parish of Our Lady of Healing of the Hospital for 
Natives in the City of Cuzco : l 

Addressed to the Most Reverend Lord Bishop Don Sebastian de 
Artaun, 2 of the Council of His Majesty. 



As in the account which I submitted to your most illustrious 
Lordship of the origin, lives, and customs of the Yncas, 
Lords of this land, of the names and number of their wives, 
of the laws they gave and the wars they waged, and of the 
tribes and nations they conquered ; I also treated, in some 
places, of the ceremonies and worship they established, 
though not very fully ; I now propose, chiefly by reason of 
the wish expressed by your reverend Lordship, to take 
similar pains to describe the ceremonies, worship, and idola- 
tries of these Indians. For this purpose I assembled a 
number of aged persons who had seen and participated in 
them in the days of Huayna Ccapac, of Huascar Ynca, and 
of Manco Ynca, as well as some leaders and priests of those 
days. 

1 For an account of the origin of this hospital, see my translation of 
Cm. de la Vega, ii, p. 258. 

2 Bishops of Cuzco — 

1534. Fray Vicente de Valverde. 
1543. Fray Juan Solano, to 1550. 

1570. Sebastian de Artaun. Died at Lima 1584, at a Pro- 
vincial Council. 
1584-93. Fray Gregorio de Montalvo. 

B2 



4 AN ACCOUNT OP THE 

And first with regard to the origin of their idolatries, it 
is so that these people had no knowledge of writing. But, 
in a house of the Sun called Poquen Cancha, which is near 
Cuzco, they had the life of each one of the Yncas, with the 
lands they conquered, painted with figures on certain boards, 
and also their origin. Among these paintings the following 
fable was represented. 

In the life of Manco Ccapac, who was the first Ynca, and 
from whom they began to be called children of the Sun, 
and to worship the Sun, they had a full account of the 
deluge. They say that all people and all created things 
perished in it, insomuch that the water rose above all the 
highest mountains in the world. No living things survived 
except a man and a woman who remained in a box, and when 
the waters subsided, the wind carried them to Huanaco, 3 
which will be over seventy leagues from Cuzco, a little more 
or less. The Creator of all things commanded them to 
remain there as mitimas ; 4 and there, in Tiahuanaco, the 
Creator began to raise up the people and nations that are 
in that region, making one of each nation of clay, and 
painting the dresses that each one was to wear. Those that 
were to wear their hair, with hair ; and those that were to 
be shorn, with hair cut ; and to each nation was given 
the language that was to be spoken, and the songs to be 
sung, and the seeds and food that they were to sow. When 
the Creator had finished painting and making the said 
nations and figures of clay, he gave life and soul to each one, 
as well men as women, and ordered that they should pass 
under the earth. Thence each nation came up in the places 
to which he ordered them to go. Thus they say that some 
came out of caves, others issued from hills, others from 
fountains, others from the trunks of trees. From this cause, 
and owing to having come forth and commenced to multiply, 

* Tia-huanacu. 

4 Mitimac, a colonist or settler. — See G. de la Vega, I, lib. iii, cap. 19. 



FABLES AND RITES OF THE YNCAS. O 

from those places, and to having had the beginning of their 
lineage in them, they made kuacas and places of worship 
of them in memory of the origin of their lineage which 
proceeded from them. Thus each nation uses the dress with 
which they invest their huaca ; and they say that the first 
that was born from that place was there turned into stones, 
others say the first of their lineages were turned into falcons, 
condors, and other animals and birds. Hence the huacas 
they use and worship are in different shapes. 

There are other nations which say that when the deluge 
came, all people were destroyed except a few who escaped on 
hills, in caves, or trees, and that these were very few, but 
that they began to multiply, and that, in memory of the first 
of their race who escaped in such places, they made idols of 
stone, giving the name of him who had thus escaped to each 
huaca. Thus each nation worshipped and offered sacrifices 
of such things as they used. There were, however, some 
nations who had a tradition of a Creator of all things. They 
made some sacrifices to him, but not in such quantity, or 
with so much veneration as to their idols or huacas. But to 
return to the fable. They say that the Creator was in 
Tiahuanaco, and that there was his chief abode, hence the 
superb edifices, worthy of admiration, in that place. On these 
edifices were painted many dresses of Indians, and there 
were many stones in the shape of men and women, who had 
been changed into stone for not obeying the commands of 
the Creator. They say that it was dark, and that there he 
made the sun, moon, and stars, and that he ordered the sun, 
moon, and stars to go to the island of Titicaca, which is near 
at hand, and thence to rise to heaven. They also declare 
that when the sun, in the form of a man, was ascending 
into heaven, very brilliant, it called to the Yncas and to 
Manco Ccapac,as their chief, and said : — " Thou and thy 
descendants are to be Lords, and are to subjugate many 
nations. Look upon me as thy father, and thou shalt be my 



6 • AN ACCOUNT OF THE 

children, and thou shalt worship me as thy father." And 
with these words it gave to Manco Ccapac, for his insignia 
and arms, the suntur-paucar 5 and the chamjpi, 6 and the other 
ensigns that are used by the Yncas, like sceptres. And at 
that point the sun, moon, and stars were commanded to 
ascend to heaven, and to fix themselves in their places, and 
they did so. At the same instant Manco Ccapac and his 
bi'others and sisters, by command of the Creator, descended 
under the earth and came out again in the cave of Paccari- 
tambo, 7 though they say that other nations also came out 
of the same cave, at the point where the Sun rose on the 
first day after the Creator had divided the night from the 
day. Thus it was that they were called children of the Sun, 
and that the Sun was worshipped and revered as a father. 

They also have another fable, in which they say that the 
Creator had two sons, the one called Ymaymana Viracocha, 
and the other Tocapo Viracocha. Having completed the 
tribes and nations, and assigned dresses and languages to 
them, the Creator sent the sun up to heaven, with the moon 
and stars, each one in its place. The Creator, who in the 
language of the Indians is called Pachayachachi 8 and 
Tecsiviracocha, which means the incomprehensible God, 
then went by the road of the mountains, from Tiahuanaco, 
visiting and beholding all the nations, and examining how 
they had begun to multiply, and how to comply with his com- 
mands. He found that some nations had rebelled and had 
not obeyed his commands ; so he turned a large number of 
them into stones of the shape of men and women, with the 
same dress that they had worn. These conversions into 
stone were made at the following places : in Tiahuanaco, 
and in Pucara, and Xauxa, where they say that he turned 

B One name for the Ynca's head-dress. The " brilliant circle". 

The battle-axe used with one hand. — G. de la Vega, r, lib. 9, cap. 31. 

7 Near Cuzco. From Paccari, the dawn, and tompu, an inn. 

8 " Teacher of the "World." 



FABLES AND EITE8 OP THE YNCAS. 7 

the huaca called Huarivilca into stone, and in Pachacamac 
and Cajarmarca, and in other parts. In truth there are 
great blocks of stone in those places, some of which are 
nearly the size of giants. They must have been made by 
human hands in very ancient times ; and, by reason of the 
loss of memory, and the absence of writing, they invented 
this fable, saying that people had been turned into stones 
for their disobedience, by command of the Creator. They 
also relate that in Pucara, which is forty leagues from the 
city of Cuzco on the Collao road, fire came down from 
heaven and destroyed a great part of the people, while those 
who were taking to flight were turned into stones. 

The Creator, who is said to be the father of Ymaymana 
Viracocha, and of Tocapo 9 Viracocha, commanded that the 
elder, named Ymaymana Viracocha, in whose power all 
things were placed, should set out from this point, and go 
by the way of the mountains and forests through all the 
land, giving names to the large and small trees, and to the 
flowers and fruits that they bear, and teaching the people 
which were good for food or for medicine, and which should 
be avoided. He also gave names to all the herbs, and ex- 
plained which had healing virtues and which were poison- 
ous. The other son, named Tocapo Viracocha, which 
means in their language " the maker," was ordered to go 
by the way of the plains, visiting the people, and giving 
names to the rivers and trees, and instruction respecting 
the fruits and flowers. Thus they went until they reached 
the sea, whence they ascended to heaven, after having 
accomplished all they had to do in this world. 

They also relate, in this same fable, that at Tiahuanaco, 
where all mankind was created, all the different kinds of 
birds were made, male and female, and that each was given 
the songs they were to sing ; those that were to live in the 

9 The "Tocay" of the tradition given by G. de la Vega, i, lib. i, 
cap. 18. 



8 AN ACCOUNT OF THE 

forest being sent there, and each kind to its respective 
place. In like manner all the different beasts were created, 
male and female, and all the serpents and lizards that are 
met with in the land; and the people were taught the 
names and qualities of each of these birds, beasts, and 
reptiles. 

These Indians believed for a certainty that neither the 
Creator nor his sons were born of woman, that they were 
unchangeable and eternal. The tribes have many other 
fables teaching their origin, insomuch that if all were to be 
told, there would be no end. I will, therefore, only insert 
some of these fables. 

In the kingdom of Quito, there is a province called 
Caiiaribamba, and the Cafiaris Indians are so named from 
their province. 1 These Cafiaris say that, at the time of the 
deluge, two brothers escaped to a very high mountain called 
Huaca-ynan. As the waters rose the hill also increased in 
height, so that the waters never reached them. After the 
flood had subsided, their store of provisions being ended, 
they came forth and sought for food in the hills and valleys. 
They built a very small house in which they dwelt, living on 
herbs and roots, and suffering much from hunger and 
fatigue. One day, after going out in search of food, they 
returned to their little house, and found food to eat and 
chiclia, to drink, without knowing who could have prepared 
or brought it. This happened for ten days, at the end of 
which time they consulted how they should see and know the 
being who did them so much good in their great need. So 
the elder of the two agreed to remain concealed. Presently 
he saw two birds, of the kind called agna, and by another 
name torito. In our language they are called guacamayosr 
They came dressed as Cafiaris, with hair on their heads 
fastened in front as they now wear it. The concealed 

1 Sec my translation of G. de la Vega, ii, pp. 241, 335, 527. 

2 A macaw. 



FABLES AND EITES OP THE YNCAS. { J 

Indian saw them begin to prepare the food they brought 
with them, as soon as they came to the house, the larger 
one taking off the lliclla or mantle worn by the Indians. 
When the concealed man saw that they were beautiful, and 
that they had the faces of women, he came forth ; but as 
soon as they saw him, they were enraged and flew away 
without leaving anything to eat on that day. When the 
younger brother came home from searching for food, and 
found nothing cooked and ready as on former days, he asked 
his brother the reason, who told him, and they were very 
angry. On the next day the younger brother resolved to 
remain in concealment, and to watch whether the birds 
returned. At the end of three days the two guacamayos 
came back, and began to prepare the food. The men 
watched for an opportune time when they had finished 
cooking, and shutting the door, enclosed them inside. The 
birds showed great anger; but while they were holding the 
smaller one, the larger went away. Then they had carnal 
knowledge of the smaller one, and had by it six sons and 
daughters. It lived with them for a long time on that hill, 
and they subsisted on the seeds they sowed, which were 
brought by the guacamayo. And they say that from these 
brothers and sisters, children of the guacamayo, all the 
Canaris proceed. Hence they look upon the hill Iluaca 
yuan as a liuaca, and they hold the guacamayos in great 
veneration, and value their feathers very highly, for use at 
their festivals. 

In the province of Ancasmarca, which is five leagues from 
Cuzco, in the Anti-suyu division, the Indians have the 
following fable. 

They say that a month before the flood came, their sheep 
displayed much sadness, eating no food in the day-time, and 
watching the stars at night. At last the shepherd, who had 
charge of them, asked what ailed them, and they said that 
the conjunction of stars showed that the world would bo 



10 AN ACCOUNT OP THE 

destroyed by water. When he heard this, the shepherd 
consulted with his six children, and they agreed to collect 
all the food and sheep they could, and to go to the top of a 
very high mountain, called Ancasmarca. They say that 
as the waters rose, the hill grew higher, so that it was 
never covered by the flood ; and when the waters subsided, 
the hill also grew smaller. Thus, the six children of that 
shepherd returned to people the province. These and other 
tales are told, which I do not insert, to avoid prolixity. The 
chief cause of the invention of these fables, was the ignor- 
ance of God, and the abandonment of these people to idola- 
tries and vices. If they had known the use of writing they 
would not have been so dull and blind. Nevertheless, they 
had a very cunning method of counting by strings of wool 
and knots, the wool being of different colours. They call 
them quijms, and they are able to understand so much by 
their means, that they can give an account of all the events 
that have happened in their land for more than five hundred 
years. They had expert Indians who were masters in the 
art of reading the quipus, and the knowledge was handed 
down from generation to generation, so that the smallest 
thing was not forgotten. By the quipus, which are like these 
strings that old women use for praying in Spain, only with 
ends hanging from them, they keep such an account of the 
years and months, that no error is committed in the record. 
The system became more complete under the Ynca Yupan- 
qui, who first began to conquer this land, for before his 
time the Yncas had not advanced beyond the vicinity of 
Cuzco, as appears from the account now in the hands of your 
Reverence. This Ynca appears to have been the first to 
order and settle ceremonies and religions. He it was who 
established the twelve months of the year, giving a name 
to each, and ordaining the ceremonies that were to be 
observed in each. For although his ancestors used months 
and years counted by the quipus, yet they were never pre- 



FABLES AND RITES OP THE YNCAS. 1 I 

viously regulated in such order until the time of this Lord. 
He was of such clear understanding, that he reflected upon 
the respect and reverence shown by his ancestors to the 
Sun, who worshipped it as God. He observed that it never 
had any rest, and that it daily journeyed round the earth ; 
and he said to those of his council that it was not possible 
that the Sun could be the God who created all things, for if 
he was he would not permit a small cloud to obscure his 
splendour ; and that if he was creator of all things he would 
sometimes rest, and light up the whole world from one 
spot. Thus, it cannot be otherwise but that there is some- 
one who directs him, and this is the Pacha- Yachachi or 
creator. Influenced by this reasoning and knowledge, he 
ordered the houses and temple of Quisuar-cancha 3 to be 
made, which are above the houses of Diego Ortiz de Guz- 
man, 4 coming towards the great square of Cuzco, where 
Hernan Lopez de Segovia now lives. Here he raised a 
statue of gold to the creator, of the size of a boy of ten 
years of age. It was in the shape of a man standing up, 
the right arm raised and the hand almost closed, the fingers 
and thumb raised as one who was giving an order. 
Although the Yncas had a knowledge of a creator of all 
things from the first, whom they reverenced and to whom 
they offered sacrifices ; yet he never was held in such 
great venei'ation as from the time of this Ynca, who gave 
orders to the heads of provinces throughout his dominions 
that temples sbould be erected to him, and that he should 
have flocks, servants, farms, and estates, out of which the 
sacrifices should be provided. This also was the Ynca who 
so sumptuously erected the house of the Sun at Cuzco : for 

3 Quisuar is the name of a tree (Buddleia Incana). Cancha, a 
place. 

4 See O. de la Vega, i, p. 295, and ii, p. 243, of my translation ; and 
the plan of Cuzco. There is still an ancient wall, with serpents carved 
on it, at this spot. 



12 AN ACCOUNT OF THE 

before his time it was very small and poor. The cause of 
this is related in the following fable. 

They say that, before he succeeded, he went one day to 
visit his father Viracocha Ynca, who was in Sacsahuana, 
five leagues from Cuzco. As he came up to a fountain 
called Susur-puquio, 5 he saw a piece of crystal fall into it, 
within which he beheld the figure of an Indian in the fol- 
lowing shape. Out of the back of his head there issued 
three very brilliant rays like those of the Sun. Serpents 
were twined round his arms, and on his head there was a 
llautu 6 like that of the Ynca. His ears were bored, and 
ear-pieces, like those used by the Yncas, were inserted. 
He was also dressed like the Ynca. The head of a lion 
came out from between his legs, and on his shoulders there 
was another lion whose legs appeared to join over the 
shoulders of the man ; while a sort of serpent also twined 
over the shoulders. On seeing this figure the Ynca Yupan- 
qui fled, but the figure of the apparition called him by his 
name from within the fountain, saying : — " Come hither, 
my son, and fear not, for I am the Sun thy father. Thou 
shalt conquer many nations : therefore be careful to pay 
great reverence to me, and remember me in thy sacrifices." 
The apparition then vanished, while the piece of crystal 
remained. The Ynca took care of it, and they say that he 
afterwards saw everything he wanted in it. As soon as he 
was Lord, he ordered a statue of the Sun to be made, as 
nearly as possible resembling the figure he had seen in the 
crystal. He gave orders to the heads of the provinces in 
all the lands he had conquered, that they should make grand 
temples richly endowed, and he commanded all his subjects 
to adore and reverence the new Deity, as they had hereto- 
fore worshipped the Creator. In the narrative of his life, 
which your Lordship has, it is related that all his conquests 

5 Puquio, a spring or source. 

6 The royal fringe, worn across the forehead. 



FABLES AND RITES OP THE YNCAS. 13 

were made in the name of the Sun his Father, and of the 
Creator. It was this Ynca, also, who commanded all the 
nations he conquered to hold their Jmacas in great venera- 
tion, and to propitiate them by sacrifices, saying that thus 
they would not be enraged at not receiving their due quan- 
tity of reverence and worship. He also caused worship to 
be offered to the thunder, and he had a statue of a man 
erected in gold, in a temple in the city of Cuzco. This 
huaca also had a temple, near that of the Sun, in all the 
provinces, with estates, flocks, and servants for the celebra- 
tion of sacrifices. But as my intention is to touch upon 
worship and ceremonies, and not to treat of laws and cus- 
toms, I will pass on to the other points of my present treatise. 

They also had, in some nations, many huacas and temples 
where the devil gave answers ; and in the city of Cuzco 
there was the huaca of Huanacauri. 7 There were many kinds 
of wizards in the provinces, with names and attributes differ- 
ing one from the other. The names and offices were as 
follows : — 

Calparicu, which means those who bring luck and suc- 
cess, and were expected to obtain the things that were 
desired. With this object they killed birds, lambs, and 
sheep, and, inflating the lungs, through a certain vein, they 
discerned certain signs, by which they declared what was 
about to happen. 

There were others called Virapiricuc, who burnt the 
breasts of sheep and coca in the fire, and foretold what 
would occur from certain signs at the time the things were 
burning. Those who consulted them said that they were 
the least to be relied on, because they always lied. 

7 Mentioned four times by Oarcilasso de la Vega, i, pp. 65, 66, and ii, 
pp. 169 and 230. He says that the first settlement, made in the valley 
of Cuzco, was on the hill called Huanacauri, and that a temple was 
built there. It was looked upon as very sacred, and was the spot 
whence races were run. 



14 AN ACCOUNT OF THE 

Others were called Achicoc, who were the sorcerers that 
told fortunes by maize and the dung of sheep. They gave 
their replies to those who consulted them, according as the 
things came out in odd or even numbers. 

Others were called Gamascas, who declared that their 
grace and virtue was derived from the thunder; saying that, 
when a thunder-bolt fell, and one of them was struck with 
terror, after he came to himself he proclaimed how the 
thunder had revealed to him the art of curing by herbs, and 
how to give replies to those who consulted them. In like 
manner, when one escaped from some great danger, they 
said that the devil had appeared ; and those who wished to 
be cured by herbs were also said to be instructed. Hence 
many Indians are great herbalists. Others were shown the 
poisonous herbs, and these were called Gamascas. 

Others were called Yacarcaes, and these were natives of 
Huaro. They had mighty pacts with the devil, as appears 
from the ceremony they performed, which was as follows : — 
They took certain tubes of copper mixed with silver, about 
the length of an ordinary arquebus ; and some brass vessels 
in which they light fires with charcoal, which they blew and 
made to blaze up by means of the tubes. It was in these 
fires that the devils delivered their replies, and the sorcerers 
said that it was concerning the soul of such a man or woman 
that they were making inquiry, who might be in Quito or 
in any other part of the empire which the Yncas had con- 
quered. The principal questions they asked were whether 
such an one was against the Sun his father, or whether such 
others were thieves, murderers, or adulterers. By means 
of this invocation the Ynca knew all that passed in his 
dominions, with the help of the devil. These Yacarcaes 
were much feared, as well by the Ynca as by the people, 
and he took them with him wherever he went. 

There were other sorcerers who had charge of the huacas, 
among whom there were some who conferred with the devil, 



FABLES AND RITES OP THE YNCAS. 15 

and received his replies, telling the people what they wished 
to know, but they very seldom gave correct answers. Ac- 
cording to the accounts they give, all the people of the land 
confessed to the sorcerers who had charge of the huacas ; 
and these confessions were made publicly. In order to test 
the truth of the confessions, the sorcerers tried them by 
consulting signs, and in this way, with the aid of the devil, 
they discovered who had confessed falsely, and upon these 
they inflicted severe punishments. Those who had grave 
crimes to confess, which merited death, confessed them in 
secret to the sorcerer. 

The Yncas, and the people of Cuzco, always made their 
confessions in secret, and generally they confessed to those 
Indian sorcerers of Huaro who were employed for this office. 
In their confessions they accused themselves of not having 
reverenced the sun, the moon, and the huacas, with not 
having celebrated the feasts of the Eaymis, which are those 
in each month of the year, with all their hearts ; with having 
committed fornication against the law of the Ynca not to 
touch a strange woman or to seduce a virgin unless given 
by the Ynca, and not because fornication was a sin. For 
they did not understand this. They also accused themselves 
of any murder or theft, which we hold to be grave sins, as 
also were murmurs, especially if they had been against the 
Ynca or against the Sun. 

They also confess, O most reverend Sir, that the people 
before the flood were made, with all other things, by the 
Creator ; but they are ignorant of the order in which they 
were made, nor how, beyond what has already been said 
concerning Tiahuanaco. This is what I have been able to 
learn, touching their fables and their origin, from all the old 
men with whom I have conversed on this subject. The 
form of the worship and sacrifices that they established for 
each month, was as follows : — 



16 AN ACCOUNT OF THE 



May. 



They commenced to count the year in the middle of May, 
a few days more or less, on the first day of the moon ; which 
month, being the first of their year, was called Hauca and 
Llusque, and in it they performed the following ceremonies, 
called Yutip-Raymi, or the festivals of the Sun. In this month 
they sacrificed to the Sun a great quantity of sheep of all 
colours. Those called huacar-pana were white and woolly. 
Others were called huanacos ; and others, also white and 
woolly, were called pacos-cuyllos. Others, which were females 
with a reddish woolly fleece, were called paucar-paco. Other 
pacos were called uqui-paco. Other large sheep were called 
chumpi, which was their colour, being almost that of a lion's 
coat. Other sheep were called Uanca-llama, which were 
black and woolly. At this season they also sacrificed lambs 
of the same colours. The sacrifices were performed in the 
following order : — 

They went to Curicancha 8 in the morning, at noon, and 
at night, bringing the sheep that were to be sacrificed on 
that day, which they carried round the idols and huacas 
called Punchao Ynca, which means the Sun ; and Pachaya- 
chachi, 1 another idol in the shape of a man. The word 
means a Creator ; and Chuqui yllayllapa, 2 which was the 
huaca of lightning and thunder, and thunderbolt. It also 
was in the form of a person, though the face could not be 
seen, and it had a llautu of gold, and ear-rings of gold, and 
medals of gold called canipo. These huacas were placed 
on a bench, and the live sheep were taken round them, 
while the Priests said : — 

" O Creator, and Sun, and Thunder, be for ever young ! 
do not grow old. Let all things be at peace ! let the people 

8 " Place of gold." The temple of the Sun at Cuzco. 

9 Punchau, " day". A name for the Sun. 

1 " Teacher of the World." » Thunder and lightning. 



FABLES AND RITES OF THE YNCAS. 17 

multiply, and their food, and let all other things continue 
to increase." 

These sayings were addressed to the Creator, and to the 
Sun they prayed that he might always be young, and con- 
tinue to give light and splendour. They did not know the 
Sun as their Creator, bat as created by the Creator. To 
the thunder and lightning they prayed that it might rain, 
in order that they might have food. They also knew that 
the rain came with thunder and lightning, by command of 
the Creator. 

Then, in the morning, they sent a sheep to Huanacauri, 
which is their principal huaca, where it was killed and 
burnt by the tarpuntaes, 3 who were those that had the duty 
of supplying food to the huacas. While the sacrifice was 
burning, at the rising of the Sun, many Yncas and Caciques 
came, and, pulling the wool off the sacrifice before it was 
consumed, walked round it with the wool in their hands, 
crying out and saying : — 

" Creator, Sun, and Thunder, be for ever young, 
multiply the people, and let them always be at peace." 

At noon, in the same order, they burnt another in the 
court of the Coricancha or house of the Sun, which is now 
the cloister of the Friars of the Lord St. Domingo : and in 
the evening they took another to the hill called Achpiran, 
because there the Sun sets, which they sacrificed with the 
same ceremonies. They also offered up to the same huacas, 
certain cestos* of coca, called paucar-runcu, and others called 
paucar-quintu like coca, and some toasted maize, and red 
and yellow sea shells called mtrflu, in the shape of maize. 
In addition to these ceremonies, on every other day of this 
month, they went to burn sheep and the other offerings at 
the following places : on a hill called Succanca, on another 
called Omoto-yanacauri, on another called Ocapac-uilca, which 

3 Priests. The word does not occur in Garcilasso de la Vega. Tat- 
puni is the verb "to sow". 4 Baskets. 

c 



18 AN ACCOUNT OF THE 

is three leagues from Huanacauri, and on others called 
Queros-huanacauri, Rontoca which is in the Quehuares, 5 
Gollapata in Pumacancha, fourteen leagues from the city, on 
a plain called Yana-yana, on another hill called Outi in the 
puna of Pumacancha, and continuing along the same road 
they came on the next day to Vilcailota, which is twenty-six 
leagues from Cuzco. The reason for taking this dh^ection 
in this month is because they say that the Sun was born in 
that part/ and thus they went on that road, performing 
the sacrifices. On a plain near Rurucache they made the 
same offering, as well as on another hill called Surdu, near 
to Sihuana in Cacha, in another hill called Caclia-TJiracocha, 
in another called Yacalla-huaca, and in another called 
Rurama, on the plain of Quiquijana. 7 The same was done 
in Mull'tpamjpa, in JJrcos, on a hill called JJrcos JJiracoclia, 
on a plain called Anta-liuaylla, s on another plain near Anta- 
huayla, called Rati, on another called Acahuara, on a hill in 
Quispicancha, and on another called Sulcanca. The Tar- 
puntaes went by one road and came back by another. The 
Ynca, with all his lords, went to Mantucalla, and there 
remained to drink and enjoy himself in revelry and tacptis. d 
They called this taqui ITuallina, 1 and it was a dance with 
singing, which was performed four times in the day. The 
Yncas alone celebrated this feast ; and the mama-cunas, 
women of the Sun, gave drink to those who performed it; 
their own wives did not enter the place where the Yncas 
were, but remained outside in a court. All the vases and 
utensils from which they ate and drank, and with which 
they cooked the food were of gold. Thus they performed the 

5 A tribe south of Cuzco. 

6 On leaving Cuzco, this road is nearly east. 

7 All these places are in the vale of Vilca-mayu, up which the road 
passes from Cuzco to lake Titicaca. 

8 Not Andahuaylas, but a village near Cuzco, now called Andahuay- 
lillas. 9 Music. 

1 More correctly Iluagllina, a song. 



FABLES AND RITES OF THE YNCAS. 19 

taqui called Huayllina, and in it they worshipped the Creator. 
At this festival they brought out the two female figures 
called Pallasillu and Ynca uillu, covered with very rich 
clothes and small plates of gold, called llancapata, colcapata 
and paucaruncii. In front they bore the suntur-paucar and 
certain great figures of the size of sheep, two of gold and 
two of silver, with cloths placed over the loins in the fashion 
of horse cloths. They were carried on litters, and this was 
done in memory of the sheep which, they say, came forth 
from the tambo with them. The Indians who carried them 
were principal lords, dressed in very rich clothes, and they 
call the figures of gold and silver sheep corinapa collque- 
napa. 2 The Ynca remained at Mantucalla until the end of 
the month, and when that time arrived he went to the square 
in front of the church of Cuzco, called uacay-pata, the path 
by which he came being strewn with plumes of bird's 
feathers of all colours. There he drank during the remainder 
of the day, and at night he went to his house. Thus this 
month was ended. 

June. 

The month of June was called Canay, and by another 
name Chahuarhuay. The people were entirely occupied in 
irrigating their fields, and in arranging the distribution of 
water from the channels. 

July. 

They called the month of July Moronpassa tarpuiquilla, 3 
and in it they celebrated the festivals called yahuayra, when 
they besought the Creator to grant them a full harvest in 
that year, for this was the month for sowing the seeds. 
The following ceremonies were then performed. 

The Tarpuntaes, who are a sort of priests, were careful 

2 Ccuri, gold ; Collque, silver ; Napa, salutation. 

3 Tarpuy-qailla, the sowing month. 

c 2 



20 AN ACCOUNT OF THE 

to fast from the time the maize was sown until it was a 
finger's length out of the ground. Their wives and children 
also fasted, eating nothing during that time but boiled 
maize and herbs. They drank no chicha, but only muddy 
stuff called concho, and they chewed no coca. In this 
season they carried a little row of maize in their chaspas, 
which they put in their mouths. All the common people 
celebrated a feast called yahuayra, from the name of the 
song they chaunted in which they besought the Creator to 
grant them a prosperous year. They sang it dressed in 
red shirts reaching to the feet, and no mantles. Then they 
came out to sing and dance in the place now called by the 
Spaniards Limapainpa, 4 which is beyond the square of San 
Domingo. Here the Priests of the Creator sacrificed a white 
sheep, maize, coca, plumes of coloured feathers, and sea shells 
called muliu, in the morning; beseeching the Creator to 
grant a prosperous year, and that, as He had made all things 
out of nothing and given them being, so he would be pleased 
to comply with their prayer. The Priests of the Sun, 
called Tarpuntaes, and the Priests of the Thunder also 
offered up sacrifices, praying the Sun to give Avarmth that 
so their food might be produced, and the Thunder, called 
Chuqui Yllojja, to send its waters to assist in the production, 
and not to bring down hail. As soon as the sacrifices were 
completed, the labourers went to their work, and the nobles 
to the house of the lord Ynca, until the month, which in 
their language was called quispe, 5 was ended. 

August. 

The month of August was called Goya-raymi ; and in it 
they celebrated the Bitua. In order to perforin the cere- 
monies of this festival, they brought the figures of their 
huacas from all parts of the land, from Quito to Chile, and 
placed them in the houses they had in Cuzco, for the pur- 

* Rimac-pampa.— G. de la Vega, ii, p. 239. 5 Qtiespi, crystal. 



FABLES AND RITES OF THE YNCAS. 21 

pose which we shall presently explain. The reason for 
celebrating the feast called Situa, in this month, was, 
because the rains commenced, and with the first rains there 
was generally much sickness. They besought the Creator 
that, during the year, he would be pleased to shield them 
from sickness, as well in Cuzco, as throughout the territory 
conquered by the Yncas. On the day of the conjunction of 
the moon, at noon the Ynca, with all the chiefs of his coun- 
cil, and the other principal lords who were in Cuzco, went 
to the Ccuricancha, which is the house and temple of the 
Sun, where they agreed together on the way in which the 
festival should be celebrated ; for in one year they added, 
and in another they reduced the number of ceremonies, 
according to circumstances. 

All things having been arranged, the High Priest 
addressed the assembly, and said that the ceremonies of the 
Situa should be performed, that the Creator might drive 
all the diseases and evils from the land. A great number 
of armed men, accoutred for war, with their lances, then 
came to the square in front of the temple. The figures 
called GJniquilla 6 and TJiracochaJ were brought to the temple 
of the Sun from their own special temples in Puca-marca 
and Quihuar-cancha, which are now the houses of Dona 
Ysabel de Bobadilla. The priests of these huacas joined 
the assembly, and, with the concurrence of all present, the 
priest of the Sun proclaimed the feast. First, all strangers, 
all whose ears were broken, and all deformed persons were 
sent out of the city, it being said that they should take no 
part in the ceremony, because they were in that state as a 
punishment for some fault. Unfortunate people ought not 
to be present, it was believed, because their ill-luck might 
drive away some piece of good fortune. They also drove 
out the dogs, that they might not howl. Then the people, 
who were armed as if for war, went to the square of Cuzco, 
Thunder. 7 The Creator. 



22 AN ACCOUNT OF THE 

crying out : " sicknesses, disasters, misfortunes, and 
dangers, go forth from the land." In the middle of the 
square, where stood the urn of gold which was like a 
fountain, that was used at the sacrifice of chicha, four 
hundred men of war assembled. One hundred faced towards 
Colla-suyu, which is the direction of the Sun-rising. One 
hundred faced to the westward, which is the direction of 
Chinchasuyu. Another hundred looked towards Antisuyu, 
which is the north, and the last hundred turned towards the 
south. They had with them all the arms that are used in 
their wars. As soon as those who came from the temple of 
the Sun arrived in the square, they cried out and said : 
" Go forth all evils/' Then all the four parties went forth 
to their appointed places. Those for Collasuyu set out 
with great speed, and ran to Augostura de Acoya-puncu, 
which is two short leagues from Cuzco, crying out as they 
ran " Go forth all evils/' The people of Huvin-Cuzco cai*- 
ried these cries, and there they delivered them over to the 
mitimaes of Huayparya, who in their turn passed them to the 
mitimaes of Antahuaylla, and thus they were passed to the 
mitimaes of Huaray-pacha, who continued them as far as 
the river at Quiquisana, where they bathed themselves and 
their arms. Thus was the shouting ended in that direction. 
The Indians who passed the shouting along the Colla-suyu 
road from Cuzco, were of the lineage of Usca Mayta Ayllu, 8 
Yapomayu Ayllu, Yahuaymin Ayllu Sutic, and Marasaylla 
Cuynissa Ayllu. 

Those who went out to the west, which is towards Chin- 
chasuyu, shouting in the same manner, were of the lineage 
of Ccapac Ayllu, 9 and Hatun Ayllu, Vicaquirau 1 and Chamin- 
Cuzco Ayllu, and Yaraycu Ayllu. These went shouting as 
far as Satpina, which will be a little more than a league 

8 Descendants of Ynca Mayta Ccapac. 

9 Descendants of Tupac Ynca Yupanqui. 

1 Vicaquirau. Descendants of Ynca Rocca. 



FABLES AND RITES OP THE YNCAS. 23 

from Cuzco. There they passed the cries on to the miti- 
maes of Jaquijahuana, 2 and these delivered them to the 
mitimaes of Tilca, which is above Marca-huasi, about ten 
leagues from Cuzco, who carried them on to the river Apu- 
riinac, where they bathed and washed their clothes and 
arms. 

Those who carried the cries in the direction of Anti-suyu 
were of the following lineages, Usca-panaca Ayllu, Aucaylli 
Ayllu, Tarpuntay Ayllu, and Sanu Ayllu. They ran as far as 
Chita, which is a league and a half from Cuzco, and handed 
them to the mitimaes of Pisac, who are those of the Coya 
and Paullu, 3 and these carried them forward to the river at 
Pisac, and there bathed and washed their arms. 

Those who went towards Cunti-suyu were of the following 
lineages. Yaura-panaca 4 Ayllu, and China-panaca Ayllu, 
and Masca-panaca Ayllu, and Quesco Ayllu. They ran as 
far as Churicalla, which is two leagues from Cuzco, and there 
they delivered them to the mitimaes of Yaurisquis, which 
will be about three leagues from Cuzco. These passed them 
on to those of Tautar, which is four leagues from Cuzco, who 
carried them on to the river of Cusipampa, where the Friars 
of La Merced have a vineyard. This is seven leagues from 
Cuzco, and there they bathed and washed their arms. 5 

Such was the ceremony for driving the sicknesses out of 
Cuzco. Their reason for bathing in these rivers was because 
they were rivers of great volume, and were supposed to 
empty themselves into the sea, and to carry the evils with 
them. When the ceremony commenced in Cuzco, all the 
people, great and small, came to their doors, crying out, 



2 Sacsahuana or Xaquixaquana. 

3 Ccoya, the Princess, and Paullu, a son of the Ynca Huayna Ccapac. 
They were the lords of the Pisac vassals when Molina was writing. 

4 Panaca is a term for lineage. — See G. de la Vega, ii, p. 531. Per- 
haps from Pana, sister of a brother. 

5 See the account of the ceremonies in G. de la Veija, ii. 



24 AN ACCOUNT OP THE 

shaking their mantles and Uicllas, and shouting, " Let the 
evils be gone. How greatly desired has this festival been 
by us. Creator of all things, permit us to reach another 
year, that we may see another feast like this." They all 
danced, including the Ynca, and in the morning twilight 
they went to the rivers and fountains to bathe, saying that 
their maladies would come out of them. Having finished 
bathing, they took great torches of straw, bound round 
with cords, which they lighted and continued to play with 
them, passing them from one to the other. They called these 
torches of straw pancurcu. At the end of their feast they 
returned to their houses, and by that time a pudding of 
coarsely ground maize had been prepared, called sancu and 
clba. This they applied to their faces, to the lintels of their 
doors, and to the places where they kept their food and 
clothes. Then they took the sancu to the fountains, and 
threw it in, saying, " May we be free from sickness, and 
may no maladies enter this house." They also sent this 
sancu to their relations and friends for the same purpose, 
and they put it on the bodies of their dead that they also 
might enjoy the benefits of the feast. Afterwards the 
women ate and drank their food with much enjoyment; and 
on this day each person, how poor soever he might be, was 
to eat and drink, for they said that on this day they should 
enjoy themselves, if they had to pass all the rest of the 
year in labour and sorrow. On this day no man scolded 
his neighbour, nor did any word pass in anger, nor did any- 
one claim what was owing to him from another. They said 
that there would be trouble and strife throughout the year, 
if any was commenced on the day of the festival. 

In the night, the statues of the Sun, of the Creator, and 
of the Thunder, were brought out, and the priests of each of 
these statues warmed it with the before mentioned sancu. 
In the morning they brought the best food they could pre- 
pare to present at the temples of the Creator, of the Sun, 



FABLES AND RITES OP THE YNCAS. 25 

and of the Thunder; which the priests of those huacas 
received and consumed. They also brought out the bodies 
of the dead lords and ladies which were embalmed, each one 
being brought out by the person of the same lineage who 
had charge of it. During the night these bodies were 
washed in the baths which belonged to them when they 
were alive. They were then brought back to their houses, 
and warmed with the same coarse pudding called cancu ; 
and the food they had been most fond of when they were 
alive was placed before them, and afterwards the persons 
who were in charge of the bodies consumed the food. 

The persons who had charge of the huaca called Guana- 
caucique, 6 which is a great figure of a man, washed it and 
warmed it with the sancu; and the principal Ynca lord and 
his wife, after they had finished their bath, put the same 
sancu in their house, and on their hands. Afterwards, they 
placed certain plumes on their heads, of a bird called pialco, 
which are of a changing colour. The same was done with, 
the figure of the Creator, and those who had charge of it 
called this ceremony Pilcoyacu. At about eight or nine in 
the morning the principal lord Ynca, with his wife, and the 
lords of the council who were in his house, came forth into 
the great square of Cuzco, richly dressed. They also 
brought out the image of the Sun called Apupunchau 7 
which was the principal image among those in the temple. 
They were accompanied by all the priests of the Sun, who 
brought the two figures of gold, and their women called 
Ynca-Ocllo and Palla-Ocllo. There also came forth the 
woman called Coya-facssa, who was dedicated to the Sun. 
She was either the sister or the daughter of the ruler. The 
priests carried the image of the Sun, and placed it on a 
bench prepared for it in the square. The priests of the 
Creator likewise brought forth his image, and deposited it 
in its place. So also did the priests of the Thunder, called 
6 Huanacauri. 7 Apu-ppunchau. The lord of day. 



26 AN ACCOUNT OF THE 

Chuqui-ylla, bring forth his image. Each had its bench of 
gold, and before them were borne yauris, which were made 
like sceptres of gold. The priests of these huacas came in 
very rich dresses, to celebrate this feast. Those who had 
charge of the huaca called Huanacauri, also brought its figure 
into the square. They say that a woman was never assigned 
to the huaca of the Creator. It was believed that the 
Creator did not need women, because, as he created them, 
they all belonged to him. In all their sacrifices, the fh'st 
was offered to the Creator. At this feast they brought out 
all the embalmed bodies of their lords and ladies, very richly 
adorned. The bodies were carried by the descendants of 
the respective lineages, and were deposited in the square on 
seats of gold, according to the order in which they lived. 

All the people of Cuzco came out, according to their tribes 
and lineages, as richly dressed as their means would allow ; 
and, having made reverences to the Creator, the Sun, and 
the lord Ynca, they sat down on their benches, each man 
according to the rank he held, the Hanan-Cuzcos being on 
one side, and the Hurin-Cuzcos 8 on the other. They passed 
the day in eating and drinking, and enjoying themselves; 
and they performed the tauqi called alancitua saqui, in red 
shirts down to their feet, and garlands called pilco-casa on 
their heads; accompanied with large or small tubes of canes, 
which made a kind of music called tica-tica. They gave 
thanks to the Creator for having spared them to see that 
day, and prayed that they might pass another year without 
sickness ; and they did the same to the Sun and to the 
Thunder. The Ynca came with them, having the Sun before 
him. He had a great vase of gold containing chicha. It 
was received by the priest, who emptied it into the urn, 
which, as has been said, is like a stone fountain plated with 
gold. This urn had a hole made in such a way, that the 
chicha could enter a pipe or sewer passing under the ground 
8 Upper and Lower Cuzco. 



FABLES AND RITES OP THE YNCAS. 27 

to the houses of the Sun, 9 the Thunder, and the Creator. 
The priests came in procession, and the families of Hurin 
and Hanan Cuzco, each with the embalmed bodies of their 
ancestors. They passed that day in the manner already 
described, and in the evening they took back the Sun and 
the other huacas to their temples, and the embalmed bodies 
to their houses. The Yncas, and the rest of the people also 
returned to their homes. 

The next day they all came to the great square in the 
same order, placing the huacas on their benches as before. 
The Ynca and the people brought with them a very great 
quantity of flocks from all the four quarters of Colla-suyu, 
chinchay-suyu, Antis-suyu, and Cunti-suyu. The number of 
animals was so great, according to those who made this de- 
claration, that they amounted to more than one hundred thou- 
sand, and it was necessary that all should be without spot or 
blemish, and with fleeces that had never been shorn. Pre- 
sently the priest of the Sun selected four of the most perfect, 
and sacrificed them in the following order: one was offered to 
the Creator, another to the Thunder, another to the Sun, and 
another to Huanacauri. When this sacrifice was offered up, 
the priest had the sancu on great plates of gold, and he 
sprinkled it with the blood of the sheep. The white fleece- 
bearing sheep were called cuyllu; and the plates containing 
sanco were in front of the bench of the Sun. The high priest 
then said in aloud voice so that all might hear: "Take heed 
how you eat this sancu ; for he who eats it in sin, and with 
a double will and heart, is seen by our father, the Sun, who 
will punish him with grievous troubles. But he who with 
a single heart partakes of it, to him the Sun and the Thun- 
der will show favour, and will grant children and happy 
years, and abundance, and all that he requires." Then they 
all rose up to partake, first making a solemn vow before 
eating the yahuar-sancu, 1 in which they promised never to 

9 See also G. de la Vega. l Yahuar, blood ; Sancu, pudding. 



28 AN ACCOUNT OP THE 

murmur against the Creator, the Sun, or the Thunder; never 
to be traitors to their lord the Ynca, on pain of receiving 
condemnation and trouble. The priest of the Sun then 
took what he could hold on three fingers, put it into his 
mouth, and returned to his seat. In this order, and in this 
manner of taking the oath, all the tribes rose up, and thus 
all partook down to the little children. They all kept some 
of the yahuar-sancu for those who were absent, and sent some 
to those who were confined to their beds by sickness ; for 
they believed it to be very unlucky for any one not to par- 
take of the yahuar-sancu on that day. They took it with such 
care that no particle was allowed to fall to the ground, this 
being looked upon as a great sin. When they killed the 
sacrificial sheep, they took out the lungs and inflated them, 
and the priests judged, from certain signs on them, whether 
all things would turn out prosperously in the coming year 
or not. Afterwards, they burnt them before the Creator, 
the Sun, and the Thunder. The bodies of the sheep were 
divided and distributed, as very sacred things, a very small 
piece to each person. The rest was given to the people of 
Cuzco to eat, and each man, as he entered the square, 
pulled off a piece of the wool, with which he sacrificed to 
the Sun. When they distributed the sheep, the priests 
offered up the following prayers. 

Prayer to the Creator. 

Aticsi-Uhacochan [caylla] cay- Creator ! [0 conquering 

lla-Uhacochan tocapo ac nupo Uirachocha ! Ever present Ui- 

viracochan camachurac carica- racocha !] Thou who art with- 

chun huarmicachun fiis pallurac out equal unto the ends of 

rurao camas cayqui churascai- the earth ! Thou who givest 

qui casilla quespilla canca ran- life and strength to mankind, 

sac maipimcanqui ahuapichu saying, let this be a man and 

ucupichu pusupichu llantupichu let this be a woman : And as 

huyarihuay hayniquay yuihuay thou sayest, so thou givest life, 

ymaypachacama haycaypacha- and vouchsafest that men shall 



FABLES AND RITES OF THE YNCAS. 



29 



caraa canca chihuay marcari- 
huay hatallihuay caycustayri 
chasquihuay may piscapapas 
Uiracochaya. 



live in health and peace, and 
free from danger : — Thou who 
dwellest in the heights of heaven, 
in the thunder, and in the storm 
clouds, hear us ! and grant us 
eternal life. Have us in thy 
keeping, and receive this our 
offering, as it shall please thee, 
Creator ! 



Another Prayer for Fruitful Flocks. 



Uiracochan apacochan titu-Ui- 
racochan hualpai huana-Uiraco- 
chan topapo acnupo Uiracochan 
runayachachachuchun hucerma- 
yachachachun mirachun Uacta- 
pachacasilla quispillacachun ca- 
mas-cayqui taquacaycha yata- 
lliymay Pachacama haycay Pa- 
chacama. 

To the 

Coy [caylla] Uiracochan ticci 
Uiracochan hapacochan hualpai 
huanaUiracochan chanca-Uiraco- 
chan acsa-Uiracochan atun-Uira- 
cochan caylla-Uiracochan tacan- 
cuna hunichic llaularuna y acha- 
cuc ccapac hahuay pihucupi 
Puris papas. 



Creator ! who doest won- 
ders and marvels. most 
merciful and almighty Creator ! 
multiply our flocks and cause 
them to bring forth young, let 
the land continue in peace and 
free from danger, and these 
whom thou hast made, hold 
them in thy hand. 

Huacas. 

