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WORKS     ISSUED     BY 


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THE    ROYAL    COMMENTARIES 
OF     THE     YNCAS. 


FIRST  PART 


ROYAL   COMMENTARIES 


THE    YNCAS 


YNCA  GARCILASSO  DE  LA  VEGA. 


TRANSLATED    AND    EDITED, 

£2£ttfj  jjLotts  anto  an  Cntrofcuctton, 

BY 

CLEMENTS    R.    MARKHAM. 


VOLUME  I. 

(CONTAINING  BOOKS  i,  n,  in,  AND  iv.) 


LONDON: 
PRINTED    FOR    THE    HAKLUYT    SOCIETY. 

M.DCCC.LXIX. 


G 
lk 

Ha 


v.  \ 
41 


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COUNCIL 


THE     HAKLUYT     SOCIETY. 


SIR  RODERICK  IMPEY  MURCHISON,  BART.,  K.C.B.,  G.C.St.S.,  F.R.S.,  D.C.L.,  Corr 
Mem.  Inst.  F.,  HOD.  Mem.  Imp.  Acad.  Sc.  Petersburg,  etc.,  etc.,  PRESIDENT, 

ADMIRAL  C.  R.  DRINKWATER  BETHUNE,  C.B.     ) 

\  VICE-PRESIDENTS. 
THE  RT.  HON.  SIR  DAVID  DUNDAS.  ) 

THE  RIGHT  HON.  H.  U.  ADD1NGTON. 

REV.  G.  P.  BADGER,  F.R.G.S. 

J.  BARROW,  ESQ.,  F.R.S. 

REAR-ADMIRAL  R.  COLLINSON,  C.B. 

SIR  HENRY  ELLIS,  K.H.,  F.R.S. 

GENERAL  C.  FOX. 

W.  E.  FRERE,  ESQ. 

R.  W.  GREY,  ESQ. 

JOHN  WINTER  JONES,  ESQ.,  F.S.A. 

R.  H.  MAJOR,  ESQ.,  F.S.A. 

SIR  CHARLES  NICHOLSON,  BART.,  D.C.L.,  LL.D. 

CAPTAIN  SHERARD  OSBORN,  R.N.,C.B. 

MAJOK-GENEKAL  SIR  HENRY  C.  RAWLINSON,  K.C.B. 

HON.  H.  STANLEY. 

THE  BISHOP  OF  ST.  DAVID'S. 

COLONEL  YULE,  C.B. 

CLEMENTS  R.  MARKHAM,  ESQ.,  F.S.A.,  HONORARY  SECRETARY. 


INTRODUCTION. 


THE  first  part  of  the  Royal  Commentaries  of  Peru 
describes  the  manners  and  customs  of  one  of  the  two 
great  civilised  communities  of  the  New  World,  and 
was  written  by  an  author  who  had  known  the  country 
from  his  childhood,  and  had  peculiar  qualifications  for 
his  task.  The  writer  was  not  one  of  those  travellers 
or  explorers  who  set  out  from  Europe  in  search  of  ad- 
ventures in  the  New  World.  He  had  even  greater 
advantages  as  a  describer  of  a  distant  and  little  known 
land  ;  for  he  was  the  son  of  such  an  adventurer  by  a 
native  mother,  and  thus  began  to  acquire  the  know- 
ledge which  enabled  him  afterwards  to  write  this  in- 
valuable work,  in  his  very  cradle.  So  that  his  travels 
over  all  parts  of  Peru  were  not  commenced  until  he 
had  learnt  the  traditions  and  customs  of  his  mother's 
people,  and  had  become  intimately  acquainted  with 
their  language.  The  young  Ynca  had  a  wonderful 
start  of  all  other  contemporary  travellers,  for  he  was 
born,  as  it  were,  in  the  midst  of  his  work,  and  began 
to  store  his  material  as  soon  as  he  could  speak. 

Our  author's  father,  Garcilasso  de  la  Vega,*  was  a 

*  The  Spaniards  in  those  days  had  very  uncertain  rules  in  the 
adoption  of  surnames.  One  brother  would  take  his  father's, 
another  his  mother's,  and  a  third  his  grandmother's.  Garcilasso 

1) 


[NTRODUCT10N. 

de   Jlinestrosa    Jo    Vargas  and  his 
uarez  de  Figneroa.      His  paternal 
.  the  lords  of  Sierrabrava,  descended  from  that 
gallant  warrior   \vlio   fought   by   the   side   of  St.  Ferdi- 
nand at  the  capture  of  Seville  from  the  Moors — Carol 
de   Vargas,   in    KMS.      In  an  old  popular   song 
the  famous  city  is  made  to  say  :— 
Jlcivult's  Iniilt  me 
.hi I'm-  ( Isesar  encircled  me 
With  toweK  and  long  walls 
The  sainted  King  conquered  me 
Will:  !  'CYC/,  de  Vargas.* 

The  head  of  his  mo:  mily  was  her  cousin  the 

iMik.  ia,  one  of  the  Spanish  courtiers  who  ac- 

1  Phili])  to  England,  and  the  only  one  who 

1   an    Kii<Jish  wife.     He  married  Miss  Jane  Dor- 

danghter  i»f  Sir   William  Dormer  Ly  Mary  Syd- 

i lasso   dc   la   \'«>ga  was  of 
,,ily,  and   a    iirst    cousin   once   reinoved  of 

So  that    the   an  if  (iareilasso   de   la,    Vega  the 

itliciently  distinguished  and  noMe,  as  will 

illation    of   the.    pedi- 

be  f"llov,  1,,,1-n   in   the  city 

liis  l-itlu-i-'s  si.lr,  and  a  Snanv,  <|tj 
adi.pn-il  also  hy  the 
inatiTiial  anccsloi-. 

Bod 

.in1 


:^--J  e  § 

.  :.I121 
^t!?1 

"H 


iv  [NTRODUCTIOK. 

tdajoz    in    Estremadura,  in  the   year  150(>  ;  and 

;1  handsome  young  man,  polished,  generous, 

and  \vdl  practised  iii  the  use  of  arms  when,  in  1531, 

;  tor  the  Xe\v  \Vorld  as  a  captain  of  infantry 

in  company   with  Don  Alonzo  do  Alvarado,  who  was 

:iing   to   resume    his   government   of   Guatemala. 

That  famous  chief,  on  hearing  of  the  riches  of  Peru, 

::  with  a  large  fleet  from  Nicaragua,  and  landed  in 

tin-  :  '  'aragues  in  .May  1534.     Garcilasso  de  la 

•ompanied   him,   and   shared   all   the   terrible 

hardships  and  sufferings  of  the1   subsequent   march  to 

nina.     After  the  convention   with  Alrnagro,  and 

the    dispiTsi.m    of  Alvarado's   forces,   Garcilasso    was 

srnt  to  compl.-te   the   eonqiiest  of  the  country  round 

the   i  iitura.      He  and  his  small  band  of 

followers    forced   their   way,  for   many   days,  through 

uninhabited    foivsts.  i-nduring  almost  incredible 

liMi-d.-hijis,  and    finding  nothing  to  repay  their   labours. 

Uplayed    mnch   constancy   and    ]»crseveraiice,  but, 

havi:  I'  his  men  !V«>m  hunger  and  fever, 

to   ivtival.      He    then  went  to 

the     time     \vhell      I'i/aiTo    Was   closely   besieo'ed 

•     Indians  and    afterwards  marched  to 
the    iv|i,-f  of  CUZCO,  which    \\  -ui'i-ounded  b\-  an 

d  UM-"  STnca, 

Then  followed  the  civil  war  between  the  conquerors 

'id  death  of  Almagro.    During 

appears    to   have 

ived    a,    ].oi-tion    of   a 

the  Ync.i-,  afl  In-  share  <>f  tin- 


INTRODUCTION.  V 

besides  grants  of  land  in  the  neighbouring  districts.* 
After  having  reaped  the  fruits  of  his  warlike  exploits, 
and  settled  himself  as  a  citizen  of  Cuzco,  this  noble 
cavalier,  like  many  of  his  comrades,  became  enamoured 
of  a  young  Ynca  princess.  Their  connection  must 
have  commenced  in  about  the  year  1538,  when  the 
Pizarro  faction  in  Peru  had  become  all-powerful,  through 
the  defeat  and  death  of  Almagro.  The  name  of  the 
young  Indian  was  Chimpa  Ocllo,  and  she  had  been 
baptised  as  Dona  Isabel,  but  most  of  her  older  relations 
were  still  worshippers  of  the  Sun.  A  contemporary 
picture  of  this  nusta  or  princess  still  exists  at  Cuzco — 
a  delicate  looking  girl  with  large  gentle  eyes  and 
slightly  aquiline  nose,  long  black  tresses  hanging  over 
her  shoulders,  and  a  richly  ornamented  woollen  mantle 
secured  in  front  by  a  large  gold  pin.  Her  father's 
name  was  Hualpa  Tupac,  brother  of  the  great  Ynca 
Huayna  Ccapac,  and  son  of  Tupac  Ynca  Yupanqui. 
Our  author,  the  Ynca  Garcilasso  de  la  Vega,  was  born 
in  1540  ;  and  during  the  first  years  of  his  life  his 
father  was  engaged  in  the  civil  wars  which  distracted 
the  early  days  of  the  conquest. 

Garcilasso  de  la  Vega,  the  father,  accompanied  Gon- 
zalo  Pizarro  in  his  expedition  to  Charcas,  and  on  the 
arrival  of  the  new  Governor  Vaca  de  Castro  in  Peru, 
he  joined  his  camp,  and  in  September  1542  was 
wounded  in  the  bloody  battle  of  Chupas,  where  the 
younger  Almagro  was  overthrown.  When  Gonzalo 
Pizarro  rose  in  rebellion  against  the  Viceroy  Blasco 
Nunez  de  Vela,  Garcilasso  appears  to  have  joined  the 

*   See  pages  101,  2k>. 


vi  [NTRODUCTION. 

3  in  the  lirst   instance,  and    his   brother  Juan 
g  was  slain  in  the   battle  of  Huariua  on  the 
sh.uvs  of  lake  Titicaca,  on  October  26th,  l."347.      After 
this   bat i If    (Iniixalo    1'ixarro   marched   in   triumph   to 
o,  and  his  entry  into  the  city  is  one  of  the  earliest 
iviu'i!  of  our  author,  who  was  then  but  seven 

3    old.     The.   day  before,  the  little  boy  had  gone 
out  with  his  mother  to   meet   their  returning  lord,  as 
a  the  village  of  Quispicancha,  three  leagues  south 
IZCO.      He  tells  us  that  he  walked  part  of  the  way, 
and  was   carried   on  the   back  of  an    Indian   when  he 
got  tired.      Hut  his  father  got  him  a  horse  to  ride  back 
on,  and   he   passed  under  all  the  triumphal  arches  of 
with  the  victorious  cavalcade.* 

arcilasso  de  la  Vega  resolved  to 

i  use  of  the  rebel  chief,  and,  with  several 

other   knights,   he   fled   from  ( 'uxco   to   Arequipa,  and 

tinner   up,  by  the  (1  of  the  coast,  to   Lima,  in 

ord<  i  i  In-    tort  lines   of    the    Viceroy   Blasco 

Nun.  la.      Jiut    when   he   arrived   at    Lima,  that 

ill-fated   and   wr<  it    was   gone,  so   the 

lied    themseh  they    could. 

d    in   the   house   of  a    friend,  and 

1  If    in    the   convent    of  San    Fran- 

'he    int'  i    of    friends,    (jonxalo 

ted    him    a    pardon,  but    detained  him  as  a 

the  army  of  Gasca,  on  the 

1    :ill    tlic   .  must    distinctly, 

c:ipt:iins  : 

or  1<>  (|iic  vi«'» 
'  bmm,  //-"/.  u 


INTRODUCTION.  Vll 

morning  of  the  battle  of  Xaquixaquana,  galloping 
across  the  space  between  the  two  camps  at  early  dawn, 
on  his  good  horse  Salinillas.  This  was  in  1548.  He 
afterwards  resided  quietly  at  his  house  in  Cuzco  until 
the  rebellion  of  Giron  broke  out  in  1553,  when  he 
once  more  showed  his  loyalty  by  escaping  in  the  night, 
and  joining  the  royal  camp.  The  insurrection  of  Fran- 
cisco Hernandez  Giron  broke  out  at  Cuzco.  The  Cor- 
regidor  and  principal  citizens  were  assembled  at  supper 
in  the  house  of  Alonzo  de  Loaysa,  a  nephew  of  the 
archbishop  of  Lima,  to  celebrate  a  wedding,  on  the 
3rd  of  November.  Amongst  others,  Garcilasso  de  la 
Vega  and  his  little  half-caste  son,  then  fourteen  years 
old,  were  present.  Suddenly  the  doors  were  burst 
open,  and  Giron,  with  many  armed  followers,  rushed 
into  the  room.  Garcilasso,  with  his  son  and  a  few 
friends,  got  out  by  a  back  way,  and  over  the  roof  of 
the  house,  and  so  into  the  street.  The  boy  was  then 
sent  on  in  front  as  a  sort  of  sentry,  to  whistle  if  the 
coast  was  clear  at  each  turning.  In  this  way  Garci- 
lasso and  his  friends  got  to  their  houses,  mounted 
their  horses,  and  rode  off  to  Lima.* 

Our  author's  mother,  the  Ynca  princess,  was  pro- 
bably dead  at  this  time,  for  he  speaks  of  his  step- 
mother in  his  interesting  account  of  these  stirring 
transactions. 

After  the  fall  of  Giron,  Garcilasso  de  la  Vega  was 
appointed  Corregidor  and  Governor  of  Cuzco,  where 
he  appears  to  have  devoted  himself  to  the  duties  of 
his  office,  and,  amongst  other  good  deeds,  he  restored 

*   II,  lib.  vii,  cap.  ii,  iii. 


iuct  which  brought  a  supply  of  water  from 
tin-  1,  linchira  for  a  distance  of  two  leagues,  to 

the  vallev  of  ('uzco.  His  house  was  a  centre 
of  hospitality  and  kindness,  where  the  conquerors 
t ought  their  1  tattles  over  again  in  the  evenings,  and 
where  numerous  charities  were  dispensed.  Both  he 
and  his  wife  were  engaged  in  acts  of  benevolence,  and 
in  collecting  subscriptions  for  charitable  purposes  during 
me  that  he  held  office.  It  is  said  that  in  one 
he  raised  34,500  ducats  for  a  hospital  for  In- 
dians. They  were  also  the  guardians  of  many  orphans, 
and  (laivilasso  particularly  took  charge  of  the  children 
of  his  old  companion-in-arms  Pedro  del  Barco,  who 
ruthlessly  hanged  by  savage  old  Carbajal,  the 
lieutenant  of  (lonzalo  Pizarro.*  When  Garcilasso  was 
relieved  of  his  ollice,  the  Jacz  d<>  Residencia  who  came 
to  review  his  administration,  honourably  acquitted 
him  of  the  charges  which,  in  those  days,  were  invari- 
ably brought  ajjaiii-t  retiring  officials. 

The    future    historian    was   thus    brought    up    amidst, 

:urmoil    and    insecurity   of  civil    wars   in   a.   newly 

cniKjiiei-ed   country  :    bill    he    was   fortunate    in   having 

honourable    cavaliers    of   noble    blood 

the  rnn.jiiernix  r«,r  his  father;  while  he  learnt 

much    from    i  s,  his  mother,  and 

i  Hot      neglected.         He 

e   of  the  gnod   Canon 

•hi, in         '  Medina    del    (  ampo,  who 

to  the   hnlf-c  is  of  the   eili/eus 

Thii  •  \  '  IN  nt  priest  undertook  the  work  of 


INTRODUCTION.  IX 

teaching  out  of  kindness,  and  at  the  request  of  the 
boys  themselves  ;  for  as  many  as  four  previous  school- 
masters had  forsaken  their  scholars  after  a  few  months, 
thinking  to  make  more  money  in  other  ways.  Men 
were  unsettled  and  restless  in  those  early  days  of  the 
discovery  of  the  New  World.  But  the  good  canon 
read  Latin  with  his  pupils,  about  eighteen  in  number, 
for  nearly  two  years,  amidst  all  the  turmoil  of  the 
civil  wars.  Among  the  young  Ynca's  schoolfellows 
were  Diego  de  Alcobasa,  his  adopted  brother,  whose 
father  was  guardian  to  our  author  when  his  warlike 
sire  was  absent  in  the  wars;*  Pedro  Altamirano,  whose 
eye  for  beauty  once  caused  him  to  lose  a  race  ;f  a  son 
of  the  gunner  Pedro  de  Candia,  one  of  the  famous 
thirteen  who  stood  by  Pizarro  on  the  isle  of  Gallo; 
sons  of  Juan  Serra  de  Leguisano,J  Juan  Balsa,  and 
Pizarro  by  Ynca  princesses,  and  the  children  of  Pedro 
del  Barco.  There  was  also  a  young  Indian  of  full 
blood  at  the  school,  named  Felipe  Ynca,  who  was  an 
excellent  scholar ;  and  indeed  the  schoolmaster  was  so 
pleased  with  them  all  that  he  used  to  say  : — "  0  sons  ! 
what  a  pity  it  is  that  a  dozen  of  you  should  not  be  in 
the  university  of  Salamanca." 

During  these  early  days,  while  our  author  was  learn- 
ing some  of  the  lore  of  the  old  World  at  school,  his 
mind  was  stored  with  the  history  and  traditions  of  his 
native  land  at  home.  Almost  every  week,  he  tells  us, 
some  of  the  relations  of  his  Indian  mother  came  to 
visit  her  ;  and  on  these  occasions  their  usual  conversa- 
tion was  on  the  subject  of  the  former  grandeur  of  their 

*   See  p.  '211.  f  See  p.  104.  J   See  p.  272  (uute). 


[INTRODUCTION. 

fallen  dynasty,  of  ttness,  of  the  mode  of  govern- 

ment in  peace  and  war,  and  of  the  laws  ordained  by  the 
t  he  good  of  their  subjects.     The  half-caste  hoy 
ly  to  these  conversations  :  and  at  last, when 
->ut  <i\t<  \eiiteeii  years  old,  he  began  to 

-  to  an   old  Ynca  nobleman,  who  was  his 
mother's  l»rother,  and   received  from  him  the  story  of 
D   of  the   Ynca  dynasty.*     As  the  lad  grew 
:  ployed  him  in  various  ways,  such  as 
intending  and  vi  .  and  the  young 

pears  to   ha\  lied  over   most   parts   of 

5,  crossing   the    rapid 
•x,t   and  traversing  the  arid  deserts, 
long   illness,  his  father  died   in  the 
L550,  and  he  was  left  an  orphan. 

•  de  la  Yep.  a  was  just  twenty  years 

be  found  himself  alone  in  the  world,  and 

k  his  fortune  in  the  land  of  his  father, 

0  and   Tern  for  ever  in  the  same  year  that 

an  orphan.      He  tells  us  that,  on  his  voyage 

on    the   equator,  off 

1  '  and,  when  ,u   la.-t  he  landed  in  Spain, 

6   and   kindness   from  his  father's 

.    for   which    he    afterwards   expressed    exagge- 

•  '  q»tain  in  the  army  of 

I'liilip    H  1    in    the    camp  unst    the 

I  >on  John   of  Au.-tria.      When  he  rc- 

the  Vm-a    took  ii])  his  abode 

in   h>,  |€  nlquiler,"  as  he 

t   P. 


INTRODUCTION.  XI 

calls  them)  at  Cordova,  and  devoted  himself  to  literary 
pursuits.  He  was  both  poor  and  in  debt  when  he  left 
the  army,  and  his  father's  implication  in  the  rebellion 
of  Gonzalo  Pizarro  cast  a  cloud  over  the  fortunes  of  the 
Yuca. 

His  first  literary  production  was  a  translation  from 
the  Italian  of  the  Dialogues  of  Love,  by  a  Jew  named 
Abarbanel,  who  wrote  under  the  name  of  "El  Leon 
Ebreo."  The  Ynca's  translation  was  published  in 
1590. 

His  next  work  was  a  narrative  of  the  expedition  of 
Hernando  de  Soto  to  Florida,  which  he  completed  in 
1591.  He  is  said  to  have  got  his  information  chiefly 
from  the  accounts  of  an  old  soldier  who  served  with 
de  Soto,  and  Mr.  Bancroft  characterises  the  work  as 
"  an  extravagant  romance,  yet  founded  upon  facts — a 
history  not  without  its  value,  but  which  must  be  con- 
sulted with  extreme  caution/'  It  was  first  published 
at  Lisbon  in  1605,  with  the  following  title :  La  Florida 
del  Ynca.  Ilistoria  del  Adelantado  Hernando  de 
Soto,  Gobernador  y  capitan  general  del  reyno  de  la 
Florida,  y  de  otros  heroicos  cavalier os  Espanoles  e 
Indios.  It  was  reprinted  several  times,  the  best 
edition  being  that  of  1723,  uniform  with  the  Eoyal 
Commentaries  ;  and  was  translated  into  French  by 
Pierre  Richelet,  and  published  at  Leyden  in  1731. 

A  very  curious  manuscript  fragment,  in  the  hand- 
writing of  Ynca  Garcilasso  de  la  Vega,  is  in  the  pos- 
session of  Don  Pascual  de  Gayangos.  It  appears  to 
have  been  intended  for  a  dedicatory  epistle  to  be  placed 
at  the  beginning  of  the  Ynca's  work  on  Florida,  and 


INTRODUCTION. 

t<,  have  been  addressed  to  the  head  of  the  Vulvas 
fainilv.  Ii  consists  of  a  geneological  account  of  the 
•  •Unwed  liy  an  abstract  of  the  contents 
of  the  work,  and  an  explanation  of  the  system  adopted 
by  the  author  in  its  division  into  six  books. 

'lied   on,  the  Ynca.  began  to  think  more, 
ami   more   of  the  land   of  his  birth.     The   memory  of 
.   ..!'   his    long  evening  chats   with   his 
M  relations,  and  of  the   stirring   limes  of  the  civil 
at  ( 'u/co,  came  ba^k  to  him  in  his  old  age.     lie 
11  v  proud   of  hi.^  maternal  descent  from  the 
P  -  of  the  noble  Castilian  Con- 

ner's side.  So  when  at  last  he  resolved 
to  write  the  story  of  his  native  land,  his  plan  was  to 
divide  the  work  into  two  parts,  one  to  contain  a  history 
of  t!  and  their  civilisation — his  maternal  an- 

nid   the  other   to  be  a   record  of  the  mighty 
of   the   conquerors,  amongst  whom  his   gallant 
:  •  of  the  fop-most.      It  was  a.  great  under- 
taking, and  when  he  began  it  he  was  full  of  appreheii- 
iie  should   not    I  1  to  bring  it  to  a  con- 

Kortuii  berity  the  Ynca  lived  to  a 

.  and  completed    both   parts  of  his    Royal 

ru. 

\  he   hail   resolved    to  compose  a  history  of 

irvivinc  schoolfellows  for 

1    from    them    many   traditions 

d    him   to  compile  a  connected    history  of 

th"  dilfeivnt   Yncas.      He   then   carefully 

"tint   with    tli  ii  bv  Sj, 


INTRODUCTION.  Xlll 

historians,  such  as  Ciera  de  Leon,  Zarate,  Gomara,  and 
Acosta.  He  was  also  fortunate  in  getting  possession 
of  the  papers  of  a  missionary  named  Bias  Valera,  who 
had  been  in  Peru  during  the  first  years  of  the  conquest, 
and  had  taken  great  trouble  in  collecting  all  the  tradi- 
tions of  the  Indians,  and  in  observing  their  laws  and 
customs,  at  a  time  when  the  generation  which  had  seen 
the  Ynca  empire  in  its  glory  was  still  living.  Bias 
Valera  was  evidently  a  man  of  learning  and  a  keen 
observer,  and  it  is  much  to  be  regretted  that  more  than 
half  his  papers  were  destroyed  when  the  English  sacked 
Cadiz  in  1596.*  The  rest  were  given  to  the  Ynca, 
after  their  author's  death,  and  the  information  which 
had  been  so  carefully  collected  was  preserved  in  the 
pages  of  the  Eoyal  Commentaries. 

The  Ynca  Garcilasso  de  la  Vega  is,  without  any 
doubt,  the  first  authority  on  the  civilisation  of  the 
Yncas  and  on  the  conquest  of  Peru.f  His  intimate 
knowledge  of  the  Quichua  language,  his  recollections  of 
discourses  with  his  mother's  relations,  and  the  corre- 
spondence he  kept  up  with  Peruvian  friends  in  after 

*  P.  33. 

t  Mr.  Prescott,  in  his  Conquest  of  Per?/,  quotes — 
Garcilasso  de  la  Vega  no  less  than  89  times 
Polo  de  Ondegardo  (MS.)  -     41     „ 

Sarmiento  (MS.)         -  -     25     „ 

Cieza  de  Leon    -  -     20     „ 

Acosta       -         -         -         -  19     „ 

Pedro  Pizarro  (MS.)  -     14     „ 

Montesinos         -          -          -  8     ,, 

Zarate       -  7     „ 

Herrera     -  -  6     „ 

Gomara     -         -         -         -  2     „ 


[NTRODUCTJON. 

limony  a  weight  and  authority  such 
<>uld  lay  claim  to.     The  conversations 
he  had  iicard  at  his  fa t In ' r's  house,  where  the  old  soldiers 
of  Pi/arro  fought  their  battles  over  again,  and  his  own 
,  also  give  his  version  of  the  con- 
quest and  of  tin1  subsequent  civil  wars  a  peculiar  value. 
The  first  part  of  the  Poyal  Commentaries  of  Peru, 
divided  into  nine  books,  which  has  been   selected  by 
1  ouncil  of  the   Hakluyt  Society  for  translation, 
contains  a  detailed  history  of  the  origin  of  Ynca  civi- 
lisition   in    Peru,  of  the   deeds   and   conquests  of  the 
vereigns,  and  of  the  religion,  institutions, 
( >f  the  people.     The  story  of  the  origin  of 
the   Yin  -iven  by   their  descendant,   was   un- 

doubtedly the  one  generally  received  by  his  mother's 
:   and  although  both  it  and  the  reigns  of  the 
earlier    Fncaa    are    fabulous,  yet   they  contain    some 
latinn  in    fact,  and   are   beyond   dispute  more  au- 
thcii-  .   than   the  versions  given  by  any 

rians.      1   have  already,  in  the  In- 
!on  of  ( 'ie/a  de  Leon,*  given 
for   believing  that    the  historical  period  of 
commences  with    Hra-cecelia  (or    Huira- 
M  our  author's  list.     From  his 
•-en    by  ( 'ir/a  de 

\vith  the  moiv  detailed    narrative  of  (Jar- 

i.     The  Ynea  will  be  I'ound  a  pleasant 

tlmii  nipanioi).      Mis    IOIJM-   his- 

of  the    battles  and  Conquests  of   the 

tedious,    and    of    this    the 

*  P.  1. 


INTRODUCTION.  XV 

author  is  himself  well  aware.  He,  therefore,  inter- 
sperses them  with  more  entertaining  chapters  on  the 
religious  ceremonies,  the  domestic  habits  and  customs 
of  the  Peruvian  Indians,  arid  on  the  advances  they  had 
made  in  medicine,  poetry,  music,  astronomy,  and  other 
arts.  He  also  frequently  inserts  an  anecdote  from  the 
storehouse  of  his  memory,  or  some  personal  reminis- 
cence called  forth  by  the  subject  on  which  he  happens 
to  be  writing.  He  prided  himself  on  being  a  strict 
Catholic,  but  at  the  same  time  he  zealously  and  boldly 
defends  his  people,  and  shows  a  loving  and  tender 
regard  for  the  reputation  of  his  gentle  mother's  kindred, 
and  their  subjects,  which  does  him  honour,  and  cannot 
fail  to  enlist  the  sympathy  of  the  reader. 

The  first  part  of  the  Royal  Commentaries  of  Peru 
received  the  approbation  and  license  of  the  Inquisition 
in  1604,  and  was  published  at  Lisbon  in  1609,  dedi- 
cated to  the  Duchess  of  Braganza.  The  second  part 
was  first  published  at  Cordova  in  1617,  "  by  the  widow 
of  Andres  Barrera,  and  at  her  cost." 

Our  author,  the  Ynca  Garcilasso  de  la  Vega,  died 
and  was  buried  at  Cordova,*  in  the  year  1616,  at  the 
age  of  seventy-six,  having  just  lived  long  enough  to 
accomplish  his  most  cherished  wish,  and  complete  the 
work  at  which  he  had  steadily  and  lovingly  laboured 
for  so  many  years.  Without  it  our  knowledge  of  the 
civilisation  of  the  Yncas,  the  most  interesting  and  im- 
portant feature  in  the  history  of  the  New  World,  would 
indeed  be  limited. 

*  He  was  buried  in  the  cathedral  at  Cordova,  in  a  chapel 
called  Garcilasso,  where  a  monument  was  erected  to  his  memory. 


xvi  iNTKonrrriox. 

A  second  edition  of  the  Royal  Commentaries  \v;is 
published  at  Madrid  in  1723;  and  a  third  (the  two 
parts  in  four  volumes  12mo.)  appeared  in  Madrid  in  1829. 

The  present  translation  has  been  made  from  the 
original  Lisbon  edition  of  1 609, collated  with  that  of  1 7'2X. 

An  abridged  English  version  of  the  Royal  Commen- 
taries appeared  in  London  in  1688,  having  been  "ren- 
dered into  English"  by  Sir  Paul  Rycaut,  Kt.,*  and 
dedicated  to  James  II.    The  worthy  knight  had  a  very 
slight  knowledge  of  the  Spanish  language,  and  he  did 
not  scruple  to  make  wild  guesses  at  the  meaning  of 
sentences,  and  to  omit  whole  chapters.     Thus  he  only 
gives  fourteen  out  of  the  twenty-six  chapters  in  the  first 
book,  and  sixteen  out  of  the  twenty-six  in  the  second. 
Besides  this  very  imperfect  abridgment,  there  is  no 
previous   translation   of   the   Royal   Commentaries    in 
English,  though  they  have  been  published  in  French, 
(ierman,  and  Italian.      The  French  edition  was  trans- 
lated by  M.  .1.  liardouin.  and  was  published  at  Amster- 
dam in  17:57.      The  German  version,  by  G.  C.  Bottger, 
\o.      It   was  published  at  Nord- 
i)   in  17!'^.      It   lias  been  thought  that  the  work 
furnisliiii--  as   it    docs  tin-  best  account  of 
tli'1    mOfll    '-ivilis.-d    of   the   aboriginal    American    races, 
will  ton,!  ;m  acr,.],t;iblc;i,|(lifon  to  the  Ilakluyt  Society's 

ii    was   a    l-VIImv   of  the    Knyal    Society,  and 

-1  at    Smyrna.     After  <lr,hVatiiiM-  his  mutilate,! 

JameB  II,  he  was  appointed 

lunation  of  Knolles's 

of  Carlowite  in  l»;ii-.»,  whirl, 

fco  William    III. 


FIRST     PART 


ROYAL     COMMENTARIES, 

Which    treats    of  the    Origin   of  the  Yncas, 

Kings  of  Peru  in  former  times,  of  their  idolatries, 

laws,    and    government   in   peace   and   war, 

of  their    lives    and    conquefts,   and    of 

all  things  relating  to  that  Empire 

and  its  affairs,  before  the 

Spaniards  arrived 

there. 

Written  by 

THE  YNCA  GARCILASSO  DE  LA  VEGA, 

A  Native  of  Cuzco,  and  Captain  in  His  Majefty's  Service. 

Dedicated  to 

The  Mofl  Serene  Princefs,  the  Lady  Catharine  of  Portugal, 
Duchefs  of  Braganza,  etc. 

With  Licenfe  from  the  Holy  Inqttifition. 


IN    LISBON 

In  the  Office  of  Peter  Crasbeeck. 
In  the  Year  1609. 


TO  THE   MOST   SERENE   PRINCESS 
THE    LADY   CATHARINE    OF    PORTUGAL, 

DUCHESS    OF    BRAGANZA,*    ETC. 


THE  usual  custom  of  ancient  and  modern  writers  is  always 
to  dedicate  their  works,  the  fruits  of  their  genius,  to  gener- 
ous monarchs  and  powerful  kings  and  princes,  that,  owing 
to  their  countenance  and  protection,  they  may  be  more 

*  This  lady  was  the  daughter  of  the  Portuguese  Infant  Dom  Duarte, 
and  grand-daughter  of  Manuel  King  of  Portugal,  who  died  in  1557. 
She  was  married  to  John  Duke  of  Braganza.  After  the  terrible  rout  at 
Alcazar,  and  the  death  of  Dom  Sebastian  (grandson  of  King  John  III, 
and  great  grandson  of  King  Manuel)  in  1578,  that  unfortunate  youth's 
uncle,  the  old  Cardinal  Henry,  succeeded  to  the  throne  of  Portugal. 
During  his  short  reign  of  two  years  the  various  claimants  to  the  Portu- 
guese throne  were  heard.  The  one  who  had  the  best  right  was  young 
Ranuccio  of  Parma,  whose  mother  was  the  eldest  sister  of  the  ladj 
Catharine,  Duchess  of  Braganza.  Next  came  the  Duchess  herself,  next 
the  King  of  Spain,  who  claimed  by  right  of  his  mother  the  Infanta  Isa- 
bella, a  sister  of  the  Infant  Dom  Duarte.  The  Duke  of  Savoy  claimed 
through  his  mother  Beatrice,  a  sister  of  the  Infanta  Isabella;  and 
Antonio,  Prior  of  Crato,  had  the  worst  claim  of  all.  He  was  an 
illegitimate  son  of  Dom  Luis,  a  brother  of  Dom  Duarte.  The  claim  of 
Catharine  de  Medicis  was  absurd. 

When  the  old  Cardinal  King  Henry  died  in  1580,  Portugal  fell  to  the 
strongest  claimant,  and  was  seized  by  Philip  II.  The  Duchess  of 
Braganza,  instead  of  being  Queen,  had  to  be  satisfied  with  a  private 
station,  and  the  patronage  of  authors.  When  the  Ynca  dedicated  his 
Commentaries  to  her  in  1609,  she  must  have  been  about  fifty  years  of 
age.  Her  son  Theodore,  Duke  of  Braganza,  had  a  son  John,  who,  when 
the  Portuguese  threw  off  the  yoke  of  Spain  in  1641,  became  their  king, 
and  founded  the  dynasty  of  Braganza. 

Mariana  says  that  when  Philip  II  came  to  take  possession  of  Portugal, 
he  was  received  with  great  splendour  at  Yelves  by  the  Duke  of  Braganza, 
and  that  the  king  afterwards  visited  his  cousin  the  Duchess  Catharine. 
Historia  de  Espaha,  x,  lib.  viii,  cap.  6. 


IV 


;rcd  by  the  virtuous,  and  more  free  from  the  calumnies 

11  speakers.  I  am  minded,  O  most  serene  Princess,  in 
imitation  of  the  example  of  other  writers,  to  dedicate  these 
Commentaries  to  your  Highness,  that  they  may  find  shelter 
under  your  royal  protection.  Your  Highness  is  known,  not 
only  in  Europe,  but  even  in  the  most  remote  parts  of  the 
east,  the  west,  the  north,  and  the  south,  wherever  the  glori- 
ous princes,  your  Highness's  ancestors,  have  planted  the 
standard  of  our  well-being  and  of  their  glory,  at  so  great  a 
cost  of  blood  and  of  lives,  as  is  notorious.  It  is  also  known 
to  all  how  great  is  the  generosity  of  your  Highness,  for  this 
generosity  is  the  child  and  descendant  of  the  distinguished 
kings  and  princes  of  Portugal;  and  although  your  Highness 

not  think  much  of  this  virtue,  yet  when  over  the  gold 
of  such  lofty  rank  the  enamel  of  so  heroic  a  virtue  is  cast,  it 
should  be  valued  very  highly.  When  we  behold  the  grace 
with  which  God  our  Lord  has  enriched  the  soul  of  your 
Highness,  we  find  it  to  be  even  greater  than  the  natural 
qualities,  the  piety,  and  the  virtue,  of  which  the  whole 
world  speaks  with  admiration ;  and  I  would  say  somewhat 
more  without  any  sign  of  flattery,  if  your  Highness  did  not 

'hese  praises  as  much  as  you  desire  silence  concerning 
your  virtues.  Those  who  have  been  or  may  be  favoured  by 
your  royal  countenance  in  the  whole  of  these  kingdoms,  and 
in  those  abroad,  arc  proclaimed  in  so  many  languages  that 
neither  they  nor  the  favours  of  your  royal  hand  can  be 
numbered,  .Induing  from  this  experience,  I  hope  to  re- 
'>ur  and  countenance  for  these  my  books,  in  pro- 
portion to  my  necessity.  I  confess  that  my  audacity  is 

,  and  my  whole  service  very  small,  though  my  wish  to 

nccre.     'I  >  offer,  protesting  that  if  I  should 

•rthy,  I  am  most  ready  to  serve  your  High- 

•  "I   Imusc  may  our  Lord  watch 

Amen.      Amen. 

'I  HI    YNCA  GARI  U,ASM>  m.  i,,\  \  i 


PREFACE   TO   THE   READER. 


ALTHOUGH  there  have  been  curious  Spaniards  who  have 
written  accounts  of  the  commonwealths  of  the  New  World, 
such  as  that  of  Mexico,  that  of  Peru,  and  those  of  other 
kingdoms  of  heathendom,  yet  these  accounts  have  not  been 
so  complete  as  they  might  have  been.  I  have  remarked 
this  particularly  in  the  accounts  which  I  have  seen  written 
of  affairs  in  Peru,  concerning  which,  as  a  native  of  the  city 
of  Cuzco,  the  Rome  of  that  empire,  I  have  a  fuller  and 
clearer  knowledge  than  has  hitherto  been  supplied  by  any 
writer.  It  is  true  that  former  writers  touch  upon  many  of 
the  great  events  which  occurred  in  the  empire  of  Peru,  but 
they  write  them  so  briefly  that  (owing  to  the  manner  in 
which  they  are  told)  I  am  scarcely  able  to  understand  them. 
For  this  reason,  and  influenced  by  a  natural  love  of  my 
country,  I  undertook  the  task  of  writing  these  Commen- 
taries, in  which  the  events  that  happened  in  that  land,  before 
the  arrival  of  the  Spaniards,  are  clearly  and  distinctly  set 
forth,  as  well  touching  the  rites  of  their  vain  religion,  as  the 
government  of  their  kings  during  peace  and  war,  and  all 
other  things  that  relate  to  those  Indians,  from  the  lowest 
affairs  of  the  vassals  to  the  highest  matters  touching  the 
royal  crown.  I  only  write  concerning  the  events  of  the 
empire  of  the  Yncas,  without  entering  upon  those  of  other 
monarchies,  respecting  which  I  have  no  knowledge.  In  the 


-tory  I  protest  concerning  its  truth,  and  that  I 

aflirm  no  important  circumstance  that  is  not  authorised  by 

•;wnish  historians,  either  in  part  or  altogether.     My  in- 

n  is  not  to  contradict  them,  but  to  supply  a  commen- 
tary and  gloss,  and  to  interpret  many  Indian  words  which 
they,  as  strangers  in  that  land,  gave  a  mistaken  meaning  to, 
as  will  be  seen  fully  in  the  course  of  the  history,  which  I 
offer  to  the  piety  of  those  who  may  read  it,  with  no  other 
desire  than  that  it  may  be  of  service  to  Christendom;  giving 
thanks  to  our  Lord  Jesu  Christ  and  to  the  Virgin  Mary  his 
mother,  for  their  merits  and  intercession,  through  which  the 

J  majesty  was  pleased  to  draw  so  many  great  nations 
out  of  the  abyss  of  idolatry,  and  to  bring  them  under  the 

of  his  Roman  Catholic  church,  our  mother  and  mis- 

I  trust  that  it  will  be  received  in  the  same  spirit  as 

I  offer  it,  for  it  is  the  return  which  my  intention  deserves, 

although  the  work  may  not  merit  it.     I  am  still  writing  two 

other  books  touching  the  events  which  took  place  in  that 

land  of  mine,  among  the  Spaniards,  down  to  the  year  1560, 

when  I  left  it;  and  I  desire  to  see  them  finished,  that  I  may 

aim-  offering  of  them  as  I  do  of  this. 


NOTES  TOUCHING  THE  GENERAL  LANGUAGE 
OF  THE  INDIANS  OF  PERU. 


IN  order  that  the  subject  which,  with  the  Divine  blessing,  we 
are  about  to  treat  of  in  this  history  may  be  better  under- 
stood (for  we  shall  have  to  use  many  words  in  the  general 
language  of  the  Indians  of  Peru),  it  will  be  well  to  give 
some  account  of  the  language  of  the  Indians.  The  first 
thing  worthy  of  remark  is  that  their  language  has  three 
different  ways  of  pronouncing  certain  syllables,  very  differ- 
ent from  the  way  in  which  Spanish  is  pronounced ;  and  in 
this  difference  of  pronunciation  lie  the  differences  in  the 
meaning  of  a  single  word.*  They  pronounce  some  syllables 
with  the  lips,  others  on  the  palate,  others  in  the  throat, 
and  we  shall  point  out  examples  of  this,  as  they  occur. 
In  accentuating  their  words,  it  must  be  known  that  they 
almost  always  place  the  emphasis  on  the  penultimate 
syllable,  seldom  on  the  antepenultimate,  and  scarcely  ever 
on  the  final  syllable.  I  say  this  in  spite  of  those  who  de- 
clare that  barbarous  words  should  have  the  accent  on  the 
last  syllable,  for  they  make  this  assertion  because  they  do 
not  understand  the  language.  In  the  general  language  of 

*  Thus  Tanta  is  a  crowd,  Thanta  (with  the  t  and  h  sounded  separ- 
ately) means  ragged,  and  Ttanta  (a  double  sound)  is  bread.  Again, 
Ppacha  means  time,  Pnccha  a  fountain,  Pacha  the  earth,  and  Pachha 
cloth. 


Cuzco  (for  it  is  respecting  this  that  I  desire  to  speak,  and 
not  concerning  the  dialects  of  each  province,  which  are  in- 
numerable) the  following  letters,  B,  D,  F,  G,  J,  and  L 
single  are  wanting,  but  they  have  the  double  sound  LI. 
On  the  other  hand  they  have  no  sound  like  the  double  Rr, 
cither  at  the  beginning  or  in  the  middle  of  a  word,  but 
that  letter  is  always  pronounced  singly.  Nor  have  they  the 
letter  X,  so  that  altogether  they  want  six  letters  of  the 
Spanish  a  b  c  ;  indeed  it  may  be  said  that  they  are  without 
(  i^ht,  counting  the  single  L  and  the  double  Rr.  When 
the  Spaniards  add  these  letters,  they  corrupt  the  language, 
and,  as  the  Indians  do  not  use  them,  they  themselves  do  not 
pronounce  properly  the  Spanish  words  which  contain  them. 

ing  an  Indian,  may  properly  avoid  this  corruption,  and 
write  this  history  as  an  Indian,  and,  in  writing  Indian 
words,  may  use  the  letters  with  which  they  ought  to  be 
written.  Those  who  may  read  this  history  should  not  take 
it  in  bad  part  that  I  have  adopted  this  novelty,  in  opposition 
to  the  incorrect  system  previously  introduced,  but  should 
rather  rejoice  at  being  able  to  read  these  words  written 

•  tly  and  with  purity.  As  I  shall  have  to  quote  many 
things  from  the  Spanish  historians,  to  illustrate  what  I  my- 

•iall  say,  and  as  I  shall  have  to  write  out  their  words 
\\ith  their  corruptions  just  as  they  have  written  them,  I  de- 

to  give  notice  that  it  cannot  be  considered  a  contradic- 
tion that  I  should,  in  these  instances,  write  the  letters  which 
do  not  exist  in  that  language,  because  I  only  do  so  in  order 
to  quote  faithfully  what  the  Spaniards  have  written. 

•  worthy  of  remark  that  there  is  no  plural  number 

in  i]il  <;  of  the  Indians,  although  there  are 

which   denote  plurality.*     If  I  place  any  Indian 

that  the  plural  is  not  formed  in  the 

»ame  way  a  ir..|.ean   I;,  ...  jth  which  he  v. 

quaint  Sj.anMi,  Italian.   Poi  ;,,,d  Latin.     The  ordi- 

••f  the   plural    in    thr    ij.-n.n-iil    lan^ua<_rC   of   the   Yncas    (or 


IX 


word  in  the  plural,  it  will  be  a  Spanish  corruption,  and  will 
be  done  because  it  would  not  sound  well  to  place  the 
Indian  words  in  the  singular,  and  the  Spanish  adjectives  or 
relative  pronouns  in  the  plural. 

There  are  many  other  things  in  this  language  which  are 
very  different  from  Spanish,  Italian,  and  Latin.  They  have 
been  noted  by  learned  Creoles  and  Mestizos,  and  I  now 
point  some  of  them  out  that  the  language  may  be  preserved 
in  its  purity,  for  it  is  assuredly  a  pity  that  so  elegant  a  lan- 
guage should  be  lost  or  corrupted,  especially  as  it  is  one  in 
which  the  Fathers  of  the  Holy  Society  of  Jesus  have  worked 
(as  well  as  other  Fathers),  that  they  may  be  able  to  speak 
it  well :  and  by  their  good  examples  (which  is  of  more  con- 
sequence) the  Indians  have  benefited  much  in  the  faith.* 


Quichua),  for  nouns  and  participles,  is  the  particle  cuna  added  to  the 
word ;  as  runa  (a  man),  runa-cuna  (men).  But  naui-cuna  means  the 
eyes  of  several  people,  not  those  of  one.  A  pair  of  eyes  would  be  formed 
by  pura  (both),  as  purap  nauiy  (my  eyes).  When  the  number  is  given, 
it  is  not  necessary  to  use  the  particle  cuna,  as  chunca-punchau  (ten 
days),  not  chunca-punchau-cuna,  although  the  use  of  cuna  is  admissible. 

Chac,  chaquen  is  a  comparative  plural,  as  Anac-chac  (harder  things), 
Llallac-chac  (more  timid  people).  Chicachac  is  a  plural  particle  solely 
referring  to  size,  chica  meaning  "as,"  or  "as  large  as."  Ntin  is  a  termi- 
nation for  forming  plurals  when  two  or  more  persons  or  things  are 
spoken  of  collectively,  as  Aylluntin  (those  of  one  family),  Cosantin 
(husband  and  wife).  Another  form  of  plural  is  the  repetition  of  the 
noun  itself,  as  runa  (a  man),  runa-runa  (a  crowd),  hacha  (a  tree), 
hacha-hacha  (a  forest).  Markham's  Quichua  Grammar,  p.  22. 

*  The  Dominican  Friar  Don  Domingo  de  Santo  Tomas,  who  laboured 
for  many  years  among  the  Peruvian  Indians,  published  the  first  gram- 
mar of  the  Quichua  language.  It  was  printed  at  Valladolid  in  1569, 
with  a  vocabulary.  This  friar  was  the  first  doctor  who  graduated  in  the 
university  in  Lima.  He  supplied  Cieza  de  Leon  with  much  information 
respecting  the  Peruvian  coast  valleys,  and  that  excellent  author  com- 
mends him  as  a  notable  searcher  into  the  secrets  of  the  Indians.  He 
founded  a  Dominican  monastery  in  the  coast  valley  of  Chacama.  (See 
my  translation  of  Cieza  de  Leon,  printed  for  the  Hakluyt  Society.) 
Another  Quichua  grammar  and  vocabulary  by  Antonio  Ricardo  was 
printed  at  Lima  in  1586,  another  by  Diego  de  Torres  Rubio  at  Seville 


It  must  also  be  noted  that  the  word  vecino  is  understood 
in  Peru  to  apply  to  those  Spaniards  who  have  repartimientos* 
of  Indians,  and  in  that  sense  it  will  always  be  used,  when- 
;  it  occurs  in  this  history. 

in  1603,  a  vocabulary  by  the  Friar  Juan  Martinez  at  Lima  in  1604,  and 
another  by  the  Jesuit  Diego  Gonzalez  Holguin  in  1608,  also  at  Lima. 

All  these  appeared  before  the  Ynca  published  the  first  part  of  his 

Commentaries.     Torres  Rubio  went  through  a  second  edition  in  1619, 

:i  thinl  in  1700,  and  a  fourth  in  1754.     Holguin  published  a  grammar 

in  1614,  of  which  a  second  edition  appeared  at  Lima  in  1842.     Don 

Alonzo  de  Huerta  published  a  Quichua  grammar  at  Lima  in   1616; 

Diego  de  Olmos  at  Lima  in  1633;  Don  Juan  Roxo  Mexia  y  Ocon,  a 

of  Cuzco,  at  Lima  in  1648 ;  Estevan  Sancho  de  Melgar  at  Lima  in 

and  another  Quichua  grammar  was  published  by  Juan  de  Vega, 

the  physician  who  effected  the  first  recorded  cure  by  the  use  of  Chin- 

chona  bark,  which  he  administered  to  the  Countess  of  Chinchon,  Vice 

;   of  Peru,  in  about   1637.     Von  Tschudi  published  his  Keclina 

^fi-'iche  at  Vienna  in  1853,  being  a  Quichua  grammar  and  dictionary, 

with  specimens  of  the  language.     A  missionary  friar  named   Honorio 

Miblished  a  Quichua  grammar  and  dictionary  at  Sucre,  in  Bolivia. 

He  gives  no  date,  but  dedicates  it  to  Don  Jose  Maria  Linares,  who  was 

1 'resilient  from  1858  to  1861.     Finally,  the  present  editor  contributed 

ting  towards  the  study  of  the  rich  and  copious  language  of  the 

in  IM;}.     (Contributions  towards  a  Grammar  and  Dictionary  of 

•m,  the  Language  of  the  Yncas  of  Peru,  by  Clements  R.  Markham. 

Trubnur,  1.SC4.) 

*    Vecino  means  a  neighbour,  inhabitant,  or  citizen.     In  Peru,  accord- 
ing to  the  Ynca,  the  word  was  applied  to  Spaniards  who  received  grants 
of  land  and  of  Indians.      Pizarro,  in   1529,  was  empowered  to  grant 
U  of  land  and  repartimientos  of  Indians  to  his  fellow  con- 
querors, the  Indians  being  bound  to  pay  tribute  or  personal  service  to 
holders  of  grants.     In  1536  these  grants  were  extended  to  two 
lives.     In  consequence  of  the  intolerable  exactions  and  cruelties  of  the 
Sj,;mi:ir.ls.  Las  Casas,  and  other  friends  of  the  Indians,  induced  Charles  V 
u:t  the  code  known  as  the  "New  Laws"  in  1542,  by  which  the 
iss  to  the  crown  on  the  deaths  of  the  actual  holders ; 
A  ho  l,:i«l  been  engaged  in  the  civil  wars,  and  all  Government  offi- 
'•ini;  deprived  at  once.     A  fixed  sum  was  settled  to  be  paid  as 
tribute  by  thr  Indians,  and  all  forced  labour  was  absolutely  prohibited, 
were  of  course  so  unpopular  among  the  conquerors 
they   were   n-v«,k.-d   in    [646.     The   President  (Jasca  redistributed 
and  repartimiento*  in  I -V><>,  and  they  were  granted  for 


XI 


It  must  also  be  understood  that  in  my  time,  which  lasted 
down  to  the  year  1560,  and  for  twenty  years  afterwards, 
there  was  no  coined  money  in  my  country.  In  place  of  it 
the  Spaniards,  in  buying  and  selling,  weighed  the  gold  or 
silver  by  the  marc  or  the  ounce.  And  as  in  Spain  they 
speak  of  ducats,  so  in  Peru  they  speak  of  pesos  or  Castel- 
lanas*  Each  peso  of  silver  or  of  gold,  reduced  according 
to  the  correct  rule,  would  be  worth  450  maravedis  ;  so  that 
in  reducing  the  pesos  into  ducats  of  Spain,  every  five  pesos 
is  worth  six  ducats.  Thus  the  system  of  counting  by  pesos 
in  this  history  will  cause  no  confusion.  The  system  of 
counting  the  quantity  of  pesos  of  silver  in  a  peso  of  gold 
varies  much,  as  it  does  in  Spain ;  but  the  value  is  always 
the  same.  In  exchanging  gold  for  silver  they  give  interest 
at  so  much  per  cent.  There  is  also  interest  charged  in  ex- 
changing assayed  silver  for  silver  which  they  call  current, 
being  that  which  is  to  be  assayed. 