Creator, thou who art co- 
eval with the world ! Chanca- 
Uiracocha ! Atun-Uiracocha ! 
grant our prayer, that thou 
wilt, with the Creator, give 
health and prosperity to the 
people. 



Chanca-Uiracocha was a huaca in Chuqui-chaca, where 
was Manco Ynca. Atun- Uiracocha is in the huaca of Urcos ; 
where there was an eagle and a falcon carved in stone at 
the entrance of the huaca. and an image of a man with a 
white robe reaching to his feet, and coming down to his 
waist. Apotin-Uiracocha is in Amaybamba, beyond Tampu. 
Urusayua-Uiracocha is in the same place. Chuqui-chanca- 
Uiracocha is in Huaypau. 



30 



AN ACCOUNT OF THE 



Another 

Uiracochan cusiussapochay 
lipo-Uiracochaya runacay amay- 
cay miruna yana huaccha quis- 
aruna yquicauras cayquichuras 
cayquicasiquis-pilla camachun 
huarmay huanchurin huanchin 
canta amaquaquinta huarya 
yaichichuruay huasa causachun 
mana alleas pamana pitispa 
mucumuchun. Upia muchun. 



Another 

Uiracochay [atic]a ticcj-Ui- 
racochaya hualparillac camac- 
churac cay hurin pacha pimicu- 
chun upiachun Sispachurascay 
quictacamascay quita micuynin 
yachachun papacara ymaymana 
micuncancachun nis-cayqui ta- 
camachic michachic mana mu- 
chuncunpac mana muchuspa- 
can ynincampac amacacachun- 
chu amachupichupichichunchu 
casilla huacay chain uy. 

Prayer to 

Uiracocha yapunchau cachun- 
tutacachun nispac nicpacarichun 
yllarichun nispac nicpunchao- 
churi yquicta casillacta quis- 
pillacta purichic runarnnascay 
quicta cauchay uncancampac 
Uiracochaya casilla quispilla 
punchau yncarnnayanani uhis- 
cay quita quillari canchari ama- 
huncochispa amananu chispa 
cacicta quispicha huacus-chaspa. 



Prayer. 

most fortunate and propi- 
tious Creator, have pity aud 
mercy upon all men whom thou 
hast made. Keep thy poor ser- 
vants in health. Make them 
and their children to walk in a 
straight road, without thinking 
any evil. Grant that they may 
have a long life, and not die in 
their youth, and that they may 
live and feed in peace. 

Prayer. 

Creator ! Lord of the ends 
of the earth ! most merciful ! 
Thou who givest life to all 
things, and hast made men that 
they may live, and eat, and mul- 
tiply. Multiply also the fruits 
of the earth, the papas and other 
food that thou hast made, that 
men may not suffer from hunger 
and misery. preserve the 
fruits of the earth from frost, 
and keep us in peace and safety. 

the Sun. 

Creator ! Thou who gavest 
being to the Sun, and after- 
wards said let there be day and 
night. Raise it and cause it to 
shine, and preserve that which 
thou hast created, that it may 
give light to men. Grant this, 
Creator ! 

Sun ! Thou who art in 
peace and safety, shine upon us, 
keep us from sickness, and keep 
us in health and safety. 



FABLES AND RITES OF THE YNCAS. 



31 



Prayer for 

A - Uiracochan tict^i - Uiraco- 
chan hualpa y huana - Uiraco- 
chan atun-Uiracochan Tarapaca- 
Uiracochan capaccachun Ynca- 
cachun nispachucapac churas- 
pac quicta Ynca camascayquita 
casillacta quispullacta Huacay- 
chamuy runan yananya cha- 
chuchun accari punari usachun 
ymaypacha cama ama allca- 
chispa churinta mitanta quanpas 
huacay chay chaycacdlacta uira- 
cu-chaya. 

Another 

Uiracochaya qualpay huana- 
Uiracochaya ninacta casi quis- 
pillacta capac Ynca-churi yqui- 
guarmayqui pacamascayqui hua- 
cay chamuchun hatallimuchun 
pachachacara ruua llama micuy 
paycaptin yacachun ccapac Ynca 
camascayquita Uiracochaya ayni 
huni marcari hatalli ymaypacha- 
cama. 



the Ynca. 

pious Creator, who ordered 
and saw fit that there should be 
a Lord Ynca, grant to the Ynca 
that he may be kept in peace, 
with his servants and vassals, 
that he may obtain the victory 
over his enemies and always be 
a conqueror. Cut not short his 
days, nor the days of his child- 
ren, and give them peace, 
Creator ! 



Prayer. 

O Creator ! Vouchsafe that 
the subjects of the Ynca may 
have peace while thy son the 
Ynca lives, to whom thou hast 
said : Be thou Lord ! Grant 
that they may multiply. Keep 
them in peace, let their days be 
prosperous, let their farms yield 
increase ; and keep this Lord 
Ynca in thy hand for ever, 
Creator ! 



Another Prayer. 

Pachacama casillacta quispil- Creator of the world, keep 
lacta Ccapac Ynca huahuay quic- thy child the Ynca in peace and 

security upon it. 

Prayer for all the Yncas. 



ta marcari atalli. 



Apunchau Ynca Yutiryayay 
Cuzco tampu cachun aticoclla 
saccoccachun nispa churac camac 
muchas-cay quicusiquispu ca- 
chun amatisca amalla sasca 



Sun ! Thou who hast said, 
let there be Cuzcos and Tampus, 
grant that these thy children 
may conquer all other people. 
We beseech thee that thy child- 



•32 AN ACCOUNT OP THE 

cachunchu aticuc paella sacapac ren the Yncas may be con- 
camascayqui churascayqui. querors always, for this hast 

thou created them. 

Prayer for all the Huacas. 

pachachulla Uiracocban sacred Huacas, ancestors, 
ucuhulla Uiracochan huaca-vil- grandsires, and parents ! O 
cacachun nispacamacatu napa- Hatun-apu ! Hualpa-huana- 
huay pihnana taynaallastu Uira- tayua ! xVpu Allastu ! bring 
cochaya hurinpacha auacpacha us near to the Creator, ns thy 
cachun nispa nicocupa cbapipuca sons, and our children, that they 
umacta churachay nihuay huni- may be fortunate and near the 
huay quispicasica musac Uiraco- Creator, as thou art. 
chaya micuy niocmin cacyoc 
curayoc llamayoc ymayna yo- 
chaycaymayoc amacacharihuay 
cuchuy maymana aycay niana 
chiquimanta catuiman manta 
nacasca hustusca amusca manta. 

When they had distributed the flocks, the sheep were 
killed in great numbers, to be eaten on that day. Then a 
vast quantity of chicha was brought into the square, from 
the store houses where it was kept. It was made of boiled 
white maize, in the valley of Cuzco. The flocks that were 
used at this festival, were the property of the Creator, the 
Sun, and the Thunder, from their estates set apart in all the 
provinces of Peru. Having finished eating with much 
rejoicing, they performed their taquis, and drank in the 
same order as on the day before. This continued for four 
da} T s. The first day of the festival was called Citua, and it 
was then that they ate the sancu called yaliuar-sancu. The 
second day was dedicated to the Creator, the Sun, and the 
Thunder, when they performed sacrifices, and a prayer was 
offered up for the Ynca. The fourth day was for the Moon 
and the Earth, when the accustomed sacrifices and prayers 
were offered up. On a subsequent day people of all the 



• FABLES AND RITES OF THE YNCAS. 33 

nations, that had been subdued by the Yncas, came with 
their huacas and in the richest costumes, peculiar to their 
respective countries, that they could procure. The priests, 
who had charge of the huacas, carried them on litters. 
When they entered the square, coming from the direction 
of the four Suyus already mentioned, they made reverences 
to the Creator, the Sun, and the Thunder, and to the Hua- 
nacauri, a huaca of the Yncas, and then they did the same 
to the Ynca, who was in the square on that occasion. 
Having made these obeisances, they proceeded to the places 
assigned to them, and, in order to make more room, the 
families of Hanan-Cuzco and Hurin-Cuzco formed them- 
selves into one, and thus left more space in the square. As 
soon as all the people wei'e in their places, the High Priest 
of the Sun sprinkled a large quantity of sancu with blood, 
and the Caciques rose up in their order, and repeated the 

following : — 

Prayer to the Creator. 

AticQi Uiracochan caylla Uira- Creator ! % [0 conquering 
cochan tocapu acnupu Uiraco- Viracocha! Ever present {caylla) 
chan camac churac cai'ica chuyu- Viracocha !] Thou who art in 
armicachun nispallutac rurac the ends of the earth without 
camascay quichuras cayquica- equal ! Thou who gavest life 
silla quispilla causamus ay may- and valour to men, saying, Let 
pincanqui ahuapichu ucupichu this be a man ! and to women, 
llantupichu uyarihua ayrihuay saying, Let this be a woman ! 
ynihuay ymay pachacama'c can- Thou who madcst them and 
cachihuay marcallihuay attolli- gave them being ! Watch over 
huay caycoscay tarichasquihuay them that they may live in 
may picaspapas Uiracochaya. health and peace. Thou who 

art in the high heavens, and 
among the clouds of the tempest, 
grant this with long life, and 
accept this sacrifice, Creator ! 

Then the Priest of the Sun distributed the sancu, and 
afterwards the people ate the flesh of the sheep which had 
been sacrificed to the Creator; the Sun, and the Thunder. 



34 AN ACCOUNT OF THE 

Each nation passed the rest of the day in performing the 
taqui and in singing and dancing, according to the custom 
of their respective countries before they were subdued by 
the Yncas. On this day all the deformed persons, who had 
previously been expelled from Cuzco, were allowed to join 
the feast. This part of the feast lasted for two days, and at 
its conclusion, in the evening, they burnt in sacrifice a sheep, 
and a vast quantity of clothes of many colours. Then those 
who had to return to their homes, sought permission from 
the Creator, the Sun, the Thunder, and the Ynca, which 
was granted, and they left at Cuzco the huacas they had 
brought there in that year. They returned to their homes 
with the huacas they had brought for the festival of the 
previous year, and, as a recompense for their trouble in 
having come from such great distances, their chiefs were 
given gold and silver and clothes and servants, and permis- 
sion to travel in litters. Their huacas were also granted 
estates and attendants to wait on them, and so they returned 
to their homes. 

The inventor of this feast was Ynca Yupanqui, at least 
he established the above ceremonies, for though it was 
celebrated from the time that there ever were Yncas, it was 
not performed in the order described above. The rest of 
the month was passed as each man found it convenient, or 
as suited him best. The same feast, called Situa, was 
celebrated at the chief places in all the provinces, by the 
Ynca governors, wherever they might be : and, although 
the ceremonies were less gi^and, and the sacrifices fewer, no 
part of the festival was omitted. 

September. 

They call the month of September Uma-Tlaymi, because 
the Indians of Uma, which is two leagues from Cuzco, cele- 
brated the feast of Hurachillo. 2 Tin's was the occasion 
2 Iluarachicu. 



FABLES AND RITES OP THE YNCAS. 35 

when the youths were admitted to knighthood, and when 
their ears were pierced, as we shall mention in its place. 
The women of Cuzco, whose sons were to have their ears 
bored, and to perform the huarachicu, employed their time 
in sewing the cloths in which their sons were to be dressed 
on the day of the feast of the huarachicu. Several relations 
assembled to help them to sew, and to rejoice and drink for 
some days in their houses : and so the month ended. 

October. 

They called the month of October Aya Marca Raymi, 
because the Indians of the village of Ayamarca performed 
the feasts of huarachicu, and the youths of that tribe had 
their ears bored, and were admitted to knighthood, with the 
ceremonies we shall presently describe. In Cuzco, the 
people were employed in preparing a great quantity of 
chicha, for the feast called Gcajpac Baymi. This way of 
making chicha was called cantoray. The youths who were 
about to receive their arms, went to the huaca called 
Huanacauri, to offer sacrifice, and to ask permission to 
receive knighthood. For this was their principal huaca, 
the brother, as was said, of Manco Ccapac, whence they 
descend. But, to avoid prolixity, I will not here give the 
tradition respecting this huaca, referring for an account of 
it, to the history of the Yncas which I have written. The 
youths who were to be armed as knights, passed that night 
on the hill of Huanacauri, where the huaca was kept, in 
memory of the journey which their ancestors commenced 
from that spot. On the next day they returned in the 
afternoon, bringing with them loads of straw, on which their 
parents and relations might sit. On this day the youths 
fasted ; and the month was passed in preparing many kinds 
of chicha for the festival. At this time, and indeed through- 
out the year, the priests of the Creator, of the Sun, and of 
Thunder, and those who had charge of the huaca of 

d 2 



36 AN ACCOUNT OF THE 

Huanacauri, made three daily sacrifices; offei'ing up three 
sheep, one in the morning, one at noon, and a third at 
night, with other food that was dedicated to these deities. 
The huacas were supposed to consume it where they were ; 
but they carried the food to the hills in the feast of Yntic- 
raymi. The persons also, who had charge of the embalmed 
bodies, never came forth to offer up the food, and pour out 
the chicha that was dedicated to them, such as they used 
when they were alive. These they consumed, because they 
held for very truth, the doctrine of the immortality of the 
soul, and they said that wherever the soul might be, it would 
receive the food and eat as when alive. Thus ended this 

month. 

November. 

The month of November was called Ccapac Eaymi, which 
means the Feast of the Lord Ynca. It was one of the three 
principal feasts of the year. In this month they gave arms 
to the youths, pierced their ears, and gave them breeches, 
which in their language are called huara. For the said 
feast, and for the arming of the knights, during the eight 
first days of the month, all the parents and relations of 
those who were to receive knighthood were engaged in the 
preparation of the tisutas, which were their shoes made of 
very fine reeds, almost of the colour of gold ; and of the 
huaracas from the sinews of sheep ; and in broidering the 
trimmings of the shirts in which they were to appear, when 
they went to the huaca called Huanacauri Chumpicasico. 
The shirts were made of fine yellow wool, with the borders 
of fine black wool like silk, a little more than a palmo and 
a half in width. They also wore mantles called supayacolla, 
which were of white wool, long and narrow, not being moro 
than two jpalmos in width, but reaching to the knees. They 
were fastened round the neck by a knot, whence hung a 
woollen cord, at the end of which there was a red tassel. 
The llautusj that were put on them on that day, were black. 



FABLES AND RITES OP THE YNCAS. 37 

On the ninth day they all proceeded to the square in the 
morning, as well the parents of those who were to receive 
knighthood, as the relations. , The parents and relations 
were attired in certain -dresses called collca-uncu. There 
was a special dress for each festival. On this occasian the 
mantles were yellow, and the plumes on their heads were 
black, being taken from a bird called guito. Hence the 
plumes were called quito-tica. Those who were to be armed 
as knights were shorn, and after the shearing they were 
clothed in the dress already described. Many maidens, who 
were selected to give their services at this feast, then came to 
the square, dressed in a costume called Cuzco asu ycochilli- 
qu'dla. Their ages were from eleven to twelve or fourteen 
years, and they were of the best families. They were called 
Nusta-calli-sapa? Their duty was to carry small vases of 
chicha, as we shall relate further on. Being all clothed in 
these costumes, they proceeded to the house of the Sun and 
of the Thunder, and brought the images to the square. Then 
the Ynca came forth, and took his place near the statue of 
the Sun. The youths, who were to receive knighthood, 
rose up in their order, and made their mucha, 4, which was 
their manner of worshipping the huacas. They also brought 
out the figure of a woman, which was the huaca of the 
moon, and was called Passu? -mama. It was in charge of 
women ; and when it was brought from the house of the 
Sun, where it had a special place on the site of the mirador 
of Santo Domingo, they carried it on their shoulders. The 
reason for giving it in charge to women was that they said 
it was a woman, and the figure resembled one. 

After making their reverence, the youths waited until the 
hour of noon, when they again made reverences to the 

3 Nusta, princess ; Colli, valorous ; Sapa, alone, unrivalled. 

4 Miichani, the verb to adore, to kiss. 

8 Pacsa is the word for the moon, in the Collao dialects. In the Ynca 
language it is Quilla. 



38 AN ACCOUNT OF THE 

huacas ; and sought permission from the Ynca to make their 
sacrifices, which were offered up in the following way. 

Each of the youths who were about to be armed had 
a sheep prepared for sacrifice. They all went, with their 
relations, to the hill called Huanacauri. That night they 
slept at the foot of the hill, at a place called Matahua, and 
at sunrise of the tenth day, all fasting, for they had fasted 
on the previous day, they ascended the hill until they came 
to the huaca Huanacauri. They left the sheep for sacrifice 
at the foot of the hill in Matahua, the Tarpuntays pulling 
out a small handful of wool from each. These Tarpuntays 
are the priests who make the sacrifices. When they reached 
the top of the hill, the Tarpuntays took five lambs and 
sacrificed them before the huaca. They then divided the 
wool they held in their hands among the youths who were 
about to be made knights, and the chiefs who came with 
them. The youths and chiefs then blew the wool into the 
air, while the sacrifices were being consumed, with these 
words " Huanacauri ! our father, may the Creator, the 
Sun, and the Thunder ever remain young, and never become 
old. May thy son the Ynca always retain his youth, and 
grant that he may prosper in all he undertakes. And to us, 
thy sons and descendants who now celebrate this festival, 
grant that we may ever be in the hands of the Creator, of 
the Sun, of the Thunder, and in thy hands." After the 
sacrifices, at the ninth hour of the day, they put huaracas® 
and bags called chuspas into the hands of the youths, and 
on presenting them with the huaracas, they said : " Now 
that our father Huanacauri has given the huaracas as a sign 
of valour, live henceforth as brave men." The High Priest 
of the huaca used these words when the huaracas were given 
to the youths. They were made of aloe fibre and the sinews 
of sheep, the aloe fibre being like flax. It was said that 
their ancestors, when they camo forth from Paccari-tampu, 

6 Slings. 



FABLES AND KITES OP THE YXCAS. 39 

wore tliem. They then walked on, until they came to a 
ravine called Quiras-manta, where they were met by the 
uncles and parents, and by the chiefs, who whipped them on 
the arms and legs, saying, " Be brave as I have been, and 
receive these gifts that you may imitate me." Then they 
chaunted a song called Huari, the aimed knights standing 
up with the handfuls of straw in their hands, and all the rest 
of the people being seated. As soon as the taqui was ended, 
they rose up and went to Cuzco, whence a shepherd came, 
who was one of those in charge of the flock called Ray mi- 
napa, which was dedicated for this feast. They brought a 
sheep called nap a, which was covered with a red cloth 
having ear holes of gold. Those who came with it, blew 
upon sea shells bored through, called hayllayquipac. An 
Indian also brought the suntur-paacar, which is one of the 
insignia of the Lord. When they arrived at the plaza where 
the people were assembled, they performed a dance, and 
then led the sheep and the suntur-paucar in front of them. 
The people returned to Cuzco, marching according to their 
families and tribes, those who had received knighthood 
carrying the huaracas on their heads, and the bundles of 
straw in their hands. When they reached the square they 
worshipped the huacas. The fathers, uncles, and relations 
then whipped them on the arms and legs, and afterwards 
all the people made the music (taqui) called huari, and the 
youths gave drinks to the fathers, uncles, and relations who 
had flogged them. By that time it was nearly night, and 
they went to their houses and ate the sacrificial sheep. The 
Priests took the huacas back to their temples. 

In the subsequent days the people remained in their 
houses, and the youths who had received knighthood 
rested from their labours. Bat on the 14th day of tho 
month they all came forth into the square of Cuzco, called 
Huacay-pata. Each came with his father and relations; 
and it must be known that all the youths who received arms 



40 AN ACCOUNT OP TIIE 

were obliged to be descendants and relations of the Lord 
Yncas by direct line, for no others were admitted. In the 
same month the Ynca Governors of Provinces who had sons 
of the proper age, performed the ceremonies in the pro- 
vinces, boring the ears of the boys, and arming them as 
knights. 

On the 14th day they brought into the square the huacas 
of the Creator, of the Sun, of the Moon, and of the Thunder, 
which were placed together near the Ynca, the Priests being 
stationed near their huacas. Dresses were given to the 
youths who had been armed as knights, called umisca-uncu, 
which were shirts striped red and white, and a white mantle 
with a blue cord and red tassel. All the people of the land 
had to make these dresses, as a tribute ; and the relations 
provided the usutas, made of a straw which was highly 
prized among them, called ychu. The Priest of the Sun, 
whose duty it was to give these dresses in the name of the 
Sun, caused all the maidens to be brought before him, and 
to each he gave a dress, which was red and white, and called 
wicallu ; the llicll 'a being the same; together with a cloth 
in the shape of a bag, with both ends open, of the same 
colour. Then they put staves into the hands of the youths, 
to the upper part of which a knife was attached, which they 
called yauri. Then the breeches were given, called huaraca, 
made of sinews and red cloth, with a little chahuar. 7 After 
receiving the clothes they went, in their order, to worship 
the images of the Creator, the Sun, the Moon, and the 
Thunder, and they bowed reverently to the Ynca. Before 
this the uncles and relations had flogged them on the arms 
and legs, exhorting them to be valiant, and ever to pay 
attention to the worship of the Huacas and the Ynca. At 
the end of these ceremonies they went out of the square, in 
the order of their tribes, each one with those of his family ; 

7 Aloe fibre. 



FABLES AND KITES OP THE YNCAS. 41 

and went to sleep in a desert called Rauranu, which is about 
a league from Cuzco. 

Each of those who had been armed as knights brought a 
tent in which to sleep, for himself and his relations. There 
went with them all the maidens who had received the 
dresses which the Sun had given. They were called Nusta- 
callisapa. They brought with them small jars of chicha, to 
give drink to the relations of the knights, and to offer as 
sacrifice, as well as to give drink to the youths who were 
armed as knights. On this day they brought with them 
the sheep called tupa-huanacu or r ay mi-nap a ; 8 with a red 
shirt placed over it, having golden ears, as before described. 
They also carried the suntur-paucar or insignia of royalty. 
When the people had all departed from the square, they 
carried each huaca back to its temple, and the Ynca returned 
to his palace. Next day they rose up and went to a ravine 
in a mountain called Quilli-y acolca, ; which is not more than 
half a league from the place where they slept. Here they 
had breakfast, and after their meal they fastened a little 
white wool to the ends of their staves, and to the handles 
of the said topa-yauri they secured some ychu. Then they 
continued to advance until they came to a hill called Ana- 
huarqui, which is two leagues from Cuzco, to the huaca of 
the same name on the top of the hill, which was the huaca 
of the Indians of the villages of Choco and Cachona. The 
reason why they went to this huaca to perform a sacrifice 
was that, on this day, they had to run a race, to try which 
was the best runner. The tradition had been handed down, 
from the time of the deluge, that this huaca ran like a lion. 
On coming before the huaca, the youths offered a little wool 
which they held in their hands. The priests of the Sun (not 
the High Priest) and those of the other huacas, called Tar- 
puntays, then sacrificed five lambs, burning them in tho 
name of the Creator, the Sun, the Moon, and the Thunder. 
8 llaymi-napa. 



42 AN ACCOUNT OP THE 

Then the relations once more flogged the youths who were 
now knighted, urging them to set great store by the valour 
and endurance of their persons. After this the people sat 
down and performed the taqui called haurita? with the 
huayllaquipas and shells ; the knights remaining on their 
feet, holding in their hands the staves called yauri. Some 
were headed with gold, others with copper, each according 
to the means of the owner. At the end of the taqui all the 
maidens called Nusta calli-sapa rose up, and each ran as 
fast as she could to the place where they had slept ; and 
there waited for those who had been armed as knights, 
with the chicha to give them to drink. The girls cried out, 
and said : — " Come quickly, youths, for here we are waiting 
for you." Then the youthful knights stood in a row before 
the huaca of Anahuarqui, and behind them there was a 
second row of men, who served as arm bearers. These 
carried the yauris and sticks in their hands ; and in their 
rear was yet a third row, whose duty it was to aid those who 
fell. In front of all these was an Indian, veiy gaily dressed, 
who gave the word. On hearing it they all began to run at 
full speed and with all their force. Those who fell or fainted, 
were assisted by the men in the rear, but some died of the 
falls. Those who reached the goal received drink from the 
maidens, and they drank as they ran. The object of this 
race was to prove who was the best of those who had re- 
ceived knighthood. 

On each occasion they armed eight hundred knights and 
upwards. When they were all assembled on the hill called 
Haurana, they again performed the taqui called liuari; after 
which they took the huaracas and the yauris, and again be- 
gan to flog the knights upon the arms and legs. By this 
time it was the hour of vespers, and they all rose up in their 
order, to return to Cuzco, bearing in front the suntur-pancar 
and the sheep called raymi-napa. They marched to the 

9 Huari. 



FABLES AND RITES OP THE YNCAS. 43 

square called Huacay-pata in Cuzco, where were the statues 
of the Creator, the Sun, the Thunder, and the Moon ; and 
where the Ynca was seated near the statue of the Sun, with 
his courtiers. As they entered they performed mucha to 
the huacas and the Ynca. The tribes of Hanan Cuzco and 
Hurin Cuzco then sat down in the places assigned to them, 
while the youths remained standing for a short time. They 
again performed the taqui called huari, and once more 
flogged the youths. Afterwards the Ynca and his court 
went to his house, and the youths, with their fathers and 
relations, went to the hill called Raurana. They passed 
the night at the foot of the hill, in a place called Huaman- 
cancha} At dawn they arose and ascended the hill Raurana, 
which is half a league from Cuzco. The Lord Ynca came 
here on this day, to grant favours to those who had been 
armed as knights, giving them ear-pieces of gold, red 
mantles, with blue tassels, and other marks of distinction. 
The huaca of Raurana consisted of two falcons in stone, 
placed upon an altar on the summit of the hill. It was in- 
stituted by Pachacutec Ynca Yupanqui, as the place where 
they should receive the breeches which they call huara. 
This huaca was at first the idol of the Indians of Maras, 
and Huascar Ynca caused the falcons to be brought here, 
to beautify it. The sacrifice that was performed on this 
occasion was to burn five lambs, and to pour out chicha, 
beseeching the Creator, the Sun, the Moon, and the 
Thunder, that the youths who had been armed, might be- 
come valiant and enterprising warriors, that all they put 
their hands to might prosper, and that they might never 
suffer defeat. The sacrifice was performed by the Priest of 
the huaca Raurana ; who also besought the huaca that the 
youths might be fortunate. As soon as the sacrifices were 
consumed, the Huaca-camayoc, who was the Priest, gave to 
each of the youths a pair of breeches called huarayarus, and 
1 Iluaman, a falcon ; Cancha, place. 



44 AN ACCOUNT OP THE 

a red shirt with a blue binding, which clothes were brought 
by order of the Ynca, as the tribute paid throughout the 
land on this occasion. The youths were given ear-pieces of 
gold, which were then fastened in their ears, and diadems 
with plumes called pilcocassa, and small pieces of gold and 
silver to hang round their necks. After those things had 
been distributed, they had breakfast, and performed the 
taqui called huari for the space of an hour. Then the 
fathers and parents again flogged the youths, reminding 
them of the prayers just offered up, urging them to emulate 
the deeds of their ancestors, and to be valiant warriors, 
never turning their backs on the foe. 

With reference to the taqui so often repeated in the cere- 
mony, they say that, in the time of Manco Ccapac, the first 
Ynca from whom they are all descended, when he came 
forth from the Cave of Tampu, it was given to him by the 
Creator with a command that it should be sung at this 
festival, and at no other. 

After the taqui, they drank in their order, and marched 
back to Cuzco, the sicntur-paucar being borne before them 
as a banner, and the sheep dressed as on former occasions. 
Manco Ccapac instituted this feast, and caused these cere- 
monies to be observed in the case of his son Sinchi Rocca, 
as we have related in the history of the Yncas. 2 On reach- 
ing the square of Cuzco, they performed the mucha or 
adoration before the Huacas which the Priests had brought 
out, and they also made obeisances to all the embalmed 
bodies of the dead Lord and Ladies which had been brought 
into the square by those who had charge of them ; to drink 
with them as if they had been alive, and that the young 
knights might beseech them to make their descendants as 
fortunate and brave as they had been themselves. 

Then all the people sat down, those of Hanan and Hurin 

2 G. de la Vega says that the lineage of the Ynca Sinchi Rocca was 
called liaurana Panaca. 



FABLES AND RITES OP THE YNCAS. 45 

Cuzco in their respective places. The skins of lions, with 
the heads, had been prepared, with gold ear-pieces in the 
ears, and golden teeth in place of the real teeth which had 
been pulled out. In the paws were certain ajorcas of gold, 
called chipanas. They called these lions hillacunya chuqui- 
cunya. Those who dressed in the skins, put on the head 
and neck of the lion so as to cover their own, and the skin 
of the body of the lion hung from the shoulders. Those 
who had to take part in the taqui wore red shirts, with red 
and white fringes, reaching to the feet. They called these 
shirts puca-caychu-uncu. The taqui was called coyo. It was 
first introduced by the Ynca Pachacutec Yupanqui, and was 
performed with drums, two from Hanan Cuzco, and two 
from Hurin Cuzco. They performed this taqui twice a day 
for six days, and during these six days each person offered 
sacrifices to the Creator, the Sun, the Moon, and the 
Thunder ; for the Ynca and for those who had been armed 
as knights. These sacrifices consisted of a quantity of 
sheep, cloth, gold, silver, and other things. It was offered 
up that those who were armed as knights might be fortunate 
in war, and in everything they undertook. 

On the 21st day of this month all the youths who had 
been armed as knights, went to bathe in a fountain called 
Calli-puquio, in a ravine about a quarter of a league to the 
rear of the fortress of Cuzco. They then took off the clothes 
in which they had been armed as knights, and dressed them- 
selves in others called nanaclla, coloured black and yellow, 
and in the centre a red cross. Thence they returned to the 
square, where they found all the huacas. They made the 
usual obeisances. They were placed according to the fami- 
lies to which they belonged ; and the principal uncle pre- 
sented each knight with a shield, a sling, and a club with a 
metal knob at the end, with which to go to the wars. The 
other relations and chiefs then offered up cloth, sheep, gold, 
silver, and other things, with a prayer that the youths might 



46 AN ACCOUNT OF THE 

always be rich and fortunate. Each relation that offered 
sacrifice, flogged a youth and delivered a discourse to him, 
exhorting him to be valiant and never to be a traitor to the 
Sun and the Ynca, but to be diligent in devotion to the 
huacas, and to imitate the bravery and prowess of his ances- 
tors. When the principal Lord Ynca was armed as a knight, 
all the chiefs and great lords, who were present from 
all parts of the land, made great offerings in addition to 
those usually supplied. At the end of the sacrifices, the 
Priests of the Sun and of the Creator brought a great 
quantity of fuel tied together in handfuls, and dressed in the 
clothes of a man and a woman. The faggots, thus dressed 
up, were offered to the Creator, the Sun, and the Ynca, 
and were burnt in their clothes, together with a sheep. 
They also burnt certain birds called pilcopichicP and caman- 
tcra-picliio ; and this sacrifice was performed for the youths 
who had been armed as knights ; with a prayer that they 
might always be fortunate in war. 

On the 22nd of the month the knights were taken to the 
houses of their relations, and their ears were pierced, which 
was the last ceremony in arming the knights. Among 
these people they thought so much of this boring the ears, 
that, if the orifice was broken through by any accident, 
the man to whom it happened was looked upon as unfortu- 
nate. They stuff pieces of cotton into the orifice of the ear, 
and each day they put in more in order to enlarge it. On 
the same day the priests of the Creator and the Sun, of 
Thunder and the Moon, and the shepherds of the Ynca 
counted the flocks of the huacas and of the Ynca. Then 
commenced the feasts that were celebrated for the flocks 
of the huacas, that they might multiply ; for which sacri- 
fices were made throughout the kingdom. The shepherds 
whose flocks increased most raj^idly were rewarded, and 
those whose flocks failed to multiply were punished. 
3 Pichio for piscu, a bird. 



FABLES AND RITES OP THE YNCAS. 47 

On the 23rd day of the month they carried the statue of the 
Sun called Huayna punchao, to the houses of the Sun called 
Puquinque, which are on a high hill, a little more than three 
arquebus shots from Cuzco. Here they sacrificed to the 
Creator, the Sun, the Thunder, and the Moon, for all nations, 
that they might prosper and multiply. The statue of the 
Sun was then brought back, preceded by the suntur-paucar 
and two sheep, one of gold and the other of silver, called 
cullque-najpa ccuri-napa ; which were the insignia borne 
before the statue of the Sun, wheresoever it was taken. 
Thus ended this festival and month called Ccapac-raymi. 

December. 

The name they gave to the month of December was Camay - 
quilla. On the fir-st day of the month, those who had been 
armed as knights, as well those of the lineage of Hanan 
Cuzco as of Hurin Cuzco, came out into the square, with 
slings in their hands called huaraca, and the youths of 
Hanan Cuzco hurled against those of Hurin Cuzco ; their 
missiles were called coco, which are found on certain thistles. 
At times they came to close quarters, to prove the muscles 
of their arms ; until the Ynca, who was present, rose up and 
restored order. They called this chocanaco, and it was a 
trial of strength, to see who were the strongest and bravest. 
Afterwards, they all sat down according to their lineages, 
the new knights being dressed in black shirts, and mantles 
of a lion colour. They also wore plumes of white feathers 
on their heads, from a bird called tocto. 4 ' On this day the 
new knights began to eat salt and other luxuries, for during 
the ceremonies they fasted, and were not allowed to touch 
either salt or aji. The youths ate their first meal after the 
fast with great relish. For this feast they brought all the 
huacas into the square, as well as the bodies of the dead 
Yncas, to drink with them ; placing those who had belonged 
4 Toctu is honey. 



48 AN ACCOUNT OF THE 

to the Hanan Cuzco on the side where that lineage was 
stationed, and the same with those of Hurin Cuzco. Then 
they brought food and drink to the dead bodies, as if they 
were alive, saying : " When you were alive you used to eat 
and drink of this ; may your soul now receive it and feed on 
it, wheresoever you may be." For they believed and held 
it for certain that souls did not die, but that those of good 
men went to rest with the Creator. When they died they 
declared this belief, and charged their families and relations 
to perform all that they had left them to do, and that they 
would see them from heaven. They also believed that there 
was a place of punishment for bad men, where they were tor- 
mented by demons called Supay. They said that those who 
went there, suffered much hunger and thirst, and that their 
food was charcoal, snakes, toads, and other things of that 
kind. Those who went to heaven, on the other hand, eat 
and drank the best that the Creator had, and they also 
received the food and liquor which their relations offered up. 
Thus all with great joy passed this day, on which they 
began to dance and sing. Afterwards, they all went forth 
to plough their fields, which they called chacra. This lasted 
for twelve days. On the 15th day of the month, at the full 
of the moon, all returned from their estates to Cuzco ; and on 
that night they performed the dance and taqui, called 
yahuayra, through all the streets and squares of the city, 
from nightfall until dawn. In the morning the priests brought 
out the huacas of the Creator, the Sun, the Moon, and the 
Thunder, and the dead bodies, and placed them in the square. 
The Ynca also came forth, and took his place near the Sun. 
The rest of the people had gone to a house called Moro-vrco, 
near the houses of the Sun, to take out a very long cable 
which was kept there, woven in four colours, black, white, 
red, and yellow, at the end of which there was a stout ball 
of red wool. Every one took hold of it, the men on one 
side, and the women on the other, performing the taqui called 



FABLES AND RTTES OF THE YNCAS. 49 

yaqauyra. When they came to the square, after making 
reverences to the huacas and the Ynca, they kept going 
round and round until they were the shape of a spiral shell. 
Then they dropped the huascar on the ground, and left it 
coiled up like a snake. They called this cable Moro-urco. 
The people returned to their places, and those who had 
charge of the cable took it back to its house. When they 
celebrated this feast, they were dressed in clothes called 
pucay-urco ; a black shirt with a white band, and white 
fringes at the edges. They also wore white plumes from a 
bird called tocto. Presently, they brought a lamb to be 
sacrificed for the cable, and for rain, and the winter time, 
saying to the winter : " Why hast thou rained V 

From noon to sunset was passed in rejoicings, and in 
drinking with the huacas and dead bodies. As, in my 
account of the Yntic-Raymi, which is the month of May, I 
described the manner of their drinking to the Sun, and to 
the other huacas, pouring the chicha down certain pipes, I 
will not repeat the description here. In all the festivals the 
manner of drinking to the huacas was the same. Half-an- 
hour before sunset they took the huacas back to their 
temples, and the Ynca returned to his house. The perform- 
ing of this taquiy with the sacrifices and drinking, lasted for 
two days. On the 1 8th of the said month, they came out 
in the square, clothed in very gay dresses called sanca-sonco- 
quila pionco ; and in small mantles, and with plumes called 
cupaticas on their heads, being the tails of macaws and 
pilos called gualanjiapi, made of feathers. On reaching the 
square they made their obeisances to the huacas in the usual 
order, and took their places. A priest then rose up and 
burnt a lamb as a sacrifice, praying to the winter ever to 
send its waters so that, through its means, they might eat 
and drink. 

They preserved the cinders and ashes, not only of this 
sacrifice, but of all others that were mado throughout the 
year, in order to throw them into the river. 

E 



50 AN ACCOUNT OF THE 

On this day they performed the taqui chapay quenalo, 
which, with all the other ceremonies that were performed in 
the course of the year, was invented by Pachacutec Ynca 
Yupanqui ; excepting those of the huarachico when they 
armed the knights, and those of quicochico and rutuchico 
yayascay, which are festivals invented by the first Ynca, as 
will presently be mentioned. 

On the following day, which was the 19th of the said 
month, they went to the square of Cuzco, called Huacay- 
pata, both the Ynca and all the people, and they brought 
out the huacas and the embalmed bodies of the dead. 
Having made the usual obeisances, they began to offer up 
the sacrifice called mojocati, in the following order. 

A small river flows through the centre of Cuzco called 
Capi-mayu and Huaca-puncu-mayu. It comes down from 
some ravines in the heights above the town. In these 
ravines they constructed dams to confine the water, although 
it was winter, in order that it might bear away the sacrifices 
that were about to be offered in it, with greater force. On 
this day they collected all kinds and sorts of food, all the 
different sorts of ajis, great quantities of bags of coca, all 
kinds of cloths of different colours and shoes, llautus and 
plumes worn as head dresses, sheep, flowers, gold and silver, 
and every other sort of thing that they used, as well as all 
the ashes and cinders of all the sacrifices, that had been 
preserved throughout the year. 

All these things were thrown into the river, the first dam 
was thrown down, and the water rushed out with such fury 
that it carried the other dams away with it, and all the 
sacrifices. A lamb had been sacrificed on this day, and its 
ashes, with the cinders, were thrown into the river with the 
rest. 

Many people were assembled on both sides of the river, 
outside the city of Cuzco, at a place called Pumap-chupa, 
where the sacrifices were offered up. They were made at a 



FABLES AND RITES OP THE YNCAS. 51 

little less than an hour before sunset, and the Indians who 
were on both sides of the river, were commanded by the 
Lord Ynca, who was present, to go with the sacrifices to 
Ollantay-tampu. By the round they had to make the 
distance was ten leagues from Cuzco. Indians of the villages 
by which they had to pass,, were stationed at intervals, with 
torches, in order to give light during the night, and no part 
of the sacrifices was allowed to remain in the river. When 
they reached the bridge of Ollantay-tampu, which is over a 
great river flowing to the North Sea, they threw two bags 
of coca, called pilculuncu jpaucar uncu, from the bridge, as 
the sacrifices flowed past, and afterwards they were allowed 
to pass on by themselves. 

During that day and the next, those who had passed on 
the sacrifices were dancing and rejoicing, and performing 
the taqui chupay huayllu. The reason for throwing these 
sacrifices into the river was as follows. They said that, as 
the Creator of all things had granted them a good year, it 
seemed well that, out of the things that he had given them, 
they should offer these sacrifices, that they might not appear 
ungrateful, beseeching him to receive them, wheresoever he 
might please to be. At the end of two days, those who had 
followed the sacrifices as far as the bridge, returned to 
Cuzco. Those who had gone furthest, carried in their 
hands lances and falcons made of salt ; while those who 
lagged behind had toads made of salt, as a sign that they 
had gone slowly, which made the people laugh at them. 
During the rest of the month every man attended to his 
farm. 

The Month op January. 

They called the month of January Aticn-pucuy, and they 
had no special festival in it, the people merely attending to 
their work. 

e 2 



52 an account op the 

February. 

The name for the month of February was Taclia pucuy, 
and neither in this month did they do anything but attend 
to their farms. 

March. 

The month of March was called Paucar-huara. No fes- 
tival was celebrated of any kind in this month. 

April. 

The month of April was called Ay r il may . In it they 
reaped the crops and got in the harvests, and hence they call 
it Ayrihuay. Those who had received arms as knights, 
went to the farm of Sausiru, to fetch the maize that had 
been reaped there ; which is beneath the citadel. It is here 
they say that Mama-huaca, the sister of Manco Ccapac, 
sowed the first maize. They cultivated this farm every 
year, for the body of this Mama-huaca, making from the 
crop the chieha that was necessary for the service of the 
body, and delivering this chieha to those who had charge 
of the body, which was embalmed. Then, in their order, 
they brought the maize of the harvests of the Creator, the 
Sun, the Moon, the Thunder, the Ynca, and Huanacauri, 
and of all the dead lords. They brought it in small baskets, 
singing a chaunt called yaravi, and dressed in gay clothes. 
All the rest of the people of Cuzco went to bring in this 
maize, except on the first day, when it was brought by 
the youths who had received knighthood. The priests, 
called Tar^untays, offered up a lamb in sacrifice, beseech- 
ing the Creator ever to grant them good harvests. This 
lasted for four days, after which they went back to their 
farms ; and so the year ended, and the month of May re- 
turned. 



FABLES AND RITES OF THE YNCAS. 53 

Besides the ceremonies peculiar to each of these months, 
they performed others called ayuscay rutu-chica-quicu-chicu. 
The ayuscay was when a women conceived. On the fourth 
day they put the babies into a cradle called quirau, and 
they invited the uncles and other relations to see it; but no 
other ceremony of any kind was performed in consequence 
of this event. 

The rutuchico is when the child attains the age of one 
year. Then, whether it be a boy or a girl, they give it the 
name that it is to have until it is of age. In the case of a 
boy, this is when he is armed as a knight, and receives the 
huaraca. He is then given the name that he is to bear 
until death. In the case of a girl it is when she attains the 
age of puberty, when she also receives the name she is to bear 
until death. The child was then shorn, and to perform the 
ceremony, the eldest uncle was called, who cut the first hair. 
Then the other relations did the same, and afterwards the 
friends of the parents. They all drank, and the principal 
uncle gave the child the name it was to bear until it came of 
age. 

The quicuchica is when girls reach the age of puberty : 
from the first day until the last, which was three days more 
or less. They fasted during the two first days, without 
eating anything at all, and on the third day they were given 
a little raw maize, that they might not die of hunger. They 
were confined in a place within the house, and on the fourth 
day they were washed, and dressed in clothes called 
ancalluasu, with shoes of white wool. Their hair was 
plaited, and a sort of bag was placed on their heads. On 
this day the principal relations came, and the girl came 
forth to set food before them, and to give them to drink. 
This lasted for two days, and the principal relation gave her 
the name she was to bear from thenceforth, and taught her 
how she should behave, and how she should obey her parents. 
They then offered gifts according to their means, without 



54 AN ACCOUNT OF THE 

any idolatrous practice whatever; and this custom was 
ordained by Ynca Yupanqui. 

When the Ynca gave women as wives, they were received 
because it was the command of the Ynca. The man went 
to the house of the girl's father, not to say that the Ynca 
had given her, but that he desired to serve for her, and so 
the relations of the girl were assembled, and their consent 
was obtained. The youth remained in the house of his 
father and mother-in-law for a space of four or five days, and 
carried in fuel and straw for them. Thus the agreement 
was made, and he took the girl for his wife ; and because 
the Ynca had given her, it was considered that she was 
taken until death, and she was received on this understand- 
ing, and never deserted. 

The Gcapac-cocha was instituted by Pachacutec Ynca Yu- 
panqui, and was as follows. The provinces of Colla-suyu, 
Chincha-suyu, Anti-suyu, and Cunti-suyu brought to this 
city, from each lineage or tribe, one or two male and female 
children aged about ten years. They also brought cloth 
and flocks, gold and silver. Then the Ynca seated himself 
in the Huacay-pata, or great square of Cuzco. The children 
and the other sacrifices walked round the statues of the 
Creator, the Sun, the Thunder, and the Moon, which were 
placed in the square, taking two turns. The Ynca then 
called to the Priests of the provinces, and commanded them 
to divide the sacrifices into four parts, in token of the four 
provinces, Colla-suyu, Chincha-suyu, Anti-suyu, and Cunti- 
suyu, which are the four divisions into which the land is 
divided. He told them, " Take, each one of you, his part 
of these offerings and sacrifices, and offer them to your 
principal huacas." So the children were strangled and 
buried with the silver figures of sheep, and the gold and 
silver figures of men and sheep, and they burnt the cloth, 
with some bags of coca. The people of Cuzco carried these 
sacrifices as far as Sacalpirla, about a league from Cuzco, 



FABLES AND RITES OF THE YNCAS. 55 

where they were received by the Indians of Anta, and in 
this way they were passed on until they were delivered at 
the places where they were to be offered up. In the same 
way, they were passed on to the other provinces. The 
Lord Ynca offered these sacrifices when he began to reign, 
that the huacas might give him health, and preserve his 
dominions in peace. No huaca or place of worship, how 
small soever, was left out in the distribution of the sacri- 
fices, for the things that were to be sacrificed at each place 
were all set apart. The reason why all the huacas, whether 
they were sacred trees, fountains, or hills, or lakes, received 
part of the sacrifice, was because it was held to be an evil 
omen if any were left out, and because it was feared that if 
any were omitted they would be enraged, and would punish 
the Ynca. If any of the hills were very steep and could not 
be ascended, the sacrifices were hurled to the summits from 
slings. Thus, at all the principal huacas throughout the 
provinces, these sacrifices were offered up ; and afterwards 
at all the smaller sacred places. At each place was offered 
up the portion that was assigned for it at Cuzco ; for in 
Cuzco there was the Quipucam-ayu, or accountant, who took 
an account of each portion of the sacrifice, and of the pro- 
vince to which each was to be sent. 

They began to make the sacrifices in Cuzco, in the follow- 
ing order. The first was offered to the Creator, and was 
received by the priest who had charge of its image, and 
they prayed for long life and health, and for victory against 
the enemies of the Yncas, also that while this Ynca was 
Lord all the provinces might remain at peace, and be pros- 
perous. After this prayer they strangled the children, first 
giving them to eat and drink, that they might not enter the 
presence of the Creator discontented and hungry. From 
others they took out the hearts while yet alive, and offered 
them to the huacas while yet palpitating. They anointed 
the huaca with the blood from ear to car, and they called 



56 AN ACCOUNT OP THE 

this pirac. To others they gave the body with the blood, 
and finally they interred the bodies with the other sacrifices, 
in a place called Chuquicancha, which is a small hill above 
San Sebastian, about half a league from the town. Then 
the Priests of the Sun, in the same order, received what 
was assigned to their Deity, and in the same place they per- 
formed the sacrifice to the Sun, with the following prayer : — 

Prayer for the Sun. 

Uiracochaya punchau cachan Creator ! Thou who saidest, 

tutacachannas pacnicpacarichun let there be night and day, 

yllarichun nispac nicpunchac dawn and twilight, grant to thy 

churi yquicta carillacta quis- child the Sun that when he 

pillacta purichuruna r*urascay- l'ises he may come forth in 

quictacancharin yampac quilla- peace. Preserve him that he 

rincanpao Uiracochaya casilla may give light to men whom 

quispilla punchau Ynca runay- thou hast created. Creator ! 

anani chisca yquicta quillari Sun ! thou who art in peace 

canchari ama un cochispa ama- and safety, shine down upon 

nanachispa cacjsta quispicta these people, and keep them in 

huacaychaspa. health and peace. 

In like manner, the priests of the Thunder, which was 
called Chuqui-ylla, received the children and other sacrifices 
which were assigned to it, and buried them in the same 
place, called Cliuqiti-cancha ; and the same order was ob- 
served with the sacrifices to the Moon ; prayers being 
offered up on each occasion that the Ynca might always be 
granted health and prosperity ; and that he might always 
be victorious over his enemies. Afterwards the whole of 
the priests together offered to Heaven the sacrifices that 
were set apart for that purpose, and also to the earth ; re- 
peating the following prayer : — 

Pachacmama ! cuyrumama mother earth ! preserve the 

casillacta quispillacta Ccapac Lord Ynca, thy son, who stands 

Ynca huahuay yquctamacari upon thee, in peace and safety. 
hatalli. 



FABLES AND RITES OP THE YNCAS. 57 

All the above sacrifices were placed in the Clniqui-cancha. 
Then the priests who had charge of the huaca Yanacauri 
offered their sacrifice. This huaca was of Ayar-cachi, 5 one 
of the four brothers who were said to have come out of the 
cave at Tarnpu ; but, as I have treated of this fable in the 
beginning of the history which your most illustrious Lord- 
ship possesses, I will not dwell upon it here. As this was 
the principal huaca, besides those already mentioned, the 
priest who had charge of it, with his comrades, received the 
children and other things that were dedicated to it, and 
sacrificed them on the hill called Huanacauri, which is two 
leagues and a half from Cuzco, a little more or less. They 
offered up a prayer at the time of making the sacrifice, be- 
seeching the huaca that the Ynca, its descendant, might 
ever be youthful and victorious, and that ever, during the 
life of the reigning Ynca, the country might be at peace. 
Afterwards sacrifices were performed at all the fountains, 
hills, and other places in Cuzco that were held to be sacred; 
but no child was killed for these sacrifices. These places 
were so numerous in Cuzco, that it would be tedious to 
enumerate them here, and I will not do so because they are 
given in the account of the huacas which I have presented 
to your most reverend Lordship. As soon as they had con- 
cluded the sacrificial ceremonies in Cuzco, the Priests brought 
out those which had to be sent to other parts, in the way 
that has already been described. The order of marching 
with the sacrifices was that all the people who went with 
the Ccapac-cocha (also called Cachahuaca) took ways apart 
from each other. They did not follow the royal road, but 
traversed the ravines and hills in a straight line, until each 
reached the places where the sacrifices were to be made. 
They ran, and as they went they raised cries and shouts 
which were commenced by an Indian who was deputed to 
perform this duty. Having given the word, all the others 
5 See G. de la Veya, i, p. 73. 



58 AN ACCOUNT OF THE 

continued the same cries. The cries were to beseech the 
Creator that the Ynca might ever be victorious, and be 
granted health and peace. They carried on their shoulders 
the sacrifices and the lumps of gold and silver, and the 
other things destined to be offered up. The children that 
could walk went on foot, and others were carried in their 
mothers' arms. When they reached their destinations, the 
Huacacamayoc, who had charge of the huacas, received those 
that were intended for their huacas, and sacrificed them, 
bringing the gold and silver and other things ; and the 
children, having first been strangled, were burnt in sacrifice, 
with the sheep, lambs, and cloth. 

It is worthy of remark that children were not sacrificed 
at all the huacas, but only at the chief huaca of each lineage 
or province. In this way they travelled over all the 
dominions of the Ynca, with these sacrifices, until each one 
reached the extreme point of the empire, in the direction in 
which he travelled. The journeys were so well ordered and 
arranged, and they were so well equipped when they started 
from Cuzco that, although the sacrifices and the places at 
which they were to be delivered were numerous, they never 
made a mistake. For this service the Ynca had Indians in 
Cuzco, who were natives of the four Suyus or provinces. 
Each one had a knowledge of all the huacas, how small so- 
ever they might be, that were in the province over which 
he was Quipucamayoc or Accountant. They were called Vil- 
cacamayoc. Each Indian had charge of nearly five hundred 
leagues of country, and he had an account of the things that 
were to be sacrificed at every huaca within his district. 
Those who had to set out from Cuzco received their destined 
sacrifices from the Vilca-camayocs, with instructions as to 
whom they were to deliver them. In the chief places of 
each province there were also Indians with the same duties, 
who kept an account of the sacrifices ; nevertheless, as the 
sacrifices were increased or augmented according to the will 



FABLES AND RITES OP THE YNCAS. 59 

of the Ynca, the instructions were sent from Cuzco as re- 
garded what was to be done at each place. 

They held this sacrifice, called Ccapacocha or Cachaltuaca, 
in such veneration that, when those who were making 
journeys over uninhabited tracts with the sacrifices met 
other travellers, they did not raise their eyes to look at 
them, and the travellers prostrated themselves on the 
ground until the sacrifice-bearers had passed. When those 
bearing sacrifices passed through a village, the inhabitants 
did not come out of their houses, but remained, with deep 
humility and reverence, until the said Ccapac-cocha had passed 
onwards. 

They also had a custom, when they conquered and sub- 
jugated any nations, of selecting some of the handsomest of 
the conquered people and sending them to Cuzco, where 
they were sacrificed to the Sun who, as they said, had given 
them the victory. 

It was also their custom that, whenever anything excelled 
all the rest of its kind in beauty, they worshipped it, and 
made it huaca or sacred. 

They worshipped the summits of all peaks and mountain 
passes, and offered maize and other things ; for they said 
that, when they ascended any pass and reached the top, 
they could there rest from the labour of the ascent. This 
they called chujiasitas. 

About ten years ago there was a joke among the Indians. 
They had a kind of song called taqui uncu ; and, as one 
Luis de Olivera, a Priest in the province of Parinacochas, in 
the bishopric of Cuzco, was the first who described this 
idolatrous pleasantry, I will here insert his account of it. 

In the province of Parinacochas, in the diocese of Cuzco, 
the said Luis de Olivera learnt, that not only in that province, 
but in all the other provinces and cities of Chuquisaca, La 
Paz, Cuzco, Guamanga, and even Lima and Arequipa, most 
of the Indians had fallen into the greatest apostasy, depart- 



60 AN ACCOUNT OP THE 

ing from the Catholic Faith, which they had received, and 
returning to the idolatries which they pi-actised in the timo 
of their infidelity. It was not understood how this had come 
to pass ; but it was suspected that the wizards, whom the 
Yncas kept in Uiscacabamba, were at the bottom of it. 
For in the year 1560, and not before, it was held and be- 
lieved by the Indians, that an ointment from the bodies of 
the Indians had been sent for from Spain to cure a disease 
for which there was no medicine there. Hence it was that 
the Indians, at that time, were very shy of the Spaniards, 
and they would not bring fuel or grass or anything else to 
the house of a Spaniard, lest they should be taken in and 
killed, in order to extract this ointment. All this had 
originated from that villainy, with the object of causing 
enmity between the Indians and Spaniards. The Indians 
of the land had much respect for the things of the Ynca, 
until the Lord Viceroy, Don Francisco de Toledo, abolished 
and put an end to them, in which he greatly served God our 
Lord. The deception by which the Devil deceived these 
poor people was the belief that all the huacas which the 
Christians had burnt and destroyed had been brought to 
life again ; and that they had been divided into two parts, 
one of which was united with the huaca Pachacama, and 
the other with the huaca Titicaca. The story went on 
that they had formed in the air, in order of battle against 
God, and that they had conquered Him. But when the 
Marquis 6 entered this land, it was held that God had con- 
quered the huacas, as the Spaniards had overcome the 
Indians. Now, however, it was believed that things were 
changed, that God and the Spaniards were conquered, all 
tbe Spaniards killed, and their cities destroyed, and that 
the sea would rise to drink them up, that they might bo 
remembered no more. In this apostacy they believed that 
God our Lord had made the Spaniards, and Castille, and 
6 Pizarro. 



FABLES AND RITES OP THE YNCAS. 61 

the animals and provisions of Castille ; but that the huacas 
had made the Indians, and this land, and all the things they 
possessed before the Spaniards came. Thus they stripped our 
Lord of his omnipotence. Many preachers went forth from 
among the Indians, who preached as well in the desert places 
as in the villages, declaring the resurrection of the huacas, 
and saying that they now wandered in the air, thirsty and 
dying of hunger, because the Indians no longer sacrificed 
nor poured out chicha to them. They declared that many 
fields were sown with worms, to be planted in the hearts 
of the Spaniards, and of the Spanish sheep, and of the 
horses, and also in the hearts of those Indians who remained 
Christians. The huacas, it was announced, were enraged 
with all those who had been baptized, and it was declared 
that they would all be killed unless they returned to the old 
belief and renounced the Christain faith. Those who sought 
the friendship and grace of the huacas would, it was urged, 
pass a life of prosperity and health. Those who would 
return to the love of the huacas and live, were to fast for 
some days, not eating salt nor aji, nor coloured maize, nor 
any Spanish thing, nor entering churches, nor obeying the 
call of the priests, nor using their christian names. Hence- 
forth the times of the Yncas would be restored, and the 
huacas would not enter into stones or fountains to speak, 
but would be incorporated in men whom they would cause 
to speak : therefore the people were to have their houses 
prepared and ready, in case any huaca should desire to lodge 
in one of them. Thus it was that many Indians trembled and 
fell to the ground, and others tore themselves as if they were 
possessed, making faces ; and when they presently became 
quiet, they said, when they were asked what they had felt, 
that such and such a huaca had entered into their bodies. 
Then the people took such an one in their arms, and carried 
him to a chosen spot, and there they made a lodging with 
straw and cloaks ; and began to worship the huaca, offering 



62 AN ACCOUNT OF THE 

sheep, colla-chicha, llipta, wo Wo, -and other things. Then 
they made a festival for two or three days, dancing and 
drinking, and invoking the huaca that was represented by 
the possessed man. Such persons, from time to time, 
preached to the people, threatening them, and telling them 
not to serve God, but the huacas ; and to renounce all Chris- 
tianity, with all christian names, and the shirts, hats, and 
shoes of Christians. These possessed persons asked the 
people if they had any relics of the burnt huacas, and when 
they brought some piece of stone they covered their heads 
with a mantle before the people, and poured chicha, and 
the flour of white maize on the fragment. Then the pos- 
sessed shouted and invoked the huaca ; and rose up with 
the fragment in his hands, thus addressing the people. 
" You see here your support. You see here that which can 
give you health, and children, and food. Put it in its place, 
where it was in the days of the Yncas;" and this was done 
with many sacrifices. The wizards who in those times were 
detected and punished, had freely performed their offices, 
returning to them, and not leaving the Indians who were 
possessed by huacas, but receiving the sheep and coys offered 
as sacrifices. 

This evil was so widely credited that not only the Indians 
on the Eepartimientos but those who lived in the cities, 
among Spaniards, believed and performed the prescribed 
fasts. At last the said priest, Luis de Olivera, began to 
punish the people of that province and of Acari, and re- 
ported the matter to the Royal Audience of Lima and to 
the Lord Archbishop, and the Bishop of Charcas, and to 
Friar Pedro de Toro, the steward of the Bishop of Cuzco. 
At last the apostacy began to wane, but altogether it lasted 
for seven years. 

As they believed that God and the Spaniards were con- 
quered, the Indians began to rise, as happened in the year 
1565, when the Licentiate Castro was Governor of these 



FABLES AND RITES OF THE YNCAS. 63 

kingdoms, who received reports from the Corregidors of 
Cuzco, Guamanga, and Huanuco. These cities were pre- 
pared for war during some time. 

There were several forms of apostacy in the different 
provinces. Some danced and gave out that they had the 
huaca in their bodies. Others trembled for the same reason. 
Others shut themselves up in their houses and shouted. 
Others flung themselves from rocks and were killed. Others 
jumped into the rivers, thus offering themselves to the 
huacas. At last our Lord, in his mercy, was pleased to 
enlighten these miserable people ; and those who were left 
were led to see the nonsense that they had believed, that 
the Ynca was dead or at Yilcapampa, and that nothing of 
what had been predicted had taken place, but the very 
opposite. 

By reason of this devilish teaching, there are still some 
Indian sorcerers and witches, though their number is small. 
When any Indian is sick, these witches are called in to cure 
him, and to say whether he will live or die. Having pro- 
nounced upon the case, they order the sick man to take 
white maize called colli sara, red and yellow maize called 
cuma-sara, yellow maize called 'paro-sara, sea shells called 
mullu mullu, of all the colours they can collect, which they 
call ymaymana mullu. When these things are collected, the 
wizard grinds the maize with the shell, and gives it ground 
to the sick man that, breathing on it, he may offer it to the 
huacas and vilcas ; with these words : — " O all the huacas 
and vilcas of the four provinces of the land, my grand- 
fathers and ancestors, receive this sacrifice, wheresoever you 
may be, and give me health." They also make him breathe 
on a little coca, and offer it to the Sun, praying for health ; 
and the same to the Moon and Stars. Then, with a little 
gold and silver of little value in his hand, the sick man 
offers sacrifice to the Creator. Then the wizard commands 
him to give food to the dead, placing it on their tombs, and 



64 FABLES AND EITES OF THE YNCAS. 

pouring out chicha ; if he is in the part of the country where 
this can be done, and if not in a corner of his house. For 
the wizard gives the patient to understand that he is visited 
with this sickness because the dead are starving. If he is 
able to go on foot to some junction of two rivers, the wizard 
makes him go there and wash his body with water and flour 
of white maize, saying that he will there leave his illness. 
At the end of this ceremony the wizard tells him that, if he 
would free himself from his sickness, he must confess all 
his sins, without concealing any. They call this hiclioco. 
These Indians are so simple that some of them readily, and 
with little persuasion, fall into this, apostacy and error, 
though some afterwards repent and confess their sins. 

There are also a very great number of Indian men and 
women who, understanding the offence against our Lord 
that they commit in doing this, will not permit any such 
acts, but rather accuse those who do them before the Cura, 
that they may be punished. If some exemplary punishment 
was inflicted on the wizards, I believe that this great evil 
would soon disappear, although, as I have said, there are 
now few wizards. 

In this land there are different nations and provinces, and 
each one had its own rites and ceremonies, before it was con- 
quered by the Yncas. The Yncas abolished some of the 
rites, and introduced others. Thus it is no less desirable to 
know the rites and ceremonies which existed in each of the 
provinces, other than those of the Yncas, of which I have here 
written. The means will be acquired, by this knowledge, of 
rooting out these idolatries and follies ; and mean while, 
with the help of our Lord, the visit I have made through the 
parishes and valley of this city called Cuzco, is now con- 
cluded. 

(the manuscript here ends abruptly.) 



AN ACCOUNT 



ANTIQUITIES OF PERU, 



AN ACCOUNT 



THE ANTIQUITIES OF PERU. 



Jesus Maria. 



I, Don Juan de Santa Cruz Pachacuti-yahqui Salcamayhua, 
a Christian by the grace of God our Lord, am native of the 
towns of Santiago 1 of Hanalucayhua and Hurinhuayhua- 
canchi of Urco-suyu, 2 between Canas and Canches of Colla- 
suyu, 3 legitimate son of Don Diego Felipe Coudorcanqui 
and of Doiia Maria Huayrotari, legitimate grandson of Don 
Baltasar Cacyaquivi and of Don Francisco Yamquihuanacu 
(whose wives, my grandmothers, are alive), great grandson 
of Don Gaspar Apuquiricanqui and of General Don Juan 
Apu Ynca Mayhua, great great grandson of Don Bernabe 
Apu-hilas Urcuni the less, and of Don Gonzalo Pizarro 
Tintaya, and of Don Carlos Anco, all once principal chiefs 
in the said province, and professed Christians in the things 
of our holy Catholic faith. They were the first chiefs who 
came to the tambo of Caxamarca to be made Christians, 4 
renouncing all the errors, rites, and ceremonies of the time 
of heathenry, which were devised by the ancient enemies of 
the human race, namely the demons and devils. In the 

1 I do not find this Santiago in Alcedo. 

2 Urco-suyu, "the hill country". 

3 That is to say, in the valley of the Vilcamayu, south and east of 
Cuzco, on the road to the Collao. The Canas and Canches were tribes 
on either side of the valley. 

4 That is, the last three, his great great grandfathers. 

p2 



68 AN ACCOUNT OF THE 

general language they are called hapinunu 5 achacalla. 6 
When the first Apostolic Priests entered this most noble 
province of Ttahuantin-suyu, inspired by the holy zeal of 
gaining a soul for God our Lord, like good fishers, with 
their loving words, preaching and catechising on the mystery 
of our holy Catholic Faith, then my ancestors, after having 
been well instructed, were baptized. They renounced the 
Devil and all his followers and his false promises, and all 
his rites. Thus they became Christians, adopted sons of 
Jesus Christ our Lord, and enemies of all the ancient 
customs and idolatries. As such they persecuted the wizards, 
destroyed and pulled down all the huacas and idols, de- 
nounced idolaters, and punished those who were their own 
servants and vassals throughout all that province. There- 
fore our Lord God preserved these my ancestors ; and to 
their grandchildren and descendants, male and female, He 
has given his holy benediction. Finally I am, through the 
merCy of his divine majesty, and by his divine grace, a 
believer in his holy Catholic faith, as I ought to believe. 
All my paternal and maternal ancestors were baptized by 
the mercy of God, and freed from the servitude of the 
infernal yoke under which they were enthralled in the 
times of idolatry, with great risk and peril, on whose souls 
may our Lord have pity ; and pardon all the offences com- 
mitted in times past by those souls who were made in His 
image and likeness. I myself, as the grandchild and legiti- 
mate descendant of these ancestors, have, ever since I have 
reached manhood, continued firm and established in the 
mystery of our holy Catholic faith, exhorting my family to 
be good Christians, keeping the ten commandments of the 
law of God, believing in our Lord Jesus Christ, in obedience 
to our holy Mother Church of Rome. Thus the holy Roman 
Mother Church believes what I, Don Juan de Santa Cruz, 

8 Hapini is the verb " I seize". A r uuu is a woman's bosom. 
6 Achalla is an exclamation of admiration. 



ANTIQUITIES OP PERU. 69 

believe, and in her I desire to live and die in the fear of 
God three and one, who lives and reigns for ever with- 
out end, as I declare. I believe in God three and one, who 
is the powerful God that created heaven and earth and all 
things that are therein, the sun, the moon, the stars, the 
day star, thunder and lightning, and all the elements. I 
also believe that he created Adam, the first man, in his 
image and likeness, progenitor of all mankind, whose de- 
scendants we, the natives of Ttahuantin-suyu, are, as well as 
the other nations throughout the whole world, as well 
white as black. I believe that, for their sakes, the living 
son of God, our Lord Jesus Christ, by the work of the 
Holy Ghost, became incarnate in the womb of the holy 
Virgin Mary, coming down from heaven alone to free the 
human race from the infernal thraldom of the Devil in 
which they were kept. I believe that our Lord Christ, 
living among men during thirty-three years, and being 
true God and Man, afterwards suffered death on the cross 
at Jerusalem to redeem the human race, and died and was 
buried, and entered the infernal regions to free the souls of 
the holy fathers. I believe that he rose from the dead on 
the third day, and was in the body for forty days, and 
ascended into Heaven, where he sits in the great power of 
the Almighty God, and whence he sent the gift of the 
Holy Spirit to his apostles and disciples, that they might 
be more powerful in the spiritual things of God. God is 
the true God above all other Gods, the powerful God our 
Creator, and he it is who, by his order, rules the heavens 
throughout all ages, as supreme Lord and Judge and merci- 
ful Lord. 

I affirm that I have heard, from a child, the most ancient 
traditions and histories, the fables and barbarisms of the 
heathen times, which are as follows ; according to the con- 
stant testimony of the natives touching the events of past 
times. 



70 AN ACCOUNT OF THE 

They say that, in the time of Purun' -pacha, all the 
nations of Ttahuantin-suyu came from beyond Potosi in 
four or five armies arrayed for war. They settled in the 
different disti'icts as they advanced. This period was called 
Ccallac-pacha? or Tutayac-pacha. 9 As each company se- 
lected suitable places for their homes and lands, they called 
this Purunpacharacya'ptin} This period lasted for a vast 
number of years. After the country was peopled, there 
was a great want of space, and, as the land was insufficient, 
there were wars and quarrels, and all the nations occupied 
themselves in making fortresses, and every day there were 
encounters and battles, and there was no rest from these 
tumults, insomuch that the people never enjoyed any peace. 
Then, in the middle of the night, they heard the Hapi-nunos 
disappearing, with mournful complaints, and crying out — 
" We are conquered, we are conquered, alas that we should 
lose our bands \" By this it must be understood that the 
devils were conquered by Jesus Christ our Lord on the 
cross on Mount Calvary. For in ancient times, in the days 
of Purun-pacha, they say that the Ilapi-nunus walked 
visibly over all the land, and it was unsafe to go out at night, 
for they violently carried off men, women, and children, like 
infernal tyrants and enemies of the human race as they are. 

Some years after the devils called Hapi-uunus Achacallas 
had been driven out of the land, there arrived, in these 
kingdoms of Ttaliuantin-suyu z a bearded man, of middle 

7 Purum means wild, savage, untamed. Pur urn aucca, unconquered 
enemy. Purum soncco, hardened heart. Purum allpa, fallow land. 
Purum-purum, uninhabited wilds. Purum'pacha, heathen times. 

6 Ccallani, to break down a wall, to destroy by making holes. C'cal- 
larichini, to begin. Ccallariynin-manta, " from the beginning." 
" Ccallac-pacha" ''beginning of time." 

9 " Time of night." Dark Ages. 

1 Purun, "savage." Pacha, "time." Racya, "before." Ntin, 
Plural of multitude. " The people before the savage time." 

2 The four provinces in one. The empire. 



ANTIQUITIES OP PEEU. 71 

height, with long hair, and in a rather long shirt. They 
say that he was somewhat past his prime, for he already had 
grey hairs, and he was lean. He travelled with his staff, 
teaching the natives with much love, and calling them all 
his sons and daughters. As he went through all the land, 
he performed many miracles. The sick were healed by his 
touch. He spoke all languages better than the natives. 
They called him Tonapa or Tarapaca (Tarapaca means an 
eagle) TJiracocharapacha yachipachan or Pachaccan. 3 This 
means the servant, and Uicchaycamayoc 4 means a preacher, 
and vicchay camay oc cunacuycamayoc. 5 Although he 
preached the people did not listen, for they thought little 
of him. He was called Tonapa Uiracocha nipacachan ; but 
was he not the glorious apostle St. Thomas ? 

They say that this man came to the village of a chief 
called Apo-tampu (this Apo-tampu is Paccari-tampu 6 ) very 
tired. It was at a time when they were celebrating a mar- 
riage feast. His doctrines were listened to by the chief with 
friendly feelings, but his vassals heard them unwillingly. 
From that day the wanderer was a guest of Apo-tampu, to 
whom it is said that he gave a stick from his own staff, and 
through this Apo-tampu, the people listened with attention 
to the words of the stranger, receiving the stick from his 
hands. Thus they received what he preached in a stick, 
marking and scoring on it each chapter of his precepts. 
The old men of the days of my father, Don Diego Felipe, 
used to say that Oaci-cagi were the commandments of God, 
and especially the seven precepts ; so that they only wanted 
the names of our Lord God and of his son Jesus Christ our 
Lord; and the punishments for those who broke the com- 

3 A steward or head servant. Chamberlain of the Ynca. 

4 Huichay (not Uicchay) is "up." Huicharini, "I ascend." C<jma- 
yoc, " one who has charge of anything." 

5 Cunamni, " I advise or preach." 

6 The fabled cradle of the Ynca race, near Cuzco. 



72 AN ACCOUNT OF THE 

ruandments were severe. This worthy, named Tlionapa, is said 
to have visited all the provinces of the Colla-suyu, preach- 
ing to the people without cessation, until one day he entered 
the town of Yamqaesupa. There he was treated with great 
insolence and contempt, and driven away. They say that he 
often slept in the fields, without other covering than the 
long shirt he wore, a mantle, and a book. They say that 
Thonapa cursed that village, so that it was covered with 
water. The site is now called Yamquisupaloiga. 1 It is a 
lake, and nearly all the Indians of that time knew that it 
was once a village, and was then a lake. They say that, on 
a very high hill called Gacha-pucara, 8 there was an idol in 
the form of a woman, 9 and that Tonapa was inspired with 
a great hatred against it, and afterwards burnt it, and de- 
stroyed it with the hill on which it stood. They say that to 
this day there are signs of that awful miracle, the most fear- 
ful that was ever heard of in the world. 

On another occasion they say that he began to preach 
with loving words, in a town where they were holding a 
great festival and banquet to celebrate a wedding, and they 
would not listen to the preaching of Tonapa. For this 
they were cursed and turned into stones, which may bo 
seen to this day. The same thing happened in Pucara and 
other places. 1 They further say that this Tonapa, in his 
wanderings, came to the mountains of Caravaya, where 
he erected a veiy large cross, and he carried it on his 
shoulders to the mountain of Garapucn, where he preached 
in a loud voice, and shed tears. And they say that a 
daughter of a chief of that province was sprinkled on the 
head with water, and the Indians, seeing this, understood 

7 I cannot identify it. 

8 Cacha, in the valley of the Vilcamayu. Pucct?-a, a fortress. Sec the 
account of the famous temple at Cacha in G. de la Veya, i, p. 159 ; ii, 
p. G9. 

a To this idol they offered human sacrifices. 
1 See ante, Molina, p. 6. 



ANTIQUITIES OF PERU. 73 

that he was washing his head. So, afterwards, Tunapa was 
taken prisoner and shorn, near the great lake of Garapucu. 
The meaning of Carapucu is when a bird called pucu-pucn 
sings four times, at early dawn. 2 They say that, when day 
broke, when Tunapa was a prisoner, a very beautiful youth 
came to him, and said : — " Do not fear ; for I come to call 
you in the name of the matron, who alone watches over you, 
and who is about to go to the place of rest." So saying, he 
touched the cords, by which Tonapa was tied hand and foot, 
with his fingers. There were many guards, for Tonapa had 
been condemned to a cruel death. But at dawn, being five 
in the morning, he entered the lake with the youth, his 
mantle bearing him up on the water and serving in the 
place of a boat. On his arrival in the town and province of 
Carapuco, the chiefs and principal men were disturbed at 
having seen their idol thrown down and destroyed. They 
say that this idol flew like the wind to a desert place, which 
was never visited by men. Here the idol or liuaca was 
mourning and lamenting with its head down; and in this 
plight it was found by an Indian, whose report caused the 
chiefs to be excited at the arrival of Tonapa, who had been 
imprisoned. They say that Tonapa, after he had been freed 
from the hands of those savages, remained for a long time 
on a rock called Titicaca, and afterwards he passed by 
Tiquina to Chacamarca, where he came to a town called 
Tiyahuanacu. They say that the people of that town were 
engaged in drinking and dancing when Tonapa came to 
preach to them, and they did not listen to him. Then, out 
of pure anger, he denounced them in the language of the 
land ; and, when he departed from that place, all the people 
who were dancing were turned into stones, and they may be 
seen to this day. 3 Tonapa then followed the course of the 
river Chacamarca until he came to the sea. This is reported 
by those most ancient Yncas. 

2 See Mossi, p. 207. 3 See ante, Molina, p. 6. 



74 AN ACCOUNT OF THE 

They say that the staff which Tonapa delivered into the 
hands of Apu-tampu was turned into fine gold on the birth 
of his son named Manco Ccapac Ynca, who had seven 
brothers and sisters. Their names were Ayar-cachi, Ayar- 
uchu, Aya-raeca, etc. The said Apu Manco Ccapac, after 
the death of his father and mother, named Apu Tampu 
Pacha and Mama Aclii, being now an orphan, but grown to 
man's estate, assembled his people to see what power he 
had to prosecute the new conquests which he meditated. 
Finding some difficulties, he agreed with his brothers to 
seek new lands, taking his rich clothes and arms, and the 
staff which had been left by Tonapa. This staff was called 
Ttvpac-yauri. 4 He also had two golden cups from which 
Tonapa had drunk, called Tupac-usi. Thus he set out, 
with his brothers, towards the hill over which the sun rose. 
They say that, marching in this direction, he arrived at the 
hill which was the highest point in that land. Then, over 
Apu Manco Ccapac arose a very beautiful rainbow, and over 
the rainbow appeared another, so that Apu Manco Ccapac 
seemed to be in the midst of the rainbows. He exclaimed : 
"We have a good sign. We shall have great prosperity and 
gain many victories, and we shall obtain all that we desire." 
After saying this, he joyfully advanced, singing the song of 
Chamay 5 huarisca from mere delight. Then he descended 
to Collcapampa with his brothers, and from the town of 
Saiiuc he saw, afar off, the form of a man. One of his 
brothers ran towards it, thinking that it was some Indian. 
They say that when he came up to it, he saw one like an 
Indian, looking most fierce and cruel with bloodshot eyes. 
He whc went to look at him was the youngest brother, and 
when he approached the form raised its head, and said : ' ' It 
is well that you have come in search of me ; for you will find 

* Tupac, royal or splendid. Yauri, a sceptre. 

s Chamani, " I am satisfied." Chamay, " satisfaction, joy." 



ANTIQUITIES OF PERU. 75 

that I am looking for you, and now you are in my power/' 
"When Manco Ccapac saw that his brother was so long in 
returning, he sent one of his sisters to call him. But she also 
remained away, and both were kept at the huaca of Sanuc. 
Seeing that both one and the other did not return, Manco 
Ccapac went himself in great wrath, and found them both 
nearly dead. He asked them why they stayed away so long, 
and they answered by complaining of a stone which was be- 
tween the two. Then Apu Manco Ccapac struck the stone or 
huaca with much fury, giving it blows with his tupac-yauri 
on the head. Then words came from the midst of the stone, 
as if it was alive, saying, that if he had not got that staff, it 
would also do to him as it pleased. " Go on/' it added ; 
" for you have attained to great honour. But these, your 
brother and sister, have sinned, and it is therefore right 
that they should be where I am," meaning the infernal 
regions. This is called pitusiray sanasiray, which means 
one person fastened on the top of another. When Manco 
Ccapac saw his brother and sister in such fearful danger, he 
shed tears of natural grief and sorrow, and he went thence 
to the place where he had first seen the rainbow, the names 
of which are cuclii, and turumanya and yayacarui. He be- 
moaned the loss of his brother and sister, and exclaimed 
that he was the most unfortunate of orphans. But the rain- 
bow strengthened him, and removed all his sorrows and 
afflictions. 6 " Huaynacaptiy " or " Huaynaeaptiyllapun 
cliica chiqui unachayamoran Huanacauri." From that time 
the place was called Huaynacaptiy. Thence he went to Collca- 
pampa 7 with the tupac-yauri in his hand, and with a sister 
named Ypa mama huaco, and with another sister and a 
brother. They arrived at Collcapampa, where they were for 

6 Afterwards later Yncas placed a very well-carved stone in the form 
of a vulture, which means the good omen, and which is called Yncap 
huaynacanim, and the Indians began to treat it with idolatrous 
worship. T Or Collcampata, above Cuzco. 



76 AN ACCOUNT OF THE 

some days. Thence they went to lluamantiana, 8 where 
they remained some time, and thence they marched to Gori- 
cancha, 9 where they found a place suitable for a settlement. 
There was good water from ITurinchacan and Ilananchacan 
(whence the names of Hurin-Cuzco and Hanan-Cuzco), 
which are two springs. A rock was called by the natives 
(who are the Allcayriesas, the Oullinchinas, and the Gayau- 
cachis) by the name of Guzco-cara-urumi, whence the place 
came to be called Cuzco-pampa and Cuzco-llacta ; and the 
Yncas were afterwards called Cuzco-Ccapac and Cuzco- 
Ynca. This Ynca Apu Manco Ccapac married one of his 
own sisters named Mama Ocllo, and this marriage was cele- 
brated that they might have no equal, and that they might 
not lose the caste. Then they began to enact good laws for 
the government of their people, conquering many provinces 
and nations of those that were disobedient. The Ttahuantin- 
suijus 1 came with a good grace and with rich presents. The 
tidings of a new Ynca had spread widely. Some were joy- 
ful, others were afflicted ; when they heard that the Ynca 
was the most powerful chief, the most valiant, and the most 
fortunate in arms, that his captains and men of valour were 
better armed than other men ; and that all his affairs were 
prosperous. 

This Ynca ordered ^^_^^ fixed in a great house 
the smiths to make a / \ called Ccuricancha pa- 

flat plate of fine gold; / \ cliaya-cliacliipac hua- 

sm? This Ynca Manco 
Ccapac was an enemy 
to the huacas, 3 and, as 
it was of this shape. \ / such, he destroyed the 

He caused it to be ^ — Curaca Pinao Ccapac 

8 Or Sacsahuaman, the site of the fortress of Cuzco. Iluaman, "a 
falcon." Tict7ia, " a throne." 

9 The site of the temple of the Sun. Ccuri, "gold;" Cancha, "a place." 
1 People of the four provinces. 

' 2 " The golden place, the house of the teacher of the world." 
3 Idols. 



which signified that 
there was a Creator of 
heaven and earth; and 




ANTIQUITIES OF PERU. 



77 



with all his idols. He also conquered Tocay Ccapac, a great 
idolater. 

Afterwards he ordered works to be executed at the place 
of his birth ; consisting of a masonry wall with three win- 
dows, which were emblems of the house of his fathers 
whence he descended. The first window was called Tampu- 
toco, 4 ' the second Maras 5 -toco, and the third Sutic G -toco : re- 
ferring to his uncles and paternal and maternal grand- 
parents. 




These two trees typified his father and mother Apu-tampu 
and Apachamama-acld, and he ordered that they should be 
adorned with roots of gold and silver, and with golden fruit. 
Hence they were called Ocurichachac collquechacliac tampu- 
yracan, which means that the two trees typified the parents, 
and that the Yncas proceeded from them, like fruit from 
the trees, and that the two trees were as the roots and stems 
of the Yncas. All these things were executed to record 
their greatness. 

He ordered that the dresses of each village should be 
different, that the people might be known, for down to 
this time there were no means of knowing to what village 
or tribe an Indian belonged. He also ordered, with a view 
to each tribe being clearly distinguished, that they should 
choose whence they were descended and from whence they 
came, and, as the Indians generally were very dull and stupid, 



4 Toco, " a window." 

6 Sutini, " I name." Sutic, " name." 



5 Maras, "mill-stone." 



78 AN ACCOUNT OF THE 

some chose, for their ptacarisca 7 or pacarimusca, a lake, others 
a spring, others a rock, others the hills or ravines; but every 
lineage selected some object for its pacarisca. The devils, 
or hapi-iiunus, deceived those stupid people with little diffi- 
culty, entering into the false pacariscas, and thence uttering 
deceitful promises. Every day these pacariscas continued 
to increase, the origin or pacarinitn being the Pacari-tampu- 
All the provinces and tribes said Pacariscanchic huccsiscan- 
chic umachun chicpa-pacariscan. 

The leading cause of the invention of the pacarinim, was, 
that the Ynca Manco Ccapac was often at a loss to know to 
what village an Indian belonged. This Ynca also ordered 
the heads of infants to be pressed, that they might grow up 
foolish and without energy ; for he thought that Indians 
with large round heads, being audacious in any enterprise, 
might also be disobedient. 

His legitimate son was SinchiEuca Ynca, and he inherited 
all the dominions of his father. The other younger sons, 
whether legitimate or illegitimate, were called Chima- 
panaca-ayllu. 

Sinchi Ruca Ynca began to rule over all the territory of 
his father, and was a great patron of agriculture, of weaving 
cloth, and of mining. He was not much addicted to war- 
like affairs, for, being a very proud man, and of haughty 
disposition, he seldom went abroad. All the provinces from 
Chacamarca aud Angaraes sent him presents. When he 
desired to make conquests he sent his captains and their 
men. In each ravine they had to take stones to make usnus, 
which are certain stones arranged in heaps. They say that 
an Indian wizard appeared to one of the officers of war, and 
told him that the heaps must be called apachitas. A rite 
was established, which was that every passer by should bring 
a great stone ; and the wizard also told the officer of the 

7 Paccari, " morning, dawn." Paccarisca, " birth, origin." Pacca- 
rimuni, " 1 arn born." Paccarimusca, "being born." 



ANTIQUITIES OF PERU. 79 

Ynca that all the soldiers must throw their coca pallets on 
the heap as they passed, saying : — Saycoyniycayjntac qui- 
pasiyon coyniypashinatac. From that time they began to 
bring stones and to throw coca, because the wizard had so 
ordered it. 8 

They say that when the Ynca Manco Ccapac was very 
old, he went down on his knees, and prayed for the pros- 
perity of his son in these words : — 

A Uiracochantic gicapac caycaricachun cay raimicachun neca apa 
hinamtima chiccha camac may pin canqui manachurycayquiman 
hanamptichun hurimpichun quinraynimpickun capac usnoyqui hay- 
nillalay, hanan cochaman tarayac hurincocha, tiyancay, camacpa- 
cha runarallpac, apoyunay, quicuna camman all'canancyran riaiy- 
tam munayqui ricaptiy yachaptiy unanchaptiy hamuttaptiy ricunan- 
quim yackaranquira, yntic quillaca punchaoca, tutaca, pocoyca, 
chiraoca, manamyancacho, camachiscan pterin unanchascaman ticjms 
camanmi chayan, maycanmi, ttopayaricta apachinarcanqui hay- 
nillaray uyarillaray manaracpas, saycaptiy ranuptiy. 

After this he always remembered Tonapa, saying : — 

Runa rallcapacpalhacan yananssi cahuac, ari, chayariyuya llanay 
coscocapac churatamuquiy apo, Tarapaca Tonapa pacta varoytiypas 
capacparatamus cayquicta concaraca rauoytayri yuyayronayta 
callpanchan quistacmi payllanquitacmi recsichillaran quimampichun 
carcan achus, camchomcanquiman papi-nunu llasac otic manchachic 
ricsi ayman yacha llayman, allpamantaca maquiylluttaquey riculla 
raypancanqueha allparnumachun cani. 

Having said this he watched to see if he might have a 
sign from the Creator. He offered a very white lamb upon 
an altar, which sacrifice is called arpay. When no answer 
was given, he ordered the most beautiful of his sons, aged 
about eight years, to be offered up, cutting off his head, and 
sprinkling the blood over the fire, that the smoke might 
reach the Maker of heaven and earth. To all these offerings 
no answer was ever given in Coricancha. 

8 The practice is continued to this day. 



80 AN ACCOUNT OF THE 

Afterwards, in the visit of Itarijpanaca to the people, he 
admitted a great number of youths aged from seventeen to 
eighteen, among the number of men and soldiers, giving 
them white breeches. He marked out a line to a high and 
very distant hill, called Huanacauri, and he ordered to be 
placed on the hill a falcon, a humming bird, a vulture, an 
ostrich (surlj, a vicuna, an anatuya (fox), a serpent, a toad. 
It was announced that these birds and animals had been 
placed there that these boys and youths might run to them 
and show the qualities of their swiftness or sluggishness. 
The swift received as rewards the liuarachicuy and ccaman- 
tiras (ccamantira are the small bright feathers that birds 
have under the beak), and the sluggish were given black 
breeches. After the breeches and other clothes had been 
distributed, the youths were made to sit down with the men, 
and from that time they were called men, and their parents 
came to them with many presents as a reward for their 
good deeds. Manco Ccapac, seeing that the fathers and 
mothers of the youths were so well satisfied, ordered them to 
be given to eat and drink plentifully, that they might 
remain his vassals, and the vassals of his son, Sinchi Ruca. 
Besides this he ordered that the girls of sixteen years should 
comb and plait their hair. This is called quicuchicuy (when 
they plait the hair to come forth from among young girls) . 
Then he ordered them to be shod with llanquisi, which are 
a kind of shoes. All this was done in order that henceforth 
they might be known as women or tasqui Jiuarmi. After- 
wards all the young men of thirty years were ordered to 
take wives, arms being given to the men, cooking and 
spinning gear to the women. This was called Jiuarmi 
hapiypacha carichasquiy pacha. Then certain men of holy 
lives were selected, as priests, to call upon the name of the 
Creator of heaven and earth, and to these chosen men the 
Ynca spoke as follows : — 



ANTIQUITIES OF PERU. 81 

Cusisimirac cusi callurac cayhuacyanquital sasicuspa suyanqui, 
ychastalpas cusinchicpi quillpunchicpi maymantapas runahualpac 
apu, ticcicapac iiyari sunquichay nisunqui camtaca, may/tic mantapas 
hinatac viiiaypas caycama yocllamunqui. 

These chosen men always held the office of priests during 
the life of Manco Ccapac. 

On the death of the old Ynca, the sovereignty descended 
to his son Sinchi Rocca Ynca, who was a very proud man. 
In his time it fell out that there were youths and maidens 
who loved each other excessively, and, in answer to questions 
put to them by the Ynca, they publicly confessed that they 
conld not live apart. It was found that these lovers had cer- 
tain small stones, perfectly round, and they said that these 
stones were called soncoapa chinacoc huacca chinacoc. They 
say that a poor boy in rags, a shepherd (llama-micliec) , en- 
tered the house of the Ynca Sinchi Rocca, and that a virgin 
who was very dear to the Ynca went away with that boy. A 
search was made until they were found, and orders were 
given that they should be tortured. The girl confessed that 
the llama-michec had stolen away her love, after having 
made a huacanqufi to appear, given to him by a demon. The 
boy had made a pact with the devil in a certain cave; but the 
Ynca did not understand that this was the work of the old 
enemy, and that he had succeeded with the boy and girl 
because they had become his subjects, and held the 
huacanquis in their hands. They say that from that time 
many huacas appeared on the hills and in the streams 
without shame, and it was ordered that there should be 
sacrifices in each village. 

In those days they began to sacrifice with human blood, 
white lambs, guinea pigs, coca, shells, grease and snncu} 
This unfortunate Sinchi Rocca passed all his time in 
sensuality, and he ordered search to be made for chutarpu 

9 Mossi (113). Herbs given by sorcerers, as love philtres. 
1 Maize pudding. 

G 



82 AN ACCOUNT OF THE 

and huanarpUj* to make fornication a custom, and thus 
there were so many huacanquis that the Indians gave them 
as presents. 

They say that this ill-fated Ynca had a son named Ynca 
Lloque Yupanqui, whom he left as his successor when 
he died. This heir was a great proficient at fasting, and 
had never chosen to know a woman till he was very old. 
He prohibited fornication and drunkenness, and was a great 
patron of agriculture. He did not undertake conquests like 
his grandfather, though occasionally he assembled an army, 
in order to strike terror among his enemies. They also say 
that he ordered all his men to pull out their beards and 
appear without hair. 3 He also ordered that all the people 
in his dominions should flatten the heads of their children, 
so that they might be long and sloping from the front; and 
this was done to make them obedient. He also commanded 
houses to be made for the virgins, and these houses were 
divided into four classes : — yurac-aclla, liuayrii-aclla, 'pacn- 
aclla, and yana-aclla. 4 " The first for the Creator, called 
Uiracocha-pacha-yachachi ; the huayru-aclla for the virgins 
of the Ynca, the jpacu-aclla for the women of the Apu-cura- 
cas, 5 and the yana-aclla for the common people. Many 
youths Avere also reared who were not to know women, who 
afterwards became soldiers. 

They say that when the Ynca Lloque Yupanqui was very 
old, he had a son by a woman named Mama Tancarayacchi 
Chimpu Cuca, daughter of a huaca in the village of Tancar. 
She bore the Ynca Majta Ccapac 6 at the end of a year, and 

2 The chutarpu is the male form of committing fornication, and 
the huanarpu the opposite. 

3 The beardless chin is called pachacaqui, and the tweezers with which 
they pull out the hairs canipachi. 

4 See Historia de Copacabana, by Ramos. Aclla, "chosen, set apart." 
Yurac, "white." Yana, "black." 

s Great Lords. 

6 Mayta Ccapac was so called because, as a child, he used to say May- 



ANTIQUITIES OF PERU. 83 

they say that he cried out many times while he was yet in 
the womb of his mother. A few months after his birth he 
began to talk, and at ten years of age he fought valiantly 
and defeated his enemies. He governed very well, making 
moral laws, and forbidding evil customs. They say that 
this Ynca Mayta Ccapac foretold the coming of the holy 
gospel. While he was a boy he ordered all the huacas and 
idols to be brought to the city of Cuzco, promising to hold 
a great festival ; but he caused trouble to the worshippers 
of these huacas by setting them on fire. They say that 
many escaped in the form of fire and wind, and as birds. 
There were Aysso-uilca, Chinchay-cocha, and the huaca of the 
Uafiaris, and Uilcanota, Putina, Goropuna, Antapuca, Cho- 
quiracra, and ChuquipilluJ 

They say that this Ynca was a great enemy of the idols, 
and as such he ordered his people to pay no honours to the 
sun and moon, declaring that the sun and moon and all the 
elements were made for the service of men. He was also a 
severe judge of those who practised forbidden things, such as 
enchanters, canchus, umus, 8 layccas, 9 huaca-muchas, 1 and those 
who worked on the chief day of the festival of Ccapac-raymi. 
He gave thanks on that day to the Creator Tica-ccapac (called 
also Caprichay) , and chastised those who were undutiful to 
himself or to their parents, liars, adulterers, fornicators, 
evil livers, thieves, murderers, drunkards. He commanded 
that there should be no unjust wars, and that all men should 
be employed in tilling the ground and building. He caused 
landmarks to be set up in every village, and those who 
moved them were punished. In his reign there was uni- 
versal peace. 

tac Ccapac, " O Lord, where art Thou?" and he repeated this thought 
by reason of his longing to know his Creator. 