The  word  galpon  is  not  in  the  general  language  of  Peru, 
but  in  that  of  the  windward  islands.  The  Spaniards  have 
adopted  it,  with  many  others  which  will  be  pointed  out  in 
the  history.  It  means  a  large  hall.  The  kings  Yncas  had 
halls  of  this  description,  which  were  so  large  that  festivals 
were  held  in  them  when  the  weather  was  rainy,  and  they 
could  not  be  held  in  the  open  squares. f  And  this  will  suf- 
fice for  preliminary  notices. 

*  A  castellano  or  peso  de  oro  was  worth  £2  : 12  :  6  of  our  money. 

t  These  vast  halls  are  to  be  seen  in  the  great  adobe  ruins  at  Hervay 
and  Pachacamac  on  the  coast,  as  well  as  at  and  near  Cuzco.  The 
Spaniards  called  them  galpones.  Hence  the  villages  of  slaves  on  modern, 
haciendas,  which  are  enclosed  by  high  walls,  are  also  called  galpones. 


THE   FIRST  BOOK 


KOYAL    COMMENTARIES    OF    THE    YNCAS, 

WHICH  TREATS  OF  THE  DISCOVERY  OF  THE  NEW  WORLD,  THE 

DERIVATION    OF   THE    WORD   PERU,  THE   IDOLATRY   AND 

CUSTOMS    OF    THE    INDIANS    IN    FORMER    TIMES, 

THEIR    ORIGIN,    THE    LIFE    OF    THE    FIRST 

YNCA,  WHAT  HE  DID  WITH   HIS  FIRST 

VASSALS,  AND  THE  MEANING  OF 

THE  ROYAL  TITLES. 

IT   CONTAINS    TWENTY-SIX    CHAPTERS . 


THE     FIRST     BOOK. 


CHAPTER  I. 

WHETHER    THERE    ARE    MANY    WORLDS  :      ALSO    TREATING 
OF    THE    FIVE    ZONES. 

HAVING  to  treat  of  the  New  World,  or  of  the  best  and  most 
important  parts  of  it,  which  are  the  kingdoms  and  provinces 
of  the  empire  called  Peru,  of  whose  antiquities  and  of  the 
origin  of  whose  kings  we  intend  to  write ;  it  seems  proper, 
and  in  conformity  with  the  usual  custom  of  authors,  to  treat 
here,  at  the  beginning,  of  the  question  whether  there  is  one 
world  or  many,  if  it  is  flat  or  round,  and  also  whether 
heaven  is  flat  or  round,  whether  the  whole  earth  is  habit- 
able or  only  the  temperate  zones,  whether  there  is  a  way 
from  one  temperate  zone  to  the  other,  whether  there  are 
antipodes,  and  other  like  matters.  The  ancient  philosophers 
treated  very  largely  and  curiously  on  these  subjects,  and 
the  moderns  do  not  fail  to  argue  and  write  on  them,  each 
following  the  opinion  which  best  pleases  him.  But  as  this 
is  not  my  chief  subject,  as  the  powers  of  an  Indian  cannot 
enable  him  to  presume  so  far,  and  as  experience,  since  the 
discovery  of  what  they  call  the  New  World,  has  undeceived 
us  touching  most  of  these  doubts,  we  will  pass  over  them 
briefly,  in  order  to  go  on  to  the  other  part  of  my  subject, 
the  conclusion  of  which  I  am  fearful  lest  I  should  not  reach. 
I  may  affirm,  however,  trusting  in  the  infinite  mercy,  that, 
in  the  first  place,  there  is  only  one  world ;  and  though  we 
speak  of  the  Old  World  and  the  New  World,  this  is  because 
the  latter  was  lately  discovered  by  us,  and  not  because 


Ill  FIRST    BOOK    OF    THE 

arc  two,  but  one  only.  And  to  those  who  still  ima- 
gine that  there  are  many  worlds,  there  is  no  answer  to  be 
H'iven  except  that  they  can  remain  in  their  heretical  persua- 
sions until  they  are  undeceived  in  hell.  Those  who  doubt, 
if  there  be  any  such,  whether  the  world  is  flat  or  round, 
may  be  convinced  by  the  testimony  of  men  who  have  gone 
round  it,  or  round  the  greater  part,  as  those  belonging  to 
the  ship  Victoria,*  and  others.  Respecting  the  heavens, 

*  The  Victoria  of  90  tons  and  45  men  was  one  of  the  five  vessels 
which  formed  the  squadron  commanded  by  Magalhanes.  She  sailed, 
with  her  consorts,  from  San  Lucar,  on  September  20th,  1519,  on  the 
memorable  expedition  to  discover  a  way  to  the  Spice  Islands  by  the 
South  Sea.  The  Victoria  returned  to  San  Lucar  on  the  6th  of  Septem- 
ber, 1522,  and  was  thus  the  first  ship  that  ever  circumnavigated  the 
globe.  She  brought  home  a  cargo  of  533  quintals  of  cloves,  cinnamon, 
nutmegs,  and  sandal  wood.  Magalhanes  had  been  killed,  in  the  pre- 
vious year,  at  Zebu;  but  Sebastian  del  Cano,  the  pilot  who  brought 
home  the  Victoria,  received  from  Charles  V  a  pension  of  500  ducats ; 
a  coat  of  arms  charged  with  branches  of  clove,  cinnamon,  and  nutmeg 
trees;  a  globe  for  a  crest;  and  the  motto  Primus  circumdediste me.  The 
Victoria  afterwards  made  a  voyage  to  Santo  Domingo,  in  the  West 
Indies;  returned  safely;  made  a  second  voyage  to  the  West  Indies; 
sailed  on  her  return  to  Spain,  but  never  arrived,  "so  that  it  is  not  known 
what  became  of  her,  or  of  those  who  went  in  her." 

The  men  who  formed  the  crew  of  the  Victoria,  and  to  whose  testi- 
mony, that  the  world  is  round,  our  author  appeals  in  the  text,  were : — 


1.  Juan  Sebastian  del  Cano  (Captu.) 

•liguel  dc  Rodas  (Master) 
::.  .Martin  de  Insaurraga  (Pilot) 
I.  Miguel  de  Rodas         (Mariner) 
5.  Nicolas  Griego  „ 

<'.  Juan  Rodriguez  „ 

co  Gallego  „ 

:  tin  «lu  Judicibus  „ 

'.».  .luan  de  Santander  „ 

1 1 '.   II  ernando  de  Bustamautc   „ 

M"    I'l'.A  :  „ 

I    I. 

itia 


16.  Juan  de  Acurio          (Mariner) 

18.  Lorenzo  de  Yruna  „ 

19.  Juan  de  Ortega  „ 

20.  Pedro  de  Indarchi  „ 

21.  Ruger  Carpintete  „ 

22.  Pedro  Gasco  „ 

23.  Alfonso  Domingo  „ 

24.  Diego  Garcia  „ 

25.  Pedro  de  Balpuesta  „ 
2G.  Ximeno  de  Burgos  „ 

27.  Juan  Martin  „ 

28.  Martin  de  Magallancs       „ 
•2',}.  Francisco  Alvo  „ 

30.  Roldan  de  Argote  „ 

31.  Juan  <K'  Ac^a 


ROYAL    COMMENTARIES.  17 

whether  they  be  flat  or  round,  a  reply  may  be  given  in  the 
words  of  the  Royal  Prophet — Eztendens  codum  sicut  pellem, 
in  which  he  desires  us  to  see  the  form  and  method  of  the 
work,  giving  one  as  a  similitude  of  the  other,  and  saying : — 
that  the  heavens  should  be  spread  out  like  a  skin  ;  that  is, 
that  they  should  cover  this  great  body  of  the  four  elements, 
even  as  a  skin  should  cover  the  body  of  an  animal,  not  only 
the  main  body  but  all  its  parts,  how  small  soever  they  may 
be.  As  to  those  who  affirm  that  the  five  parts  of  the  world, 
which  they  call  zones,  are  uninhabitable  excepting  the  two 
that  are  temperate :  that  the  central  one,  from  its  extreme 
heat,  and  the  two  end  ones,  from  the  great  cold,  are  unin- 
habitable ;  and  that  it  is  impossible  to  pass  from  one  tem- 
perate zone  to  the  other,  owing  to  the  extreme  heat  between 
them  ;  I  am  able  to  assure  such  persons  that  I  was  born  in 
the  torrid  zone,  that  is  in  Cuzco,  and  was  brought  up  in  it 
until  my  twentieth  year,  and  that  I  have  been  myself  in  the 
other  temperate  zone,  on  the  other  side  of  the  tropic  of  Ca- 
pricorn, to  the  south,  at  the  extreme  end  of  Charcas,  where 
the  Chichas  live.  I  also  passed  through  the  torrid  zone  to 
come  to  this  other  temperate  zone  where  I  am  now  writing, 
and  was  three  complete  days  under  the  equinoctial  line,  near 
the  Cape  of  Pasau.*  1  therefore  affirm  that  the  torrid  zone 
is  habitable,  as  well  as  the  temperate  zones.  I  wish  I  could 
speak  of  the  cold  zones  as  an  eye-witness,  as  I  can  of  the 
other  three  ;  but  I  must  hand  them  over  to  those  who  know 
more  about  them  than  I  do.  I  would  reply  to  those  who 
say  that,  owing  to  their  extreme  cold  they  are  uninhabitable, 
that  they  also  may  be  lived  in,  like  the  rest.  For  it  cannot 
reasonably  be  imagined  that  God  should  have  made  so  large 

In  1847  the  Council  of  the  Hakluyt  Society  approved  of  the  drawing 
of  the  ship  Victoria  taken  from  Hulsius,  and  compared  with  that  given 
by  Amoretti  in  his  edition  of  Pigafetta's  voyage  of  Magalhanes,  as  a 
vignette ;  and  this  famous  ship  has  ever  since  embellished  the  covers  of 
all  the  volumes  printed  for  the  Hakluyt  Society. 

*  Cape  Passaos  is  in  latitude  0°  20'  S. 

B 


KIRS'I      HOOK     OF    Till. 

a  part  of  the  world  useless,  after  creating  all  to  be  inhabited 
by  nuui  ;  and  it  may  be  supposed  that  the  ancients  were  de- 

•  1  in  what  they  said  about  the  cold  zones,  as  they  were 
about  the  torrid  zone.  It  ought  rather  to  be  believed  that 
the  Lord,  as  a  wise  and  powerful  Father,  and  Nature,  as  a 
pious  and  universal  Mother,  have  remedied  the  extreme  cold 
by  temperate  warmth,  just  as  they  have  tempered  the  heat  of 
the  torrid  zone  with  so  much  snow,  and  so  many  fountains, 
rivers,  and  lakes  as  are  found  in  Peru.  That  country  is 

il  by  many  changes  of  temperature,  some  parts  become 
hotter  and  hotter  until  those  regions  are  reached  which  are 
so  low  and  so  hot  as  to  be  almost  uninhabitable,  as  the 
ancients  said.  Other  regions  get  colder  and  colder  until 
such  a  height  is  reached  that  that  land  also  becomes  unin- 
habitable, owing  to  the  cold  of  perpetual  snow.  This  is 
contrary  to  what  the  philosophers  said  of  the  torrid  zone, 
lor  they  never  imagined  that  it  was  possible  to  have  per- 
petual snow  under  the  equinoctial  line,  without  melting  at 
all,  at  least  on  the  great  Cordillera,  whatever  it  may  do  on 
the  slopes  and  ravines.  It  must,  therefore,  be  understood, 
that  in  the  torrid  zone,  within  the  region  over  which  Peru 
extends,  heat  and  cold  does  not  consist  in  proximity  to,  or 

,cc  from,  the  equinoctial ;  but  in  the  height  or  lowness 
of  the  land,  and  the  difference  is  seen  on  a  very  short  dis- 

,  as   I  shall  relate   more  at  length,  presently.     T  say, 

that  this  would  lead  to  the  belief  that  the  cold  zones 

inperate  and  habitable,  as  many  grave  authors  hold, 

though  not  from  personal  knowledge  or  experience.     But  it 

i*  tnfficient  that  God  himself  has  given  us  to  understand  as 

mueh;   for  when   he  created   man  he  said,  "Increase  and 

multiply  and   replenish  the  earth,  and  subdue  it."*     From 

this  wo  may  know  th.u  it  is  habitable;  for  if  it  were  not,  it 

r°<il(1  ubdurd,  nor  filled  with  inhabitants.     I  trust 

in  His  Omnipotence  that,  in  His  own  time,  He  will  disclose 

i.  27. 


ROYAL    COMMENTARIES.  19 

these  secrets  (as* He  disclosed  the  New  World)*  for  the 
great  confusion  and  dismay  of  those  audacious  ones  who, 
with  their  natural  philosophies  and  human  understanding, 
desire  to  measure  the  power  and  wisdom  of  God,  as  if  He 
could  not  perform  His  works  in  a  way  which  they  cannot 
imagine,  there  being  as  much  disparity  between  one  intelli- 
gence and  the  other,  as  there  is  between  the  finite  and  the 
infinite. 


CHAPTER   II. 

WHETHER    THERE    ARE    ANTIPODES. 

To  the  question  whether  there  are  Antipodes  or  not,  it  may 
be  replied  that,  the  world  being  round  (as  is  notorious),  it  is 
certain  that  there  are.  But  for  my  part  I  hold  that,  the 
lower  part  of  this  world  not  having  been  completely  dis- 
covered, it  cannot  certainly  be  known  what  provinces  are 
the  antipodes  of  those  on  this  side,  as  some  affirm.  This 
may  be  said  more  truly  of  the  heavens  than  of  the  earth  ; 
for  the  poles  are  opposite  each  other,  and  so  are  the  east  and 
west,  at  any  point  on  the  equinoctial. t  Nor  can  it  be  cer- 

*  This  advocacy  of  an  expedition  to  explore  the  unknown  Polar  re- 
gions does  infinite  credit  to  the  Ynca. 

t  Most  of  the  old  writers  on  America  considered  it  de  rigueur  to  com- 
mence their  books,  on  what  subject  soever  they  might  treat,  with  a  disser- 
tation on  the  shape  of  the  earth,  on  the  question  whether  there  be  anti- 
podes, or  on  the  peopling  of  the  different  continents.  Father  Acosta  de- 
votes two  chapters  to  the  antipodes,  one  to  disprove  the  idea  of  Lactantius 
that  there  are  no  antipodes,  and  the  other  to  explain  away  a  similar  heresy 
on  the  part  of  St.  Augustine.  Lactantius  derided  the  idea  of  men  being 
able  to  stand  on  their  heads;  while  the  objection  of  St.  Augustine 
merely  rested  on  the  vastness  of  the  ocean,  and  on  the  very  natural 
belief  that  it  could  not  be  crossed,  a  belief  which  he  shared  with 
Gregory  Nazianzen,  and  other  writers.  Historia  natural  y  moral  de 
las  Indias  compuesta  por  el  Padre  Joseph  de  Acosta,  lib.  i,  cap.  7  and  8, 
Madrid,  JG08. 


FIKST     HOOK     OF    THK 

tainly  known  whence  so  many  tribes  of  such  different  lan- 
guages and  customs,  as  are  found  in  the  New  World,  can 
have  come  from.  For  if  it  be  said  that  they  came  by  the 
sra  in  ships,  there  arise  difficulties  touching  the  animals  that 
are  found  in  the  New  World,  for  how  and  in  what  manner 
could  they  have  been  embarked,  some  of  them  being  more 
noxious  than  useful.  If  it  be  supposed  that  they  came  by 
land,  still  greater  difficulties  arise;  for  if  the  domesticated 
animals  of  the  Old  World  were  brought  that  way,  how 
is  it  that  others  were  not  brought  which  have  since  been 
conveyed  to  the  New  World  ?  If  it  be  that  they  could 
not  bring  so  many,  how  is  it  that  they  did  not  leave  behind 
some  of  those  that  are  met  with  ?  The  same  may  be  said  of 
the  corn,  pulses,  and  fruit,  which  are  so  different  from  those 
of  the  Old  World,  that  with  reason  they  named  this  a  New 
\\"<>rld.  For  it  is  so  in  all  things,  as  well  as  regards  the  tame 
and  wild  animals  and  the  food,  as  the  men,  who  are  gene- 
rally beardless.  Therefore,  in  a  matter  of  such  uncertainty, 
the  trouble  that  is  taken  to  solve  it  is  wasted;  so  I  will  leave 
it  alone,  especially  as  I  possess  less  competence  than  another 
to  inquire  into  it.  I  shall  only  treat  of  the  origin  of  the  Kings 
Yncas,  and  of  their  succession,  conquests,  laws,  and  govern- 
ment in  peace  and  war  ;  but  before  we  enter  upon  these 
MI!  »j  rets,  it  will  be  well  that  we  should  say  how  this  New 
\\  01  Id  was  discovered,  and  presently  we  will  discourse  more 
particularly  of  Peru. 


CHAPTER  III. 

I  TOW    THK    NKW    WORLD    WAS    DISCOVERED. 

i  the  year  1484,  one  year  more  or  less,  a  pilot,  native 
of  the  town  of  Iluelva,*  in   the  county  of  Niebla,f  named 

*  A  seaport  of  Andalusia,  close  to  Palos,  whence  Columbus  sailed  on 

t  voyage  to  America.     It  will  he;  remembered  that  when  Columbus, 

on  his  arrival  in  Spain.  nskH  for  charity  at  the  door  of  the  convent  of 


ROYAL    COMMENTARIES.  21 

Alonzo  Sanchez  de  Huelva,  had  a  small  ship,  with  which 
he  traded  on  the  sea,  and  brought  certain  merchandise  from 
Spain  to  the  Canaries,  where  he  sold  it  profitably.  And  in 
the  Canaries  he  loaded  his  ship  with  the  fruits  of  those 
islands,  and  took  them  to  the  island  of  Madeira,  and  thence 
he  returned  to  Spain,  laden  with  sugar  and  conserves.  While 
he  was  engaged  in  this  triangular  voyage,  on  the  passage 
from  the  Canaries  to  Madeira,  he  encountered  so  heavy  a 
squall  that  he  was  obliged  to  run  before  it  for  twenty-eight 
or  twenty-nine  days,  during  the  whole  of  which  time  he 
could  not  take  an  altitude,  either  for  his  latitude  or  his 
course.  The  crew  of  the  ship  suffered  the  greatest  hard- 
ships in  the  storm ;  for  they  could  neither  eat  nor  sleep. 
At  the  end  of  this  long  time  the  wind  went  down,  and  they 
found  themselves  near  an  island.  It  is  not  known  for  cer- 
tain what  island  it  was,  though  it  is  supposed  to  have  been 
the  island  which  is  now  called  St.  Domingo.  It  is  very 
worthy  of  note  that  the  wind  which  drove  that  ship  with  so 
much  fury  and  violence  could  not  have  been  other  than  the 
Solano,  as  the  east  wind  is  called ;  for  the  island  of  St. 
Domingo  is  to  the  westward  of  the  Canaries,  and  the  wind 
in  that  quarter  usually  appeases  rather  than  raises  a  storm. 
But  the  Almighty  Lord,  when  he  wishes  to  show  his  mercy, 
takes  the  most  mysterious  things  for  their  opposites :  thus 
he  took  water  from  a  rock,  and  sight  for  the  blind  from  the 
mud  placed  in  his  eyes,  in  order  that  these  works  might  the 
more  evidently  show  the  Divine  mercy  and  goodness.  He 
also  displayed  his  piety  in  sending  his  Evangelist  and  true 
light  over  the  whole  of  the  New  World,  which  was  in  so 
much  need  of  it.  For  the  people  were  living,  or  rather 

Rabida,  near  Palos,  he  was  on  his  way  to  the  neighbouring  town  of 
Huelva,  to  seek  his  brother-in-law. 

+  Niebla  is  a  town  of  Andalusia,  on  the  river  Tinto,  not  far  from 
Huelva.  Don  Juan  Alonzo  de  Guzman  was  created  Count  of  Niebla  by 
Henry  II  in  3371  ;  and  this  title  was  always  assumed  by  the  eldest  sons 
of  his  descendants  the  Dukes  of  Medina  Sidonia. 


FIRST     BOOK    OF    THK 

perishing,  in  the  darkness  of  a  heathenism  and  idolatry 
most  barbarous  and  bestial,  as  we  shall  see  in  the  course  of 
this  history. 

The  pilot  went  on  shore,  took  an  altitude,  and  wrote 
down  all  the  particulars  of  what  he  saw,  and  what  happened 
at  sea,  both  going  and  coming.  Having  taken  in  wood  and 
water,  he  returned  in  much  doubt,  without  knowing  the 
direction  he  should  take,  and  he  lost  much  time.  Owing  to 
the  length  of  the  voyage,  the  failure  of  water  and  provisions, 
and  the  great  hardships  they  had  suffered,  many  of  the 
crew  began  to  fall  sick  and  die,  insomuch  that,  out  of  seven- 
men  who  sailed  from  Spain,  only  five  reached  Terceira, 
among  whom  was  the  pilot  Alonzo  Sanchez  de  Huelva. 
They  went  to  the  house  of  the  famous  Genoese,  Christoval 
Colon,  the  great  Pilot  and  Cosmographer,  who  constructed 
sea  cards.  Colon  received  them  with  much  kindness,  and 
was  glad  to  learn  all  that  had  happened  in  so  strange  and 
long  a  voyage  as  that  which  they  said  they  had  undergone. 
But  they  arrived  so  shattered  by  their  past  hardships  that, 
in  spite  of  the  attentions  of  Christoval  Colon,  he  could  not 
restore  them  to  health,  and  they  all  died  in  his  house,  leaving 
him  heir  to  the  work  which  had  caused  their  death.  The 
great  Colon  accepted  the  work  with  zeal  and  vigour,  having 
Buffered  even  greater  hardships  himself  (for  they  lasted 
T),  and  he  started  on  the  enterprise  of  giving  a  New 
\\  orld  and  its  riches  to  Spain,  as  was  blazoned  on  his  arms, 
&r- 

T..  Ciistilla  and  to  L«;.,n 

A  New  World  has  given  Colon. 

Whosoever  wishes  to  learn  the  great  deeds  of  this  worthy, 

!l1  1(;|(1   '  '1  History  of  the  Indies  which  Fran- 

cisco    !  romara  wrote;  for  this  same  work  of  the 

.UK!  discovery  is  the  one  which  gives  most  praise 

ami   renown   to  ih«    ln<>M    famous    amongst    famous    men.      1 


ROYAL    COMMENTARIES.  23 

have  only  added  this,  because  it  was  wanting  in  the  narra- 
tive of  that  ancient  historian,  who  wrote  at  a  distance  from 
the  places  where  the  events  took  place,  receiving  tidings 
from  those  who  came  and  went,  who  related  many  things 
that  happened,  but  imperfectly.  But  I  heard  them  in  my 
country  from  my  father  and  his  contemporaries;  for  in  those 
days  their  most  common  conversation  was  concerning  the 
notable  events  which  happened  in  their  conquests.  On  these 
occasions  they  related  what  I  have  said,  and  other  things 
that  I  shall  recount  presently ;  for,  as  they  had  met  many  of 
the  first  discoverers  and  conquerors  of  the  New  World,  they 
heard  from  them  the  full  account  of  these  events ;  and  I,  as 
I  have  said,  though  but  a  boy,  heard  them  from  my  elders. 
Thus  the  slight  attention  I  then  gave  to  them,  will  enable 
me  now  to  write  concerning  many  events  of  great  importance, 
which  relate  to  this  history.  I  shall  say  all  that  I  have  re- 
tained in  my  memory,  with  sorrow  for  that  which  I  have 
forgotten.  The  very  Reverend  Father  Jose  de  Acosta  also 
relates  this  history  of  the  discovery  of  the  New  World,  with 
regret  that  he  cannot  give  it  complete ;  for  his  paternity  also 
wanted  a  portion  of  the  narrative,  like  some  more  modern 
authors,  the  ancient  conquerors  had  already  passed  away 
when  his  paternity  visited  these  parts ;  concerning  whom  he 
says  these  words  in  his  first  book  and  nineteenth  chapter : — 
"  Having  shown  that  there  is  no  ground  for  thinking  that 
the  first  inhabitants  of  the  Indies  have  reached  them  by  na- 
vigation undertaken  for  that  end,  it  follows  that,  if  they 
came  by  sea,  it  must  have  been  by  chance,  and  by  the  force 
of  tempests,  that  they  arrived  at  the  Indies ;  and  this,  not- 
withstanding the  vastness  of  the  ocean,  is  not  incredible. 
For  the  same  thing  happened  in  the  discovery  of  our  own 
time,  when  that  mariner  (whose  name  even  is  unknown  to 
us,  that  so  great  a  business  may  not  be  attributed  to  any 
other  author  but  God)  having,  by  reason  of  a  terrible  and 
long  continued  storm,  reached  the  New  World,  left  as  pay- 


FIRST    HOOK    OF    THE 

iiicnt  of  the  hospitality  of  Christoval  Colon  the  news  of  so 
great  an  event.     So  it  may  be,"  etc. 

Thus  far  is  from  the  Father  Acosta,  taken  word  for  word, 
whence  it  appears  that  his  paternity  had  heard  a  part  of  our 
information  in  Peru,  though  not  all.  This,  then,  was  the 
origin  and  first  beginning  of  the  discovery  of  the  New 
World,  of  which  honour  the  little  town  of  Huelva  may  boast, 
having  produced  a  son,  from  whose  narrative  Christoval 
Colon  received  such  conviction,  that  he  insisted  all  the 
more  in  his  demand,  promising  things  that  had  never  been 
seen  or  even  heard  of,  but  preserving  the  secret  of  them  like 
a  prudent  man.  He.  however,  gave  his  account  of  it,  in 
confidence,  to  some  persons  of  great  authority  about  the 
us  of  the  Catholic  kings,  who  aided  him  to  start  on  his 
enterprise.  But  if  it  had  not  been  for  this  notice  given  by 
Alonzo  Sanchez  de  Huelva,  he  could  not  have  promised  such 
things  out  of  his  own  imagination  as  a  cosmographer,  nor 
have  started  so  readily  on  his  voyage  of  discovery.  For, 
according  to  the  historian,  Colon  did  not  take  more  than 
sixty-eight  days  in  his  voyage  to  the  island  Guanatianico,* 
though  he  was  delayed  a  few  days  at  Gomera  for  supplies. f 
Now,  if  he  had  not  known,  from  the  account  given  by 
Alonzo  Sanchez,  what  course  to  take  in  a  sea  so  vast,  it 
would  be  almost  a  miracle  to  have  gone  there  in  so  short  a 
timi 

*  Guanahani. 

t  Columlms  sailed  from  Palos  on  August  3rd,  1492,  from  Gomera, 
one  of  the  Canary  Isles,  on  September  8th,  and  sighted  the  island  of 
<HKui;ihani  on  October  12th:  seventy  days  from  Palos,  and  thirty-four 
from  fiuincra. 

t  The  story  of  Alon/o  Sanchez  de  Iluelva  having  discovered  America 

before  Columbus  Was  first  noticed  by  Oviedo  in  his  History  of  the  Indies, 

]"»bli  :  a  rumour  without  foundation,  but  he  does  not 

give  the  name  of  the  pilot.     Gomara,  in  his  History  of  the  Indies,  pub- 

ys: — "A  caravel,  navigating  our  ocean  sea,  met  with  so 

strong  an  east  wind,  and  so  continuous,  that  she  was  driven  to  an  un- 

lan«l.  neither  j. laced  mi  the  map  nor  on   the  sea  chart.      She  re- 


ROYAL    COMMENTARIES.  25 

turned  thence  in  many  more  days  than  she  went,  and  when  she  arrived  she 
had  no  one  on  board  than  the  pilot  and  two  or  three  mariners,  who,  being 
sick  from  hunger  and  hard  work,  died  shortly  afterwards  in  the  port.  Here 
we  have  the  way  in  which  the  Indies  were  discovered,  but  to  the  disin- 
herison  of  him  who  first  saw  them,  for  he  ended  his  life  without  enjoy- 
ing them,  and  without  even  leaving  the  memory  of  his  name,  nor  of 
whence  he  came,  nor  of  the  year  of  his  discovery.  This  was  no  fault  of 
his,  but  owing  to  the  malice  of  others,  or  the  envy  of  what  they  call 
fortune.  We  must  do  without  the  name  of  that  pilot,  for  all  that  was 
known  of  him  died  with  him.  Some  make  this  pilot  an  Andalusian, 
who  was  trading  to  the  Canaries  and  Madeira,  when  he  was  forced  into 
that  long  and  fearful  voyage.  Others  would  have  him  to  be  a  Biscayan, 
trading  with  England  and  France ;  and  others  say  that  he  was  a  Portu- 
guese, on  his  way  to  or  from  India.  There  are  also  those  who  say  he 
brought  the  caravel  to  Portugal,  others  who  say  he  arrived  at  Madeira, 
and  others  at  the  Azores.  But  they  all  agree  that  this  pilot  died  in  the 
house  of  Christoval  Colon,  in  whose  power  the  journals  of  the  caravel, 
and  the  narrative  of  all  that  long  voyage  remained,  with  the  bearings 

and  latitude  of  the  lands  lately  seen  and  discovered Colon 

married  in  Portugal,  or,  as  some  say,  in  the  island  of  Madeira,  where  I 
believe  that  he  was  living  at  the  time  when  the  above  mentioned  caravel 
arrived  there.  He  entertained  the  master  of  her  in  his  house,  who  re- 
lated to  him  the  events  of  the  voyage,  and  how  he  had  seen  new  lands 
that  they  might  be  entered  on  a  sea  chart  which  he  had  brought.  The 
pilot  died,  leaving  the  narrative,  map,  and  latitude  of  the  new  land,  and 

thus  Christoval  Colon  had  notice  of  the  Indies Christoval  Colon 

was  not  learned,  but  he  was  very  intelligent,  and,  having  obtained 
tidings  of  this  new  land  from  the  dead  pilot,  he  learnt  from  scholars 

what  the  ancients  had  said  touching  other  lands  and  worlds The 

pilot  and  mariners  who  discovered  the  Indies  being  dead,  Christoval 
Colon  proposed  to  go  in  search  of  them."  (Historia  de  las  Indias  de 
Francisco  Lopez  de  Gomara,  Barcia,  cap.  xiii,  xiv,  xv,  p.  32-34.) 

Benzoni  repeats  the  story  as  told  by  Gomara,  adding — "We  may 
believe  that  Gomara  would  set  himself  to  confute  the  truth  with  many 
inventions,  and  that  he  had  a  wish  to  diminish  the  immortal  fame 
of  Christopher  Columbus,  as  there  were  many  who  could  not  endure  that 
a  foreigner  and  an  Italian  should  have  acquired  so  much  honour  and  so 
much  glory,  not  only  for  the  Spanish  kingdom,  but  also  for  the  other 
nations  of  the  world."  (History  of  the  New  World  by  Girolamo  Benzoni 
of  Milan,  showing  his  travels  in  America  from  A.D.  1541  to  1566,  trans- 
lated by  Admiral  Smyth,  p.  15.  Printed  for  the  Hakluyt  Society.) 
Acosta,  as  quoted  in  the  text,  also  mentions  the  story,  and  Mariana,  in 
his  History  of  Spain,  refers  to  it  in  the  following  words : — "  The  occa- 
sion and  beginning  of  this  new  navigation  and  discovery  was  after  this 
manner.  A  certain  ship  was  blown  off  the  coast  of  Africa,  where  she 


FIRST     HOOK    OF    THK 

was  occupied  in  the  trade  of  those  parts,  by  a  violent  storm,  and  carried 
to  certain  unknown  lands.  After  some  days  had  passed  away,  and  the 
t  had  gone  down,  they  set  out  on  their  voyage  home,  but  nearly 
all  the  passengers  and  mariners  died  of  hunger  and  hardships.  The 
master,  with  three  or  four  companions,  finally  reached  the  island  of 
Madeira.  Christoval  Colon,  a  Genoese  by  nation,  happened  to  be  there, 
lie  \vas  married  in  Portugal,  and  had  much  experience  in  the  art  of 
navigation.  He  was  a  man  of  a  great  heart  and  lofty  thoughts.  He 
entertained  the  master  of  that  ship  in  his  inn,  who  died  soon  afterwards, 
and  left  the  memorials  and  notices  of  all  that  voyage  in  the  power  of 
Colon.  This  may  have  been  the  true  motive,  or  it  may  have  been  the 
astrology  in  which  he  was  versed,  or,  as  others  say,  it  may  have  been 
the  information  given  by  one  Marco  Polo,  a  Florentine  physician,  which 
made  him  come  to  the  conclusion  that  at  the  other  end  of  the  known 
world,  towards  the  point  where  the  sun  sets,  there  were  very  great  and 
ivc  countries."  (Ilistoria  General  de  Espaha,  compuesta  por  el 
'•/'iriana,  torn,  vi,  lib.  xxvi,  cap.  3,  p.  308,  Madrid,  1794.) 
This  part  of  Mariana's  great  work  was  first  published  in  1609,  the  same 
year  in  \vliich  the  Ynca's  account  saw  the  light,  at  Lisbon. 

But  Garcilasso  de  la  Vega,  in  the  text,  gives  the  most  circumstantial 
version  of  the  story,  with  the  date,  the  name  of  the  pilot,  and  several 
other  particulars.  He  wrote  one  hundred  and  twenty  years  after  the 
event,  and  the  conversations  of  his  father  and  the  other  conquerors 
which  he  recollected,  must  have  taken  place  some  forty  years  earlier. 

Washington  Irving  (Life  of  Columbus,  Appendix  No.  XI)  considers 
that  the  story  is  altogether  unworthy  of  credit,  as  having  been  derived 
entirely  from  the  unfounded  statement  of  Gomara,  which,  in  the  course 
of  some  sixty  years,  got  arranged  into  the  regular  narrative,  with  name 
ami  dates,  as  given  by  Garcilasso  de  la  Vega.     In  the  opinion  of  Wash- 
ington Irving  it  is  disproved  by  the  fact  that  "Columbus  communicated 
a  of  discovery  to  Paulo  Toscanelli  of  Florence  in  1474,  ten  years 
us  to  the  date  assigned  by  Garcilasso  de  la  Vega  for  this  occur- 
Yet   the  fact   that  Columbus  had  developed  his  theory  in  a 
ith  Toscanelli  in  1474,  by  no  means  disproves  the  state- 
ment that  its  truth  was  confirmed  to  him  by  the  pilot  who  is  said  to 
i  his  house,  in    1484.     The  story  told  by  Garcilasso,  though 
.y  confirmed  by  Oviedo  and  Gomara,  rests  on  the  conversations  he 
ha«l  liranl  in  his  youth,  between  men  who,  though  doubtless  well  ac- 
quainted with  the  history  of  those  times,  were  not  contemporaries  of 
must,  in  their  turn,  have  heard  the  story  at  second 
•thing  improbable  in  it,  and  it  was  certainly  very 
I   by   MibsojiuMit   authors.      Herrera,  however,   never 
-«  to  it. 


ROYAL    COMMENTARIES.  27 


CHAPTER   IV. 

THE    DERIVATION    OF    THE    WORD    "  PERU." 

As  we  are  about  to  treat  of  Peru,  it  will  be  well  if  we  say 
here  from  what  the  name  is  derived,  the  Indians  having  no 
such  word  in  their  language.  It  must  be  known  then  that 
Vasco  Nunez  de  Balboa,  a  native  of  Xeres  de  Badajoz,  dis- 
covered the  South  Sea  in  the  year  1513,  and  he  was  the  first 
Spaniard  who  ever  saw  it.  The  Catholic  Kings  granted 
him  the  title  of  Adelantado  of  that  sea,  with  the  conquest 
and  government  of  the  kingdoms  that  might  be  discovered 
on  its  shores.  During  the  few  years  that  he  lived  after  re- 
ceiving this  favour  (until  his  own  father-in-law,  the  Governor 
Pedro  Arias  de  Avila,  in  place  of  many  favours  which  he 
had  deserved,  and  which  his  deeds  merited,  cut  off  his 
head)  this  knight  was  careful  to  discover  what  manner  of 
land  it  was,  and  by  what  name  it  was  known,  that  runs 
from  Panama  onwards  towards  the  South.  With  this  object 
he  built  three  or  four  ships,  which,  while  he  made  the 
necessary  preparations  for  his  discovery  and  conquest,  he 
sent  at  different  times  of  the  year,  each  one  singly,  to  ex- 
plore the  coast.  The  ships,  having  made  such  progress  as 
they  were  able,  returned  with  an  account  of  many  lands 
that  there  are  along  that  shore.  One  ship  went  beyond  the 
others  and  passed  the  equinoctial  line  to  the  south ;  and 
near  it,  while  sailing  along  the  coast,  according  to  the 
method  of  navigating  which  was  in  use  at  that  time,  an 
Indian  was  seen  fishing,  at  the  mouth  of  one  of  the  numer- 
ous rivers  which  fall  into  that  sea.  The  Spaniards  in  the 
ship,  with  all  possible  caution,  landed  four  of  their  party 
who  were  excellent  runners  and  swimmers,  at  a  distance 
from  the  place  where  the  Indian  stood,  so  that  he  might  not 


FIKST     BOOK    OF    THF, 

yet  away  cither  by  land  or  water.  Having  taken  this  pre- 
caution, the  rest  passed  before  the  Indian  in  the  ship,  that  he 
might  fix  his  eyes  on  it,  and  become  careless  and  unmindful  of 
the  ambush.  The  Indian,  on  seeing  a  thing  so  strange  on  the 
sea  as  a  ship  with  all  sail  set,  wondered  greatly,  and  re- 
mained in  a  state  of  utter  astonishment,  bewildered  with 
imagining  what  that  could  be  which  he  beheld  on  the  sea 
before  him.  He  was  so  wrapped  up  in  wonder,  that  those 
who  had  come  to  seize  him  had  secured  him  before  he  knew 
they  were  coming,  and  so  they  took  him  on  board  with 
much  rejoicing.  The  Spaniards  having  caressed  him,  that 
he  might  recover  from  his  fear  at  seeing  men  with  beards 
and  in  strange  dresses,  asked  him  by  signs  and  words,  what 
land  that  was,  and  what  it  was  called.  The  Indian  under- 
stood that  they  were  asking  him  something  by  the  signs  and 
gestures  they  were  making  with  hands  and  face,  as  to  a 
dumb  person,  but  he  did  not  understand  what  they  asked. 
He  therefore  answered  quickly,  lest  they  should  do  him 
some  mischief,  and  gave  his  own  name,  saying,  Beru;  adding 
another,  Pelu.  He  intended  to  say,  "  if  you  ask  me  what  I 
am  called,  I  reply  Bern,  and  if  you  ask  where  I  was,  I 
an>wer  that  I  was  in  the  river".  For  the  word  Pelu,  in  the 
language  of  that  province,  is  a  noun  signifying  generally  a 
.  as  we  shall  presently  see  in  a  grave  author.  To  a 
similar  question,  the  Indian,  in  our  history  of  Florida,  re- 
plied with  the  name  of  his  master,  saying  Bre^os  and  Bredos 
(lib.  vi,  chap.  15).  The  Christians  understood  that  the  In- 
dian had  replied  to  the  question  correctly,  as  if  he  and  they 
had  hern  talking  in  Castillian,  and  from  that  time,  which 

ir   K)i:>  or   1516,  they  called  that  rich  and 

mighty  rmpiiv  by  the  name  of  Peru,  corrupting  both  words, 

Spaniards  corrupt  almost  every  word  that  they  take 

of  the  Indians  of  that  land.    Thus  if  they 

•  «f  tln»  Indian  11,  r",  they  change  the  B  for  a 
1',  and  in  using  thf  name  7V/>'/,  which  means  a  river,  they 


ROYAL    COMMENTARIES. 

change  the  L  for  an  R,  and  in  one  way  or  another  they 
turned  it  into  Peru.  Others,  who  desire  to  be  considered 
more  polished,  and  these  are  the  most  modern,  further  cor- 
rupt the  letters,  and  write  Piru  in  their  histories.  The 
more  ancient  historians,  such  as  Pedro  de  Cieza  de  Leon, 
the  accountant  Agustin  de  Zarate,  Francisco  Lopez  de 
Gomara,  Diego  Fernandez  of  Palencia,  and  even  the  most 
Reverend  Father  Friar  Geronimo  Roman,  all  call  it  Peril, 
and  not  Piru.  As  the  place  where  this  happened  was  as- 
certained to  be  within  the  boundary  of  the  dominions  held 
by  the  Kings  Yncas,  having  been  conquered  and  annexed  to 
their  empire,  they  called  the  whole  country  Peril,  from  this 
place,  which  is  in  the  land  of  Quitu,  as  far  as  Charcas,  in- 
cluding the  principal  districts  governed  by  the  Yncas,  and 
extending  for  more  than  seven  hundred  leagues  in  length ; 
though  their  empire  reached  to  Chile,  which  is  five  hundred 
leagues  further  on,  and  is  another  very  rich  and  fertile 
kingdom.* 

*  The  Adelantado  Pascual  de  Andagoya  gives  a  different  origin  to 
the  name  PERU.  He  says  that,  in  1522,  having  been  appointed  In- 
spector-General of  the  Indians  by  old  Pedrarias,  the  Governor  of  Panama, 
he  made  an  expedition  to  a  province  called  Birfa,  which  had  first  been 
visited  by  Gaspar  de  Morales  and  Francisco  Pizarro,  who  called  it  the 
territory  of  the  Cacique  Birii.  This  country  appears  to  have  been  on 
the  borders  of  the  Pacific,  a  little  south  of  the  Isthmus  of  Panama. 
Andagoya  declares  that  he  here  received  accounts  concerning  all  the 
coast,  and  everything  that  was  afterwards  discovered,  as  far  as  Cuzco. 
He  says  that  the  province  was  subsequently  called  Pirfi,  because  one  of 
the  letters  of  Birii  was  corrupted,  but  that  in  reality  there  is  no 
country  of  that  name.  Andagoya  gave  up  his  prior  claim  to  the  prose- 
cution of  further  discoveries,  owing  to  an  illness  brought  on  by  having 
fallen  into  the  sea  off  the  coast  of  this  country,  which  he  calls  fiirti. 
The  right  of  discovery  was  then  conceded  by  Pedrarias  to  Pizarro, 
Almagro,  and  Luque  ;  and  Pizarro  sailed  in  November  1524.  He  acted 
contrary  to  Andagoya's  advice  in  touching  at  this  country  of  Birti,  where 
as  many  as  twenty-seven  of  his  crew  died  at  a  place  called  Puerto  de  la 
Hambre.  Pizarro  returned  to  Panama  in  1528.  See  my  translation  of 
the  Narrative  of  Pascual  de  Andagoya^  p.  42.  Printed  for  the  Hakluyt 
Society,  1865. 


FIRST     HOOK     OF    THE 


CHAPTER   V. 

AUTHORITIES    IN    CONFIRMATION     OF    THE    NAME    "  PERU. 

This  was  the  beginning  and  origin  of  the  name  PERU,  so 
famous  in  the  world,  and  with  reason,  seeing  that  it  has  filled 
the  world  with  gold  and  silver,  with  pearls  and  precious 
stones.  But  as  it  was  adopted  by  accident,  the  native 
Indians  of  Peru,  though  it  is  seventy-two  years  since  they 

conquered,  have  not  taken  this  word  into  their  mouths, 
it  being  a  name  they  had  not  themselves  given.  They  now 
know  what  it  means,  through  their  intercourse  with  the 
Spaniards,  but  they  do  not  use  it,  because  they  had  no 
generic  name  in  their  language  to  designate  the  kingdoms 
and  provinces,  which  their  kings  ruled  over,  collectively  ; 
such  as  Spain,  Italy,  or  France,  which  contain  many  pro- 
vinces. They  called  each  province  by  its  own  name,  as 
will  be  seen  at  large  in  this  work,  but  they  had  no  word 
which  signified  the  whole  kingdom  together.  They  called 
it  Ttahuantin-suyu,*  which  means  the  four  quarters  of  the 
world.  The  name  Berii,  as  we  have  seen,  was  the  proper 

of  an  Indian,  and  is  a  word  used  among  the  Indians 

of   the    plains   and    on    the    sea-coast,   but   is    unknown    in 

the   mountains,   and  in  the  general   language.     For,  as   in 

•i,  there  are  words  and  names  which  indicate  from  what 

province  they  are  derived,  so  it  is  also  among  the  Indians 

:  u.   That  the  word  Peru  was  imposed  by  the  Spaniards, 

and  that  it  was  not  in  the  ordinary  language  of  the  country, 

•  understand  by  Pedro  de  Cieza  de  Leon  in 

*   Tl<>:  number  four  in  Quichua,  ntin  is  a  termination  for 

forming  the  plural  when  two  or  more  things  are  spoken  of  collectively, 

i-roviiire.      Tt<iliv,i,ifin-Knii>i  means  literally  "The  four 


ROYAL    COMMENTARIES.  31 

his  third  chapter,  where,  speaking  of  the  island  called  Gor- 
gona,  he  says  : — 

"  The  Marquis  Don  Francisco  Pizarro,  with  thirteen 
Spanish  Christians,  was  many  days  on  this  island,  and 
suffered  much  from  hunger  and  exposure,  until  at  last  God 
was  well  served  by  the  discovery  of  the  provinces  called 
PERU." 

In  the  thirteenth  chapter  he  says : — 

"  Wherefore  it  will  be  necessary  that  from  Quito,  the 
point  where  that  country  which  we  call  PERU  truly  com- 
mences," etc. 

In  the  eighteenth  chapter  he  says : — 

"  From  the  accounts  given  us  by  the  Indians  of  Cuzco,  it 
may  be  gathered  that  formerly  there  were  great  disorders 
in  the  provinces  of  this  kingdom,  which  we  call  PERU,"  etc. 

To  speak  of  Peru  so  many  times  and  always  with  this 
phrase  we  call,  is  to  give  us  to  understand  that  the  Spaniards 
used  the  word,  and  that  the  Indians  had  no  such  name  in 
their  general  language,  to  which  I  also,  as  an  Ynca,  can 
testify.  The  same,  and  much  more,  says  Father  Acosta  in 
the  first  book  of  his  Natural  History  of  the  Indies  (chap, 
xiii),  where,  speaking  on  this  subject,  he  tells  us  : — 

"  It  has  been  a  very  common  custom,  in  these  discoveries 
of  the  New  World,  to  give  names  to  provinces  and  harbours 
on  the  first  occasion  that  offers,  and  this  is  what  is  under- 
stood to  have  happened  in  naming  the  kingdom  of  Peru.  It 
is  the  belief  there  that  from  a  river,  at  which  the  Spaniards 
first  arrived,  and  which  was  called  by  the  natives  Piru,  they 
entitled  the  whole  land  Piru.  And  it  is  a  proof  of  the  truth 
of  this  story,  that  the  Indian  natives  of  Peru  neither  use 
nor  know  of  such  a  name  for  their  country." 

The  authority  of  this  author  will  suffice  to  confound  the 
novelties  that  have  since  been  invented  concerning  the 
name  of  Peru.  And  as  the  river,  which  the  Spaniards  call 
Peru,  is  in  the  same  region  and  very  near  the  equator,  it 


FIRST    BOOK    OF    THE 

may  be.  that  the  capture  of  the  Indian  gave  rise  to  the  river, 
as  \\cll  as  the  country,  being  called  by  his  proper  name  of 
:  or  it  may  be  that  the  word  Peln,  which  was  common 
to  all  rivers,  was  turned  into  a  special  name  by  the  Spaniards, 
who  called  this  river  only  the  river  Pern. 

Francisco  Lopez  de  Gomara,  in  his  General  History  of 
the  Indies,  speaking  of  the  discovery  of  Yucatan  (chap.  52), 
gives  two  derivations  of  names  very  similar  to  that  which 
has  been  given  of  Peru,  and  for  this  reason  I  will  here  ex- 
tract what  he  says,  which  is  as  follows : — 

"  Francisco  Hernandez  de  Cordova  then  set  out,  and  in 

time  reached  the  other  cape,  and,  owing  to  his   desire   to 

make  discoveries,  he  went  on  shore  in  a  land  unknown  to 

as,  where  there  are  salt  pans  on  a  point  called  "the  Cape  of 

Women."     It  was  so  named  because  there  were  found  there 

some  stone  towers,  with  steps  and  chapels,  roofed  with  poles 

and    thatch,  in    which   there   were   many  idols   resembling 

women,  set  out  in  rows.      The   Spaniards  wondered  to  see 

stone  buildings,  as  hitherto  none  had  been  observed,  and 

that  the  people  should  dress  so  richly,  for  they  had  shifts 

and   mantles   of  white   and    coloured    cotton,   plumes,   and 

bracelets  of  gold   and   silver.      The   women   covered   their 

bosoms    and   heads.      The    Spaniards    did   not  stop   there, 

but  went  on  to  another  point,  which  was  called  Cotoche, 

where     there     were    some    fishermen,   who    fled    inland    in 

i ,  and  answered  Cotohe,  Cotohe  (which  means  a  house), 

thinking  that  they  were  asked  for  the  village.     From  that 

time    the    Cape    retained    the    name   of  Cotoche.     A  little 

further  on  they  came  upon  some  men,  who   were  asked  the 

n.mie  of  a  large  village  close  by.     They  replied,  Tectetan, 

few,  which  meant  that  they  did  not  understand.     The 

i.mls   thought  it  was   the   name   of  the    village,   and, 

v  liable,  they  always  called  it  Yucatan,  a  name 

which  will  nc\(  r  cease  t«>  be  uM-d." 

•    Lope/    de   (Honiara,  extracted   word  for 


ROYAL    COMMENTARIES.  3o 

word.  It  shows  that  in  many  other  parts  of  the  Indies  the 
same  thing  has  fallen  out  as  in  Peru,  and  that  the  first  words 
spoken  by  the  Indians  have  been  given  as  the  names  of  their 
countries,  the  Spaniards  not  knowing  the  meaning  of  the 
words,  and  fancying  that  the  Indians  replied  correctly  to 
the  questions  that  were  put  to  them,  as  if  all  had  been  talk- 
ing in  the  same  language.  The  same  error  has  been  com- 
mitted in  many  other  things  relating  to  this  New  World, 
but  especially  in  our  empire  of  Peru,  as  may  be  noted  in 
numerous  passages  of  this  history. 