7 Names of the places where these Huacas were worshipped. 

8 Priests. 9 Sorcerers. 

1 Idol worshippers. Huaca, " an idol," and Muchani, " I worship." 

G 2 



84 AN ACCOUNT OF THE 

• They say that, in appearance, this Ynca was more noble 
than the others. He caused the plate to be renewed, which 
his great-grandfather had put up, fixing it afresh in the 
place where it had been before. He rebuilt the house of 
Ccuricancha; and they say that he caused things to be placed 
round the plate, which I have shown, that it may be seen 
what these heathens thought. The Ynca also instituted 
new songs, and caused very large drums to be made for the 
feast of Ccapac Raymi. But he only held this feast in honour 
of the Lord and Creator, despising all the created things, 
even the highest, such as men, and the sun and moon. 
Here I will show how they were depicted until the arrival of 
the holy gospel, except that then the plate was missing, be- 
cause Huascar Ynca had removed it, and had substituted 
another round plate, like the sun with rays. Nevertheless, 
some say that they were placed on each side of the plate of 
Mayta Ccapac. 

Although Huascar Ynca had placed an image of the sun 
in the place where that of the Creator had been, yet it shall 
not be omitted here ; for there was an image of the sun and 
moon on either side of it. 





Sun. 



Plate of fine gold ; image of the Creator anil of the 
true Sun of the sun, called Uii acocha-pachaya- 
chachic. 



They say that a Spaniard gambled for this plate of gold 
in Cuzco, 2 as I shall presently mention in its place, for now 
I want to proceed with the lives of other Yncas. 
2 See G. de. la Vega, i, p. 272. 



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ANTIQUITIES OP PERU. 85 

They say that Mayta Ccapac Ynca was very wise, that he 
knew all the medicines, and could foresee future events. On 
occasion of the Ccapac Raymi, in honour of Uiracocha 
Pachayachachi, they held a solemn festival, which lasted for 
a whole month. The Ynca said many times, in the evenings 
after the days of festivity, that the feast will soon be over, 
and then comes death, as the night follows the day, and as 
sleep is the image of death. The festival, he would say, is 
the type of the true festival, and fortunate are those reason- 
ing creatures who shall attain to the true feast of eternity, 
and know the name of the Creator ; for men do not die like 
beasts. In consequence of these reflections he kept a fast 
in Toco-cachif with great mourning, only eating one row of 
grains from a mazorca of maize, each day, and so he passed 
a whole month. 

This Mayta Ccapac had a son named Ccapac Yupanqui 4 
by Mama Tancapay-yacchi. He had another son Apu TJrco 
Huaman Ynti Cunti Mayta, and another TJrco Huaranca. 
Their descendants multiplied so as to form the Usca Mayta 
Ayllu and Huanaynin Ayllu; b though Ccapac Yupanqui was 
the heir, who was most successful in arms. 

After the death of Mayta Ccapac, many great Curacas 
and chiefs of this kingdom submitted to his son Ccapac 
Yupanqui. They say that, in his time, they invented the 
sacrifices of capauclm-cocuy , burying virgin boys with silver 
and gold; and of the arpac with human blood, or with white 
lambs called uracarpaiia, cuyes, 6 and grease. It happened 
one day that the same Ynca Ccapac Yupanqui wished to 
witness how the huacas convei'sed with their friends, so he 
entered the place selected, which was in a village of the 

3 A suburb of Cuzco. See O. de la Vega, ii, p. 249. 

4 This son of Mayta Ccapac was called Ccapac Yupanqui because, 
when he was a child, his father said, " Ccapacta tacmi yupanqui" ', 
"•Thou also shalt count as one rich in all virtues." 

5 See G. de la Vega, ii. p. 531. Huanaynin is, I think, a clerical error 
for Uuahuanina. 6 Guinea pigs. 



86 AN ACCOUNT OF THE 

Andes called Capacuyo. When the young Ynca entered 
among these idolaters, he asked why they closed the doors 
and windows so as to leave them in the dark, and they all 
replied that in this way they could make the huaca come, 
who was the enemy to the name of God Almighty, and that 
there must be silence. When they had made an end of 
calling the Devil, he entered with a rush of wind that made 
them all in a cold sweat of horror. Then the young Ynca 
ordered the doors and windows to be opened, that he might 
know the shape of that thing for which they had waited with 
such veneration. But as soon as it was light the Devil hid 
its face, and knew not how to answer. The dauntless Ynca 
Ccapac Yupanqui said — "Tell me what you are called"; and, 
with much shame, it replied that its name was Oana-chuap 
yauirca. The Ynca then said — "Why are you so frightened 
and ashamed ? If you can grant children, long life, good 
fortune, coycollas and liuacanquis, why do you stand there 
like a criminal without raising your eyes ? I tell you that 
you are some false deceiver ; for if you were powerful you 
would not be afraid nor hang down your head. I now feel 
that there is another Creator of all things, as my father 
Mayta Ccapac Ynca has told me." The figure of this devil 
was ugly, with a foul smell, and coarse matted hair. It fled 
out of the house, raising shouts like thunder; and they say 
that from that time all the huacas feared the Yncas ; and 
the Yncas also used the yacarcay, in the name of the Crea- 
tor, as follows : — 

Hurinapachap hicrinpachap, cochamantarayoepa camaquimpa 
tocuya pacopa sinchihauiyocpa manchaysimiyocpa caycasicachun cay- 
huarmicachun nispacamacpa sutinrammica machiyqui pincanqui may- 
canmicanqui y mactamninqui rimayni. 

With these words the Yncas made all the huacas tremble; 
although they had not left off performing capacochacocuy. 
If these Yncas had heard the gospel, with what love and joy 
would they have believed in God ! They say that this Ynca 



ANTIQUITIES OP PERU. 87 

Ccapac Yupanqui had a son, by his wife Mama Corillpay- 
cahua, named Ynca Ruca, at whose birth there was much 
festivity. But the Ynca did not entirely separate himself 
from idolaters, as he allowed the huacas of each village to 
be worshipped. It is said that the Ynca sent men to search 
for the place called Titicaca, where the great Tonapa had 
arrived, and that they brought water thence to pour over 
the infant Ynca Ruca, while they celebrated the praises of 
Tonapa. In the spring on the top of the rocks, the water 
was in a basin called ccapacchama quispisutuc unu. 7 Future 
Yncas caused this water to be brought in a bowl called 
curi-ccacca, 8 and placed before them in the middle of the 
square of Cuzco, called Huacay-pata : Cusi-pata : where 
they did honour to the water that had been touched by 
Tonapa. 

In those days the Curacas of Asillu and Hucuru told the 
Ynca how, in ancient times, a poor thin old man, with a 
beard and long hair, had come to them in a long shirt, and 
that he was a wise councillor in affairs of state, and that his 
name was Tonapa Vihinquira. They said that he had 
banished all the idols and hapi-nunu demons to the snowy 
mountains. All the Curacas and chroniclers also said that 
this Tonapa had banished all the huacas and idols to the 
mountains of Asancata, Quiyancatay, Sallcatay, and Api- 
tosiray. When all the Curacas of the provinces of Ttahuantin- 
suyu were assembled in the Huacay-pata, each in his place, 
those of the Huancas said that this Tonapa Varivillca had 
also been in their land, and that he had made a house to 
live in, and had banished all the huacas and hapi-nunus in 
the province of Hatun Sausa Huanca to the snowy moun- 
tains in Pariacaca and Vallollo. Before their banishment 
these idols had done much harm to the people, menacing 
the Curacas to make them offer human sacrifices. The 

7 Ccapac, "rich." Chama, "joy." Quispisutu, "crystal droiis". 
Unu, "water." s " Golden Rock." 



88 AX ACCOUNT OF THE 

Ynca ordered that the house of Tonapa should be preserved. 
It was at the foot of a small hill near the river as you enter 
Xauxa from the Cuzco road, and before coming to it there 
are two stones where Tonapa had turned a female huaca 
into stoue for having fornicated with a man of the Huancas. 
It was called Atapymaparanutaptya, and afterwards, in the 
time of Huayna Ccapac Ynca, the two stones declared to the 
people that they were huacanqui coycoylla. In those days 
there were also huacanquis in the wilderness of Xauxa, and 
before coming to Pachacarnac, and in a nest of the suyuntuy 
(turkey buzzard) and stones in Chincha-yunca. 

Tho Ynca Ccapac Yupanqui commenced the building of 
the fortress of Sacsahuaman. He extended his territory to 
Vilcanota, where he found a huaca called Rurucachi, and in 
returning he found another huaca in the village of Huaruc 
called Uiracochamparaca besides the huacas of Yanacocha, 
Yacachacota, Yayanacota de Lanquisupa, Achuy Tupiya, 
and Atantacopap. Ccapac Yupanqui exclaimed : — " How 
many false gods are there in the land, to my sorrow and 
the misfortune of my vassals ! When shall these evils be 
remedied ?" But he returned to Cuzco without doing more 
harm to the huacas ; for in those days there were very few 
Apu Curacas who had not their huacas, and they were all 
deceived by false gods. 

When the Ynca died, he was succeeded by his son the 
Ynca Ruca, who received the tupac-yauri, tupac-cusi, and 
tvpac-pichuc-llautu. This Ynca Ruca understood the 
making of cloth of cumins® and he was a great patron of 
dancing, so that in his time nothing was done but dancing, 
eating, drinking, and other enjoyment. Idolatrous rites 
increased, and people devoted themselves to the worship of 
huacas; for the chiefs and people always follow the example 
that is set them by their sovereign. 

They say that the eldest son of this Ynca Ruca was named 
9 Fine cloth. See G. de la Vega, ii, p. 324. 



ANTIQUITIES OF PERU. 89 

Yahuar-huaccac 1 Ynca Yupanqui. His mother was Mamicay- 
chimpu ; and at his birth there was a grand feast. The 
square and all the streets were filled with arches of feathers, 
and the house of Curicancha was entirely covered with rich 
plumes, both within and without. They played on eight 
drums, and sang the ayma, torca, cayo, and huallma cha- 
mayuricssa, and haylli, and cachra, giving thanks to the 
Creator, and saying . — 

Hananhamuyrac chiccka harinchiccha apu hinantima lluttactic- 
cicapac runahuallpac llaychunca muchay cuscayqui allcaaaTdy huan 
chipiadspa Kidlpaycuscayqui riacllahuay mayucuna pachactmaripis 
cucunari callap>allatichinay hanantarac cahariusinay llapan concay- 
qui raurac manayllay quihuanpas ynya y cuspalla rochocallasun 
cusicullastm ancha hinalla taclica nispaiiicusun. 

While they were all singing in the Huacay-pata, they say 
that the infant wept blood, an unheard of miracle, which 
caused much alarm, and hence the name Yahuar-huaccac 
Ynca. His father the Ynca diligently searched for some 
one who could interpret the meaning of this incident. In 
those days the hualla-huisas, cunti-huisas, cana-huisas were 
great sorcerers ; and there assembled such a vast number 
of canchus, carcast, amus, uscatus, huisas, that there was not 
room for them all in Cuzco. The Ynca did not like to con- 
fide his secrets to so many, lest the people should lose their 
veneration for him, so he reprehended them publicly, say- 
ing that there were many wise men but little wisdom, and 
he dismissed them ; but these enchanters, necromancers, 
wizards, and witches returned with more liberty than they 
had had before, and their idolatrous practices increased. 

The Ynca Ruca died, and left the sovereignty to his eldest 
son Yahuar-huaccac Ynca Yupanqui, who began by being 
very free and liberal, but was finally so impoverished that 
he was obliged to draw tribute from the provinces, for the 
expenses of his house. At last the people rose in rebellion, 
1 See (J. de la Vega, i, pp. .'327, 317 ; ii, <i2. 



90 AN ACCOUNT OF THE 

and, seeing this, the Ynca dissimulated, so that the people 
became quiet and brought him all kinds of presents. They 
say that this Ynca ordered the prisons to be made outside 
the town, that he might not see the punishment of criminals. 
As he grew old he began to undertake conquests, and 
ordered dresses to be made with plumes, and purapuras of 
gold and silver, and of copper for the soldiers, to put on the 
breast and shoulders as a protection against arrows and 
spears ; and he distributed these among his captains and 
soldiers. 

This Ynca's eldest son was named Uira-ccocha Ynca 
Yupanqui, whose mother was Mama Chuqui - checya, a 
native of Ayamarca, and great-great-grand-daughter of To- 
cay Ccapac. In the festival of his birth they represented 
plays called anay saoca, hayachuco, llama-llama hanamsi. 
The Ynca marched round Cuzco with his army, without 
making war upon any enemy. On his death he left the 
Ynca Uira-ccocha to succeed him. 

The Ynca Uira-ccocha was married to Mama Runtucay, a 
native of Anta, and at the marriage and coronation all the 
people assembled, and among them Chuchi-ccapac of the 
Hatun-Collas, who came in a litter with his guards and 
servants, and with his idol or huaca richly adorned ; and he 
often disputed with the Ynca, saying : — 

Cam Cuzco-Ccapac mica Colla-Ccapac hupyasumicusu rimasu 
amapirima nuca collque tit/a cam chuqui tiya. Cam Uiracochanpa- 
chayachi muclui. Nuca Ynti-mvcha. 2 

At last the Ynca, being affable and friendly, assented ; 
for he is said to have been too gentle. His chief employ- 
ment was the building of houses, and of the fortress on the 
Sacsahuaman, and to cultivate and plant quiscuar and molli 
trees ; but he neglected all warlike pursuits. He had a na- 

2 Thou art Lord of Cuzco. I am Lord of the Collas. I have a silver 
throne. Thy throne is of gold. Thou art a worshipper of Uira-ccocha- 
Pachayachachi. I worship the Sun. 



ANTIQUITIES OP PERU. 01 

tural son named Ynca Urcu, to whom he renounced the king- 
dom during his life time. This Ynca Urcu undertook the con- 
quest of Colla-suyu with a great army. Before setting out 
he sent a haughty demand for tribute, but all the tribes, 
which had not acknowledged him as their lord, refused 
compliance. Ynca Urcu then set out with a powerful army, 
and undertook the conquest without securing the loyalty of 
the intervening tribes. He passed through the country of 
the Cavifias, taking with him the statue of Manco-Ccapac, 
to secure good fortune for himself. But he was defeated 
and killed at Huana-calla, by the hand of Yamqui Pachacuti, 
the chief of Huayra-Cancha. Then the Hanco-allos and 
Chancas besieged the city of Cuzco, which roused the Ynca 
Uira-ccocha Yupanqui from his careless ease. He knew 
not what course to pursue, and applied to the Hanco-allos 
and Chancas. Eventually he came out to arrange a peace, 
to Yuncay-pampa. Then his legitimate son, named Ynca 
Yupanqui, whom his father detested, was afflicted at the 
sight of his capital encompassed by an enemy. His heart 
was emboldened and he took the road to Cuzco, but before 
he arrived at Callachaca, as he travelled along the road 
alone, he saw a very fair and beautiful youth on the top of a 
rock, who said : " son, I promise, in the name of the 
Creator, on whom you have called in your troubles, that he 
has heard you, and will give you the victory over your ene- 
mies. Fight then without fear." He then disappeared, 
and the prince felt at once emboldened and capable of com- 
mand. On reaching his palace, he cried out, saying : — 
"Cuzco Ccapac pac churacllay yana pahuay may pimcanqui." 
Then he entered the house of arms, and took out all the 
offensive and defensive weapons. At that juncture twenty 
Orejones arrived, his relations, sent by his father. He armed 
all the men and women and, entering the temple, he took 
the tupac-yauri 3 and ccapac unancha, 4 " and unfurled tho 
3 Sceptre. « Standard. 



92 AN ACCOUNT OP THE 

standard of the Yncas. The city became a fortress, and the 
enemy commenced the attack, but the prince had forgotten 
the tupac-yauri. At the first encounter, the prince Ynca 
Yupanqui was knocked down by a stone from a sling, and 
remained half insensible. Then he heard a voice from 
heaven saying that he had not got the sceptre of tupac-yauri. 
So he went back to the temple and took the sceptre, aud 
returned to the battle, encouraging the captains and soldiers 
to fight. Meanwhile an old Ynca, a near relation of the 
prince's father, named Tupac Ranchiri, who was a priest of 
theCcuricancha,set some stones in a row, and fastened shields 
and clubs to them, so that they might look at a distance, 
like rows of soldiers sitting down. The prince, looking out 
for succour from his father Uira-ccocha Yupanqui Ynca, saw 
these rows from a distance, and cried out to the supposed 
soldiers to rise, as his men were on the point of yielding. 
The Chancas continued the attack with increased fury, and 
then the prince saw that the stones had become men, 
and they rose up and fought with desperate courage and 
skill, assaulting the Anco-allos and Chancas ; so the prince 
gained a victory, and followed the enemy to Quizachilla, 
where he beheaded the chiefs of the hostile army, named 
Tomay-huaraca, Asto-huaraca, and Huasco-Tornay Rimac. 
He thus gained a great victory ; 5 and they say that a widow 
named Ghanan Coricoca fought valiantly in the battle like a 
soldier. The prince sent presents of the heads of the Chancas 
and Anco-Allos to his father. But the Ynca Uira-ccocha 
Ynca Yupanqui was ashamed to return to Cuzco, and lived 
at Puna-marca until his death. The young prince Ynca 
Yupanqui assembled more troops, and followed the Anco- 
Allos and Chancas, overtaking them at the river Apurimac, 
where the flying enemy killed one of the bravest of the Ynca 
captains, named Vilcaquiri, by hurling a stone upon him. 

5 This is the same battle described by Garcilasso de la Vega, ii, p. 
53. 



ANTIQUITIES OP PERU. 93 

He exclaimed to the prince, " Is it possible that I must die 
without having fought or gained any glory?" They hollowed 
out the trunk of a tree, and buried the body in the tree, 
and the fruit of that tree yields a medicine called villca, 
which is good for all heated and feverish humours. 6 

The Tnca Yupanqui followed the enemy as far as Anda- 
huayllas ; and, on his return to Cuzco, he undertook the 
conquest of Colla-suyu ; and other provinces submitted 
peaceably. Among them was that of the famous chief Yam- 
qui-Pachacuti, whom the prince thanked for the death of 
Ynca Urcu, his brother. And the prince took his name and 
added it to his own, which became Pachacuti Ynca Yupan- 
qui. He conquered all the land of the Colla-suyu, and invaded 
the provinces of the Chayas and Caravayas, where he de- 
stroyed a famous idol. He subdued the Chayas and Olla- 
cheas, and, leaving a garrison in Ayapata, 7 he returned to 
Cuzco. He next marched to the country of the Chancas 
with fifty thousand men ; and at Vilcas-huaman he found 
seven huacas in the form of very great Curacas, black, and 
very ugly. They were called Ayssa-vilca, Pariacaca, Chin- 
chacocha, Huallallu Ohuquiracra ; and two others of the 
Canaris. The prince took them and sent them to Cuzco, to 
work at the Sacsahuaman fortress, and also afterwards to 
labour at the look-out towers on the sea-shore, at Chincha 
and Pachacamac. Then Pachacuti Ynca Yupanqui con- 
quered the pi'ovinces of the Angaraes, Chilqui-urpus, Ru- 
canas, and Soras. He received news that the Huancas were 
preparing for war at Taya-cassa ; so he encamped at Pau- 
caray and Bumi-huasi, where he formed three armies, which 
were to invade the valley of Hatun-Huanca-Sausa simulta- 
neously. They advanced from Paucaray, but the enemy 

6 Huillca, a tree, the fruit of which, like the lupin, is a purgative. — 
Mossi, p. 127. 

7 Ollachea and Ayapata are villages to the eastward of the Andes, in 
Caravaya. 



94 AN ACCOUNT OF THE 

submitted, and brought in provisions, and presents of 
maidens. The Ynca was pleased at the peaceful submission 
of these people, and he promised to confirm their three 
Curacas in their lordships, conferring upon them the addi- 
tional title of Apu ; and he ordered one of them to be given 
shoes of gold. He then entered the valley of Sausa in pur- 
suit of his enemy Anco-allo, passing by Tarma, Colla-pampa, 
Huanucu, and Huamalies, and Cassamarca, until he reached 
a province where the people feasted on their dead. He con- 
tinued to advance until he came to the province of the 
Canaris, which was full of sorcerers and huacas. Thence he 
marched to Huancavillca ; but the Anco-allos entered the 
forests, leaving their idol behind them. 8 

The Ynca Pachacuti obtained great sums of gold, silver, 
and umina (emeralds) ; and he came to an island of the 
Yuncas, where there were many pearls called churup-mamam, 
and many more aminas. Thence he marched to the country 
of Chimu, where was Chimu Ccapac, the chief of the Yuncas, 
who submitted and did all that was required of him. The 
Curaca of Cassamarca, named Plsar-Ccapac, did the same. 
The Ynca then marched along the coast to Rimac-yuncas, 
where he found many small villages, each with its huaca. 
Here he found Ghuspi-huaca, and Vuma-huaca, and a great 
devil called Aissa-villca. He then advanced, by Pachaca- 
mac, to Chincha, where he found another huaca and devil. 
Returning to Pachacamac, he rested there for some days. 
At that time there was hail and thunder, which terrified the 
Yuncas. The Ynca did not demand tribute here, as he had 
done in the other provinces. 

He then pursued his way without stopping, by Mama 
and Chaclla to Xauxa, and went thence to Huancavilca, 
where he found two natural springs flowing with chicha, at 
a time when all his soldiers were suffering from thirst. The 

8 See the account of the flight of Hanco-hualla (Anco-allo) iu G. de la 
Vega, ii, pp. 82 and 329. 



ANTIQUITIES OF PERU. 95 

natives presented him with ychma (colour), and the Yauyus 
brought him gold and silver. He next came to Huamanin, 
near Villcas, where he had first seen the seven evil huacas. 
In Puma-cancha, 9 a very hot place before coming to Villcas, 
his eldest legitimate son was born, named Amaru Yupanqui, 
and he rested there for some days. Here the news arrived 
of a miracle at Cuzco. A yauirca or amaru, a ferocious 
creature, half a league long and two brazas and a half wide, 
with ears, eye-teeth, and a beard, had come forth from the 
mountain of Pachatusan, and entered the lake of Quichui- 
pay. Then two sacacas (comets) of fire came out of Ausan- 
cata, and went towards Arequipa; and another went to- 
wards some snowy mountains near Huamanca. They were 
described as animals with wings, ears, a tail, and four legs, 
with many spikes on their backs ; and from a distance they 
appeared to be made of fire. So Pachacuti Ynca Yupanqui 
set out for Cuzco, where he found that his father, Uira- 
ccochaYnca Yupanqui, was now very old and infirm. 

Then were celebrated the festivals of his return, and of 
the Ccapac Raymi of Pachayachachi, with great rejoicing. 
The Curacas and Mitmays of Caravaya brought a chuqui- 
chinchay, which is an animal of many colours, said to have 
been chief of the uturuncus. 1 This Ynca caused all the 
deformed and idiotic persons to be employed in making 
clothes. He was very fortunate in arms. When his father 
died, the mourning was vicuna wool of a white colour ; and 
the soldiers were ordered to carry the body of the old man, 
with his arms and insignia, through the city, singing a war- 
song and bearing their shields and clubs, their llaca-chuquis, 2 
chasca-chuquis, suruc-chuquis. The women came forth in 
another procession, with their hair shorn, and dressed in 
black, and their faces blackened, flogging themselves with 

9 The deep hot valley of the river Pampas. 

1 Jaguars. 

2 Ltaca, a plumed lance (3fossi). 



96 AN ACCOUNT OF THE 

quichuas and coyas, secsec, sihaicas. s They say that these 
women mourned for a whole week, and sought for the body 
of the dead Ynca. 

Afterwards Pachacuti undertook the conquest of the 
Cunti-suyus, and in the Collao he fell in with the Collas and 
Camanchacas, who are great sorcerers. Thence he marched 
to Arequipa, Chancha, and to the Chumpivillcas, and thence 
to Parina-cocha, returning to the city by the country of the 
Aymaraes, Chollques, and Papris. At that time they say 
that the Capacuyos sent a poor man with hidtis (clay pots 
in which they keep llipta), who gave Pachacuti Ynca a blow 
on the head with the intention of killing him. The man 
was tortured, and confessed that he was a Cavifia of the 
Quiquijanas, and that he had come to kill the Ynca at the 
request of the Capacuyos. So the Ynca ordered the pro- 
vince of the Cavifias to be laid waste; but they said that the 
fault was not theirs, but the Capacuyos, whose Curaca was 
Apu Calama Yanqui, and who numbered near 20,000 men, 
besides women and children. They were all put to death. 
They say that they tried to murder the Ynca, by advice of 
their liuaca, Canacuay. 4 Then the Yuca's second son was 
born, named Tupac Ynca Yupanqui ; and the Ynca under- 
took the conquest of the Antisuyus with 100,000 men. But 
the huaca of Canacuay sent forth fire, and stopped the 
passage with a fierce serpent which destroyed many people. 
The Ynca raised his eyes to heaven and prayed for help with 
great sorrow, and a furious eagle descended, and, seizing 
the head of the serpent, raised it on high and then hurled 
it to the ground. In memory of this miracle the Ynca 
ordered a snake to be carved in stone on the wall of a terrace 
in this province, which was called Anca^irca. 

3 Xhichca of Mossi (148) ; secsec of Mossi (278) ; sihui of Mossi 
(235). Different kinds of thorn bushes. 

4 Name of the mountain between Paucartaropu and the eastern 
forests. — See <J. de la Vega, i, p. .°>30. 



ANTIQUITIES OP PERU. 97 

The Ynca returned to Cuzco, and he was very old. News 
came that a ship had been seen on the sea; and after another 
year a youth entered the city with a great book which he 
gave to the old Ynca and then disappeared. The Ynca 
fasted for six months in Tococachi without ceasing. After- 
wards the Ynca Pachacuti resigned the kingdom to his son 
Amaru Tupac Ynca, who would not accept it, but devoted 
his time to farming and building. Seeing this, Pachacuti 
transferred the succession to his second son, Tupac Ynca 
Yupanqui, whom all the tribes joyfully acknowledged. So 
he was crowned, and the sceptre called Tupac-yauri was de- 
livered to him. He ordered that the soldiers of all the 
tribes should assemble in Cuzco, for he had heard that there 
was a rebellion in Quito. He marched to conquer the rebels 
with twenty thousand men ; and another twelve thousand 
with their wives as garrisons and mitimaes. 5 He ordered 
the troops to join him from all parts, he punished the 
rebels, removed them from their native land to other parts, 
and divided the spoils among his soldiers. He distributed 
rich dresses of cumpis and puracahuas of plumes, shields, 
pura-puras of gold and silver ; and to the officers shirts of 
gold and silver, and diadems called huacra-chucu. 6 Thus 
he arrived at Quito, always gaining the victory, and after- 
wards he returned to Tumipampa, after leaving mitimaes in 
Cayambis ; but he did not punish the natives because they 
made very humble excuses and were pardoned. 

In those days there was a great famine which lasted for 
seven years, and during that time the seed produced no 
fruit. Many died of hunger, and it is even said that some 
ate their own children. The Ynca was then living at 
Tumipampa. They say that Amaru Tupac Ynca, during 
those seven years of famine, obtained large harvests from 

5 Colonists. 

6 ffuacra, a horn; and chucu, a head-dross. This was the name of a 
large tribe near Cassamarca. — See G. de la Vega, ii, p. 322. 

H 



98 AN ACCOUNT OF THE 

his farms at Calla-chaca and Lucrioc-clmllo, that the dews 
always descended upon them at night, and that frost never 
visited them, insomuch that the people would have wor- 
shipped him by reason of the miracle ; but Amaru Tupac 
would not consent to this insult to the Creator. He rather 
humbled himself, feeding the poor during the seven years 
of famine. For his disposition was to be humble and meek 
to all. He had filled the collects or granaries with food 
many months before. His descendants were the Ccapac- 
Ayllu. At that time Huayna Ccapac Ynca was born in 
Tumipampa, a town of the Cailaris, his father being Tupac 
Ynca Yupanqui, and his mother Coy a Mama Anahuarqui. 
The Ynca built the great palace of Tumipampa-Pachacamac ; 
and all the sorcerers were pardoned in honour of the prince's 
birth, at the intercession of his mother, they having been 
condemned to death. For the Ynca Tupac Yupanqui had 
always been a great executor of justice upon llaycas and 
itmus, and a destroyer of huacas, but not for this did they 
cease to increase in number. 

Eventually the Ynca returned to Cuzco, sending a cap- 
tain in advance, named Arequi Ruca, with twelve thousand 
men, by the coast road, that he might visit the provinces 
and punish all rebels. The Ynca went direct to Cuzco, 
taking with him Cayambis, Canaris, and Chachapuyas as 
labourers. He also took many girls of the Quitus, Quilacus, 
Quillasencas, Chachapuyas, Yuncas, Huayllas, and Huancas, 
as chosen maidens for Tied Ccapac Uiracoclian Pachacya- 
chacJii, called Yurac-aclla, Hiiayra-aclla, Paco-aclla, and 
Yana-aclla ; 7 and much wealth of gold and silver and pre- 
cious stones, and plumes of feathers. He then ordered 
that all the provinces from Quitu to Cuzco should make 
farms and collects or granaries, roads and bridges and tam- 
pits ; 8 that there should be acllas, in all the provinces, 

7 See p. 82. 8 Inns. 

a Chosen virgins. 



ANTIQUITIES OF PERU. 99 

officers of cunvpis, 1 smiths, Paucar-camayoc, Pillcu-camayoc, 2 
and garrisons of soldiers for the security of the land, and 
hampi-camayoc? The Ynca also gave orders that every 
village should supply food for the poor. 

When the Ynca approached Cuzco, where Pachacuti 
Ynca Yupanqui had remained with thirty thousand men of 
war, the old man came out to meet him as far as Villca- 
cunca, with his chiefs or Apu Curacas, in litters ; and the 
two armies made a most brilliant appearance with their 
gold and silver and rich plumes. The two forces imitated 
skirmishes, and the good old man, from joy at seeing his 
son and grandson, made his son a general, and his grandson 
master of the camp. He then sent half his army with 
Uturuncu achachi 4 and cagir ccapac (this cagir ccapac means 
a vice-general or viceroy), and with all the Apu Cm*acas, 
that they might all be in order of battle on the Sacsahuaman 
fortress, to defend the city ; that his grandson, Huayna 
Ccapac, might have a battle with fifty thousand men all 
armed with gold and silver. This was done by way of a 
representation or comedy, and those in the fortress were 
conquered, who were Cayambis and Pastus, and their heads 
were cut off (which was done by anointing them with the 
blood of llamas) and put upon lances. Then there was a 
triumphal march, with the haylli, 5 to the Ccuricancha, where 
they offered up their prayers to the simple image of the 
Creator. Then the captains came forth by the other door 
to the square of Huacay-pata-Cusi-pata, with the song of the 
quichu, and the Curacas sat on their tiyanas 6 in their order. 
Here also sat Pachacuti Ynca Yupanqui, with his sons 
Tupac Ynca Yupanqui, and Amaru Tupac Ynca, all on 

1 Fine cloth. 2 Keepers of plumes and garlands. 

3 Doctors. Hampi, medicine. 

4 Name of a general. The words mean " Grandfather of a jaguar". 
But Achachi is a grandfather in the Colla language. In Quichua a 
grandfather is Machu. He was probably a Colla general. 

5 Song of triumph. 6 Thrones. 

H 2 



100 AN ACCOUNT OF THE 

equal tiyanas made of gold, all richly dressed with their 
ccccpac-llautus, 7 and the old man held the golden sceptre of 
twpac yauri, while his sons only had cham/pitP of gold. 

But the administration of the empire was left to Tupac 
Ynca Yupanqui, and his child Huayna Ccapac remained in 
the Ccuri-cancha without coming forth during that year. 
The festival of Ccapac Raymi was kept with great solem- 
nity by the three ministers of the temple of Ccuricancha, 
Apu-Rimac, and Auqui-Challcu-Yupanqui, and Apu-cama ; 
who called the Ynca their son, and his house was on the 
site of the present convent of San Agustin. 

At this time the old Pachacuti Yupanqui died, seeming 
to fall asleep, without feeling any pain, at whose death 
there was much mourning, and food, wool, and clothing 
were distributed among the poor, throughout the kingdom, 
and many old captains were buried with him, together with 
all his pages, whom, it was said, he would require for his 
service in the other life. They made them drunk before 
they were put to death. They say that this Pachacuti 
Ynca Yupanqui had great store of gold and silver, which 
was kept in a vault, divided into three chambers, in the 
valley of Pisac. The body of Pachacuti was placed in the 
house of the dead bodies of the other Yncas and their 
wives, where they are embalmed and arranged in their 
order, each in its recess. 

On his death the provinces of the Puquinas and Collas 
rebelled, from Villcailota to Chacamarca, with all the JJrco- 
suyus of Achacache, Huancane, Asillu, and Asancaru, and 
they made their fortress in Llallahua Pucara with two 
hundred thousand men ; but as this fortress could not con- 
tain them all, those who had least courage went into two 
other strongholds in the province. So Tupac Ynca Yupan- 
qui assembled an army to attack them ; and the Hanan- 
Quichuas and Hurin-Quichuas, confident in their prowess, 
7 Royal fringe. 8 Battle-axes. 



ANTIQUITIES OP PERU. 101 

petitioned to be allowed to march against the enemy. At 
last the Ynca yielded to their importunity, and a very 
powerful army of twelve thousand Quichuas marched from 
Cuzco, full of confidence, well armed, taking with them a 
haaca, or idol. 

They began to fight in Huarmi-Pucara 9 with the women 
of the Quillacas, and the Quichuas were defeated. They 
retired to the principal fortress of Llahua-pucara, where 
they were besieged by the Collas and entirely cut to pieces. 
One man escaped, and brought the news to Tupac Ynca 
Yupanqui, who mourned for the flower of his army. Then 
he set out himself from Cuzco with one hundred and twenty 
thousand men, and marched against the Collas, laying siege 
to the said fortress of Llallahua-pucara. This siege lasted 
for three years. Then the Collas offered up sacrifices to the 
sun, of children and cuis, 1 and from the air there was an 
encouraging answer to their Tayta 2 (Tayta means a minister 
of the huacas)'. Then they waged war upon the Ynca with- 
out any fear ; but it fell out very differently from what they 
expected, for the Ynca attacked these Collas with renewed 
fury, and there was much bloodshed. Next day the Collas, 
to strike terror among the troops of the Ynca, began to 
sing and beat drums, after which there was another battle 
without any decisive result. On the third day the Ynca 
and his captains renewed the assault at sunrise and drove 
back the Collas. Then Chuchi-Ccapac and his chiefs escaped 
to the province of the Lupacas dressed as women. They 
were brought before the Ynca in the town of Cac-yaviri, 
with the huaca of Ynti and other huacas. Tupac Ynca 
Yupanqui ordered the chiefs and the huacas to be placed in 
the centre of their army of one hundred thousand men, 
where they were insulted, and, to increase the affront, he 
sent for the hioyachucos, suyuntus, 5 llama-llamas, and chunires 

9 Ifuarmi, a woman. Pucara, a fortress. ' Guinea pigs. 

2 Tayta means father, master. 3 Turkey buzzards. 



102 AN ACCOUNT OF THE 

to trample upon them, and eventually they were thrown into 
the lake of Urcos, while the Collas were brought in triumph 
to Cuzco. In memory of these cruel wars of the Collas, the 
Ynca ordered two darts of gold and siver to be placed in 
Villcailota, and he left mitimaes and garrisons of loyal men 
for the security of the conquered provinces. 

The Ynca then assembled 200,000 men to undertake a 
new conquest in the Andes, naming Uturuncu Achachi as 
general of the army, and Ocapac Huari, Poqui-llacta, and 
others of the Chillquis, Papris, and Canas, as officers. These 
did good service in the conquest of the provinces of Mana- 
resu and Upatari, as far as the confines of Huancavillca on 
one side, and to Caravaya on the other, where they met with 
a province inhabited entirely by women, called Huarmi-auca. 4, 
They then crossed a river of great volume ; but at first, as 
no man could pass over, some audacious monkeys, belonging 
to a chief of the Manares, went across, and secured ropes and 
cables after overcoming great difficulties. This province is 
called the Golden, and in it they found a great and rich 
land called Escay-oyaf with a very warlike race of people 
who were said to be cannibals ; and they make such deadly 
poison, that it would seem they have a pact with the devil. 
They fought two desperate battles, and in the third they 
were defeated by the soldiers of the Ynca, not because they 
were less brave, but by superiority of arms and discipline. 
They say that while these new provinces were being num- 
bered, and while arrangements were being made for leaving 
gaiTisons, news came that Tupac Ynca Yupanqui had 
banished a captain to a province of the Chirihuanas. 6 
The captain, Apu Quillacta, proclaimed this news to his 
people, and they returned to their own land, leaving the 
Ynca army with the general, Uturuncu Achachi. This was 
the reason that the Escay-oyas, and Upataxis, and Manares 

4 Iluarmi, a woman. Auca, a soldier. ■> Illegible in MS. 

* This passage is obscure. 



ANTIQUITIES OF PERU. 103 

again took up arms, for the forces of Uturuncu Achachi 
were reduced ; and he returned to Cuzco, abandoning the 
conquests made by the labours of three armies and at great 
cost of lives. If this had not happened these provinces 
would now be subject to the crown of Spain, and their 
inhabitants would have been Christians; but our Lord 
knows it, and has reserved this good work for another time. 

In those days the Ynca sent Cacir Ccapac as visitor- 
general to the land, giving his commission in lines on a 
painted stick ; and before his departure Colla-chahuay, 
the Curaca of Tarma, in Chinchaysuyu, was sent to travel 
through the country, and eat and drink with all the Curacas, 
for this Collcachahuay was the greatest eater and drinker 
that God had created in those parts. 

The Ynca was in the fortress of Sacsahuaman with all his 
officers when Apu-Quillacta and his twelve thousand men 
of Colla-suyu returned, and complained of the ill-treatment 
of the exiles. The Ynca excused himself, saying that he 
knew nothing of it. Then news came that the Chillis were 
assembling warriors to attack the Ynca, and he sent a cap- 
tain against them with twenty thousand men, and twenty 
thousand of the Huarmi-aucas. The two commanders 
marched as far as the Coquimpus, Chillis, and Tucumans, 
who were easily subdued, and a great quantity of very fine 
gold was brought back to Cuzco. When the Ynca received 
this large quantity of gold, he ordered plates of it to be 
made to cover the walls of the Ccuricancha. In the feast of 
Ccapac-Raymi it was the usual custom of the Ynca to 
invite all the people of Ttahuantin-suyu to drink in their 
order. The Curacas and common people murmured that 
there was stint in the liquor ; and when this came to the 
ear of the Ynca, he ordered enormous querns 7 for the ensuing 
year, when portentously large queries were given three times 
in the day. 

T Bowls. 



104 AN ACCOUNT OF THE 

At this time there came from the Andes of Upatari three 
huudred Antis laden with gold in dust and tubes, and at the 
moment of their arrival it began to freeze, and all the crops 
were frozen to the roots. So, by advice of the old council- 
lors, the Yncar ordered the three hundred men to carry 
their loads of gold to Pachatusun, a very high hill, and there 
to have them buried. So the unfortunates were killed and 
buried as a welcome. 

The Ynca died, being very old, as well as his brother 
Amaru Tupac Ynca, who had attained a great age. Both 
the brothers died in the same year, leaving Huayna Ccapac 
Ynca as their heir, and Apu Hualpaya as governor, for the 
heir was of tender age. They mourned for the Ynca as they 
had done for Pachacuti, forming two armies, one of men 
and the other of women, and they buried many yanas, 8 
pachacas, 9 women, and servants, who were beloved by the 
Ynca. The barbarous captains thought that their Ynca 
would require to be served in the next world by these 
people. They say that this governor and coadjutor intended 
to raise himself to be ruler of Ttahuantin-suyu, and 
that he ordered troops to be secretly assembled from all 
parts for a given day. They say that this governor began 
to worship the sun and moon and thunder; and Huayna 
Ccapac, being a young child, also adored them, and all 
things that were put into the Ccuricancha by his ancestors, 
supposing that they were put there to be worshipped. And 
they say that the governor assigned estates for these false 
gods, and that some evil disposed Curacas executed his 
orders with alacrity. 

This Hualpaya was now ready to rebel without the know- 
ledge of the provinces ; and one night a bastard uncle of 
Huayna Ccapac was lying half awake and half asleep, very 
early in the morning, when he saw troops headed by Hual- 
paya surrounding the city, and pointing their arrows at the 
• Servants. 9 Officers in command of a hundred men. 



ANTIQUITIES OP PERU. 105 

child Huayna Ccapac. This was a dream ; but the uncle 
jumped up as if it had been true, went to the house of Cuys 
Manco, and assembled all the councillors. The governor 
entered the chamber where twelve grave councillors were 
assembled, and asked the cause. The uncle had told them 
his dream, and they made him repeat it three times. Then 
one ordered the friends of the governor to be seized, 
another that fifty men should watch the roads and see if 
anything unusual was on foot ; and finally, the most trusted 
favourite of Apu Hualpaya confessed that many Indians 
laden with coca were on the roads, with their arms concealed, 
ready to rebel. Then the governor, with his numerous 
followers, could not be seized by the councillors ; so they 
assembled five hundred of the most loyal and faithful 
of the councillors of Ttahuantin-suyu, who were sworn to 
defend the royal house, and he took the ccapac-uanclia, or 
standard of the Yncas, out of the temple, and went to 
the governor, taking the infant Huayna Ccapac with 
them. Hualpaya was well armed, and on the point of 
coming forth with many captains, but he was seized with 
his followers and his head was cut off, and those who came 
from the provinces to help him were flogged. Then the 
councillors continued to rule the whole realm without a 
governor. 

After three years they began to prepare for the feast of 
the coronation ; and they assigned as the wife of Huayna 
Ccapac his own sister Ccoya Mama Cusirimay, according 
to the custom of his ancestors. They were married on the 
day of the coronation, when all the walls and roofs in the 
city were covered with rich plumes of feathers, and the 
streets were paved with golden pebbles. The people were 
gorgeously dressed in cum/pis and plumes. The Ynca came 
forth from the house of his grandfather Pachacuti Ynca 
Yupanqui, followed by all the Apu Curacas of Colla-suyu 
and councillors; while Mama Cusirimay came out of the 



106 AN ACCOUNT OF THE 

palace of Tupac Ynca Yupanqui, attended upon by the 
Apu Ouracas of Chinchay-suyu, Cunti-suyu, and Anti-suyu, 
with all their Auqui-cuna 1 according to their rank. They 
were in litters, and Huayna Ccapac did not hold the tupac- 
yauri, but only the champi. Many attendants of less note 
surrounded him, all dressed in shining charus 2 and mother- 
of-pearl, and well armed with their purupuras* and cliipanas 4, 
of silver. They say that fifty thousand men guarded the 
city and the fortress of Sacsahuaman, and that the festival 
was a wonderful sight. 

The Ynca and his spouse then entered the temple, each 
by a separate door, the temple being that of the Creator 
Pachayachachi. 5 This is the name given by these heathens, 
and the High Priest was called Apu Challeu Yupanqui. 
The sovereign and his wife were shod in llanques of gold ; 
and afterwards they gave him the chipana of gold and raised 
him to the platform whence he performed these ceremonies, 
where he said a prayer in a loud voice, which concluded 
the proceedings of that day, and they were considered to be 
married. Afterwards they delivered to him the tupac-yauri 6 
and the suntur-paucar, 1 after three days, and the ccapac- 
llautu 8 and the unincha 9 in the same place where they were 
married, and in continuation of the same ceremony. They 
also delivered to him the ccapac-unancha} or royal standard 
to be carried before him, and the huaman-champi* of two 
edges, with the shields or liuallcancas, 3 uracahuas, and 
itma-chuciis* The Ynca took an oath and touched the 
ground, promising to emulate the deeds of his forefathers, 
and to attend to the things of Pachayachachi and his Ccuri- 

1 Avqui, an unmarried prince. China, the plural particle. 

2 A shell. 

3 I am uncertain of the exact meaning. Puru is a calabash ; also 
false. Puru-ccayan, mourning. 4 A bracelet. 5 See p. 11. 

Royal sceptre. 7 Royal head-dress. 8 Fringe. 

8 Fillet. « Royal standard. 2 Club. 

3 Shield. * Uma, " head." Chucu, " head-dress. 



ANTIQUITIES OP PERU. 107 

cancha, and to do no evil to the kingdom of Ttahuantin- 
suyu, keeping the laws of former Yncas, and favouring all 
loyal servants. Then the Apii Challca Yv/panqui said a 
prayer to the Creator, beseeching him to guard and protect 
the Ynca with his powerful hand, and to defend him from 
his enemies. Those present then shouted out their acclama- 
tions. Then they all praised the Creator called Pachaya- 
chachi Uiracochan. Then the Ynca went to the Huacay- 
pata, where was his ccapac-usna, 5 as in Villcas, and there 
each chief and captain, in his order, promised obedience to 
the new sovereign. 

They say that the disposition of Huayna Ccapac was very 
affable and knightly, and that Ccoya Mama Cusirimay was 
beautiful. But before he married, Huayna Ccapac had a 
son named Ynti Tupac Cusi Hualpa, whose mother was 
Rahua Ocllo ; and he was also the father, by a princess 
named Tocto Ocllo Cuca, of another son named Tupac 
Atahualpa. Then the Ynca had a son by his wife named 
Ninancuyochi, whose mother, the Ccoya, died soon after- 
wards. Then Huayna Ccapac Ynca wished to marry his 
second sister, named Mama Cuca, who refused her consent, 
and he then ill-treated her and began to use force, but her 
prayers and menaces made him desist. Then he went with 
presents and offerings to the body of his father, praying 
him to give her for his wife, but the dead body gave no 
answer, while fearful signs appeared in the heavens, portend- 
ing blood. This was called Gccdla-sana , 6 This made Huayna 
Ccapac give up his intention in regard to his sister, so ho 
gave her to a very old and ugly Curaca who was a great 
chower of coca ; and he did this, not for her good, but in 
order to bring shame upon her. She wept ; and leaving 
the old man, whose name was Hacaroca, she entered the 

5 Ccapac, royal. Usnu, a station, land-mark, heap of stones; tribunal 
or judgment seat. 

(i Ccallani, I break. Sanampa, a sign. 



108 AN ACCOUNT OP THE 

house of the Acllas as a princess, and became abbess, never 
having submitted to the old man. The Ynca Huayna Ccapac 
was then married a second time, but not with such cere- 
monies as on his union with his first wife, to Gcoija Chimjou 
Runtucay. 

Then he set out for the provinces of Colla-suyu, to order 
the assembly of an army to march to Quito. On the road 
his second wife bore a son, named Manco Ynca Yupanqui, 
and they went through all the land, and the chiefs and 
army assembled at Puma-can cha to march against Quito 
and the Cayambis, for every day news came that these 
provinces had rebelled. Then the Ynca distributed clothes 
and arms and provisions to the soldiers, and the chiefs took 
oaths, and the army prepared for the war. The Ynca 
named Mihicnaca Mayta as general of the army, and as 
generals of the four provinces he nominated four of the 
oldest and most experienced chiefs. 

The festival of Ccapac Raymi was celebrated in Villcas, 
where there was another plate of gold. Here the chiefs 
remembered that they had forgotten the statute of Huayna 
Ccapac, and the Ynca, consenting to their wishes, sent for 
it. In those days messengei's came from Rimac, bringing 
word that, within the Ccuricancha of Pachacamac (the Ccuri- 
cancha was a temple, and there were many in different 
parts, the largest being in Cuzco), the huaca had said that 
it desired to see the Ynca. So he went to visit Pachamac, 
and the huaca spoke to him alone, saying that he must take 
riches to Chimu, and honour him more than Uiracochan 
Pachayachachi. The Ynca consented, and the wizards re- 
joiced. The army reached the town of Tumipampa, where 
the Ynca ordered water to be brought from a river by 
boring through a mountain, and making the channel enter 
the city by curves in this way. 7 

Half the army was employed in building the edifices for a 
7 See opposite page. 



ANTIQUITIES OF PEKU. 109 

Ccuricancha, a wonderful work. Then the Ynca departed 
with his army, numbering a million and a half of men, and 
came to Picchuya Sicchupuruhuay. All the inhabitants, 
with the Cayambis, Quillisencas, and Quillacus, fled to for- 
tresses to defend themselves against the Ynca. The two 




armies then began to fight, and much blood was shed. The 
Colla-suyu troops had been ordered to take the enemy in 
the rear, but meanwhile the Cayambis did great injury to 
the royal camp, and discovered that the Colla-suyus were 
marching very leisurely. So they fell upon them furiously, 
and caused great slaughter, so that few escaped in the fine 
and powerful army of Colla-suyu. The Ynca felt this mis- 
fortune deeply, for the general of Colla-suyu was one of his 
wisest councillors. But the Ynca was to blame for having 
confided in the promises of the huaca at Pachacamac and 
other idols. His men were now left starved and in rags, 
while the war became more fierce than ever. At last the 
Ynca sent to Cuzco for reinforcements ; but news came that 
the Chirihuanus had invaded his territory, which caused 
him fresh anxiety. He despatched his most experienced 
captains for the conquest of the Chirihuanus, with 20,000 
men of the Chinchay-suyus. Thus his army was reduced to 
100,000 men, and with this he continued the war. He sent 
the Colla-suyu troops over the mountains to attack the 
fortress of the Cayambis, while the Chinchay-suyus marched 
by the plains. The Ynca himself advanced by the direct 



110 AN ACCOUNT OF THE 

road. They fought more furiously than ever, and the 
Colla-suyus climbed to the fortresses of the Cayambis and 
-attacked them fiercely, sparing neither age nor sex. The 
Y-nca also fought in person, attended by the May us, 
Sancus, and Quillis-cachis. The enemies were worn out 
with fatigue ; but next day the battle was renewed, and the 
Colla-suyus and Chinchay-suyus again attacked the for- 
tresses, which were steep rocks. The enemy began to fly 
to another place, and the Ynca ordered his army to rest for 
that day. The enemy took refuge in a stronger fortress, 
and reinforcements joined the Ynca's army from Cuzco. 
The Cayambis fled to the montanas of Otabala, 8 and as- 
sembled on the shores of a lake, where they were sur- 
rounded, and there was great slaughter. The warriors 
washed their arms in the lake, and there was a mass of 
blood in the centre, so the lake was called Yahiiar-ccocha. 

Then the Ynca went to Quito to rest, and to establish his 
government and laws. He then advanced beyond Pasto, 
but returned to Quito, where he solemnized the Ccapac- 
Raymi. At the hour for eating a messenger arrived in a 
black mantle, who reverently kissed the Ynca, and gave 
him a pputi 1 covered up. The Ynca told the messenger to 
open it, but he excused himself, saying, that the command 
of the Creator was that the Ynca alone should do so. So 
the Ynca opened it, and there came flying out a quantity of 
things like butterflies or bits of paper, which spread abroad 
until they disappeared. This was the pestilence of Saram- 
pion (?), and in a few days the general Mihcnaca Mayta died, 
with many other captains, their faces being covered with 
scabs. When the Ynca saw this, he ordered a house to be 
built of stone, in which he hid himself, and there died. 
After eight days they took out the body quite dried up, and 

8 Otavalla. See Q. de (a Vega, ii, p. 350; and Cieza de Leon, p. 138. 

9 See Cieza de Leon, p. 133 ; and G. de la Vega, ii, p. 449. 
1 Puti, a trunk, parcel. 



ANTIQUITIES OF PERU. Ill 

embalmed it, and took it to Cuzco on a litter, richly dressed 
and armed as if it had been alive. 

A son, named Tupac Atahualpa, was left in Quito, and 
many chiefs and captains, called Quis-quis, Challcuchima, 
Unacchuyllu, Rumi-naui, Ucumari, and many more. 

The body of Huayna Ccapac was conveyed to Cuzco 
with much ceremony, and the people made obeisances to 
it. After it was deposited with the other bodies of the 
Yncas, there was general mourning for his death. Then 
Yuti Tupac Cusi Huallpa Huascar Ynca made his mother, 
Rava Ocllo, marry the dead body, in order that he might 
become legitimate, and the ministers of the temple per- 
formed the ceremony out of fear. Thus Tupac Cusi Huallpa 
took the title of legitimate son of Huayna Ccapac, and called 
upon all the chiefs of Ttahuantin-sayu to swear obedience to 
him, which was done. He then prepared for his coronation, 
and induced the great Curacas to ask the ministers of Ccuri- 
cancha to deliver to him the ccapac llautu, suntur-paucar, 
tupac-yanri, and ccapac-uncu. Great preparations were 
made for the coronation, and there was a distribution of 
rich dresses, plumes, and arms, which was merely done to 
gain over the chiefs. At the end of a year he received the 
ccapac-llautu, with the name of Yuti Cusi Huallpa Huascar 
Ynca. 2 He married his sisters, named Chuqui-huy-'pachu- 
quipa, and Ccoya Mama Chuqui huypa chuquvpa. 

Afterwards Tupac, Cusi Huallpa took 1200 Chachapuyas 
and Cafiaris for the servants of the palace, and dismissed 

2 This Ynca Cusi Huallpa caused a garden to be made at Sappi, near 
Cuzco, with many animals of gold and silver, amongst the trees. Then 
he caused a very long chain to be made, of gold, and each link was in 
the form of a serpent twined with the tail in the mouth, and adorned 
with colours like a serpent's skin. This Ynca was not called Huascar, 
as some say, on account of this chain ; but because he was born at 
Huascar-pata, near Molina. It is a tradition that the chain was thrown 
into this lake of Molina (Muyna) when the Spaniards came, and not 
into that of Urcos-ccocha. 



112 AN ACCOUNT OF THE 

those of his father. He also began to punish his father's 
captains with death because they had left Tupac Atahuallpa 
and the other captains in Quito. Then he marched into the 
provinces of Colla-suyu, and came to Titicaca, where he 
ordered a golden image of the sun to be set up. He wor- 
shipped it as Uiracocha Ynti, thus adding the name of 
Ynti. On his return to Cuzco he came to Pocana-cancha, 
where he found all the Apu Curacas coming in their litters 
according to the privilege granted by former Yncas, and 
Huascar Ynca laughed at this, although he did not take 
away the privilege. In this place he ordered the Acllas, 
of all four classes, to be brought into the open square, in 
the middle of all the Apu Curacas and the whole army. 
Then he told a hundred Indians of the Llamallamas and 
Hayacuchos, while they were performing their dances, to 
seize the damsels and ravish them in public. The damsels, 
when they were thus treated, cried out and raised their 
eyes to heaven ; and all the great men of the kingdom 
resented such conduct, and looked upon this Huascar Ynca 
as half a fool, and only treated him with reverence from 
fear. 

At that time Tupac Atahuallpa sent to Huascar Ynca, 
beseeching him to give him the title and nomination of 
Governor of the Provinces of Quito, and the Ynca Huascar 
granted the request, and gave him the name of Ynca-ranti. 3 
Then the chief of the Cafiaris, named Urco-calla, brought 
false news to Huascar Ynca, asking him why he consented 
that Tupac Atahuallpa should have the title of Ynca. This 
enraged the Ynca, and when Tupac Atahuallpa sent him 
rich presents he caused them to be burnt, and drums to be 
made of the skins of the messengers who brought them, 
except a few, whom he sent back to Quito dressed as women, 
and with very shameful messages to Auqui Atahuallpa. 
They were followed by a chief named Huaminca-atoc, whom 
3 Ranti, a deputy. Ynca-ranti, viceroy. 



ANTIQUITIES OF PERU. 113 

the Ynca sent against Atahuallpa with 1200 men, and 
orders to take him and the other captains prisoners. This 
captain rested at Tumipampa. Meanwhile the surviving 
messengers arrived at Quito, and reported what had hap- 
pened to Auqui Tupac Atahuallpa, who received the news 
in great sorrow, but in silence. Then he sent to the captain 
Huaminca-atoc, asking him to declare for what purpose he 
had come with an army; and the captain replied that he 
would answer by his deeds. Then Auqui Atahuallpa, with 
the consent of all his captains, determined to take up arms, 
and the people of Quito swore to obey him. He assumed 
the title of Ynca, and began to use a litter, and assembled 
13,000 warriors. After a few days the captain Atoc reached 
Mullu Hampatu, 4 near Quito, and Atahuallpa came out 
against him. There was a battle, in which Atahuallpa was 
defeated, and all the Mitimaes 5 were terrified. But he re- 
solved to attempt further resistance. So he appointed 
Challcuchima to be general, and Quis-quis to be master of 
the camp, who defeated and captured the captain Atoc and 
put out his eyes. When Huascar Ynca heard the news of 
the disaster he was transported with greater rage, and sent 
his brother Huanca Auqui, with 12,000 men, to attack 
Atahuallpa. He was ordered to increase his army on the 
road; and he advanced to Tumipampa, and thence to Quito. 
Atahuallpa came out with 16,000 men. In the first battle 
Huanca Auqui ordered a retreat to Yana-yacu, where both 
sides fought valiantly, and again at Tumipampa ; but 
Huanca Auqui was defeated between the country of the 
Canaris and Chachapuyas. Atahuallpa returned to Quito, 
punishing the Canaris with great cruelty. Thus the army 
of Huanca Auqui was defeated in four battles. Challcuchima 
remained at Tumipampa, Atahuallpa returned to Quito, and 
Huanca Auqui conquered the province of the Paellas of 
Chachapuya, in the name of Huascar Ynca. He fought the 
* Sec Cieza de Lton, p. 153. 5 Colonists. 



114 AN ACCOUNT OF THE 

enemy between Chachapuya and Caxamarca, and was again 
defeated, retreating to Huanuco. After many challenges, 
the two armies met once more at Bombon, each with 
100,000 men. After having been arrayed for the encounter, 
the soldiers on both sides ate and drank. The battle lasted 
for three days, and on the last day Quis-quis and Challcu- 
chima, the captains of Atahuallpa, were victorious, 20,000 
having fallen. Huanca Auqui, now almost despairing, 
retreated to Xanxa, where he met another fine army which 
had been sent from Cuzco to reinforce him ; and the cap- 
tain who commanded angrily reprehended Huanca Auqui. 
The defeated general had drinking bouts with his uncles in 
the valley of Xauxa, and sent thence to the huaca at Pacha- 
camac for help, and received a hopeful reply. 

So Huanca Auqui ordered all the Huancas, Yauyus, and 
Aymaras to come to the defence of Huascar Ynca, and 
thus he assembled 200,000 men. The army of Quis-quis 
entered the valley of Xauxa, where he rested for some days 
and sent to Quito for reinforcements. He also sent to the 
huaca at Pachacamac, which replied that he would gain the 
victory. At the same time Huascar sent for a true answer, 
and the huaca promised him the victory. He must take 
heart and assemble all his power, and that then he would 
conquer. Then Huascar Ynca sent to all the huacas and 
idols in the land, and they all promised that he should gain 
a victory in Villcas. He likewise ordered all the layecus, 
umus, canchus, vallavicas, contivicas, canavicas, aiizcovicas, 
to come and offer up sacrifices and to divine ; and they 
foretold that the enemy would not advance beyond Ancoyacu, 
and that Huascar would gain the victory. 

At that time a captain from Cuzco, with 12,000 men, 
offered battle to the enemy on the river of Ancoyacu, and 
Huanca Auqui refused to send him any help ; yet he 
detained them for a month ; but at last ho was defeated, 
and all his men were destroyed. This news reached Huascar 



ANTIQUITIES OF PERU. 115 

when he was engaged in the much a 6 of the huacas. There 
were forty huacas assembled, and the Ynca began to abuse 
them with many insulting words, saying : — 

Llulla vatica hauchha auca supay, chiquiy manta pallcaymantam 
chirmayTiaymantam camcam Cuzco capacpa aucan-cunacta muchar- 
cayque callpaays ayran callpari cuyhuan aspacay niyhuan runa 
arpay Tiiy huan camcam hillusu huaccunacatacay ckapas camcam 
acoycimacataca runa kuallpaqrdypa hahocka aucana catamuscam- 
pas canquichic, chicallatac hinallatac mitaysanay villcaycunapas 
camcuna Kuaca rimachun camca cunactam, ari tonapa tarapaca 
Uiracochan Pachayachip yanan niscaca chienisus canqui. 

Saying this he took an oath, shaking his mantle and 
kissing a little earth; and from that time he became an 
enemy of the huacas, idols, and sorcerers. Then he sent 
messengers throughout the realm of Ttahuantin-suyu to 
srmmon his vassals, as far as Chile, Coquimbo, Chirihuana, 
the Andes of Caravaya, the country of the Hatun-runas, 
who were giants ; and in a few days a countless multitude 
assembled. The news soon arrived that Quis-quis and 
Challcuchima were encamped in Villcas-huaman, and the 
Ynca sent orders to Huanca Auqui to attack them ; but he 
sustained another defeat, and the enemy advanced to 
Andahuaylas. Then Huascar Ynca Ynti Cusi Huallpa sent 
his three millions of men of war to try what Quis-quis and 
Challcuchima were made of. The enemy had at least a 
million and a half of men, and the captains alone numbered 
fifteen hundred ; but the army of Huascar contained double 
the number. 

Huanca Auqui, on coming to Curampa, left a million of 
men at Huancarama and Cocha-cassa to keep the enemy in 
check, while he went to Cuzco to report to the Ynca the 
reasons of his reverses ; and the two princes made a 
brotherly reconciliation. Then the Ynca set out from 
Cuzco, taking all the Apu-Curacas and Auquis, and the 

6 Worship. 

i 2 



116 AN ACCOUNT OF THE 

chiefs called Mancop-churin-cuzco, who are knights, and 
the Ayllun-cuzcos as body-guards ; and as a vanguard he 
had the Quehuars and those of Colla-suyu, the Tambos, 
Mascas, Chillquis, Papris, Quichuas, Mayus, Sancus, Quillis- 
cachis ; and as supports came the Chachapuyas and Canaris. 
All were in good order, and so the Ynca Huascar reached 
TJtcu-pampa surrounded by an imperial pomp and majesty 
never before seen. Each tribe, with its general, was in 
battle array from Ollanta-tambo to beyond Huaca-chaca. 
The enemy extended from Chuntay-cassa to the river of 
Pollcaro ; and thus the plains were covered with the men 
of both armies. 

On that day the two armies were formed ready for battle, 
and the Ynca Huascar ascended a high hill near the Apuri- 
mac, and beheld, with feelings of pleasure, the people cover- 
ing the land like flour; and all the hills, huay ecu s, J and 
plains glistening with the gold and silver and bright-coloured 
plumes of the warriors, so that there was no spot unoccupied 
for twelve leagues by six or seven. Each nation and pro- 
vince had its war songs and musical instruments. On the 
next day Huascar Ynca sent messengers to order each com- 
pany to make the assault with all possible fury, and the 
battle then began. They continued to fight from dawn 
until dark, and they say that twenty thousand men were 
killed. Next day they began again after breakfast, and a 
most fierce battle raged until sunset. On the third day it 
was again renewed, and at the hour for eating both armies 
were nearly worn out, and they rested, and all the plains 
were covered with dead bodies, and well irrigated with 
blood. On the fourth day they began again with still greater 
fury ; and Quisquis and Chalcuchima, the captains of Ata- 
huallpa Ynca, retreated to three high hills with only half a 
million of men. Here they entrenched themselves, and at 
dawn next day the men of Colla-suyu attacked them fiercely, 

7 Ravines. 



ANTIQUITIES OP PERU. 117 

while the Ynca ordered the hills to be surrounded and 
assaulted on all sides. Then Quisquis and Chalcuchima, 
having lost many men, collected the survivors and retreated 
to the highest of the three hills, which was covered with 
grass, with groves of trees at the base. An Indian of the 
Canas suggested that the trees and grass should be set on 
fire, and the Ynca gave the necessary orders. A high wind 
arose and burnt the men of Chincha-suyu, while the troops 
of the Ynca killed them like flies in honey. Chalcuchima 
and Quisquis escaped with only two thousand three hundred 
men. They say that rivers of blood flowed from the battle 
field, which was covered with dead bodies. 

The two captains, with their surviving followers, fled 
under cover of the night, and Huascar Ynca ordered his 
troops not to continue the pursuit until the following day ; 
but, by that time, Quisquis and Challcuchima had reached 
the hill of Cochacassa, ten leagues from the battle field, with 
only seven hundred men. 

At midnight Challcuchima and Quisquis lighted a fire on 
their left hands with a piece of grease ; putting one lump of 
grease to repx*esent the camp of Huascar Ynca, and the 
other for the camp of Atahuallpa. And the one in the 
place of Huascar Ynca burnt much more than that in 
the place of Atahuallpa, so that the grease of Huascar, 
burning up so high, went out very quickly, while that 
of Atahuallpa went on burning. Then Challcuchima and 
Quisquis sang the haylli, and told their men that all 
would go well. They set out for Utcu-pampa in search of 
Huascar Ynca, and got there at sunset with six hundred and 
forty men, when the Ynca was asleep, and took him prisoner, 
routing the Rucanas 8 who were his bearers, and so they 
carried him to Sallcantay. When the army found that 
Huascar Ynca was taken they were terrified, and each tribe 
went off to its own land. As soon as Quisquis and Challcu- 
8 See G. de la Vega, i, p. 2G7 ; ii, p. 117, 358. 



118 AN ACCOUNT OP THE 

chima had got possession of the body of Ynca Huascar, they 
desired nothing moi'e. They did not enter the city, but 
posted their men at Quepay-pampa, whence they sent orders 
to all the Apu-curacas and Auquis to come to them, with 
the mother of Huascar, the general Huanca Auqui, and his 
captains. 

They insulted the Ynca by tying a rope round his neck, 
and Quisquis called him Cocahacho and Sulluya, which 
means bastard, eater of coca, and offered him many other 
affronts. Then Quisquis and Challcuchima abused the mother 
of the Ynca, saying : " Come here, Mama Ocllo, you who 
were the concubine of Huayna Ccapac." When Huascar 
heard this, he asked them who they were that they should 
pass judgment on his descent ; upon which Quisquis struck 
him, and gave him chillca leaves instead of coca. When he 
was thus outraged, Huascar raised his eyes, and cried out : 
" O Lord and Creator, how is it possible ? Why hast thou 
sent me these burdens and troubles." In those days Quis- 
quis ordered all the children of Huascar Ynca to be slain, 
and all his servants, up to fifteen hundred persons, who 
were within the palace of Puca-marca. 9 

Huascar Ynca, his wife and mother, and two children, 
with Huanca Auqui and the chief officers and councillors 
of the Ynca, were sent with a guard of a hundred men to 
Atahuallpa. But in a few days the news arrived that the 
Spaniards had landed, and there was great dismay. By 
the advice of Quisquis great riches were bui'ied in the earth; 
and it is also said that Huascar had previously ordered a 
chain of gold and three thousand loads of gold, with as many 
of silver, to be concealed in Cunti-suyu. They also hid all 
the cumpis and rich dresses of gold. One named Barco 
and Candia arrived at Cuzco without meeting Huascar 
Ynca, and Challcuchima was seized on the way to Cax- 
amarca. Francisco Pizarro captured Atahuallpa in the 
9 Sco (J. de la Veya, ii, p. 246. 



ANTIQUITIES OF PERU. 119 

midst of a vast concourse of Indians, after he had spoken 
with the friar Vicente de Valverde, when twelve thousand 
men were killed. For the people thought that they were 
the messengers of Pachayachachic Uiracocha ; and when 
they fired off their guns, it was supposed to be Uiracocha. 

When Atahuallpa was in prison the cock crowed, and he 
said that even the birds knew his name. From that time 
they called the Spaniards Uiracocha, because they declared 
to Atahuallpa that they brought the law of God. Hence 
they called the Spaniards Uiracocha, and the cock Atahuallpa. 
This Atahuallpa sent messages to Antamarca with orders 
that Huascar should be killed ; and after he had sent them 
he began to pretend to be sad, trying to deceive the cap- 
tain, Francisco Pizarro. So, by orders of Atahuallpa, they 
killed Huascar Ynca in Antamarca, with his son, wife, and 
mother, with great cruelty, and the Marquis knew all this 
through the complaints of the Curacas. Atahuallpa was 
baptized and called Don Francisco, and afterwards he was 
put to death as a traitor. Then the captain, Francisco 
Pizarro, accompanied by the friar Vicente, set out for 
Cuzco, taking with him a bastard son of Huayna Ccapac as 
Ynca, who died in the valley of Xauxa. The captain Fran- 
cisco Pizarro reached the bridge of the Apuriraac with sixty 
or seventy men, where he was met by Manco Ynca Yupan- 
qui, with all the Curacas, who had come to offer obedience 
and become Christians. On reaching Villca-cunca, these 
Curacas, out of pure joy and satisfaction, began to make 
skirmishes. At Sacsahuana, on the following day, the 
friar Vicente, with the captain Francisco Pizarro, said to 
Manco Ynca Yupanqui that they wished to see the dresses 
of Huayna Ccapac Ynca, his father. He showed them, and 
they said they must see richer dresses, and the same 
Pizarro put them on him in the name of the Emperor. Then 
they all set out for Cuzco, with Manco Ynca Yupanqui 
borne in a litter. 



120 THE ANTIQUITIES OP PERU. 

In passing the village of Anta they came upon Quisquis, 
the tyrant captain of Atahuallpa. Then they all entered 
Cuzco with great pomp and majesty, and the marquis, with 
his grey hairs and long beard, represented the Emperor 
Charles V, while the friar Vicente, in his robes, personified 
his holiness the Pope. The Ynca, in his litter lined with 
rich plumes of feathers, his sumptuous clothes, the suntur- 
pmiQar in his hand, and the royal insignia of the ccaj>ac 
unancha, was greeted with great joy by the people. The 
friar Vicente went straight to the Ccuricancha, the house 
erected by the ancient Yncas in honour of the Creator ; and 
at length the holy evangel entered upon possession of a new 
vineyard, which had been so long usurped by the ancient 
enemies of the faith. There the friar preached like another 
Apostle St. Thomas, the patron of these kingdoms, without 
ceasing, filled with zeal for the conversion of souls, baptizing 
Curacas ; and if he had known the language his labours would 
have borne still more fruit; but he spoke through an in- 
terpreter. May God be praised for ever and ever. 



A NAEEATIVE 

OF THE ERRORS, FALSE GODS, AND OTHER SUPERSTITIONS AND 
DIABOLICAL RITES IN WHICH THE INDIANS OF THE PRO- 
VINCES OF HUAROCHIRI, MAMA, AND CHACLLA LIVED 
IN ANCIENT TIMES, AND IN WHICH THEY 
EVEN NOW LIVE, TO THE GREAT 
PERDITION OF THEIR SOULS. 



COLLECTED 

By the Doctor Francisco de Avila, Presbyter (Cura of the parish of 

San Damian in the said province of Huarachiri, and vicar of the three 

above mentioned), from trustworthy persons who, with special diligence, 

ascertained the whole truth, and that, before God enlightened them, 

they lived in the said errors, and performed these ceremonies. It is an 

agreeable subject and well worthy to be understood, that the great 

blindness in which those souls walk, who have not the light of faith, 

nor desire to admit it to their understandings, may be known. 

At present nothing more is given than the narrative, but our 

Lord will thus be well served if the said illustrious 

Doctor, God sparing his life, would adorn it with 

reflections and interesting notes. 

In the year 1608. 



Chauca-chiijiila was the name of the Indian we found with the new 
shirt; and the cloaks show whether they are of Masnu-yauri or Carhua- 
yalli. 

Conopa is the general name for all the small stone idols that we 
found. 

Uncuraya is the name of the jar with the figure of the Devil. They 
used it in the feast of Massmna. 

Chellcascayu is the idol that we went to search for. 



CHAPTER I. 

Of the first and most ancient God of these people, and how the men of 
these provinces say that, in ancient times, it was a very hot country, 
and how afterwards some other idols were adopted, after the first. 

It is a most ancient tradition that, before any other event 
of which there is any memory, there were certain huacas or 
idols, which, together with the others of which I shall treat, 
must be supposed to have walked in the form of men. 
These huacas were called Yananamca Intanamca ; and in 
a certain encounter they had with another huaca called 
Huallallo Caruincho, they were conquered and destroyed by 
the said Huallallo, who remained as Lord and God of the 
land. He ordered that no woman should bring forth more 
than two children, of which one was to be sacrificed for him 
to eat, and the other, — whichever of the two the parents 
chose, — might be brought up. It was also a tradition that, 
in those days, all who died were brought to life again on 
the fifth day, and that what was sown in that land also 
sprouted, grew, and ripened on the fifth day ; and that all 
these three provinces were then a very hot country, which 
the Indians call Yunca or Ancle ; and they say that these 
crops were made visible in the deserts and uninhabited 
places, such as that of Pariacaca and others ; and that in 
these Andes there was a great variety of most beautiful and 
brilliant birds, such as macaws, parrots, and others. All 
this, with the people who then inhabited the land (and who, 
according to their account, led very evil lives), and the said 
idol, came to be driven away to other Andes by the idol 
Pariacaca, of whom I shall speak presently, and of tho 
battle he had with this Huallallo Garrincho. 



124 ERRORS,, FALSE GODS, ETC., 

It is also said that there was another idol called Coniraya, 
of which it is not known certainly whether it existed before 
or after the rise of Pariacaca. It is, however, certain that 
it was invoked and reverenced almost down to the time 
when the Spaniards arrived in this land. For when the 
Indians worshipped it they said, " Coniraya TJiracocha 
(this name is that which they gave, and still give, to the 
Spaniards), thou art Lord of all : thine are the crops, and thine 
are all the people." In commencing any arduous or difficult 
undertaking, they threw a piece of coca (a well-known leaf) 
on the grouud, as an oblation, and said, " Tell me, Lord 
Coniraya TJiracocha, how I am to do this V The same cus- 
tom prevailed among the weavers of cloths, when their 
work was toilsome and difficult. This invocation and cus- 
tom of calling the idol by the name of TJiracocha certainly 
prevailed long before there were any tidings of Spaniards 
in the country. It is not certain whether Coniraya or 
Pariacaca were first ; but as it is more probable that 
Coniraya was the more ancient, we will first relate his 
origin and history, and afterwards that of Pariacaca. 



CHAPTER II. 

In which the account of Coniraya is continued, and how he became 
enamoured of the goddess Cavillaca, and of other things which are 
worthy to be known. 

They say that in most ancient times the Coniraya TJiraco- 
cha appeared in the form and dress of a very poor Indian 
clothed in rags, insomuch that those who knew not who he 
was reviled him and called him a lousy wretch. They say 
that this was the Creator of all things; and that, by his 
word of command, he caused the terraces and fields to be 
formed on the steep sides of ravines, and the sustaining 
walls to rise up and support them. He also made the 



OF THE INDIANS OF HDAROCHIRT. 125 

irrigating channels to flow, by merely hurling a hollow cane, 
such as we call a cane of Spain ; and he went in various 
directions, arranging many things. His great knowledge 
enabled him to invent tricks and deceits touching the 
huacas and idols in the villages which he visited. At that 
time they also say that there was a woman who was a 
huaca. Her name was Cavillaca, and she was a most 
beautiful virgin, who was much sought after by the huacas, 
or principal idols, but she would never show favour to any 
of them. Once she sat down to weave a mantle at the foot 
of a lucma tree, when the wise Coniraya succeeded in 
approaching her in the following manner : He turned 
himself into a very beautiful bird, and went up into 
the lucma tree, where he took some of his generative 
seed and made it into the likeness of a ripe and luxurious 
lucma, which he allowed to fall near the beautiful Cavillaca. 
She took it and ate it with much delight, and by it she was 
made pregnant without other contact with man. When the 
nine months were completed she conceived and bore a son, 
herself remaining a virgin ; and she suckled the child at 
her own breast for a whole year without knowing whose it 
was nor how it had been engendered. At the end of the 
year, when the child began to crawl, Cavillaca demanded 
that the huacas and principal idols of the land should 
assemble, and that it should be declared whose son was 
the child. This news gave them all much satisfaction, and 
each one adorned himself in the best manner possible, 
combing, washing, and dressing in the richest clothes, each 
desiring to appear brighter and better than the rest in the 
eyes of the beautiful Cavillaca, that so she might select him 
for her spouse and husband. Thus there was an assembly 
of false gods at Anchicocha, a very cold inhospitable spot 
between the villages of Chorrillo and Huarochiri, about half 
way. When they were all seated in their order, Cavillaca 
addressed them as follows : " I have invited vou to assemble 



126 ERRORS, FALSE GODS, ETC., 

here, worthies and principal persons, that you may know 
my great sorrow and trouble at having brought forth this 
child that I hold in my arms. It is now aged one year: but I 
know not, nor can I learn, who was its father. It is notorious 
that I have never known man nor lost my virginity. Now 
that you are all assembled, it must be revealed who made me 
pregnant, that I may know who did this harm to me, and 
whose son is this child." They were all silent, looking at 
each other, and waiting to see who would claim the child, 
but no one came forward. They say that, in this assembly, 
in the lowest place of all, sat the god Coniraya Uiracocha 
in his beggar's rags ; and the beautiful Cavillaca scarcely 
looked at him, when she addressed the gods ; for it never 
entered into her head that he was the father. When she 
found that all were silent, she said : — " As none of you will 
speak, I shall let the child go, and doubtless his father will 
be the one to whom he crawls, and at whose feet he rests." 
So saying, she loosed the child, who crawled away, and, 
passing by all the others, he went to where was his father 
Coniraya in his rags and dirt, and when the child reached 
him, it rejoiced and laughed, and rested at his feet. 

This conduct caused Cavillaca great shame and annoyance, 
and she snatched up the child, exclaiming : — " What dis- 
grace is this that has come upon me, that a lady such as I 
am should be made pregnant by a poor and filthy creature." 
Then she turned her back and fled away towards the sea- 
shore. But Coniraya Uiracocha desired the friendship and 
favour of the goddess, so, when he saw her take her flight, 
he put on magnificent golden robes, and, leaving the as- 
tonished assembly of gods, he ran after her, crying out : — 
" my lady Cavillaca, turn your eyes and see how hand- 
some and gallant am I," with other loving and courteous 
words ; and they say that his splendour illuminated the 
whole country. Yet the disdainful Cavillaca would not turn 
her head, but rather increased her speed, saying : — " I have 



OF THE INDIANS OP HUAROCHIRI. 127 

no wish to see any one, seeing that I have been made preg- 
nant by a creature so vile and filthy. " l She disappeared, 
and came to the sea coast of Pachacamac, where she entered 
the sea with her child, and was turned into a rock. They say 
that the two rocks may still be seen, which are mother and 
child. Coniraya continued the pursuit, crying out, and 
saying, " Stop ! stop ! lady. Turn round and look ! where 
are you, that I cannot see you?" As he ran, he met a con- 
dor, to whom he said : — " Brother, tell me whether you en- 
countered a woman with such and such marks ?" The 
condor answered : — " I saw her very near this place, and 
if you go a little faster, you will certainly overtake her." 
To whom Coniraya, rejoicing at the good news, thus made 
reply, blessing the condor, and saying : — " You shall live 
for ever, and I give you power to go whithersoever you please, 
to traverse the wildernesses and valleys, to search the 
ravines, to build where you shall never be disturbed ; and I 
grant you the faculty of eating all things that you find dead, 
such as huanacu, llamas, lambs, and even when they are 
not dead but merely neglected by their owners, you shall 
have power to kill and eat them. I further declare that he 
who kills you shall himself be killed." 

Coniraya then continued his journey, and met a small fox 
of the kind that emits a strong odour, and asked him the 
same question touching Cavillaca. The fox answered that 
it was in vain for him to run fast, to seek, or to follow, be- 
cause the goddess was now far off, and he could not over- 
take her. Then Coniraya cursed the fox, saying : — " As a 
punishment for the bad news you have given me, I com- 
mand that you shall never go abroad but at night, that a 
bad smell shall always come from you, and that men shall 
persecute and hate you." 

The god went on and met a lion which, in reply to his 

1 They say that the word she used was cachca-safxt, which means 
" itchy". 



128 ERRORS, FALSE GODS, ETC., 

question, told him that he was very near the goddess Cavil- 
laca, and that if he made a little more haste he would over- 
take her. This good news pleased the sage, and he blessed 
the lion, saying : — " You shall be respected and feared by 
all, and I assign to you the office of punisher and executioner 
of evil doers, you may eat the llamas of sinners, and after 
your death you shall still be honoured ; for when they kill 
you and take your skin they shall do so without cutting off 
the head, which they shall preserve, with the teeth, and 
eyes shall be put in the sockets so as to appear to be still 
alive. Your feet shall remain hanging from the skin with 
the tail, and, above all, those who kill you shall wear your 
head over their own, and your skin shall cover them. This 
shall they do at their principal festivals, so that you shall 
receive honour from them. I further decree that he who 
would adorn himself with your skin, must kill a llama on 
the occasion, and then dance and sing with you on his 
back." 

After having given the lion this blessing, he continued 
his journey and met a fox, which said that his running was 
useless, for that the lady was far off, and it was impossible 
to overtake her. In payment for such news, the wise Coni- 
raya pronounced the following curse : — " I command that 
you shall be hunted from afar, and then when the people 
see you, even at a great distance, they shall come out and 
hunt you ; and when you die you shall be of no account, 
and no one shall take the trouble to use your skin, or to 
raise you from the ground." 

He then met a falcon, which said that the lady Cavillaca 
was very near; so Coniraya declared that the falcon should 
be highly esteemed, that in the morning it should breakfast 
on the alquenti,' 2 which is a very delicate and beautiful little 
bird living on the honey within the flowers (I do not know 
its name in Spanish), 3 and during the day that it should 
2 Ccenti, the humming bird. 3 Tominejo. 



OF THE INDIANS OF HUAROCHIRI. 129 

eat any other bird it choose; and that he who killed it 
should also kill a llama in its honour ; and that when he 
came out to sing and dance at the festivals, he should have 
the falcon's skin on his head. 

Next he met some parrots that gave him bad news; so 
he declared that they should always give out cries and 
shrieks, and that, as they said the lady was far off, they 
should be heard from afar ; that when they wished to feed 
they should not be safe, for their own cries should betray 
them, and that they should be hated by all people. 

Thus he rewarded and granted privileges to all the 
animals that gave him news that accorded with his wishes, 
and cursed all those whose tidings were not agreeable to 
him. 

When he reached the sea-shore he found that Cavillaca 
and her child were turned into stone; and as he walked along 
the beach he met two beautiful young daughters of Pacha- 
camac, who guarded a great serpent, because their mother 
was absent, visiting the recently arrived Cavillaca in the 
sea. The name of this wife of Pachacamac was TJrxayhua- 
chac. 4. When Coniraya found these girls alone without their 
mother, he did not care for the serpent, which he could keep 
quiet by his wisdom ; so he had intercourse with the elder 
sister, and desired to do the same with the younger, but 
she flew away in the shape of a wild pigeon (called by the 
Indians urpi) ; hence the mother of these girls was called 
Urpi-huachac, or mother of the doves. 

In those days it is said that there were no fishes in the 
sea, but that this Urpi-huachac reared a few in a small pond. 
Coniraya was enraged that Urpi-huachac should be absent 
in the sea, visiting Cavillaca ; so he emptied the fishes out 
of her pond into the sea, and thence all the fishes now in 
the sea have been propagated. Having done this, Coniraya 
continued his flight along the coast. When the mother of 
* Urpi-huachac. 

K 



130 ERRORS, FALSE GODS, ETC., 

the girls returned they told her what had happened, and 
she pursued Coniraya in a great fury, calling out, until at 
last he determined to stop and wait for her. Then she ad- 
dressed Eim with loving and tender words, saying, — "Coni- 
raya, do you wish that I should comb your head and pick 
out the lice V So he consented, and reclined his head on 
her lap ; but while she was pretending to do this, she was 
forming a rock over which she might hurl him when he was 
off his guard. He knew this through his great wisdom, and 
told her he must retire for a few minutes. She agreed to 
this ; and he went back to the land of Huarochiri, where he 
wandered about for a long time, playing tricks both to whole 
villages and to single men or women. The end of this 
haaca will be related presently. 

The above traditions are so rooted in the hearts of the 
people of this province at the present time that they pre- 
serve them most inviolably ; and thus they hold the condors 
to be sacred, and never kill one, believing that he who kills 
one will die himself. I know that there was a condor in 
the ravine of San Damian, near the bridge, which was 
unable to fly from extreme old age ; but there was not an 
Indian who would touch it, and it lived there for thirteen 
or fourteen years. When I had killed some of these con- 
dors, the people asked me how it was that I dared to do so, 
but I did not understand why they should ask the question 
until I had heard this fable. They also have a great horror 
of the small fox ; and they do to the lion all that was 
ordained in the blessing of Coniraya, bringing out the skin 
on great occasions, while he who owns it kills a llama. I 
have often seen this done in my own parish in Huarochiri, 
on occasion of the drinking bouts called Huantachinaca. 5 

Also as regards the fox, I have seen, in the village of San 
Juan, near that of Santa Ana, because one man cried out 

5 Or Ayrihua. A harvest dance. The huantay-sara was the fertile 
stalk of maize round which the dance was performed. 



OF THE INDIANS OF HUAROCHIRI. 131 

that he saw a fox, the whole village turned out, and ran in 
chase of it without knowing where it was, but all following 
the first, and I after them to see what was the matter. I 
have seen this happen twice in that village, and the same 
custom prevails in the others. 

As to the falcon, there is scarcely a festival in which one 
does not appear on the heads of the dancers and singers ; 
and we all know that they detest the parrots, which is not 
wonderful considering the mischief they do, though their 
chief reason is to comply with the tradition. 

Who will not grieve at the blindness of these poor people, 
and at the small fruit which the preaching of the Catholic 
truth has borne during so many years. Yet they can neither 
plead ignorance, nor can they complain that they have not 
been taught. It is true that in some parishes the priests 
have^been negligent in teaching, but in others it is not so; 
and we have seen that the people are as much and more 
attached to their errors in those parishes where the preach- 
ing has been attended to, as in those where it has been 
neglected. 



CHAPTER III. 

Of an eclipse of the Sun which is said to have taken place in ancient 

times. 

In all the stories and fables of these people I have never 
been able to make out which came first, or in what order they 
should be placed, for they are all very ancient traditions. 
They relate that, a long time ago, the sun disappeared and 
the world was dark for a space of five days ; that the stones 
knocked one against the other; and that the mortars, which 
they call mutca, and the pestles called marop, rose against 
their masters, who were also attacked by their sheep, both 
those fastened in the houses and those in the fields. This 

k 2 



132 ERRORS, FALSE GODS, ETC., 

may have been the eclipse which occurred when our Re- 
deemer died ; but I cannot clearly make this out, for when 
it was day in that hemisphere it was night here, so that 
here the eclipse would have taken place at night. The rest 
of the story consists of lies, for, as these people had no 
watches, how could they tell that the sun was absent for 
five days, seeing that we count days by the absence and 
presence of the sun ? 



CHAPTER IV. 

Of a deluge which is said to have taken place ; with a refutation of all 
the preceding fables. 

It is necessary to go back a step in this chapter, for this 
should be the third, and the preceding chapter the fourth. 
For what I have to mention here is a saying of the Indians 
which is more ancient than the eclipse. They relate that 
there was nearly an end to the world, which happened in 
the following way : An Indian was tethering his llama in a 
place where there was good pasture, and the animal resisted, 
showing sorrow and moaning after its manner, which it does 
by crying yu' yu. The master, who happened to be eating 
a choclo, observing this, threw the core (which they call 
coronta) at the llama, saying, " Fool, why do you moan and 
refrain from eating ? Have I not put you where there is 
good pasture ?" The llama thus replied : "Madman ! what 
do you know, and what can you suppose ? Learn that I am 
not sad without good cause ; for within five days the sea 
will rise and cover the whole earth, destroying all there is 
upon it." The man, wondering that his llama should speak, 
answered it by asking whether there was any way by which 
they could save themselves. The llama then said that the 
man must follow it quickly to the summit of a high moun- 



OF THE INDIANS OP HUAROCHIRI. 133 

tain called Villca-coto, which is between this parish 6 and 
San Geronimo de Surco, taking with him food for five days, 
and that he might thus be saved. The man did as he 
was told, carrying his load on his back and leading the 
llama, and he arrived on the summit of the mountain, where 
he found many different kinds of birds and animals assem- 
bled. Just as he and his llama reached the top the sea 
began to rise, and the water filled the valleys and covered the 
tops of the hills, except that of Villca-coto ; but the animals 
were crowded together, for the water rose so high that 
some of them could hardly find foothold. Among these was 
a fox, whose tail was washed by the waves, which they say 
is the reason that the tips of foxes' tails are black. At the 
end of five days the waters began to abate, and the sea re- 
turned to its former bounds ; but the whole earth was with- 
out inhabitants except that solitary man, from whom, they 
say, descend all the people who now exist. This is a nota- 
ble absurdity, for they do not say that any woman was 
saved ; and they make out that the man had intercourse 
with some devil ; and, as the commentator of the books of 
the city of God (Lib. xv. cap. 23) says, they glory and re- 
joice, like some others of those times, at being the sons of 
a demon. The Egyptians denied that a man could have 
connection with a demon, though they affirmed that it was 
possible with a female demon ; but the Greeks related stories 
of many men having been, with this object, beloved by the 
Devil, such as Hyacynto, Phsebus, Hypolito, all of whom 
the Devil loved. 

According to the most certain and true opinion there 
could not have been inhabitants in this land before the 
universal deluge ; for as it is certain that all men sprang 
from our father Adam, and that in the period between 
Adam and Noah so wide a dispersion could not have taken 
place, how is it possible that these Indians can have had 
• San Dainian. 



131 ERRORS, FALSE GODS, ETC., 

any knowledge of the deluge ? They declare that, in the 
days of Coniraya Uiracocha, their country was yunca, and 
that the crops ripened in five days. This is also impossible, 
for the situation of this province is the same as that of all 
the country which slopes from the snowy chain of mountains 
to the sea, from Pasto to Chile, a distance of more than twelve 
hundred leagues. If this small portion was ever yunca, 
the whole of the rest of that region which slopes towards 
the sea must also have been yunca, which the people deny ; 
therefore this district cannot have been so. For there can- 
not have been a change of climate affecting this small dis- 
trict without breaking the chain of mountains, and then 
continuing it again, which is absurd. How, too, could they 
know this if, as they say, it was before the deluge, when 
there can then have been no inhabitants ; and if the deluge, 
as is certain, destroyed all, including even the llama on 
Villca-coto? 7 

It is certain that there were no inhabitants in this land 
until many days and years after the deluge; for it was 
necessary that the descendants of those who were saved in 
the ark should spread themselves to the new world, and it 
is certain that they cannot have handed down these fables 
to their sons. It follows that the Devil, who has been so 
great a lord over these people, made them believe in lies, 
and in the matter of the deluge told them about the llama 
that spoke, the fox that wetted its tail, and the other stories. 
If any Indian would object that, if there was no yunca in 
Parracaca, how is it that there are remains and ruins of 
farms and cultivation ? I reply that, God permitting, the 
Devil could easily make those terraces to deceive those who, 
leaving the natural light of God, served him. 

7 The origin of the tradition is clear enough. The people of Iluaro- 
chiri originally came from the coast, and hence they said that the land 
of their ancestors was hot. 



OF THE INDIANS OF HUAKOCHIRI. 135 



CHAPTER V. 

Relates who was Huathiacuri, and how a certain man made himself a God, 
and perished; also of the origin of Pariacaca and his brothers. 

We have related the most ancient traditions of these 
people, and how they assert that, after the deluge, they were 
all descended from that one man. It must now be understood 
that in the time after the deluge, in every district, the 
Indians chose the richest and most valiant man among them 
for their leader, and this period they call Purunpacha, 8 
which means the time when there was no king. They say 
that in those days there appeared five large eggs on a moun- 
tain between Huarochiri and Chorrillo, towards the south, 
(and this is the origin of Pariacaca) called Condorcoto. At 
that time there lived a poor and ill-clad Indian named 
Huathiacuri, who, they say, was a son of Pariacaca, and 
who learnt many arts from his father. They say that he 
was called Huathiacuri because his food was all huatyasca, 
which means parboiled, not properly cooked, or, as we say 
here, roasted " en barbacoa." Being poor, he could afford 
nothing better. At the same time they say that a very rich 
and great lord had his house on Anchicocha, about a league 
and a half from the place where the five eggs appeared. 
His house was very richly and curiously adorned, for the 
roof was made of the yellow and red feathers of certain 
birds, and the walls were covered with similar and even 
more curious materials. This lord had a great number of 
llamas — some red, others blue and yellow and of other 
bright colours, so that, to make mantles, it was unnecessary 
to dye the wool, and he had many other kinds of riches. 
For these reasons people came to him from all directions to 
pay their respects ; and he made himself to be very wise, 
even saying that he was the God and Creator. But at last 

8 See page 70. 



lo6 ERRORS, FALSE GODS, ETC., 

a great misfortune befell him, which was that he fell sick of 
a tedious and disgusting disease, and everybody wondered 
that a man who was so wise and rich, and was a God and 
Creator, should be so ill and be unable to cure himself. So 
they began to murmur against him. During all this time 
the pretended God did not fail to seek for remedies, trying 
various cures, procuring extraordinary medicines, and send- 
ing for all who had any knowledge of the healing art. But 
all was of no avail, and there was no man who understood 
either the disease or the cure. At this time they say that 
Huathiacuri journeyed towards the sea, and "slept on that 
height, called Latallaco, where the ascent commences in 
going from Lima to Cienequilla. While he was there he 
saw a fox going towards the sea, and another coming from 
the coast towards Anchicocha. The one coming from the 
sea asked the other whether there was any news, and the 
other answered that " all was well except that the rich man 
was very sick, and was taking extraordinary pains to get 
cured, and to assemble learned men who could tell him the 
cause of his illness, and that no one understood it. But," 
added the fox, " the real cause is that, when his wife was 
toasting a little maize, one grain fell on her skirt, as hap- 
pens every day. She gave it to a man who ate it, and 
afterwards she committed adultery with him. This is the 
reason that the rich man is sick, and a serpent is now 
hovering over his beautiful house to eat it, while a toad 
with two heads is waiting under his grinding-stone with 
the same object. But no one knows this," concluded the 
fox ; and it then asked the other fox whether it had any 
news. The other fox replied that a very beautiful daughter 
of a great chief was dying for having had connection with a 
man. But this is a long story, which I shall tell presently; 
and now we will return to the proceedings of Huathiacuri. 