CHAPTER   VI. 

WHAT    A    CERTAIN    AUTHOR    SAYS    TOUCHING    THIS    NAME 
OF    PERU. 

Besides  what  has  been  said  touching  the  name  of  Peru  by 
Pedro  de  Cieza,  Jose*  de  Acosta,  and  Gomara,  I  shall  now 
offer  the  authority  of  another  distinguished  author,  a  priest 
of  the  holy  Society  of  Jesus,  named  Father  Bias  Valera,  who 
wrote  a  history  of  that  empire  in  most  elegant  Latin,  and 
who  was  able  to  have  written  it  in  many  languages,  for  he 
had  the  gift  of  learning  them.  But  it  was  the  misfortune  of 
my  native  country,  which  perhaps  did  not  deserve  to  be 
written  of  in  such  a  manner,  that  his  papers  were  lost  in  the 
ruin  and  pillage  of  Cadiz  by  the  English  in  1596.  He  him- 
self died  soon  afterwards.  I  received  the  fragments  of 
papers  which  were  rescued  from  the  pillage,  and  they  caused 
me  regret  and  sorrow  at  the  loss  of  those  which  were 
destroyed.  More  than  half  were  lost.  I  was  presented 
with  these  papers  by  the  Father  Maldonado  de  Saavedra,  a 
native  of  Seville,  of  the  same  Company,  who  in  the  present 
year  1600  reads  the  Scripture  in  the  city  of  Cordova. 

The  Father  Valera,  touching  the  derivation  of  the  word 

c 


FIRST    BOOK     OF    THE 

Peru,  says,  in  his  elegant  Latin,  what  follows,  which  I,  an 
Indian,  have  translated  into  my  unpolished  romance. 

"  The  kingdom  of  Peru  is  famous,  illustrious,  extensive, 
and  contains  so  great  a  quantity  of  gold,  silver,  and  other 
rich  metals,  that  the  abundance  of  them  gave  rise  to  the  say- 
ing '  he  possesses  Peru,'  instead  of  '  the  man  is  rich.'  The 
name  was  recently  given  to  this  empire  of  the  Yncas  by  the 
Spaniards.  It  was  adopted  accidentally,  and  both  because 
it  was  unknown  to  the  Indians,  and  because  it  sounds  so 
barbarous  and  hateful  to  them  that  none  of  them  will  use  it, 
it  is  only  used  by  the  Spaniards.  The  imposition  of  the 
new  name  did  not  imply  wealth,  nor  any  other  notable 
thing  ;  but  as  it  was  new,  so  also  it  signified  riches  in  a  cer- 
tain sense,  because  they  proceeded  from  the  successful  events 
which  gave  rise  to  the  name.  This  word  Pelu  is  one  which 
signifies  a  river  among  the  barbarous  Indians  who  inhabit 
the  sea-coast  between  Panama  and  Huayaquil.  It  is  also 
the  proper  name  of  a  certain  island,  which  is  called  Pelua 
or  Pelu.  As  the  Spanish  conquerors,  navigating  from 
Panama,  arrived  first  at  these  places,  they  were  pleased  with 
this  name  of  Peru  or  Pelua,  thinking  it  must  mean  some- 
thing grand  and  important,  so  they  adopted  it  to  give  to  any 
other  discovery  they  might  make,  and  so  they  called  the 
whole  empire  of  the  Yncas  by  the  name  of  Peru.  There 
many  who  were  not  pleased  with  this  name  of  Peru, 
and  they  called  the  country  New  Castille.  These  two 
names  were  given  to  that  grand  empire,  and  they  are  com- 
monly iiM'd  by  the  royal  scribes  and  ecclesiastical  notaries, 
although  in  Europe  they  prefer  the  name  Peru  to  the  other. 
Many  also  affirm  that  this  name  was  derived  from  Pirtui, 
which  is  a  word  of  the  Quechuas*  of  Cuzco,  meaning  a 


i>   the  fir.st  occasion   "ii   which  the  general  language  of  the 
">;L  ,,r  Oui.-hua,  the  language  of  the  Quechuas. 
If  invarial.iy  calls  it  tlu:  -rneral  language  of  Peru;  but 
'"  th'  '  ''"'  language,  l.y  1'riar  limning,  ,lc  Santo  Tomas, 


ROYAL    COMMENTARIES.  OO 

granary  where  the  crops  are  stored  up.  I  cheerfully  coin- 
cide in  this  opinion,  because  the  Indians  have  many 
granaries  in  which  to  keep  their  grain,  and  it  was  easy  for 
the  Spaniards  to  use  the  word,  and  to  say  Piru,  by  leaving 
out  the  final  vowel,  and  placing  the  accent  on  the  last  syl- 
lable. This  word  was  adopted  by  the  first  conquerors  as  a 
name  for  the  empire  they  had  conquered,  and  I  shall  use  it 
also,  without  any  change,  saying  Peru  and  Piru. 

"  The  introduction  of  this  new  word  ought  not  to  be  re- 
pudiated by  saying  that  it  was  improperly  adopted,  because 
the  Spaniards  found  no  other  generic  name  for  the  whole 
country.  Each  province  had  its  own  name,  as  Charcas, 
Collas,  Cuzco,  Rimac,  Quitu,  and  many  others,  without  re- 
ference to  the  neighbouring  region.  After  the  Incas  had 
subjugated  the  whole  empire,  the  provinces  were  named 
according  to  the  order  of  the  conquests,  and  finally  they 
were  called  TTAHUANTIN-SUYU,  that  is  to  say,  '  the  four 
parts  of  the  empire?  or  YNCAP  RUNAM,*  which  means  '  the 
vassals  of  the  YncaS  The  Spaniards,  seeing  the  variety  and 
confusion  of  these  names,  judiciously  adopted  the  names  of 
Peru  or  New  Castille,"  etc. 

This  is  from  Bias  Valera,  who  also,  like  Father  Acosta, 
says  that  the  name  was  given  by  the  Spaniards,  and  that  the 
Indians  have  no  such  word  in  their  language. 

printed  at  Valladolid  in  1560,  it  is  called  Quichua.  Mossi,  the  author 
of  a  Quichua  dictionary,  gives  the  following  derivation  of  the  word. 
Quehuani  is  to  twist;  the  participle  is  Quehuasca,  twisted.  Tchu  is 
straw — together  Quehuasca-ychu,  twisted  straw;  corrupted  and  abbre- 
viated into  Quichua.  The  hot  low  valleys  in  Peru  are  called  Yunca, 
the  more  temperate  intermediate  slopes  and  plateaux  Quichua,  and  the 
lofty  heights  Puna.  Quichua,  therefore,  is  an  Indian  who  inhabits  the 
temperate  slopes,  so  called  from  the  abundance  of  straw  in  that  region. 
It  is  the  name  which  seems  to  have  been  adopted  by  the  first  Ynca  for 
his  people.  See  Gramatica  de  la  lengua  general  del  Peru,  llamada 
Quichua,  con  diccionario :  por  el  R.  P.  Fray  Honorio  Mossi  (Misionero). 
Sucre,  1857. 

*   Yncap  the  genitive  case  of  Ynca.     Runa,  a  man. 

c  2 


36  FIRST    ROOK    OF    THE 

Having  thus  quoted  what  Father  Bias  Valera  has  written 
on  this  subject,  I  must  say  that  it  is  more  likely  that  the 
adoption  of  the  name  Peru  originated  from  the  proper  name 
.  or  from  the  word  Pelu,  which  in  the  language  of 
that  province  means  a  river,  than  from  the  word  Pirua, 
which  signifies  a  granary.*  For,  as  has  been  said,  the  name 
was  given  by  the  followers  of  Vasco  Nunez  de  Balboa,  who 
did  not  go  inland  so  as  to  become  acquainted  with  the  word 
Pirua  ;  and  not  by  the  conquerors  of  Peru.  Fifteen  years 
before  they  set  out  on  that  conquest,  the  Spaniards  who 
lived  at  Panama,  called  all  the  coast  south  of  the  Equator  by 
the  name  of  Peru.  This  is  certified  by  Francisco  Lopez  de 
Gomara,  in  his  History  of  the  Indies  (chap.  110),  where  he 
uses  these  words  : — "  Some  say  that  Balboa  received  an  ac- 
count of  how  that  land  of  Peru  contained  gold  and  emeralds. 
This  may  or  may  not  be,  but  it  is  certain  that  there  was  a 
great  rumour  concerning  Peru  in  Panama,  when  Pizarro 
and  Almagro  were  arming  to  go  there."  Thus  far  from 
Gomara,  whence  it  is  clear  that  the  name  of  Peru  was 
adopted  long  before  the  coming  of  the  conquerors  who  sub- 
dued that  empire. f 


CHAPTER   VII. 

OF    OTHF.Il    DKR1VATIONS    OF    NEW    WORDS. 

'he  adoption  of  the  name  of  Peru  does  not  stand  alone, 
we  will  treat  of  other  similar  names  which  were  given  before 
and  after  it:  for  though  we  shall  thus  anticipate  a  little,"  it 
will  not  br  ami^s  to  do  so,  that  their  origin  may  be  known 
whrn  we  conic  to  tlinn  in  their  places.  And  the  first  shall 

*   More  correctly 

••  ante,  note  at  ]> 


ROYAL    COMMENTARIES.  37 

be  Puerto  Viejo,*  because  it  is  near  the  place  where  the 
name  of  Peru  originated.  It  must  be  known  then  that  the 
sea  from  Panama  to  the  city  of  the  kings  is  navigated  with 
much  difficulty,  owing  to  the  currents  and  the  southerly 
winds,  which  are  always  met  with  on  that  coast.  By  reason 
of  these  foul  winds  ships  were  obliged  to  sail  out  of  a  port 
on  one  tack  for  twenty  or  thirty  leagues,  and  to  return  to 
the  coast  on  the  other,  and  in  this  manner  they  navigated 
the  coast,  always  sailing  on  a  bowline.  It  often  happens 
that  when  a  vessel  does%not  sail  well  on  a  wind,  she  finds 
herself  further  to  leeward  than  when  she  started  from  the 
coast.  When  Francis  Drake,  the  Englishman,  entered  by 
the  Straits  of  Magellan,  he  learnt  a  better  way  of  navigating, 
by  extending  the  length  of  the  tacks  for  three  or  four  hun- 
dred leagues  out  to  sea.  The  pilots  had  never  attempted 
this  before,  because,  without  knowing  on  what  grounds  ex- 
cept their  own  imaginations,  they  were  persuaded  and  fear- 
ful that  at  a  distance  of  a  hundred  leagues  from  the  land 
there  were  great  calms  on  the  sea,  and  so  they  kept  closer 
in  shore.  Owing  to  this  apprehension,  we  nearly  lost  our 
ship,  when  I  went  to  Spain,  for  a  squall  carried  us  close  into 
the  island  of  Gorgona,  where  we  expected  to  perish,  being 
unable  to  get  out  of  that  dangerous  bay.  A  ship,  then,  was 
navigating  in  the  manner  I  have  described,  soon  after  the 
conquest  of  Peru,  and  having  gone  out  to  sea  on  one  tack 
six  or  seven  times  from  that  port,  she  always  struck  the 
coast  again  at  the  same  point.  One  of  the  crew,  vexed  that 
they  could  not  work  to  windward,  said — "  Here  is  our  old 
port  again!"  and  from  that  time  it  was  called  Puerto  Viejo. 

The  point  of  Santa  Elena,  which  is  near  Puerto  Viejo, 
was  so  named  because  they  came  to  it  on  her  day. 

Another  name  was  adopted  long  before.  In  the  year 
1500,  a  ship  was  sailing  under  the  command  either  of 

*  Puerto  Viejo  is  a  seaport  iu  1°  2'  S.  lat.  It  was  founded  by  Fran- 
cisco Pacheco  on  March  12th,  1535,  by  order  of  Almagro. 


FIRST     HOOK    OF    THK 

Vicente  Yanez  Pinzon  or  of  Juan  de  Soils  (two  bold  cap- 
tains in  the  discovery  of  new  lands)  in  search  of  undiscovered 
regions  (for  in  those  days  the  Spaniards  thought  of  little 
else),  and  the  crew  were  anxious  to  find  the  main  land,  for 
hitherto  nothing  had  been  discovered  but  the  islands,  now 
known  as  the  Windward  Isles.  At  last  a  sailor  got  sight  of 
the  high  mountain  called  Capera,  which  rises  above  the  city 
of  Nombre  de  Dios,  and  cried  out,  in  the  hope  of  a  reward 
from  the  crew,  "  In  the  name  of  God,  my  companions,  I  see 
the  main  land."  It  was  in  consequence  of  this  that  they 
afterwards  called  the  city  that  was  founded  there  NOMBRE 
DE  Dios,  and  the  coast  TIERRA  FIRME.  And  they  do  not 
call  any  other  part,  although  it  may  be  so,  Tierra  Firme,  ex- 
cept the  coast  near  Nombre  de  Dios.  Ten  years  afterwards 
they  named  that  province  CASTILLA  DEL  ORO,  by  reason  of 
the  great  quantity  of  gold  that  was  found  there,  and  because 
of  a  castle  that  was  built  there  by  Diego  de  Nicuesa  in  1510. 

The  island  which  has  the  name  of  Trinidad,  and  is  in  the 
Sweet  Sea,  was  so  called  because  it  was  discovered  on  the 
day  of  the  most  holy  Trinity. 

The  city  of  Carthagena  has  its  name  from  its  convenient 
port,  which,  being  very  like  that  of  Carthagena  in  Spain,  re- 
ceived the  name  from  those  who  first  saw  it,  and  exclaimed 
"  this  port  is  as  good  as  that  of  Carthagena." 

The  island  Scrrana,  on  the  track  between  Carthagena  and 

the  Hnvnnna,  is  called  after  a  Spaniard  of  that  name.     This 

runo  was  in  a  ship  that  was  lost  near  the  island. 

ped  by  swimming,  being  an  excellent  swimmer, 

and  readied  this  island,  which  is  desert,  uninhabitable,  and 

without  wood  or  water.     Here  he  lived  for  seven  years,  by 

(l'nt  "f  I''  y  and  skill  in  obtaining  fuel  for  making  a 

'id  in  procuring  w.-.ter.      (This  is  a  historical  fact  worthy 

of  great  admiration,  as  wo  will  show  presently.)      From  his 

ihey  call  the  island  Scrrana,  and  another  that  is   close 

-i  rnmilla,  to  distinguish  one  from  the  other. 


ROYAL    COMMENTARIES.  39 

The  city  of  San  Domingo,  whence  the  whole  island  takes 
its  name,  was  founded  in  the  way  related  by  Gomara  (chap. 
35)  in  the  following  passage,  which  is  quoted  word  for 
word : — "  The  most  noble  town  is  Santo  Domingo,  which 
Bartolome  Colon  founded  on  the  banks  of  the  river  Ocama. 
It  received  that  name  because  he  arrived  there  on  a  Sunday, 
the  feast  of  San  Domingo,  and  because  his  father  was  named 
Domingo.  So  that  three  causes  united  to  induce  him  to 
give  that  name,"  etc. 

Thus  far  Gomara.  In  a  similar  manner  the  names  of  all 
the  other  famous  ports,  great  rivers,  provinces,  and  king- 
doms that  have  been  discovered  in  the  New  World,  were 
imposed.  They  received  the  names  of  Saints  on  whose  day 
they  were  first  seen,  or  those  of  a  captain,  soldier,  pilot,  or 
mariner  who  discovered  them.  We  said  something  on  this 
subject  in  the  History  of  Florida,  when  we  treated  of  the 
description  of  that  land,  and  of  those  who  went  to  it ;  and 
in  the  sixth  book,  after  the  sixteenth  chapter,  with  reference 
to  the  same  subject,  these  derivations  of  names  are  given, 
together  with  that  of  Peru,  as  I  feared  I  might  not  live  long 
enough  to  treat  of  them  in  this  place.  But  God,  in  his 
mercy,  has  lengthened  my  life,  so  it  seemed  as  well  to 
remove  them  from  there,  and  to  put  them  in  their  place. 
What  1  now  fear  is  that  some  historian  may  have  robbed 
me,  because  that  book,  owing  to  my  other  occupations, 
passed  through  other  hands ;  and,  besides  that,  many  have 
asked  me  if  I  knew  the  derivation  of  the  name  Peru,  and, 
though  I  wished  to  keep  it  to  myself,  it  was  not  possible  for 
rue  to  deny  it  to  some  of  my  lords. 


F1K*T     HOOK    OF    TIIK 


CHAPTER   VIII. 

THE    DESCRIPTION    OF    PERU. 

The  four  boundaries  of  the  Empire  of  the  Yncas,  when 
the  Spaniards  entered  it,  were  as  follows — to  the  north  it 
extended  as  far  as  the  river  Ancasmayu,  which  flows  be- 
tween the  limits  of  Pustu  and  Quitu,  and  means  in  the 
general  language  of  Peru,  "the  blue  river".*  It  is  almost 
exactly  on  the  equinoctial  line.  To  the  south  it  was  bounded 
by  a  river  called  Maule,  which  flows  from  east  to  west,  past 
the  kingdom  of  Chile,  and  before  the  country  of  the  Arau- 
canians  is  reached.  This  river  is  more  than  forty  degrees 
south  of  the  equator.  Between  these  two  rivers  there  is  a 
distance  of  little  less  than  1300  leagues,  by  land.f  The  part 
they  call  Peru  is  750  leagues  in  length,  by  land,  from  the 
river  Ancasmayu  to  the  Chichas,  which  is  the  last  province 
of  Charcas.J  And  that  which  they  call  the  kingdom  of 
Chile  is  near  550  leagues  in  length  from  north  to  south, 
counting  from  the  end  of  the  province  of  the  Chichas  to  the 
river  Maule. § 

To  the  east  the  Empire  is  bounded  by  that  never  trodden 

by  man  nor  animal  nor  bird,  that  inaccessible  chain  of  snowy 

mountains   which  extends  from  Santa  Martha  to  the  straits 

of  Median,  which  the  Indians  call  Ritisuyu,||  meaning  the 

"  line  «.f  snow".     To  the  west  the  boundary  is  the  South 

nrhich  <  \tnids  along  the  whole  length  from  end  to  end. 

limit   of   the    Empire,   on    the   coast,   begins    at   Cape 

-  MHO;  and  JA///H,  a  river. 

+  '-1'1'  !ittle  over-estimated.     It  is  about  740  leagues  by 

the  sierra. 
'  straight  line, 
igues. 
/'''  '.'/".  :i  district  or  province. 


ROYAL    COMMENTARIES.  41 

Pasau  near  the  equator,  and  extends  to  the  same  river 
Maule,  which  also  falls  into  the  South  Sea.  The  whole  of 
this  kingdom  is  narrow,  from  east  to  west.  In  the  broadest 
part,  which  is  from  the  province  of  Muya-pampa,*  by  the 
Chachapoyas,  to  the  city  of  Truxillo  near  the  coast  of  the 
South  Sea,  it  has  a  breadth  of  1^0  leagues  :f  and  in  the  nar- 
rowest, which  is  from  the  port  of  Arica  to  the  province 
called  Llaricosa,^  it  is  seventy  leagues  broad. §  These  are 
the  four  boundaries  of  the  dominions  of  the  Kings  Yncas, 
whose  history  we  purpose  to  write,  with  the  Divine  bless- 
ing. 

It  will  be  well,  before  we  proceed  further,  to  relate  here 
the  adventures  of  Pedro  Serrano,  which  we  have  already 
alluded  to ;  in  order  that  this  chapter  may  not  be  too  short. 

VPedro  Serrano  reached  that  desert  island  which  had  no 
name  before,  by  swimming.  It  had,  as  he  relates,  a  circum- 
ference of  two  leagues,  and  the  sea  cards  show  almost  the 
same  measurement.  For  they  depict  three  very  small 
islands  surrounded  by  many  rocks,  and  they  give  the  same 
shape  to  Serrai\illa,  which  forms  five  small  islands,  with 

many  more  reefs  than  Serrana;  and  this  part  is  full  of  reefs, 

for  which  reason  ships  avoid  it,  that  they  may  not  fall  into 

danger.")) 

*  Now  corruptly  called  Moyolamba. 

t  The  distance  from  Moyobamba  to  Truxillo,  as  the  crow  flies,  is 
about  130  geographical  miles  only,  but  this  is  not  the  broadest  part  of 
Peru.  The  extreme  breadth,  from  Pisco  on  the  Pacific  to  the  foot  of  the 
Cordilleras  east  of  Cuzco,  is  over  300  geographical  miles. 

£  Larecaja,  a  province  to  the  eastward  of  the  lofty  chain  of  Andes, 
which  contains  the  peaks  of  Illimani  and  Sorata.  It  is  in  the  modern 
republic  of  Bolivia,  and  is  famous  for  its  yield  of  the  species  of  Chin- 
chona  richest  in  quinine,  the  C.  Calisaya. 

§  This  distance  is  about  correct. 

||  The  Serrana  bank,  which  according  to  the  Ynca  was  named  after 
the  shipwrecked  mariner  Pedro  Serrano,  and  the  neighbouring  bank  of 
Serranilla,  are  between  Jamaica  and  the  Mosquito  coast.  The  Serrana 
is  a  very  dangerous  hank  about  seventeen  miles  long  and,  in  the  centre, 
itbout  eight  broad,  but  of  very  irregular  outline.  Its  extreme  east  end 


.\'2  FIRST     HOOK     OK    THE 

It  was  the  fate  of  Pedro  Serrano  to  be  lost  on  these  reefs, 
and  to  arrive  at   the  island  swimming,  where  he  found  him- 
self in  a  mo.st  disconsolate  condition,  because  there  was  no 
nor   fuel,  nor  even  grass,  nor  any  other  thing  what- 
\vherewith    to   maintain   life   until    some   ship   should 
that   might  take  him  off,  before  he  died  of  hunger  or 
thirst.     This  appeared  to  him  to  be  a  more  cruel  death  than 
it"  he   had  been  drowned,  which  would  have  been  quicker. 
the  first  nigh'  the  castaway  mourning  over  his 

ied   fate,   and   that   he  should   be    placed   in  such   an 
iit\-.     \Vli-.-n  dawn  appeared,  he  began  to  examine  the 
i>land,  and   found  some  ^hell  fish,  crabs,  shrimps,  and  other 
which  he  collected  as  man}'-  as  he  could,  and  ate 
them  raw,  because  he  had  no  fire  to  cook  them  with.      Thus 
iintained   himself  until  he  saw  some  turtle  come  forth. 
As  they  were  far  from  the  sea,  he  attacked  one,  and  turned 
:id  he  did   the  same  to  as  many  as  he   could,  for 
when  they  are  on   their  backs  they  become  helpless.     He 
then  took  out  a   knife,  which   he   generally  carried  in   his 
waistband,  and    beheaded   one  of  them,  drinking  the  blood 
1  of  water,      lie   did    the  same  with  the  rest,  and   put 
the  Hexh  in  the  sun   to  make  jerked  meat  of  it,  clearing  out 
the  shells  that   lie   might   catch   rain-water   in  them,  for  it  is 
known  that  all    that   region  is  very  rainy.      In  this  way 
for   the    first    day,    killing    as    many 

turtl'  of  them  were  as  large  as  the  big- 

,  like   wheels,  inso- 

that  tin  J  -uld    not  manage  to 

turn  on    their    backs,    because    they    were    too 

which  the  '  i  with  such 

(lire-  or  four  miles  on".     At  u  distance 

DC  huii(hx-(l  un-1  twenty 

fathom*.      On    li;  i.inncls 

Sur- 


ROYAL    COMMENTARIES.  43 

strong,  and  though  he  tried  to  subdue  them  by  tiring  them, 
yet  it  did  not  avail  him,  and  they  got  away  into  the  sea. 
Then  experience  taught  him  what  turtles  to  attack,  and 
which  must  submit  to  him.  He  collected  plenty  of  water  in 
their  shells,  for  some  of  these  shells  would  hold  two  arrobas* 
When  Pedro  Serrano  had  made  a  large  store  of  food  and 
drink,  it  appeared  to  him  that  if  he  could  make  fire,  to  cook 
his  food,  and  to  make  smoke  if  he  should  see  any  ship  pass- 
ing, he  would  want  nothing  more.  With  this  idea,  (and 
certainly  the  men  who  have  made  voyages  over  the  sea  have 
a  great  advantage  over  all  others  in  contriving  things)  he 
went  in  search  of  two  pebbles  to  serve  as  flints  from  which 
he  might  strike  fire  with  his  knife.  But  he  could  not  find 
any  on  the  island,  which  was  covered  with  sand,  so  he  swam 
into  the  sea  and  dived,  seeking  with  great  diligence  along 
the  bottom,  now  in  one  part  now  in  another,  for  what  he 
wanted.  His  trouble  was  so  well  rewarded  that  he  found 
some  flints,  took  as  many  as  he  could,  and  selected  the  best, 
breaking  one  upon  another,  so  as  to  make  sharp  corners  to 
strike  against  the  knife.  He  then  tried  his  plan,  and  seeing 
that  sparks  came  out,  he  made  very  small  threads  of  a  piece 
of  his  shirt,  which  looked  like  corded  cotton.  This  served 
for  tinder.  Then,  by  reason  of  his  industry  and  handiness, 
after  much  perseverance,  he  made  a  fire.  To  keep  it  up  he 
collected,  during  many  hours,  the  seaweed  and  wood  from 
wrecked  ships,  and  shells  and  bones  of  fish,  and  other  things 
to  feed  the  flame.  That  the  rains  might  not  put  his  fire  out, 
he  built  a  shelter  of  the  largest  turtle  shells ;  and  so  he  con- 
tinued to  feed  the  flames  with  great  diligence.  Before  two 
months  were  out  he  appeared  as  he  was  when  he  was  born  ; 
for  the  heavy  rains,  the  sun,  and  the  damp  climate  had 
rotted  the  few  clothes  he  had.  The  sun,  with  its  great  heat, 
tried  him  very  much  ;  for  he  neither  had  clothes  nor  shade 
to  protect  him.  When  he  was  much  fatigued,  he  went  into 

*  50  Ibs. 


-I  i  FIRST    BOOK    OF    THE 

itcr,  so  as  to  cover  himself  with  it.     He  lived  three 

enduring  these  hardships  and  trials,  and  during  this 
time  he  saw  several  ships  pass  ;  but,  though  he  made  a 
cloud  of  smoke,  which  is  a  sign  of  shipwrecked  people 
among  mariners,  they  did  not  see  him,  or  perhaps  the  crews 
would  not  come  nearer  for  fear  of  the  reefs,  and  so  they 
sailed  out  of  sight.  At  last  Pedro  Serrano  became  so  dis- 
consolate that  he  would  have  been  glad  to  end  his  misery  by 
death.  Owing  to  the  inclemency  of  the  weather,  his  skin 
grew  so  thick  that  it  looked  like  the  hide  of  an  animal,  and 
not  of  any  animal,  but  rather  of  a  wild  boar.  His  hair  and 
beard  reached  to  his  girdle. 

One  afternoon,  at  the  end  of  three  years,  when  he  was 
not  thinking  of  it,  Pedro  Serrano  saw  a  man  on  the  island, 
who  had  been  cast  away  on  the  reefs  the  night  before,  and 
had  been  saved  on  a  piece  of  the  wreck.  When  the  dawn 
appeared  he  saw  the  smoke  of  Pedro  Serrano's  fire,  and 
suspecting  what  it  was,  he  reached  it,  thanks  to  a  board 
and  his  own  good  swimming.  When  they  saw  each  other, 
it  would  be  difficult  to  say  which  was  the  most  surprised. 
Serrano  thought  that  it  was  the  devil,  coming  in  the  shape 
of  man,  to  tempt  him  to  some  desperate  act.  The  guest  felt 
sure  that  Serrano  was  the  devil  in  his  own  proper  form, 

^  him  covered  with  hair,  beard,  and  thick  skin.  They 
ll(  (1  from  each  other,  and  Serrano  went  off,  crying  "  Jesu  ! 

!  O  Lord  deliver  me  from  the  Devil".  When  the 
other  heard  this  he  was  re-assured,  and  turning  round  he 
said — "  Do  not  fly  from  me,  O  my  brother,  for  I  also  am  a 
Christian" j  and,  to  prove  it,  for  Serrano  continued  his  flight, 

peated  the  Credo  in  a  loud  voice.     When  Pedro  Ser- 

in-ard  him,  he  turned  round  and  they  embraced  each 
other  with  great  tenderness,  and  many  tears  and  groans, 

g  that  they  \\ere  both  in  the  same  fix,  without  any 
hope  .  Kaeh  one  briefly  recounted  to  the  other 

the;  story  of  lii>   life.      Pedro  Serrano,  suspecting   the   wants 


ROYAL    COMMENTARIES.  45 

of  his  friend,  gave  him  to  eat  and  drink,  after  which  he  was 
somewhat  consoled,  and  they  began  anew  to  recount  their 
adventures.  They  arranged  their  mode  of  life  in  the  best 
way  they  knew  of,  dividing  the  hours  of  the  night  and  day 
into  the  necessary  employments  of  seeking  shell  fish  to  eat, 
and  sea-weed,  timber,  bones  of  fish,  and  whatever  else  the 
sea  might  throw  up,  to  feed  the  fire.  Above  all  they  had 
to  observe  constant  watchfulness  to  prevent  the  fire  from 
going  out.  Thus  they  lived  for  some  days,  but  not  many 
had  passed  away  before  they  quarrelled,  so  that  they  lived 
apart,  the  only  cause  being  that  one  accused  the  other  of 
want  of  care  in  his  share  of  their  labours  (thus  we  see  how 
great  are  the  troubles  that  our  passions  bring  upon  us). 
Then  they  came  to  their  senses,  and  sought  pardon  of  each 
other  and  made  friends,  returning  to  live  together  again, 
which  they  did  for  four  years.  During  this  time  they  saw 
several  ships  pass  by,  and  they  raised  a  column  of  smoke, 
but  it  did  not  avail,  and  so  they  remained  so  disconsolate 
that  there  was  nothing  left  them  but  to  die. 

At  the  end  of  this  long  time  a  ship  came  so  close  that 
those  on  board  saw  the  smoke,  and  lowered  a  boat.  When 
Pedro  Serrano  and  his  companion  saw  the  boat  coming,  they 
feared  that  the  crew  might  think  they  were  devils,  being 
quite  naked  ;  so  they  began  to  say  the  Credo,  and  to  call 
loudly  on  the  name  of  our  Lord.  This  was  lucky,  for 
otherwise  the  mariners  would  certainly  have  fled  from 
figures  which  were  not  those  of  human  beings.  They  were 
taken  on  board  the  ship,  where  they  caused  wonder  to 
every  one  who  saw  them  and  heard  their  adventures.  The 
companion  died  at  sea,  on  the  voyage  to  Spain.  Pedro 
Serrano  arrived  there  safely,  and  went  on  to  Germany, 
where  the  Emperor  then  was.  In  every  village  (if  he 
chose  to  show  himself)  he  made  much  money.  Some  lords 
and  principal  knights,  who  liked  to  see  his  figure,  paid  the 
cost  of  his  journey,  and  his  Imperial  Majesty,  having  seen 


FIRST    HOOK    OF    THE 

and  heard  him,  was  pleased  to  grant  him  a  rent  of  4000 
pesos,  which  are  480  ducados  in  Peru.  On  his  way  out  to 
enjoy  it,  he  died  at  Panama.  All  this  story,  as  I  have 
given  it,  was  related  by  a  knight  named  Garcia  Sanchez  cle 
Figueroa,*  who  knew  Pedro  Serrano,  and  I  heard  it  from 
him.  That  knight  had  heard  the  tale  from  Serrano  himself, 
who,  after  he  had  seen  the  Emperor,  cut  his  hair  and  beard, 
keeping  it  somewhat  shorter  than  that  it  should  reach  his 
waist ;  and  to  enable  him  to  sleep  at  night,  he  plaited  it ; 
for  if  it  was  not  plaited,  it  spread  all  over  the  bed,  and  dis- 
turbed his  slumbers,  j 


CHAPTER  IX. 

OF     THE     IDOLATRY    OF    THE     INDIANS     AND     OF     THE     GODS 
THEY    WORSHIPPED    BEFORE    THE    TIME    OF    THE    YNCAS. 

For  the  better  understanding  of  the  idolatry,  mode  of 
life,  and  customs  of  the  Indians  of  Peru  it  will  be  necessary 
for  us  to  divide  those  times  into  two  epochs.  We  shall 
narrate  how  they  lived  before  the  time  of  the  Yncas,  and 
afterwards  we  shall  give  an  account  of  the  government  of 
those  kingdoms  by  the  Yncas,  that  the  one  may  not  be  con- 
founded with  the  other,  and  that  neither  the  customs  nor 
the  gods  of  the  period  before  the  Yncas  may  be  attributed 

*  Garcia  Sanchez  de  Figueroa  was  an  old  soldier  of  the  conquest,  and 

a  fir>t  cousin  of  Garcilasso  de  la  Vega,  the  Ynca's  father.     He  was 

settled  in  Cuzco  during  the  boyhood  of  our  author,  and  fled  from  the 

city  in  company  with  his  cousin,  on  the  night  of  Giron's  rebellion,  on 

November  i:jth,  \ :>:>%.     After  the  Ynca's  departure  for  Spain  in  1560, 

ueroft  ;i]<|>  ars  to  have  corresponded  with  him,  and 

r wards   lie   announced   to   his  young  cousin  that  the 

: i ich   lia-1    never   lai<l   eirgs   in   Cuzco  before,  but   had 

brought  from  the  valley  of  Yucay,  were  having  chickens  in 


ROYAL    COMMENTARIES.  47 

to  the  Ynca  period.  It  must  be  understood,  then,  that  in 
the  first  epoch  some  of  the  Indians  were  little  better  than 
tame  beasts,  and  others  much  worse  than  wild  beasts.  To 
begin  with  their  gods,  we  must  relate  that  they  were  in 
unison  with  the  other  signs  of  their  folly  and  dulness,  both 
as  regards  their  number  and  the  vileness  of  the  things  they 
adored.  For  each  province,  each  nation,  each  house  had  its 
gods,  different  one  from  another ;  for  they  thought  that  a 
stranger's  god,  occupied  with  some  one  else,  could  not 
attend  to  them,  but  only  their  own.  Thus  it  was  that  they 
came  to  have  such  a  variety  of  gods,  and  so  many  that 
they  could  not  be  counted.  And  as  they  did  not  under- 
stand, like  the  gentile  Romans,  how  to  make  ideal  gods,  as 
Hope,  Victory,  Peace,  and  such  like,  because  they  did  not 
raise  their  thoughts  to  invisible  things,  they  adored  what 
they  saw.  The  one  desired  to  have  a  god  different  from  the 
other,  without  thinking  whether  the  objects  of  adoration 
were  worthy  or  not,  and  without  self-respect  in  considering 
whether  the  things  they  adored  were  not  inferior  to  them- 
selves. They  only  thought  of  making  one  differ  from  another, 
and  each  from  all.  Thus  they  worshipped  herbs,  plants, 
flowers,  all  kinds  of  trees,  high  hills,  great  rocks,  and  the 
chinks  in  them,  hollow  caves,  pebbles,  and  small  stones  of 
different  colours  found  in  rivers  and  brooks,  such  as  jasper. 
They  adored  the  emerald,*  particularly  in  a  province  which 
is  now  called  Puerto  Viejo;  but  they  did  not  worship  rubies 
and  diamonds,  because  there  are  none  in  that  country.  In 
place  of  them  they  worshipped  different  animals,  some  for 
their  fierceness,  such  as  the  tiger,  lion,  and  bear;  and  as 
they  looked  upon  them  as  gods,  they  did  not  fly  from  them, 
if  they  crossed  their  path,  but  went  down  on  the  ground  to 
worship  them,  and  these  Indians  allowed  themselves  to  be 
killed  and  eaten,  without  attempting  flight,  or  making  any 

*  See  my  translation  of  Cieza  de  Leon,  chap.  1,  p.  182,     Acosta,  lib. 
iv,  cap.  14,  p.  233 ;  and  Velasco,  Historia  del  Quito,  i,  p.  29. 


FIRST    BOOK    OF    THE 

defence.  They  also  adored  other  animals  for  their  cunning, 
Mich  as  foxes  and  monkeys.  They  worshipped  the  dog  for 
his  faithfulness  and  noble  character,  the  cat  for  its  agility, 
the  bird  which  they  callctmtur  for  its  size,  and  some  nations 
adored  the  eagle  because  they  thought  they  were  descended 
from  it,  as  well  as  the  cuntur.  Other  nations  worshipped 
falcons  for  their  swiftness,  and  for  their  industry  in  pro- 
curing food.  They  worshipped  the  owl  for  the  beauty  of 
his  eyes  and  head,  and  the  bat  for  his  quickness  of  sight, 
which  caused  much  wonder  that  he  could  see  at  night. 
They  also  adored  many  other  birds  according  to  their 
caprices.  They  venerated  the  great  serpents,  that  are  met 
with  in  the  Antis,*  twenty-five  to  thirty  feet  in  length,  more 
or  less,  and  thicker  than  a  man's  thigh,  for  their  monstrous 
size  and  fierceness.  They  also  looked  upon  other  smaller 
snakes  as  gods,  in  places  where  they  are  not  so  large  as  in 
the  Antis,  as  well  as  lizards,  toads,  and  frogs.  In  fine, 
there  was  not  an  animal,  how  vile  and  filthy  soever,  that 
they  did  not  look  upon  a?  a  god  ;  merely  differing  one 
from  the  other  in  their  gods,  without  adoring  any  real  God, 
nor  being  able  to  hope  for  anything  from  them.  They  were 
indeed  most  foolish  in  all  these  things,  like  sheep  without 
;i  shepherd.  But  we  should  not  wonder  that  a  people  with- 
out letters  or  any  instruction  should  fall  into  these  follies ; 
for  it  is  notorious  that  the  Greeks  and  Romans,  who  prided 
themselves  so  much  on  their  science,  had,  when  their 
empire  was  most  flourishing,  30,000  gods. 

*•  Anti-suyu,  the  eastern  division  of  the  empire  of  the  Yncas,  was  so 
called  trom  the  Antis,  who  dwelt  in  the  forests  at  the  foot  of  the  Cor- 
•  lilli-ra,  to  the  eastward  of  Cuzco. 


ROYAL    COMMENTARIES.  49 


CHAPTER   X. 

OF    MANY    OTHER    GODS    THAT    THEY    HAD. 

There  were  many  other  nations  of  Indians,  in  that  first 
epoch,  who  chose  their  gods  with  somewhat  more  judgment 
than  those  we  have  mentioned ;  for  they  worshipped  certain 
things  from  which  they  derived  benefit,  such  as  great  foun- 
tains and  rivers,  which  supplied  water  for  irrigating  their 
crops. 

Some  worshipped  the  earth,  and  called  it  Mother,  because 
it  yielded  their  fruits  ;  others  adored  the  air  for  its  gift  of 
breath  to  them,  saying  that  it  gave  them  life  ;  others  the 
fire  for  its  heat,  and  because  they  cooked  their  food  with  it ; 
others  worshipped  a  sheep,  because  of  the  great  flocks  they 
reared  •*  others  the  great  chain  of  snowy  mountains  for  its 
height  and  grandeur,  and  for  the  many  rivers  which  flow 
from  it,  and  furnish  irrigation ;  others  adored  maize  or  sara, 
as  they  call  it,  because  it  was  their  bread;  others  worshipped 
other  kinds  of  corn  and  pulse,  according  to  the  abundance 
of  the  yield  in  each  province. 

The  inhabitants  of  the  sea-coast,  besides  an  infinity  of 
other  gods,  worshipped  the  sea,  which  they  called  Mama- 
ccocha,  or  "  Mother  Sea",  meaning  that  it  filled  the  office  of 
a  mother,  by  supplying  them  with  fish.  They  also  worshipped 
the  whale  for  its  monstrous  greatness.  Besides  this  ordinary 
system  of  worship,  which  prevailed  throughout  the  coast, 
the  people  of  different  provinces  adored  the  fish  that  they 
caught  in  greatest  abundance  ;  for  they  said  that  the  first 
fish  that  was  made  in  the  world  above  (for  so  they  named 
Heaven)  gave  birth  to  all  other  fish  of  that  species,  and  took 
care  to  send  them  plenty  of  its  children  to  sustain  their 

*  These  were  the  Collas  in  Southern  Peru.     See  Book  ii,  chap.  19. 

D 


50  FIRST    BOOK    OF    THE 

tribe.  For  this  reason  they  worshipped  sardines  in  one 
region,  where  they  killed  more  of  them  than  of  any  other 
fish  i  in  others,  the  skate  ;  in  others,  the  dog  fish  ;  in  others, 
the  golden  fish  for  its  beauty ;  in  others,  the  craw  fish  ;  in 
others,  for  want  of  larger  gods,  the  crabs,  where  they  had 
no  other  fish  or  where  they  knew  not  how  to  catch  and  kill 
them.  In  short,  they  had  whatever  fish  was  most  service- 
able to  them  as  their  gods.  So  that  they  not  only  had  the 
four  elements  as  gods,  but  also  everything  that  is  formed  or 
composed  of  them,  howsoever  vile  and  shapeless  it  might  be. 
There  were  other  people,  such  as  the  Chirihuanas,  and  the 
natives  of  the  Cape  de  Pasau  (these  two  provinces  being  at 
the  northern  and  southern  extremities  of  Peru)  that  had  no 
inclination  to  worship  anything  high  or  low,  neither  from 
interested  motives  nor  from  fear,  but  who  lived  in  every 
respect,  and  now  live  like  beasts  or  worse ;  for  the  doctrine 
and  instruction  of  the  Kings  Yncas  never  reached  them. 


CHAPTER   XL 

OF    THE    MANNER    OF    THEIR    SACRIFICES. 

In  conformity  with  the  vileness  and  degraded  character 

of  the  gods,  were  the  cruelty  and  barbarity  of  the  sacrifices 

of  that  ancient  idolatry.     For,  besides  ordinary  things  such 

n-  animals  and  maize,  they  sacrificed  men  and  women  of  all 

1)'  ing  captives  taken  in  wars  which  they  made  against 

other.     In  some  provinces  their  cruelty  was  so  great 

that  it  exceeded   that  of  wild  beasts.      Not  content   with 

sacrificing  their  captive  enemies,  they  offered  up  their  own 

children  on  certain  occasions.     The  manner  of  this  sacrifice 

oi    men,   women,  and  children  was  that  they  opened  their 

iiilc  they   were  yet  alive,  and  took  out   the  heart 

and  lungs.      '!  hey   then   anointed    the  idol   with    the  warm 


ROYAL    COMMENTARIES.  51 

blood,  thinking  that  the  idol  had  ordered  the  sacrifice  to  be 
made.  Presently  they  watched  the  omens  in  the  same  heart 
and  lungs,  to  see  if  the  sacrifice  had  been  accepted  or  not;  and, 
whether  or  not,  they  burnt  the  offering  of  heart  and  lungs 
before  the  idol,  until  it  was  consumed,  and  ate  the  sacrificed 
Indian  with  great  relish  and  delight,  and  not  less  rejoicing, 
even  though  it  might  be  their  own  child. 

The  Father  Bias  Valera,  as  appears  in  many  parts  of  his 
torn  papers,  had  the  same  design  as  ourselves  in  many  of 
the  things  that  he  wrote ;  such  as  to  divide  the  periods, 
epochs,  and  provinces,  so  as  to  make  more  clear  the  customs 
which  each  nation  had.  Thus  in  one  of  his  mutilated  papers 
he  says  as  follows  : — "  Those  who  live  in  the  Antis  eat 
human  flesh,  they  are  fiercer  than  tigers,  and  have  no  God, 
nor  any  law,  nor  do  they  know  what  virtue  is.  They  have 
no  idols,  nor  any  likeness  of  them,  but  worship  the  devil 
when  he  presents  himself  in  the  form  of  any  beast  or  ser- 
pent, and  speaks  to  them.  If  they  make  a  captive  in  war, 
or  by  any  other  chance,  knowing  that  he  is  one  of  low  con- 
dition, they  cut  him  up  and  give  him  to  their  friends  and 
servants,  for  them  to  eat  or  sell  in  the  meat  market.  But  if 
he  is  a  nobleman,  the  chiefs  assemble  together  with  their 
wives  and  daughters,  and,  like  ministers  of  the  devil,  they 
strip  him  and  tie  him  alive  to  a  post.  Then  they  cut  him 
into  slices  with  stone  knives,  not  dismembering  him,  but 
cutting  the  flesh  off  the  parts  where  there  is  most  of  it,  such 
as  the  calves,  thighs,  buttocks,  and  fleshy  parts  of  the  arms. 
They  sprinkle  the  women  and  children  with  the  blood,  and 
eat  the  flesh  very  hastily,  without  waiting  to  cook  or  even  to 
chew  it.  They  take  the  flesh  bit  by  bit,  so  that  the  poor 
patient  sees  himself,  while  yet  alive,  eaten  by  others,  and 
buried  in  their  bellies.  The  women  (more  cruel  than  the 
men)  anoint  the  teats  of  their  bosoms  with  the  unfortunate 
victim's  blood,  that  their  infants  may  suck  it  in,  and  drink 
it  with  the  milk.  They  do  all  this,  in  place  of  sacrificing, 


FIRST    BOOK    OF    TUP] 

•with  great  rejoicing,  until  the  man  dies.  Then  they  desist 
from  eating  his  flesh  by  way  of  a  feast  or  pleasure,  as  before, 
but  as  a  thing  dedicated  to  God,  and  from  that  time  they 
look  on  the  flesh  with  the  greatest  veneration,  and  eat  it 
as  a  sacred  thing.  If  the  victim,  while  he  was  being  tortured, 
gave  any  sign  of  feeling  in  his  face  or  in  his  body,  or  made 
any  groan  or  sigh,  they  broke  his  bones  to  pieces,  after  having 
eaten  his  flesh  and  tripes,  and  cast  them  into  the  fields  or 
rivers,  with  every  mark  of  contempt.  But  if,  during  the 
torture,  the  victim  was  firm,  composed,  and  fierce,  after  having 
eaten  the  flesh,  with  all  the  inside,  they  dried  the  bones  and 
nerves  in  the  sun,  and,  placing  them  in  a  lofty  part  of  the 
mountains,  worshipped  them  as  gods,  and  offered  them 
sacrifices.  These  are  the  idols  of  those  wild  people;  for  the 
government  of  the  Yncas  did  not  reach  them,  nor,  up  to  the 
present  time,  has  that  of  the  Spaniards,  and  this  is  the  con- 
dition in  which  they  remain  to  this  day.  This  race  of 
terrible  and  cruel  men  came  from  the  Mexican  country, 
and  peopled  that  of  Panama  and  Darien,  and  all  those  great 
forests  which  extend  on  one  side  to  the  new  kingdom  of 
Granada,  and  on  the  other  to  Santa  Martha."*  All  this  is 
quoted  from  Father  Bias  Valera,  who  recounts  the  devilries 
of  these  people,  and  assists  us  to  give  an  idea  of  the  customs 
of  that  first  age. 

There  were  the  other  Indians  who  were  not  so  cruel  in 
their  sacrifices  ;  for,  though  they  mixed  human  blood  in 
them,  it  was  not  obtained  by  killing  any  one,  but  by  bleed- 
ing the  arms  and  legs,  according  to  the  importance  of  the 
sacrifice.  For  the  most  solemn  sacrifices  they  bled  the  root 
of  the  nose  where  it  is  joined  by  the  eyebrows.  This  bleed- 

*  The  Antis  were  a  savage  tribe  in  the  forests  to  the  eastward  of 
Cuzco ;  hut  Bias  Valera  probably  intends  to  include  in  the  country  of 
the  Antis  all  the  vast  forest-covered  region  to  the  eastward  of  the 
Aii«li:i.  The  practices  described  in  the  text  were  not  those  of  the 
Peruvian  Indians,  but  of  the  fierce  Aztecs,  and  of  wild  tribes  in  New 
Granada. 


ROYAL    COMMENTARIES.  53 

ing  was  common  amongst  the  Indians  of  Peru,  even  in  the 
time  of  the  Yncas,  as  well  for  sacrifices  (particularly  one,  as 
we  shall  presently  explain)  as  for  their  illnesses,  when  they 
had  very  bad  headaches.  The  Indians  had  other  sacrifices 
in  common  (those  which  we  have  described  above  being  in 
use  in  particular  provinces  and  not  in  others),  such  were  the 
sacrifices  of  animals,  as  sheep,  lambs,  rabbits,  partridges,  and 
other  birds,  grease,  the  herb  they  so  value  called  cuca, 
maize,  and  other  seeds,  pulses,  sweet-woods,  and  the  like, 
according  to  the  produce  of  each  people,  and  their  ideas 
touching  what  would  be  a  pleasing  sacrifice  to  their  gods. 
If  their  gods  were  birds  or  beasts  of  prey  they  offered  up 
what  they  usually  saw  them  eat,  and  what  appeared  to  be 
most  agreeable  to  their  tastes ;  and  this  suffices  for  an  ac- 
count of  the  sacrifices  of  that  ancient  heathenism. 


CHAPTER  XII. 

CONCERNING    THE   MODE   OF    LIFE   AND   GOVERNMENT   OF   THE 
ANCIENT    PEOPLE,    AND    OF    THE    THINGS    THEY   ATE. 

These  gentiles  were  as  barbarous  in  the  manner  of  build- 
ing their  houses  and  villages,  as  in  their  gods  and  sacrifices. 
The  most  civilised  had  their  villages  without  plazas*  or  order 
in  their  streets  and  houses,  but  rather  with  the  appearance 
of  a  lair  of  wild  beasts.  Others,  by  reason  of  the  wars  that 
they  waged  against  each  other,  lived  on  the  tops  of  high 
rocks,  in  the  manner  of  fortresses,  where  they  were  less 
molested  by  their  enemies.  Others  lived  in  huts  scattered 
over  the  fields,  valleys,  and  ravines,  each  one  where  its  owners 
could  best  secure  their  food.  Others  lived  in  caves  under  the 
ground,  in  crevices  of  the  rocks,  or  in  hollow  trees,  each  one 

*  Every  village  in  Spanish  South  America  has  a  plaza  or  open  square 
in  the  centre,  whence  the  streets  diverge  at  right  angles. 


fi  1  FIRST    BOOK    OF    THE 

finding  his  house  ready  built,  as  he  was  not  capable  of 
building  one.  Some  such  people  are  still  to  be  met  with 
near  the  ("ape  of  Pasau,  and  in  the  country  of  the  Chiri- 
huanas,  and  other  nations  which  were  not  conquered  by  the 
Kings  Yncas,  and  are  still  in  the  ancient  condition  of  bar- 
barism. These  are  the  people  who  are  most  difficult  to 
convert  to  the  service  of  the  Spaniards,  and  to  the  Christian 
religion  ;  for  as  they  never  had  any  religion,  they  are  irra- 
tional, and  scarcely  have  any  words  to  make  themselves  in- 
telligible to  each  other.  So  they  live  like  animals  of  different 
species,  without  joining  or  communicating  with  each  other. 