Having heard what the foxes said, he went to the place 
where the rich man was lying sick, and, with much dissimu- 



OF THE INDIANS OP HUAROCHIRI. 137 

lation, he asked a young and beautiful girl (who, with 
another elder sister already married, was daughter to the 
sick God) if any one was ill. She said, " Yes, my father is 
sick." He replied : " If you will consent to show me favour 
and to love me, I will cure your father." The name of this 
girl is not known, although some say that she is the same 
who was called Chaupinaca. But she did not wish to con- 
sent, so she went to her father and told him that a dirty 
ragged man said he could cure him. Then all the wise men 
who were assembled laughed heartily, saying that none of 
them could effect a cure, and how much less could this poor 
wretch succeed. But the sick man, by reason of his earnest 
desire to be cured, did not refuse to place himself in the 
hands of the stranger, and ordered that he should be called 
in, whoever he might be. He entered, and said that he 
could certainly effect a cure if the sick man would give his 
young daughter to him for a wife. The sick man replied 
that he would willingly do so ; which the husband of his 
elder daughter took very ill, holding it to be a shame that 
his sister-in-law should be the wife of so poor a man, who 
would thus appear to be the equal of himself, being rich and 
powerful. The contention between these two will be related 
presently. 

The wise Huathiacuri commenced the cure by saying — 
" Do you know that your wife has committed adultery, and 
that this is the reason of your sickness ? Do you know that 
there are two great serpents above your house waiting to 
eat you ? and that there is a toad with two heads underneath 
that grind-stone ? Before everything else we must kill those 
animals, and then you will begin to recover your health. 
But, when you are well, you must worship and reverence my 
father, who will appear before many days, for it is quite 
clear that you are neither God nor Creator. If you were God 
you would not be ill, nor would you be in need of a cure." 
The sick man and those who stood round were astonished. 



138 ERRORS, FALSE GODS, ETC., 

The wife said that the accusation against her was a wicked 
lie, and she began to shout with rage and fury. But the 
sick man was so desirous to be cui'ed that he ordered search 
to be made, and they found the two serpents on the top of 
the house and killed them. Then the sage reminded the 
wife that when she was toasting maize one grain had fallen 
on her skirt ; that she had given it to a man ; and that 
afterwards she had committed adultery with him. So she 
confessed. The sage then caused the grindstone to be 
raised, and there hopped from underneath a toad with two 
heads, which went to a spring that now flows by Anchicocha, 
where they say that it still lives, making those who go to 
it lose their way, and become mad, and die. Having done 
all this, the sick man became well, and the wise Huathiacuri 
enjoyed the girl. They say that he generally went once a 
day to that mountian of Condor-coto where were the five 
eggs, round which a wind blew, and they say that before 
this there was no wind. When the sage wanted to go to 
Condorcoto, the sick man, now recovered, gave him his 
daughter to take with him, and there the pair enjoyed 
themselves much to their own satisfaction. 

To return to the brother-in-law of the girl, that rich man 
who, as we have said, was displeased that she should be 
given to Huathiacuri, — he was very angry when he was told 
that Huathiacuri had enjoyed her, and declared that he was 
a poor wretch and not a sage. He resolved to make others 
think this. So one day he said to Huathiacuri, "Brother, I 
am concerned that you, as my brother-in-law, should be 
ragged and poor, when I am so rich and powerful and so 
honoured by the people. Let us choose something at which 
we may compete, that one may overcome the other." Hua- 
thicuii accepted the challenge. Then he took the road to 
Condorcoto, and went to the place where his father Parra- 
caca was in one of the eggs, and told him what had taken 
place. Pariacaca said that it was well to accept any chal- 



OF THE INDIANS OF HUAROCHIRI. 139 

lenare, and that, he should come back and tell him what it 
was. So with this advice Huathiacuri returned to the 
village. 

One day his brother-in-law said — ' ' Now let us see which 
can vanquish the other in drinking and dancing on such a 
day." So Huathiacuri accepted the challenge, and posted off 
to his father Pariacaca, who told him to go to a neighbour- 
ing mountain, where he would turn into a dead huanacu. 
Next morning a fox with its vixen would come to the place, 
bringing a jar of chicha on her back, while the fox would 
have a flute of many pipes called astara. These would have 
to approach Pariacaca, because the object of their coming 
was to give him drink, and to play and dance a little ; but 
when they should see the dead huanacu on the road, they 
would not wish to lose the opportunity of filling their 
stomachs ; and that they would put down the chicha, the 
drum, and the flute, and would begin to eat ; that then he 
would come to himself and return to his own shape, and 
begin to cry aloud, at which the foxes would take to flight, 
and that he would then take the things they had left behind, 
and might be sure of victory in the challenge with his 
brother-in-law. 

All this happened as Pariacaca had said ; and Huathiacuri 
went to the place where his brother-in-law was drinking to 
those who stood round with great quantities of chicha, and 
was dancing with many of his friends. His drums were 
beaten by more than two hundred women. While this was 
going on Huathiacuri entered with his wife, dancing with her, 
and she charging his cup and playing on a drum. At the first 
sound of her drum the whole earth began to shake, as if it 
was keeping time to the music, so that they had the ad- 
vantage of the rich man, for not only the people but the 
earth itself danced. Presently they went to the place where 
they kept the drinking bouts, and the brother-in-law and all 
his friends came to beat Huathiacuri in drinking, thinking 



140 ERRORS, FALSE GODS, ETC., 

that it was impossible for him to drink alone as much as the 
rich man and all his friends. But they were deceived, for 
he drank all they gave him without showing a sign of hav- 
ing had enough. Then he rose and began to drink to those 
who were seated, his wife filling the cups with chicha from 
the fox's jug. They laughed, because they thought that 
before he had given cups to two of them the jug would be 
empty; but the chicha never failed, and each man that 
drank fell down in a state of intoxication. So in this also 
he came out as a conqueror. 

When the brother-in-law saw how badly he came out of 
this encounter he determined to try another, which was that 
each should come dressed in festive attire, with splendid 
plumes of various colours. Huathiacuri accepted this chal- 
lenge also, and went for help to his father Pariacaca, who 
dressed him in a shirt of snow, and so he vanquished his 
brother-in-law once more. 

Then the brother-in-law challenged him once more, say- 
ing that people should now see who could enter the public 
square, with the best lion-skin on his shoulders, for dancing. 
Huathiacuri went again to his father Pariacaca, who sent 
him to a fountain, where he said he would find a red lion- 
skin with which to meet the challenge ; and when he en- 
tered the square, men saw that there was a rainbow round 
the lion's head ; so Huathiacuri again obtained a victory. 

Still the conquered brother-in-law was determined to 
have a final trial. This was a challenge for each to build a 
house in the shortest time and in the best manner. Hua- 
thiacuri accepted it ; and the rich man at once began to 
collect his numerous vassals, and in one day he had nearly 
finished the walls, while Huathiacuri, with only his wife to 
help him, had scarcely begun the foundations. During the 
night the work of the rich man was stopped, but not that 
of Huathiacuri. For, in perfect silence, an infinite number 
of birds, snakes, and lizards completed the work, so that in 



OF THE INDIANS OF HUAROCHIRI. 141 

the morning the house was finished, and the rich man was 
vanquished, to the great wonder of all beholders. Then a 
great multitude of huanacus and vicunas came next day 
laden with straw for the roof; while llamas came with 
similar loads for the rich man's roof. But Huathiacuri 
ordered an animal that shrieks loudly, called oscollo, 9 to 
station itself at a certain point ; and it suddenly began to 
scream in such a way as to terrify the llamas, which shook 
off their loads, and all the straw was lost. 

At the end of this competition Huathiacuri, by advice of 
his father Pariacaca, determined to put an end to the 
affair ; so he said to the rich man, " Brother, now you have 
seen that I have agreed to everything that you have pro- 
posed. It is reasonable, therefore, that you should now do 
the same; and I propose that we should both see who 
dances best, in a blue shirt with a white cotton haara round, 
the loins. The rich man accepted the challenge, and, as 
usual, was the first to appear in the public square, in the 
proposed dress. Presently Huathiacuri also appeared, and, 
with a sudden shout, he ran into the place where the other 
was dancing; and he, alarmed at the cry and the sudden 
rush, began to run, insomuch as, to give him more speed, 
he turned, or was turned by Huathiacuri, into a deer. In 
this form he came to Anchicocha, where, when his wife saw 
it, she also rose up saying, " Why do I remain here ? I 
must go after my husband and die with him." So she 
began to run after him, and Huathiacuri after both. At 
last Huathiacuri overtook the wife in Anchicocha, and said 
to her, " Traitress ! it is by your advice that your husband 
has challenged me to so many proofs, and has tried my 
patience in so many ways. Now I will pay you for this by 
turning you into a stone, with your head on the ground and 
your feet in the air/' This happened as he said, and the 
stone is there to this day ; and the Indians go there to 
9 A wild cat. 



142 ERRORS, FALSE GODS, ETC., 

worship and to offer coca, and practise other diabolical 
superstitions. Thus the woman was stopped ; but the deer 
ran on and disappeared, and it maintained itself by eating 
people ; but after some time the deer began to be eaten by 
men, and not men by deer. 

They say that those five eggs in Condorcoto, one of which 
contained Pariacaca, opened, and five falcons issued from 
them, who were presently turned into five men, who went 
about performing wonderful miracles ; and one was that 
the rich Indian, whom we have mentioned in this chapter 
as having pretended to be God, perished, because Pariacaca 
and the others raised a great storm and a flood which carried 
him and his house and wife and family away into the sea. 
The site of this man's house is between two very lofty moun- 
tains, the one called Vicocha, near the parish of Chorrillo, 
and the other Llantapa, in the parish of San Damian, and 
between them flows the river of Pachacamac. There was a 
sort of bridge, consisting of a great tree called pullao, form- 
ing a most beautiful arch from one hill to the other, where 
a great variety of parrots and other birds passed to and fro. 
All this was swept away by the flood. 



CHAPTER VI. 

Having come forth from the five eggs with his four 
brothers, and having caused the above tempest, Pariacaca 
aspired to perform great and mighty deeds throughout the 
world, though the region he traversed did not exceed twenty 
leagues in circuit. Especially he conceived the idea of en- 
countering the valiant Caruyuchu Huayallo, to whom they 
sacrificed children, as we have related in the first chapter. 
So Pariacaca went in search of Caruyuchu, of whose end 
and defeat I shall speak presently ; but first I must relate 
what happened to Pariacaca on the road. 



OF THE INDIANS OP HUAROCHIRI. 143 

On his way from Condorcoto to the residence of Caruyu- 
chu, he came to the place where now stands the village of 
Santa Maria de Jesus de Huarochiri, at the bottom of the 
ravine in which the river flows, and by which one goes to 
the parish of Quinti. 1 Here there was a village called 
Huagaihusa, where they were celebrating a great festival. 
It is to be noted that all this country was then yunca, with 
a hot climate, according to the false opinion of the Indians. 
Pariacaca entered the place, where all the people were drink- 
ing, in the dress of a poor man, and he sat down with the 
others, but at the end of all, as is the custom with those 
who are not invited. But no man drank to him nor gave 
him to drink during the whole day. Seeing this, a girl was 
moved with pity and compassion, and she said, " How is it 
that no one gives a drink to this poor man or takes any 
notice of him ?" and she put a good draught of chicha into 
one of those large white calabashes called by the Indians 
putu, and took it to Pariacaca, who received it with thanks, 
and told her she had done a very good deed, and had gained 
his friendship. "This," he added, "is worth to you the same 
as your life, for at the end of five days wonderful things 
will happen in this place, and none of the inhabitants shall 
remain alive, for their neglect has enraged me. You must 
put yourself in safety on that day, with your children, that 
you may not share their fate ; but if you reveal this secret 
to any other inhabitant of the village, your death is also 
inevitable." 

The woman was thankful at receiving this warning, and 
on the fifth day she took good care to go far away from the 
village with her children, brothers, and relations ; leaving 
the rest of the inhabitants off their guard, and still engaged 
in drinking and feasting. But the enraged Pariacaca had 
ascended a high mountain called Matro-coto, which over- 
hangs the village of Huarochiri, and below which there is 
6 San Lorenzo de Quinti. 



144 ERRORS, FALSE GODS, ETC., 

another mountain peak called Puipu-Huana, which is on the 
road from San Damian to Huarochiri. Then an enormous 
quantity of rain began to fall, with hail and yellow and 
white stones, which carried the village away into the sea, so 
that no man escaped. This flood is still a tradition among 
the people of Huarochiri, and some high banks were left, 
which may be seen before arriving at the village. Having 
completed this work, Pariacaca, without speaking to any- 
one in the other villages, or communicating with them, 
crossed over to the other side of the river, where he did 
what I shall describe in the following chapter. 



CHAPTER VII. 



How Pariacaca gave water in abundance to the Indians of the Ayllu 
Copara, for their fields ; how he became enamoured of Choque 
Suso, an idol which is still very famous. 

Having crossed the river, Pariacaca travelled over the 
fields which now belong to the Ayllu Copara, and which 
then were in great want of water for irrigation. They did 
not then procure it from the river, but from a spring on the 
mountain called Sienacaca, which overhangs the village 
now called San Lorenzo. 2 A large dam was built across 
this spring, and other smaller dams were thrown across it 
lower down, by which means the fields were irrigated. In 
those days there was a very beautiful girl belonging to the 
Ayllu Copara, who, seeing one day that the maize crop was 
drying up for want of water, began to weep at the small 
supply that came from one of the smaller dams she had 
opened. Pariacaca happened to be passing by, and, seeing 
her, he was captivated by her charms. He went to the 
dam, and taking off his yacolla or cloak, he used it to stop 

2 San Lorenzo de Quinti. 



OF THE INDIANS OF HUAROCHIEI. 145 

up the drain that the girl had made. He then went down 
to where she was trying to irrigate the fields, and she, if 
she was afflicted before, was much more so now, when she 
found that there was no water flowing at all. Pariacaca 
asked her, in very loving and tender words, why she was 
weeping, and she, without knowing who he was, thus 
answered : — "My father, I weep because this crop of maize 
will be lost and is drying up for lack of water." He replied 
that she might console herself and take no further thought, 
for that she had gained what he had lost, namely, his love ; 
and that he would make the dam yield more than enough 
water to irrigate her crop. Choque-suso told him first to 
produce the water in abundance, and that afterwards she 
promised willingly to yield to his wishes. Then he went up 
to the dam, and, on opening the channel, such a quantity of 
water flowed out, that it sufficed to irrigate the thirsty 
fields, and to satisfy the damsel. But when Pariacaca asked 
her to comply with her promise, she said that there was 
plenty of time to think about that. He was eager and 
ardent in his love, and he promised her many things, among 
others to conduct a channel from the river which should 
suffice to irrigate all the farms. She accepted this promise, 
saying that she must first see the water flowing, and that 
afterwards she would let him do what he liked. 

He then examined the country, to see whence he could 
draw the water ; and he observed that above the site of the 
present village of San Lorenzo (in which that Ayllu Copara 
now resides) a very small rill came from the ravine of Goca- 
clialla, the waters of which did not flow beyond a dam which 
had been thrown across it. By opening this dam and lead- 
ing the water onwards, it appeared to Pariacaca that it 
would reach the farms of the Ayllu Copara, where were the 
fields of his lady-love. So he ordered all the birds in those 
hills and trees to assemble, together with all the snakes, 
lizards, bears, lions, and other animals ; and to remove the 

L 



146 ERRORS, FALSE GODS, ETC., 

obstruction. This they did ; and he then caused them to 
widen the channel and to make new channels until the water 
reached the farms. There was a discussion as to who should 
make the line for the channel, and there were many pre- 
tenders to this duty, who wished to show their skill as well 
as to gain the favour of their employer. But the fox 
managed, by his cunning, to get the post of engineer ; and 
he carried the line of the canal to the spot just above the 
present site of the church of San Lorenzo. Then a par- 
tridge came flying and making a noise like Pich-pich, and 
the unconscious fox let the water flow off down the hill. 
So the other labourers were enraged, and ordered the snake 
to take the fox's place, and to proceed with what he had 
begun. But he did not perform the work so well as the 
fox ; and the people to this day deplore that the fox should 
have been superseded, saying that the channel would have 
been higher up and better, if this had not taken place : 
and because the course of the channel is broken, just above 
the church, they say that is the place where the fox let the 
water flow off, and which has never since been repaired. 

Having brought the water to irrigate the farms in the 
way that is still working, Pariacaca besought the damsel to 
keep her promise, and she consented with a good grace, 
but proposed that they should go to the summit of some 
rocks called Yanacaca? This they did, and there Pariacaca 
obtained his desires, and she was well repaid for her love 
when she knew who he was. She would never let him go 
anywhere alone, but always desired to accompany him ; and 
he took her to the head-works of the irrigating channel, 
which he had constructed for her love. There she felt a 
strong wish to remain, and he again consented, so she was 
converted into a stone, while Pariacaca went up the moun- 
tains. Thus Choque Suso was turned into a stone at the 
head of the channel, which is called Cocochalla. 
3 Yana, black. Caca, a rock. 



OF THE INDIANS OF HUAROCHIRI. 147 

Above this channel there is another called Vim-lompa,* 
where there is another stone, into which they say Goniraya 
was turned. 



CHAPTER VIII. 



How the Indians of the Ayllu of Copara still worship Choque Suso and 
this channel, a fact which I know not only from their stories, but 
also from judicial depositions which I have taken on the subject. 

(Here was to be added that which I saw, and the story of 
the hair of Choqae Suso, and the rest of the depositions that 
were taken, concerning this irrigating channel .) 



HERE THE MANUSCRIPT ENDS ABRUPTLY. 



Corrupt. 



l2 



REPORT 

BY 

POLO DE ONDEGARDO. 

Written in a memorandum book, apparently as a rough Draft, among 
the papers of the Licenciate Polo de Ondegardo. 

(Manuscript in the National Library at Madrid. 4to, on parchment, B. 135.) 



REPORT 



POLO DE ONDEGAEDO, 



Op the Lineage of the Yncas, and how they Extended 
their Conquests. 

It must be understood, in the first place, that the lineage of 
these Yncas was divided into two branches, the one called 
Hanan Cuzco, and the other Hurin Cuzco. From this it 
may be concluded (and there is no memory of anything to 
the contrary) that they were natives of the valley of Cuzco, 
although some pretend that they came from other parts to 
settle there. But no credit should be given to them, for 
they also say that this happened before the flood. From 
what can be gathered and conjectured in considering the 
traditions of the present time, it is not more than three 
hundred and fifty to four hundred years since the Yncas 
only possessed and ruled over the valley of Cuzco as far as 
Urcos, a distance of six leagues, and to the valley of Yucay, 
which is not more than five leagues. 

Touching the Lords that the people can remember, their 
recollection does not carry them back beyond the time 
already stated. They preserve the memory of these Lords 
by their quipus, but if we judge by the time that each is 
said to have lived, the historical period cannot be placed 
further back than four hundred years at the earliest. 

It must have been at about that period that they began 
to dominate and conquer in the districts round Cuzco, 



152 REPORT BY POLO DE ONBEGARDO. 

and, as would appear from their records, they were some- 
times defeated. For, although Andahuaylas, in the province 
of the Chancas, is only thirty leagues from Cuzco, they did 
not bring it under their sway until the time of Pachacutec 
Yupanqui Ynca, who defeated those Chancas. The history 
of this event is given in the record of the Pururunas, or 
huacas, which originated and resulted from this battle with 
the Chancas, the commencement of all the Ynca victories. 1 
On the other side of Cuzco is the road of Colla-suyu ; and 
they also retain a recollection of the time when the Canas 
and Canches, whose country is even nearer, were paid to 
go with the Yncas to the wars, and not as vassals following 
their lords ; and this was in the same battle in which Pa- 
chacutec Ynca fought against Usco-vilca/ Lord of the Chan- 
cas. They also recollect the time when they extended their 
dominion along this road to the lake of Yillca-nota, the 
point where the Collao begins. Two powerful rivers flow 
out of this lake, one going to the north sea, and the other 
to the south. The lake was worshipped by the natives, and 
looked upon as a noted huaca. A long interval of time 
elapsed before the Yncas advanced beyond this point. It 
was the successor of that lord who conquered the Chancas 
who began to advance beyond this point, and those pro- 
vinces had no peace until the time of Tupac Ynca, father of 
Huayna Ccapac. We found these wars recorded in the 
registers of the Yncas, but each province also had its regis- 
ters of wars, so that, if it were necessary, we might very 
easily fix the time when each province was subjugated by 
the Yncas. 

But it is enough to understand that these Yncas at first 
extended their conquests by violence and war. There was 
no general opposition to their advance, for each province 

1 See G. de la Vega, ii, p. 57 ; and the present volume, p. 92. 

2 Should be Ancohualla, or Hanco-hualla. See O. de la Vega, ii, 58, 
82, 829. 



REPORT BY POLO DE ONDEGARDO. 153 

merely defended its land -without aid from any other ; so 
that the only difficulty encountered by the Yncas was in the 
annexation of the districts round Cuzco. Afterwards all the 
conquered people joined them, so that they always had a 
vastly superior force as well as more cunning in the art of 
war. Thus it was seldom that they were completely defeated, 
although sometimes they were obliged to retreat, and desist 
from a war during a year. 

No province ever attempted to disturb them in their own 
land, only seeking to be left in quiet possession of their 
territories, and this seems to me to have been a great ad- 
vantage to the Yncas. There is no memory of such an 
attempt in their registers ; but, after the districts were re- 
duced to obedience, the great natural strength of this region 
conduced to its security. The four roads which diverge 
from Cuzco are all crossed by rivers that cannot be forded 
at any time in the year, while the land is very rugged and 
strong. There cannot, therefore, be a doubt that in this, 
and in possessing better discipline and more knowledge, 
lay the advantage they had over all the other nations of this 
region. This superiority is shown in their edifices, bridges, 
farms, systems of irrigation, and in their higher moral lives. 
If other nations have anything good, it has all been taught 
them by the Yncas. The Yncas also had a different system 
of warfare, and were better led, so that they could not fail 
to become lords over the rest. Thus they continued to extend 
their dominions and to subjugate their neighbours. 

The second thing that may be taken for granted is that 
having resolved to conquer and subjugate other nations, the 
Yncas sought some colour and pretext for prosecuting their 
objects. The first story that these Yncas put forward, 
though it was not the title which they finally asserted, was 
an idea that, after the deluge, seven men and women had 
come out of a cave which they call Paccari-tampu, five leagues 
from Cuzco, where a window was carved in masonry in most 



154 REPORT BY POLO DE ONDEGARDO. 

ancient times ; that these persons multiplied and spread 
over the world. Hence every province had a like place of 
worship where people came forth after the universal destruc- 
tion j and these places were pointed out by their old men and 
wizards, who taught them why and how the Yncas venerated 
the cave of Paccari-tampu. Thus in every province these 
places of worship are to be found, each one with a different 
tale attached to it. 

With this title the Yncas were for a long time unable to 
conquer more than the provinces bordering on Cuzco until 
the time of Pachacuti Ynca Yupanqui. His father had been 
defeated by the Chancas, and retreated to Cuzco, leaving 
his troops in a Ptccara or fortress. Then the son formed an 
army out of the fugitives, and out of the garrison of Cuzco, 
and out of the men of Canes and Canches, and turned back 
to attack the Chancas. Before he set out his mother had a 
dream that the reason of the victory of the Chancas was 
that more veneration was shown for the Sun than Pachay- 
achachic, who was the universal Creator. Henceforward a 
promise was made that more sacrifices and prayers should 
be offered to that statue. Then the son was promised a 
victory over the Chancas, and that men should be sent from 
Heaven to reinforce him. With this title he went forth 
and conquered, and thence arose that idea of the Pururaucas, 
which was one which was most important for the Yncas as a 

title in extending their conquests sacrifices of many 

kinds were continually invented, and all who were subjugated 
were taught that Cuzco was the abode and home of the 
gods. Throughout that city there was not a fountain, nor 
a well, nor a wall, which they did not say contained some 
mystery, as appears in the report on the places of worship 
in that city, where more than four hundred such places are 
enumerated. All this continued until the arrival of the 
Spaniards ; and even now all the people venerate the 
huacas given them by the Yncas. 



REPORT BY POLO DE ONDEOARDO. 155 

The third thing to be understood is that as soon as the 
Yncas had made themselves lords of a province, they caused 
the natives, who had previously been widely scattered, to live 
in communities, with an officer over every ten, another 
over every hundred, another over every thousand, another 
over every ten thousand, and an Ynca governor over 
all, who reported upon the administration every year, re- 
cording the births and the deaths that had occurred among 
men and flocks, the yield of the crops, and all other details, 
with great minuteness. They left Cuzco every year, and 
returned in February to make their report, before the festival 
of Raymi began, bringing with them the tribute of the whole 
empire. This system was advantageous and good, and it 
was most important in maintaining the authority of the 
Yncas. Every governor, how great lord soever he might 
be, entered Cuzco with a burden on his back. This was a 
ceremony that was never dispensed with, and it gave great 
authority to the Yncas. 

The fourth thing is that in every place where a settle- 
ment or village community was formed, the land was divided 
in the following manner : one portion was set apart for the 
support of religion, being divided between the Sun and the 
Pachayachachic, and the thunder, which they called Chuquilla, 
and the Pacha-mama and their ministers, and other huacas 
and places of worship, both general and such as were pecu- 
liar to each village. It would take long to enumerate them, 
for they were so numerous that, if they had had nothing else 
to do, the sacrifices alone would have given them occupation. 
For each town was divided in the same way as Cuzco, and 
every notable thing was made an object of worship; such as 
springs, fountains, streams, stones, valleys, and hill summits, 
which they called apachetas. Each of these things had its 
people whose duty it was to perform the sacrifices, and 
who were taught when to sacrifice and what kind of things 
to offer up. Although in no part wore there so many objects 



156 EEPORT BY POLO DE ONDEGARDO. 

of worship as in Cuzco, yet the order and manner of wor- 
shipping was the same. 

A knowledge of the huacas and places of worship is very- 
important for the work of conversion. I have a knowledge 
of them in more than a hundred villages ; and when the 
Lord Bishop of Charcas doubted whether the custom was 
so universal, at a time when we were in a joint com- 
mission by order of his Majesty, I showed him the truth of 
it in Cuzco. And although the discovery of these things 
has taken time, yet it has been necessary as regards the 
question of tribute and contributions. For a very large 
portion of the harvests was set apart for this service, and 
stored in places prepared for the purpose. Part was ex- 
pended on the sacrifices of the villages, and a larger share 
was taken to Cuzco from all parts. The portions thus set 
apart were from a third to a fourth, varying in different dis- 
tricts. In many villages all belonged to the Sun, such as 
in Arapa and others. In these the greater part was de- 
voted to sacrifices, in others (belonging to the Ynca) not 
so much. 

Another share of the produce was reserved for the Ynca. 
This was stored in the granaries or sent to Cuzco, accord- 
ing to the necessities of the Government. For it was not 
always disposed of in the same way. The Ynca supplied 
with food all his garrisons, his servants, his relations, and 
the chiefs who attended upon him, out of this share of the 
tribute, which was brought to Cuzco from all parts of the 
country. In time of war the provisions from some parts 
were sent to others, in addition to the ordinary consump- 
tion, and there was such order in these arrangements that 
no mistake ever occurred. Sometimes the stores were sent 
from the magazines in the mountains to the coast, at others 
from the coast to the interior, according to the exigencies 
of each case, and this was done with never- failing speed and 
exactness. When there was no demand the stores remained 



REPORT BY POLO DE ONDEGARDO. 157 

in the magazines, and occasionally there was an accumulation 
sufficient for ten years. 

There can be no doubt that this share of the Ynca was 
well managed. I visited many of the store-houses in differ- 
ent parts, and they were, without comparison, larger and 
better than those set apart for the service of religion. 

The lands set apart for the tribute of the Ynca and of 
religion were sown and reaped in the same order ; but it 
must be understood that when the people worked upon 
them, they ate and drank at the cost of the Ynca and of the 
Sun. This work was not performed by gangs, nor were 
the men told off for it, but all the inhabitants went forth 
except the aged and infirm, dressed in their best clothes, 
and singing songs appropriate for the occasion. In these 
two kinds of tribute there were two things that seem worthy 
of note. One is that the aged, infirm, and widows did not 
join in it. The other is, that although the crops and other 
produce of these lands were devoted to the tribute, the land 
itself belonged to the people themselves. Hence a thing 
will be apparent which has not hitherto been properly 
understood. When any one 3 wants land, it is considered 
sufficient if it can be shown that it belonged to the Ynca or 
to the Sun. But in this the Indians are treated with great 
injustice. For in those days they paid the tribute, and the 
land was theirs ; but now, if it is found convenient to tax 
them in some other way, it is clear that they will pay double 
tribute — in one way by being deprived of their land, and in 
another by having to pay the tax in the form that may be 
now fixed. If any one, as is often done, sets up a claim by 
saying the Ynca had power to appropriate the land, tho 
injustice and wrong is all the greater ; because if such was 
the right, his Majesty succeeds to it ; and, as regards 
evcomiendas for a life or lives, it is clear that it is not the 
intention to grant them, nor is it just as regards the estate 
3 That is, any Spanish settler. 



158 REPORT BY POLO DE ONDEGAEDO. 

of the Ynca. Such tribute or tax was levied by the Ynca 
as King and Lord, and not as a private person. Hence 
arose a notable mistake. It was declared that all the farms 
of coca belonged to the Ynca, which was true, and there- 
fore they appertain to his Majesty. He could grant them 
in encomienda, and resume them at the end of the term, if 
he so pleased, as is the case with the alcabalas of Valladolid. 
The Fiscal exerted himself to prove that the farms belonged 
to the Ynca, and that the encomienda only extended to the 
Indians, and this was through not comprehending the nature 
of the tribute that was given to the Ynca. In effect the 
Ynca took the produce of all the coca farms throughout the 
Andes for his own use, except a few small patches granted 
to chiefs and carnayus. 4. All the rest was taken to Cuzco, 
but there was not then so much as there is now, nor one 
fiftieth part ; for in this too the reports were deceptive, as I 
have more particularly shown in my report on the coca. 

The Ynca did the same with all the males in the flocks, 
which were appropriated for the service of himself and of 
religion, being left, however, in the same district where they 
were bred, and merely counted. No female was included in 
the tribute. The pastures and hunting-grounds were demar- 
cated, that the flocks might not be passed from one province 
to another ; but that each might have its assigned limits. 
This rule has also given rise to pretensions on the part of 
some, to the flocks, on the ground that they belonged to 
the Sun or the Ynca ; and, before order was established, a 
great quantity was seized on this pretext. It is very cer- 
tain that if his Majesty took the tribute of the flocks, he 
would not wish that it should be given out of what the In- 
dians held as their own, and enjoyed as such ; but only from 
that which belonged to him, from having been given by 
them to the Ynca and to religion. 

After I had become thoroughly acquainted with the sub- 
* Officials. 



REPORT BY POLO DE ONDEGAKDO. 159 

ject, I severely censured some who took a quantity of flocks 
from the Aymaraes and other parts, on this pretext. But, 
on an appeal to the Audiencia, it was permitted on the 
ground that his Majesty succeeded to the right. 

It was not all the flocks that were treated in this way ; 
for a portion, though a small one, was left to the district, 
and another to the chief, who afterwards granted some to 
his servants. Those belonging to religion and to the Ynca 
were called Ccapac-llama, and the others Huachay -llama ; 
which means rich and poor beasts. A division was pro- 
hibited, and to this day they are all enjoyed in common. 

In the matter of the flocks they made many rules, some of 
which were so conducive to their preservation that it would be 
well if they were still observed. It may be said that, in a great 
part of the kingdom, the people are maintained by the flocks. 
They flourish in the coldest regions, and there also the 
Indians are settled, as in all parts of the Collao, and on the 
sides towards Arequipa and the coast, as well as throughout 
Carancas, Aullagas, Quilluas, and Collahuas. All those 
districts, if it were not for the flocks, might be looked upon 
as uninhabitable; for though they yield papas, qainuas, and 
ocas, it is an usual thing for three out of five years to be 
without harvests, and there is no other kind of produce. 
But, by reason of the flocks, they are richer and can dress 
better than those who live in fertile districts. They are 
very healthy, and their villages are more populous than 
those in the warm lands, and the latter are even more fre- 
quently without their own products, than those who possess 
flocks. For the flocks are sent down with wool, and return 
laden with maize, aji, and pulses. This is the reason that, 
in the rules, a hundred Indians of the barren land, though 
they be far from the mines, give more than two hundred 
from the fertile land. Then Indians who take their flocks to 
Potosi gain more in a month than any other ten in a year, 
and they return with their flocks improved. 



160 REPORT BY POLO DE ONDEGARDO. 

There was a rule that females should never be killed, and 
thus the flocks multiplied exceedingly, for neither were 
those of the Ynca or of religion killed except for sacrifices. 
If any beast was attacked with earache? which is the disease 
by which so many have been lost in our times, the rule was 
that they should not be fed or cured, but buried at once, 
deep in the ground, as the disease was infectious. 

The flock of the community was shorn at the proper 
season, and the wool was divided amongst the people, each 
getting the quantity he required for himself, his wife, and 
children ; so that all were clothed. A portion of the flocks 
of the Ynca and of religion were also shorn, and cloth was 
made out of the wool and taken to Cuzco, for the use of the 
Ynca, and for the sacrifices. It was also used for clothing 
the attendants of the Ynca, or was stored in the magazines. 
Thus in each village they had workmen, called cumjneos, to 
weave the rich cloth which they made in great quantities. 
The store-houses were quite full of cloth when the Spaniards 
came, as well as with all other things necessary to sustain 
life and for war. 

One thing should here be noted, which is that when they 
distributed the cloth to each man according to the quantity 
required for clothing his family, no account was taken of 
what such a person might have of his own, because he was 
supposed to enjoy this without prejudice to his enjoying his 
share with the rest, even if a family possessed a large quan- 
tity. It is important to decide how this tribute may now 
be taken, with due regard to justice, from the estates of 
religion, of the Ynca, and of the community. For in the 
event of there being sufficient for the payment of this class 
of contribution, and of that which results from it and is 
made from the wool, but a deficiency under some other 
class, it would not be reasonable to make up such deficiency 
by an exaction from every head, which is the way that it is 
s See O. de la Vega, ii, p. 378. 



EEPORT BY POLO DE ONDEGARDO. 161 

now made up. For if one Indian only has a single head of 
flock it will be taken for the tribute, while if another pos- 
sesses a hundred head no more than one will be taken. 
This consideration gave rise to their own custom that no 
man should pay tribute from his own personal property, but 
only from the work of his hands, all working as a community. 
It is clear that the tribute of religion and the Ynca was 
levied from the whole community for the public service, 
while the private property of each man was held by favour 
from the Ynca, and, according to their laws, they had no 
other title to it. From this private property no tribute of 
any kind was exacted, even when it was considerable in 
amount. But all were obliged to do their part in producing 
the tribute demanded from the community. It is not 
right, therefore, that they should now be taxed by the head, 
but rather according to their estates. If there are a thousand. 
Indians in a Repartimiento, among whom there are five 
hundred mitimaes 6 who never possess any sheep, and if the 
tribute amounts to five hundred head, it is impossible to 
raise it. Consequently when, by reason of the flocks, the 
tribute is to be paid in sheep, it is necessary to ascertain to 
whom the sheep belong, and to assess the mitimaes and the 
natives separately. Thus the difficulty will be overcome, 
and the injustice will be avoided. The community is com- 
posed of rich and poor, and the tribute of sheep should 
be distributed among those who breed them, without in- 
cluding any poor man who happens to have acquired a single 
sheep. For this immunity should be granted, and the matter 
is of sufficient importance to justify this digression. 

The same remark applies to the tax which is exacted 
throughout the Collao and the province of Charcas where 
they have flocks. This consists in having to convey to 
Potosi a quantity of provisions in proportion to the number 
of sheep in the flock. This class of tribute was well known 

8 Colonists. 

M 



162 REPORT BY POLO DE ONDEGARDO. 

in the time of the Yncas, because they carried tribute to 
Cuzco on the sheep of the Sun and of the Ynca in great 
quantities. But in assessing this burden the mitimaes were 
treated with great injustice ; for, as they were all taxed 
together, the natives received their share, and the mitimaes 
theirs, so that the natives conveyed their provisions on their 
beasts, while the mitimaes had to carry them on their own 
backs, for a distance of forty leagues and more. It is a serious 
matter for an Indian to have to carry three arrobas on his 
back, which is the weight of a fanega of flour, besides his 
own food, and the loss of time. 

The ancient tribute was to sow the crops for the Ynca and 
for religion, and to reap them and carry the harvests to the 
store-houses, where there was always a superfluity. 

Another mistake that has been made in levying taxes, 
especially in the Collao, through which the Indians have 
been much oppressed, is through their being ordered to pay 
a quantity of provisions according to the extent of the land 
they possess for sowing with papas, from which they make 
chunus. For out of five years, there is but a small yield in 
three, so that the Indians have to pay all they possess. 
Thus the men and their families suffer throughout the year 
by reason of the tribute. 

On the death of an owner of land, the heirs and descen- 
dants possessed it in common, without the power of dividing 
it; but the person who represented the Ayllu had the 
charge, and all the rest enjoyed the fruits in common, which 
were divided among them in the following manner : If a son 
of the first possessor had six sons, and another son had two, 
each one had equal shares, and there were as many shares 
as persons. At the time of sowing they all had to be pre- 
sent to divide the crop ; and at the harvest if any one, even 
though a descendant, had not been at the sowing, he could 
neither take his share nor give it to another. Yet even if 
he was absent ten years, he did not lose his right, if ho 



REPORT BY POLO DE ONDEGARDO. 163 

chose to be at the sowing ; and even when there were so 
many descendants as that there was scarcely a mazorca of 
maize for each, the rule was still observed ; and it is still 
kept up in the district of Cuzco, where the lands are held 
in this manner. 

This custom of each descendant having a right to a share, 
should be known when any business connected with the 
levying of taxes is to be arranged. Thus the lands belonged 
to the whole village, and he who did not work at the sow- 
ing had no share in the harvest. 

The reason may now be understood why, in so many 
lawsuits that are submitted to the Corregidores and Audi- 
encias, scarcely any are between an Indian and another of 
the same village, but between one village and another. 

After the Spaniards came, the Indians continued for a 
long time to till the lands of the Ynca and of religion, and 
to store up the harvests according to the old custom, and to 
burn a portion in sacrifice, believing that a time would come 
when they would have to give an account to the Ynca. 
When the President Gasca marched through the valley of 
Xauxa against Gonzalo Pizarro, I remember that he rested 
there for seven weeks, and they found stores of maize there 
for several years, upwards of fifteen thousand fanegas near 
the road. When they understood that these reserved lands 
might be sown for their own profit, the people of different 
villages began to sow them, and hence arose many lawsuits. 

When people went to work on land out of their own dis- 
trict, it was also for the Ynca and religion, and the land set 
apart for this was called suyus. But there were also some 
Indians left to irrigate and guard these suyus, who, though 
in a land beyond their own district, were always subject to 
their chiefs, and not to the chiefs in the land where they 
resided. These are a different class of men from the initi- 
maes, who were removed from the jurisdiction of the chiefs 
under whom they were born. 



164- REPORT BY POLO DE ONDEGARDO. 

It should bo understood how those lands which were 
tilled belonged to the sowers. In the Collao, where no 
maize can be raised, the people had lands on the coast, 
and sent men down to till them, near Arequipa for in- 
stance. In the time of the Marquis of Cariete, who was 
Viceroy of these kingdoms, 7 owing to information which I 
supplied, these suyus were returned as belonging to the 
province of Chucuito, but all the others surfer by reason of 
this custom not being understood. 

The order which, up to this time, has been adopted for 
the conversion of the Indians, is for the priests to visit each 
village, with a book showing who are baptized, who are 
married, who have more than one wife. Thus the shepherd 
knows his sheep and is known by them. The ancient cus- 
tom by which no man moved from his district, was a marvel- 
lous aid. 

The rules of New Spain, where the country is very popu- 
lous, are not applicable to this land. This was well under- 
stood by that prudent and illustrious worthy Don Antonio 
de Mendoza, 8 whose memory will long be cherished, and 
whose loss will be felt more every day by his Majesty and by 
the people of the Indies. At the end of a year, during which 
he had studied the affairs of this land, though he was suffer- 
ing from illness, he said that before issuing any orders it 
was necessary to do three things — first, to see the country ; 
second, to know the capacity of the Indians ; and third, to 
understand their customs, rules, manner of living, and ancient 
system of taxation. For all this it was necessary that he 
should have had better health and fewer years. 

The order established by the Ynca in matters relating to 
the chase, was that none should hunt beyond the limits of 
his own province ; and the object of this was that the game, 
while proper use was made of it, should be preserved. After 

7 From 1555 to 1561. 

8 Viceroy of Peru from 1551 to 1555. 



EEPOKT BY POLO DE ONDEGARDO. 165 

the tribute of the Ynca and of religion had been paid, leave 
was given to supply the requirements of the people. Yet 
the game multiplied by reason of the regulations for its con- 
servation, far more rapidly than it was taken, as is shown 
by the registers they kept, although the quantity required 
for the service of the Ynca and of religion was enormous. 
A regular account was kept of all the hunts, a thing which 
it would be difficult for me to believe if I had not seen it. 

The Ynca made similar regulations with regard to the 
forests, in the districts where they were of any importance. 
They were assigned for the use of the regions where there 
was a want of fuel, and these forests were called moyas of 
the Ynca, though they were also for the use of the districts 
in the neighbourhood of which they grew. It was ordained 
that they should be cut in due order and licence, according 
to the requirements. It should therefore be understood 
that the pastures, the hunts, and the forests were used in 
common under fixed regulations ; and the greatest benefit 
that his Majesty could confer on these Indians, next to their 
conversion, would be to confirm the same order established 
by the Yncas, for to frame new rules would be an infinite 
labour. 

There was another kind of contribution in the time of the 
Yncas, which was as heavy and onerous as all the others. 
In every province they had a house called Aclla-huasi, which 
means " the house of the chosen ones," where the following 
order was kept : There was a governor in each province 
whose sole duty was to attend to the business of these houses, 
whose title was Apu-panaca. His jurisdiction extended over 
one hunu, which means ten thousand Indians, and he had 
power to select all the girls who appeared to him to be of 
promising dispositions, at the ages of eight or nine years, 
without any limit as to the number chosen. They were 
put into this house in company with a hundred Mama-cunas, 
who resided there, where they were taught all the accom- 



1 66 REPORT BY POLO DE ONDEGAEDO. 

plishinents proper for women, such as to sew, to weave, to 
make the drinks used by the Indians ; and their work, in 
the month of February, at the feast of Raymi, was taken to 
the city of Cuzco. They were strictly watched until they 
reached the age of thirteen or fourteen years and upwards, 
so that they might be virgins when they should arrive at 
Cuzco, where they assembled in great numbers from all 
the provinces in the middle of March. The order of dis- 
tribution was as follows : — ■ 

Women were taken for the service of the Sun, and placed 
in the temples, where they were kept as virgins. In the 
same order women were given to the service of Pacha-mama, 
and of other things in their religion. Then others were 
selected for the sacrifices that were offered in the course 
of the year, which were numerous. On these occasions 
they killed the girls, and it was necessary that they should 
be virgins; besides offering them up at special seasons, 
such as for the health of the Ynca, for his success in war, 
for a total eclipse of the sun, on earthquakes, and on many 
other occasions suggested by the Devil. Others were set 
apart for the service of the Ynca, and for other persons to 
whom he showed favour. When any man had received a 
woman as his legitimate wife or mamanchu, he could not 
take another except through the favour of the Ynca, which 
was shown for various reasons, either to one who had 
special skill in any art, or to one who had shown valour in 
war, or had pleased the Ynca in any other way. The num- 
ber of women who were set apart for these uses was very 
great, and they were selected without any regard to whom 
they belonged, but merely because they were so chosen by 
the Apa-panaca, and the parents could not excuse or redeem 
them under any circumstances. Estates were set apart for 
the support of the houses of the chosen ones, and this 
tribute would have been felt more than any other if it had 
not been for the belief that the souls of the girls that wero 



REPORT BY POLO DE ONDEGARDO. 167 

sacrificed went to enjoy infinite rest, which was the reason 
that sometimes they voluntarily offered themselves for 
sacrifice. 

One of the chief articles of tribute was the cloth that was 
given for the service of the Ynca and of religion. Great 
quantities of this cloth were distributed by the Ynca among 
the soldiers, and were given to his relations and attendants. 
The rest was deposited in the store-houses, and was found 
there in enormous quantities when the Spaniards arrived in 
these kingdoms. This cloth was of many textures, accord- 
ing to the uses to be made of it. Large quantities were 
made of the very rich cumjpi, woven with two fronts. A 
more common kind was made for the sacrifices, for in all 
the festivals much cloth was offered up. For these supplies 
the beasts of the Ynca were shorn at the proper time, 
worked up, and sent to Cuzco, with the other tribute, in 
the month of February, besides what was stored in the 
magazines, in accordance with the instructions issued in 
each year. 

The beasts required for Cuzco were sent in the same 
month, in the quantity that had been ordered, all being 
males, for females were never wasted either for sacrifices or 
for food. The PachayachacJiic, whom they held to be the 
universal Creator, the Sun, the thunder called Chuquilla, 
the Pachamama, and an infinite number of other objects of 
worship, all had their flocks set apart, and the wool from 
them was distributed in the city of Cuzco for the sacrifices, 
and to clothe the people who served the liuacas. A quan- 
tity of cloth was also used for the service of the houses 
where the embalmed bodies of the Lords Yncas were kept. 
Here also were taken all kinds of food, such as maize, chunu, 
aji, and every other kind of provision that was raised in the 
farms. All these things were arranged with such order, 
that it is difficult to understand how the accounts and re- 
gisters can have been so well kept. 



1G8 REPORT BY POLO DE ONDEGAEDO. 

An immense quantity of personal service from all the 
provinces was also required in the city of Cuzco, for the 
Ynca and his court. Every province that was conquei-ed 
had to send its principal idol to the city of Cuzco, and the 
same province continued to provide for its service and 
sacrifices in the same order as when it was in the pro- 
vince. 

Another very heavy burden consisted in the supply of 
men for war, as there were frequent rebellions in various 
parts of the empire, and it was necessary to guard all the 
frontiers, especially along the river of Maule in Chile, and 
on the Bracamoras in the province of Quito, and towards 
that of Marcas, and in the province of the Chirihuanas, 
bordering on Charcas, and towards the forests of the Chun- 
chus and Mosus. On all these frontiers we still meet with 
jpucaras or fortresses where the garrisons were assembled, 
with roads leading to them. Mitimaes also were sent, from 
different provinces, to live on these frontiers. 

Those who performed special services were exempted 
from other classes of tribute. There is an example of this 
in the province of Lucanas, where the people were trained 
to carry the litter of the Ynca, and had the art of going with 
a very even and equal pace. In Chump ivilcas the people 
excelled in dancing, and many were exempted on that ac- 
count. In the province of Chilcas there is a red wood of 
excellent quality for carving, and the Chilcas brought it 
thence to Cuzco, a distance of two hundred leagues, in very 
great quantities, with many representations carved and 
painted on it. The wood was burnt for sacrifices in fires 
kindled in the great square, in presence of the Ynca and of 
the embalmed bodies of the dead lords. Thus the best pro- 
duct of each province was brought to Cuzco. 

In the arrangement of tribute, men were also set apart 
for the construction of public works, such as bridges and 
roads. In all the royal roads from Quito to Chile, and still 



EEPORT BY POLO DE ONDEQAEDO. 169 

further on to the borders of the government of Benalcazar, 9 
and the branch road to Bracamoras, there were chasquis 
stationed at the end of every tupu, both on the road of the 
coast and of the mountains. A tupu measures the same as 
a league and a half. At these points there were small 
houses adapted to hold two Indians, who served as postmen, 
and wei'e relieved once a month, and they were there night 
and day. Their duty was to pass on the messages of the 
Ynca from Cuzco to any other point, and to bring back 
those of the governors, so that all the trausactions and 
events of the empire were known. When the Ynca wished 
to send anything to a governor, he said it to the first 
chasqui, who ran at full speed for a league and a half with- 
out stopping, and passed the message to the next as soon 
as he was within hearing, so that when he reached the post 
the other man had already started. They say that from 
Cuzco to Quito, a distance of five hundred leagues, a mes- 
sage was sent and another returned in twenty days. I can 
believe this, for in our wars we have sometimes used these 
chasquis, and as it was an ancient custom, they readily made 
the arrangement. In this way letters have been brought from 
Cuzco to Lima in three days, a distance of a hundred and 
thirty leagues, over a very bad road. The Yncas also used 
these chasquis to bring up fresh fish from the sea ; and they 
were brought up, in two days, a distance of a hundred leagues. 
They have records in their quipus of the fish having some- 
times been brought from Tumbez, a distance of more than 
three hundred leagues. The food of the chasquis was pro- 
vided from the store-houses of the Ynca ; for those who 
worked for the Ynca's service, or for religion, never ate at 
their own expense. 

9 Sebastian de Benalcazar, one of the first conquerors of Peru, and 
Governor of Popayan. 

N 



170 report by polo de ondegardo. 

Edifices and Fortresses. 

One other contribution and tribute in the time of the 
Yncas imposed heavy labour, and this was the demand for 
Indians to work at the edifices of Cuzco. This work was 
very toilsome, for all their buildings were of masonry, and 
they had no tools of iron or steel, either to hew the stones 
out of the quarries or to shape them afterwards. All this 
was done with other stones, which was a labour of extreme 
difficulty. They did not use lime and sand, but adjusted 
one stone to another with such precision that the point of 
junction is scai'cely visible. If we consider the number of 
times they must have fitted and taken off one stone before 
this accuracy was attained, an idea may be formed of the 
toil and of the number of workmen that was required. To 
this labour was added the conveyance of stones from great 
distances by force of men's arms. Any one who has seen 
their edifices, will not doubt their statements that thirty 
thousand men were employed. For not only are these 
works above the ground, such as those in the city and for- 
tress, but there is also much well-cut masonry underground, 
as well hewn as any that can be found in Spain. As they 
had nothing but stone tools, it seems to me that a hundred 
Indians could not work and shape a single stone in a month, 
and any one who likes to look at them will certainly think the 
same. These edifices are not only in Cuzco, but in many other 
parts where the work must have been much more heavy and 
difficult, by reason of the stones being more distant. For 
at Cuzco, from Santa Ana, which is in Carmenca, where the 
city commences, to Angostura, there is a distance of three 
leagues, a little more or less; and within this space all kinds 
of stone for building are to be found, black and white, hard 
and soft ; and all the stones of the neighbouring hills aro 
excellent for lime and plaster. I have examined the quar- 
ries, and have seen their ingenious contrivances, in company 



EEPOET BY POLO DE ONDEGARDO. 171 

with dexterous artificers from Spain, and they assured me 
they had never seen so many kinds of excellent stone within 
so small a space. He who has seen the work which the 
Yncas commenced in Tiahuanacu, near Chuqui-apu, 1 and 
considers that the stone is not met with within a hundred 
leagues of the spot, will understand the advantage enjoyed 
by Cuzco. 

This service was exacted throughout the kingdom ; it 
being arranged in Cuzco in each year, as regards the num- 
ber of men to be employed and the work to be done. 



Note. — This report is incomplete at the end, and the copy at Madrid 
has been made by a very ignorant clerk who left blank spaces when he 
did not understand a word or passage. 



1 The modern city of La Paz. 



THE END. 



N 2 



INDEX. 



I.— SUBJECTS. 

Administration {Civil), 155, 156 (see Laws) 
Agriculture. Irrigation, 19 ; sowing, 19 ; ploughing, 48 ; 
harvest, 52; patronage of, 78; method of labour, 157 
Antiquity of Ynca civilization, 151 
April. Harvest time, 52 
August. Ceremonies in, 20; rains commence, 21 

Bathing. At installation of knights, 45 

Breeches. Ceremony of conferring knighthood, by giving, 

35, 36, 43 
Building. Tribute, 170; materials, 171 

Cable. Ceremony of, 48, 111 {note) 

Celibacy of youths, 82 (see Virgins) 

Ceremonies at festival of the Sun, 17 ; at the driving forth 
of evils {situa), 21, 24, 26, 33; at the installation of 
knights, 35-46: of the cable, 48; of the water sacrifice, 
50 ; when a woman conceived, 53 ; when a child was 
named, 53; when a girl reached the age of puberty, 53, 
80 ; of worshipping heaps of stones on mountain passes, 
78; of coronation, 105 

Cloth. Distribution, 160; tribute, 167 

Comets, 95 

Confession. Custom of, 15 

Conquests. Of first Ynca, 76 ; of Pachacutec, 93-96 ; pro- 
gress of by the Yncas, 152 (see War) 

Coronation. Ceremony, 105 

Costumes (see Dresses) 



1 74 INDEX. 

Creation. Tradition of, 4, 5, 6, 7 

Creator. Attributes, 6, 7; argument for existence of, 11 ; 

prayer to, 20, 28, 33, 89 ; precedence given to, 26 ; 

representation of, 76; honour paid to, 84, 167; temple 

to, 11 
Cultivation (see Agriculture) 

Dancing (see Music) 

December. Sham-fight in, 47 

Deluge. Traditions of, 4, 5, 9, 132, 153 

Devils. In early times, their power, 70, 71, 78; exposure 

of, 86 (see Huacas in list of Quichua words) 
Dramas, 90 
Dresses. Of young knights, 36, 40, 44 ; of maidens, 37 ; of 

parents and relations, 37, 49 ; of villagers, 77 
Drinking (see Libations) 

Ears. Ceremony of boring, 35, 46 
Emeralds, 94 

Famine, 97 

Farm, 98 (see Agriculture) 

Fasting, 82, 85, 97 

February, 52 

Festival of the Sun, 16; for driving forth evils, 21; of 

knighthood, 35-46 ; for multiplication of flocks, 46 (see 

Ceremonies) 
Fish. Sent fresh from the coast to Cuzco, 169 
Floclcs. Feast for, 46 ; management of, 158, 160, 161 
Forest conservancy, 165 

Fortress of Cuzco. Commenced, 88 ; building, 90 
Future state. Belief as to, 48 ; speculations as to, 85 

Hair. Ceremony of shearing, 37, 53; combing of girls', 

80 ; men ordered to shave, 82 
Harvest, 52 

Heads. Practice of compressing, 78, 82 
Human sacrifices, 54, 79, 85, 100 
Hunting. Rules as to, 164 



INDEX. 175 

Insignia (see Royal) 
Irrigation, 19 

January, 51 

July. Occupations in month of, 19 

June. Festival in sowing-time, 19 

Knighthood. Festival of admission to, 35, 36 ; Races, 41 ; 
installation, 43, 44 ; ceremony of bathing, 45 ; piercing 
the ears, 46 ; breeches, 43 ; discipline, 39, 40, 42, 46 ; 
cultivate maize, 52 (see Youths, candidates for) 

Land tenures, 155 

Landmarks, 83 

Laws enacted by Yncas, 76, 83, 158-61, 164 

Legends (see Traditions) 

Libations, 26, 49, 103 

Lineages. Enumeration of, 23 ; of each tribe, 77 

Love. Excessive, between youths and maidens, 81 

■ Charms, 81, 88 

Maidens. At installation ceremony, 37; their duties, 41 ; 

encourage youths at the races, 42 
Maize. Cultivated by young knights, 52 ; used as a charm, 63 
March. Month of, 52 
Marriage ceremony, 54, 76, 80, 107 
May. Festivals in months of, 16 
Moon. Idol of, 37 
Mourning for the Ynca, 95, 100 
Mummies. Honours paid to, 26, 27, 48, 50 
Music, songs, and dancing, 18, 26, 32, 39, 42, 44, 48, 50, 

51, 52, 59, 89, 99, 167 

November, 36 

October. Festival of boring ears of youths, 35 
Origin of tribes, 4 : of Cafiaris, 8 ; of Yncas, 74, 153 

Paintings, representing lives of Yncas, on boards, 4 

Pearls, 94 

Plays (see Dramas) 

Ploughing. Time of, 48 



176 IXDKX. 

Prayers, To the Creator, 20, 23, 28, 89 ; for fruitful flocks, 
29 ; for the Huacas, 29, 32 ; for the Sun, 30, 56 j for 
the Yncas, 31 ; to Huanacauri, 38 ; of the first Ynca, 79 

Priest, 17, 18, 38, 41, 52, 83, 89, 98, 114 (see Sorcerers, 
Wizards) 

Races. Run by candidates for knighthood, 41 , 80 

Rainbow. Appeai'ance of, 75 

Rope (see Cable) 

Royal Insignia, 6, 19, 39, 41, 44, 91, 100, 105, 106, 111, 120 

Sacrifices, 17, 20, 27, 32, 38, 43, 46, 49 ; by water, 50, 52 ; 

human, 54, 58, 79, 85, 100, 166 ; various kinds, 81 
Sheep. Images of, 19, 41 (see Flocks) 
Shearing (see Hair) 
Shepherds, 46, 81 

Songs, 59, 84, 89, 99 ; war, 95 (see Music) 
Sorcerers, 89 ; cursed by Huascar Ynca, 115 (see Wizards) 
Sun. Festival of, 16 ; not looked upon as God, 17 ; legend 

of, 18; prayers for, 30, 56 ; worship of, contemned, 83; 

worship of by Colla chief, 90 
Staff of Tonapa, 74 
Superstitions respecting Spaniards, 60 (see Devils, Traditions) 

Tenure (see Land) 

Traditions of earliest age, 70; of Tonapa, 71, 87; of Huana- 
cauri, 75 ; in Huarochiri, 123 ; of Coniraya and Cavil- 
laca, 124; of Huathiacuri, 135; of Pariacaca, 144 (see 
Creation, Deluge, Origin) 

Tribute. Of crops, 162; virgins, 165; cloth, 167; soldiers, 
168 ; labour, 168 

Virgins. Houses of. Different classes, 82, 98, 108, 112 ; 
ravished by order of Huascar Ynca, 112; rules as to, 
165 ; sacrifice of, 166 

War. Of the Chancas, 91, 154; with the Collas, 101; with 
Quito, 108 ; of Huascar and Atahualpa, 113 (see Con- 
quests) 

Weaving, 78 (see Cloth) 



INDEX. 177 

Wives, 54, 80, 1 Q6 (see Marriage) 

Witches, 63 

Wizards, 13, 63 (see Sorcerers) ; persecuted, 83 

Worship (see Ceremonies, Festivals) t 

Youths. Candidates for knighthood, 36 ; discipline they 
were subjected to, 39, 40, 42, 46 ; races run by, 41 ; 
breeches given to, 35, 36, 43 ; dress and ornaments of, 
44, 45, 80; bathe, 45; sham-fights, 47; ears bored, 
46; celibacy of, 82 (see Knighthood) ; cultivate maize, 52 



II.— NAMES OF PLACES. 

Words with a t also occur in Garcilasso de la Vega, and with a J in 
Cieza de Leon. 

Acahuara. A plain in the valley of the Vilca-mayu, south 

of Cuzco, near the modern village of Andahuaylillas, 1 8 
•\%Acari. A valley on the Pacific coast, 62. See Cieza de 

Leon, pp. 28, 265 ; and O. de la Vega, i, 244, 267 
Achacache. On the shores of lake Titicaca. Inhabitants 

called Urcos-suyus, 100 
Achpiran. A hill visible from the temple at Cuzco, behind 

which the sun sets, 17 
Acoya-puncu, Angostura de. The first stage from Cuzco, in 

the direction of Colla-suyu, 22, 1 70 
Allcayriesas. Aborigines of Cuzco (see Cwllinchinas and 

Cayaucachis), 76 
Amaybamba. A place beyond Ollantay-tampa, 29 
Anahuarqui. Hill, two leagues from Cuzco, 41, 42 
Ancasmarca. A province five leagues from Cuzco, in Anti- 

suyu, 9 
Anchi-cocha. In the province of Huarochiri, 125, 136 
Anco-yacu river, 114 

■\%Andahuaylas (AntaJmaylla), 18, 22, 152 
■\Angaraes (Ancara), 78, 93. See G. de la Vega, ii, p. 132 
Anta. Near Cuzco, 9, 59, 120 
Ardamarca. Huascar Ynca slain at, 119 



178 INDEX. 

■fAnti-suyu province, 22, 27, 54, 96 

Apu-tampu (see Paccar i-tampu) 

•\%Apwrimac river, 23, 92, 116, 119 

Arapa. A village north of lake Titicaca, 156 

•\%Arequipa, 95, 96, 159 

■f$Asa,nca,i'u (Azangaro) , 100. See G. de la Vega, i, p. 76; 

Cleza do Leon, p. 369 
■\%Asancata peak, 87, 95. See G. de la Vega, i, p. 159 
Aullagas. A province in Upper Peru (modern Bolivia), 159 
•fAyamarca, 35, 90. See G. de la Vega, i, p. 80 
Ayapata. A district in the province of Caravaya, 93 
■fAymara, 96, 114, 159. See G. de la Vega, i, pp. 235, 237; 

ii, p. 50 

■\XBonibon (Pumpu), 114. See G. de la Vega, ii, p. 130 

•\%Caclia, 18. See G. de la Vega, i, p. 159 ; ii, p. 69 

Cacha-pucara. Fortress at Cacha, 72 

Cachona village. Probably Cachora, a small village near 

Abancay, 41 
■\Gac-yaviri. On the south side of lake Titicaca, 101 
Ca/}amarca (see Gassamarca) 
Callachaca, 91, 98 
Capi-mayu. Biver flowing through Cuzco ; now called 

Huatanay, 50 
Garapucu mount, 72 

•\Carancas. In the south of Bolivia, 159 
t % Caravay a province, 72, 93,95, 102, 115 
■fX-Gassamarca (Caxamarca), 7, 67, 94 
■fCayambi. In the kingdom of Quito, 97, 98, 108, 109 
Ccapac-uilca. Sacrifice on hill of, near Cuzco, 17 
Ghacamarca. There is a place in the district of Vilcas- 

huaman with this name (Alcedo, i, p. 353), 73, 78, 100 
■fXGhachapuyas province, 98, 111, 113, 116 
Chaclla. A district of Huarochiri, 91, 121 
Gliayas province, 93 
■fGhilli, 103, 115 
Chillqui (Ghollqui). A district south of Cuzco ; now called 

Paruro {Alcedo, i, p. 413), 96 



INDEX. 179 

Chillqui-urpu, 93 

fChimu, 94, 108. See G. de la Vega, ii, pp. 195, 424 

•fChincha-suyu. Northern division of the Ynca empire, 22, 

27, 54, 103 
fChincha-yienca. On the coast, 88, 93, 94 
■\Chirihuana, 102, 109, 115, 168. See G. de la Vega, i, pp. 

50,54; ii, pp. 274,277 
f Chita. Heights a league and a half from Cuzco, 23. See 

G. de la Vega, i, p. 341 ; and ii, p. 71 
■\Cliollgues. (Probably Chillqui of G. de la Vega, i, p. 80). 

Near Paruro, 96 
Choco village, 41 

Chorrillo. A village in Huarochiri, 125, 142 
f^Ohumpivillcas, 96, 168. See G. de la Vega, i, p. 229 
•fChunchas, 168. See G. de la Vega, ii, p. 263 
Chuntay-cassa, 116 

fChuqui-apu, 171. See G. de la Vega, i, p. 225 
Chuqui-chaca, 29 
Chuqui-cancha, 56, 57 
Chuqui-chinchay , 95 

Churicalla. Two leagues south west of Cuzco, 23 
Gienequilla. On the road from Lima to Huarochiri, 136 
Coca-challa. A ravine in Huarochiri, 145 
Oocha-cassa. Near Huancarama, a lake somewhat off the 

road from Cuzco to Andahuaylas, 115, 117. See G. de 

la Vega, i, p. 266 
fColcapata, 19. See G. de la Vega, i, p. 179 ; ii, pp. 7, 109, 

168, 237 
fColla-suyu. South division of the empire of the Yncas, 

22, 27, 54, 67, 93, 105, 108 
■\\Gdlas. A tribe in the northern part of the basin of lake 

Titicaca, 96, 100, 109 
■\\Gollao. A general name for the region round lake Titi- 
caca, 164 
•fCollahua, or Caylloma. A lofty region between Cuzco and 

Arequipa (Alccdo, i, p. 492), 159 
Collo-chahuay , 103 
Colla-pampa, 94 



180 INDEX. 

Collca-pampa, 74, 75 

Condorcoto. A mountain in Huarochiri, 138 

fXCoquimpu. In Chile, 103, 115 

Cullinchinas. An aboriginal tribe of Cuzco, 76 

■fCunti-suyu. Western division of the empire of the Yncas, 

23, 27, 54, 96 
•fCtirampa, 115. See G. de la Vega, i, p. 323; and Alcedo, 

i, p. 565 
Cusipampa. A tributary of the Apurimac, 23 
■fCusi-pata. Great square in Cuzco, 87. See G. de la Vega, 

ii, pp. 159, 252, 254 
Cufd. A hill in the puna of Pumacancha, 18 
fCuzco-ccapac (see Hurin, Hanan), 79 
Cuzco-cara-urumi. A rock so called, which gave the name 

to the city, 76 

■[Hanan-Cuzco. Upper Cuzco, 26, 33, 43, 44, 47, 48, 76, 

79, 151 
Hatun-Huanca Sausa. Valley of Xauxa, 93. See G. de la 

Vega, ii, pp. 128, 517. (See Sausa) 
Hayacitchos (or Hay achuco). Indians who performed dances 

at Cuzco. The latter form is probably correct, 90, 112 
■fHuaca-chaca. A bridge over the Apurimac, 116. See G. 

de la Vega, i, pp. 234, 241 
•fHuaca-puncu-mayu. River also called Capi-mayu and 

Huatanay, flowing through Cuzco, 50 
•\-Huacay-pata. Great square at Cuzco, 17, 39, 43, 53, 

87,99 
•\-Huacra-chucu, 97. See G. de la Vega, ii, p. 322 
Huamalies province, 94 
■yHuamanca (Guamanga), 95 
Huaman-cancha, near Cuzco, 43 
Huamanin,, near Vilcas, 95 
Huanacu (see Tia-huanacu), 16 
Huana-calla, 91 

HHuancas. Great tribe of, 87, 93, 98, 114 
Huancarama. Between the Apurimac and Andahuaylas, 115 
■flluancane. On the north side of lake Titicaca, 100 



INDEX. 181 

■\Huancavillca. The modern Huancavelica, 94, 102 
•\%Huanucu province, 94, 114 
Huaray -pacha, 22 
Huarmi-pucara, 101 
Huari, 15 

Huarochiri province, 125, 135, 143 
fHuaruc, 88. See G. de la Vega, i, p. 80 
Huascar-pata, 111 

•\%Huayllas, 98. See G. de la Vega, ii, p. 132 
Huayparya. South of Cuzco, 22 
Sueur n, 87 

•\Hunn Cuzco, or Lower Cuzco, 22, 33, 43, 44, 47, 48, 76, 
151 

"fJaquijahuana (see Sacsahuana), 23. See G. de la Vega, i, 
p. 80; ii, p. 53. Also Gieza de Leon, pp. 9, 32, 150, 
320, 321 

Langui-supa, Yayanacota de. The lake of Lanqui in the 
lofty region west of the vale of Vilcamayu, 88 

Latallaco hill, near Lima, 136 

Llallahua-pucara, 100, 101 

Llantapa, in Huarochiri, 142 

Lucrioc-chullo farm, 98 

Lupaca province, in Colla-suyu, on the western shore of lake 
Titicaca, 101 

Mama province, a district of Huarochiri (Alcedo, ii, p. 433), 
94, 121 

Manares province, 102 

Mantucalla. Ynca remained at, during sacrifices, 18 

Maras. A village north of Cuzco, 43 

fMarca-huasi. About ten leagues from Cuzco, in the pro- 
vince of Abancay (Alcedo, ii, p. 457), 23 

•\Mascas. Vanguard in Ynca's army, 116. See G. de la 
Vega, i, p. 80 

Matahua. A place near Cuzco, 38 

Matra-coto. Mountain in Huarochiri, 143 

Mauli, river, 168 



182 INDEX. 

Mulli-pumpa. In Urcos, 18 
^Mulla-hanvpatu. In the kingdom of Quito, 113 
Mums (Moxos), 168 

fMuyna, 111. See G. de la Vega, i, pp. 80, 86, 190, 306, 
349 ; ii, pp. 306, 485 

Ollachea. In the province of Caravaya, 93 
Ollanta-tampu. In the vale of Vilcamayu, near Cuzco, 51, 116 
Omoto-yanacauri. Sacrifice at, 17 
•f^Otabala. In the kingdom of Quito, 110 

•f^Paccari-tamjm, 6, 38, 71, 173. See G. de la Vega, i, p. 65 
"\%Pachacamac. On the coast of Peru, south of Lima, 29, 

31, 33, 60 
Pachatusam. A high hill near Cuzco, 95, 104 
fPapris, 96, 102, 116. See G. de la Vega, i, p. 80 
fParinacochas, 59, 96. See G. de la Vega, i, p. 231 
f^Pastus, 99, 110. See G. de la Vega, i, p. 40 ; ii, p. 241, 

350 
Pati. A plain near Andahuaylillas, 18 
Paucaray, 93 

Pisac. In the vale of Vilcamayu, near Cuzco, 23, 100 
Pocama-cancha, 112 
Pollcaro river, 116 
Poauen-cancha. Temple where historical records were kept, 

near Cuzco, 4 
•\Poqui-llacta, 102. See G. de la Vega, i, pp. 79, 86 
■fPotosi. In Upper Peru, 161 
"\Puca-marca, at Cuzco, 21, 118. See G. de la Vega, ii, p. 

246 
ftPucara. In the Collao, 6, 7, 100, 101 
Puipu-huana. A mountain peak in Huarochiri, 144 
Puma-cancha, 18, 95, 108 
fPuma-chupa. A suburb of Cuzco, 50. See G. de la Vega, 

ii, pp. 239, 242, 247 
Puma-huaca, 94 
Puna-marca, 92 
Puauina. Near Moquegua, 100 (Alcedo, iv, p. 236) 



INDEX. 183 

Puquinque, 47 

Pntina. In the province of Azangaro, near lake Titicaca, 83 

fQuehuar. Vanguard in the Ynca's army, 116. See G. de 
la Vega, \, p. 80. Quehiie became a village near Che- 
cacupe, in the vale of Vilcamayu {Albedo, iv, p. 284) 

Quepay-pampa, 118 

Queros-Huaiiacauri. Sacrifice at, 17 

Quilmar-cancha. In Cuzco, 21 

•fQuichuas, 100, 116 

Quichuipay lake, 95 

•fQuilacu. In Upper Peru, 98 

■\XQuillasenca, 98, 109 {Alcedo, iv, p. 290). A tribe between 
Quito and Pasto 

Qidlli-yacolca. Ravine near Cuzco, 41 

Quillis-cachis. Aborigines of Cuzco, 110, 116 

Quilluas, 159 

■^Quiquisana. A village in Quispicanchi, in the vale of Vil- 
camayu, south of Cuzco {Alcedo, iv, p. 293), 18, 22, 96 

Quinti. In Huarochiri, 143 

Quiras-manta ravine, 39 

ftQuito, 97, 98, 108, 110 

Quiza-chilla. Final victory over the Chancas at, 92 

■\Quispi-cancha. A province south of Cuzco {Alcedo, iv, p. 
295), 18 

Quisuar-cancha. Temple at Cuzco, 11 

Quiyancatay mountain, 87 

■\Rimac-pampa, at Cuzco, 20. See G. de la Vega, ii, p. 239 

Rimac-yuncas, 94, 108 

Rontoca. In the Quehuars, 18 

•fRucanas {Lucanas), 93, 117. See G. de la Vega, i, p. 267; 

ii, pp. 147, 358 
Rurni-huasi, 93 
Rurama, near Quiquijana, 18 
•\Rurucachi, 18, 88. See G. de la Vega, i, p. 159 

Sacalpina. A league from Cuzco, 54 

fSacsahuaman. Fortress at Cuzco, 88, 90, 93, 90, 103, 106 



184 INDEX. 

•flSacsahuana, 12, 119 

Sallcatay mountains, 87, 117 

S uncus, 110, 116 

Santa Ana. A village in Huarochiri, 130 

A church in Cuzco, 170 

San Agustin. Site of the palace of Tupac Ynca Yupanqui 

at Cuzco, 100 
San Damian. A village in Huarochiri, 130, 142, 144 
Santo Domingo. On the site of the temple at Cuzco, 17, 37 
San Geronimo de Surco. A village in Huarochiri, 133 
San Juan. A village in Huarochiri, 130 
San Lorenzo de Quinti. A village in Huarochiri, 144 
Santa Mariu de Jesus de Huarochiri, 143 
Santiago de Hanalncayh.ua y Hurinhuayhuacanchi, 67 
Saiiuc, 74 
Satpina, 22 
Sausa, 6, 87, 88, 93 
Sausiru farm, 52 
Sienucaca, 144 
Sihuana. In Cacha, 18 

Soras. In the province of Lucanas (Alcedo, iv, p. 445), 93 
Succanca hill, 1 7 
Sulcanca, 18 
Suntu hill, 18 

Surco. In Huarochiri, 133 
Susur-puquio, 12 
Sutic-toco. In Paccari-tampu, 77 

■fTumpu, 29, 77, 98, 116 

Tancar village, 82 

fXTarma, 94, 103 

Tautar, 23 

Taya-cassa. An island near Huanta, formed by the river 
Anco-yacu, which divides the province of Huanta from 
that of Angaraes (Alcedo, iv, p. 515), 93 

f%Tiahuanacu, 4, 5, 6, 7, 73, 171 

Tilca, 23 

Tiquina. South part of lake Titicaca, 73 



INDEX. 185 

fTlticaca, 5, 60, 112 

fTococachi. Suburb of Cuzco, 85, 97. See G. de la Vega, ii, 

p. 249 
•\-Ttahuantin-suyu. Empire of the Yncas, 68, 76, 87, 103, 

107, 111 
fXTumi-pampa, 97, 108, 113 

Pachacamac, 98 

fTucuman, 103 

•f* Uacay-pata (see Huacay-pata) 

•fUiscaca-bamba. Wizards kept at, 60 

ft TJrcos, 18, 29, 102, 151 

•\TJrco-suyu, 67, 100. See G. de la Vega, i, p. 159 

Utcu-pampa. Huascar taken prisoner at, 117 

Vallollo mountain, 87 
Varivilca (see Huarivilca) 
Villca-coto, 133 

fVilcanota, 18, 83, 88, 152. See G. de la Vega, ii, pp. 179, 255 
fVilca-cunca, 99, 119. See G. de la Vega, ii, pp. 51, 511 
f Vilca-pampa, 63. See G. de la Vega, ii, pp. 270, 301 
•^XVilcas-huaman, 93, 95, 108, 114, 115. See G. de la 
Vega, i, pp. 324, 326 ; ii, p. 58 

•fXauxa (see Sausa) 

Yacachacota. Huaca at, 88 

Yacolla hill, 18 

tj Yahuar-ccocha, 110 

Yamquesupa village 

Yana-cocha, 88 

Yana-yacu, 113 

Yana-yana. Sacrifice at, 18 

Yaurisquis. Near Paruro, south of Cuzco (Alcedo, i, p. 4 43), 23 

■fYauyus, 114. See G. de la Vega, ii, p. 143 

iYunca, 31, 94, 123, 134. See G. de la Vega, ii, p. 224 

iYuncaypampa, 91 

■fYucay, 151 



186 INDEX. 



III.— QUICHUA WORDS. 

Some are corrupt, and cannot be made out, owing to errors in 

transcription. 

Words with a t also occur in Garcilasso de la Vega, and with a % m 

Cieza de Leon. 

Accari. This word occurs in a prayer for the Ynca. Acca 
is the fermented liquor called chicha. Ri is a particle 
meaning 'but/ ' but however' (Holquin, pp. 264, 267), 31 

{Sorcerers who told fortunes by maize or llama's 
dung, according as they came out odd or 
even. Mossi No. 3 ; Von Tschudi, p. 17 

Achits. Achu or Achuch. An interjection of reprehension 
at one who exaggerates (Mossi, No. 4 ; Von Tschudi, p. 
19), 79 

fAclla. Chosen women (see Yurac, Huayra, Pacu, Yana) 
82, 98, 108, 112 

•fAclla-huasi. House of chosen women, 165. See G. de la 
Vega, i, p. 292 

Acnv/pu, 29, 33. Acnapuy (Von Tschudi, p. 9), or Aenopuy 
(Mossi, p. 5), richly dressed. Acnani, to prepare cere- 
monies. Acnapuy, pretty, handsome (Markham, p. 67) 

Acoy-cunacataca. Accoy, innumerable (Markham, p. 65), 
Ouna, the plural particle. Taca, a particle of affirma- 
tion (Hohjuin, p. 265) 

Acsa. The only word resembling this is Acsu, the skirt or 
petticoat, 29 

Aliuapichu. Ahua, woven. Pichu, a hollow bone, or small 
pipe. Ahua is also a macaw. Then pichu is probably 
for pichiu or piscu, a bird, 28, 33 

Alan-Situa-saqui. A song at the Situa festival. Alan 
should probably be Alau, an interjection, 26 

Allastu. Allani is the verb " I dig". Possibly stu should 
be stin, when the word would mean ' the time for dig- 
ging/ or it might be huaca, a proper name, 32 

Allcachispa. Allcachini, to interpret, 31 

Allcaiianiy. From Allcani, to leave anything undone, 79, 89 

nancyran 



INDEX. 187 

Alquenti (see Ccenti) 

Allpamantaca . Mortal (Allpamantueac), or that which be- 
comes earth (Allpayac), 79 

Allparnumachun. For Allpamanac, mortal, 79 

Ama. Not, 31, 56 

Amacacachuncliu, 30 

Amacacharihuay . Amacha or Amacacha, a defender. Ri, 
a particle, denoting a beginning, as Amachani, ' I de- 
fend', Amacharini, " I prepare to defend", 32 

Amachu-pAchu-pichu-chuncIiu. Chu is an interrogative ad- 
verb. Pi, the preposition " in". Pichu, 30 

AmamanacMspa, 56 

Amahunuchispa. Ama, not. Hunu, a million, or Hunu, 
all. Mana, none, 30 

Amalla. Lla is a particle meaning "only", "no more 
than", 31 

Amananu. An interjection, 30 

Amapirima, 90 

Amaquaqimita, 30 

^Ima-nt. A serpent, 95 

.4wz atisca 

Amaycay. Perhaps Am,ancay, a lily 

^.mwsca. J.WM, "dumb", 32 

Anac-pacha (or Hanac), high. Hanac-pacha, heaven, 32 

-jvlwaiwya. -4was, a skunk, 79. See G. de la Vega, ii, p. 384 

Anay saoca. A drama. Anay, an interjection of praise. 
Sauca, pleasure, 90 

•fAnca. An eagle, 96. See G. de la Vega, ii, p. 457 

Ancalluasu. Dress of a girl. Ancallu, woman's attire in 
ancient times (Mossi, No. 15), 53 

Anclia. Superlative, 89 

Apa. Apani, I carry, 79 

Apacha-mama-aclii. A compound of Ynca and Colla words. 
Apachi, is grandmother in the Colla dialect. Mama is 
mother iu the Ynca language, 77 

Apachinarcanqui. You shall have caused to be carried, 79 

fApachita. A heap on the road side, 78, 1 15. See G. de la 
Vega, ii, p. 356 

o2 



188 INDEX. 

Apacochan. (Corrupt) 

Apoyunay. Apuyupa, " one in high authority '', 79 

•\Apu. Chief, 25, 79. See G. tie la Vega, i, p. 225 ; ii, pp. 
39, 318 

Punchau, sun idol, 25 

Quilla, moon idol, 102, 103 

Panaca, governor of the convents of women, 165 

Armicachun. Probably Armachachun. Arma, bath. Cha- 
chun, third person singular imperative of Cani, "I am", 
33 

Arpay. Blood sacrifice, 79, 85, 115 

Aspaca. Aspacacuni, to sacrifice by invitation, 115 

Astara. A flute, 139 

Atalli, 31 

Atic. A conqueror, 79 

Aticoclla. Aticlla, preparation, 31 

Aticuc. Aticani, to keep or guard, 31 

■\Atoc. A fox, 112. See G. cle la Vega, ii, p. 384 

Attolilmay, 33 

Atun (see Hatun) 

fAuca. Enemy, soldier, 102, 115. See G. de la Vega, i, p. 
185 ; ii, pp. 76, 528 

fAuqui. Prince of the blood royal, unmarried, 106. See 
G. de la Vega, i, p. 97; ii, p. 352 

Auscovicas. Soothsayers. The word is corrupt. Perhaps 
Gusco-vica, 114 

Ayamarca Ray mi. October, 35 

Aycay. Ayquiy ? flight, 32 

Ayma. A song, 89 

Ayman, 79 

Ayrihuay. April, 33, 52 

Ayuscay-rutu-chica-quica-chica. Ceremonies. Garcillasso 
says that Ayusca is a baby that pines (i, iv, 2). Ayuni 
now, but not in ancient times, means to commit adul- 
tery. Rutu, to shear, and Quicu, to comb. Chica, as, 
as well as, so. The Ayuscay was when a woman con- 
ceived ; Rutu, when a child was named and shorn at 
the age of one ; Quicu, when a girl reached the age of 
puberty, 53 



INDEX. 189 

Cachra. A song, but the word is corrupt, 89 

Gachun. The third person present imperative of the verb 

Cani, I am, 31, 56 
•\Caci-caci. Commandments, precepts, 71. Also a fast, 

according to G. de la Vega, ii, p. 229 
Gagicta. Accusative form of the above, 30, 56 
Cac-yoc. An old form of ca, " but" ; yoc, a particle of pos- 
session, 32 
Cahuariusinay. The word Cahuari is to look up ; and 

Cahuarina a look-out place, 89 
Gahuac. He who looks, 79 

Gallapallatichinay . Gallpalla is sterile, barren, 89 
Galli. Valorous, courageous, 37 
Gallpanchan. Gallpa, force, vigour. Gallpanchani, to 

strengthen, 77 
Callpari. To regain strength, 115 
Callpaticu. A wizard, one who gives strength. 13 
Gallpay. Work, 1 1 5 
Callurac. Clever, able 
Calparica (see Gallparicu) 

fCam. Thou, 90, 115. G. de la Vega, i, -p. 197 
Gam-cam, 115 
Can-cuna. Ye, 115 

Cama. The soul, 31. G. de la Vega, i, p. 106 
Gamac. Participle of Gamani, I create, 33, 79. G. de la 

Vega, i, p. 101 
Gamac-churac. Ghurani, I put, 30 
Camac-pacha. Pacha, the earth, 79 
Camac-chiscan, 79 

Camachun. Third person singular imperative, 30 
Camachurac, 28 
Camanchacas, 96 

Camanmi. An optative form of the indicative, 79 
Gamantera-pichiu. Name of a bird, 46 
Cama-quimpa, 86 
Camas. Perhaps for Gamac, 28 
Camascayqui. Imperative future second person, 29, 31, 

32, 33 



190 INDEX. 

Camasca. A wizard, 14 

Camay -quilla. December, 47 

Camchomcanquiman. Probably for Cachcanquiman. Pre- 
terite of the optative second person singular of the 
verb Cani, I am. " that you were". 79 

Camtaca, 81 

Canahuisa. Sorcerer, 89, 114 

Canay. June, 19 

Canca. They will be, or he will be. From Cani, I am, 
28, 29 

Cangachihuay . A thrush, 33 

Cancha-ri. Gancha, a place, yard, court. Ri, a particle 
meaning but, but however, 30, 56 

Canchu. A wizard, 83, 89, 114 

•\Cancu (see Sancu) 

Cani. I am, 79 

Canqui. Thou art, 33, 79, 115. G. de la Vega, Pt. n, 
lib. i, cap. 23 

Canquichic. We are, 115 

Canijpu. Medal of gold or silver worn by nobles on their 
foreheads, 16 

Capaucha-cocuy . Human sacrifice. Ccapachani means to 
do a thing with pleasure, also to cut by the root. Cocuy, 
an offering. Cocuni, to offer oneself, 85 

Canta, or Carnta. Accusative of Gam., thou, 30 

Cantoray. A way of making chicha, 35 

■fCarachi. The itch in llamas, 160. G. de la Vega, ii, p. 378 

Carca. A sorcerer, from the dung of llamas ; diviner by 
odds and evens, 89 

Carcan. Third person singular perfect indicative of Cani, 
" I am," 79 

Carhua-yalli. A term unexplained by Dr. Avila, 122 

Cari (Ccari). A man, 28, 86 

Cari-cachun. Ccari, a man. Cachun, imperative third per- 
son of Cani, " I am" ^ 

Cari-cachuyu. Probably for Cari-cachun, 33 

Cari-llacta. Ccari and llacta, a village, 56 

Casilla. Casi, vain. Casilla, in vain, 28, 30, 56 



INDEX. 191 

Casillacta, 30, 31, 56 

Catamuscampas. Catani, to cover, roof, 115 

Catuiman, 32 

Cauckay. Cauchani, to pick leaves, 30 

Causaehun. Third person imperative of Causani, to live, 30 

Causamus, 33 

fCay. This. Also the infinitive of Cani, I am. Applied 

to nouns to denote the nature of a thing, as Runa, a 

man ; Runa-cay, humanity, 30, 79. G. cle la Vega, i, 

p. 198 
Cay-lla. Lla, a particle of love, liking, preference, 28, 29, 33 
Cay-cama. Cama, a preposition, with, as for as, according 

to, 81 
Cay-cari-cachun, 79, 86 
Cay-huarmi-cachun. Cay, this ; Ccari, a man ; Huarmi, a 

woman; Gachun, third person impei'ative of Cani, I am, 

79, 86 
Gay-colla. Proper name Golla, 38 
Gay-coscay. Proper name, 86 
Caycustaymi. (The word is corrupt), 29 
Gayhuacyanquital. Cayhua, a certain plant ; quita, wild. 

But the word is corrupt, 81 
Cay qui. Gay-yqui, thine, 28, 33 
Gayquita. Ta, accusative ending, 78 
Cayquichu-ras. Ohu, a particle of interrogation, 30 
Cayquiquisicas-pilla. Quiqui, the same, 30 
Cayu. A song, 89 
Ccacca. A rock, 87 
Ccalla-sana. A portent ; Ccallani, I break ; Sanampa, a 

sign, 107 
Ceallac-pacha. " Beginning of time", 70 
Gcamantira. Small bright feathers that birds have under 

their beaks, 80 
fCcapac. Rich, royal, 29, 78. G. cle la Vega, i, p. 95 ; ii, 

pp. 27, 345 
acchama quispisutuc umu. Water in the spring at 

Titicaca; Chama, joy; Qxiispisutu, crystal drops; Umu, 

water. "The royal joy bringing crystal water drops", 87 



192 INDEX. 

Ccapac achun. An exclamation, 31 

fAyllu. The royal family, 23, 98. G. de la Vega, 

ii, pp. 243, 345,541 

cocha-cocuy. A ceremony, 54, 57, 86 

Cagir. Viceroy, 99 

llama. The royal sheep, 159 

llautu. Royal fringe, 100 

huari. An officer's name, 102 

Baymi. November; great festival, 35, 36, 47, 83, 



84, 85, 103 

Tica, 89 

Unancha. Royal standard, 91, 105, 120 

JJncu. Royal tunic, 111 

TJsnu. Royal tribunal, judgment-seat, 107 

paratamus (corrupt ?), 79 



Ccari (see Gari). A man, 28, 86 

Ccenti. A humming-bird 

Ccuri (see Curi) 

■fChaca. A bridge 73, 78, 100. G. de la Vega, ii, p. 119 

fChacara. A farm, 31, 48. G. de la Vega, ii, p. 226 

Chachac. A priest, 77 

Chachachun. Ghachani, to shake clothes, to shake a tree 

for fruit, 31 
fChahuar. Aloe fibre, 40. G. de la Vega, i, pp. 58, 227 
Chahuarhuay . Month of June, 19 
Chama. Joy, 87 
liuarisca. A song; Huari, God of power, 74. 

Tschudi, ii, p. 315 

uricasa. Probably for kuarisca, 89 



•fChampi. Mace, battle-axe used with one hand, 6, 106. 

G. de la Vega, ii, pp. 177, 518 
Chamachun. Ghamani, I rejoice, am content, 31 
Chapipuca. Chapi ? (corrupt) ; Ghawpi, middle; Puca, 

red, 32 
Ghasca-chuqui. Lance ; Chasca, netted, dishevelled. A 

lance whence a fringe was suspended, 95 
■\Chasqui. Messenger, 169. G. de la Vega, ii, pp. 49, 60, 

119, 120, 121 



INDEX. 193 

Chasquihuoy, 29 

Chapa. Sentry, watch, 115 

Chay. This, 31 

Chayan. Chayman, here, 79 

Chayariyuya. Chaya, return ; Yuya, mind, memory, 79 

Chica. So, as, 75 

Chica-llacta. Llacta, a village, 115 

Chiccha. Chicchi, hail ; Chicha, a shoe, 75, 78 

Chicpa (corrupt), 78 

Chihuay. A bird, 29 

•fChilca. A shrub (Baccharis scandens), 118. G. de la Vega, 
i, p. 187 

•fChipana. A woman's breast; a lens of metal for con- 
centrating the sun's rays; a bracelet worn by the High 
Priest, 45, 106. G. de la Vega, ii, pp. 30, 163 

Chipicnispa. Chipicnini, I wink, 89 

Chiqui. Misfortune, 75 

Chiqui-manta. Manta, from 32 

Chiquiy. My misfortune, 115 

Chiraoca. Clear, genial season; Ca, an old form of geni- 
tive, 79 

Chirmaynaymantan. Chirma, harmful, 115. G. de la Vega, 
ii, p. 326. To be unquiet or to do harm 

Chispa. (Corrupt), 30 

Cfiocanaco. A trial of strength. Should be CKoccanacuy. 

A throwing of stones. (Mossi, No. 77), 47 
Chucup-mama. Should be Churup, genitive of Chum, a 
shell ; Mama, mother ; mother of the shell. A pearl, 94 

J Chumpi. A belt (see llama) ; also a dark brown colour 
(Cieza de Leon, p. 146) 

Chunires. (Corrupt), 101 

■fChunu. Frozen potato, 1 62, 167. G. de la Vega, pp. 17, 359 

Chupasitas. Worshipping the summit of a pass. CI tup a, 
a tail, 59 

Chuqui. A lance, 16, 20, 21, 25, 36, 115, 167, 95. G. de 
la Vega, i, p. 225 ; ii, p. 171 

Chuqui-yllayllapa. Thunder and lightning 

Chuqui. Gold, in the Colla dialect, 90 



194 INDEX. 

fChurac. Participle of Churani, to put, 31, 33. G. de la 

Vega i, p. 198 
Churachay . Ghay, that, 33 

Churacllay. Llay, a particle, denoting pleasure or endear- 
ment, 91 
Churaspac. Preposition, for, 31 

Churasquayqui. Yqui, second possessive pronoun, 28, 32 
fChuri. Son, 56. G. de la Vega, i, pp. 91, 214 
Churinta. Accusative, 31 
Churu. A shell, 106 

■\Cliuspa. A bag for coca, 20, 38. G. de la Vega, i, p. 296 
Chutarpu. {Corrupt). Chutani, I tighten. Chutasca, a 

thing well fastened (see Huanarpu) , 81 
Cicapac. Dative case of Cica, a corrupt word ; perhaps 

Sicya, a measure, or Sicra, a small basket, 79 
Citua (see Situa) 

Coca-hacho. " Eater of coca". Hachu, "chewer" (Mossi) 118 
fCocha. Lake, 117. G. de la Vega, i, p. 49 ; ii, p. 66 
Cochaman. Man, against, or to, 79 
Cochamantiirayocpja. Tura, brother of a sister. Yoc, a 

particle of possession. Pa, genitive particle, 86 
CocMspa. (Corrupt), 56 
Coco. Missiles ; thistle heads ; a game, 47 
Colla-chicha, 62 
■fCollca. A granary, 98. Ramos, cap. 18 ; G. de la Vega, ii, 

p. 237 
Collca-uncu. A dress ; TJncu, a tunic ; Collca, a granary ; 

also the Pleiades (Acosta from Balboa, p. 58), 37 
■fCollque. Silver (see Napa, Chachac), 19, 47, 77, 90 
Concaraca. Cunca, neck. Jlac, before, 79 
Conca-qui. Yqui, second possessive pronoun, 89 
Conopa. Household god, not among the Yncas ; but among 

the coast tribes 
Conti-vicas. Sorcerers (C unti-uica) , 114 
Cori (see Curi) 
fCoya. Queen (see Mama), 23, 96. G. de la Vega, i, pp. 