In  these  houses  and  villages  he  who  had  most  audacity 
governed  the  others,  and  as  soon  as  he  became  their  lord 
he  treated  his  vassals  with  tyranny  and  cruelty,  using  them  as 
slaves,  taking  their  wives  and  daughters  at  will,  and  making 
them  fight  one  with  another.  In  some  provinces  they 
flayed  their  captives,  and  covered  their  drums  with  the 
skins,  to  terrify  their  enemies  ;  for  they  said  that  when  they 
heard  the  skins  of  their  relations,  they  would  presently  fly. 
They  led  a  life  of  robberies,  murders,  and  burning  of 
villages,  and  thus  many  chiefs  and  petty  kings  arose,  among 
whom  there  were  some  good  men  who  treated  their  people 
well  and  maintained  peace  and  justice.  The  Indians,  in 
their  simplicity,  revered  these  good  chiefs  as  gods,  seeing 
that  they  were  different  from  the  great  multitude  of  tyrants. 
In  other  parts  the  people  lived  without  chiefs  to  rule  over 
them,  nor  did  they  know  how  to  form  any  government 
amongst  themselves  to  regulate  and  order  their  lives,  but 
they  lived  like  sheep,  in  great  simplicity,  without  doing 
either  good  or  evil,  and  this  was  due  more  to  ignorance  and 
,  than  to  excess  of  virtue, 
in  many  provinces  were  so  sluggish  and 
simple  in  the  manner  of  dressing  and  covering  their  bodies, 
that  their  clothing  would  make  a  man  laugh  to  see  it.  In 
:  they  we •)•<•  so  fierce  and  barbarous  as  to  astound 


ROYAL    COMMENTARIES.  55 

any  man,  and  in  many  wide  regions  these  two  habits  went 
together.  In  the  hot  climates,  on  account  of  their  natural 
fertility,  they  sowed  little  or  nothing ;  they  maintained 
themselves  on  herbs,  roots,  and  wild  fruits,  and  other  food 
which  the  earth  yielded  spontaneously,  or  with  small  aid 
from  the  inhabitants;  and  as  the  people  desired  no  more 
than  the  maintenance  of  their  natural  lives,  they  were 
satisfied  with  little.  In  many  provinces  they  were  very  fond 
of  human  flesh,  and  so  greedy  that,  before  the  Indian  they 
were  killing  was  quite  dead,  they  drank  his  blood  out  of  the 
wound  they  had  dealt  him,  and  did  the  same  when  he  was  cut 
up,  sucking  their  hands  so  that  they  might  not  lose  a  drop. 
Pedro  de  Cieza  (chap.  £7)*  says  the  same,  and  that  he  saw 
it  with  his  own  eyes.  This  passion  so  increased  upon  them, 
that  they  would  not  spare  their  own  offspring  by  a  captive 
woman  taken  in  war.  They  took  these  women,  when  they 
were  virgins,  and  brought  up  the  children  they  had  by 
them,  with  much  care,  until  they  were  twelve  or  thirteen 
years  of  age,  when  they  ate  them,  as  well  as  their  mother,  so 
soon  as  she  was  past  child-bearing.  They  even  went  further; 
for  they  spared  the  lives  of  many  Indians  whom  they  took 
prisoners  and  gave  them  wives  from  the  nation  of  their  con- 
querors; and  the  children  they  begot  were  brought  up  until 
they  were  old  enough  to  be  eaten.  Thus  they  had  a  sort  of 
college  of  youths  reared  for  eating,  and  they  would  not 
spare  them,  either  on  the  ground  of  relationship,  or  because 
they  had  reared  them,f  which  is  a  source  of  love  even 
amongst  animals  of  different  habits,  as  we  are  able  to  testify 

*  This  is  a  wrong  reference,  but  there  is  plenty  about  the  cannibalism 
of  the  Indians  of  New  Granada  in  Cieza  de  Leon.  See  my  translation, 
chap,  xii,  p.  50  and  52,  chap,  xv,  p.  60,  chap,  xix,  p.  71,  chap,  xxi,  p.  79, 
chap,  xxiii,  p.  84,  chap,  xxvi,  p.  96  and  97,  chap,  xxviii,  p.  101,  chap, 
xxxii,  p.  115  and  p.  118. 

t  These  were  customs  of  Indians  in  the  valley  of  the  Cauca,  in  New 
Granada,  as  described  by  Cieza  de  Leon,  and  not  those  of  Indians  in  any 
part  of  Peru. 


FIRST    BOOK    OF    THE 

touching  some  that  we  have  seen,  and  others  of  which  we 
have  heard.  But,  with  these  barbarians,  neither  the  one 
motive  nor  the  other  was  sufficient;  for  they  killed  the  sons 
they  had  begotten  and  the  relations  they  had  reared,  for  the 
purpose  of  eating  them,  doing  the  same  by  the  parents  as 
soon  as  they  were  past  the  time  of  bearing  children,  without 
regard  to  their  near  relationship.  There  was  one  nation  so 
strangely  addicted  to  this  greediness  in  eating  human  flesh, 
that  they  buried  their  dead  in  their  bellies.  As  soon  as  a 
relation  died,  these  people  assembled  and  ate  him  roasted  or 
boiled  according  as  he  was  thin  or  fat.*  If  he  was  thin  they 
boiled  him,  if  fat  he  was  roasted.  Afterwards  they  collected 
his  bones,  and  performed  his  obsequies  with  great  mourning, 
interring  them  in  a  hole  of  the  rocks  or  in  a  hollow  tree. 
They  had  no  God,  nor  did  they  know  what  it  was  to  wor- 
ship anything,  and  they  are  still  in  the  same  condition. 
This  habit  of  eating  human  flesh  prevailed  more  amongst 
the  Indians  of  the  warm  than  of  the  cold  climates. 

In  the  cold  and  sterile  regions  where  the  land  did  not 
spontaneously  yield  fruits  and  herbs,  they  sowed  maize  and 
other  crops,  being  urged  by  necessity.  But  they  did  so 
without  observing  either  time  or  season.  They  followed 
the  chase  and  caught  fish  in  the  same  rude  fashion  as  they 
showed  in  all  other  matters. 


CHAPTER   XIII. 

HOW    TI1KY    DRESSED    IN    THOSE    ANCIENT    TIMES. 

Their  dress,  owing  to  its  indecency,  is  more  a  subject  for 
keeping  silence  upon  and  for  concealing  than  for  talking  of 

*  This  \vas  the  tribe  of  Oncamas,  on  the  Maranon  and  Huallaga 
/'<«,  Velasco,  Poeppig,  ii,  p.  449,  Herndon,  p.  195, 
,>ond>/,  p.  113. 


ROYAL    COMMENTARIES.  57 

and  describing.  But  as  the  truth  of  history  obliges  me  to 
tell  everything  correctly,  I  must  beseech  modest  ears  to  close 
themselves,  that  they  may  not  hear  me  in  this  part;  and 
should  they  punish  me  with  this  disfavour,  I  shall  hold 
them  to  be  well  employed.  In  this  first  epoch  the  Indians 
dressed  like  animals,  for  they  wore  no  more  clothing  than 
the  skin  which  nature  had  given  them.  Many  of  them, 
either  for  love  of  adorning  themselves  or  out  of  peculiarity, 
had  a  thick  string  girded  round  their  bodies,  which  served 
them  as  clothing,  but  we  must  say  no  more  on  this  head,  as 
it  is  not  proper.  In  the  year  1560,  on  my  way  to  Spain,  I 
encountered  five  Indians  in  a  street  of  Carthagena,  without 
any  clothes,  and  they  did  not  walk  abreast,  but  one  behind 
the  other,  like  cranes,  it  having  been  so  many  years  since 
they  had  had  intercourse  with  Spaniards. 

The  women  went  about  in  the  same  dress,  that  is,  naked. 
Those  who  were  married  had  a  thread  girded  round  the 
body,  to  which  was  fastened  a  sort  of  apron  consisting  of  a 
rag  of  cotton  a  yard  square.  In  places  where  they  could 
not  or  would  not  weave,  they  used  bark  of  trees  or  leaves, 
which  served  as  a  covering  for  the  sake  of  decency.  Virgins 
also  wore  a  girdle  of  thread,  and  in  place  of  an  apron  they 
wore  a  different  sort  of  thing  as  a  sign  that  they  were  virgins. 
But  as  it  is  proper  to  preserve  that  respect  which  is  due  to 
the  reader,  it  will  be  well  to  keep  silence  as  to  what  it  was. 
Suffice  it  to  say,  that  such  was  the  dress  in  the  hot  regions, 
that,  as  regards  decency,  the  people  were  like  unreasoning 
beasts;  and,  by  this  folly  alone,  as  regards  the  adorning 
of  their  persons,  it  may  be  understood  how  brutal  they  must 
have  been  in  all  other  things — these  Indians  of  heathendom, 
who  lived  before  the  time  of  the  empire  of  the  Yncas. 

In  the  cold  countries  the  people  went  about  more  honestly 
clad,  not  for  the  sake  of  decency,  but  owing  to  the  necessity 
caused  by  the  cold.  They  covered  themselves  with  the 
skins  of  animals,  and  with  a  sort  of  cloak  that  they  made 


5S  FIRST    BOOK    OF    THE 

from  the  aloe,  and  from  a  long  and  soft  straw  which  grows 
in  the  fields.  With  these  contrivances  they  covered  their 
bodies  as  well  as  they  could.  In  other  nations  there  was 
more  propriety,  and  they  wore  mantles,  badly  made,  badly 
twisted,  and  worse  woven,  of  wool  or  of  wild  aloe,  called  by 
them  chahuar.*  They  wore  these  cloaks  fastened  round  the 
neck  and  waist,  so  that  they  went  sufficiently  covered. 
These  clothes  were  used  in  that  first  epoch,  and  the  custom 
prevailing  in  the  warm  countries  of  going  naked  was  one 
which  the  Spaniards  found  in  many  provinces  not  yet  con- 
quered by  the  Kings  Yncas.  It  still  prevails  in  many  lands 
subjugated  by  the  Spaniards,  where  the  Indians  are  so 
stupid  as  to  be  unwilling  to  dress,  excepting  those  who  have 
close  intercourse  with  the  Spaniards  in  their  houses,  and 
they  dress  more  from  persuasion  than  from  choice  and 
proper  modesty.  This  applies  to  women  as  well  as  men;  for 
the  former,  when  scolded  for  being  bad  spinsters  and  very 
indecent,  and  asked  by  the  Spaniards  why  they  do  not  dress, 
reply  that  they  do  not  want  to  spin,  or  if  asked  why  they  do 
not  spin,  they  say  they  do  not  want  to  dress. 


CHAPTER   XIV. 

DIFFERENT    MODES    OF    MARRIAGE,   AND    DIVERS   LANGUAGES. 
HOW    THEY    USED    POISONS    AND    PRACTISED    SORCERY. 

In  their  other  customs,  such  as  those  relating  to  marriage, 
the?  Indians  of  that  heathen  time  were  no  better  than  in  their 
habits  of  rating  and  clothing  themselves.  For,  in  many 
nations,  they  cohabited  like  beasts,  without  any  special  wife, 
but  just  as  chance  directed.  Others  followed  their  own  de- 
sires, without  excepting  sisters,  daughters,  or  mothers.  Others 

*  <'l,nl,n,i.r  is  the  fibre  of  the  agave  or  American  aloe. 


ROYAL    COMMENTARIKS.  59 

excepted  their  mothers,  but  none  else.  In  other  provinces 
it  was  lawful,  and  even  praiseworthy,  for  the  girls  to  be  as 
immodest  and  abandoned  as  they  pleased,  and  the  most  dis- 
solute were  more  certain  of  marriage  than  those  who  were 
faithful.  At  all  events  the  abandoned  sorts  of  girls  were 
held  to  be  more  lusty,  while  of  the  modest  it  was  said  that 
they  had  had  no  desire  for  any  one  because  they  were 
torpid.  In  other  provinces  they  had  an  opposite  custom, 
for  the  mothers  guarded  their  daughters  with  great  care ; 
and  when  they  were  sought  in  marriage,  they  were  brought 
out  in  public,  and,  in  presence  of  the  relations  who  had  made 
the  contract,  the  mothers  deflowered  them  with  their  own 
hands,  to  show  to  all  present  the  proof  of  the  care  that  had 
been  taken  of  them. 

In  other  provinces  the  nearest  relations  of  the  bride  and 
her  most  intimate  friends  had  connection  with  her,  and  on 
this  condition  the  marriage  was  agreed  to,  and  she  was  thus 
received  by  the  husband.  Pedro  de  Cieza  (chap,  xxiv)  says 
the  same.*  There  were  sodomites  in  some  provinces,  though 
not  openly  nor  universally,  but  some  particular  men  and 
in  secr.et.  In  some  parts  they  had  them  in  their  temples, 
because  the  devil  persuaded  them  that  their  gods  took  great 
delight  in  such  people :  and  thus  the  devil  acted  as  the 
traitor  to  remove  the  veil  of  shame  that  the  gentiles  felt  for 
this  crime,  and  to  accustom  them  to  commit  it  in  public  and 
in  common. f  There  were  also  men  and  women  who  gave 
poison,  both  to  kill  by  slow  degrees  or  suddenly,  and  to 
destroy  reason  and  cause  idiotcy.  They  could  also  make  the 
face  ugly,  bring  out  black  and  white  spots  on  the  body,  and 
maim  the  limbs. 

Each  province,  each  tribe,  and  in  many  places  each  vil- 

*  The  account  of  Cieza  de  Leon  does  not  refer  to  Indians  of  Peru,  but 
to  those  of  New  Granada. 

t  This  is  also  from  Cieza  de  Leon,  and  does  not  refer  to  the  natives 
of  Peru. 


FIRST    1HHJK    OF    THE 


lage,  had  its  own  language,  different  from  that  of  its  neigh- 
bours. Those  who  understood  their  language  were  looked 
upon  as  relations,  and  were  therefore  friends  and  allies. 
Those  who  did  not  understand  them,  owing  to  the  difference 
in  the  languages,  they  held  as  enemies,  and  made  cruel  war 
upon,  insomuch  that  they  ate  each  other,  as  if  they  were 
brutes  of  different  species.  They  also  had  sorcerers  and 
witches  among  them,  but  this  profession  was  more  commonly 
practised  by  women  than  men.  Many  only  exercised  their 
art,  to  be  able  to  talk  to  the  devil,  so  as  to  gain  a  reputation 
with  the  people,  giving  replies  to  things  that  were  asked, 
and  making  themselves  great  priests  and  priestesses. 

Other  women  used  the  art  of  bewitching  people,  oftener 
women  than  men,  from  envy  or  some  other  evil  motive,  and 
they  produced  the  same  results  by  witchcraft  as  by  poison. 
And  this  suffices  for  my  account  of  the  Indians  of  that  first 
epoch,  and  of  their  ancient  heathenism,  leaving  that  which 
I  have  not  described  as  fully  as  it  really  required  to  the 
imagination  of  each  person  to  add  ;  for  howsoever  he  may 
enlarge  on  what  has  been  said,  he  will  not  be  able  to  imagine 
how  great  was  the  barbarism  of  those  gentiles.  In  fine,  they 
were  a  people  who  had  no  other  guide  nor  master  than  the 
devil,  and  of  such  a  nature  were  their  lives,  customs,  gods, 
and  most  savage  sacrifices,  without  any  exaggeration.  Others 
were  very  simple  in  everything,  like  tame  animals.  Others 
partook  either  of  one  extreme  or  the  other,  as  we  shall  see 
further  on  in  the  course  of  our  history,  where  I  shall  relate 
what  barbarous  rites  they  practised  in  each  province. 


ROYAL    COMMENTARIES.  61 


CHAPTER   XV. 

THE    ORIGIN    OF    THE    YNCAS    KINGS    OF    PERU. 

It  pleased  our  Lord  God  that,  while  these  people  were 
living  and  dying  in  the  way  we  have  described,  the  glimmer- 
ings of  dawn  should  appear  amongst  themselves,  which,  in 
the  midst  of  that  pitch  darkness,  might  give  some  indications 
of  the  natural  law,  of  civilisation,  and  of  the  respect  which 
men  ought  to  have  for  each  other  Afterwards,  some  fur- 
ther progress  was  made,  and  these  wild  creatures  were  con- 
verted into  men,  and  made  capable  of  reason  and  of  com- 
prehending any  good  doctrine.  Thus,  when  the  same  God, 
who  is  the  Sun  of  Justice,  saw  fit  to  extend  the  light  of  his 
divine  rays  to  these  idolaters,  they  were  found  not  to  be 
such  savages,  but  more  ready  to  receive  the  Catholic  faith, 
and  the  teaching  and  doctrine  of  our  holy  church,  than 
those  who  had  not  had  such  early  advantages ;  as  will  be 
seen  in  the  course  of  this  history.  For  it  has  been  clearly 
shown  by  experience  how  much  more  prompt  and  ready  the 
Indians  who  had  been  conquered,  governed,  and  instructed 
by  the  Kings  Yncas  were  to  receive  the  gospel  than  the 
other  neighbouring  people,  to  whom  the  teaching  of  the 
Yncas  had  not  yet  extended.  Many  of  the  latter  are  even 
now  as  barbarous  and  brutal  as  they  ever  were,  after  the 
Spaniards  have  been  seventy-one  years  in  Peru.  And  now 
that  we  are  at  the  entrance  of  this  great  labyrinth,  it  will  be 
well  for  us  to  pass  onwards,  and  relate  what  there  is  in  it. 

After  having  sketched  out  many  plans,  and  taken  many 
roads  for  entering  upon  a  narrative  of  the  origin  of  the 
Yncas,  the  former  native  kings  of  Peru,  it  seemed  to  me 
that  the  best  and  clearest  way  would  be  to  relate  what  I  have 
often  heard,  in  my  childhood,  from  my  mother,  and  from  her 


FIRST    BOOK    OF    THK 

brothers,  uncles,  and  other  relations,  touching  this  origin 
and  beginning.  For  all  that  is  said  on  the  subject  from 
other  sources  may  be  reduced  to  the  same  as  we  shall  re- 
late, and  it  is  better  that  it  should  be  made  known  in  the 
actual  words  in  which  the  Yncas  have  told  it,  than  in  those 
of  strange  authors.  My  mother  resided  in  Cuzco,  her  native 
town,  and  almost  every  week  some  of  the  few  male  and 
female  relations,  who  escaped  the  cruelty  and  tyranny  of 
Atahualpa  fas  we  shall  relate  in  the  account  of  his  life), 
came  to  visit  her.  On  the  occasion  of  these  visits  their 
usual  conversation  was  on  the  subject  of  the  origin  of 
the  Yncas,  of  their  majesty,  of  the  grandeur  of  their  empire, 
of  their  greatness,  of  their  mode  of  government  in  peace 
and  war,  and  of  the  laws  which  they  ordained  for  the  good 
of  their  subjects.  In  short,  they  omitted  nothing  relating 
to  the  flourishing  period  of  their  history  in  the  course  of 
these  conversations. 

From  their  past  greatness  and  prosperity,  they  went  on  to 
the  present  state  of  affairs ;  they  mourned  for  their  dead 
kings,  their  lost  rule,  their  fallen  state.  Such  and  the  like 
discourses  were  held  by  the  Yncas  and  Pallas  when  they 
visited  my  mother,  and,  at  the  memory  of  their  lost  happi- 
ness, they  always  concluded  their  conversations  with  tears 
and  mourning,  saying  "  We  are  turned  from  rulers  into 
vassals."  During  these  conversations  I,  as  a  boy,  came  in 
and  out  of  the  place  where  they  were  assembled  many  times, 
and  was  entertained  at  hearing  them,  just  as  lads  always 
like  to  hear  stories  told.  So  days,  months,  and  years  passed 

,  until  T  was  sixteen  or  seventeen  years  old.     At  that 
time   it    happened  that,  one  day  when  my  relations  were  en- 
discourses,  talking  of  their  royal  ancestors,  I 
•s'»id  to  the  m«»t  ;igrd  of  them,  who  usually  related  the  stories 
of  his  family — "  Ynca  my  uncle,  you  have  no  writings  which 

i  ve    the    memory   of  past   events;  but   what   accounts 
have   you   of  the   origin   of  our   kings?      For  the  Spaniards, 


ROYAL    COMMENTARIES.  63 

and  other  people  who  live  on  their  borders,  have  divine  and 
human  histories,  and  they  know  through  them  when  their 
kings  began  to  reign,  when  one  empire  gave  place  to  another, 
and  even  how  many  thousand  years  it  is  since  God  created 
heaven  and  earth.  But  you,  who  have  no  books,  what 
memory  have  you  preserved  respecting  your  ancestors? 
Who  was  the  first  of  our  Yncas  ?  What  was  his  name  ? 
What  was  his  origin?  In  what  manner  did  he  begin  to 
reign  ?  With  what  people  and  arms  did  he  conquer  this 
great  empire  ?  What  beginning  had  our  history  ?" 

The  Ynca,  as  soon  as  he  had  heard  my  questions,  was  de- 
lighted to  have  the  opportunity  of  replying  to  them  ;  and  I, 
though  I  had  heard  his  stories  many  times  before,  never 
listened  with  so  mueh  attention  as  on  that  occasion.  He 
turned  to  me  and  said,  "  Nephew,  I  will  tell  you  what  you 
ask  with  great  pleasure,  and  you  should  preserve  what  I 
have  to  say  in  your  heart"  (which  is  their  phrase,  instead  of 
saying  in  the  memory).  "  Know  then  that,  in  ancient  times, 
all  this  region  which  you  see  was  covered  with  forests  and 
thickets,  and  the  people  lived  like  wild  beasts  without  re- 
ligion, nor  government,  nor  town,  nor  houses,  without  culti- 
vating the  land,  nor  clothing  their  bodies,  for  they  knew 
not  how  to  weave  cotton  nor  wool  to  make  clothes.  They 
lived  two  or  three  together  in  caves  or  clefts  of  the  rocks,  or 
in  caverns  under  ground.  They  ate  the  herbs  of  the  field 
and  roots  or  fruit  like  wild  animals,  and  also  human  flesh. 
They  covered  their  bodies  with  leaves  and  the  bark  of  trees,  or 
with  the  skins  of  animals.  In  fine  they  lived  like  deer  or  other 
game,  and  even  in  their  intercourse  with  women  they  were 
like  brutes ;  for  they  knew  nothing  of  living  with  separate 
wives." 

It  will  be  well,  in  order  to  avoid  tiresome  repetition,  to 
say  here  that  the  phrase  "  Our  Father  the  Sun",  was  a  mode 
of  expressing  veneration  and  respect  in  the  language  of  the 
Yncas.  They  always  named  the  Sun,  because  they  were 


(51  FIRST    BOOK    OF    THE 

proud  of  being  descended  from  him,  and  it  was  not  lawful 
for  any  man  who  was  not  of  Ynca  blood  to  have  the  word  in 
his  mouth  ;  for  it  was  looked  upon  as  blasphemy,  and  the 
blasphemer  was  stoned. 

"  Our  Father  the  Sun",  said  my  uncle  the  Ynca,  "  seeing 
the  human  race  in  the  condition  I  have  described,  had  com- 
passion upon  them,  and  sent  down  from  heaven  to  the  earth 
a  son  and  daughter  to  instruct  them  in  the  knowledge  of  our 
Father  the  Sun,  that  they  might  adore  Him,  and  adopt  Him 
as  their  God;  also  to  give  them  precepts  and  laws  by  which 
to  live  as  reasonable  and  civilised  men,  and  to  teach  them  to 
live  in  houses  and  towns,  to  cultivate  maize  and  other  crops, 
to  breed  flocks,  and  to  use  the  fruits  of  the  earth  like  rational 
beings,  instead  of  living  like  beasts.  With  these  commands 
and  intentions,  our  Father  the  Sun  placed  his  two  children 
in  the  lake  of  Titicaca,  which  is  eighty  leagues  from  here ; 
and  He  said  to  them  that  they  might  go  where  they  pleased, 
and  that  at  every  place  where  they  stopped  to  eat  or  sleep, 
they  were  to  thrust  a  sceptre  of  gold  into  the  ground,  which 
was  half  a  yard  long,  and  two  fingers  in  thickness.  He  gave 
them  this  staff  as  a  sign  and  token  that  in  the  place  where, 
by  one  blow  on  the  earth,  it  should  sink  down  and  disappear, 
there  it  was  the  desire  of  our  Father  the  Sun  that  they 
should  remain  and  establish  their  court.  Finally,  He  said 
to  them  : — '  When  you  have  reduced  these  people  to  our 
service,  you  shall  maintain  them  in  habits  of  reason  and 
iu-tirr,  by  the  practice  of  piety,  clemency,  and  meekness, 
a  — inning  in  all  things  the  office  of  a  pious  father  towards 
his  In  loved  and  tender  children.  Thus  you  will  form  a 
likeness  and  reflection  of  me.  I  do  good  to  the  whole 
world,  giving  light  that  men  may  see  and  do  their  business, 
making  them  warm  when  they  are  cold,  cherishing  their 
;md  crops,  ripening  their  fruits  and  increasing 
their  fl-x-ks,  watering  their  lauds  with  dew,  and  bringing 
fine  weather  in  the  proper  season.  1  take  rare  to  go  round 


ROYAL    COMMENTARIES.  65 

the  earth  each  day,  that  I  may  see  the  necessities  that  exist  in 
the  world,  and  supply  them,  as  the  sustainer  and  benefactor 
of  the  heathens.  I  desire  that  you  shall  imitate  this  example 
as  my  children,  sent  to  the  earth  solely  for  the  instruction 
and  benefit  of  these  men  who  live  like  beasts.  And  from 
this  time  I  constitute  and  name  you  as  kings  and  lords  over 
all  the  tribes,  that  you  may  instruct  them  in  your  rational 
works  and  government.'  Having  declared  His  will  to  His 
children,  our  Father  the  Sun  dismissed  them.  These  children 
set  out  from  Titicaca,  and  travelled  northwards,  trying  at 
every  place  where  they  stopped  on  the  road  whether  their 
sceptre  of  gold  would  sink  into  the  earth,  but  it  never  did. 
At  last  they  came  to  an  inn  or  small  resting-place,  which  is 
seven  or  eight  leagues  south  of  this  city,  and  is  called 
Paccari-  Tampu""*  (that  is  to  say,  the  resting-place  of  the 
dawn}.  The  Ynca  gave  it  this  name  because  he  set  out 
from  it  in  the  early  morning.  It  is  one  of  the  towns  which 
this  prince  afterwards  ordered  to  be  founded ;  and  the  in- 
habitants are  very  proud  of  the  name  to  this  day,  because  it 
was  given  by  the  Ynca.  From  this  place  he  and  his  wife, 
our  queen,  advanced  to  the  valley  of  Cuzco,  which  at  that 
time  was  entirely  covered  with  wild  forests." 


CHAPTER   XVI. 

THE    FOUNDATION    OF    CUZCO,  THE    IMPERIAL   CITY. 

"  The  first  settlement  that  was  made  in  this  valley,"  con- 
tinued my  uncle  the  Ynca,  "  was  on  the  hill  called  Huana- 
cauti,  to  the  south  of  this  city.  It  was  here  that  the  sceptre 
of  gold  buried  itself  in  the  ground  with  great  ease,  and  it 
was  never  seen  more.  Then  our  Ynca  said  to  his  wife  and 

*  Paccari,  morning;  and  tampu  (corrupted  by  the  Spaniards  into 
tambo),  an  inn. 


(U)  FIRST    NOOK    OF    THE 

sister : — '  Our  Father  the  Sun  orders  that  we  settle  in  this 
valley  to  fulfil  his  wishes.     It  is  therefore  right,  O  queen 
and  sister,  that  each  of  us  should  gather  these  people  to- 
gether, to  instruct  them  and  to  do  the  good  which  has  been 
ordered  by  our  Father  the  Sun.'     Our  first  rulers  set  out 
from  the  hill  of  Huanacauti,  in  different  directions,  to  call 
the  people  together,  and  as  this  is  the  first  place  we  know 
of  which  they   pressed    with   their   feet,   we   have  built    a 
temple  there,  as  is  notorious,  wherein  to  worship  our  Father 
the  Sun,  in  memory  of  this  act  of  benevolence  which  He 
performed  for  the  world.    The  prince  went  northwards,  and 
the  princess  to  the  south,  speaking  to  all  the  people  they 
met  in  the  wilderness,  and  telling  them  how  their  Father 
the  Sun  had  sent  them  from  Heaven,  to  be  the  rulers  and 
benefactors  of  the  inhabitants  of  all  that  land,  delivering 
them  from  their  wild  lives,  and  teaching  them  how  to  live 
like  men  ;  and  how,  in  pursuance  of  the  commands  of  their 
Father  the  Sun,  they  had  come  to  bring  the  people  out  of 
the  forests  and   deserts,  to  live  in  villages,  and  to  eat  the 
food  of  men,  and  not  of  wild  beasts.     Our  kings  said  these 
and  similar  things  to  the  savages  they  met  with  in  the  forests 
and  mountains.     The  people,  seeing  these  two  personages 
attired  and  adorned  with  the  ornaments  that  our  Father  the 
Sun  had  given  them  (a  very  different  dress  from  their  own), 
with  their  ears  bored  and  opened,  in  the  way  that  we  their 
ndants  wear  ours  ;  and  that,  from  their  words  and  ap- 
nce,  they  seemed  to  be  children  of  the  Sun;  and  that 
came  among  them  to  give  them  villages  to  live  in  and 
to  eat;  astonished  on  the  one  hand  at  what  they  saw, 
and  pirated  on  the  other  at  the  promises  that  were  held  out; 
fully  believed  everything,  worshipped  the  strangers  as  chil- 
dren of  the  Sun,  and  obeyed  them  as  their  kings.    The  same 
aving  collected  together  and  related  the  wonders 
had  seen  and  heard,  assembled  in  great  numbers,  both 
men  and  women,  and  set  out  to  follow   our  kings,  whither- 
\  cr  they  ini^ht  le;id  them. 


ROYAL    COMMENTARIES.  67 

<f  When  our  princes  saw  the  large  multitude  of  people 
that  had  arrived,  they  ordered  that  some  should  occupy  them- 
selves in  procuring  supplies  for  the  rest,  that  hunger  might 
not  force  them  to  scatter  themselves  over  the  mountains 
again,  while  the  rest  worked  at  building  houses  according  to 
a  plan  made  by  the  Ynca.  In  this  manner  he  began  to 
settle  this  our  imperial  city,  dividing  it  into  two  parts,  called 
Hanan  Cuzco,  which,  as  you  know,  means  Upper  Cuzco, 
and  Hurin  Cuzco,  which  is  Lower  Cuzco.  The  people  who 
followed  the  king  wished  to  settle  in  Hanan  Cuzco,  and  for 
that  reason  it  received  the  name;  and  those  who  were 
gathered  together  by  the  queen  settled  in  Hurin  Cuzco,  and 
it  was  therefore  called  the  lower  town.  This  division  of  the 
city  was  not  made  in  order  that  those  living  in  one  half 
should  have  any  pre-eminence  or  special  privileges,  for  the 
Ynca  desired  that  all  should  be  equal  like  brothers — the 
sons  of  one  father  and  one  mother.  He  only  wished  to  make 
this  division  into  an  upper  and  a  lower  town,  that  there 
might  be  a  perpetual  memory  of  the  fact  that  the  inhabitants 
of  one  were  assembled  by  the  king,  and  of  the  other  by  the 
queen.  He  ordered  that  there  should  be  only  one  difference 
between  them  as  a  mark  of  superiority,  which  was,  that  the 
people  of  Upper  Cuzco  should  be  looked  upon  and  respected 
as  elder  brothers,  and  those  of  Lower  Cuzco  as  younger 
brothers ;  that  they  should  be,  in  short,  as  a  right  and  left 
arm,  on  any  occasion  of  precedence,  the  one  as  having  been 
brought  there  by  a  man,  and  the  other  by  a  woman.  In 
imitation  of  this  division,  a  similar  arrangement  was  made  in 
all  the  towns,  large  or  small,  of  our  empire,  which  were 
separated  into  wards  according  to  the  lineages  of  the  families, 
which  were  called  Hanan-Ayllu  and  Hurin  Ayllu,  that  is, 
the  upper  and  lower  lineage ;  or  Hanan-Suyu  and  Hurin- 
Suyu,  or  the  upper  and  lower  provinces.* 

*  Hanan  or  Hanac,  high,  upper.  Hurin,  lower.  Ayllu,  a  family, 
lineage,  or  tribe.  Suyu,  a  province. 


68  FIRST    BOOK    OF    THE 

"  At  the  same  time  that  the  city  was  being  peopled,  our 
Ynca  taught  the  Indians  those  occupations  which  appertain 
to  a  man,  such  as  breaking  up  and  cultivating  the  ground, 
and  sowing  corn  and  other  seeds,  which  he  pointed  out  as 
fit  for  food  and  useful.  He  also  taught  them  to  make 
ploughs  and  other  necessary  instruments,  he  showed  them 
the  way  to  lead  channels  from  the  brooks  which  flow  through 
this  valley  of  Cuzco ;  and  even  instructed  them  how  to  pre- 
pare the  sandals  which  we  now  wear.  On  the  other  hand, 
the  Queen  employed  the  Indian  women  in  such  work  as  is 
suitable  to  them,  such  as  to  sew  and  weave  cotton  and  wool, 
to  make  clothes  for  themselves,  their  husbands,  and  children, 
and  to  perform  other  household  duties.  In  fine,  our  princes 
taught  their  first  vassals  everything  that  is  needful  in  life, 
the  Ynca  making  himself  king  and  master  of  the  men,  and 
the  Ccoya  being  queen  and  mistress  of  the  women. 


CHAPTER   XVII. 

OF    THE    COUNTRY    WHICH    WAS    BROUGHT    UNDER    THE 
RULE    OF    THE    YNCA    MANGO    CCAPAC. 

"  Those  very  Indians,  who  had  thus  been  brought  under 
the  rule  of  the  Ynca,  recognising  the  benefits  they  had 
received  with  great  satisfaction,  entered  into  the  moun- 
tains and  wildernesses  in  search  of  their  countrymen, 
and  spread  the  news  of  those  children  of  the  Sun.  They 
explained  that  the  Ynca  had  come  down  to  the  earth 
for  the  good  of  all  men,  and  they  recounted  the  many 
:;!>  IK-  had  conferred.  They  then  displayed  their  clothes, 
and  .showed  their  new  kinds  of  food,  and  that  they  now  lived  in 
houses  and  villages,  that  their  words  might  be  believed. 
When  the  wild  people  heard  all  this,  they  assembled  in  great 
numbers  to  behold  llie  wonderful  things  that  our  first  parents, 


ROYAL    COMMENTARIES.  69 

king  and  lords,  had  performed.  Having  satisfied  themselves 
by  their  eyes,  they  remained,  to  serve  and  obey  the  Ynca.  In 
this  way  one  party  brought  another,  until,  in  a  few  years, 
so  great  a  multitude  was  assembled  that,  after  the  first  six  or 
seven  years,  the  Ynca  had  a  body  of  armed  and  disciplined 
men  to  defend  him  against  any  invader,  and  even  to  subject 
by  force  all  who  were  not  willing  to  submit  of  their  own 
accord.  He  taught  them  to  make  offensive  arms,  such  as 
bows  and  arrows,  lances,  clubs,  and  others,  which  are  still 
used. 

"  But  in  order  to  state  briefly  the  deeds  of  our  first  Ynca, 
I  must  tell  you  that,  towards  the  east,  he  subdued  the  country 
as  far  as  the  river  Paucar-tampu.*  To  the  westward  he 
conquered  the  country  for  a  distance  of  eight  leagues,  up  to 
the  river  Apurimac,f  and  to  the  south  his  dominion  extended 
for  nine  leagues,  to  Quequesana.  Within  this  region  our 
Ynca  ordered  more  than  a  hundred  villages  to  be  built,  the 
largest  with  a  hundred  houses,  and  others  with  less,  accord- 
ing to  the  situation.  These  were  the  first  princes  that  this 
our  city  had,  they  having  founded  and  peopled  it,  as  you 
have  now  heard.  These  were  the  first  rulers  who  held  this 
our  great,  rich,  and  famous  empire,  which  thy  father  and 
his  companions  have  taken  from  us.  These  were  our  first 
Yncas  and  kings,  who  appeared  in  the  first  ages  of  the 
world,  from  whom  descended  the  other  kings  who  have 
ruled  over  us,  and  from  these  again  we  are  all  descended. 
I  am  unable  to  tell  you  exactly  how  many  years  it  is  since 
our  Father  the  Sun  sent  these  his  first  children,  for  it  is  so 
long  since  that  we  have  been  unable  to  preserve  the  remem- 
brance of  it,  but  it  is  more  than  four  hundred  years.  Our 

*  Paucar,  beautifully  coloured,  a  flowery  meadow ;  any  graceful  or 
beautiful  thing.  In  Ecuador  Pancar  is  the  troupial,  and  Paucar-huasi, 
a  troupial's  nest.  Tampu,  an  inn  or  resting-place. 

t  Apu,  chief,  and  Rimac,  an  oracle,  the  participle  of  It-imam,  I 
speak. 


70  FIRST    BOOK    OF    THE 

Ynca  was  called  Manco  Ccapac,*  and  our  Ccoya  was  Mama 
Occllo  Huaco.f  They  were,  as  I  have  told  you,  brother  and 
sister,  children  of  the  Sun  and  of  the  Moon,  our  parents.  I 
believe  that  I  have  now  given  you  a  full  account  of  what 
you  asked,  and  that  I  have  replied  to  your  inquiries  ;  and 
that  I  may  not  make  you  weep,  I  have  not  related  the  story 
with  tears  of  blood  torn  from  the  eyes,  as  they  are  torn  from 
my  heart  by  the  grief  which  fills  it,  at  seeing  that  our  line  of 
Yncas  is  ended,  and  our  empire  lost." 

This  long  account  of  the  origin  of  their  kings  was  given 
me  by  that  Ynca,  uncle  of  my  mother,  from  whom  I  had  in- 
quired respecting  it.  I  have  had  it  faithfully  translated  from 
the  language  of  my  mother,  which  is  that  of  the  Yncas,  into 
Castilian,  though  I  have  been  unable  to  imitate  the  majestic 
sentences  in  which  the  Ynca  spoke,  nor  to  give  it  with  all 
the  point  of  the  original,  for  it  would  have  caused  it  to  be 
much  longer  than  I  have  presented  it  here.  I  have  some- 
what shortened  it,  leaving  out  a  few  things,  but  it  is  sufficient 
that  I  have  given  its  true  meaning,  which  is  all  that  is  re- 
quired for  our  history.  This  Ynca  told  me  a  few  other 
stories  during  the  visits  which  he  paid  to  the  house  of  my 
mother,  and  I  shall  relate  them  further  on,  in  their  proper 
places.  I  regret  that  I  did  not  ask  many  more  questions, 
that  I  might  now  have  a  knowledge  of  them,  obtained  from 
so  excellent  a  chronicler,  to  be  written  here. 

*  ^f<rnco)  a  word  with  no  special  meaning  in  Quichua.     Ccapac,  rich, 

;  ful. 

t  J/ama,  mother.  Occllo,  from  Ocllani,  to  hatch,  to  embrace  when 
naked,  to  warm  in  the  bosom.  Huaco  is  a  sparrow-hawk,  Huacco,  a 

-in  tooth. 


ROYAL    COMMENTARIES.  71 


CHAPTER  XVIII. 

OF    FABULOUS    ACCOUNTS    OF    THE    ORIGIN    OF    THE    YNCAS. 

r^ 

^/  The  Indians  living  to  the  south  and  west  of  Cuzco,  in  the 
provinces  called  Colla-suyu  and  Cunti-suyu,  give  another 
account  of  the  origin  of  the  Yncas.  They  say  that  this  event 
happened  after  the  deluge  (concerning  which  they  can  give 
no  particulars,  not  even  knowing  whether  it  was  the  general 
deluge  of  the  time  of  Noah  or  some  other  special  flood,  so 
we  shall  not  relate  what  they  say  concerning  it,  and  con- 
cerning other  things  ;  for  the  way  they  have  of  telling  these 
stories  makes  them  appear  more  like  dreams  or  badly  in- 
vented fables  than  historical  narratives).  Their  account  is 
that,  after  the  flood  subsided,  a  man  appeared  in  Tiahuacanu,* 
to  the  southward  of  Cuzco,  who  was  so  powerful  that  he 
divided  the  world  into  four  parts,  and  gave  them  to  four 
men  who  were  called  kings.  The  first  was  called  Manco 
Ccapac,  the  second  Colla,  the  third  Tocay,  and  the  fourth 
Pinahua.  They  say  that  he  gave  the  northern  part  to 
Manco  Ccapac,  the  southern  to  Colla  (from  whose  name 
they  afterwards  called  that  great  province  Colla),  the  eastern 
to  Tocay,  and  the  western  to  Pinahua.  He  ordered  each  to 
repair  to  his  district,  to  conquer  it,  and  to  govern  the  people 
he  might  find  there.  But  they  do  not  say  whether  the  de- 
luge had  drowned  the  people,  or  whether  they  had  been 
brought  to  life  again,  in  order  to  be  conquered  and  instructed; 
and  so  it  is  with  respect  to  all  that  they  relate  touching  those 
times.  They  say  that  from  this  division  of  the  world  after- 
wards arose  that  which  the  Yncas  made  of  their  kingdom, 

*  A  misprint  for  Tiahuanacu.  The  same  misprint  occurs  in  both 
editions  (Lisbon  1609,  and  Madrid  1723).  The  word  occurs  again  near 
the  end  of  this  chapter,  and  it  is  there  spelt  right  in  both  editions. 


FIRST     J500K    OF    THE 

called  Ttahuantin-suyu.  They  declare  that  Manco  Ccapac 
went  towards  the  north,  and  arrived  in  the  valley  of  Cuzco, 
where  he  founded  a  city,  subdued  the  surrounding  inhabit- 
ants, and  instructed  them.  With  the  exception  of  this  ver- 
sion of  his  origin,  they  tell  almost  the  same  story  of  Manco 
Ccapac  as  we  have  given  above,  and  say  that  the  kings 
Yncas  were  descended  from  him.  But  they  do  not  know 
what  became  of  the  other  three  kings ;  and  this  is  the  way 
with  all  their  accounts  of  ancient  times,  which  is  not  to  be 
wondered  at,  seeing  that  they  had  no  letters  wherewith  to 
preserve  the  memory  of  their  ancestors.  Those  of  the 
heathen  times  in  the  Old  World,  possessing  letters,  and 
being  so  curious  in  using  them,  invented  fables  worthy  to  be 
laughed  at,  and  in  greater  number  than  did  these  Indians. 
One  such  is  the  story  of  Pyrrha  and  Deucalion,  and  there 
are  others  which  we  might  enumerate.  The  stories  of  the 
one  age  of  heathenism  may  be  compared  with  that  of  the 
other,  and  in  many  points  they  will  be  found  to  agree.  The 
Indians,  for  instance,  have  a  story  resembling  the  history  of 
Noah,  as  some  Spaniards  have  desired  to  show;  but  we  shall 
treat  of  this  presently.  I  shall  say,  in  the  sequel,  what  I 
myself  think  respecting  the  origin  of  the  Yncas. 

The  Indians  to  the  north  and  east  of  the  city  of  Cuzco 

give  another  account  of  the  origin  of  the  Yncas,  resembling 

the  above.     They  say  that,  in  the  beginning  of  the  world, 

four  men  and  four  women,  all  brothers  and  sisters,  came  out 

<>i  certain  openings  in  the  rocks  near  the  city,  in  a  place 

< -tiled   Puucar-tampu.     They  came  forth  from   the   central 

openings,  which  are  three  in  number,  and  they  called  them 

the  royal  window.     Owing  to  this  fable,  they  lined  those 

with  great  plates  of  gold,  covered  with  many  pre- 

stones,  while  the  openings   on    the    sides   were    only 

;ied  with  gold,  and  had  no  precious  stones.     They  called 

first  brother   Manco  Capac,  and  his  wife  Mama  Occllo. 

They  say  that  he  founded  the  city  called  Cuzco  (which,  in 


ROYAL    COMMENTARIES.  73 

the  special  language  of  the  Yncas,  means  a  navel),  that  he 
conquered  the  nations  round  that  city,  teaching  them  to  live 
like  men,  and  that  from  him  all  the  Yncas  were  descended^] 
The  second  brother  was  called  Ayar  Cachi,  the  third  Ayar 

*  Our  author  here  gives  us  three  legends  respecting  the  origin  of  the 
Yncas;  the  first  being  the  one  preserved  in  the  royal  family,  and 
actually  told  to  Garcilasso  by  an  Ynca  of  the  blood  royal ;  the  second 
being  the  version  generally  received  among  the  Indians  in  the  southern 
and  western  parts  of  the  empire ;  and  the  third  being  that  prevalent  to 
the  eastward  of  Cuzco. 

Herrera  also  gives  three  versions :  the  first  being  that  prevailing  to 
the  south ;  the  second  having  a  family  resemblance  to  the  legend  told 
by  the  old  Ynca  to  Garcilasso,  only  much  briefer ;  and  the  third  being 
the  same  as  that  told  by  Garcilasso  as  existing  to  the  eastward  of 
Cuzco.  Herrera,  dec.  iii,  lib.  ix,  cap.  i.  He  evidently  copies  from  the 
Ynca. 

The  licentiate  Fernando  Montesinos  visited  Peru  twice,  a  century 
after  the  conquest,  and  travelled  for  fifteen  years  through  the  country, 
collecting  materials  for  his  work.  His  Memorials  treat  of  the  ancient 
history  of  Peru,  which  he  believed  to  be  the  Ophir  of  Solomon,  and  to  have 
been  peopled  by  emigrations  from  Armenia.  He  gives  a  catalogue 
of  101  kings  of  Peru,  commencing  five  hundred  years  after  the  Deluge, 
and  containing  their  ages,  the  exact  length  of  each  reign,  and  the  most 
memorable  events.  He  says  that,  five  hundred  years  after  the  Deluge, 
the  first  inhabitants  marched  towards  Cuzco,  led  by  four  brothers, 
named  Ayar  Manco  Topa,  Ayar  Cachi  Topa,  Ayar  Anca  Topa,  and 
Ayar  Uchu  Topa,  who  were  accompanied  by  four  wives,  whose  names  he 
also  gives.  The  youngest  brother  got  rid  of  two  of  the  others  by  closing 
them  up  in  a  cave,  and  the  third  fled.  Ayar  Uchu  Topa,  according  to 
Montesinos,  reigned  for  sixty  years,  and  left  the  throne  to  his  son  Manco 
Ccapac. 

This  account  given  by  Montesinos  is  evidently  the  same  legend  as 
Garcilasso  heard  from  the  Indians  to  the  eastward  of  Cuzco,  though 
mutilated  by  time,  and  doubtless  garbled  by  Montesinos  himself,  who  is 
a  most  untrustworthy  authority.  His  catalogue  is  unworthy  of  atten- 
tion. 

Zarate  says  that  the  people  in  Peru  were  originally  ruled  by  numerous 
Curacas,  without  any  superior,  until  a  very  warlike  race,  called  Ingas, 
came  forth  from  the  part  of  the  Collas,  near  the  banks  of  lake  Titicaca. 
They  had  their  heads  shaved,  and  their  ears  bored,  with  large  pieces  of 
gold  in  the  ears,  which  continually  enlarged  them.  The  chief  of  these 
people  was  called  Sapalla  Inga,  which  means  sole  lord,  though  some 
would  have  it  that  they  called  him  Inga  Viracocha,  the  meaning  of 


74  FIRST     BOOK    OF    THK 

Uchu,  and  the  fourth  Ayar  Sauca.  The  word  Ayar  has  no 
meaning  in  the  general  language  of  Peru,  though  it  pro- 
bably has  in  the  special  idiom  of  the  Yncas.  The  other 
words  are  in  the  general  language.  Cachi  means  the  salt 
that  we  eat,  and  Uchu  is  the  condiment  they  use  for  season- 
ing their  dishes,  which  the  Spaniards  call  pepper;*  the 
Indians  of  Peru  had  no  other  kind.  The  other  word  Sauca 
signifies  pleasure,  satisfaction,  or  delight.  On  pressing 
the  Indians  with  questions  respecting  these  three  brothers 
and  sisters,  their  first  kings,  they  repeat  a  thousand  foolish 
tales ;  and  finding  no  other  way  out  of  it,  they  invent  an 
allegory.  By  the  salt,  which  is  one  of  the  names,  they  say 
that  the  instruction  which  the  Ynca  gave  in  the  rational 
life,  is  to  be  understood.  The  pepper  represents  the  delight 
they  received  from  this  teaching ;  and  the  word  for  pleasure 
is  to  show  the  joy  and  satisfaction  in  which  they  afterwards 
lived.  But  even  this  is  told  in  so  disjointed  and  confused  a 
style,  that  it  is  gathered  from  them  more  by  conjecturing 
what  they  want  to  say  than  by  following  their  discourse  and 
the  order  of  their  words.  They  are  clear  upon  one  point, 
which  is,  that  Manco  Ccapac  was  the  first  king,  and  that  all 
the  others  were  descended  from  him.  Thus  all  three 
legends  point  to  Manco  Ccapac  as  the  beginning  and  origin 
of  the  Yncas ;  and  of  the  other  three  brothers  no  further 
mention  is  made.f  They  either  disappear  in  an  allegory,  or 

which  is  "  foam  of  the  sea."     These  Ingas  began  to  occupy  the  city  of 
Cuzco,  and   from   thence   they   subjugated   the    surrounding   country. 
i-ia  del  Peru  por  Agustin  de  Zarate,  Contador  de  mercedes  de  la 
4ad  Ccsarea,  lib.  i,  cap.  x,  p.  13.     Barcia  Coll. 

Leon  promises  an  account  of  the  origin  of  the  Yncas  in 
another  part  of  his  work,  which  has  never  seen  the  light.     (See  my 

'ation,  p.  i :}(;.) 

*   f.'r/i  a,  is  the  Quichua  for  the  Chile  pepper  which  the  Spaniards  call 
;i j i  (  Capsicum frutescens). 

t  Cicza  de   Leon,  a  very   high   authority,  and   one  who  preceded 
i\>  that  Manco  Ccsipzic  was  the  first  Ynca,  according  to 
the  Ii 


ROYAL    COMMENTARIES.  75 

else  Manco  Ccapac  alone  appears.  And  it  is  certain  that  no 
king  nor  any  man  of  royal  lineage  had  those  names  in  after 
times,  nor  is  there  any  nation  that  claims  descent  from 
them.  1  Some  curious  Spaniards,  hearing  these  legends,  have 
tried  to  make  out  that  these  Indians  had  a  knowledge  of  the 
history  of  Noah  and  his  three  sons,  wife,  and  daughters-in- 
law,  who  were  in  all  four  men  and  four  women  saved  by 
God  from  the  flood.  They  would  have  it  believed  that  these 
are  the  persons  in  the  Indian  legend, — that  for  the  opening 
in  the  rock  at  Paucar-tampu  is  intended  the  window  of  the 
ark  of  Noah,  by  these  Indians.  Others  say  that  by  the 
powerful  man  who  appeared  in  Tiahuanacu  and  divided  the 
earth  amongst  four  men,  is  meant  God,  who  ordered  Noah 
and  his  three  sons  to  people  the  world.  Other  passages, 
either  in  one  fable* or  the  other,  have  been  supposed  to 
resemble  the  sacred  history.  I  do  not  myself  entertain  such 
baseless  views.  I  merely  relate  the  historical  legends  that  I 
heard  from  my  relations,  in  my  childhood,  and  each  one 
may  be  treated  as  the  reader  pleases ;  and  the  allegory  can 
fit  in  as  it  best  may.  The  other  nations  of  Peru  invent  nu- 
merous fables,  like  those  we  have  related  of  the  Yncas, 
touching  their  origin,  and  that  of  their  first  parents.  They 
differ  one  from  the  other,  as  we  shall  see  in  the  course  of 
this  history.  An  Indian  is  not  looked  upon  as  honorable 
unless  he  is  descended  from  a  fountain,  river,  or  lake  (or  even 
the  sea) ;  or  from  a  wild  animal,  such  as  a  bear,  lion,  tiger, 
eagle,  or  the  bird  they  call  cuntur,*  or  some  other  bird  of 
prey;  or  from  a  mountain,  cave,  or  forest,  each  one  as  he 
fancies,  for  the  better  praise  and  glory  of  his  name.  What 
I  have  said  will  suffice  for  an  account  of  the  legends  of  these 
Indians. 


'• 


Condor. 


7<>  FIRST    BOOK    OF    THE 


CHAPTER   XIX. 

PROTEST    OF    THE    AUTHOR    TOUCHING    THE    HISTORY. 

\  Now  that  we  have  laid  the  foundation  stone  of  our  history 
(although  it  be  fabulous),  being  the  origin  of  the  Yncas, 
Kings  of  Peru,  it  will  be  well  to  pass  on  and  give  an  ac- 
count of  the  conquest  and  subjugation  of  the  Indians,  ex- 
tending the  narrative  somewhat,  which  was  given  me  by  my 
uncle  the  Ynca,  together  with  a  narrative  touching  many 
other  Yncas  arid  Indians,  natives  of  the  settlements  which 
the  first  Ynca,  Manco  Ccapac,  ordered  to  be  formed,  and 
included  in  his  empire.  I  was  brought  up  amongst  these 
Indians  and  held  intercourse  with  them  until  I  was  twenty 
years  of  age.  During  that  time  I  acquired  a  knowledge  of 
all  the  matters  on  which  we  are  about  to  treat ;  for  in  my 
childhood  they  told  me  their  histories,  just  as  they  tell 
stories  to  children.  Afterwards,  when  I  had  reached  a  more 
advanced  age,  they  gave  me  a  long  account  of  their  laws 
and  government,  comparing  them  with  the  new  government 
of  the  Spaniards.  They  enumerated  the  crimes  with  their 
punishments  in  the  days  of  the  Yncas,  and  related  how  their 
kings  governed  in  peace  and  in  war,  in  what  manner  they 
treated  their  vassals,  and  how  they  were  served  by  them. 
Besides  they  told  me,  as  to  their  own  son,  of  all  their  idola- 
tries, rites,  ceremonies,  and  sacrifices,  of  their  festivals,  their 
superstitions  and  abuses,  and  of  all  their  customs,  good  or 
evil ;  as  well  those  relating  to  their  sacrifices,  as  others.  In 
short,  I  may  declare  that  they  related  to  me  all  things  con- 
nected with  their  commonwealth  ;  and  if  I  had  then  written 
it  all  down,  this  history  would  be  more  copious.  Besides 
what  the  Indians  told  me,  I  had  the  opportunity  of  seeing 
with  my  own  eyes,  a  great  many  of  their  idolatrous  customs, 


ROYAL    COMMENTARIES.  77 

their  festivals  and  superstitions,  which  were  still  celebrated 
even  until  I  was  twelve  or  thirteen  years  of  age.  I  was 
born  eight  years  after  the  Spaniards  conquered  my  country, 
and,  as  I  have  before  said,  I  was  brought  up  in  it  until  my 
twentieth  year,  so  that  I  myself  saw  many  things  that  were 
practised  by  the  Indians  in  the  time  of  their  idolatry,  and 
which  I  shall  relate. 

But  in  addition  to  what  my  relations  told  me,  and  to  what  I 
myself  saw,  I  have  heard  many  other  accounts  of  the  con- 
quests and  acts  of  those  kings  ;  for  as  soon  as  I  resolved  to 
write  this  history  I  wrote  to  my  old  schoolfellows,  asking 
them  each  to  help  me  by  sending  me  an  account  of  the  par- 
ticular conquest  which  the  Yncas  achieved  in  the  provinces 
of  their  mothers  ;  for  each  province  has  its  history,  and  its 
knots  with  their  recorded  annals  and  traditions,  and  thus 
each  province  retains  a  more  accurate  account  of  what  took 
place  within  its  borders,  than  of  what  happened  beyond 
them.  My  schoolfellows,  taking  what  I  had  sought  from 
them  in  earnest,  reported  my  intention  to  their  mothers  and 
relations,  who,  on  hearing  that  an  Indian,  a  child  of  their 
own  land,  intended  to  write  a  history  of  it,  brought  out  the 
accounts  which  they  possessed,  from  the  archives,  and  sent 
them  to  me.  It  was  thus  that  I  obtained  the  records  of  the 
deeds  and  conquests  of  each  Ynca,  which  is  the  same  as  the 
Spanish  historians  heard,  except  that  this  is  longer,  as  we 
shall  point  out  in  many  parts  of  it.  As  the  deeds  of  the 
first  Ynca  form  the  commencement  and  foundation  of  the 
history  we  are  about  to  write,  it  will  be  well  that  we  should 
give  them  here,  at  least  the  most  important,  that  we  may  not 
have  to  repeat  them  further  on,  in  the  lives  and  acts  of  each 
of  the  Yncas  his  descendants.  For  all  these,  whether  they 
were  kings  or  not,  loved  to  imitate  the  deeds  and  customs  of 
the  first  Prince  Manco  Ccapac.  We  shall  now  carefully  re- 
late the  more  authentic  acts,  leaving  out  many  others  as  dull 
and  absurd  ;  and  though  some  of  the  former  may  appear 


78  FIRST    BOOK    OF    THE 

fabulous,  it  seems  well  to  insert  them,  so  as  not  to  omit  the 
foundations  on  which  the  Indians  build  the  whole  story  of 
their  empire.  For  from  these  fabulous  beginnings  proceeded 
the  greatness  which  is  now  actually  possessed  by  Spain,  and 
it  will  be  well,  therefore,  to  give  the  best  possible  account 
of  the  beginnings  and  endings  of  that  monarchy.  I  protest 
that  I  shall  relate  freely  the  accounts  which  I  imbibed  with 
my  mother's  milk,  and  those  which  I  afterwards  received 
from  my  relations;  and  I  promise  that  I  will  not  swerve 
from  the  truth,  either  to  gloss  over  the  evil  or  to  exaggerate 
the  good  that  was  done.  I  know  well  that  heathenism  is  an 
ocean  of  errors.  I  will  not  write  down  new  things,  but  will 
relate  the  same  events  as  the  Spanish  historians  have  written 
concerning  that  land,  and  its  kings,  using  their  very  words 
whenever  it  is  convenient,  not  inventing  fictions  in  praise  of 
my  relations,  but  saying  the  same  things  as  have  been  re- 
corded by  the  Spaniards.  My  history  will  thus  serve  as  a 
commentary  to  amplify  and  explain  many  things  which  they 
hastily  assumed  or  left  half  told,  not  having  obtained  the 
full  account  of  them.  Many  other  things  will  be  added, 
which  are  wanting  in  the  histories,  and  others  will  be  passed 
over  as  superfluous  or  false,  the  Spaniards  not  being  able  to 
make  their  inquiries  with  reference  to  time,  ages,  or 
divisions  of  the  provinces  and  nations ;  or  not  properly  un- 
derstanding their  informants,  owing  to  the  difficulty  of  the 
language.  A  Spaniard  who  thinks  he  knows  the  language 
best  is  generally  ignorant  of  nine  parts  of  it  out  of  ten,  from 
the  number  of  meanings  to  each  word,  and  the  differences  of 
pronunciation.  A  single  word  often  has  very  different 
meanings,  as  will  be  explained  further  on  in  the  case  of  cer- 
tain words,  the  meanings  of  which  it  will  be  necessary  to 
explain, 

this,  in  all  that  I  shall  say  touching  this  empire, 
which  was  destroyed  as  soon  as  it  was  known,  I  shall  narrate 
all  that  in  ancient  times  related  to  their  idolatry,  rites,  sarri- 


ROYAL    COMMENTARIES.  79 

fices,  and  ceremonies,  their  government,  laws,  and  customs 
in  peace  and  war,  without  comparing  these  things  with 
other  similar  customs  met  with  both  in  divine  as  well  as 
profane  history,  nor  with  the  government  of  our  own  times, 
for  all  comparisons  are  odious.  He  who  may  read,  can 
compare  at  his  pleasure,  and  he  will  find  many  things  re- 
sembling those  of  ancient  times,  as  well  in  the  sacred  as  in 
profane  writings,  and  among  the  fables  of  ancient  heathenry. 
He  will  meet  with  many  laws  and  customs  which  resemble 
those  of  our  times,  others  he  will  find  which  are  quite  dif- 
ferent. I  have  done  what  I  was  able,  without  having  been 
able  to  do  all  that  I  desired.  I  beseech  the  discreet  reader 
to  accept  my  desire,  which  is  to  give  pleasure  and  satisfac- 
tion; though  neither  the  energy  nor  the  ability  of  an  Indian, 
born  amongst  the  Indians,  and  brougljt  up  amidst  horses 
and  arms,  may  be  able  to  achieve  this  aim! 


CHAPTER  XX. 

THE    VILLAGES    WHICH    THE    FIRST    YNCA    ORDERED    TO 
BE    FOUNDED. 

Returning  to  the  Ynca  Manco  Ccapac,  we  have  to  say 
that  after  founding  Cuzco  in  the  two  divisions  which  we 
have  described  before,  he  ordered  many  other  towns  to  be 
built.  To  the  eastward,  among  the  people  who  dwell  on 
that  side,  so  far  as  the  river  Paucar-tampu,  he  founded 
thirteen  villages  on  either  side  of  the  royal  road  of  Anti- 
suyu.*  We  do  not  name  these,  to  avoid  prolixity ;  but  all, 
or  nearly  all,  are  inhabited  by  the  nation  called  Poques.  To 
the  westward  of  the  city,  over  a  space  eight  leagues  long 
and  nine  or  ten  broad,  he  ordered  thirty  villages  to  be  built, 

*  The  eastern  division  of  the  empire.  The  A  ntis  are  a  wild  tribe  of 
Indians  in  the  forest  to  the  eastward  of  the  Andes. 


80  FIRST    BOOK    OF    THE 

which  are  scattered  on  either  side  of  the  royal  road  of  Cunti- 
suyu.*  These  villages  were  inhabited  by  three  tribes  with 
different  names,  which  were,  Masca,  Chillqui,  Papri.  To 
the  north  of  the  city  he  formed  twenty  villages,  and  peopled 
them  with  four  different  tribes,  namely,  Mayu,  Cancu,  Chin- 
chapucyu,  and  Rimac-tampu.  The  rest  of  these  villages 
are  in  the  beautiful  valley  of  Sacsahuana,  where  the  battle 
and  capture  of  Gonzalo  Pizarro  took  place.  The  most  dis- 
tant of  these  villages  is  seven  leagues  from  the  city,  and  the 
others  are  scattered  about  on  either  side  of  the  royal  road  of 
Chincha-suyu.f 

To  the  south  of  the  city  he  peopled  thirty-eight  or  forty 
villages,  eighteen  of  the  Ayamarca  nation,  which  are  scat- 
tered on  either  side  of  the  royal  road  of  Colla-suyu,J  for  a 
distance  of  three  leagues,  beginning  from  the  borders  of  the 
salt  pans,  which  are  a  short  league  from  the  city.  It  was 
there  that  the  lamentable  battle  between  Don  Diego  de  Al- 
magro  the  elder  and  Hern  and  o  Pizarro  was  fought.  The 
other  villages  are  inhabited  by  tribes  of  five  or  six  different 
names — Quespicancha,  Muyna,  Urcos,  Quehuar,  Huaruc, 
Caviiia.  This  Cavina  nation  vainly  believed  that  their  fore- 
fathers came  out  of  a  lake,  to  which,  they  said,  the  souls  of 
those  who  died,  returned,  and  thence  came  forth,  and  entered 
the  bodies  of  those  who  were  born.  They  had  an  idol  of  a 
frightful  form,  to  which  they  offered  very  barbarous  sacri- 
fices. The  Ynca  Manco  Ccapac  abolished  these  sacrifices  and 
the  idols  ;  and  ordered  them  to  worship  the  Sun,  like  his 
other  vassals. 

These  villages,  which  numbered  more  than  a  hundred, 
were  at  first  small,  the  largest  not  having  more  than  a 
hundred  houses,  and  the  smallest  about  twenty-five  or  thirty. 

*  The  western  division  of  the  empire, 
t  The  northern  division  of  the  empire. 

The  southern  division  of  the  empire,  now  called  the  Collao,  in- 
e  Titicaca.     It  is  inhabited  by  the  Aymara  nation. 


ROYAL    COMMENTARIES.  81 

Afterwards,  owing  to  the  favours  and  privileges  granted  to 
them  by  Manco  Ccapac,  as  we  shall  relate  presently,  they 
increased  very  much,  and  many  of  them  reached  a  popula- 
tion of  a  thousand  inhabitants,  the  smaller  ones  having  from 
300  to  400.  Long  afterwards  the  great  tyrant  Atahualpa 
destroyed  many  of  these  towns.  In  our  own  times,  not  more 
than  twenty  years  ago,  these  towns,  which  were  founded  by 
the  Ynca  Manco  Ccapac,  and  almost  all  the  others  in  Peru, 
were  moved  from  the  original  sites  to  other  very  different  situ- 
ations i  because  a  Viceroy,*  as  we  shall  relate  in  its  place, 
ordered  all  to  be  converted  into  a  smaller  number  of  larger 
towns,  uniting  five  or  six  into  one,  and  seven  or  eight  into 
another.  Whence  resulted  much  inconvenience,  which, 
being  hateful,  I  will  refrain  from  describing. 


CHAPTER  XXI. 

THE    THINGS    WHICH    THE    YNCA    TAUGHT    TO    HIS    VASSALS. 

The  Ynca  Manco  Ccapac,  in  establishing  his  people  in 
villages,  while  he  taught  them  to  cultivate  the  land,  to  build 
houses,  construct  channels  for  irrigation,  and  to  do  all  other 
things  necessary  for  human  life ;  also  instructed  them  in  the 
ways  of  polite  and  brotherly  companionship/ in  conformity 
with  reason  and  the  law  of  nature,  persuading  them,  with 
much  earnestness,  to  preserve  perpetual  peace  and  concord 
between  themselves,  and  not  to  entertain  anger  or  passionate 
feelings  towards  each  other,  but  to  do  to  one  another  as  they 
would  others  should  do  to  them,  not  laying  down  one  law 
for  themselves  and  another  for  their  neighbours.  He  parti- 
cularly enjoined  them  to  respect  the  wives  and  daughters  of 
others  ;  because  they  were  formerly  more  vicious  in  respect 
to  women,  than  in  any  other  thing  whatever.  He  imposed 

*   Dou  Francisco  de  Toledo,  A.I).  1509-81. 

F 


FIRST     HOOK    OF    THE 

the  penalty  of  death  on  adulterers,  homicides,  and  thieves. 
He  ordered  no  man  to  have  more  than  one  wife,  and  that 
marriages  should  take  place  between  relations,  so  as  to  pre- 
vent confusion  in  families,  also  that  marriages  should  take 
place  at  the  age  of  twenty  years  and  upwards,  that  the 
married  couples  might  be  able  to  rule  their  households,  and 
work  their  estates.  He  directed  the  tame  flocks,  which 
wandered  over  the  country  without  a  master,  to  be  collected, 
so  that  all  people  might  be  clothed  with  their  wool,  by 
reason  of  the  industry  and  skill  which  had  been  taught  to 
the  women  by  the  Queen  Mama  Occllo  Huaco.  They  were 
also  taught  to  make  the  shoes  which  are  now  used,  called 
usata*  A  Curaca,  which  is  the  same  as  a  Cacique  in  the 
language  of  Cuba  and  San  Domingo,  and  means  lord  of 
vassals,  was  appointed  over  every  nation  that  was  subju- 
gated. The  Curacas  were  chosen  from  among  those  who 
had  done  most  in  conquering  the  Indians,  for  their  merit,  as 
being  most  affable,  gentle,  and  pious,  and  most  zealous  for 
the  public  good.  They  were  constituted  lords  over  the 
others,  that  they  might  instruct  them  as  a  father  does  his 
children,  and  the  Indians  were  ordered  to  obey  them,  as 
sons  obey  their  parents. 

He  ordered  that  the  harvests  gathered  by  each  village, 
should  be  preserved  in  common,  so  that  each  might  be  sup- 
plied with  what  it  required,  until  arrangements  could  be 
made  for  giving  an  allotment  of  land  to  each  Indian.  To- 
gether with  these  precepts  and  laws,  he  taught  the  Indians 
the  worship  of  his  idolatrous  religion.  The  Yncas  selected 
a  spot  for  building  a  temple  where  they  might  sacrifice  to 
tlif  Sun,  persuading  the  people  that  it  was  the  principal 
(iod  whom  they  should  worship,  and  to  whom  they  should 

:indal  made  of  llama  hide,  and  secured  with  thongs  of  the  same 
,  i;il.     The    Indians   did  not  know  the  art  of  tanning  these  hides 
with  l>ark  ;  hut  they  dressed  them  in  large  holes,  and,  burying  them  in 
rich  curth,  left  them  for  some  time. 


ROYAL    COMMENTARIES.  83 

give  thanks  for  the  natural  benefits  which  he  conferred  on 
them  by  his  light  and  heat.  For  they  saw  that  these  proper- 
ties of  the  Sun  caused  their  crops  to  grow  and  their  flocks  to 
multiply,  and  produced  the  other  mercies  which  they  received 
every  day :  and  they  were  instructed  that  their  worship  and 
service  were  more  especially  due  to  the  Sun  and  Moon,  for 
having  sent  their  children  to  take  them  from  the  wild  life  they 
had  hitherto  led,  and  to  bring  them  to  a  more  civilised  condi- 
tion. The  Ynca  ordered  them  to  make  a  house  of  women  for 
the  Sun,  so  soon  as  they  should  have  a  sufficient  number  of 
females  of  the  blood  royal  to  replenish  the  house.  All  these 
things  he  ordered  them  to  comply  with  and  attend  to  as  a 
people  who  were  grateful  for  the  benefits  they  had  received; 
and,  on  the  part  of  his  father  the  Sun,  he  promised  them 
many  other  blessings  if  they  were  obedient,  telling  them 
that  they  might  be  very  sure  that  he  would  not  say  these 
things,  if  they  had  not  been  revealed  to  him  by  the  Sun, 
who  had  ordered  him  to  repeat  them  to  the  Indians,  and 
who  guided  him  as  a  father,  in  all  he  said  and  did.  The 
Indians,  with  the  simplicity  they  have  always  displayed 
down  to  our  own  times,  believed  all  that  the  Ynca  said,  and 
chiefly  what  he  said  touching  his  being  a  child  of  the  Sun. 
For  there  were  tribes  among  themselves  who  professed  to 
have  similar  fabulous  descents,  as  we  shall  presently  relate, 
though  they  did  not  comprehend  how  to  select  ancestors  as 
well  as  the  Ynca,  but  adored  animals  and  other  low  and 
earthy  objects.  The  Indians  of  those  and  later  times  com- 
pared their  descent  with  that  of  Yncas,  and,  seeing  that  the 
benefits  conferred  on  them  by  the  latter  testified  in  their 
favour,  believed  most  firmly  that  the  first  Ynca  was  a  child 
of  the  Sun,  and  promised  to  comply  with  all  his  demands, 
worshipping  him  as  such,  and  confessing  that  no  mortal  man 
could  have  done  to  them  the  things  that  he  had  done. 
They,  therefore,  believed  that  he  was  a  divine  man  come 
down  from  heaven. 


S  {  FIRST     HOOK    OK    TIIK 


CHAPTER   XXII. 

THK    HONOURABLE    BADGES    WHICH    THE   YNCA    GAVE    TO    HIS 
FOLLOWERS. 

In  the  above  affairs,  and  in  other  similar  occupations,  the 
Ynca  Manco  Ccapac  was  occupied  during  many  years,  con- 
ferring benefits  on  his  people ;  and,  having  experienced 
their  fidelity  and  love,  and  the  respect  and  adoration  with 
which  they  treated  him,  he  desired  to  favour  them  still 
farther  by  ennobling  them  with  titles,  and  badges  such  as 
he  wore  on  his  own  head,  and  this  was  after  he  had  per- 
suaded them  that  he  was  a  child  of  the  Sun.  The  Ynca 
Manco  Ccapac,  and  afterwards  his  descendants,  in  imitation 
of  him,  were  shorn,  and  only  wore  a  tress  of  hair  one  finger 
in  width.  They  were  shaven  with  stone  razors,  scraping 
the  hair  off,  and  only  leaving  the  above-mentioned  tress. 
They  used  knives  of  stone,  because  they  had  not  invented 
scissors,  shaving  themselves  with  great  trouble,  as  any  one 
may  imagine.  When  they  afterwards  experienced  the  faci- 
lity and  ease  afforded  by  the  use  of  scissors,  one  of  the  Yncas 
s;iid  to  an  old  schoolfellow  of  mine : — "  If  the  Spaniards, 
your  fathers,  had  done  nothing  more  than  bring  us  scissors, 
looking-glasses,  and  combs,  we  would  have  given  all  the 
gold  and  silver  there  is  in  our  land,  for  them."  Besides 
having  their  heads  shaved,  they  bored  their  ears,  just  as 
women  are  usually  bored  for  ear-rings;  except  that  they  in- 
(1  the  size  of  the  hole  artificially  (as  I  shall  more  fully 
relate  in  the  proper  place)  to  a  wonderful  greatness,  such  as 
would  bo  incredible  to  those  who  have  not  seen  it,  for  it 
would  bcem  impossible  that  so  small  a  quantity  of  flesh  as 
ihere  is  under  the  ear,  could  be  so  stretched  as  to  be  able  to 
surround  a  hole  of  tin-  si/e  and  shape  of  the  mouth  of  a  pitelier. 


ROYAL    COMMENTARIES.  85 

The  ornaments  they  put  in  the  holes  were  like  stoppers, 
and  if  the  lobes  were  broken  the  flesh  would  hang  down  a 
quarter  of  a  vara  in  length,  and  half  a  finger  in  thickness. 
The  Spaniards  called  the  Indians  Orejones  (large-eared 
men)  because  they  had  this  custom. 

The  Yncas  wore,  as  a  head-dress,  a  fringe  which  they 
called  llautu.  It  was  of  many  colours,  about  a  finger  in 
width,  and  a  little  less  in  thickness.  They  twisted  this  fringe 
three  or  four  times  round  the  head,  and  let  it  hang  after  the 
manner  of  a  garland. 

These  three  fashions,  the  llautu,  the  shaving,  and  the 
boring  of  the  ears  were  the  principal  ones  that  were  intro- 
duced by  the  Ynca  Manco  Ccapac.  There  were  others 
which  we  shall  describe  presently,  and  which  were  peculiar 
to  the  sovereign,  no  one  else  being  permitted  to  use  them. 
The  first  privilege  that  the  Ynca  granted  to  his  vassals  was 
to  order  them  to  imitate  him  in  wearing  a  fringe ;  only  it 
was  not  to  be  of  many  colours  like  the  one  worn  by  the 
Ynca,  but  of  one  colour  only,  and  that  colour  was  black. 

After  some  time  another  fashion  was  granted  to  the  people, 
and  they  were  ordered  to  go  shaven,  but  in  a  fashion  differ- 
ing one  from  another,  and  all  from  the  Ynca,  that  there 
might  be  no  confusion  in  the  distinctions  between  nations 
and  provinces,  and  that  they  might  not  have  too  near  a  re- 
semblance to  the  Ynca.  Thus  one  tribe  was  ordered  to 
wear  the  tail  plait  like  a  cap  for  the  ears ;  that  is,  with  the 
forehead  and  temples  bare,  and  the  plaits  reaching  down  so 
as  to  cover  the  ears  on  either  side.  Others  were  ordered  to 
cut  the  tail  plait  so  as  only  to  reach  half  way  down  the 
ears,  and  others  still  shorter.  But  none  were  allowed  to 
wear  the  hair  so  short  as  that  of  the  Ynca.  It  is  also  to  be 
observed  that  all  these  Indians,  and  especially  the  Yncas,  took 
care  not  to  let  the  hair  grow,  but  always  kept  it  at  a  certain 
length,  that  it  might  not  appear  after  one  fashion  on  one 
day,  and  after  another  on  another.  Thus  regulated  as  to 


Mi  FIRST    BOOK    OF    THE 

the  fashion  and  differences  of  the  head-dress,  each  nation 
kept  to  its  own,  which  was  decreed  and  ordained  by  the 
hand  of  the  Ynca.* 


CHAPTER   XXIII. 

OF    OTHER    FASHIONS,    AND    OF    THE    NAME    OF    YNCA. 

After  several  months  and  years  had  elapsed,  the  Ynca 
granted  his  people  another  privilege,  more  important  than 
those  already  mentioned,  which  was  that  of  boring  their 
ears.  This  privilege,  however,  was  limited  with  reference 
to  the  size  of  the  hole,  which  was  not  to  be  so  much  as  half 
that  of  the  Ynca,  and  each  tribe  and  province  wore  a  dif- 
ferent stopper  in  the  ear  hole.  To  some  he  granted  the 
privilege  of  wearing  a  wisp  of  straw  in  their  ears,  the  size 
of  a  little  finger,  and  these  were  of  the  nations  called  Mayu 
and  Cancu.  Others  were  to  have  a  tuft  of  white  wool, 
which  was  to  come  out  on  each  side  as  far  as  the  length  of 
the  first  joint  of  a  man's  thumb,  and  these  were  of  the  na- 
tion called  Poques.  The  nations  called  Muyna  and  Huarac 
Chillqui  were  ordered  to  wear  ear  ornaments  made  of  com- 
mon reeds,  called  by  the  Indians  tutura.  The  nation  of 
Rimac-tampu  and  its  neighbours  wore  their  ear  ornament 
made  of  the  pole  which  is  called  maguey  in  the  Windward 
Islands,  and  chuchau-f  in  the  general  language  of  Peru. 
When  the  bark  is  removed,  the  pith  is  very  soft  and  light. 
The  three  tribes  called  Urcos,  Yucay,  and  Tampu,  all  living 
in  the  valley  of  the  river  Yucay, J  were  ordered,  as  a  parti- 
cular favour  and  honour,  to  wear  a  larger  hole  in  their  ears 
than  any  of  the  other  nations.  But,  that  it  might  not  reach 

more  on  the  same  subject  further  on,  lib.  vii,  ca}>.  !». 
t  TK'  ana. 

-"/>'. 


ROYAL    COMMENTARIES.  87 

to  half  the  size  of  the  Ynca's  hole,  he  gave  them  a  measure 
of  the  size  of  his  hole,  as  he  had  done  to  all  the  other  tribes. 
He  also  ordered  their  stoppers  to  be  made  of  the  reed 
tutura}  that  they  might  more  resemble  those  of  the  Ynca. 
They  called  the  ornaments  ear  stoppers,  and  not  ear  drops, 
because  they  did  not  hang  from  the  ears,  but  were  closed  in 
by  the  sides  of  the  hole,  like  a  stopper  in  the  mouth  of 
ajar. 

Besides  the  signs  which  were  intended  to  prevent  confu- 
sion between  one  tribe  and  another,  the  Ynca  ordered  other 
differences  in  the  fashions  of  his  vassals,  which  they  said 
were  intended  to  show  the  degree  of  favour  and  trust  in 
which  they  were  held,  according  as  they  resembled  the 
badges  of  the  Ynca.  But  he  did  not  like  one  vassal  more 
than  another  from  any  caprice,  but  in  conformity  with  rea- 
son and  justice.  Those  who  most  readily  followed  his  pre- 
cepts, and  who  had  worked  most  in  the  subjugation  of  the 
other  Indians,  were  allowed  to  imitate  the  Ynca  most  closely 
in  their  badges,  and  received  more  favours  than  the  others. 
He  gave  them  to  understand  that  all  he  did  with  regard  to 
them  was  by  an  order  and  revelation  of  his  father  the  Sun. 
And  the  Indians,  believing  this,  were  well  satisfied  with 
every  thing  that  was  ordered  by  the  Ynca,  and  with  any 
manner  in  which  he  might  treat  them ;  for,  besides  believ- 
ing that  his  orders  were  revelations  of  the  Sun,  they  saw,  by 
experience,  the  benefits  that  were  derived  from  obedience 
to  them. 

Finally,  when  the  Ynca  grew  old,  he  ordered  his  prin- 
cipal vassals  to  assemble  in  the  city  of  Cuzco,  and  said  to 
them,  in  a  solemn  discourse,  that  he  should  soon  return  to 
heaven  to  rest  with  his  father  the  Sun,  who  had  called  him 
(the  same  words  were  always  used  by  the  kings,  his  de- 
scendants, when  they  felt  the  approach  of  death),  and  that 
he  must  leave  them.  As  he  had  to  part  with  them,  he  con- 
tinued, he  desired  to  crown  his  favours  to  them  by  allowing 


88  FIRST    BOOK    OF    THE 

thorn  to  use  his  royal  name ;  and  he  ordered  that  they  and 
their  descendants  should  live  honoured  and  esteemed  by  the 
whole  world.  Thus,  that  they  might  know  the  paternal 
love  with  which  he  regarded  them,  he  decreed  that  they, 
and  their  descendants  for  ever,  should  be  called  Yncas, 
without  any  difference  or  distinction  between  them,  in  the 
same  way  as  they  had  enjoyed  his  other  past  favours  and 
honours.  He  said  that  they  should  enjoy  the  distinction  of 
this  name,  as  being  his  first  vassals,  whom  he  loved  as  sons, 
and  therefore  desired  to  grant  them  his  insignia,  and  royal 
name,  and  to  call  them  sons.  He  trusted  that,  as  sons,  they 
would  serve  the  present  king,  and  those  who  succeeded 
him,  in  the  conquest  and  subjugation  of  other  Indians,  for 
the  increase  of  the  empire.  He  told  them  to  preserve  all  he 
had  said  in  their  hearts  and  memories,  like  loyal  vassals  ; 
but  he  did  not  will  that  their  wives  and  daughters  should  be 
called  Pallas,  like  those  of  the  blood  royal,  because  women, 
not  being  capable  of  bearing  arms  to  serve  in  war  like  men, 
ought  not  to  bear  the  royal  names. 

From  these  Yncas,  to  whom  the  privilege  of  using  the 
name  was  granted,  are  descended  those  who  at  present  exist 
in  Peru  who  are  called  Yncas,  and  whose  women  are  called 
Pallas  and  Ccoyas. 

But  there  are  very  few  Yncas  of  the  blood  royal  now  sur- 
viving, and,  owing  to  their  poverty,  only  one  here  and  there 
is  known,  for  most  of  them  were  destroyed  by  the  tyranny 
and  cruelty  of  Atahualpa.  Of  the  few  who  escaped  from  his 
cruelty,  the  chief  and  most  important  members  of  the  family 
were  killed  in  other  calamities,  as  we  shall  relate  further  on, 
in  the  proper  place.  Of  the  badges  which  the  Ynca  Manco 
Ccapac  wore  as  a  head-dress,  he  only  reserved  one  especially 
for  himself,  and  for  the  kings  his  descendants.  This  was  a 
red  fringe,  in  the  fashion  of  a  border,  which  he  wore  across 
his  forehead  from  one  temple  to  the  other.  The  prince,  who 
was  heir  ;ipj>;itent.  wore  a  yellow  fringe,  which  was  smaller 


ROYAL    COMMENTARIES.  89 

than  that  of  his  father.  Of  the  ceremonies  which  were  ob- 
served in  conferring  these  badges,  when  the  prince  was 
sworn,  and  of  the  other  insignia  which  the  Kings  Yncas 
afterwards  adopted,  we  shall  speak  in  the  proper  place, 
when  we  treat  of  the  arms  of  the  Yncas. 

The  Indians  esteemed  very  highly  the  favour  which  was 
shown  them  by  conferring  these  badges  used  also  by  the 
royal  person ;  and  although  they  had  the  differences  we 
have  described,  they  accepted  them  with  great  rejoicing, 
because  the  Ynca  made  them  believe  that  they  were  granted 
by  order  of  the  Sun,  according  to  the  merits  of  each  tribe ; 
and  for  this  reason  they  valued  them  exceedingly.  When 
they  learnt  the  greatness  of  the  final  favour,  which  was  the 
privilege  to  use  the  name  of  Ynca,  and  that  this  was  not 
only  granted  to  them  but  also  to  their  descendants,  they 
were  so  astonished  at  the  liberality  and  munificence  of  their 
prince  that  they  knew  not  how  to  show  their  gratitude. 
They  said  amongst  themselves  that  the  Ynca,  not  content 
with  having  brought  them  from  the  condition  of  wild  beasts 
to  that  of  rational  beings ;  nor  with  having  conferred  on 
them  so  many  blessings  in  teaching  them  the  things  neces- 
sary for  human  life,  the  laws  of  natural  morality,  and  the 
knowledge  of  their  God.  the  Sun  ;  had  deigned  to  grant 
them  his  own  royal  badges.  Finally,  in  place  of  imposing 
tribute,  he  had  conferred  on  them  the  majesty  of  his  name, 
which  was  so  much  respected  as  to  be  looked  upon  by  them 
as  sacred  and  divine,  insomuch  that  no  man  might  use  it 
except  with  the  utmost  veneration  as  the  name  of  the  king. 
Yet  now  he  had  made  it  so  common  as  that  they  might  all 
make  use  of  it  freely ;  being  his  adopted  sons,  and  vassals  of 
the  child  of  the  Sun. 


90  FIRST    HOOK    OF    TIIK 


CHAPTER  XXIV. 

NAMES    BY    WHICH    THE    INDIANS    KNEW    THEIR    KING. 

The  Indians,  well  considering  the  greatness  of  the  love 
and  mercy  with  which  the  Ynca  had  treated  them,  praised 
and  blessed  him  exceedingly,  seeking  titles  and  names  for 
their  prince  which  should  express  the  grandeur  of  his  soul, 
and  indicate  his  heroic  virtues ;  and,  among  those  which 
they  invented,  I  will  mention  two.  The  first  was  Ccapac, 
which  signifies  rich,  not  in  estates  nor  in  the  gifts  of  fortune 
as  the  Indians  generally  use  the  word,  but  rich  in  the  gifts 
of  the  mind,  in  meekness,  piety,  clemency,  liberality,  justice, 
magnanimity,  and  the  desire  to  do  good  to  the  poor.  As 
this  Ynca  had  done  so  much  good  to  his  vassals,  they  said 
that  he  might  worthily  be  called  Ccapac.  The  word  also 
means  rich  and  powerful  in  war.  The  other  name  was 
Huacclia-cuyac,  which  means  a  lover  and  benefactor  of  the 
poor.  Thus  the  first  name  signified  the  greatness  of  his 
mind,  and  the  second  had  reference  to  the  benefits  he  had 
conferred  on  his  people.  From  that  time  the  prince  was 
called  Manco  Ccapac,  having  previously  been  known  as 
Manco  Ynca.  Manco  is  a  proper  name,  but  we  know  not 
what  signification  it  had  in  the  general  language  of  Peru, 
though  in  the  special  language  in  which  the  Yncas  talked  to 
each  other  (but  which,  as  I  am  informed  in  letters  from 
Peru,  is  now  entirely  lost)  it  must  have  had  a  meaning,  for 
generally  the  names  of  the  kings  had  some  signification,  as 
we  shall  explain  when  we  give  the  other  names.  The  name 
Ynca,  when  applied  to  the  prince,  signified  lord,  king,  or 
emperor ;  and  when  used  by  others  it  meant  lord,  but  to 
explain  its  actual  meaning,  it  may  be  said  to  indicate  a 
person  of  the  blood  royal.  The  Curacao,  great  lords  as  they 


ROYAL    COMMENTARIES.  91 

were,  did  not  receive  the  name  of  Ynca.  Palla  means  a 
woman  of  the  blood  royal.  To  distinguish  the  sovereign 
from  the  rest  of  the  Yncas,  they  called  him  Sapa*  Ynca, 
which  means  sole  lord,  just  as  the  subjects  of  the  Turk  call 
him  Gran  Senor.  Further  on,  we  shall  give  all  the  royal 
names,  male  and  female,  for  the  information  of  the  curious, 
who  may  desire  to  know  them.  The  Indians  also  called 
their  first  king  and  his  descendants  Yutip  churifi  which  is 
as  much  as  to  say  "  Child  of  the  Sun  ;"  but  this  name  was 
given  more  out  of  simplicity,  as  they  ignorantly  believed  in 
it,  than  from  a  desire  to  deceive. 


CHAPTER  XXV. 

OF    THE    WILL    AND    DEATH    OF    THE    YNCA    MAN  CO    CCAPAC. 

Manco  Ccapac  reigned  many  years,  but  it  is  not  certainly 
known  how  many.  Some  say  that  he  reigned  more  than 
thirty  years,  others  more  than  forty  ;  always  occupied  in 
the  works  we  have  described.  When  he  felt  the  approach 
of  death,  he  called  together  his  sons,  who  were  numerous, 
as  well  by  his  wife  the  Queen  Mama  Occllo  Huaco,  as  by  the 
concubines  he  had  taken,  saying  that  it  was  well  that  there 
should  be  many  children  of  the  Sun.  He  also  called  to- 
gether his  principal  vassals,  and,  instead  of  a  will,  he  deli- 
vered to  them  a  long  discourse,  commending  to  the  prince 
his  heir,  and  the  rest  of  his  sons,  the  duty  of  love  and  kind- 
ness towards  his  vassals ;  and  to  his  vassals  he  ordered  the 
observation  of  fidelity  and  loyalty  to  their  king,  and  of  obe- 
dience to  the  laws  that  he  had  made,  declaring  that  they 

*  Sapa  (Mossi  spells  it  Zapa)  means  "  only  one."  It  is  added  to  iiouns 
as  a  particle,  to  denote  quantity  or  size,  as  Uma-sapa  (big  head), 
Yuyay-sapa  (very  thoughtful). 

t   Yntip  is  the  genitive  of  Ynti,  the  sun.     Churi,  a  son. 


92  FIRST    HOOK    OF    Til  K. 

were  ordained  by  inspiration  from  his  father  the  Sun.  He 
then  dismissed  his  vassals,  while  he  delivered  another  dis- 
course to  his  sons  in  private,  which  was  the  last  he  ever 
made.  He  ordered  them  always  to  keep  in  mind  that  they 
were  children  of  the  Sun,  and  to  adore  and  respect  him  as 
their  God  and  father.  He  told  them  that,  in  imitation  of 
him,  they  should  see  that  his  laws  and  commands  were 
obeyed,  and  that  they  should  be  the  first  to  observe  them, 
so  as  to  set  an  example  to  their  vassals.  He  told  them  to  be 
gentle  and  pious,  and  to  subjugate  the  Indians  by  kindness 
rather  than  by  force,  for  that  those  who  were  conquered  by 
force  would  never  be  good  vassals.  He  also  desired  them 
to  rule  with  justice,  and  to  suffer  no  wrongs  to  exist.  Fi- 
nally, he  besought  them,  in  their  virtues,  to  show  them- 
selves to  be  children  of  the  Sun,  certifying  by  their  acts 
what  they  said  in  words,  that  the  Indians  might  believe 
them,  for,  if  they  said  one  thing  and  did  another,  it  would 
cause  scandal.  He  directed  that  all  he  had  said  to  them 
might  be  delivered  to  their  sous  and  descendants  from 
generation  to  generation,  that  they  might  observe  and  com- 
ply with  what  his  father  the  Sun  had  ordered,  affirming  that 
all  were  his  words,  and  that  he  thus  left  them  as  a  last  will 
and  testament.  He  said  that  the  Sun  had  called  him,  and 
that  he  was  going  to  rest  with  his  father,  leaving  them  in 
peace,  and  that  he  would  watch  over  and  succour  them  in 
all  their  necessities,  from  heaven.  Saying  these  and  many 
other  similar  things,  the  Ynca  Manco  Ccapac  died.  He 
left,  as  the  prince  his  heir,*  his  eldest  son  by  the  Ccoya 
Mama  Occllo  Huaco,  his  wife  and  sister,  named  Sinchi 
Koca.f  Besides  the  Prince,  these  sovereigns  left  other  sons 
and  daughters,  who  married  each  other  to  preserve  the 
purity  of  their  blood,  which  was  fabulously  said  to  be  de- 

*  The  heir-apparent  was  called   Yncap  sapay  churin  (sole  or  chief 
son  of  the  Ynca). 

t  Sinchi,  strong.     Roca  has  no  special  moaning  in  Quichua. 


ROYAL    COMMENTARIES. 


rived  from  the  Sun.  In  truth,  they  held  in  the  highest 
veneration  a  pure  descent  from  those  sovereigns  whom  they 
looked  upon  as  divine,  and  all  others  human ;  even  the 
great  lords  over  vassals,  who  were  called  Curacas. 

The  Ynca  Sinchi  Roca  married  Mama  Occllo,  or  Mama 
Cora  (as  others  have  it)  his  eldest  sister,  in  imitation  of  his 
father,  and  of  his  grandfather  the  Sun  who  married  the 
Moon  ;  for,  in  the  times  of  idolatry,  they  believed  that  the 
Moon  was  the  sister  and  wife  of  the  Sun.  They  married  in 
this  way  to  preserve  the  purity  of  their  blood,  and  that  the 
heir  might  inherit  the  kingdom  as  much  from  his  mother  as 
from  his  father,  and  also  for  other  reasons  which  we  shall 
explain  more  fully,  further  on.  The  other  legitimate  and 
illegitimate  sons  also  married  their  sisters,  to  preserve  and 
increase  the  descendants  of  the  Yncas.  They  said  that  the 
Sun  had  ordered  this  marriage  between  brothers  and  sisters, 
and  that  the  Ynca  Manco  Ccapac  had  delivered  the  order, 
that  the  blood  might  be  preserved  pure ;  but  afterwards  no 
one  might  marry  his  sister  except  only  the  heir  of  the  Ynca. 
They  observed  this  rule,  as  we  shall  see  in  the  course  of  the 
history. 

The  vassals  mourned  for  the  Ynca  Manco  Ccapac  with 
great  sorrow,  and  the  obsequies  and  mourning  lasted  for 
many  months.  They  embalmed  his  body  so  as  to  keep  it 
with  them,  and  not  to  lose  sight  of  it.  They  worshipped  it 
as  God,  the  child  of  the  Sun,  and  offered  up  to  it  many 
sacrifices  of  sheep,  lambs,  wild  rabbits,  birds,  maize,  and 
pulses ;  confessing  it  to  be  lord  of  all  things  here  below. 

I  am  inclined  to  conjecture,  from  what  I  saw  of  the  con- 
.  dition  and  nature  of  these  people,  that  the  origin  of  this 
prince  Manco  Ynca,  who  was  named  by  his  vassals  Manco 
Ccapac,  by  reason  of  his  great  qualities,  was  as  follows.  He 
may  have  been  some  Indian  of  good  understanding,  pru- 
dence, and  judgment,  who  appreciated  the  great  simplicity 
of  those  nations,  and  saw  the  necessity  they  had  for  instruc- 


FIRST    BOOK    OF    TIIF 

tion  and  teaching  in  natural  life.  He  may  have  invented  a 
fable  with  sagacity  and  astuteness,  that  he  might  be  re- 
spected ;  saying  that  he  and  his  wife  were  children  of  the 
Sun,  who  had  come  from  Heaven,  and  that  their  Father  had 
sent  them  to  teach  and  do  good  to  the  people.  In  order  to 
ensure  belief,  he  probably  adopted  a  peculiar  dress  and 
fashion,  particularly  the  great  ears  affected  by  the  Yncas, 
which  would  certainly  be  incredible  to  any  one  who  had  not 
seen  them,  as  I  have.  A  person  now  seeing  them  (if  they 
are  still  used)  would  be  astonished  at  their  being  so  enlarged. 
The  belief  in  the  fable  of  the  Ynca's  origin  would  be  con- 
firmed by  the  benefits  and  privileges  he  conferred  on  the 
Indians,  until  they  at  last  firmly  believed  that  he  was  the 
Child  of  the  Sun,  come  from  Heaven.*  Then  they  may 
have  begun  to  worship  him,  as  the  ancient  gentiles,  who  were 
less  barbarous,  worshipped  other  men  who  had  done  them 
similar  services.  For  it  is  so,  that  these  Indians  are  never  so 
much  struck  by  anything  as  at  beholding  that  their  masters 
act  in  conformity  with  their  teaching ;  and  shape  their  lives 
according  to  their  doctrine.  They  then  require  no  argu- 
ment to  convince  them  that  they  should  obey.  I  have  said 
this  because  neither  the  Yncas  of  the  blood  royal  nor  the 
common  people  know  of  any  other  origin  for  their  kings 
than  what  is  given  in  their  fabulous  histories,  which  agree 
with  each  other,  and  all  concur  in  making  Manco  Ccapac 
the  first  Ynca. 

*  All  this  is  sensible  enough,  and  gives  uo  justification  to  the  asser- 
tions of  numerous  modern  writers  that  our  author  was  partial  and 
ereduloua  in  all  matters  relating  to  his  maternal  ancestors. 


ROYAL    COMMENTARIES.  95 


CHAPTER   XXVI. 

OF    THE    ROYAL    NAMES    AND    THEIR    MEANINGS. 

It  will  be  well  if  we  now  give  a  brief  account  of  the  sig- 
nification of  tbe  royal  titles,  as  well  of  the  men  as  of  the 
women,  and  to  whom  they  were  applied,  and  how  used.  It 
will  be  seen  how  the  Yncas  applied  their  names  and  sur- 
names, which  is  a  matter  worthy  of  remark. 

Beginning  with  the  name  Ynca,  it  must  be  understood 
that  when  applied  to  the  royal  person  it  meant  king  or 
emperor  ;  but  when  given  to  those  of  his  lineage  it  signified 
a  person  of  the  blood  royal,  and  the  name  was  applied 
to  all  who  were  descendants  in  the  male,  but  not  in 
the  female  line.  They  called  their  kings  Sapa  Ynca, 
which  means  sole  king  or  sole  emperor  or  sole  lord ;  for 
Sapa  means  sole.  They  do  not  give  this  title  to  any 
other  member  of  the  royal  family,  not  even  to  the  heir, 
until  he  has  inherited ;  for  the  king  being  alone,  they 
cannot  give  his  title  to  another,  which  would  be  to  make 
many  kings.  They  also  called  him  Huaccha-cuyac,  which 
means  a  lover  and  benefactor  of  the  poor;  and  this  title  was 
also  given  exclusively  to  the  kings,  for  the  special  care 
which  all  of  them,  from  the  first  to  the  last,  took  of  the  wel- 
fare of  their  people.  I  have  already  given  the  meaning  of 
the  word  Ccapac,  which  is  rich  and  magnanimous,  and  of 
royal  dignity.  They  gave  this  title  to  the  king  only  and  to 
no  other,  because  he  was  their  chief  benefactor.  They  also 
called  him  Yutip-churi,  which  means  Son  of  the  Sun,  and 
this  title  was  also  applied  to  all  the  males  of  the  blood  royal, 
because,  according  to  the  fable,  they  were  descended  from 
the  Sun,  but  it  was  not  given  to  the  females.  The  sons  of 
the  kings  and  all  their  relations  in  the  male  line  were  called 


FIRST    BOOK    OF    THE 


i,  which  is  equivalent  to  Infante,  the  word  used  in 
Spain  for  the  king's  younger  sons.  They  preserved  this 
title  until  they  were  married,  and  after  marriage  they  were 
called  Ynca.*  These  were  the  names  and  titles  that  were 
applied  to  the  king  and  to  the  men  of  the  blood  royal,  be- 
sides others  which  we  shall  mention  farther  on,  and  which, 
being  proper  names,  were  continued  as  the  surnames  of  their 
descendants. 

As  to  the  names  and  titles  of  the  women  of  the  blood 
royal,  the  queen,  being  the  legitimate  wife  of  the  king,  was 
called  Ccoya,  which  means  queen  or  empress.  They  also 
gave  her  another  title,  which  was  Mamanchic^  meaning 
"  our  mother",  because,  in  imitation  of  her  husband,  she 
assumed  the  office  of  a  mother  to  all  her  relations  and  vas- 
sals. Her  daughters  were  called  Ccoya  from  the  relation- 
ship to  their  mother,  and  not  as  being  their  own  proper 
name,  for  this  title  of  Ccoya  belonged  only  to  the  queen. 
The  concubines  of  the  king,  being  his  relations,  and  all 
other  women  of  trie  blood  royal,  were  called  Palla.  The 
other  concubines  of  the  king,  not  being  of  his  blood,  were 
known  as  Mana-cuna^.  which  is  as  much  as  to  say  —  matrons 
or  women  who  have  to  perform  the  office  of  mothers.  The 
Infantas,  daughters  of  the  king,  and  all  his  female  relations 
of  the  blood  royal,  were  called  nusta,  which  means  virgin 
of  the  blood  royal.  But  there  was  this  difference.  The 
legitimate  daughters  of  the  blood,  royal  were  simply  called 
iimta,  which  was  sufficient  to  intimate  that  they  were  legiti- 
mate. The  illegitimate  daughters  had  the  name  of  the  pro- 
vince to  which  thoir  mothers  belonged  added  to  their  titles, 
as  Colla-iiusta,  Huanca-nusta,  Ynca-nusta,  Quitu-nusta, 
and  so  on  with  the  other  provinces.  They  retained  the 

*  A  married  prince  of  the  blood  royal  was  also  called  Atauchi. 
t  Mama,  a  mother;  and  chir  or  nchic,  a  form  of  the  inclusive  plural 
\c  pronoun. 

I     M'lnHi.  iu<  tlicr:  and  <-HH<I.  the1  ordinary  plural  particle. 


ROYAL    COMMENTARIES.  97 

title  of  nusta   until    they   were   married,  when   they   were 
called  Palla. 