68, 96, 293 
Raymi. August, 20 



INDEX. 195 

Coy a facssa. {Corrupt.) A woman dedicated to the sun, 25 

Coyniy-pashinatapac (Corrupt.) Coniy, warmth, 79 

Cozco (see Cuzco) 

Cucunari (see Coco), 89 

Cuchi. Rainbow, Ccuychi, 75 

Cuchuy, 32 

fCumpi. Fine cloth, 88, 97, 99, 105, 118. G. de la Vega, 
ii, p. 324 

Cumpicu. Weaver of fine cloth, 160 

Cunacuy -camay oc. Cunacuy, a preacher; Camay oc, one 
who has charge of anything, 71 

Cunti-huisa, Sorcerer, 89 

fCuraca. A lord, 87, 99 

Curayoc. Ccoray, the act of hoeing. Yoc, particle of pos- 
session 

fCuri. Gold, 1 9, 47, 78, 89, 90 

fCancha. Temple, 16, 17, 76, 78, 89, 92, 99, 100, 

103, 104, 108. G. de la Vega, i, p. 283 

ccacca. A bowl to hold water from Titicaca, 87 

-\napa. Golden figure of a llama, 19, 47 

chachac. A priest in some parts (Arriaga), 77 

Cuscayqui. Equal ; Yqui, thy, 89 

■fCusi. Joy, 81. G. de la Vega, ii, pp. 159, 423 

Cusi-cullasun. To feel joy, 89 

Cusi-simirac. A happy smile ; good news, 81 

Cusi-llacta. A happy village, 31 

Cusinchicpi. Giving rewards ; Pi, from ; Cusinchini, I con- 
sole, 80 

Cusi-ussa-pochoy. A good ripening, 30 

Cuspalla, 89 

\Cuy Cuyhuan. Guy, a guinea pig; Huan, with, 85, 101 

Cuyllu or Cuyru. A white llama ; Coyru, white, applied to 
metals and animals, 27 

Cuyru-mama. " White mother", applied to the earth, 56 

■f Cuzco (see Hanan, Hurin) 
— asu ycochilliqtiilla, 37 

Gualanpapi (see Hualanpapi) 



196 INDEX. 

Hahocha. Perhaps Hahua (outside) ; Hiccha (sin), a slight 

offence, 115 
"fHahuay. Grandchild. Hence Hahuanina, a lineage, 29. 

G. de la Vega, ii, pp. 531, 533 
Hampi-camayoc. A doctor, one who has charge of medi- 
cines or poisons, 99 
Hamuttapty . Subjunctive of Hamutani, I understand, 79 
fHanan-Cuzco. Upper Cuzco, 26, 33, 43, 44, 47, 48, 76, 

79, 151 
Hanan-hamuyrac. Hamuy, to come ; Bac, even, 89 
Hanan-pichun. Hanan, upper ; Pichu, a bird, 79 
Hanantarac. Hananta, dative case ; Bac, even, first, 89 
Hapa-cochan. To boast, 29 

Hapi-nunu. Devils; Hapi, to seize; Nunu, breast, 68, 78, 87 
Hatallihuay. To hold, to have charge of, 29, 31, 56 
Hatallimuchun. To hold, 31 
■fHatun. Great, 29 

pucuy. January, 51 

runa. A giant, 115 

Hauca. May, rest, repose, 16 
Hauchha. Cooked herbs, 115 
Hay cay. How much, how great, 29 

Pachacamac, 28 

Hayllayqui-pac. Haylli, song; Yqid, thy, 39 

Haymiqiiay. Help (hut corrupt), 28 

Haynillalay (corrupt), 79 

Hicrinpachap. Perhaps for Hurin-pacha, 86 

Hillacunya-chuquicunya. Men dressed up as lions, so 

called, 45 
Hillusu. Greedy, 115 
•fffinalla. So, in this way, 89 
Hinallatac. Tac, a final particle, 115 
Hinatac, 81 
Hinamatima (corrupt). Probably Hinantin, all together, 

79,89 
fHuaca. Sacred, a sacred thing, 5, 27, 29, 32, 34, 55, 58, 

76, 83, 93 
Camay oc. Priest in charge of a huaca, 43, 58 



INDEX. 197 

Huaca mucha. Worship of a huaca, 83, 86 
Huacanqui. A love philtre, 81, 88 
•fHuacay-pata. Great square at Cuzco, 31 

chaspa. Guard 

chamuy. Chamay, joy 

•fHuaccha (see Huachay). Poor, 30. G. de la Vega, i, pp. 

90,97 
Huaccunacatacay . Huaccani, to mourn, 115 
Huachay -llama. The llama of the poor, 159 
Huacra-chucu. Horn head-dress, 97. G. de la Vega, ii, 

p. 226 
Huacus-chaspa {corrupt 7), 30 

fHuahuay. A child, 31, 56. G. de la Vega, i, p. 314 
Hualanpapi or Huallanpani. A large tuft of feathers, 49 
fHualcanca, Shield, 106. G. de la Vega, ii, p. 171 
Hualla-huisa. A sorcerer, 89, 114 
HualUna (see Taqui). A song, 18. Haylli of G. de la 

Vega, ii, p. 8 
Huallana-chamayariscca. A joyful song, 89 
Huallpaquiypa. Hualpac, Creator, 115 
Hualpay. Creation, formation, 29 
Huallpar iliac. Two particles, ri and lla, 30 
fHuaman-cancha. Place of a falcon, 43 

tiana. Seat of a falcon, 76 

champi. Club, 106 

nin, 95 

Kuan. With, 89 
Huana. Correction, 29 

fHuanacu. Wild species of llama. Guanaco, 16, 41 

Huanarpu (see Chutarpu). The female form of Chutarpu, 81 

Huanchurin. With, 30 

Huanchin. With, 30 

Huanta-chinaca. A drinking bout, 130 

Huara. Breeches, 36, 141 

fHuaraca. Sling, belt, 36, 38, 39, 40, 47, 53. G. de la 
Vega, ii, pp. 134, 167 

Huarachicu. Ceremony of breeching, 34, 80 

Iluarayaru, 43 



198 INDEX. 

Huari (see Taqui). A song, 39, 44 

Huarita. Accusative form, 42 

Huarmay. My boy, 30, 31 

flltiarmi. Woman, 80. G. cle la Vega, ii, p. 482 

auca. Amazon, 102, 103 

cachun. Imperative of Cani, I am, 28 

hapiy-pacha, ccarichasquiy paclia. The time for 

marrying. " The time for the woman being caught, 
the time for the man to chase", 80 

\Huarya {corrupt). Perhaps Huayra, wind, air, 30. Cicza 

cle Leon, p. 389 
Huasa. Back, shoulder, 30 
■\Huascar. Rope, 49 
■fHuasi. House, 76 
Huatica. Tempter, 115 
Huatyasca. Broiled food, 135 
Huaypau. Interjection, 29 
Huayru-aclla. Chosen virgins for the Ynca, 82 
•\Huayna. Youth, young, 1, 98, 99, 104 

punchau. A name of the Sun God, 47 

captiy. Subjunctive, 75 

captiyllapun, 75 

Huccsis-canchic. " We are", 78 

Hucerma (yacliachachtin) (see yacha), 29 

Huisa. A sorcerer, 89 

Hullpaycuscayqui (corrtqjt), 89 

Hultis. Clay-pot in which llipta is kept, 96 

Huni. Perhaps hunu, a number, 31 

Hunichic, 29 

Hunihuay, 32 

Sunn. A number or division of men, ten thousand, 165 

Hupyasumicusn. Sumaycucuni, to boast or praise oneself, 90 

•fffurin-chiccha, Chicchi, hail ; Hurin, lower, 89 

cocha. Lower lake, 79 

pacha. Lower land, 30, 32, 86 

pichun. Lower bird, 79 

Hustusca. For Iluatusca, to prophesy; or else from Hnstuni, 
I stamp, 32 



INDEX. 199 

Huya-chucu. Chiicu, a head-dress, 101 
Huyarihuay. Perhaps Ayrihuay, April, 28 

Itari-panaca. Panaca, name applied to lineages or families, 23 

Laycca. A priest, 83, 98, 114 

Llaca-chuqui. A lance adorned with plumes, 95 

fLlacta. A village, 76, 31, 115 

pachacasilla. Head man of a village (see Pachaca) 

Llanca (see Llama) 

■\Llama huacar pana. Right hand is pana ; Llama, a 
sheep, 16 

huanacu. A wild llama, 16 

pacos cuyllos. White alpacas, 16 

paucar paco. Beautiful alpacas, 16 

itqui paco, 16 

clmmpi. Dark brown llama, 16 

llanca. Working llama, 16 

ccapac. Belonging to the crown, 159 

huachay. Belonging to the people, 159 

cuyllu. White llama, 27, 31, 32 

michec. Shepherd, 81 

llama-hanamsi. Drama, 90, 101 



Llanay (corrupt), 70 

Llanca-pata. Small plates of gold, 19 

Llanquisi. Shoes, 80, 106 

Llantu-pichu. Shade, 28, 33 

Llapan. All, 89 

Llasac. Heavy, 79 

Llauraruna, 29 

Llaychunca. A soothsayer by odds and evens, 89. The 

Llayca of G. de la Vega, I, ix, 14 
Llayman, 79 

Llautu. Royal fringe, 12, 16, 36, 58, 100, 106, 111 
Lliclla. Mantle, 9, 24, 40. Cieza de Leon, p. 146 
Llipta. Lime chewed with coca, 62, 96 
Llusque. Month of May, 1 7 
Llutacticci-capac. A name for the god, 89 



200 INDEX. 

Machiyqui. Thigh. Yqui, second possessive pronoun, 86 

Mactamniqui. A boy (Macta), 86 

Mamanchu. Wife, 166 

f31ama-cuna. Matrons in charge of the virgins of the Sun, 

18, 165. 0. cle la Vega, i, pp. 293, 294, 300, 302 
■\Mana. No, not, 30, 32 

Manayllay. From Manani, I ask, pray for, 89 
Manchuricayquiman. For Mancharini, I tremble, 79 
Manamyancanchu. Manam, not. Canchu, 79 
Manaracpas. Before that, 79 
Manares. Before, 102 
Manta. From, 32, 115 
Mantapas. From, 81 

Manchachic. Manchani, I fear. Imperative, 79 
Manchay-simi-yocpa. Manchay, fear, 86 
fMaquiy-lluttaquey. Maqui, hand ; Lluta, to cover, 79 
Maras-ttoco. Window at Paccari-tampu, 77 
■fMarca-ri. Village ; Marccani, I carry, 31 
Marca-rihuay , 29 
Marca-llihuay , 33 
Marop. A pestle, 131 
Masnu-yauri. A term unexplained by Avila (see Yauri), 

122 
Massuma. A festival in Huarochiri, 122 
■fMay. Who, where, 29, 33, 91. G. de la Vega, i, p. 198 
May-pin. Where is it ? 33, 79 
Maypini-canqui (see Canqui), 28 
Maycanmi. Which of them, 79 
Maycanmi-canqui. Canqui, art thou, 86 
May m ana. Where, 32 
Maynic. Whether, 81 
Maymantapas. Whence, 81 
■\Mayu-cuna. Rivers, 89 
Micliacliic. Avarice, 30 
fMichec (see llama) 
Micuy. To eat, 31, 32 
Micuynin. To eat, 33 
Micuncancachun. To eat much, 30 



INDEX. 201 

3Iirachun. Mirani, I multiply, increase, 29 

Miruna {corrupt ?), 30 

fMitanta. Turn, time, 31 

Mitaysanay. Turn, 115 

fMitimaes. Colonists, 4, 22, 23, 95, 97, 113, 161 

Mqjocati. A sacrifice ; perhaps Mosoc, new, 50 

fMolli. Trees, 90 

Moro-urco. A house near the temple of the Sun, where a 
great cable was kept ; Muru, a coloured spot ; Urco, a 
hill, 48 

Moronpassa tarpiiyquilla. July ; Tarpuy-quilla, "the sow- 
ing month," ] 9 

Moya. Forests, 165 

Mueha. Worship, 37, 43, 44, 83, 89, 90, 114 

Muchancoyqui. Muchani, I worship, 115 

Muchascay, 31 

Mucumuchun. Muccu, a joint, knot ; Muchuni, I suffer, 30 

Muchun. Suffering, 30 

Muchuspacan. Suffering, 30 

Mullu. Shell, 17, 20, 62, 63 

■\Munayqui. Love; Yqui, second possessive pronoun, 79. 
See G. de la Vega, i, p. 523; ii, p. 239 

Musac. Perhaps Munac, loved, 28, 32 

Mutca. A mortar, 131 

Nacasca. Beheaded, 32 

fNanaclla. Sufferiug, 45 

Napa. Salutation, 19, 39, 47 

Napahuay. Salutation 

Naui. Eye, 86 

Neca. Towards, 79 

Nicocupa. To ask for another, 32 

Nicpa-carichun. To say anything importunately, 30 

Nicpunchac. Nee, towards ; for punchau, day, 56 

Nihuay. Near, 32 

fNinacta. Fire, 31 

Niocmin (corrupt ?), 32 

Nipacaclmn, 71 

p 



202 INDEX. 

Nis, 28 

Nis-caca. Nisca, a particle, denoting one who has the re- 
putation for any quality, 115. Holguin, p. 257 

Niseayqui, 30 

Nispa. A particle, 31 

Nispac, 30, 56 

Nispaclmcapac, 31 

Nispacamacpa, 86 

Nispacamacatu, 32 

Nispaclnirascay, 30 

Nispallutac, 33 

Nispanicusun, 89 

Nisunqtd, 81 

Niyhuan. Nit/, a saying, 115 

JVwca, I, 90 

few. Bosom, 6S, 78, 79, 87 

■\Niista-calli-sapa. "A princess unrivalled for courage;" 
Nusta, a princess ; Colli, courage ; Sapa, unequalled, 
37, 41, 42 

fOcllo (see Palla) 

•fOscollo. A wild cat, 141. 6r. c/e Za F^a, ii, p. 116 

Pac, 91 

Pacamascayqui. Pacani, to hide, 31 

fPaccarisca. Origin, birth, 38 

Paccarimusca. Morning, 78 

Paccariscanchic. Born 

Pachaccan. Servant, major-domo, 71 

•fPacJia (see Ilitrin, Purum, Gcallac, etc.), 30 

Pacha-pucuy. February, 52 

Pacha-chacara. Farm, 31 

fPachacamac. Creator of the world, 7, 88, 93, 91, 98, 108, 

114, 127. G. de la Vega, i, p. 106 ; ii, p. 38 
Pachachulla, 32 
Pachacunaripis, 89 

Paella. Bald, barren, bleak, empty, 32 
Pacnipaccarichun, 56 



INDEX. 203 

fPaco (see Llama) 

Pacopa, 86 

Pacta. Equal, fair, just, 79 

Pacu-aclla. Chosen women for chiefs and lords, 82 

fPahuay. Flight, 91 i 

^Palla-sillu. A female figure; Palla, princess, 19 

focllo. Ocllo, a woman of the blood royal, who had 

taken a vow of celibacy, but was not secluded in a 
convent, 25. G. cle la Vega, I, iv, cap. 7 

Pallcaymantam. A branch ; Manta, from, 115 

Pallarac. Collected, 28 

•fPancurcu. A torch, 23 

■fPapa. Potato, 29, 159, 162. G. de la Vega, ii, pp. 5, 
17,213, 359 

Papa-gara. Potato and maize (sara), 30 

Papi. Injured, damaged, 79 

Passa. Pacsa, the moon in the Colla dialect, 37 

Paucar-huara. March, time of many flowers, 52 

camayoc. One in charge of royal insignia, 99 

paco (see llama), 16 

quintu. Bunch of fruit, 19 

runcu. Small plate of gold, 19 

suntur. Head-dress of the Ynca, 6, 19, 39, 41 

Paycaptin. Pay, he ; Captin, subjunctive of Cani, I am, 31 

Payllanquitacmi. Payllani, I reward, 79 

Pialco. A bird, for Pileu, 25 

Pichiu. A bird, 46 

Pihucupi (corrupt), 29 

Pihuana. Perhaps Pihina, brave 

Pilco-camayoc. One who has charge of plumes of a bird, 99 

casa. Garland, 26, 44 

pichiu. A bird, 46 

yacu, 25 

luncu-paucar-uncu. Beautiful head-dress ofplumes,51 

Pimicuchun. Perhaps Pincachun, jump, 30 

Pincanqui. You bound, jump, 86, 91 

Pirca. A wall, 96 

Piscapapas. Pisca, a large partridge, 29 

p2 



204 INDEX. 

Plcaspapas, 33 

Pitispa. P'dini, to break, 30 

Pitusiray -sanasiray . One person fastened on the top of 

another ; Pitu, equal, a pair ; Stray, sewn together ; 

Sana, perhaps for Sama, rest, 75 
Pocoyca. Ripe, 79 

Puca-caychu-tinca. Red tunics ; Puca, red, 45 
i~Pncara. Fortress 
Pucay-urco. A ceremonial dress ; JJrco should probably bo 

uncu, a tunic, 49 
Pucu-pucu. A bird, 73 
Pallao. A tree, 142 
Punari. Desert, 31 
■fPunchau-Ynea. The Sun Idol, 1G 

Apu. The Sun Idol, 56 

Haayna. The Sun Idol 

■ Churi. Son of the day, 30 

Punchaoca. Of the day. Archaic form of genitive, 79 

Purichic. To walk, 30 

Puricliuruna, 56 

Purin. He walks, 79 

Pur is. He walks, 29 

Pusupichu {corrupt), 28 

Puracahua. A dress or ornament, 97 

Purapura. Pura, both. Ornaments on each side, 90, 106 

Purunpacha. Purun, savage ; Pacha, time, 70, 1 35 

racyaptin. Iiacya, before ; Nntin, plural of 

multitude, 70, 135 
■fPururaucas. Stones turned to men, 154. Acosta ; G. de 

la Vega, ii, p. 57 
Pururunas. False men, 152. G. de la Vega, ii, p. 57 
PutL A trunk, 110 
Putu. A large calabash, 143 

Qualpay, 31 
Quarpas, 31 
Queru. A cup, 103 
Quespilla. Crystal, 28 



INDEX. 205 

Quicta, 30 

Quictacamascay , 30 

Quichu. A song, 99 

Quicusiquispu. A bezoar stone, 31 

Quicuchica, 53, 80 

Quicuna, 78 

Quiuanpas, 89 

fQuillaca. Moon, 79, 109 

Quillari, 30, 36 

Quillarincanpas , 56 

Quillpunchichpi, 79 

Quimampichun, 79 

Quinraynin-pichun. Broad, 79 

fQuinua. Chenopodiiim Quinoa, L, 159. Cr. de la Vega, ii, 

pp. 5, 7, 213, 357,367 
Quipasiyun. Quipani, to cover, 79 
•fQuipus. Knot records, 10, 51, 169 

t camay oc. Keeper of the records, 55, 58 

fQuirati. Cradle, 53. G. de la Vega, ii, p. 531 
Quisaruna. Quiso, the birds for sacrifice (Acosta), 30 
Quiscuar. Tree, 90 
Quistacmi, 79 
Quispi. July, 20 
Quispicta. Clear, bright, 56 

pilla, 30, 33, 56 

Quispi-easica, 32 

llacta. Bright village, 30, 31, 56 

sutic. Bright name, 87 

Quita. Savage, 30 

Rallcapacpalhacan. (Corrupt), 79 
Banuptiy, 79 
Rariotayri, 79 

•\-Raurana. To burn, 41, 42, 43. G. de la Vega, ii, p. 531 
llaurac. Burnt, 89 
Raimicachun. Be at the Raymi, 79 

■\Raymi Ccapac. The great festival, 35, 36, 47, 83, 84, 85, 
95, 100, 108, 166 



206 INDEX. 

Ray mi Napa, 39, 41, 42 

Raypancanquena, 79 

Recsichillaran. To make to know 

Riacllahuay. (Corrupt), 89 

Riaiytam, 79 

Ricaptiy, 79 

Ricsi, 79 

Riculla, 79 

Ricunanquim. To look, 79 

■fRimachun. Speak, 86 

Rimasu, 90 

Rimayni. To speak, 86 

Rochocallasan, 89 

■^Runa. A man, 31 

yacliachacliacliun. A teacher, 29 

yanani. Servant, 56 

ca?/. This man, 30 

sea?/, 30 

rallac, 79 

ltualpac. Good workman, 81, 89 

■fRurac. Maker, 28, 33. £. de la Vega, i, p. 109 
Rurascayqiiicta tacancharin, 56 
Rutichico. The cutting of hair, 53 

Sacaca. A comet, 95 
Sacapac. Castanets, 32 
Saccocachun, 31 

Sanca-sonco-quila pionco. A dress, 49 
£anc?t. Sacrificial pudding, 24, 27, 32, 33, 81 
■fSapa. Only one ; unequal, 37 
Sarampion. {Corrupt). A disease, 110 
■fSara-colli. Different kinds of maize, 163 

cuma 

paro 

Sasca. Sacsa, ragged; Sauca, joy, 31 

Sasicuspa, 81 

Saycaptiy. To stand. Subjunctive, 79 

t Saycoynicaypitac. To tire. Subjunctive, 79 



INDEX. 207 

Secsec. Thorn bush, 96. Mossi, No. 278 

Sihuicas. Sihui, a thorn, 96. Mossi, No. 235 

Simi. Mouth, 86 

■\-Sinchi-naiii-yocjpa. Strong eye, 86 

f Situa. Festival, 20, 32, 34. G. ale la Vega, i, p. 179 

Soncoapa chinacoc huacca chinacoc. Small stones used as 

love producers, 81 
Sulluya. Bastard. Sullu, premature, 118 
Sunquichay, 81 
Suntur-paucar. Eoyal head-dress, 6, 17, 39, 41, 44, 106, 

111, 120 
Supa-yacolla. White mantles, 36 
Suntinrammica. Suntuni, to heap up, 86 
fSuri. Ostrich, 78. G. de la Vega, ii, pp. 31, 394 
Suruc-chuqui. A lance with long tassels, 95 
Sutic-toco. A window at Paccari-tampu. Sutic, name ; 

Toco, window, 77 
fSuyu. Province, 58, 163 
fSuyuntuy. Turkey buzzard, 88, 101. G. de la Vega, ii, 

p. 390 

Tacamachic. A black duck, 30 

Tacancuna. Tacana, a hammer, 29 

Tachca. {Corrupt), 89 

Taquacaycha. Probably Taquiani, I fix, am constant, 29 

Taqui. Music, 18, 26, 32, 39, 42, 44, 48 

Huallina. A song, 18 

Alancitua saqui. A song at the Situa festival, 26 

Ayma. Song, 89 

Cayo. Song, 89 

Chapay quenalo. Song, 50 

■ Chupay huayllu. Song, 51 

Huallina mayuriscca. Song, 89 

Haylli. Song, 89 

• Gachra, 89 

Quicltu, 99 

Uucu, 59 

Torca, 89 



208 INDEX. 

Tarayac, 79 

Tarichasquihuay. Tarini, to find, 33 

Tarpuntay. Priest; Tarpuni is to show, 17, 18, 38, 41,52 

■fTasqui. A girl, 80. G. de la Vega, i, p. 197 

Tayna. Perhaps Tanna, a stick, 32 

Tayta. Father, 101 

Tica-tica. Music, 26 

Tica. Brick, or if Ttica, a flower 

•\Tiya ; Tiyana. Seat, 90, 99 

Tiyancay. To sit 

Titu. Difficult, 29 

fToco. Window, 77. G. de la Vega, ii, p. 238 

Tocto. Honey ; a bird, 47, 49 

Tocnya, 86 

Topapo. Tupu, a measure, 29 

Torca (see Taqui) 

•fTtahuantin-suyii. The four provinces or divisions of the 

empire, 68, 76, 87, 103, 107, 111 
Ttopayaricta. Tupani, to rend, 79 
Ttcpac-huanacu. Royal huanacu, 41 

pichnc llantu. Royal fringe of feathers, 88 

usi, 74, 88 

■ yauri. Royal sceptre, 41, 74, 75, 88, 91, 97, 106, 111 

■\\Tupu. Measure, 79, 169. G. de la Vega, ii, p. 9; Cieza 

de Leon, p. 146 
Turumanya. Rainbow, 75 
•fTuta. Night, 30. G. de la Vega, i, p. 182 
Tutaca, 79 
Tvtacachannas 
Tutayac-pacha. Time of night ; dark ages, 70 

JJcu-pichu. Ucu, deep; Pichu, a bird, 28, 33 

■fUchirfla. UcJiu, pepper, 32 

■\TJcumari. A bear, 111 

Uicchay -camay oc. A preacher. Huichay (not Uicchay) up, 71 

XJhiscayquita. (Uichccani) to shut, 30 

Uma-chucu. Head dress, 106 

JJmacliun, 78 



INDEX. 209 

Umacia. Head (accusative), 32 

Uma-Raymi. September, 34 

■fUma. Priest, 83, 89, 98, 114 

Umina. Emerald, 94 

Unacchuylla. To prolong, 111 

TJnachayamoran. {Corrupt), 75 

TJnanchaptiy , 79 

Unancha. Standard, 91, 105, 106, 120 

Unanchascam, 79 

Uncancampac, 30 

fUneu. Mantle, 37. G. de la Vega, i, p. 296 

umisca 

Uncallu, 40 

fUnu. Water, 87. G. de la Vega, i, p. 198 

Upiachun. Drink (imperative), 30 

Upatari. Upallani? to be silent, 102, 104 

JJqui-paco (see llama) 

Uracahua. A deep place, 106 

JJracarpana. Sacrifice, 85 

■\-JJrpi. Dove, 129. G. de la Vega, ii, p. 393 

Usachun. To accomplish, 31 

TJscata. Sorcerer, 89 

Usnayqui. TJsnu, tribunal, landmark, 79 

TJsnu. Landmark, 107 

TJsuta. Shoe, 36, 40 

■fJJturuncu. Jaquar, 96. G. de la Vega, ii, p. 385 

Uyari. To hear, 81 

JJyarihua. Hearing, 33 

Uyarillaray. To listen, 79 

Vallavicas (see Hualla-huicos) 

Varoytiypas {corrupt) 

Vatica (see Huatica) 

Vicuna, 79. G. de la Vega, ii, pp. 117, 378, 383, 384 

Vilca. Sacred, 63, 93, 107. G. de la Vega, ii, pp. 255, 416 

camayoc. One in charge of sacred things, 58 

Vilcay-cunapac, 115 
Viiiaypas. Increase, 81 



210 INDEX. 

Y. Possessive particle, 3rd person, 29 

Yacachun. Follow, 3t 

■fYacha. A school, 79. G. de la Vega, i, p. 335 ; ii, p. 247 

Yachachun. Lefc him learn, 30 

Yachaptiy. Subjunctive form, 79 

Yacharanquira, 70 

Yachipaclian, 71 

•fYacolla. A cloak, 36, 44. G. de la Vega, i, p. 296 

Yacarcaes. Wizards, 86 

Yacarcay. Invocation, 14 

•fYahuar-sancu. Sacrificial bread, smeared with blood, 27, 

28, 32 
Yahuayra. Festival, 19, 48 
Yaichichuruay. (Corrupt), 30 
Yampac, 56 

■\Yana. Black, 30, 91 

Yana-aclla. Wives for the common people, 82, 146 
Ya.naussi, 79 

Yana-caca. Black rock, 146 
Yana-namca. (Obscure), 123 
Yananya. Servant, 31 
Yana-yana. Sacrifice 
Yaravi. An elegy, 52 
Yatalliymay . (Corrupt), 29 
Yauirca. A thick cable, 95 
Yauri. Sceptre, 26, 40, 41, 42, 92 
Yayacarui. Rainbow, 75 

■\Yayay. Father, 31. G. de la Vega, ii, p. 353 
Ychastalpas. Perhaps, 81 

■\Ychma. Vermilion. G. de la Vega, ii, p. 413 
Ychu. Grass, 40, 41. G. de la Vega, i, p. 254 
Yllaricliun. To shine (imperative), 30, 56 
Ymay. What, 33 
Ymay-pacha. What time, 31 
Ymay-pachama, 28 
Ynihuay, 28, 33 
Ynca-uillu. Female figure, 19 
ocllo. Woman of the blood royal, 25 



INDEX. 211 

Ynca-runa-yanami. Royal servant, 30 

churl. Son of the Ynca, 31 

ranti. Viceroy, 112 

fYnti. Sun, 81, 90, 101, 112 

fYniip-Raymi. Festival in May, 16 

Yntic. Genitive (archaic form), 49, 79 

Ynimcampac, 30 

Yochaycaymayoc, 32 

Yocllamunqui, 81 

Yquicauras. Perhaps Yquicayani, to cut up, 30 

Yquieta. Positive particle, 2nd person, accusative, 30, 56 

Yurac-aclla. Chosen virgin of medium beauty (Ramos, cap. 

9), 82 
Yuya. Thought, memory, 89 
Yuyayronayta. A wise man ; a cautious man, 79 



IV.— NAMES OF GODS AND HUACAS. 

Those with t also occur in Garcilasso de la Vega ; those with J, in 
Cieza de Leon. 

AchacaUa (see Hapi-numi) 
Anta-puca. A Huaca, 83 

Atapymapuranutapya. (Corrupt). A Huaca worshipped by 
the Huancas, 88 

Caclia-JJiracocha. The idol in the Temple at Cacha, 18. G. 

de la Vega, i, p. 159; ii, p. 69 ; Cieza de Leon, p. 356 
Caclia-lmaca (see Ccapa-cocha) 
Cana-chuap Yaurica. A demon exposed by Ccapac Yupan- 

qui, 86 
Canacuay. A huaca, 96. See G. de la Vega, i, p. 330 
Caprichay. Creator ; called also Tica-ccapac, 83 
Carayuclio-Uuayallo, or Huallallo Caruicho. A huaca of 

the Huarochiris, 123, 1 12 
Cavillaca. A goddess of the Huarochiris, 125, 127 
Chellcascayu. A Huarochiri idol, 122 



212 INDEX. 

Chinchay-eocha. A huaca from, 83, 93 

Choque suso. A god of the Huarochiris, 145 

Chumpi-casico , or Huanacauri, 36 

Chuqui yttallapa. Huaca of thunder and lightning, 16, 20, 21 

Chuquilla, 26, 56, 155, 167 

Chuquipillu. A huaca, 83 

Chuqui-racra. A huaca found by the Ynca at Villcas. 

Pacra, split. Literally " a forked dart" or lightning, 

83, 93 
Chuspi-huaca, 94 

Coniraya. A god of the Huarochiris, 124, 134 
Conopas. Household gods of the Huarochiris, 122 
Coropuna. A huaca ; a mountain peak, 83. G. tie la Vega, 

i, p. 232 

Guacamayoi*. Macaws, ancestors of the Caiiaris, 9 

Huallallo Caruincho. A God of the Huarochiris, 123 

Chuqui-racra. (See Chuqui-racra) , 83, 93 

t Huanacauri. Huaca of a brother of Manco Ccapac, 13, 

17, 25, 26, 35, 38, 52, 57, 75, 80. See G. de la Vega, 

i, pp. 65, 66; ii, pp. 169, 230 
%IIuarivilca. The huaca at Xauxa, 7, 87. Cieza de Leon, 

p. 300 
Jluathiacuri. A sort of demi-god in Huarochiri, 135 

Pacha-mama. The earth goddess, 56, 155, 166, 167 
iXPachacamac. " Creator of the world", 29, 31, 33, 60. 

See G. de la Vega, i, p. 106 ; ii, p. 38; Cieza de Leon, 

pp. 251, 253, 254 
"fPachayachachic. "Teacher of the world". The Creator. 

The Creator, 6 ; Temple to, 11, 106 ; Existence of, 11 ; 

Idol of, 16; Prayer to, 16, 20 ; Festival of, 82, 85, 90, 

107, 108, 115, 119, 154, 167. See G. de la Vega, i, p. 

109 ; ii, p. 56 
Pariacaca. A god of the Huarochiris, 87, 93, 128, 138, 

139, 142 
Passa-mama. An idol of the moon, 37 



INDEX. 213 

Punchau. The idol of the sun, 16, 30, 56. See G. de la 
Vega, i, p. 182 

Rurucachi. A huaca, 88 

•^%Swpay. A devil, 115. See G. de la Vega, i, p. 108 ; ii, 
p. 397; Ciezade Leon, p. 224 

Tara-paca (see Uiracocha, Tonapa), 31, 71, 79, 115 

fTecsi, or Tied Gcapac (see Caprichay, Uiracocha), 6, 81, 
83. See G. de la Vega, i, p. 109; ii, p. 38 

Tocapo Uiracocha, 6, 28, 33 

Tonapa (see Tarapaca). A legendary prophet or demi- 
god, apparently in the Collao, 71, 72, 74, 79, 87, 88, 
115 

Uncuraya. A jar with the figure of a devil so-called, among 

the Huarochiris, 122 
Uiracocha (see Viracocha). See G. de la Vega, ii, p. 66 
Urpi-huachac. Wife of Pachacamac ; a legend in Huarochiri, 

129 

■fViracocha (see Tecsi, Tocapo, Pachayachachic) 
■ Tecsi, 6, 28, 29, 30, 33 

Tocapo, 6, 28 

Coniraya, God of the Huarochiris, 124 

Ya, 29 

Chanca, God of the Chancas, 29 

Katun, (Great), 29 

Apstin, (Chief), 29 

Urusayna, 29 

Chuqui-chanca, 29 

Tarapaca, 31 

Tonapa, 69, 70, 71, 72 

mparaca (atHuaruc), 88 

Ynti, 112 

Yanacauri (see Huanacauri) 
Ymaymana (Uirococha) , 6, 30, 32 
fYnti. Sun God of the Collas, 112 



214 INDEX. 

V.— NAMES OF INDIAN MEN, WOMEN, AYLLUS 
OR LINEAGES, AND TRIBES. 

Those with t also occur in Garcilasso de la Vega ; those with |, in 
Cieza de Leon. 

Amaru Yupanqui Ynca. Eldest son of Pachacuti Ynca, 95, 

96, 99, 104 
■\Anahuarqui Mama (see Mama), 98 
flAnco-Alht (Hanco-Allu) . Chief of the Chancas, 91, 92, 94. 

Hanco-hualla of G. de la Vega, i, pp. 242, 324, 326 ; ii, 

p. 58. Cieza de Leon, p. 280 
Anco, Don Carlos, 67 

Apu-cama. A minister of the temple, 100 
Apu- or Auqui-cMllcu Yupanqui. A minister of the temple, 

100, 106 
Apu-Hualpaya. Governor or Regent of Huayna Ccapac, 104 
Apu-Quiricanqui, Don Gaspar, 165 
Apu-Tampu-Paclia. Father of Manco Ccapac, 74, 77 
Apu-Urco-Huaman-Ynti-Cunti-Mayta. Son of Mayta 

Ccapac, 85 
Arequi Ruca. Ynca general on the march along the coast, 98 
■\Asto Huaraca. Chief of the Chancas, 92. G. de la Vega, 

i, p. 347 
^%Atalivalpa Ynca. Birth, 107; at Quito, 111; message 

to his brother, 112; Viceroy, 112; war of, 113; taken 

prisoner by Pizarro, 118 
%Atoc (see Huaminca Atoc) 
Aucaylli Ayllu. Lineage which carried the cries to Chita, 

on the Anti-suyu road, 23 
•\Ayar Cachi. One of the four brothers who came out of the 

cave of Tampu; brother of Manco Ccapac, 57, 74 
•\Ayar Racca. Brother of Manco Ccapac, 74. Garcilasso 

gives the name Ayar Sauca (i, p. 73). 
■fAyar Uchu. Brother of Manco Ccapac, 74 
Ayllu. Lineage 

Aucaylli, 23 

Chamin Cvzco, 22 



i.TDEX. 215 

Ayllu fCcapac. The blood royal, 22. See G. de la Vega, 
ii, p. 531 

fChina Panaca, 23, 78. See G. de la Vega, ii, 

p. 531 

Copara, 144 

Hatun, 22 

fLTuanaynin, 85. Huahuanina of G. dc la Vega, ii, 

p. 531 
Masca Panaca, 23 

Marasaylla, 22 

Qtiesco, 23 

Tarpunlay. The priest caste, 23 



— Sanu, 23 

— fUsca Mayta, 22. See G. de la Vega, ii, p. 531 

— Usca Panaca, 23 

— fVica-quirau, 22. See G. de la Vega, ii, p. 53 L 

— Yaura Panaca, 23 

— Yapomayu, 22 

— Yahuaymin Sutic, 22 

— Yaraycu, 22 



Cacya-quivi, Don Baltasor de, 67 

■f%Canas. A tribe south of Cuzco, on the borders of the 

Collao, 67, 102, 152 
•f%Canaris. Origin, 8; Huaca of, 83, 93; Conquest of, 49, 

98, 111; Chief of (see Urco-calla), 112; Punished by 

Athahualpa, 113, 116 
f^Canches. A tribe bordering on the Canas, 67, 152. Ckza 

de Leon, pp. 355, 358 
Capacuyos. A tribe which conspired against Ynca Pacha - 

cutec, 96 
■f^Cavinas. A tribe south of Cuzco, 91, 96. Cieza dc Leon, 

p. 354 
•fCayctucackis. An aboriginal tribe of Cuzco, 76. See G. 

de la Vega, ii, p. 239 
•\Ceapac Ynpangni. Ynca, 85, 88 

■flChachapuyas. A tribe in Chincha-suyu, 22, 27, 54, 103 
■\\ChalleucMma. A general of Atahuallpa, 111, 115, 118 



216 INDEX. 

Chamin Cuzco Ayllu. A lineage which carried the cries down 

the Chincha-suyu l-oad, 22 
Chana Coricoca. A valiant widow in the war with the 

Chancas, 92 
■f^Chancas. A tribe of great power, west of Cuzco, 29, 91, 

92, 152. See Cieza de Leon, p. 280, 315, 316 
Chauca-chiipta. The name of the Indians in Huarochiri, 

who were found by Dr. Avila, in new shirts called 

Musnu yauri, and Carhua yelli, 122 
•\CMllquis. Vanguard of the Ynca army. Tribe near Cuzco, 

in district now called Paruro, 102, 116 
■fChina-Panaca Ayllu. A lineage which carried the cries 

down the Cunti-suyu road. Descendants of the Ynca 

Sinchi Ruca, 23, 78 
■fChollques, 96. Probably Chillqui of G. de la Vega, i, 

p. 80 
flChumjnvillcas, 96, 168. See G. de la Vega, i, p. 229 
Chuqui-huy-pachuquipa. Sister and wife of Ynca Huascar, 

111 
fColla-Ccapac. Chief of the Collas, 90, 91 
Condorcanqui, Don Felipe de, 67 
Copara Ayllu. A lineage in Huarochiri, 144 
■\Cuys Manco. A great chief at Cuzco ; chief of the valley 

of the Rimac, 105. See G. de la Vega, ii, pp. 185, 190, 

192, 194 

Haca-roca. Husband of the Princess Mama Ruca, 107 

Hanco-Allo (see Anco-Allu) 

Hatan-Collas. Chief of the Collas, 90 

Hatun- Ayllu. A lineage which carried the cries down the 

Chincha-suyu road, 22 
%Huaminca Atoc. General sent against Atahualpa, 112, 113. 

See Cieza de Leon, pp. 167, 273 
■[Huanaynin Ayllu. Descendants of Mayta Ccapac, 85 
Huanca Auqui. General of the blood royal, employed 

against Atahualpa, 113, 115, 117 
Huayrotari, Maria de, 67 
Huasco Tornay Bimac. Chief of the Chancas, 92 



INDEX. 217 

•\%IIuayna Ccapac, 1 ; born, 98,99; accession, 104 ; coro- 
nation, 106; wars, 108, 110; death, 110 

fLloque Yupanqui Ynca, 82 

fMama-huaca. Wife of Manco Ccapac, 52, 75, 76 

achi. Mother of Manco Ccapac, 74 

— fAnahuarqui. Wife of Tupac Ynca Yupanqui, 98 

Chimpu-cuca or Tancarayacchi. Wife of Lloque 

Yupanqui, 82 

-fCorillpay cahua. Wife of Ccapac Yupanqui, 87 

Ccoya chuqui huypa chuquipa. Wife of Huascar 

Yuca, 111 

■fChuqui-checya. Wife of Ynca Yahuar-huaccac, 90 

Chimpu-runtucay. Wife of Huayna Ccapac, 108 

Cuca. Second sister of Huayna Ccapac, 107 

Cusirimay. First wife of Huayna Ccapac, 105, 107 

■ "\Mamicay Chimpw. Wife of Ynca Ruca, 89 

"fBuntu-cay. Wife of Ynca Uira-ccocha, 90 



f %Manco Ccapac. Deluge, 4 ; call from the Sun, 5 ; issues 
from Paccari-tampu, 6 ; brother of Huanacauri, 35, 44, 
52 ; birth, 74 ; marriage, 76 ; enemy of Huaca, 76 ; 
prayers of, 79 ; ceremony ordered by, 80 

Manco-Churin-Cuzco. The 4 lite of the Ynca's army, 116 

ftMartco Ynca, 108, 119 

Marasaylla Cuynissa Ayllu, 22 

Masca-Panaca-Ayllu, 23 

Mayhua, Juan Apu Ynca, 67 

•\Mayta Ccapac Ynca, 83 

fMayus. Tribe near Cuzco. Ynca's body-guard, 110, 116 

Mihicnaca Mayta. General in army of Huayna Ccapac, 108, 
110 

Ninancuyoclii. A son of Huayna Ccapac, 107 

•fPachacuti Ynca Yupanqui. Takes the name of Yamqui 

Pachacutec, 93, 94, 95, 99 
•fXPaulhc Ynca, 23 

Q 



218 INDEX. 

fPinao Ccapac, Tocay Ccapac. Conquered by Manco Ccapac, 

76. Garcilasso has Pinahua (i, p. 71) 
Pisar Ccapac. Chief of Cassarnarca, 94 

Quesco Ayllu, 23 
•fQidchuas, 100, 116 

"fQuis-quis. A general of Atahualpa, 111, 114, 115, 116, 
117, 120 

■\-Rahua Ocllo. Mother of Huascar Ynca, 107, 111 

fEuca Ynca, 87, 88, 89 f 

•fBumi-naui. A general of Atalmalpa, 111 

Sanu Ayllu 

Santa Cruz, Pachacuti Yamqui Salcamayhua, Juan de. 

Author of " Antiquities of Peru/' 67 
•\Sinchi Baca. The second Ynca, 44, 78, 80, 81 

Tarpuntay Ayllu, 23 

Tintaya, Gonzalo Pizarro de, 67 

"fTocay Ccapac. A great idolater conquered by Manco 

Ccapac, 77, 90. Garcilasso has Tocay (i, p. 71) 
Tocto Oclla Cuca. Mother of Atahualpa, 107 
Tomay-IIuaraca. Chief of the Chancas, 92 
f Tupac Ynca Yupanqui, 96, 97, 101, 104, 152 
Tupac Eanchiri Ynca. A priest of the Ccuri-cancha, 92 

fUh'a-ccocha Ynca (see Viracocha), 12, 90, 92, 95 

JJrcu-huaranca . Son of Mayta Ccapac, 85 

Urcu-Ynca. Son of Ynca Uira-ccocha. Slain by the Chief 

Yamqui Pachacutec, 91, 93 
Urcu-Calla. Chief of the Canaris, 112 
Urcuni, Bernabe Apu Hilas, 67 
fUsca-Mayta Ayllu, 23 
Uturuncu Achachi, An Ynca general, 99, 102, 103 

*f* Vicaquirau Ayllu, 22 

Vilcaquiri. A brave Ynca captain, 92 

■fViracoclia Ynca (see TJiraccocha) , 12, 90, 92, 95 



INDEX. 219 

fYahvar-huaccac Ynca, 89 

Yahuaymin Ayllu Sutic, 22 

Yamqui huanacn, Francisco de, 67 

Yamqui Pachacutec. Chief of Huayra Cancha. Defeats and 

kills Ynca Urcu. Submits to Ynca Yupanqui, who 

takes his name, 91, 93 
Yaraycu Ayllu, 22 
Yauru Panaca Ayllu, 23 
Yapo-mayu Ayllu, 22 
"f^Yupanqui Ynca (see Pachacutec and Yamqui), 10, 11, 12, 

33, 54, 91, 92, 93, 96, 100, 154 



VI.— NAMES OF SPANIARDS. 

Artaun, Don Sebastian de, Bishop of Cuzco. Treatise on 
the fables and rites of the Yncas addressed to, 3 

Avila, Dr. Francisco de. Author of a narrative of the errors 
of the Indians of Huarochiri, etc., 121 

Barco, Pedro del, 118 
Benalcazar, Sebastian de, 169 
Bobadilla, Dona Isabel de, 21 

Candia, Pedro de, 118 

Canete, Viceroy Marquis of, 164 

Castro, Licentiate, 62 

Guzman, Diego Artiz de, 11 

Lartaun (see Artaun) 

Molina, Cristoval de. Author of "Fables and Rites of the 
Yncas", 3 

Olivera, Luis de, 59, 62 

Ondegardo, Polo de. Report by, 149. Cicza de Leon, p. 
387 ; G. de la Vega, i, p. 273 ; ii, p. 91 

Pizarro, Francisco de, 118 



220 INDEX. 

Segovia, Hernan Lopez de, 11 

Toledo, Viceroy Francisco de 3 60 
Toro, Friar Pedro de, 62 

Valverde, Fray Vicente de, 119 



THE END. 



Xt, RICHARDS, PRINTER, 37, GREAT QUEBN STREET. 



GETTY RESEARCH INSTITUTE 



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