These  names  and  titles  were  given  to  the  descendants  of 
the  blood  royal  in  the  male  line,  and,  if  this  was  wanting, 
although  the  mother  might  be  a  relation  of  the  king  (for 
the  kings  often  gave  their  illegitimate  relations  as  wives  to 
the  great  lords)  the  sons  and  daughters  did  not  take  the 
titles  of  the  blood  royal,  and  were  not  called  either  Ynca  or 
Palla,  but  merely  by  the  names  of  their  fathers.  For  the 
Yncas  did  not  value  a  descent  by  the  female  line,  lest  it 
should  degrade  their  royal  blood  from  its  purity.  Even  the 
male  descent  lost  much  of  its  royal  character  from  mixing 
with  the  blood  of  strange  wives  not  being  of  the  same  lineage, 
and  how  much  more  would  the  female  descent  become  cor- 
rupt. Comparing  the  names  one  with  another,  we  see  that 
the  title  Ccoya,  which  is  queen,  corresponds  with  Sapa 
Ynca,  which  is  sole  lord.  The  word  Mamanchic,  meaning 
"  our  mother",  answers  to  Huaccha-cuyac,  which  is  lover 
and  benefactor  of  the  poor.  The  title  nusta  or  Infanta  cor- 
responds with  Auqui,  and  the  title  Palla,  or  married  woman 
of  the  blood  royal,  with  the  title  Ynca*  These  were  the 
royal  titles  which  I  heard  the  Yncas  use  among  each  other 
and  to  the  Pallas ;  for  my  chief  intercourse,  in  my  child- 
hood, was  with  them.  The  Curacas,  how  great  lords  soever, 
could  not  use  these  titles,  nor  their  wives  and  children ;  for 
they  appertained  exclusively  to  the  blood  royal,  in  the  male 
line  Howbeit  Don  Alonzo  de  Ercilla  y  Zufiiga,  in  the  ex- 
planation he  gives  of  Indian  words,  in  the  elegant  verses 
which  he  wrote,  declares  that  the  word  Palla  means  a  lady 
with  many  vassals  and  great  estates, f  He  says  this  because, 

*  Or  Ataucki,  married  man  of  the  blood  royal. 

t  At  the  beginning  of  the  Araucana,  the  epic  poem  written  by  Don 
Alonzo  de  Ercilla,  there  is  a  glossary  headed  "  Declaration  of  some 
doubts  which  may  offer  themselves  in  this  work."  In  this  glossary, 
under  the  head  Palla,  there  is  the  following  explanation — "  Palla  is  the 


FIRST    BOOK    OF    ROYAL    COMMENTARIES. 

when  he  passed  that  way,  the  names  of  Ynca  and  Palla  had 
already  been  adopted  improperly  by  many  persons  ;  for 
illustrious  and  heroic  titles  are  sought  after  by  every  body, 
however  base  and  low  born  they  may  be  ;  and  thus,  there 
being  no  one  to  prevent  it,  the  highest  titles  are  usurped. 
This  is  what  has  happened  in  my  country. 

same  as  we  call  lady ;  but  amongst  them  this  name  is  only  used  for 
ladies  of  noble  lineage,  and  possessing  many  vassals  and  great  estates." 
La  Araucana,  parte  i.  Su  Autor  Don  Alonso  de  Ercilla  y  Zuniga, 
Madrid,  por  Don  Antonio  de  Sancha,  ano  de  1776,  p.  1. 


END    OP    THE     FIRST     HOOK. 


SECOND  BOOK 


ROYAL  COMMENTARIES  OF  THE  YNCAS, 

IN    WHICH    AN   ACCOUNT    IS    GIVEN    OF    THE    IDOLATRY    OF    THE    YNCAS, 
AND  HOW  THEY  SOUGHT  OUR  TRUE  GOD;    HOW  THEY  HELD  THE 
DOCTRINE    OF    THE    IMMORTALITY    OF    THE    SOUL,    AND    THE 
UNIVERSAL  RESURRECTION.     IT  DESCRIBES  THEIR  SACRI- 
FICES AND  CEREMONIES,  AND  HOW,  FOR  THE   GOVERN- 
MENT OF  THEIR  PEOPLE,  THEY  WERE  REGISTERED 
IN   DECURIAS;    OF    THE    OFFICE    OF    DECURION. 

THE  LIFE  AND  CONQUESTS  OF  SINCHI  ROCA,  THE  SECOND   KING, 

AND  OF  LLOQUE  YUPANQUI,  THE  THIRD  KING;    AND  OF  THE 

SCIENCES    ATTAINED    TO    BY   THE   YNCAS. 

THE   BOOK   CONTAINS   TWENTY-EIGHT   CHAPTERS. 


THE     SECOND     BOOK. 


CHAPTER   I. 

OF  THE  IDOLATRY    OF   THE   SECOND  AGE,  AND  OF   ITS  ORIGIN. 

THAT  which  we  call  the  second  age,  and  the  idolatry  that 
was  practised  in  it,  had  its  origin  with  Manco  Ccapac,  the 
Ynca  who  first  established  the  empire  of  the  Yncas,  kings 
of  Peru,  who  reigned  for  a  period  of  four  hundred  years, 
though  the  Father  Bias  Valera  says  that  it  was  for  more  than 
five  hundred  and  near  six  hundred  years.  We  have  already 
spoken  of  Manco  Ccapac,  relating  who  he  was  and  whence 
he  came,  how  he  founded  his  empire  and  subjugated  the 
Indians  who  were  his  first  vassals,  teaching  them  to  sow,  and 
rear  flocks,  to  build  houses,  and  to  perform  the  other  acts 
necessary  to  sustain  the  natural  life.  We  recounted  how 
his  sister  and  wife,  the  Queen  Mama  Ocllo  Huaco,  taught 
the  women  to  sew,  weave,  and  bring  up  their  children,  to 
serve  their  husbands  with  love  and  cheerfulness,  and  to  per- 
form all  the  other  household  duties  of  a  good  wife.  We 
also  stated  that  they  taught  the  natural  laws  to  their  people, 
and  gave  them  laws  and  precepts  for  a  moral  life,  for  the 
common  good  of  all,  that  they  might  not  offend  each  other, 
either  in  their  honour  or  their  estates.  They  also  taught  the 
Indians  their  idolatry  and  ordered  them  to  worship  the  Sun 
as  principal  God,  persuading  them  that  it  was  right  to  do  so, 
by  reason  of  its  beauty  and  splendour.  They  declared  that  the 
Pachacamac*  (which  means  the  sustainer  of  the  world)  had 
not  in  vain  advanced  the  Sun  so  far  above  all  the  stars  of 

*  Pacha,  the  earth;  and  Camae,  participle  of  Camani,  I  create. 


102  SECOND     ROOK    OF    THE 

heaven,  granting  them  as  his  servants,  that  they  might  adore 
him,  and  hold  him  as  their  God.  They  represented  the 
benefits  which  he  conferred  every  day,  and  that  which  he 
had  finally  conferred  upon  them  by  sending  his  children  to 
bring  them  from  the  condition  of  brutes  to  that  of  men,  as 
they  already  knew  from  experience,  and  would  see  hereafter 
more  fully,  as  time  went  on.  On  the  other  hand  they  un- 
deceived the  Indians  respecting  their  own  base  and  vile 
gods,  asking  them  what  trust  they  could  have  in  things  so 
contemptible,  to  help  them  in  time  of  need?  and  what  bene- 
fits they  had  received  from  those  animals,  as  they  had  done 
every  day  from  their  father  the  Sun.  They  pointed  out 
that  a  glance  would  undeceive  them,  and  show  that  the 
herbs,  plants,  and  trees  which  they  worshipped  were  created 
by  the  Sun  for  the  use  of  men  and  the  sustenance  of  beasts. 
They  showed  the  difference  between  the  splendour  and 
beauty  of  the  Sun  and  the  ugliness  and  filth  of  the  frog,  the 
lizard,  and  the  other  vermin  they  looked  upon  as  gods. 
Moreover,  they  ordered  the  Indians  to  hunt  these  vermin, 
saying  that  they  should  rather  cause  horror  and  dislike  than 
give  rise  to  feelings  of  esteem  and  adoration.  With  these 
arguments,  and  others  as  simple,  the  Ynca  Manco  Ccapac 
persuaded  his  first  vassals  to  adore  the  Sun  and  receive  him 
as  their  God. 

The  Indians,  convinced  by  the  reasoning  of  the  Ynca, 
and  many  more  by  the  benefits  he  had  conferred  on  them, 
and  undeceived  by  their  own  eyes,  accepted  the  Sun  as  their 
sole  God,  without  the  company  of  father  or  brother.  They 
held  their  kings  to  be  his  children,  because  they  very  simply 
believed  that  the  man  and  woman  who  had  done  so  much 
for  them  must  be  his  children  come  down  from  heaven. 
Thus  they  adored  them  as  divine,  and  afterwards  they  did 
the  same  to  all  their  descendants  with  much  more  vciin:  - 
tion,  both  outwardly  and  inwardly,  than  the  ancient  Gen- 
tilcs,  (m.rkis,  and  Romans,  worshipped  Jupiter,  Venus,  or 


ROYAL    COMMENTARIES.  103 

Mars.  I  may  affirm  that  they  adore  them  to  this  day,  as 
they  did  formerly,  and  make  great  show  of  veneration  when 
they  name  any  of  their  Kings  Yncas.  When  they  are  up- 
braided for  this,  and  asked  why  they  do  it  when  they  know 
that  their  kings  were  men  like  themselves  and  not  gods, 
they  say  that  they  are  now  undeceived  respecting  their 
idolatry,  but  that  they  venerate  their  old  kings  for  the  many 
and  great  blessings  they  received  from  them ;  that  they 
treated  their  vassals  as  Yncas  and  children  of  the  Sun  would 
do,  and  that  if  other  men  like  them  should  appear  now, 
they  would  also  adore  them  as  divine. 

This  was  the  principal  idolatry  of  the  Yncas,  and  that 
which  they  taught  their  vassals  ;  and  though  they  made 
many  sacrifices,  which  we  shall  describe  farther  on,  and  had 
many  superstitions,  such  as  believing  in  dreams,  watching 
for  omens,  and  other  follies,  yet  their  sole  God  was  the  Sun, 
whom  they  worshipped  for  his  many  benign  qualities,  being 
a  people  more  thoughtful  and  reasonable  than  their  ancestors 
of  the  first  age.  They  erected  temples  to  the  Sun  of  in- 
credible richness.  Although  they  held  the  moon  to  be  the 
sister  and  wife  of  the  Sun,  and  the  mother  of  the  Yncas,  they 
did  not  worship  her  as  a  Goddess,  nor  offer  sacrifices  to  her, 
nor  build  temples  in  her  honour.  They  held  her  in  great 
veneration  as  the  universal  mother,  but  went  no  further  in 
their  idolatry.  They  held  lightning  and  thunder  to  be  ser- 
vants of  the  Sun,  as  we  shall  see  presently,  in  describing  the 
chamber  that  was  set  apart  for  them  in  the  house  of  the  Sun 
at  Cuzco;  but  they  did  not  look  upon  them  as  Gods,  though 
some  Spanish  historians  have  said  as  much.*  On  the  con- 

*  Mr.  Prescott  gives  his  high  authority  in  support  of  the  Spanish 
historians  Ondegardo,  Herrera,  and  Gomara,  and  against  Garcilasso  de 
la  Vega,  in  this  matter.  Yet  surely,  in  a  question  relating  to  the 
religion  of  his  ancestors,  the  testimony  of  the  Ynca,  who  was  intimately 
acquainted  with  the  language  and  traditions  of  his  people,  is  worth 
more  than  that  of  all  the  Spanish  historians  put  together,  Cieza  de  Leon 
alone  excepted. 


104  SECOND     HOOK    OF    THK 

trary,  they  detested  and  do  still  abominate  the  house  or 
any  other  place  where  it  is  certain  that  a  thunder-bolt  has 
fallen.  They  closed  the  door  of  such  a  house  with  mud  and 
stones,  that  no  one  might  enter  it,  and  when  a  bolt  fell  on 
the  ground,  they  marked  the  spot  with  a  heap,  that  no  one 
might  tread  there.  They  considered  these  places  to  be 
accursed  and  unlucky,  and  said  that  the  sun  marked  them 
as  such  by  his  servant  the  thunder-bolt.  I  saw  this  myself 
in  Cuzco,  with  reference  to  the  palace  of  the  Ynca  Huayna 
Ccapac,  part  of  which  fell  to  the  share  of  Antonio  Altami- 
rano,*  when  the  city  was  divided  amongst  the  conquerors. 
A  bolt  had  fallen  on  a  room  in  it,  in  the  time  of  Huayna 
Ccapac,  and  the  Indians  had  closed  up  the  doors  with  stones 
and  mud,  looking  upon  the  circumstance  as  an  evil  omen 
for  their  king.  They  said  that  he  would  lose  part  of  his 
empire,  or  that  some  similar  misfortune  would  befall  him, 

Gomara  says  that  the  Indians  of  Peru  had  many  idols,  and  he 
enumerates  sharks,  lions,  birds,  the  sun,  the  moon,  the  earth,  etc.  He 
makes  no  distinction  between  the  Yncas  and  the  numerous  other  nations 
of  South  America,  and  his  testimony  on  this  point  is  therefore  valueless. 
Herrera,  never  having  been  in  the  Indies,  writes  at  second-hand.  Gomara, 
cap.  cxxi,  p.  112;  Herrera,  dec.  v,  lib.  iv,  cap.  4. 

*  Antonio  Altamirano  was  one  of  the  first  conquerors,  and  in  the 
division  of  the  city  of  Cuzco  his  share  turned  out  a  prize.  He  was 
allotted  a  portion  of  the  palace  of  the  Ynca  Huayna  Ccapac,  called  the 
Amaru -cancha,  from  the  serpents  carved  in  relief  on  the  stones  forming 
the  outer  wall  (Amaru,  a  serpent,  and  Cancha,  a  place) ;  and  soon  after- 
wards he  discovered,  buried  in  the  patio  or  inner  court,  a  large  golden 
jar  for  brewing  chicha  in,  weighing  eight  or  nine  arrobas  (220  to  225 
Ibs.),  and  other  gold  and  silver  vases,  the  whole  worth  80,000  ducats. 
He  joined  the  faction  of  Gonzalo  Pizarro,  and  was  appointed  his  chief 
standard  bearer;  but  Gonzalo's  cruel  old  lieutenant,  Carbajal,  beheaded 
the  unfortunate  Altamirano  at  Lima,  because  he  thought  he  discovered 
in  him  some  signs  of  lukewarmness  in  the  cause.  He  had  a  son  Pedro, 
by  an  Indian  lady,  who  was  one  of  the  Ynca's  schoolfellows.  One  day 
this  youth  was  riding  a  race  down  one  of  the  streets  of  Cuzco,  and  saw 
a  very  pretty  girl  looking  out  of  a  window.  This  made  him  turn  round 
on  his  horse  to  look  back  so  often,  that  at  last  he  fell  off;  but  the  horse 
immediately  stopped,  and  waited  for  him  to  mount  again. 


ROYAL    COMMENTAR1KS.  105 

because  his  father  the  Sun  had  pointed  out  his  house  as  an 
unlucky  place.  I  got  into  the  closed  room  after  the  Spaniards 
rebuilt  it,  and  after  three  years  another  bolt  fell  on  the  same 
room  and  destroyed  it.  The  Indians,  amongst  other  things, 
said  that  the  Sun,  having  marked  the  place  out  as  accursed, 
the  Spaniards  should  not  have  rebuilt  it,  but  should  have 
left  it  as  it  was.  If,  as  the  above-mentioned  historian 
asserts,  they  looked  upon  thunder-bolts  as  gods,  it  is  clear 
that  they  would  have  adored  this  place  as  sacred  and  have 
built  their  most  famous  temples  on  it,  saying  that  their 
Gods,  the  thunder,  lightning,  and  bolts,  desired  to  inhabit 
such  places  as  they  thus  pointed  out  and  consecrated  them- 
selves. All  three,  thunder,  lightning,  and  bolts,  are  called 
yllapa,  and,  owing  to  the  resemblance,  they  gave  the  same 
name  to  an  arquebuss.  The  other  names  which  are  given 
to  the  thunder,  and  to  the  Sun  in  Trinity,  are  newly  invented 
by  the  Spaniards.*  In  this  particular,  and  in  others  of  the 
same  kind,  the  Spaniards  have  no  proper  authority  for  what 
they  say,  for  there  are  no  such  words  in  the  general  language 
of  the  Indians  of  Peru,  and  even  these  new  words  are  not 
well  composed,  and  do  not  bear  the  signification  they  are 
intended  to  convey. 

*  Acosta  is  one  of  those  historians  whose  absurd f  credulity  is  thus  ex- 
posed by  the  Ynca.  He  says  "The  Devil  had  also  introduced  the 
Trinity  into  this  idolatry,  for  the  three  statues  of  the  Sun  were  called 
Apu-ynti,  Churi-ynti,  and  Yntip  kuaugue,  which  means  the  Father 
Sun,  the  son  Sun,  and  the  brother  Sun ;  and  in  like  manner  they  named 
the  three  statues  of  Chuqui-ylla,  who  is  the  god  presiding  over  the  re- 
gion of  the  air,  where  it  thunders,  rains,  and  snows"  (lib.  v,  cap.  27,  p. 
377). 

Calancha  tells  us  that  these  three  idols  of  the  sun  were  on  a  rock, 
overhanging  lake  Titicaca,  facing  the  road  between  Juli  and  Pomata. 
Cronica  Moralizada  (Lima,  1653). 


106  SKCOND    BOOK    OF    THK 


CHAPTER  II. 

THE    YNCAS    SOUGHT    THE    TRUE    GOD    OUR    LORD. 

Besides  adoring  the  Sun  as  a  visible  god,  to  whom  they 
offered  sacrifices,  and  in  whose  honour  they  celebrated 
grand  festivals  (as  we  shall  relate  in  another  part),  the  kings 
Yncas  and  their  amautas,  who  were  philosophers,  sought  by 
the  light  of  nature  for  the  true  supreme  God  our  Lord,  who 
created  heaven  and  earth,  as  we  shall  see  further  on  by  the 
arguments  and  phrases  which  some  of  them  used  touching 
the  divine  majesty.  They  called  Him  Pachacamac,  a  word 
composed  of  pacha,  which  means  the  universal  world,  and 
camac,  the  present  participle  of  the  verb  cama,  to  animate, 
whence  is  derived  the  word  cama,  the  soul.*  Pachacamac 
therefore  means  He  who  gives  animation  to  the  universe, 
and  in  its  full  signification  it  may  be  translated — "  He  who 
does  to  the  universe  what  the  soul  does  to  the  body." 
Pedro  de  Cieza  (cap.  72)  says — "  The  name  of  this  devil  is 
intended  to  signify  creator  of  the  world,  for  camac  means 
creator,  and  pacha,  the  world. "f  Being  a  Spaniard,  he  did 
not  understand  the  language  so  well  as  I  who  am  an  Indian 
Ynca.  They  held  this  name  in  such  veneration  that  they 
never  used  it  without  signs  of  great  veneration,  bowing  the 
head  and  the  whole  body,  raising  the  eyes  to  heaven,  stoop- 
ing to  the  ground,  raising  the  hands  and  opening  them,  and 
kissing  the  air.  These  were  the  signs  used  by  the  Yncas 
and  their  vassals  to  express  great  reverence  and  veneration, 
and  they  observed  them  when  they  spoke  of  Pachacamac, 
worshipped  the  Sun,  and  reverenced  the  king,  but  on  no 
other  occasion.  Those  of  the  blood  royal  were  approached 

*  Camani,  I  create;  Camac,  creating  or  creator, 
t  ISce  page  252  of  my  translation  of  Cieza  de  Leon. 


ROYAL    COMMENTARIES.  107 

with  some  of  these  observances,  and  the  other  superiors, 
such  as  the  caciques,  with  very  different  and  much  less 
formal  ceremony.  They  held  Pachacamac  in  much  greater 
inward  veneration  than  the  Sun,  for  they  did  not  even  take 
the  name  of  the  former  in  their  mouths,  while  they  spoke  of 
the  latter  on  every  occasion.  When  the  Indians  were 
asked  who  Pachacamac  was,  they  replied  that  he  it  was  who 
gave  life  to  the  universe,  and  supported  it ;  but  that  they 
knew  him  not,  for  they  had  never  seen  him,  and  that  for  this 
reason  they  did  not  build  temples  to  him,  nor  offer  him 
sacrifices.  But  that  they  worshipped  him  in  their  hearts 
(that  is  mentally),  and  considered  him  to  be  an  unknown 
God.*  Agustin  de  Zarate  (lib.  ii,  cap.  5),  writing  of  what 
the  Father  Friar  Vicente  de  Valverde  said  to  the  King 
Atahualpa,  that  Christ  our  Lord  was  the  creator  of  the 
world,  says  that  the  Ynca  replied  that  he  knew  nothing  of 
that,  and  that  nobody  created  anything  except  the  Sun,  whom 
he  and  his  people  held  to  be  God,  and  that  he  held  the  earth 
to  be  his  mother,  and  believed  in  his  huacas,  and  that 
Pachacamac  had  made  all  things.  From  this  it  is  clear  that 
these  Indians  considered  him  to  be  the  maker  of  all  things. 
It  is  true,  what  I  am  about  to  say,  that  the  Indians  sought 
out  the  truth  with  this  name  and  gave  it  to  our  true  God,  as 
the  devil  testifies,  though,  as  the  father  of  lies,  he  mixed  up 
a  lie  with  the  truth.  For  when  he  saw  our  holy  evangel 
preached,  and  that  the  Indians  were  baptised,  he  said  to 
certain  familiars  of  his,  in  the  valley  now  called  Pacha- 
camac (from  the  great  temple  which  was  erected  there  to 
this  unknown  God),  that  the  God  whom  the  Spaniards  were 

*  Mr.  Prescott  suggests  that  the  fact  of  the  temple  to  Pachacamac, 
on  the  coast  of  Peru,  having  existed  before  that  part  of  the  country 
came  under  the  sway  of  the  Yncas,  may  indicate  that  the  worship  of 
this  Great  Spirit  did  not  originate  with  the  Peruvian  princes.  The  fact 
that  Pachacamac  is  purely  a  Quichua  word  alone  suffices  to  prove  that 
this  idea  is  groundless. 


108  SECOND    BOOK    OF    THE 

preaching  about  and  Pachacamac  were  all  one.  Pedro  de 
Cieza  de  Leon  tells  us  this  in  his  Account  of  Peru  (chapter 
72),*  and  the  Reverend  Father  Friar  Geronimo  Roman,  in 
his  History  of  the  Western  Indies  (book  i,  chapter  5),  says 
the  same,  both  speaking  of  this  same  Pachacamac,  although, 
from  not  knowing  the  correct  meaning  of  the  word,  they 
applied  it  to  the  devil.  But  the  devil,  in  saying  that  the 
God  of  the  Christians  and  Pachacamac  were  one  and  the 
same,  spoke  the  truth ;  for  it  was  the  intention  of  the 
Indians  to  give  that  name  to  the  Most  High,  who  gives  life 
and  existence  to  the  universe,  as  the  word  itself  signifies. 
But  in  saying  that  he  was  the  Pachacamac  the  devil  lied,  for 
it  was  never  the  intention  of  the  Indians  to  give  him  that 
name.  They  had  no  other  name  for  the  devil  than  Supay, 
and  when  they  used  that  name  they  first  spat  on  the  ground, 
in  sign  of  malediction  and  abomination.  But  they  used  the 
word  Pachacamac  with  all  the  demonstrations  of  adoration 
which  we  have  already  mentioned.  Nevertheless  the  enemy 
had  so  much  power  amongst  these  Indians  that  he  made 
himself  a  God,  mixing  himself  up  in  everything  that  the 
Indians  venerated  and  held  as  sacred.  He  spoke  in  their 
oracles  and  temples,  in  the  corners  of  their  houses,  and  in 
other  places,  telling  them  that  he  was  the  Pachacamac,  and 
that  he  was  all  the  other  things  which  the  Indians  looked 
upon  as  gods ;  and,  on  account  of  this  deceit,  they  wor- 
shipped those  things  out  of  which  the  devil  spoke  to  them, 
thinking  that  it  was  the  god  who  spoke.  But  if  they  had 
known  it  was  the  devil,  they  would  assuredly  have  burnt 
those  things,  as  they  now  do,  through  the  mercy  of  God  who 
desired  to  receive  them  into  his  fold.f 

The  Indians  do  not  understand  how  to  give  an  account  of 
these  things,  using  their  words  with  the  proper  meaning 

*  See  my  translation,  p.  253. 

t  All   this  nonsense  about  the  devil  is   evidently  a   concession   to 
Spanish  folly  and  bigotry. 


ROYAL    COMMENTARIES.  109 

and  signification;  seeing  that  the  Christian  Spaniards  seemed 
to  abominate  all  their  words  which  referred  to  religion : 
neither  did  the  Spaniards  clearly  explain  themselves  when 
they  asked  questions.  Thus  all  the  words  were  looked  upon 
as  diabolical,  because  the  rules  of  the  general  language  of 
the  Yncas,  for  the  derivation,  composition,  and  proper  in- 
terpretation of  words  were  not  understood.  The  Spaniards 
give  another  name  for  God  in  their  histories,  which  is 
Ticiviracocha  /  but  neither  I  nor  they  know  what  it  means. 
The  word  Pachacamac,  which  the  Spanish  historians  so 
abominate,  not  understanding  the  meaning  of  the  word,  is 
really  that  of  God ;  although  their  abhorrence  of  it  is  not 
wholly  without  reason,  because  the  devil  spoke  in  that  gor- 
geous temple,  making  himself  appear  as  God  under  that 
name,  which  he  adopted  for  his  own. 

But  if  any  one  should  now  ask  me,  who  am  a  Catholic 
Christian  Indian  by  the  infinite  mercy,  what  name  was  given 
to  God  in  my  language,  I  should  say — Pachacamac.  For 
in  that  general  language  of  Peru  there  is  no  other  word  in 
which  to  name  God  save  this ;  and  all  those  that  are  given 
by  historians  are  generally  incorrect,  for  they  are  either 
corrupt  or  invented  by  the  Spaniards.  Some  of  the  words 
newly  composed  by  the  missionaries  incorrectly  express  the 
signification  that  has  been  given  to  them,  such  as  Pachaya- 
chachi*  which  is  intended  to  convey  the  meaning  of  "  maker 
of  heaven."  Its  true  meaning  is  "  teacher  of  the  world." 
But  to  give  the  word  "  maker"  they  should  have  said 
Pacharurac,  for  Rurarf  is  "to  make;"  yet  the  phrase  is  not 
correct.  For  in  very  truth  it  lowers  the  high  and  majestic 
place  of  God  to  which  the  name  of  Pachacamac  raises  it, 

*  Yachani,  I  know ;  Yachacuni,  I  learn ;  Yachachini,  I  teach ; 
Yacha-huasi,  a  school.  The  particle  chi  means  the  act  of  making 
another  do  a  thing.  Thus  Yackani,  "I  know;"  Yachachini,  " I  make 
another  know,"  that  is,  "  I  teach." 

t  Rurani  (I  make).  Hence  the  participle  Rurac  (making) ;  and  in 
its  substantive  form  "  a  maker." 


110  SECOND    BOOK    OF    THE 

and  this  latter  is  the  true  name  of  God.  In  order  that  what 
has  been  said  may  be  fully  understood,  it  must  be  known 
that  the  verb  yacha  signifies  "to  learn,"  and  by  adding 
the  syllable  chi  it  means  "  to  teach."  But  the  verb  rura 
means  "  to  make,"  and  with  the  addition  of  chi  it  is  "  to 
cause  a  thing  to  be  made."  And  the  same  particle  causes 
the  same  change  in  the  meaning  of  every  other  verb.  As 
these  Indians  paid  no  attention  to  abstract  speculations,  but 
only  to  material  things,  so  their  verbs  are  not  adapted  to  the 
teaching  of  spiritual  things,  nor  to  the  expression  of  grand 
or  divine  works,  but  only  to  convey  meanings  used  in  human 
intercourse.  But  the  word  Pachacamac  is  far  removed  in 
meaning  from  this  materialism,  for,  as  has  already  been  said, 
it  signifies  "  He  who  does  with  the  universe  what  the  soul 
does  with  the  body;  which  is  the  supplying  of  it  with  exist- 
ence, life,  growth,  sustenance."  From  this  the  incorrect- 
ness of  the  names  for  God  lately  invented  will  be  evident  (if 
their  literal  signification  is  considered),  owing  to  the  base- 
ness of  their  meaning.  But  it  may  be  hoped  that  in  time 
they  will  be  more  respected;  and  the  composers  of  them 
should  be  careful  not  to  change  the  meaning  of  the  verb  or 
noun  in  the  compound  word,  in  order  that  the  Indians  may 
not  turn  it  into  ridicule.  This  is  especially  important  in  the 
composition  of  words  for  teaching  the  Christian  doctrine, 
which  should  be  done  with  much  care. 


CHAPTER   III. 

THE  YNCAS  KEPT  A  *%*  IN  A  SACRED  PLACE. 

The  Kings  Yncas  kept  in  Cuzco  a  cross  of  fine  marble, 
of  the  white  and  red  colour  called  crystalline  jasper,  and 
l  hey  know  not  from  what  time  they  have  had  it.  I  left  it, 
in  the  year  1560,  in  the  sacristy  of  the  cathedral  church  of 


ROYAL    COMMENTARIES.  Ill 

that  city,  where  it  was  hung  to  a  nail  by  a  cord  passing 
through  a  hole  made  at  the  top  of  the  upper  end.  I  re- 
memher  that  the  cord  was  a  selvedge  of  black  velvet,  but  in 
the  time  of  the  Indians  it  must  have  had  a  chain  of  silver  or 
gold,  which  may  have  been  exchanged  for  this  selvedge  by 
the  man  who  first  found  it.  The  cross  was  square,  that  is, 
as  long  as  broad,  being  three-quarters  of  a  vara  long,  rather 
less  than  more,  and  three  fingers  deep;  and  almost  the  same 
in  breadth.  It  was  all  of  the  same  piece,  very  well  carved, 
with  corners  carefully  squared,  and  the  stone  brightly 
polished.  The  Yncas  kept  it  in  one  of  their  royal  houses, 
in  a  huaca  or  sacred  place.  They  did  not  worship  it,  be- 
yond holding  it  in  veneration  on  account  of  the  beauty  of 
its  form,  or  for  some  other  reason  which  they  could  scarcely 
give  expression  to.  Thus  it  was  kept  until  the  Marquis 
Don  Francisco  Pizarro  entered  the  valley  of  Tumpez ;  and, 
owing  to  what  there  happened  to  Pedro  de  Candia,  they 
began  to  worship  it  and  hold  it  in  greater  veneration,  as  we 
shall  mention  hereafter.* 

The  Spaniards,  when  they  captured  this  imperial  city,  and 
made  a  temple  to  our  Most  High  God,  put  this  cross  in  the 
place  I  have  mentioned  without  more  ornament  than  has 
been  related,  though  it  might  fitly  have  been  hung  over  the 
high  altar,  richly  adorned  with  gold  and  precious  stones,  of 
which  they  found  so  much.  They  taught  the  Indians  our 
holy  religion  with  their  own  things,  comparing  them  with  ours, 
such  as  this  cross  and  other  resemblances  in  their  laws  and 
ordinances,  which  are  very  closely  allied  to  our  natural  law. 
Thus  the  commandments  of  our  holy  law  and  the  works  of 
mercy  are  very  like  the  ordinances  of  this  gentile  people,  as 
we  shall  see  presently.  With  reference  to  the  cross,  we 
may  add,  as  is  notorious,  that  they  are  accustomed  to  swear 
to  God  on  the  cross  in  order  to  affirm  what  they  say,  both 

*  See  a  note  at  p.  194  of  my  translation  of  Cieza  de  Leon  for  an 
account  of  Pedro  de  Candia's  adventure,  referred  to  in  the  text. 


112  SECOND    HOOK    OF    THE 

before  judgment  and  at  other  times ;  and  many  do  it  when 
there  is  no  necessity  for  swearing,  and  solely  from  a  bad 
habit ;  but  neither  the  Yncas,  nor  any  of  the  people  in  their 
dominions,  ever  swore  or  even  knew  what  swearing  was  in 
former  times.  The  veneration  and  respect  with  which  they 
treated  the  names  of  Pachacamac  and  of  the  Sun  have  already 
been  noticed,  and  they  never  used  these  words  except  to 
adore  them.  When  they  examined  any  witness,  however 
serious  the  case  might  be,  the  judge  said  (instead  of  admin- 
istering an  oath)  "  Do  you  promise  to  say  truth  to  the 
Ynca  ?"  The  witness  answered  "  Yes,  I  promise."  The 
judge  then  said — "Beware  that  you  must  speak  without  any 
mixture  of  falsehood,  and  without  concealing  anything  that 
took  place,  and  that  you  must  relate  all  you  know  of  this 
matter."  The  witness  then  repeated  his  declaration — "  So 
I  promise  of  a  truth :"  and  they  left  him  to  relate  all  he 
knew  of  the  affair,  without  interfering  or  saying  "  We  did 
not  ask  you  this,  but  this  other."  The  witness  was  not 
usually  guilty  of  falsehood,  because  these  people,  besides 
being  very  timid,  and  very  religious  in  their  idolatry,  knew 
well  that,  if  their  falsehood  was  discovered,  they  would  be 
very  severely  punished,  frequently  with  death,  if  the  offence 
was  a  grave  one.  This  punishment  was  inflicted,  not  so 
much  on  account  of  the  mischief  that  the  falsehood  might 
cause,  as  because  the  offender  had  lied  to  the  Ynca,  and 
disregarded  the  royal  command,  ordering  that  no  lie  should 
be  told.  The  witness  knew  that  to  speak  to  any  judge  was 
to  speak  to  the  Ynca  himself,  whom  they  adored  as  God ; 
and  this  was  their  chief  reason  for  not  telling  lies. 

After  the  Spaniards  conquered  that  empire,  a  very  serious 
murder  took  place  in  the  province  of  the  Quechuas.  The 
( lorregidor  of  Cuzco  sent  a  judge  there,  to  investigate  the 
case.  This  judge,  in  taking  the  deposition  of  the  Curaca  or 
Lord  of  Vassals,  placed  him  before  the  cross,  and  told  him 
to  swear  to  God  and  the  cross  that  he  would  speak  the 


ROYAL    COMMENTARIES.  113 

truth-  The  Indian  replied  that,  as  he  was  not  baptised,  he 
did  not  swear  as  the  Christians  swore.  The  judge  then  said 
that  he  must  swear  by  his  gods  the  sun,  the  moon,  and  the 
Yncas.  The  Curaca  answered  "  We  only  use  those  names 
to  worship  them,  and  it  is  not  lawful  for  me  to  swear  by 
them."  The  judge  inquired  what  evidence  there  would  be 
of  the  truth  of  what  the  Curaca  said,  if  he  would  not  take 
any  oath.  " My  promise  will  suffice."  said  the  Curaca;  "for 
I  understand  that  I  speak  as  it  were  before  your  king,  see- 
ing that  you  come  to  do  justice  in  his  name:  for  thus  we  felt 
in  giving  testimony  before  the  officers  of  our  Yncas.  But, 
to  give  you  the  assurance  you  require,  I  will  swear  by  the 
earth,  declaring  that  it  may  open  and  swallow  me  up  alive, 
as  I  stand,  if  I  should  tell  a  lie."  The  judge  accepted  this 
oath,  seeing  that  he  could  get  no  other,  and  put  the  ques- 
tions respecting  the  murderers,  with  a  view  to  ascertaining 
who  they  were.  The  Curaca  proceeded  with  his  replies ; 
but  when  he  saw  that  they  asked  him  nothing  respecting  the 
men  who  had  been  killed,  and  who  had  been  the  aggressors, 
he  said  he  must  relate  all  he  knew  of  the  transaction, 
because  if  he  related  one  portion,  and  was  silent  about 
another,  he  should  be  guilty  of  lying,  as  he  would  not 
have  spoken  the  whole  truth  according  to  his  promise. 
Although  the  judge  declared  that  it  would  suffice  if  he 
answered  the  questions  that  were  put  to  him,  he  per- 
sisted in  saying  that  he  should  not  be  keeping  his  promise 
unless  he  related  all  he  knew.  The  judge  took  his  deposi- 
tion in  the  best  way  he  could,  and  returned  to  Cuzco,  where 
the  conversation  he  had  had  with  the  Curaca  caused  much 
astonishment. 


11 -I  SECOND    HOOK     OF    TI1K 


CHAPTER    IV. 

OF    MANY    GODS    IMPROPERLY    ATTRIBUTED    TO    THE    INDIANS 
1JY    THE    SPANISH    HISTORIANS. 

Returning  to  the  idolatry  of  the  Yncas,  we  assert  more  at 
large  than  we  have  done  before,  that  they  had  no  other  gods 
than  the  sun,  which  they  worshipped  outwardly.  To  the 
sun  they  built  temples,  with  walls  lined  above  and  bclo\* 
with  plates  of  gold  :  to  it  they  offered  many  things  as  sacri- 
fices ;  to  it  they  presented  great  gifts  of  gold  and  of  all  the 
most  precious  tilings  they  possessed,  in  acknowledgment  of 
what  it  had  done  for  them.  They  adjudicated  the  third 
part  of  all  the  cultivated  land  of  the  countries  they  con- 
quered, and  of  the  harvests,  to  be  the  property  of  the  sun, 
besides  innumerable  flocks.  They  erected  houses,  carefully 
secluded,  for  women  dedicated  to  his  service,  who  preserved 
perpetual  virginity. 

Besides  the  sun  they  worshipped  Pachacamac  (as  has  been 
said)  inwardly,  as  an  unknown  God.  They  held  him  in 
greater  veneration  than  the  sun.  They  did  not  offer 
sacrifices  nor  build  temples  to  him  ;  because  they  said  that 
lie  was  not  known  to  them,  never  having  allowed  himself  to 
be  seen.  In  its  proper  place  we  shall  speak  of  the  famous 
and  most  wealthy  temple  in  the  valley  called  Pachacamac, 
dedicated  to  this  unknown  God. 

Thus  the  Yncas  did  not  worship  more  gods  than  the  two 
we  have  named;  one  visible,  the  other  invisible.  For  those 
princes  and  their  amautas,  who  were  the  philosophers  and 
doctors  of  their  commonwealth,  although  they  had  no  know- 
ledge of  letters  (never  having  used  them),  understood  that 
it  was  a  very  unworthy  and  degrading  thing  to  impute 
honour,  power,  and  divine  virtue  to  the  inferior  things 
under  heaven.  So  they  established  a  law,  and  ordered  it  to 


ROYAL    COMMENTARIES.  115 

be  obeyed,  that  it  should  be  known  throughout  the  whole 
empire  that  the  worship  should  be  given  to  Pachacamac  as 
Supreme  God  and  Lord  alone,  and  to  the  sun  for  the  good 
he  did  to  all ;  the  moon  also  being  venerated  and  honoured 
because  she  was  the  wife  and  sister  of  the  sun,  and  the  stars 
as  ladies  and  handmaids  of  her  house  and  court. 

Further  on,  in  the  proper  place,  we  shall  treat  of  the  god 
Huira-ccocha,  which  was  a  phantom  that  appeared  to  a 
prince,  the  heir  of  the  Yncas,  saying  that  he  was  a  child  of 
the  sun.  The  Spaniards  refer  many  other  gods  to  the 
Yncas,  owing  to  their  confusion  of  the  first  with  the  second 
age,  and  to  their  ignorance  of  the  language,  and  consequent 
inability  to  obtain  information  from  the  Indians.  This 
ignorance  has  been  the  cause  of  all  the  gods  of  the  con- 
quered countries  being  imputed  to  the  Yncas.  In  particular, 
the  mistake  arose  from  the  Spaniards  not  understanding  the 
numerous  different  meanings  of  the  word  huaca.*  When 
the  last  syllable  is  pronounced  from  the  top  of  the  palate,  it 
means  an  idol,  such  as  Jupiter,  Mars,  Venus,  but  it  is  a 
noun,  which  does  not  admit  of  a  verb  being  formed  from  it, 
to  signify  worship.  Besides  this  first  and  principal  mean- 
ing, the  word  has  many  others,  examples  of  which  we  shall 
now  give,  that  the  subject  may  be  better  understood.  Huaca 
signifies  a  sacred  thing,  such  as  were  all  those  in  which  the 
devil  spoke.  These  were  idols,  rocks,  and  great  stones  or  trees 
into  which  the  enemy  entered,  to  make  the  people  think  he 
was  a  god.  They  also  applied  the  word  huaca  to  things 
offered  to  the  sun,  such  as  figures  of  men,  birds,  and  beasts 
made  of  gold,  silver  or  wood,  and  other  offerings,  all  of 
which  they  held  to  be  sacred  because  the  sun  had  received 
them  and  they  were  his.  For  this  reason  they  were  held  in 
great  veneration.  They  also  give  the  name  huaca  to  all 
temples,  whether  large  or  small,  and  to  the  sepulchres  they 

*  This  word  appears  to  have  had  a  meaning  analogous  to  taboo 
amongst  the  South  Sea  Islanders,  though  not  exactly  similar. 


116  SECOND    BOOK    OF    THE 

made  in  the  fields,  also  to  the  corners  in  their  houses, 
where  the  devil  spoke  to  their  priests  and  to  others  who 
conversed  with  him  familiarly.  They  held  these  corners 
to  be  sacred,  and  treated  them  as  oratories  or  sanctuaries. 
They  likewise  applied  the  same  name  to  all  those  things 
which,  from  their  beauty  and  excellence,  were  superior  to 
other  things  of  a  like  kind,  such  as  a  rose,  an  apple,  or  a 
pippin  which  was  better  than  any  other  on  the  same  tree ; 
or  trees  which  were  better  than  other  trees  of  the  same  kind. 
On  the  other  hand,  they  also  gave  the  same  huaca  to  things 
that  were  ugly  and  monstrous,  or  that  caused  horror  and 
fright.  Thus  they  called  the  great  serpents  of  the  Antis, 
which  are  twenty -five  to  thirty  feet  long,  huacas.  They 
also  gave  the  name  huaca  to  things  which  were  out  of  the 
usual  course  of  nature,  such  as  a  woman  that  has  given  birth 
to  twins,  on  account  of  the  strangeness  of  the  birth.  They 
took  the  woman  out  into  the  streets  with  much  ceremony, 
crowned  her  with  garlands,  and  danced  and  sang,  in  token 
of  her  great  fruitfulness.  Other  nations  took  the  matter  in 
another  way,  and  mourned,  holding  such  births  to  be  a  bad 
omen.  The  same  name  was  given  to  sheep  that  bore  two  at 
one  birth.  1  speak  of  the  sheep  of  that  land*  which,  being- 
large,  usually  only  give  birth  to  one  at  a  time,  like  cows  and 
mares.  The  twin  lambs  were  held  to  be  the  most  accept- 
able sacrifices,  and  were  therefore  called  huaca,  and  for  the 
same  reason  they  call  an  egg  with  two  yolks  a  huaca.  The 
same  name  was  given  to  children  born  feet  first,  or  doubled 
up,  or  with  six  fingers  or  toes,  or  hump-backed,  or  with  any 
other  defect  in  the  body  or  face,  such  as  a  hare  lip,  which 
is  very  common,  or  a  squint.  They  also  gave  the  name  to 
very  copious  fountains,  and  to  stones  found  in  rivers  or 
brooks  when  they  are  of  unusual  shape  or  colour. 

They  called  the  great  chain  of  snowy  mountains  huaca  for 
its  length  and  height,  which  certainly  are  most  wonderful  to 
*   Llamas. 


ROYAL    COMMENTARIES.  117 

those  who  attentively  reflect.  They  also  gave  the  name  to 
very  high  peaks,  and  to  high  towers,  and  to  lofty  passes 
met  with  on  the  roads,  some  of  which  are  three,  four,  five, 
and  six  leagues  in  height,  and  almost  as  steep  as  a  wall. 
The  Spaniards,  corrupting  the  word,  call  these  passes  apa- 
chitas,  which  the  Indians  worshipped  and  made  offerings  to. 
Of  the  passes  we  shall  speak  presently,  as  well  as  of  the  na- 
ture of  the  offerings.  They  called  all  these,  and  other 
similar  things,  huacas,  not  because  they  believe  them  to  be 
gods  or  adored  them;  but  because  of  their  special  superiority 
or  peculiarity,  and  for  this  reason  they  treated  them  with 
veneration  and  respect.  But,  although  these  significations 
are  so  distinct,  the  Spaniards  only  understand  the  first  and 
principal  one,  which  is  an  idol,  and  they  consequently  be- 
lieved that  the  Yncas  worshipped  as  idols  all  the  things  they 
called  Jiuacas  ;  as  did  the  Indians  of  the  first  age. 

With  respect  to  the  word  apachitas,  which  the  Spaniards 
apply  to  passes  over  the  very  high  mountains  i  it  must  be 
known  that  the  correct  form  is  apachecta.  It  is  the  dative 
(the  genitive  being  apachecpa)  of  the  present  participle 
apachec,  which  is  the  nominative.  The  syllable  ta  is  the 
dative.*  It  means  that  which  is  raised,  without  saying  what 
it  is  that  is  raised ;  but,  in  conformity  with  the  idiom  of  the 
language,  as  we  have  before  said,  the  Indians  include  much 
meaning  in  one  word.  By  this  word  they  intend  to  say — 
"We  give  thanks  and  make  an  offering  to  Him  who  enables 
us  to  raise  this  burden,  giving  us  strength  and  vigour  to 
ascend  such  rugged  heights  as  these."  They  never  used  the 
word  until  they  had  reached  the  summit  of  the  pass,  and  for 
this  reason  the  Spanish  historians  say  that  they  called  the 
summits  of  the  passes  apachitas,  because  they  were  heard  to 
say  this  word  apachecta^  As  the  Spaniards  did  not  know 

*  Apani,   I   carry ;  Apachini,   I   cause  another   to   carry ;  Apachec 
would  be  the  present  participle. 

t  The  phrase  used  by  the  Indians  was  Apachecta  muchani,  "  I  give 


118  SECOND    ROOK    OF    TUK 

the  meaning  of  the  words  used  by  the  Indians,  they  gave 
this   name   to   the   passes.     The   Indians  felt,  by  a  natural 
light,  that  they  ought  to  give  thanks  and  make  some  offer- 
ing   to    Pachacamac,   the    unknown    God,   whom    they   in- 
wardly worshipped,  for  having  aided  them  in  this  labour. 
Thus,  as  soon  as  they  had  ascended  the  pass,  they  unloaded 
themselves,  and,  with  eyes  raised  to  heaven  and  the  same 
marks  of  adoration  as  I  have  mentioned  that  they  showed 
when  using  the   word   Pachacamac,  they  repeated  two  or 
three  times  the  dative  apachecta,  and  in  making  an  offering 
they  pulled  a  hair  out  of  their  eyebrows,  or  took  the  herb 
called  cuca  from  their  mouths,  as  a  gift  of  the  most  precious 
thing   they    had.     Or,   if  there    was    nothing    better,  they 
offered  a  small  stick  or  piece  of  straw,  or  even  a  piece  of 
stone  or  earth.     There  were  great  heaps  of  these  offerings 
at  the  summits  of  passes  over  the  mountains.     They  did  not 
look  at  the  sun  when  they  performed  these  ceremonies,  be- 
cause the  worship  was  not  offered  to  him,  but  to  Pachacamac, 
and  the   offerings   were  intended   more  as  tokens  of  their 
feelings  than  as  offerings,  for  they  well  understood  that  such 
vile  things  were  unfit  for  such  a  purpose.     I  am  a  witness  to 
all  this,  as  I  have  seen  it  on  my  journeys  with  the  Indians 
many  times,  and  I  may  add  that  they  did  not  perform  the 
ceremony  when  they  were  travelling  without  burdens,  but 
only  when  they  were  laden.     Now,  in  these  times,  through 
the  mercy  of  God,  crosses  are  placed  on  the  tops  of  passes, 
which  they  worship  in  acknowledgment  of  the  grace  that 
lias  been  conferred  by  our  Lord  Christ. 

thanks  that  this  has  been  carried."  The  custom  described  in  the  text, 
by  the  Ynca,  is  observed  in  Peru  to  this  day ;  and  a  heap  of  stones  may 
still  be  seen  at  the  summit  of  every  pass.  These  heaps  arc  corruptly 
called  by  the  Spaniards  pachetas. 


ROYAL    COMMENTARIES.  119 


CHAPTER  V 

OF    MANY    OTHKK    MEANINGS    OF    THE    WORD    HUACA. 

This  same  word  huaca,  when  the  last  syllable  is  pro- 
nounced in  the  throat,  becomes  a  verb,  meaning  "to  mourn." 
Owing  to  this,  two  Spanish  historians,  who  did  not  under- 
stand the  difference,  said — "The  Indians  enter  their  temples 
and  perform  their  sacrifices,  mourning  and  lamenting." 
Huacca*  has  the  latter  meaning,  and  is  very  different  from 
huaca,  one  word  being  a  verb  and  the  other  a  noun.  But 
truly  the  difference  in  meaning  depends  entirely  on  different 
pronunciation,  without  change  of  letter  or  accent;  for  the 
last  syllable  of  the  latter  is  pronounced  in  the  upper  part  of 
the  palate,  and  of  the  former  from  the  inside  of  the  throat. 
The  Spaniards  pay  no  attention  to  the  pronunciation  of  these 
words,  nor  of  any  others  in  the  language,  because  they  are 
different  from  the  Spanish.  This  is  shown  from  what 
occurred  to  me  with  a  Dominican  monk,  who  had  been  for 
four  years  professor  of  the  general  language  of  Peru.  Know- 
ing that  I  was  a  native  of  that  land,  he  communicated  with  me, 
and  I  visited  him  many  times  in  San  Pablo  de  Cordova.  One 
day  it  happened  that  we  were  speaking  of  that  language, 
and  of  the  many  different  meanings  that  the  same  word  had. 
I  mentioned,  for  example,  the  word  pacha,  which,  when 
pronounced  softly  as  the  letters  would  sound  in  Spanish, 
means  the  universe,  heaven,  the  earth,  and  ground.  The 
friar  replied  that  it  also  signified  clothes,  furniture,  or 
apparel. f  I  answered  "It  is  true;  but  tell  me,  Father,  what 
difference  there  is  in  the  pronunciation  when  it  has  the 
latter  meaning?"  He  replied  "I  do  not  know."  I  then  ex- 

*  Huaccani,  I  mourn. 

t  Pacha,  the  earth ;  Ppacha,  clothes  ;  Paccha,  a  fountain. 


120  SECOND    BOOK    OF    THE 

claimed  "Are  you  a  master  of  the  language,  and  yet  ignorant 
of  this !  Well,  you  must  know  that  to  mean  apparel  or 
clothes  the  first  syllable  must  be  pronounced  by  pressing  the 
lips  together,  and  breaking  them  open  with  the  air  of  the 
mouth  :"  and  I  explained  to  him  the  pronunciation  of  this 
and  other  words  viva  voce,  for  it  can  be  taught  in  no  other 
way;  at  which  the  professor,  and  the  other  monks  who  were 
present  at  the  discussion,  were  greatly  astounded.  From 
what  I  have  said  it  will  be  fully  seen  how  ignorant  the 
Spaniards  are  of  the  details  of  this  language ;  for  even  this 
monk,  who  was  a  professor  of  it,  did  not  know  them.  Thus 
they  write  down  many  erroneous  statements,  such  as  that  the 
Yncas  and  their  vassals  worshipped  all  the  things  they  called 
huacas  as  gods,  being  ignorant  of  the  various  significations 
of  that  word.  And  this  is  enough  of  the  idolatry  and  gods 
of  the  Yncas;  in  which  idolatry,  and  also  in  that  more  an- 
cient form,  there  is  much  to  admire  in  these  Indians,  as  well 
those  of  the  second  age  as  those  of  the  first,  in  that,  with  so 
great  a  confusion  of  gods,  they  never  worshipped  pleasures 
and  vices,  like  those  of  the  ancient  heathenry  in  the  old 
world,  who  adored  those  confessedly  guilty  of  adultery, 
murder,  drunkenness,  and  lewdness.  Yet  the  latter  were 
people  boasting  much  of  their  letters  and  learning,  while  the 
former  were  far  from  all  good  teaching. 

The  idol  Tanyatanya,  which  one  author  says  they  wor- 
shipped in  Chuquisaca,*  and  declared  of  it  that  it  was  three 
in  one  and  one  in  three,  1  have  been  able  to  find  no  notice 
of,  nor  is  there  such  a  word  in  the  general  language  of  Peru. 
It  may  be  a  word  in  the  language  of  that  province,  which  is 
1 80  leagues  from  Cuzco.  I  suspect  that  the  word  is  corrupt, 
because  the  Spaniards  corrupt  all  the  words  they  get  into 
their  mouths,  and  that  it  should  be  acatanca,  which  means 

*  Acosta,  lib.  v,  cap.  '•27.  The  credulous  Jesuit  was  told  of  this  idol 
l>y  a  priest  at  Chinjuisaca.  Of  course,  the  devil,  who  is  always  trying 
to  imitate  the  in}  Mciio  •>!'  the  church,  invented  the  idol  TaBgatanga ! 


ROYAL    COMMENTARIES. 

a  scarabseus  or  black  beetle.  This  word  is  composed  of  the 
noun  aca  (dung)  and  the  verb  tanca*  (the  last  syllable  pro- 
nounced inside  the  throat),  which  means  to  push.  Aca- 
tanca,  therefore,  means  "  he  who  pushes  the  dung." 

I  am  not  at  all  surprised  that  in  Chuquisaca,  in  that  first 
age  of  ancient  heathenism,  before  the  time  of  the  Kings 
Yncas,  they  should  have  worshipped  a  beetle,  because,  in 
those  days,  they  adored  other  things  as  vile,  but  not  after- 
wards, because  it  was  prohibited  by  the  Yncas.  When  the 
Indians  said  that  their  god  was  one  in  three  and  three  in  one, 
it  must  have  been  a  new  invention  of  theirs,  made  after  they 
had  heard  of  the  trinity  and  unity  of  our  Lord  God,  to 
curry  favour  with  the  Spaniards,  by  saying  that  they  had 
some  things  resembling  our  holy  religion,  like  this  trinity, 
and  like  the  trinity  which  the  same  author  says  that  they 
imputed  to  the  sun  and  the  lightning ;  also  that  they  had 
confessors,  and  confessed  their  sins  like  Christians.  All 
these  things  were  invented  by  the  Indians  in  the  expecta- 
tion that  they  might  gain  something  by  the  resemblance.  I 
affirm  this  as  an  Indian,  and  as  knowing  the  nature  of  the 
Indians.  And  I  also  declare  that  they  had  no  idols  with  the 
name  of  the  Trinity,  and  that,  though  the  general  language 
of  Peru  sometimes  comprehends  three  or  four  different 
things  in  one  word,  as  lightning,  thunder,  and  thunderbolts 
in  the  word  yllapa  /  the  hand  and  arm  in  the  word  maqui  ; 
and  the  thigh,  leg,  and  foot  in  chaqui,  besides  many  others ; 
yet  that  they  did  not  worship  idols  in  the  name  of  the 
Trinity,  nor  had  they  such  a  word  in  their  language.  If  the 
devil  had  made  them  worship  him  under  that  name,  I  should 
not  be  surprised,  for  he  could  not  do  anything  with  infidel 
idolaters  who  were  so  far  away  from  Christian  truth. 

I  may  add  that  the  same  word  chaqui,  with  the  first  syl- 
lable pronounced  from  the  top  of  the  palate,  becomes  a  verb 

*  Tancani,  I  push. 


SECOND     1H)C)K    OF    THK 


meaning  to  be  thirsty  or  dry,  or  to  dry  anything  that  is  wet, 
which  is  another  case  of  three  meanings  for  one  word.* 


CHAPTER   VI. 

WHAT    AN    AUTHOR    SAYS    CONCERNING    THKIR    HODS. 

In  the  papers  of  Father  Bias  Valera  I  found  what  follows, 
which  I  have  taken  the  trouble  to  translate  and  insert  in  this 
place,  because  it  is  apposite  to  the  point  we  have  been  dis- 
cussing, and  because  of  the  value  of  the  observations  made; 
by  this  authority.  Speaking  of  the  sacrifices  which  the  In- 
dians of  Mexico  offered  up,  and  of  those  in  other  countries, 
and  of  the  gods  they  worshipped,  he  says  as  follows : — 

"One  cannot  explain  in  words,  nor  imagine  without  horror 
and  dismay,  how  contrary  to  religion,  terrible,  cruel,  and 
inhuman  were  the  sacrifices  which  the  Indians  were  accus- 
tomed to  offer  up  in  the  time  of  their  heathenry,  nor  the 
multitude  of  gods  they  had,  insomuch  that  in  the  city  of 
Mexico  and  its  suburbs  there  were  more  than  two  thousand. 
The  general  name  for  their  gods  and  idols  was  Teutl,  though 
each  one  had  a  particular  name.  But  that  which  Pedro 
Martyr,  the  Bishop  of  Chiapas,  and  others  affirm,  that  the 
Indians  of  the  island  of  Cucumela,  subject  to  the  province 
of  Yucatan,  had  for  their  God  the  sign  of  the  cross,  and  that 
they  worshipped  it ;  and  that  the  natives  of  Chiapa  knew  of 
tin;  most  Holy  Trinity  and  of  the  incarnation  of  our  Lord  ; 
were  interpretations  which  those  authors  and  other 
Spaniards  invented  out  of  their  imaginations,  and  then 
applied  to  those  mysteries.  In  the  same  way,  in  their 
histories  of  Cuzdo,  they  referred  the  three  statues  of  the  sun 
to  a  belief  iii  the  Trinity,  as  well  as  those  to  thunder,  light- 
ning, and  thunderbolts.  If  in  this  our  day,  after  having  re 
i,  a  i'«>ot . ;  C/ihagui,  dry  \  Chhaquineuni^  I  -\\\\  thirst\. 


ROYAL    COMMENTARIES.  123 

ceived  so  much  instruction  from  priests  and  bishops,  these 
barbarians  scarcely  know  yet  whether  there  be  any  Holy 
Ghost, — how  could  they,  while  in  such  thick  darkness,  have 
so  clear  an  idea  of  the  mysteries  of  the  Incarnation  and  of 
the  Trinity  ?     The  method  that  our  Spaniards  adopted  in 
writing  their  histories  was  to  ask  the  Indians,  in  Spanish, 
touching  the  things  they   wanted   to   find   out  from  them. 
These,  from  not  having  a  clear  knowledge  of  ancient  things, 
or   from   bad    memories,   told    them    wrong,   or    mixed    up 
poetical  fables  with  their  replies.     And  the  worst  of  it  was 
that  neither  party  had  more  than  a  very  imperfect  knowledge 
of  the  language  of  the  other,  so  as  to  understand  the  inquiry, 
and  to  reply  to  it.     This   arose   from  the   great   difficulty 
there  is  to  understand  the  Indian  language,  and  from  the 
slight  knowledge  the  Indians  then  had  of  Spanish.     Thus 
the  Indian  understood  little  of  what  the  Spaniard  said  in  his 
questions,  and  the  Spaniard  comprehended  still  less  of  the 
Indian's  reply.     So  that  very  often  the  Spaniard  and  the 
Indian  both  understood  the  opposite  of  what  they  had  said 
to  each  other:  still  oftener  they  arrived  at  some  approach  to 
what  had  been  said,  but  not  at  the  exact  meaning.     In  this 
great  confusion,  the  priest  or  layman  who  asked  the  ques- 
tions placed  the  meaning  to  them  which  was  nearest  to  the 
desired  answer,  or  which  was  most  like  what  the  Indian  was 
understood  to  have  said.     Thus  they  interpreted  according 
to  their  pleasure  or  prejudice,   and  wrote  things  down  as 
truths  which  the  Indians  never  dreamt  of.     For  no  mystery 
of  our  holy  Christian  religion  can  really  be  taken  from  their 
true  histories.     Nevertheless  there  can  be  no  doubt  that  the 
devil,  in  his  great  pride,  obtained  worship  for  himself  as 
God,  not  only  in  the  rites  and  ceremonies  of  the  heathens, 
but  even  in  some  customs  of  the  Ch'ristian  religion.     He  has 
introduced  these  rites  (like  an  envious  monkey)  in  many  re- 
gions   of  the   Indies,   so   that   he   may   be   more  honoured 
amongst  those  miserable  men.     Thus,  in  one  country,  oral 


124  SECOND    HOOK    OF    THE 

confession  was  practised,  to  free  men  from  their  sins ;  in 
another  the  washing  of  the  heads  of  children ;  in  another 
very  severe  fasts  were  kept.  In  other  districts  they  suf- 
fered death  for  their  religion's  sake :  so  that,  as  in  the 
Old  World,  the  faithful  Christians  offered  themselves  as 
martyrs  for  the  Catholic  faith,  so  in  the  New  World  the 
heathens  offered  themselves  to  death  for  the  sake  of  the 
accursed  devil.  But  the  assertion  that  Icona  is  their  word 
for  God  the  Father,  and  Bacdb  for  God  the  Son,  and  Estruac 
for  God  the  Holy  Ghost;  and  that  Chiripia  is  the  most  holy 
Virgin  Mary,  and  Ischen  the  blessed  St.  Anne,  and  that 
Bacab  killed  by  Eopuco  represents  Christ  our  Lord  cruci- 
fied by  Pilate  :  all  these  and  similar  things  are  inventions 
and  fictions  of  Spaniards,  and  the  natives  are  entirely 
ignorant  of  them.  The  truth  is  that  the  above  were  the 
names  of  men  and  women  whom  the  natives  of  that  land 
worshipped  as  gods  and  goddesses.  Some  of  these,  which 
were  very  filthy,  were  looked  upon  as  the  gods  of  the  vices : 
such  as  Tlasolteutl,  god  of  lust;  Ometochtli,  god  of  drunk- 
enness ;  Vitsilopuchtliy  god  of  murder.  Icona  was  the 
father  of  all  these  gods.  It  is  said  that  he  begot  them  on 
certain  concubines;  and  he  was  looked  upon  as  the  god  of 
the  fathers  of  families.  Bacab  was  the  god  of  the  sons  of 
families ;  Estruac  was  god  of  the  air ;  Chiripia  was  the 
mother  of  the  gods,  and  the  earth  itself.  Ischen  was  the 
nurse  of  the  gods.  Tlaloc  god  of  the  waters.  Other  gods 
were  worshipped  as  the  authors  of  moral  virtues.  Such  was 
Quesalcoatl,  the  aerial  god  and  reformer  of  manners.  Others 
were  venerated  as  the  patrons  of  human  life  in  its  various 
stages.  They  had  innumerable  figures  and  images  of  their  false 
gods  for  various  uses  and  purposes.  Many  of  them  were 
very  filthy.  Some  gods  were  in  common,  others  special. 
They  had  annual  rotations,  and  they  were  changed  each 
vcar  in  accordance  with  their  superstitions.  The  old  gods 
were  (orbiikcn  as  infamous,  or  because  they  had  been  of  no 


ROYAL    COMMENTARIES.  125 

use,  and  other  gods  and  demons  were  elected.  Other  ima- 
ginary gods  were  believed  to  preside  and  rule  the  ages  of 
children,  young  people,  and  the  aged.  Sons  when  they  in- 
herited, either  accepted  or  repudiated  the  gods  of  their 
fathers,  for  they  were  not  allowed  to  hold  their  pre-eminence 
against  the  will  of  the  heir.  Old  men  worshipped  other 
greater  deities,  but  they  likewise  dethroned  them,  and  set 
up  others  in  their  places  when  the  year  was  over,  or  the  age 
of  the  world,  as  the  Indians  had  it.  Such  were  the  gods 
which  all  the  natives  of  Mexico,  Chiapa,  and  Guatemala 
worshipped,  as  well  as  those  of  Vera  Paz,  and  many  other 
Indians.  They  thought  that  the  gods  selected  by  them- 
selves were  the  greatest  and  most  powerful  of  all  the  gods. 
All  the  gods  that  were  worshipped,  when  the  Spaniards  first 
arrived  in  that  land,  were  made  and  set  up  after  the  renew- 
ing of  the  sun  in  the  last  age;  and,  according  to  Gomara, 
each  sun  of  these  people  contains  860  years,  though,  accord- 
ing to  the  account  of  the  Mexicans  themselves,  it  was  much 
less.  This  method  of  counting  the  age  of  the  world  by  suns 
was  a  common  usage  among  the  people  of  Mexico  and  Peru, 
and,  according  to  their  account,  the  years  of  the  .last  sun 
were  reckoned  from  the  year  1403  of  our  Lord's  era.  Thus 
there  can  be  no  doubt  that  the  ancient  gods,  which  were 
worshipped  by  the  natives  of  the  empire  of  Mexico  in  the 
sun  before  the  last,  must  have  perished  in  the  sea,  and  that 
they  invented  many  other  gods  in  their  place.  From  this  it 
must  be  manifest  that  the  interpretation  by  which  Icona, 
BaraCy  and  Estruac  are  made  to  signify  the  Father,  the  Son, 
and  the  Holy  Ghost  is  false. 

"  All  the  other  people  inhabiting  the  northern  parts,  cor- 
responding to  the  northern  regions  of  the  Old  World,  such 
as  the  provinces  of  the  great  Florida,  and  all  the  islands,  did 
not  have  idols  nor  conjuring  gods.  They  only  worshipped 
what  Varro  calls  natural  gods,  such  as  the  elements,  the  sea, 
lakes,  river?,  springs,  forests,  wild  beasts,  serpents,  corn,  and 


126  SECOND     HOOK    OF    Til  K 

other  things  of  this  class.  This  custom  had  its  beginning 
and  origin  amongst  the  Chaldees,  whence  it  spread  over- 
many  and  divers  nations.  Those  who  ate  human  flesh  occu- 
pied the  whole  empire  of  Mexico,  all  the  islands,  and  most 
of  the  countries  bordering  on  Peru.  They  kept  up  the 
custom  in  the  most  bestial  way,  until  they  were  brought 
under  the  rule  of  the  Yncas,  or  of  the  Spaniards." 

All  this  is  from  Bias  Valera.  In  another  part  he  says  that 
"  the  Yncas  did  not  worship  anything  but  the  sun  and  the 
planets,"  and  that  "  in  this  they  imitated  the  Chaldees." 


CHAPTER    VII. 

TIIKY     KNEW    OF    TMK    IMMORTALITY    OF    THE    SOUL,   AND    OF 
THE    GENERAL    RESURRECTION. 

The  Amautas  held  that  man  was  composed  of  a  body  and 
a  soul,  that  the  soul  was  immortal,  and  that  the  body  was 
made  of  earth,  for  they  saw  that  it  was  turned  into  earth. 
So  they  called  it  allpacamasca,  which  means  "  animated 
earth."*  But  to  distinguish  it  from  the  body  of  brutes,  they 
added  runa,  which  means  a  reasoning  and  intelligent  man, 
while  the  brutes  are  called  llama.  They  allowed  to  the 
brutes  what  is  called  a  vegetative  and  sensitive  mind,  be- 
cause they  saw  them  grow  and  that  they  could  feel,  but  they 
did  not  think  the  brutes  had  reason.  They  believed  that 
there  would  be  another  existence  after  this,  with  punishment 
for  the  bad  and  rest  for  the  good.  They  divided  the  uni- 
verse  into  three  worlds,  calling  heaven  hanan  pacha,  which 
means  the  upper  earth,  where  they  said  that  the  good  went 
to  be  rewarded  for  their  virtues;  this  world  of  birth  and  dis- 
solution hurin  pacha,  or  the  lower  earth,  and  the  centre  of 
the  earth  iicu-pacha,  which  means  the  lowest  earth,  where 
*  A lp<i.  earth;  camascft,  created,  from  cn,m(ni!.,  I  create. 


ROYAL    COMMENTARIES.  127 

they  said  that  the  wicked  were  sent;  and  to  describe  it  more 
clearly  they  gave  it  another  name — supaypa-liuasin.  This 
word  means  "the  house  of  the  devil."  They  did  not  under- 
stand that  the  future  life  was  spiritual,  but  believed  it  to  be 
corporeal  like  this  one.  They  held  that  the  rest  of  the  upper 
world  consisted  in  a  quiet  life,  free  from  the  toil  and  care  in 
which  this  life  is  passed ;  and  that  the  life  of  the  lowest 
world,  which  we  call  hell,  was  full  of  all  manner  of  infirmi- 
ties and  sorrows,  care  and  toil,  and  that  there  will  be  suffer- 
ing without  cessation,  nor  any  comfort  whatever,  in  that 
place.  Thus  they  divided  this  present  life  into  two  parts  for 
a  future  state,  giving  all  the  joy,  rest,  and  pleasure  of  it  to 
those  who  had  been  virtuous,  and  all  the  sorrow  and  trouble 
to  those  who  had  led  evil  lives.  They  did  not  include 
carnal  delights  nor  other  vices  among  the  enjoyments  of  the 
other  life,  but  only  the  rest  of  the  mind  with  total  absence 
of  care,  and  the  rest  of  the  body  without  bodily  labour. 

The  Yncas  also  believed  in  a  universal  resurrection,  not 
for  glory  or  punishment,  but  for  a  renewal  of  this  temporal 
life ;  for  their  understanding  did  not  rise  above  the  actual 
state  of  existence.  They  took  extreme  care  to  preserve  the 
nail-parings  and  the  hairs  that  were  shorn1  off  or  torn  out 
with  a  comb ;  placing  them  in  holes  or  niches  in  the  walls, 
and  if  they  fell  out,  any  other  Indian  that  saw  them  picked 
them  up  and  put  them  in  their  places  again.  I  very  often 
asked  different  Indians,  at  various  times,  why  they  did  this, 
in  order  to  see  what  they  would  say,  and  they  all  replied  in 
the  same  words,  saying — "  Know  that  all  persons  who  are 
born  must  return  to  life"  (they  have  no  word  to  express  re- 
suscitation), "and  the  souls  must  rise  out  of  their  tombs  with 
all  that  belonged  to  their  bodies.  We,  therefore,  in  order 
that  we  may  not  have  to  search  for  our  hair  and  nails  at  a 
time  when  there  will  be  much  hurry  and  confusion,  place 
them  in  one  place,  that  they  may  be  brought  together  more 
conveniently,  and,  whenever  it  is  possible,  we  are  also  care- 
ful to  spit  in  one  place." 


128  SECOND    BOOK    OF    THE 

Francisco  Lopez  de  Goinara  (cap.  126),  speaking  of  the 
mode  of  interring  the  kings  and  great  lords  of  PerUj  writes 
the  following  passage,  which  is  here  quoted  word  for  word. 
"When  the  Spaniards  opened  these  tombs  and  scattered  the 
bones,  the  Indians  entreated  that  they  would  desist,  because 
the  dead  were  waiting  there  to  rise  again  ;  for  they  believe  in 
the  resurrection  of  the  dead  and  the  immortality  of  the  soul, 
etc."  This  makes  clear  what  we  have  been  saying;  for 
though  the  author  wrote  in  Spain,  without  ever  having  been 
in  the  Indies,  he  received  the  same  account.  The  account- 
ant Agustin  de  Zarate  (lib.  i,  cap.  12)  repeats  almost  the 
same  words  in  treating  of  this  subject,  and  Pedro  de  Cieza 
(cap.  62)  says  that  "  the  Indians  held  the  immortality  of  the 
soul  and  the  resurrection  of  bodies."  I  read  Gomara  and 
these  other  authorities  after  I  had  written  on  the  subject  of 
what  my  relations  believed  in  the  time  of  their  heathenry, 
but  I  hesitated  much  because  I  feared  that  a  statement  so 
far  from  paganism  as  that  there  was  a  belief  in  a  resurrec- 
tion would  seem  to  be  an  invention  of  my  own,  no  Spaniard 
having  mentioned  it.  I  declare,  therefore,  that  I  met  with 
these  passages  after  I  had  written  on  the  subject,  that  it  may 
be  understood  that  I  have  followed  the  Spaniards  in  nothing, 
except  when  I  find  that  they  confirm  what  I  have  heard 
from  my  relations  touching  their  ancient  traditions.  The 
same  thing  happened  touching  their  law  against  sacrilege 
and  adultery  with  the  women  of  the  Ynca  or  of  the  Sun  (as 
we  shall  see  farther  on);  for,  after  I  had  written  on  the  sub- 
ject, I  happened  to  read  the  same  account  in  the  history  of 
the  accountant-general  Agustin  de  Zarate,  which  gave  me 
much  satisfaction.  How  and  through  what  tradition  the 
Yncas  received  the  doctrine  of  the  resurrection  of  the  body, 
which  is  an  article  of  the  faith,  I  cannot  tell,  nor  is  it  for  a 
soldier  like  myself  to  inquire.  I  believe  that  it  can  never 
be  known  with  certainty  until  the  most  high  God  is  pleased 
to  reveal  it.  1  can  affirm  with  truth  that  they  hold  that 


ROYAL    COMMENTARIES.  129 

belief.  All  this  account  I  have  written  in  my  history  of 
Florida,  taking  it  from  its  proper  place  by  order  of  the 
venerable  fathers  of  the  Holy  Company  of  Jesus,  Miguel 
Vazquez  de  Padilla,  a  native  of  Seville,  and  Geronimo  de 
Prado,  a  native  of  Ubeda,  who  ordered  me  to  do  so ;  and  it 
was  done  reluctantly  and  by  reason  of  certain  tyrannical 
acts.  I  now  insert  it  again  in  the  proper  place,  that  the 
edifice  may  not  want  so  important  a  stone.  And  so  we  shall 
proceed  to  place  others,  for  all  the  childish  superstitions  of 
these  Indians  cannot  be  written  down  in  one  passage:  such 
as  that  the  soul  leaves  the  body  while  it  is  sleeping.  They 
asserted  that  the  soul  could  not  sleep,  and  that  the  things 
we  dream  are  what  the  soul  sees  in  the  world  while  the 
body  sleeps.  Owing  to  this  vain  belief,  they  paid  much 
attention  to  dreams,  and  their  interpretation,  saying  that 
they  were  signs  and  omens  which  presaged  either  much 
evil  or  much  good. 


CHAPTER   VIII. 

OF    THE    THINGS    THAT    THEY    SACRIFICED    TO    THE    SUN. 

The  sacrifices  which  the  Yncas  offered  to  the  sun  con- 
sisted of  many  different  things,  such  as  domestic  animals, 
large  and  small.  The  principal  and  most  esteemed  sacrifice 
was  that  of  lambs  ;  next  to  which  came  that  of  sheep,  then 
that  of  barren  ewes.  They  also  sacrificed  rabbits,  and  all 
birds  used  for  food,  all  the  pulses  and  cereals,  the  herb  cuca, 
and  the  finest  cloths.  They  burnt  these  things  as  a  thank- 
offering  to  the  sun,  for  having  created  them  for  the  support 
of  man.  They  also  offered  up  large  quantities  of  the  bever- 
age they  drink,  made  of  water  and  maize.  At  their  ordi- 
nary meals,  when  they  brought  this  liquor  to  drink,  after 
they  had  finished  eating  (for  while  they  were  eating  they 


130  SECOND    HOOK    OF    THE 

never  drank),  they  dipped  the  point  of  the  middle  finger 
into  the  bowl,  and,  gazing  attentively  at  the  sky,  they  fil- 
liped off  the  drop  of  liquor  which  adhered  to  the  tip  of  the 
finger,  thus  offering  it  to  the  Sun,  in  gratitude  for  the  grant 
of  this  liquor.  At  the  same  time  they  kissed  the  air  two  or 
three  times,  which,  as  we  have  already  said,  was  a  token  of 
adoration  amongst  these  Indians.  Having  performed  these 
ceremonies  with  the  first  cups,  they  drink  the  rest  without 
more  ado. 

I  saw  this  ceremony  or  idolatrous  practice  performed  by 
unbaptised  Indians,  for  in  my  time  there  were  still  many 
old  Indians  waiting  for  baptism,  and,  from  necessity,  I  my- 
self baptised  some.  Thus  the  Yncas  were  almost  exactly 
like  the  Indians  of  the  first  age  in  their  sacrifices.  The  only 
difference  was  that  they  did  not  sacrifice  human  flesh  or  blood, 
but  abominated  and  prohibited  the  practice  of  sacrificing,  as 
well  as  of  eating  it ;  and  if  some  historians  have  written 
otherwise,  it  was  because  their  informants  deceived  them, 
through  not  distinguishing  between  distinct  periods  and 
different  provinces.  In  some  countries  they  did  make  sacri- 
fices of  men,  women,  and  children.  Thus  a  historian, 
writing  of  the  Yncas,  says  that  they  sacrificed  men ;  and  he 
mentions  two  provinces  where  he  says  that  they  offered  up 
these  sacrifices,  one  of  which  is  little  under  a  hundred 
leagues  from  Cuzco  (the  city  where  the  Yncas  made  their 
sacrifices),  and  the  other  is  one  of  two  provinces  with  the 
same  name,  one  of  which  is  two  hundred  leagues  to  the 
south  of  Cuzco,  and  the  other  more  than  four  hundred 
leagues  to  the  north.  From  this  it  is  clear  that,  from  not 
distinguishing  the  period  and  locality,  they  often  attribute 
many  things  to  the  Yncas  which  they  prohibited  to  those 
who  were  subject  to  their  dominion,  but  who  practised  them 
in  that  first  age,  before  the  time  of  the  Kings  Yncas. 

I  am  a  witness  to  having  heard  my  father  and  his  contem- 
poraries frequently  compare  the  states  of  Mexico  and  IVru  : 


ROYAL    COMMENTARIES.  131 

and  in  speaking  of  these  sacrifices  of  men,  and  of  the  prac- 
tice of  eating  human  flesh,  they  praised  the  Yncas  of  Peru 
because  they  neither  practised  nor  permitted  such  acts, 
while  they  execrated  the  Mexicans  for  doing  both  the  one 
and  the  other  in  the  city,  in  so  diabolical  a  fashion,  as  is  re- 
lated in  the  history  of  the  conquest.  And  it  is  confidently 
asserted,  though  kept  a  secret  at  the  time,  that  the  writer 
of  the  history  was  also  the  conqueror.  I  believe  this, 
because,  both  in  my  native  land  and  in  Spain,  I  have 
heard  worthy  knights  speak  of  it  with  much  confidence. 
Indeed  the  work  itself  proves  this  to  any  one  who  studies  it 
carefully ;  and  it  is  to  be  regretted  that  his  name  should 
not  be  published  with  it,  that  it  might  possess  greater 
authority,  and  that  the  author  might  thus  more  completely 
imitate  the  great  Julius  Csesar. 

Returning  to  the  sacrifices,  I  affirm  that  the  Yncas  neither 
practised  nor  consented  to  the  offering  up  of  men  or  children, 
even  during  the  sickness  of  their  kings  (as  another  historian 
asserts),  because  they  did  not  look  upon  sickness  as  an  evil, 
as  did  the  baser  sort  of  people.  They  considered  illnesses 
to  be  messengers  from  their  father  the  Sun,  which  he  sent 
to  call  his  son  to  come  and  rest  with  him  in  heaven.  Thus 
the  usual  phrase  in  use  among  these  Kings  Yncas,  at  the 
approach  of  death,  was — "  My  father  calls  me  to  come  and 
rest  with  him."  And  in  evidence  of  the  vain  belief  of  the 
Indians  respecting  the  Sun  and  his  children,  they  would 
not  act  in  opposition  to  his  supposed  will  by  offering  sacri- 
fices when  they  were  ill,  but  openly  declared  that  he  had 
called  them  to  his  rest.  This  is  sufficient  proof  that  they 
did  not  sacrifice  human  beings ;  and  further  on  I  shall  re- 
late more  fully  what  their  usual  sacrifices  were,  and  describe 
their  solemn  festivals  in  honour  of  the  Sun. 

On  entering  the  temples,  or  when  they  were  already 
within  them,  they  put  their  hands  to  their  eyebrows  as  if 
they  would  pull  out  the  hairs,  and  then  made  a  motion  as  if 


SECOND     HOOK     OF    THK 


they  were  blowing  them  towards  the  idol,  in  token  of 
adoration,  and  as  an  offering.  The  king  only  performed 
this  ceremony  to  the  idols,  trees,  or  other  things  where  the 
devil  entered  to  speak  with  these  peoples.  The  priests  and 
witches  did  the  same,  when  they  entered  the  corners  and 
secret  places  where  they  conversed  with  the  devil  ;  for  they 
believed  that  this  custom  was  pleasing  to  their  deity,  and 
that  he  would  hear  and  answer  their  prayers,  because  they 
thus  offered  to  him  their  persons.  I  affirm  also  that  I  saw 
this  idolatrous  custom  practised. 


CHAPTER   IX. 

,OF    THE    PRIESTS,    RITES,    AND    CEREMONIES,    AND    OF    THK 
LAWS    ATTRIBUTED    TO    THE    FIRST    Y.NCA. 

They  had  priests  to  offer  the  sacrifices.  The  priests  of  the 
House  of  the  Sun  at  Cuzco  were  all  Yncas  of  the  blood  royal, 
and  all  those  who  performed  other  services  in  the  temple  were 
Yncas  by  grant.  They  had  a  high  priest,  who  was  an 
uncle  or  brother  of  the  king,  or  at  least  a  legitimate  member 
of  the  royal  family.  The  priests  did  not  use  any  peculiar 
vestments,  but  wore  their  usual  dress.  In  the  other  pro- 
vinces, where  there  were  temples  of  the  Sun,  which  were 
numerous,  the  natives  were  the  priests,  being  relations  of 
the  local  chiefs.  But  the  principal  priest  (or  bishop)  in  each 
province  was  an  Ynca,  who  took  care  that  the  sacrifices  and 
ceremonies  should  be  in  conformity  with  those  of  the  metro- 
politan. For  in  all  the  chief  offices,  whether  of  peace  or 
war,  an  Ynca  was  placed  as  chief,  the  natives  being  in 
office  under  him.  They  also  had  many  houses  of  virgins, 
some  observing  perpetual  virginity  without  ever  going 
abroad,  and  others  being  concubines  of  the  king,  of  whom  I 


ROYAL    COMMENTARIES.  133 

shall  speak  more  fully  further  on,  touching  upon  their  rank, 
their  seclusion,  their  duties,  and  their  devotions. 

It  must  be  known  that  whenever  the  Kings  Yncas  esta- 
blished a  new  law,  whether  a  sacred  one  relating  to  their 
vain  religion,  or  a  secular  one  having  reference  to  temporal 
government,  they  always  attributed  it  to  the  first  Ynca, 
Manco  Ccapac,  saying  that  he  had  ordained  all  laws,  some 
of  which  he  had  left  in  force,  and  others  merely  sketched 
out,  so  that  his  future  descendants  might  institute  them  in 
due  time.  For  as  they  declared  that  the  first  Ynca  was  a 
child  of  the  Sun,  come  from  heaven  to  rule  over  and  give 
laws  to  the  Indians,  they  concluded  that  his  father  had 
taught  him  the  laws  which  he  was  to  institute  for  the 
common  benefit  of  mankind,  and  the  sacrifices  that  were  to 
be  offered  in  the  temples.  They  insisted  upon  this  fable,  in 
order  to  give  authority  to  all  that  they  might  command  and 
ordain;  and  for  this  reason  it  cannot  be  stated  with  certainty 
which  Ynca  it  was  that  instituted  any  given  law.  As  they 
were  without  letters,  they  wanted  also  many  things  which 
are  preserved  for  posterity  by  their  means.  It  is  certain, 
however,  that  the  Yncas  made  the  laws  and  ordinances  by 
which  the  people  were  governed,  establishing  new  ones,  and 
reforming  other  old  ones,  according  to  the  requirements  of 
the  times.  One  of  their  kings,  as  we  shall  see  when  we 
come  to  his  life,  was  looked  upon  as  a  great  legislator 
because  he  made  many  new  laws,  and  revised  all  the  exist- 
ing ones.  He  was  also  held  to  be  a  great  priest,  owing  to 
his  having  ordained  many  rites  and  ceremonies  in  the  sacri- 
fices, and  endowed  many  temples  with  great  riches ;  and  a 
great  captain  because  he  annexed  many  kingdoms  and  pro- 
vinces. But  they  do  not  tell  us  exactly  what  laws  he  insti- 
tuted or  what  sacrifices  he  ordained ;  and  they,  for  want  of 
more  precise  knowledge,  attributed  the  laws,  as  well  as  the 
origin  of  the  empire,  to  the  first  Ynca. 

Following  this   order,  we   will  state  here  what  was  the 


134  SECOND     BOOK    OF    THE 

first  law,  on  which  the  whole  government  of  this  state  was 
founded.  Having  done  this,  and  related  some  other  things, 
we  shall  then  record  the  conquests  achieved  by  each 
king,  and,  while  relating  their  deeds  and  the  occurrences  of 
their  lives,  we  shall,  from  time  to  time,  mention  other  laws 
and  many  of  their  customs  and  modes  of  sacrifice,  and  de- 
scribe the  temples  of  the  Sun,  the  houses  of  virgins,  their 
principal  festivals,  the  ceremony  of  arming  knights,  the  ser- 
vice of  their  houses,  and  the  grandeur  of  the  court,  in  order 
that  the  variety  of  matters  may  cause  their  perusal  to  be 
less  tiring.  But  first  it  is  convenient  that  I  should  collate 
what  has  already  been  said  with  the  way  in  which  the  same 
subjects  have  been  treated  by  the  Spanish  historians. 


CHAPTER    X. 

THE  AUTHOR  COLLATES   HIS    OWN    STATEMENTS    WITH    THOSE 
OF    THE    SPANISH    HISTORIANS. 

In  order  that  it  might  be  seen  that  what  I  have  already  said 
touching  the  origin  of  the  Yncas,  and  the  state  of  affairs  be- 
fore their  time,  is  not  an  invention  of  my  own,  but  that  it  is 
taken  from  the  common  reports  furnished  to  the  Spanish 
historians  by  the  Indians,  it  seemed  to  me  to  be  desirable 
that  I  should  insert  one  of  the  chapters  which  Pedro  dc 
Cieza  de  Leon,  a  native  of  Seville,  writes  in  the  first  part  of 
his  Chronicle  of  Peru,  which  treats  of  the  boundaries  of 
provinces,  the  description  of  them,  the  foundation  of  new 
cities,  the  rites  and  ceremonies  of  the  Indians,  and  other 
things.  The  above  words  are  given  by  this  author,  as  the 
title  of  his  work.  He  wrote  in  Peru;  and  that  he  might  be 
able  to  write  with  greater  accuracy,  as  lie  himself  says,  he 
travelled  over  a  distance  of  1200  league?,  from  the  port  of 
Uraba  to  the  town  of  La  Plata.  In  each  province  he  wrote 


ROYAL    COMMKNTA1UKS.  135 

the  account  he  obtained  of  the  customs  of  the  natives, 
dividing  his  narrative  into  proper  periods.  He  relates  the 
condition  of  each  nation  before  it  came  under  the  sway  of 
the  Yncas,  and  also  what  happened  after  that  event.  He 
was  occupied  for  nine  years  in  collecting  and  writing  down 
the  accounts  he  received  from  the  natives,  from  the  year 
1541  to  1550:  ,and  having  related  what  he  observed  between 
Uraba  and  Pasto,  he  sets  apart  a  special  chapter  (the  thirty  - 
eighth)  before  crossing  the  frontier  of  the  ancient  empire  of 
the  Yncas,  in  which  he  writes  as  follows  :* — 

"  As  I  shall  often  have  to  treat  of  the  Yncas,  and  give  an 
account  of  many  of  their  buildings,  and  of  other  notable 
things,  it  appears  to  me  to  be  appropriate  that  I  should  say 
something  concerning  them  in  this  place,  that  readers  may 
know  who  these  Yncas  were,  and  not  misunderstand  their 
importance,  or  fall  into  mistakes  about  them.  I,  however, 
have  written  a  special  book  upon  them  and  their  deeds, 
which  is  very  copious. 

"From  the  accounts  which  the  Indians  of  Cuzco  have 
given  us,  we  gather  that,  in  ancient  times,  there  were  great 
disorders  in  all  the  provinces  of  that  kingdom  which  we 
now  call  Peru,  and  that  the  natives  were  so  savage  and 
stupid  as  to  be  beyond  belief;  for  they  say  that  these  early 
tribes  were  bestial,  and  that  many  ate  human  flesh,  others 
taking  their  mothers  and  daughters  for  their  wives.  Besides 
all  this,  they  committed  other  greater  sins,  having  much 
intercourse  with  the  devil,  whom  they  all  served  and  held 
in  high  estimation.  They  had  their  castles  and  forts  in  the 
mountain  fastnesses,  and,  on  very  slight  provocation,  they 
made  war  upon  each  other,  killing  and  taking  prisoners 
without  mercy.  Notwithstanding  that  they  committed  all 
these  crimes  and  worked  wickedness,  they  are  said  to 
have  been  given  to  religion,  which  is  the  reason  why,  in 
many  parts  of  this  kingdom,  great  temples  have  been  found 
*  Sec  my  translation  of  Cieza  de  Leon,  p.  136. 


Io6  SECOND    BOOK    OF    THE 

where  they  prayed  to,  adored,  and  had  interviews  with  the 
devil,  making  great  sacrifices  before  their  idols.  The 
people  of  this  kingdom  lived  in  this  manner,  and  great 
tyrants  rose  up  in  the  provinces  of  Collas,  in  the  valleys  of 
the  Yuncas,  and  in  other  parts,  who  made  fierce  wars  upon 
each  other,  and  committed  many  robberies  and  murders ; 
insomuch  that  they  caused  great  calamities,  and  many 
castles  were  destroyed,  while  the  devil,  the  enemy  of  human 
nature,  rejoiced  that  so  many  souls  should  be  lost. 

"  While  all  the  provinces  of  Peru  were  in  this  state,  two 
brothers  rose  up,  the  name  of  one  of  whom  was  Manco 
Ccapac.  The  Indians  relate  great  marvels  and  very  plea- 
sant fables  respecting  these  men,  which  may  be  read  by 
any  one  who  pleases,  when  the  book  written  by  me  on  the 
subject  sees  the  light.  This  Manco  Ccapac  founded  the  city 
of  Cuzco,  and  established  laws  for  the  use  of  the  people.  He 
and  his  descendants  were  called  Yncas,  a  word  which  signi- 
fies lords  or  kings.  They  conquered  and  dominated  over 
all  the  country,  from  Pasto  to  Chile,  and  their  banners 
were  carried  to  the  south  as  far  as  the  river  Maule,  and 
north  to  the  Ancasmayu.  These  rivers  were  the  boundaries 
of  the  empire  of  these  Yncas,  which  was  so  great,  that 
from  one  end  to  the  other  is  a  distance  of  one  thousand 
three  hundred  leagues.  The  Yncas  built  great  fortresses, 
and  in  every  province  they  had  their  captains  and  governors. 
They  performed  such  great  deeds,  and  ruled  with  such 
wisdom,  that  few  in  the  world  ever  excelled  them.  They 
were  very  intelligent  and  learned  without  having  letters, 
which  had  not  been  invented  in  these  Indies.  They  intro- 
duced good  customs  into  all  the  conquered  provinces,  and 
gave  orders  that  the  people  should  wear  usutas  in  the  place 
of  leathern  sandals.  They  thought  much  of  the  immortality 
of  the  soul,  and  of  other  secrets  of  nature.  They  believed 
that  there  was  a  Creator  of  all  things,  and  they  held  the 
sun  to  be  a  god,  to  whom  they  built  great  trmplrs;  but, 


ROYAL    COMMENTARIES.  Io7 

deceived  by  the  devil,  they  worshipped  among  trees  and  on 
stones,  like  heathens.  In  the  principal  temples  they  kept  a 
great  quantity  of  very  beautiful  virgins,  just  as  was  done 
in  the  temple  of  Vesta  at  Rome,  and  the  rules  concerning 
them  were  almost  the  same.  They  chose  the  bravest  and  most 
faithful  captains  they  could  find  to  command  their  armies. 
They  were  very  astute  and  artful  in  turning  enemies  into 
friends  without  having  resort  to  war,  but  they  chastised 
rebels  with  severity  and  cruelty.  But,  as  I  have  already 
said,  I  have  a  book  concerning  the  Yncas,  so  that  what  I 
have  now  written  will  suffice  to  enable  those  who  may  read 
it  to  understand  who  these  kings  were,  and  their  great 
power,  and  I  will  therefore  return  to  my  road." 

All  this  is  contained  in  the  thirty-eighth  chapter,  and  it 
will  be  seen  that  his  account  is  substantially  the  same  as  my 
own,  both  in  the  former  chapters  and  in  those  further  on, 
where  I  shall  describe  very  fully  the  idolatry,  conquests, 
and  government  in  peace  and  war  of  these  Kings  Yncas. 
Cieza  de  Leon  continues  to  dwell  on  the  same  subjects  in 
the  following  eighty-three  chapters  of  his  work  on  Peru,  and 
he  always  speaks  in  praise  of  the  Yncas.  In  the  provinces 
where  he  relates  that  they  sacrificed  men,  ate  human  flesh, 
went  naked,  were  ignorant  of  any  mode  of  cultivating  the 
ground,  and  worshipped  vile  and  filthy  things, — he  always 
adds  that,  with  the  dominion  of  the  Yncas,  they  abandoned 
these  evil  customs,  and  learnt  those  of  their  conquerors. 
Also,  in  speaking  of  many  other  provinces  which  still  prac- 
tised these  bad  customs,  he  says  that  the  government  of  the 
Yncas  had  not  yet  extended  so  far.  Treating  of  the  Indians 
in  such  provinces  as  did  not  practise  these  barbarous  customs, 
but  had  attained  some  degree  of  civilisation,  he  says  that 
these  Indians  had  been  improved  by  the  rule  of  the  Yncas. 
Thus  he  always  gives  the  honour  of  having  abolished 
abuses  and  introduced  good  laws  to  the  Yncas,  as  we  also 
shall  allege  in  the  proper  places,  occasionally  repeating  his 


138  SECOND     HOOK    OF    THE 

very  words.  The  reader  who  may  desire  to  see  them  more 
at  large  should  read  his  work,  where  he  will  find  much 
devilry  in  the  customs  of  the  Indians.  It  would  not  be  in 
the  imagination  of  man  to  conceive  things  so  horrible  ;  but, 
seeing  that  the  devil  was  the  author  of  them,  there  is  nothing 
in  them  to  astonish,  seeing  that  he  taught  the  same  things 
to  the  ancient  heathens,  and  even  now  continues  to  teach 
them  to  those  who  have  not  received  the  light  of  the  Catholic 
faith. 

Throughout  the  whole  of  his  history,  Pedro  de  Cieza, 
although  he  says  that  the  Yncas  and  their  priests  conversed 
with  the  devil,  and  were  guilty  of  other  very  superstitious 
practices,  never  affirms  that  they  sacrificed  men  or  children  ;* 
except,  in  speaking  of  a  temple  near  Cuzco,  when  he 
alleges  that  they  offered  up  human  blood  there,  making  it 
up  into  a  loaf  or  cake.  This  was  done  by  bleeding  between 
the  eyebrows,  as  we  shall  explain  in  its  place,  but  not  by 
the  death  of  children  or  men.  He  conversed,  as  he  tells  us, 
with  many  Curacas  who  knew  Huayna  Ccapac,  the  last  of 
the  Kings  Yncas,  from  whom  he  received  many  of  the 
accounts  which  he  has  recorded.  These  reports  (given 
more  than  fifty  years  ago)  are  different  from  those  of  the 
present  day,  because  they  were  more  fresh,  and  given  when 
the  narrators  were  nearer  to  the  period  in  question.  All 
this  has  been  written  against  the  opinion  that  the  Yncas 
sacrificed  men  and  cdildren,  for  it  is  certain  that  they  did 
no  such  thing.  There  are  those  who  would  say  that  this  is 
of  no  consequence,  for  that  the  crime  of  idolatry  includes 
all  others.  But  a  thing  so  inhuman  as  this  ought  not  to  be 
asserted  of  any  people  without  very  certain  proof.  Father 
Bias  Valcra,  speaking  of  the  antiquities  of  Peru,  and  of  the 

*  Cieza  de  Leon  states  that  human  blood  of  persons  whom  they  had 
killed  was  offered  up  to  the  idol  at  Pach&Cftmac;  but  he  also  tells  us 
that  this  was  before  the  cun.,ucsi  <if  Pachacamac  Uy  the  Yncas  (chap. 
Ixxii,  p.  2oi). 


ROYAL    COMMENTARIES.  139 

sacrifices  that  the  Yncas  offered  to  the  Sun,  whom  they 
looked  upon  as  their  father,  writes  the  following  passage, 
which  is  here  copied  out  word  for  word.  "  In  whose 
honour  his  successors  offered  great  sacrifices  to  the  Sun,  of 
sheep  and  other  animals,  but  never  of  men,  as  Polo,*  and 
those  who  follow  him,  falsely  assert."f 

*  The  Licentiate  Polo  de  Ondegardo  was  in  Peru  when  Gasca  de- 
feated Gonzalo  Pizarro.  He  was  Corregidor  of  Cuzco,  and  wrote  two 
Relaciones,  dated  1561  and  1570,  on  the  subject  of  the  government  and 
civilisation  of  the  Yncas.  The  original  MSS.  are  in  the  Escurial,  but 
there  is  a  copy  at  Simancas,  and  another  was  made  for  Lord  Kings- 
borough,  which  afterwards  became  the  property  of  Mr.  Prescott. 

t  The  Yncas  did  not  offer  up  human  sacrifices.  The  authority  of 
Garcilasso  de  la  Vega  and  of  Bias  Valera  is  clear  and  distinct  upon  this 
point,  and  must  outweigh  all  the  malicious  or  ignorant  tales  of  Spanish 
historians ;  especially  as  Cieza  de  Leon,  the  best  and  most  reliable 
Spanish  authority,  nowhere  asserts  that  human  sacrifices  formed  part 
of  the  religious  practice  of  the  Yncarial  worship.  Valverde,  also,  the 
fanatical  Bishop  of  Cuzco,  distinctly  asserts  that  the  Yncas  did  not  offer 
up  human  sacrifices. 

Mr.  Prescott  decides  this  question  in  favour  of  the  other  Spanish 
writers,  who,  of  course,  with  their  superstitious  credulity,  violent  preju- 
dices against  the  religion  of  the  Yncas,  and  ignorance  of  the  language, 
are  very  unreliable  on  such  a  point,  and  against  the  Ynca.  He  quotes, 
in  favour  of  the  truth  of  the  accusation  that  human  sacrifices  were 
offered  up,  Sarmiento,  Ondegardo,  Balboa,  Montesinos,  Cieza  de  Leon, 
Acosta.  Sarmiento  and  Ondegardo  are  in  manuscript,  and  I  have  not 
had  the  advantage  of  examining  them,  but  we  are  told  by  Mr.  Prescott 
that  the  former  writer  cannot  be  vindicated  from  the  superstition  which 
belongs  to  his  time.  Balboa  and  Montesinos  are  authors  who  wrote  long 
after  the  conquest,  their  information  was  got  at  second-hand,  and  their 
authority  carries  no  weight  with  it.  It  has  already  been  seen  (see  note 
at  p.  138)  that  Cieza  de  Leon  refers  to  the  practices  at  Pachacamac,  be- 
fore that  part  of  the  country  came  under  the  sway  of  the  Yncas.  Acosta 
certainly  makes  the  accusation  boldly  and  unreservedly  enough.  He 
says — "  In  many  nations  they  killed  the  persons  who  were  most  agree- 
able to  their  friends,  to  accompany  them  when  dead.  Besides  doing  so 
on  these  occasions,  they  were  accustomed,  in  Peru,  to  sacrifice  children 
from  four  to  ten  years  of  age  when  the  Ynca  was  sick,  to  restore  him  to 
health,  and  also  when  he  went  to  war,  to  secure  victory.  And  when 
they  gave  the  fringe,  the  insignia  of  royalty,  to  the  new  Ynca,  they 
sacrificed  two  hundred  boys,  from  four  to  ten  years  of  age,  a  cruel  and 


140  SECOND    HOOK    OF    TIIK 

That  which  I  have  said  .touching  the  tradition  that  the 
first  Ynca  came  from  the  lake  of  Titicaca,  is  also  related  by 

inhuman  spectacle.  The  mode  of  sacrifice  was  to  strangle  the  victims 
and  bury  them  with  certain  ceremonies.  At  other  times  they  beheaded 
them,  anointing  their  own  faces  with  the  blood,  from  ear  to  ear.  They 
also  sacrificed  maidens,  from  amongst  those  whom  the  Yncas  brought 
from  the  convents.  One  abuse  of  this  kind  was  very  general  amongst 
them.  When  any  principal  Indian,  or  even  a  common  person,  was  sick, 
and  the  soothsayer  said  that  he  must  certainly  die,  they  sacrificed  his 
son  to  Viracocha  or  to  the  sun,  saying  that  the  God  must  be  satisfied 
with  him,  and  must  not  take  the  life  of  the  father." 

He  then  compares  all  these  tales  with  the  practices  of  the  kings  of 
Moab,  mentioned  in  Scripture,  and  winds  up  with  the  following  sapient 
reflection — "  Hence  may  be  seen  the  malice  and  tyranny  of  the  devil, 
who  has  desired  to  exceed  God  in  this  matter,  enjoying  worship  by  the 
shedding  of  human  blood,  and  thus  securing  the  perdition  of  men,  both 
in  body  and  soul,  through  the  rabid  hatred  he  feels  for  them,  as  their  so 
cruel  adversary"  (lib.  v,  cap.  19). 

Whether  the  credulous  Jesuit  confused  the  practices  of  other  Indian 
tribes  with  those  of  the  Yncas,  or  whether  the  above  stories  were  pure 
inventions  of  his  own  brain,  is  perhaps  doubtful.  Most  probably  his 
narrative  is  a  mixture  of  both ;  but  his  authority  cannot  for  a  moment 
be  held  to  outweigh  that  of  Bias  Valera,  Garcilasso  de  la  Vega,  Cieza  de 
Leon,  and  Valverde. 

Mr.  Prescott  allows  himself  to  accept  Spanish  testimony  in  preference 
to  that  of  the  Ynca,  on  this  point,  although,  as  has  been  seen,  even  the 
Spaniards  are  by  no  means  unanimous  on  the  subject ;  but  he  is  very 
far  from  accepting  Acosta's  statements  to  their  full  extent.  He  says — 
"Sometimes  human  beings  were  sacrificed,  on  which  occasions  a  child  or 
beautiful  maiden  was  usually  selected  as  a  victim.  But  such  sacrifices 
were  rare,  being  reserved  to  celebrate  some  great  public  event.  They 
were  never  followed  by  those  cannibal  repasts  familiar  to  the  Mexicans, 
and  to  many  of  the  fierce  tribes  conquered  by  the  Yncas.  Indeed,  the 
conquests  of  these  princes  might  well  be  deemed  a  blessing  to  the  In- 
dian nations,  if  it  were  only  for  their  suppression  of  cannibalism,  and 
the  diminution,  under  their  rule,  of  human  sacrifices"  (i,  p.  97). 

The  Peruvian,  Don  Mariano  Rivero,  also  prefers  the  authority  of  the 
Spanish  historians  to  that  of  the  Ynca,  adding  Bcnzoni  to  Mr.  Prescott's 
list  of  authorities,  besides  some  others  who  wrote  at  second-hand ;  but  I 
can  find  nothing  in  Benzoni  to  justify  the  reference.  So  again  Rivero 's 
reference  to  the  nineteenth  chapter  of  Cieza  de  Leon,  in  proof  of  human 
sacrifices  amongst  the  Yncas,  is  quite  unjustifiable.  That  chapter  treats 
<-\..-liisivdy  of  the  customs  of  the  Indians  of  Paucora,  in  New  Granada, 
ami  never  once  mentions  the  Vncis.  Rivero,  on  the  strength  of  the.'-c 


ROYAL    COMMENTARIES.  141 

Francisco  Lopez  de  Gomara  in  his  General  History  of  the 
Indies  (cap.  120),  where  he  speaks  of  the  lineage  of  that 

false  quotations,  says  "  Against  so  many  proofs  the  testimony  of  Garci- 
lasso  is  of  no  value,  notwithstanding  the  pains  he  takes  to  exculpate  his 
ancestors  from  all  suspicion  on  this  point."  He  then  goes  on  to  improve 
upon  the  fables  of  Acosta,  saying  "  it  was  no  unusual  thing  to  sacrifice 
two  hundred  at  one  time."  (Antiguedades  Peruanas.) 

Mr.  Helps,  although  he  "  fears  the  balance  of  evidence  is  clearly  in 
favour  of  the  statement  that  human  sacrifices,  at  least  of  children,  were 
not  unknown,  or  had  not,  at  some  times  and  in  some  places,  been  un- 
known amongst  the  Peruvians,"  rebukes  the  hasty  conclusion  of  Rivero. 
"  We  should  pause  and  ponder  much,"  he  says,  "  before  we  take  away 
the  character  of  a  great  people  on  such  an  important  point  as  that  of 
human  sacrifice." 

The  question  may  thus  be  summed  up.  We  may  leave  out  of  the 
discussion  such  writers  as  Gomara  and  Herrera,  who  were  never  in  the 
Indies,  or  as  Montesinos,  who  wrote  long  after  the  conquest.  It  may  be 
admitted  also  that  human  sacrifices  took  place  amongst  many  of  the 
tribes  conquered  by  the  Yncas,  possibly  even  after  their  subjugation. 
For  instance,  Cieza  de  Leon  mentions  such  an  event  as  having  taken 
place  at  Xauxa.  The  early  writers  were  fanatically  hostile  to  the  reli- 
gion of  the  Yncas,  were  ignorant  of  or  imperfectly  acquainted  with  their 
language,  and  did  not  make  the  necessary  distinctions  between  the 
Ynca  Indians  and  the  tribes  they  had  recently  subjugated.  Under  such 
circumstances  they  might  easily  be  led  to  state  that  the  Yncas  sacri- 
ficed human  beings,  from  having  heard  of  such  sacrifices  in  districts 
within  the  limits  of  their  empire,  without  being  conscious  of  deception. 
Thus  the  allegations  of  Ondegardo,  Sarmiento,  and  Acosta  may  be 
accounted  for. 

On  the  other  hand  we  have  the  evidence  of  Cieza  de  Leon,  undoubt- 
edly the  most  trustworthy  Spanish  authority;  of  the  fanatical  monk 
Valverde,  who  certainly  would  not  willingly  say  anything  in  favour  of 
the  Indians ;  of  the  learned  and  painstaking  missionary  Bias  Valera ; 
and,  above  all,  of  the  Ynca  Garcilasso  de  la  Vega,  who  alone  conversed 
with  the  Yncas  as  one  of  themselves,  and  learnt  their  language  from  an 
Ynca  princess — his  mother;  that  the  Yncas  did  not  offer  up  human 
sacrifices. 

It  is  with  great  diffidence  that  I  venture  to  differ  from  such  authori- 
ties as  Mr.  Prescott  and  Mr.  Helps,  but  I  am  unable  to  entertain  any 
doubt  that  the  weight  of  evidence  is  in  favour  of  the  Yncas  on  this 
point,  and  against  their  superstitious  and  half-informed  accusers.  This 
I  firmly  believe;  but  at  the  same  time  the  perpetration  of  a  human 
sacrifice,  on  very  rare  occasions,  would  not  in  itself  lower  the  Yncas 
very  materially  in  the  scale  of  civilised  nations.  It  is  not  worse  than 


14 '2  SECOND    JiOOK    OF    THE 

Atahualpa  whom  the  Spaniards  captured  and  killed.  Agustin 
de  Zarate,  also,  who  was  accountant-general  of  his  majesty's 
revenue,  says,  in  his  History  of  Peru  (book  i,  cap.  13), 
that  the  most  venerable  father  Jose  de  Acosta,  of  the  holy 
Company  of  Jesus,  asserts  the  same  thing  in  the  famous 
book  which  he  composed  on  the  natural  and  moral  philo- 
sophy of  the  new  world  (book  i,  cap.  £5).  In  this  book  he 
very  frequently  speaks  in  praise  of  the  Yncas,  so  that  I  do 
not  write  new  things,  but,  as  a  native  Indian  of  that  land, 
I  amplify  and  correct  that  which  the  Spanish  historians, 
being  strangers,  have  incorrectly  or  briefly  related,  owing 
to  their  ignorance  of  the  language,  and  to  not  having  sucked 
in  this  knowledge  with  their  mother's  milk,  as  I  have  done. 
I  now  go  on  to  describe  the  order  prescribed  by  the  Yncas 
in  the  government  of  their  empire. 


CHAPTER   XL 

THEY    DIVIDED    THE    EMPIRE    INTO    FOUR    DISTRICTS,    AND 
REGISTERED    THEIR    VASSALS. 

The  Kings  Yncas  divided  their  empire  into  four  parts, 
which  they  called  Ttahuantin-suyu.  The  word  signifies 
"  the  four  quarters  of  the  world,"  corresponding  to  the  four 
cardinal  points  of  the  heaven — east,  west,  north,  and  south. 
They  placed  the  city  of  Cuzco  in  the  centre,  for  in  the 
peculiar  language  of  the  Yncas  this  word  means  the  navel 
of  the  earth.  This  meaning  is  very  appropriate,  for  the 
whole  of  Peru  is  long  and  narrow,  like  a  human  body,,  and 
the  city  is  almost  in  the  middle.  They  called  the  eastern 

putting  hundreds  of  men  and  women  to  a  death  of  frightful  suffering 
tor  a  presumed  erroneous  belief,  quite  independent  of  the  will,  as  was 
the  frequent  practice  of  their  cruel  conquerors;  nor  is  it  so  barbarous, 
inhuman,  and  cowardly  as  the  killing  of  witches,  which  took  place  in 
(iennaiiy  as  late  as  1749;  or  as  burning  women  to  death,  which  was  a 
practice  amongst  the  English  until  17(i:'.  A.I>. 


ROYAL    COMMENTARIES.  143 

division  Anti-suyu,  from  a  province  called  Anti,  which  is  to 
the  eastward ;  and  for  the  same  reason  they  called  the  whole 
of  that  great  cordillera  of  snowy  mountains  which  runs 
along  the  eastern  side  of  Peru  Anti,  to  indicate  that  it  is  to 
the  eastward.  They  called  the  western  division  Cunti-suyu, 
from  another  very  small  province  called  Cunti.  The  northern 
part  was  known  as  Chincha-suyu,  from  a  great  province 
called  Ohincha  to  the  northward  of  the  city;  and  the 
southern  province  was  Colla-suyu,  so  named  from  a  very 
large  country  called  Colla,  which  is  in  the  south.  By  these 
four  names  was  understood  the  territories  in  those  directions, 
although  the  empire  extended  many  leagues  beyond  the 
limits  of  the  districts  formerly  so  called.  For  instance, 
Chile,  which  is  more  than  six  hundred  leagues  beyond  the 
province  of  Colla,  was  within  the  Colla-suyu  division ;  and 
the  kingdom  of  Quitu  belonged  to  the  division  of  Chincha- 
suyu,  although  it  is  more  than  four  hundred  leagues  to  the 
north  of  Chincha.  So  that  in  point  of  fact  the  use  of  one 
of  these  divisions  in  a  discourse  was  the  same  as  saying  to 
the  east  or  west;  and  the  four  high  roads  issuing  from 
the  city  were  also  so  called,  because  they  led  to  the  four 
divisions  of  the  empire. 

As  the  fundamental  principle  of  their  government,  the 
Yncas  ordained  a  law  by  which  it  seemed  to  them  that  they 
would  prevent  all  the  evils  that  might  have  a  tendency  to 
arise  in  their  empire.  They  ordered  that,  in  all  the  towns 
of  their  dominions,  both  large  and  small,  the  inhabitants 
should  be  registered  by  decades  of  ten,  and  that  one  of 
these  should  be  selected  as  a  decurion,  to  have  charge  over 
the  other  nine.  Five  of  these  decurions,  each  having 
charge  of  nine  other  men,  had  a  man  from  among  their 
number  who  had  rule  over  them,  and  thus  commanded 
fifty  men.  Two  of  these  rulers  of  fifty  had  a  superior,  who 
thus  commanded  a  hundred  men.  Five  centurions  were 
subject  to  another  chief,  who  ruled  five  hundred ;  and  two 


1,14  SECOND    BOOK    OF    THK 

of  these  obeyed  a  general  commanding  a  thousand  men. 
These  officers  did  not  command  more  than  a  thousand  men, 
because  it  was  considered  that  this  number  was  as  many  as 
one  man  could  properly  superintend.  Thus  there  were 
chiefs  over  ten,  fifty,  a  hundred,  five  hundred,  and  a 
thousand,  subordinate  one  to  the  other,  from  the  decurion 
to  the  chief  over  a  thousand,  whom  we  should  call  a  general. 


CHAPTER   XII. 

TWO    DUTIES    WHICH    THE    DECURIONS    PERFORMED. 

The  decurion  was  obliged  to  perform  two  duties  in  rela- 
tion to  the  men  composing  his  division.  One  was  to  act 
as  their  caterer,  to  assist  them  with  his  diligence  and  care 
on  all  occasions  when  they  required  help,  reporting  their 
necessities  to  the  governor  or  other  officer,  whose  duty  it 
was  to  supply  seeds  when  they  were  required  for  sowing  ; 
or  cloth  for  making  clothes  ;  or  to  help  to  rebuild  a  house  if  it 
fell  or  was  burnt  down ;  or  whatever  other  need  they  had, 
great  or  small.  The  other  duty  was  to  act  as  a  crown 
officer,  reporting  every  offence,  how  slight  soever  it  might 
be,  committed  by  his  people,  to  his  superior,  who  either 
pronounced  the  punishment,  or  referred  it  to  another  officer 
of  still  higher  rank.  For  the  judges  were  appointed  to 
hear  cases,  according  to  their  importance,  one  being  superior 
to  another.  The  object  of  this  was  that  there  might  be 
officers  who  could  treat  some  cases  summarily,  in  order  that 
it  might  not  be  necessary  to  go  before  superior  judges  with 
appeals.  It  was  considered  that  light  punishments  gave 
confidence  to  evil  doers ;  and  that,  owing  to  numerous 
appeals,  civil  suits  might  be  endless,  causing  the  poor  to 
despair  of  getting  justice  and  to  give  up  their  goods  rather 
than  rndurr  so  much  annoyance,  for  to  recover  Ion  it  might 


ROYAL    COMMENTARIES.  145 

be  necessary  to  spend  thirty.  It  was  therefore  provided 
that  in  each  village  there  should  be  a  judge,  who  should 
finally  settle  the  disputes  that  might  arise  amongst  the  in- 
habitants; but  when  the  dispute  was  between  two  provinces 
respecting  boundaries,  or  rights  of  pasturage,  the  Ynca  sent 
a  special  judge,  as  we  shall  relate  further  on. 

If  any  of  the  inferior  or  superior  officers  were  careless  in 
performing  their  duties  as  caterers,  they  were  punished 
more  or  less  severely,  according  to  the  nature  of  the  offence. 
And  he  who  did  not  report  the  neglect  of  his  inferiors,  even 
when  the  delay  was  only  for  a  single  day,  without  sufficient 
cause,  made  the  fault  his  own,  and  received  double  punish- 
ment, once  for  not  having  done  his  own  duty  properly,  and 
again  for  the  fault  of  his  inferior,  which  he  had  made  his 
own,  by  his  silence.  And  as  every  officer  had  a  superior 
over  him,  they  took  care  to  perform  their  duties  with  all 
possible  care  and  attention  ;  and  thus  it  was  that  there  were 
no  vagabonds  or  idlers,  and  that  no  one  did  what  he  ought 
not  to  do ;  for  they  all  had  an  accuser  close  at  hand,  and  the 
punishments  were  severe.  The  most  common  punishment 
was  death,  for  they  said  that  a  culprit  was  not  punished  for 
the  delinquencies  he  had  committed,  but  for  having  broken 
the  commandment  of  the  Ynca,  who  was  respected  as  God. 
And  although  the  aggrieved  person  separated  himself  from 
the  quarrel,  justice  was  enforced  by  the  ordinary  judgment 
of  officers,  who  inflicted  the  full  punishment  established  by 
law  for  each  offence,  according  to  its  degree,  either  death, 
or  flogging,  or  banishment,  or  the  like. 

They  punished  a  child  for  any  delinquency  he  might 
commit,  according  to  the  gravity  of  his  offence,  even  although 
it  should  only  be  a  child's  naughtiness.  But  the  punish- 
ment was  remitted  or  made  lighter  according  to  the  circum- 
stances. And  the  father  was  also  punished  severely,  for  not 
having  instructed  and  corrected  his  child  from  infancy,  and 
prevented  it  from  being  guilty  of  naughtiness  or  ill  manners. 

K 


1  Hi  SECOND    BOOK    OF    THE 

It  was  the  duty  of  the  decurion  to  accuse  the  child,  as  well 
as  the  father,  of  any  delinquency ;  and  for  this  reason  the 
children  were  brought  up  with  great  care,  that  they  might 
not  be  guilty  of  naughtiness  or  commit  shameful  acts  either 
in  the  streets  or  in  the  fields.  Thus,  what  with  the  naturally 
meek  disposition  of  the  Indians,  and  the  instruction  of  their 
parents,  the  youths  became  so  amenable,  that  there  was  no 
difference  between  them  and  gentle  lambs. 


CHAPTER    XIII. 

CONCERNING    CERTAIN    LAWS    THAT    THE    YNCAS    INSTITUTED 
IN    THEIR    GOVERNMENT. 

They  never  imposed  a  pecuniary  fine,  nor  punished  by  the 
confiscation  of  goods,  because  they  said  that  to  do  so,  and  at 
the  same  time  to  allow  the  delinquent  to  live,  was  not  to  rid 
the  commonwealth  of  an  evil,  but  only  to  deprive  an  evil 
doer  of  his  property,  leaving  him  with  liberty  to  do  more 
evil.  If  any  curaca  rebelled  (a  crime  which  was  more 
severely  punished  than  any  other  by  the  Yncas),  or  com- 
mitted any  other  fault  which  was  worthy  of  death,  even  if  that 
punishment  was  inflicted  upon  him,  his  successor  was  not 
deprived  of  his  right;  but  received  the  command  with  a 
warning  not  to  do  anything  to  merit  a  similar  fate.  Pedro 
de  Cieza  de  Leon,  in  chapter  xxi,*  has  the  following 
passage  on  this  subject: 

"  They  also  adopted  another  plan  in  order  that  they  might 
not  be  detested  by  the  natives.  They  never  deprived  the 
native  chiefs  of  their  inheritance;  and  if  any  of  them  was  so 
guilty  as  to  merit  deprivation,  the  vacant  office  was  given  to 
his  sons  or  brothers,  and  all  men  were  ordered  to  obey 
them." 

*  It  should  be  xli.     Sec  my  translation,  p.  150. 


ROYAL    COMMENTARIES.  147 

So  far  is  from  Pedro  de  Cieza.  The  same  rule  was 
observed  in  their  wars,  the  native  chiefs  of  the  provinces 
whence  troops  were  drawn  never  being  deprived  of  the 
command  of  them.  They  were  left  in  the  enjoyment  of 
their  appointments,  even  if  they  were  masters  of  the  camp, 
while  commanders  of  the  blood  royal  were  placed  over  them. 
They  enjoyed  serving  under  lieutenants  of  the  Yncas,  whose 
members  they  said  they  were,  being  their  ministers  and 
soldiers  ;  and  they  held  such  appointments  to  be  very  great 
favours.  The  judge  had  no  power  to  mitigate  a  penalty 
ordained  by  the  law,  but  he  was  obliged  to  execute  it  in  its 
integrity,  on  pain  of  death,  as  a  breaker  of  the  royal  com- 
mandment. They  said  that  to  give  the  judge  any  discretion 
in  the  infliction  of  punishments  was  to  diminish  the  majesty 
of  the  law  ordained  by  the  king,  with  the  advice  of  men  of 
such  experience  and  wisdom  as  he  had  in  his  council,  which 
experience  and  wisdom  were  wanting  to  the  inferior  judges. 
It  was  also  considered  that  such  discretion  would  make  the 
judges  venal,  and  open  the  door  to  petitions  and  bribes, 
whence  would  arise  very  great  confusion  in  the  common- 
wealth, each  judge  acting  according  to  his  caprice.  A  judge, 
therefore,  should  not  assume  the  position  of  a  lawyer,  but 
should  put  in  force  that  which  the  law  commanded,  how 
severe  soever  it  might  be.  Assuredly  if  we  consider  the 
severity  of  those  laws,  which  generally  (however  slight  the 
offence  might  be,  as  we  have  already  said)  imposed  the 
punishment  of  death,  they  may  be  said  to  have  been  the 
laws  of  barbarians.  But  looking  to  the  benefit  which 
accrued  to  the  commonwealth  from  this  very  rigour,  it  may, 
on  the  other  hand,  be  affirmed  that  they  were  the  laws  of  a 
wise  people  who  desired  to  extirpate  crime ;  for  the  infliction 
of  the  penalties  of  the  law  with  so  much  severity,  and  the 
natural  love  of  life  and  hatred  of  death  in  men,  led  to  a 
detestation  of  those  crimes  which  led  to  it.  Thus  it  was 
that,  in  the  whole  empire  of  the  Yncas,  there  was  scarcely 

K  2 


148  SECOND    BOOK    OF    THE 

a  crime  to  be  punished  in  the  year.     For  the  whole  empire, 
being  1300  leagues  long  and  containing  so  many  nations 
and  languages,  was  governed  by  the  same  laws  and  ordi- 
nances, as  if  it  had  been  no  more  than  one  house.     These 
laws  were  also  regarded  with  much  love  and  respect,  because 
they  were  held  to  be  divine;  for  as,  in  their  vain  belief, 
they  held  their  kings  to  be  sons  of  the  sun,  and  the  sun  to 
be  God,  and  they  considered  every  mere  order  of  the  king 
to  be  a  divine  decree,  how  much  more  would  they  venerate 
the  special  laws  instituted  for   the   common  good.     They 
said  that  the  sun  had  ordered  these  laws  to  be  made,  and 
had  revealed  them  to  his  child  the  Ynca ;  and  hence  a  man 
who  broke  them  was  held  to  be  guilty  of  sacrilege.     It  often 
happened  that  such  delinquents,  accused  by  their  own  con- 
sciences, came   to   declare  before  the  seat  of  justice  their 
hidden  sins;  for,  besides  believing  that  their  souls  might  be 
condemned,  they  held  it  to  be  a  shameful  thing  that  evil 
should  be  brought  upon  the  commonwealth  by  their  faults, 
such  as  pestilence,  deaths,  bad  harvests,  or  other  special 
misfortunes.      They  therefore  wished  to   appease   God  by 
their   deaths,  rather  than  that,  through  their  crime,  more 
evils  should  be  brought  upon  the  earth.     From  these  public 
confessions,  I  suspect,  the  assertions  of  the  Spanish  historians 
have  arisen  that  the  Indians  of  Peru  confessed  in  secret,  as 
we  Christians  do,  and  that  they  had  confessors.     This  is  an 
erroneous  account,  which  the  Indians  must  have  given  to 
please    the    Spaniards,    and    to    ingratiate    themselves    into 
favour,  answering  their  inquiries  in  the  way  which  seemed 
to  please  them  best,  and  not  in  conformity  with  the  truth.   For 
there  certainly  were  no  secret  confessions  among  the  Indians. 
1  speak  of  those  of  Peru,  and  do  not  refer  to  other  kingdoms, 
nations,  and  provinces,  of  which  I  have  no  knowledge.    But 
they  had  public  confessions,  as  I  have  said,  in  which  they 
sought  for  exemplary  punishment.* 

*  Don    Mariano    Riven >   ttives   the   following  account  of  the  Indian 

•  in  of  confession: — 


HOYAL    COMMENTARIES.  149 

They  did  not  have  appeals  from  one  tribunal  to  another, 
in  any  suit,  either  civil  or  criminal;  for,  as  the  judge  had  no 
discretion,  he  enforced  the  law  bearing  on  the  case  at  once, 
and  thus  concluded  the  suit ;  although  under  the  govern- 
ment of  those  kings,  and  from  the  mode  of  life  of  their 
vassals,  few  civil  suits  arose.  In  each  village  there  was  a 
judge  to  hear  the  cases  which  arose  in  it,  who  was  obliged 
to  enforce  the  law  within  five  days  of  having  heard  the  suit. 
If  a  case  came  before  him  of  more  than  usual  atrocity  or 
importance,  requiring  a  superior  judge,  it  went  before  the 
judge  of  the  chief  town  of  the  province.  For  in  each  pro- 
vince there  was  a  superior  governor,  but  no  litigant  could 
go  beyond  his  own  village  or  province  to  seek  for  justice. 
The  Kings  Yncas  knew  well  that  for  a  poor  man,  on  account 
of  his  poverty,  it  was  not  well  to  seek  justice  out  of  his  own 
country,  nor  in  many  tribunals,  owing  to  the  expenses  he 
would  incur,  and  the  inconvenience  he  would  suffer,  which 
often  exceed  in  value  what  he  goes  in  search  of,  and  thus 
justice  disappears,  especially  if  the  law-suit  is  against  the 

"  The  Indians  scrupulously  observed  the  office  of  Penitence.  Before 
the  principal  festivals,  they  confessed  their  sins  to  a  priest,  and  fasted 
for  some  days.  The  priest  then  placed  some  sacrificial  ashes  on  a  stone, 
and  the  penitents  blew  them  into  the  air.  They  then  received  a  stone 
called  parca,  and  washed  their  heads  in  a  tincu,  or  point  where  two 
streams  unite.  Returning  to  the  priest,  they  said — '  Hear  me  !  ye 
hills,  plains,  condors  that  fly  in  the  air,  owls,  lizards,  and  all  plants  and 
animals,  for  I  desire  to  confess  my  sins.'  On  beginning  the  confession 
they  delivered  a  ball  of  red  clay,  on  the  point  of  a  cactus  thorn,  to  the 
priest;  and  when  they  had  finished,  the  priest  pierced  the  ball  with  the 
thorn  until  it  fell  to  pieces.  If  it  separated  into  three  pieces  the  con- 
fession was  a  good  one ;  if  into  two  it  was  bad,  and  the  penitent  had  to 
begin  over  again.  To  prove  that  nothing  had  been  omitted,  the  peni- 
tent had  then  to  put  a  handful  of  maize  into  a  bowl.  If  the  number  of 
grains  was  even  the  confession  had  been  properly  made ;  if  odd  it  was 
considered  useless.  The  penance  imposed  by  the  priest  consisted  of 
abstinence  from  salt  and  pepper  (aji),  and  of  corporal  chastisement,  such 
as  whipping.  Sometimes  the  penitent  had  to  put  on  new  clothes,  so  as 
to  leave  his  sins  in  the  old  ones.  Antiguedades  Peruanans,  p.  178. 


150  SECOND    BOOK    OF    THE 

rich  and  powerful,  who,  with  their  might,  stifle  the  rights  of 
the  poor.*     Desiring  to  avoid  such  inconveniences,  these 
princes  gave  no  discretion  to  the  judges,  nor  did  they  allow 
many  tribunals,  nor  the  practice  of  litigants  leaving  their 
own    provinces.      The    ordinary   judges    gave    a    monthly 
account    of  the    sentences    they   had    pronounced  to   their 
superiors,  and  these  to  others,  there  being  several  grades  of 
judges,  according  to  the  importance  of  the  cases.     For  in  all 
the  offices  of  the  state  there  were  higher  and  lower  grades, 
up  to  the  highest,  who  were  the  presidents  or  viceroys  of 
the  four   divisions   of  the  empire.     These  reports  were  to 
show  that  justice  had  been  rightly  administered,  and  to  pre- 
vent the  inferior  judges  from  becoming  careless;  and  if  they 
were  so,  they  were  punished  severely.     This  was  a  sort  of 
secret  inspection,  which  took  place  every  month.     The  way 
of  making   these  reports   to  the  Ynca,  or  to  those  of  his 
Supreme  Council,  was  by  means  of  knots,  made  on  cords  of 
various  colours,  by  which  means  the  signification  was  made 
out,  as  by  letters.     The  knots   of  such  and   such   colours 
denoted  that  such  and  such  crimes  had  been  punished,  and 
small   threads   of  various   colours   attached  to  the  thicker 
cords  signified  the  punishment  that  had  been  inflicted,  and 
in  this  way  they  supplied  the  want  of  letters.     Further  on 
I  shall  devote  a  separate  chapter  to  a  longer  account  of  this 
method  of  counting  by  knots,  which  has  often  caused  wonder 
to  the  Spaniards,  who  saw  that  their  own  best  accountants 
made  mistakes  in  their  arithmetic,  while  the  Indians  were 
so  accurate  in  their  calculations  that  the  most  difficult  were 
easy  to  them.     For  those  who  understand  this  method  know 
no  other,  and  are  consequently  very  dexterous  in  it. 

If  any  dispute  arose  between  two   provinces  respecting 

*  The  Ynca  is  here,  no  doubt,  thinking  of  Spanish  tribunals,  and 
comparing  the  chicanery  and  interminable  law-suits  in  the  country  in 
which  he  was  living  with  the  prompt  and  even-handed  justice  ad- 
ministered by  his  anc< 


ROYAL    COMMENTARIES.  151 

boundaries  or  rights  of  pasture,  the  Ynca  sent  a  judge  of 
the  blood  royal,  who,  having  seen  with  his  own  eyes,  and 
heard  all  there  was  to  be  said  on  both  sides,  formed  a  deci- 
sion, which  was  given  as  a  sentence,  in  the  name  of  the 
Ynca,  and  was  looked  upon  as  an  inviolable  law,  just  as  if 
it  had  been  pronounced  by  the  king  himself.  When  the 
judge  was  unable  to  decide  the  case,  he  reported  all  that 
had  been  said  to  the  Ynca,  and  he  either  pronounced  sen- 
tence, or  ordered  that  the  dispute  should  await  final  decision 
until  the  first  time  that  he  should  visit  that  district,  in  order 
that,  having  seen  everything  with  his  own  eyes,  he  himself 
might  give  judgment.  The  vassals  looked  upon  this  as  a 
very  great  favour  and  condescension  on  the  part  of  the 
Ynca. 


CHAPTER   XIV. 

THE    DECUR10NS    GAVE    AN    ACCOUNT    OF    THK 
BIRTHS    AND    DEATHS. 

Returning  to  the  Decurions,  we  have  to  record  that,  in 
addition  to  their  two  duties  of  catering  and  acting  as  crown 
officers,  they  had  to  report  to  their  superiors  the  number  of 
births  and  deaths  of  both  sexes,  in  each  month ;  and  at  the 
end  of  the  year  a  report  was  made  to  the  king  of  the  births 
and  deaths,  and  of  the  number  of  persons  who  had  gone  to 
the  wars  and  been  killed.  The  same  rule  was  observed  in 
war  by  the  heads  of  squadrons,  ensigns,  captains,  and  camp 
masters,  up  to  the  general.  These  officers  acted  as  accusers 
and  protectors  of  their  soldiers;  and  thus  there  was  as  much 
order  in  the  heat  of  a  battle,  as  in  peace,  and  in  the  midst  of 
the  court.  They  never  allowed  the  towns  they  captured  to 
be  pillaged,  even  when  they  were  taken  by  force  of  arms. 
The  Indians  said  that,  through  their  great  care  in  punish- 


152  SECOND    BOOK    OF    THK 

ing  a  man's  first  delinquency,  they  avoided  the  effects  of  his 
second  and  third,  and  of  the  host  of  others  that  are  com- 
mitted in  every  commonwealth  where  no  diligence  is  observed 
to  root  up  the  evil  plant  at  the  commencement.  They  con- 
sidered that  it  was  not  a  sign  of  good  government,  nor  of  a 
desire  to  uproot  evil,  to  wait  for  an  accuser  before  punishing 
a  malefactor;  for  that  many  injured  persons  dislike  the 
office  of  accusers,  and  prefer  revenging  themselves  with 
their  own  hands.  Hence  grave  scandals  arise  in  a  common- 
wealth, which  are  avoided  by  punishing  offenders  without 
waiting  for  an  accusation  against  them. 

The  officers  had  names  which  referred  to  the  number  of 
the  persons  under  them.  The  Decurions  were  called  Chunca- 
camayu,  which  means  "he  who  has  charge  of  ten  men." 
It  is  a  word  composed  of  cliunca  (ten),  and  camayu  (he  who 
has  charge)  :*  and  so  on  with  the  other  officers,  whose  names, 
to  avoid  prolixity,  we  will  not  give  in  the  native  language ; 
although  it  might  be  agreeable  to  the  curious  to  see  one  or 
two  numbers  given,  with  the  word  camayu.-\  This  word 
camayu  also  serves  to  convey  many  other  significations,  in 
conjunction  with  another  noun  or  verb  which  would  denote 
the  thing  of  which  the  officer  has  charge.  And  this  very 
word  chunca- camayu  also  means  an  inveterate  gambler — 
one  who  carries  a  pack  of  cards  in  the  hood  of  his  cloak,  as 
the  saying  is.  For  any  game  is  called  chunca£  because  all 
are  counted  by  numbers,  and  all  numbers  run  in  decimals. 

*  Cama  is  an  adverb,  signifying  "  until."  Hence  camaij  the  "  turn," 
or  a  "  task"  in  labour ;  also  "  duty."  Camayu  or  Camayoc,  "  one  in 
charge  of  any  duty,"  or  "an  official."  Camanca,  "worthy."  Cama 
also  means  "  all." 

t  Chunca-camayu  -  Officer  over  10. 

Pichca-chwiCQ  camayu     -  „  50. 

Pachac-camayu   -  „         100. 

Pichca-pachac-camayu  „         .000. 

ffuaranca-camayu  ,,       looo. 

.  ha/anl  ;    Clm iirtii/.  kit  ami  ball. 


ROYAL    COMMENTARIES.  K;3 

They  therefore  used  the  word  "ten"  for  a  game;  and  to  say 
"we  play,"  they  used  the  word  chuncasun*  This  word,  in 
its  strict  signification,  means  "  we  count  by  tens  or  by 
numbers,"  which  is  as  much  as  to  say  "we  play."  I  have 
said  this  to  show  in  how  many  different  ways  these  Indians 
used  a  single  word ;  and  this  is  the  reason  that  it  is  so  diffi- 
cult to  attain  a  correct  knowledge  of  their  language. 

By  means  of  these  decurions,  the  Yncas  and  the  viceroys 
or  governors  of  provinces  knew  how  many  vassals  there 
were  in  each  village,  so  as  to  be  able  to  apportion,  without 
oppression,  the  dues  and  services  for  the  public  works, 
which  the  people  had  to  furnish  for  their  provinces,  such  as 
bridges,  roads,  royal  edifices,  and  similar  works ;  also  to 
select  the  people  to  serve  in  war,  both  as  soldiers  and 
porters.  If  any  man  returned  from  the  war  without  per- 
mission, his  captain  or  ensign  accused  him,  and  the  decurion 
of  his  village  apprehended  him.  He  was  punished  with 
death,  for  the  treason  of  having  deserted  his  companions  and 
his  captain  in  the  war,  as  well  as  having  abandoned  the  ser- 
vice of  the  Ynca,  or  the  general  who  represented  him.  For 
another  reason,  besides  those  of  fixing  the  contributions  and 
selecting  persons  to  serve  in  war,  the  Ynca  ordered  an 
annual  report  to  be  furnished  of  the  number  of  vassals  of  all 
ages  in  each  province  and  village,  as  well  as  their  populous- 
ness  ;  and  this  was  done  that  a  knowledge  might  be  had  of 
the  quantity  of  provisions  that  would  be  needed  in  years  of 
scarcity  and  bad  harvests,  and  of  the  necessary  supplies  of 
cloth  and  cotton  for  clothing  the  people,  as  we  shall  relate 
further  on.  All  this  the  Ynca  ordered  to  be  ascertained, 
that  there  might  be  no  delay  in  relieving  his  vassals  when  it 
became  necessary.  With  reference  to  this  thoughtful  care 
of  the  Yncas  for  their  vassals,  Father  Bias  Valera  frequently 
says  that  they  ought  in  no  wise  to  be  called  kings,  but 

*  Chuncasun  would  be  the  first  person  singular  of  the  indicative 
future  of  the  verb  chuncani  (I  play). 


154  SECOND    BOOK    OF    THE 

rather  very  prudent  and  diligent  tutors  of  children.  And 
the  Indians,  to  express  all  in  one  word,  called  them  "  lovers 
of  the  poor." 

In  order  that  the  governors  and  judges  might  not  be  care- 
less in  discharging  their  duties,  nor  the  other  officers  of  the 
Sun  or  the  Ynca,  there  were  overseers  or  examiners  who 
secretly  traversed  the  districts,  inquiring  into  the  work  of 
the  officers,  and  reporting  their  shortcomings  to  their  supe- 
riors, in  order  that  they  might  be  punished.  These  over- 
seers were  called  Tucuyricoc,  which  means  "  He  who  sees 
all".  These  officers,  as  well  as  all  others  who  served  under 
the  government,  were  subordinate  one  to  another,  in  higher 
or  lower  grades,  that  none  might  be  negligent  of  their  duties. 
Any  judge  or  governor  who  had  been  guilty  of  injustice  or 
of  any  other  fault,  was  punished  'more  severely  than  an  or- 
dinary person  who  committed  the  same  offence,  and  this 
severity  was  in  proportion  to  the  rank  of  the  offender.  For 
they  said  that  it  could  not  be  endured  that  he  who  had  been 
selected  to  administer  justice  should  commit  crime  ;  for  that 
this  was  to  offend  the  Sun,  and  the  Ynca  who  had  selected 
him  to  be  better  than  the  rest  of  his  subjects. 


CHAPTER    XV. 

THE    INDIANS     DENY    THAT    AN    YNCA    OF    THE     1JLOO1)    ROYAL 
HAS    EVER    COMMITTED    ANY    CRIME    WHATEVER. 

It  does  not  appear  that  any  Ynca  of  the  blood  royal  has 
ever  been  punished,  at  least  publicly,  and  the  Indians  deny 
that  such  a  thing  has  ever  taken  place.  They  say  that  the 
Ynca  never  committed  any  fault  that  required  correction  ; 
because  the  teaching  of  their  parents,  and  the  common 
opinion  that  they  were  children  of  the  Sun,  born  to  tench 
and  to  do  good  to  the  rest  of  mankind,  kq>t  them  under  such 


ROYAL    COMMENTARIES.  155 

control  that  they  were  rather  an  example  than  a  scandal  to 
the  commonwealth.  The  Indians  also  said  that  the  Yncas 
were  free  from  the  temptations  which  usually  lead  to  crime, 
such  as  passion  for  women,  envy  and  covetousness,  or  the 
thirst  for  vengeance ;  because  if  they  desired  beautiful 
women,  it  was  lawful  for  them  to  have  as  many  as  they 
liked ;  and  any  pretty  girl  they  might  take  a  fancy  to,  not 
only  was  never  denied  to  them,  but  was  given  up  by  her 
father  with  expressions  of  extreme  thankfulness  that  an 
Ynca  should  have  condescended  to  take  her  as  his  servant. 
The  same  thing  might  be  said  of  their  property;  for,  as  they 
never  could  feel  the  want  of  anything,  they  had  no  reason 
to  covet  the  goods  of  others ;  while  as  governors  they  had 
command  over  all  the  property  of  the  Sun  and  of  the 
Ynca;  and  those  who  were  in  charge,  were  bound  to  give 
them  all  that  they  required,  as  children  of  the  Sun,  and 
brethren  of  the  Ynca.  They  likewise  had  no  temptation  to 
kill  or  wound  anyone  either  for  revenge,  or  in  passion;  for 
no  one  ever  offended  them.  On  the  contrary,  they  received 
adoration  only  second  to  that  offered  to  the  royal  person ; 
and  if  anyone,  how  high  soever  his  rank,  had  enraged  any 
Ynca,  it  would  have  been  looked  upon  as  sacrilege,  and  very 
severely  punished.  But  it  may  be  affirmed  that  an  Indian 
was  never  punished  for  offending  against  the  person,  honour, 
or  property  of  any  Ynca,  because  no  such  offence  was  ever 
committed,  as  they  held  the  Yncas  to  be  like  gods.  On  the 
other  hand,  no  Ynca  was  ever  punished  for  committing  a 
crime ;  and  the  Indians  will  never  confess  either  the  one  or 
the  other,  being  much  scandalised  when  the  Spaniards  ask 
such  questions.  Hence  must  have  arisen  the  assertion  of 
one  of  the  Spanish  historians  that  they  had  a  law  that  no 
Ynca  could  be  put  to  death.  Such  a  law  would  be  a  scandal 
to  the  Indians,  who  would  say  that  it  gave  the  Yncas  licence 
to  commit  any  crime  they  liked,  thus  making  one  rule  for 
them  and  another  for  the  rest  of  mankind.  Rather  one  who 


156  SECOND    BOOK    OF    THE 

thus  disgraced  the  blood  royal  should  be  punished  with 
more  severity  and  rigour,  because,  being  an  Ynca,  he  had 
become  Auca,  that  is  a  tyrant  and  a  traitor. 

Speaking  of  the  justice  of  the  Yncas,  in  his  forty-fourth 
chapter,  Pedro  de  Cieza  de  Leon  writes  as  follows  respecting 
their  army : — 

"  If  there  was  any  rising  in  the  surrounding  districts,  they 
were  ready  to  punish  it  with  great  severity ;  for  the  Yncas 
were  such  perfect  judges,  that  they  did  not  hesitate  to  punish 
even  their  own  sons".* 

And  in  the  sixtieth  chapter,  also  speaking  of  their  justice, 
he  says : — 

"  If  any  of  those  whose  duty  it  was  to  traverse  the  roads, 
entered  the  fields  or  dwellings  of  the  Indians,  although  the 
damage  they  did  was  small,  they  were  ordered  to  be  put  to 
death."f 

The  author  says  this  without  making  any  distinction 
between  Yncas  and  those  who  were  not  Yncas,  for  their 
laws  were  applicable  to  all.  The  fact  of  being  children  of 
the  Sun  increased  the  obligation  to  do  well,  for  the  Indians 
believed  that  both  the  royal  blood  and  goodness  came  by 
inheritance.  They  believed  this  so  implicitly  that  when  a 
Spaniard  praised  any  things  that  had  been  done  by  an  Ynca, 
the  Indians  told  him  not  to  be  surprised  for  that  it  was  an 
Ynca's  work ;  or  if  anything  was  depreciated  as  being  badly 
done,  they  said  that  it  must  not  be  supposed  that  any  Ynca 
could  have  done  it ;  and,  if  so,  it  was  not  a  true  Ynca,  but 
some  bastard  like  Atahualpa,  who  committed  treason  against 
Huasca  Ynca,  the  legitimate  heir,  as  we  shall  relate  more 
fully  in  its  place. 

The  Ynca  had  a  council  of  war  for  each  of  the  four  dis- 
tricts into  which  the  empire  was  divided,  as  well  as  a  council 
of  justice  and  of  finance.  These  councils  had  their  subordi- 

*  Sec  p.  164  of  my  translation, 
t  Sec  p.  217  of  my  translation. 


ROYAL    COMMENTARIKS.  157 

nate  officials,  each  in  his  proper  rank,  from  the  highest  to 
the  lowest,  the  lowest  being  the  commanders  of  ten  men. 
These  officials  reported  all  matters  to  their  immediate  supe- 
riors, until  the  reports  reached  the  supreme  councils.  There 
were  four  viceroys,  one  in  each  of  the  four  districts,  who 
were  presidents  of  these  councils,  and  thus  information  was 
received  of  all  that  passed  in  the  kingdom,  for  report  to  the 
Ynca.  These  viceroys  were  under  the  immediate  control  of 
the  Ynca,  and  governed  their  respective  provinces.  They 
were  obliged  to  be  legitimate  Yncas  of  the  blood,  expe- 
rienced in  affairs,  and  they  alone  formed  the  council  of  state, 
and  received  orders  from  the  Ynca  touching  what  was  to  be 
done  both  in  peace  and  war,  transmitting  them  to  their  offi- 
cials, from  rank  to  rank,  till  they  reached  the  last. 

This  will  suffice  for  the  present,  touching  the  laws  and 
government  of  the  Yncas  ;  and  further  on,  in  narrating  their 
their  lives  and  acts,  I  shall  treat  of  such  things  as  seem  most 
noteworthy. 


CHAPTER   XVI. 

TFIK    LIFE    AND    ACTS    OF    SINCHI    ROCA    THE    SECOND    KING 
OF    THE    YNCA    DYNASTY. 

To  Manco  Ccapac  succeeded  his  son,  Sinchi  Roca.  His 
proper  name  was  Roca  (with  the  pronunciation  of  the  R 
soft).  This  word  has  no  meaning  in  the  general  language 
of  Peru,  but  it  may  have  some  signification  in  the  special 
idiom  of  the  Yncas,  although  I  am  not  aware  of  it.  Father 
Bias  Valera  says  that  roca  means  a  prudent  and  wise  prince, 
but  he  does  not  tell  us  in  what  language.  He  notices  the 
pronunciation  of  the  R  soft,  as  we  have  done.  He  recounts 
the  excellence  of  the  Ynca  Roca,  as  we  shall  see  presently. 
Sinchi  is  an  adjective  signifying  "  valiant,"*  because  they 
*  Or  strong. 


158  SECOND    BOOK    OF    TIIK 

say  that  he  was  of  a  brave  disposition,  and  very  strong, 
although  he  did  not  display  these  qualities  in  battle,  as  he 
did  not  wage  war  upon  anyone.  He  had  the  advantage  of 
all  persons  of  his  time  in  wrestling,  running,  leaping,  throw- 
ing a  stone  or  lance,  and  in  every  other  feat  of  strength. 

This  prince,  having  completed  the  solemn  obsequies  of  his 
father,  and  taken  the  crown,  which  was  a  red  fringe,  pro- 
posed to  extend  his  territory.  For  this  purpose  he  sum- 
moned the  principal  curacas  of  his  father's  court,  and  ad- 
dressed them  in  a  long  and  solemn  discourse.  Among  other 
things,  he  said  that,  in  compliance  with  his  father's  policy 
when  he  returned  to  heaven,  he  desired  the  conversion  of 
the  Indians  to  a  knowledge  of  the  worship  of  the  Sun.  He, 
therefore,  intended  to  convoke  the  neighbouring  nations,  in 
order  to  charge  and  order  them  to  consider  that,  as  they 
accepted  the  Ynca  as  their  rightful  king,  they  were  under 
an  obligation  to  offer  the  same  service  to  the  Sun,  who  was 
the  common  father  of  all  men,  and  to  benefit  their  neigh- 
bours who  were  in  so  much  need  of  help,  to  enable  them 
to  emerge  from  their  .sensual  and  ignorant  mode  of  life. 
They  ought,  he  said,  to  display,  in  their  persons,  the  advan- 
tages and  superiority  of  their  present  over  their  former  lives, 
before  the  arrival  of  the  Ynca  his  father ;  and  to  bring  the 
savages  to  a  sense  of  the  benefits  they  themselves  had  ac- 
quired, that  they  might  the  more  easily  be  induced  to 
receive  similar  instruction. 

The  curacas  answered  that  they  were  bound  to  obey  the 
king,  even  if  they  should  enter  the  fire  for  his  service,  and 
thus  the  discourse  was  concluded,  and  the  day  for  their 
departure  was  arranged.  At  the  appointed  time  the  Ynca 
set  out,  well  attended  by  his  followers,  and  entered  Colla- 
suyu,  which  is  to  the  south  of  the  city  of  Cuzco.  Here  he 
convoked  the  Indians,  and  urged  them,  with  mild  words,  to 
submit  to  his  sway,  and  to  adore  the  Sun.  The  Indians  of 
the  Puchina  and  Canchi  nations,*  who  dwell  in  that  region, 
*  These  Indians  dwelt  in  the  lovely  vale  of  the  Vilcainayu,  south  of 


ROYAL    COMMENTARIES.  159 

are  exceedingly  simple  in  their  natural  condition,  and  very 
ready  to  believe  any  new  thing,  as  are  all  the  Indians.  So, 
when  they  saw  the  example  of  the  subjects  of  the  Ynca,  for 
example  is  what  most  easily  convinces  on  all  occasions,  they 
were  easily  persuaded  to  obey  the  Ynca,  and  to  submit  to 
his  government.  Thus,  without  fighting,  he  extended  his 
frontier  on  this  side,  as  far  as  the  village  called  Chuncara, 
or  about  twenty  leagues  beyond  the  limits  of  his  father's 
dominions,  including  many  towns  on  the  right  and  left  of 
the  road.  In  all  these  villages  he  followed  the  example  of 
his  father,  teaching  the  people  to  cultivate  the  land,  and  to 
practise  a  moral  and  natural  mode  of  life,  persuading  them 
to  put  aside  their  idols  and  their  evil  customs,  and  to  keep 
the  laws  and  precepts  ordained  by  the  Ynca  Manco  Ccapac. 
The  Indians  submitted,  and  obeyed  all  the  orders  that  he 
gave,  being  well  contented  with  the  new  government  of  the 
Ynca  Sinchi  Rocca,  who,  in  imitation  of  his  father,  did  all 
in  his  power  to  benefit  them,  with  much  bounty  and  love. 

Some  Indians  will  have  it  that  this  Ynca  did  not  extend  his 
dominion  beyond  Chuncara,  and  it  would  seem  that  this  view 
is  more  in  accordance  with  the  small  power  then  possessed 
by  the  Yncas.  But  others  affirm  that  he  passed  far  beyond 
that  point,  and  annexed  many  other  villages  and  tribes  on 
the  road  of  Umasuyu,  such  as  Cancalla,  Cacha,  Rurucachi, 
Asillu,  Asancata,  Huancane,*  and  as  far  as  the  town  called 
Pucara  de  Umasuyu,  so  called  to  distinguish  it  from  another 
Pucara  in  Urcosuyu.  I  name  these  places  in  detail  for  the 

Cuzco.  The  Canchis  are  described  by  Cieza  de  Leon  as  intelligent  and 
homely  Indians,  without  malice,  skilful  in  working  metals,  and  possess- 
ing large  flocks  of  llamas.  A  writer  in  the  Mercurio  Peruano  describes 
the  Canchis  as  a  very  bold,  restless,  and  inconstant  people,  but  as  good 
workmen,  industrious,  and  brave.  They  loved  solitude,  and  built  their 
huts  in  secluded  ravines. 

*  The  last  three  of  these  places  are  in  the  province  of  Azangaro,  a 
lofty  plateau  north  of  lake  Titicaca.  Huancane  is  close  to  the  northern 
shore  of  the  lake. 


160  SECOND    BOOK    OF    THK 

use  of  those  in  Peru;  but  it  would  be  an  impertinence  to  do- 
so  for  those  in  other  countries,  and  I  trust  that  the  latter 
will  pardon  my  desire  to  be  of  use  to  all.  Pucara  means  a 
fortress,  and  it  is  said  that  this  prince  ordered  it  to  be  built 
in  order  to  protect  the  frontier  of  his  newly  acquired  terri- 
tory. In  the  direction  of  the  country  of  the  Antis  he 
annexed  land  as  far  as  the  river  called  Collahuaya*  (where 
very  fine  gold  is  found,  said  to  exceed  twenty-four  carats), 
and  gained  all  the  villages  between  the  Collahuaya  and  the 
royal  road  of  Umasuya,  where  the  above  mentioned  villages 
are  situated.  Whether  the  truth  be  with  the  statements  of 
the  first  or  of  the  second  of  these  narrators,  it  matters  little 
whether  it  was  the  second  or  the  third  Ynca  who  made  these 
acquisitions.  What  is  certain  is,  that  they  were  acquired, 
and  not  by  force  of  arms,  but  by  persuasion  and  promises, 
and  by  the  fulfilment  of  those  promises.  As  they  were  made 
without  conquest,  there  is  little  to  say  respecting  their  acqui- 
sition, except  that  it  took  many  years  to  achieve ;  but  it  is 
not  exactly  known  how  many,  nor  how  many  years  the 
Ynca  Sinchi  Roca  reigned.  Some  say  his  reign  lasted  for 
thirty  years.  He  spent  them  like  a  good  gardener  who, 
having  planted  a  tree,  cultivated  it  with  all  possible  care, 
that  it  might  yield  the  desired  fruit.  Thus  lived  this  Ynca, 
reigning  with  all  care  and  diligence,  and  he  saw  and  enjoyed, 
in  peace  and  quietness,  the  harvest  of  his  labours.  His  vas- 
sals were  very  loyal  and  grateful  for  the  benefits  he  conferred 
upon  them.  They  obeyed  his  laws  and  ordinances  with  much 
love  and  veneration  as  commandments  of  their  god  the  Sun, 
for  so  they  were  taught  to  look  upon  them. 

Having  lived  for  many  years  in  peace  and  prosperity,  the 
Ynca  Sinchi  Roca  died,  saying  that  he  went  to  rest  with  his 
father  the  Sun,  desisting  from  his  labours  to  bring  men  to  a 
knowledge  of  their  god.  He  left  his  legitimate  son  Lloque 

*  Canivaya. 


KOYAL    COMMENTARIES.  161 

Yupanqui  as  his  successor,  whose  mother  was  the  second 
Ynca's  legitimate  wife,  Mama  Cora,  or  Mama  Ocllo  as 
others  say.  Besides  his  heir,  the  Ynca  left  other  sons  by 
his  wife,  and  by  his  concubines  who  were  his  relations,  and 
whose  children  we  look  upon  as  of  the  legitimate  blood 
royal.  He  also  left  a  great  number  of  natural  sons  by  alien 
concubines,  that  the  generation  and  caste  of  the  Sun,  as 
they  called  it,  might  multiply. 


CHAPTER    XVII. 

LLOQUE    YUPANQUJ,   THIRD    KING,    AND    THE    MEANING    OF 
HIS    NAME. 

The  Ynca  Lloque  Yupanqui  was  the  third  of  the  Kings 
of  Peru.  His  name  of  Lloque  means  left-handed.  The 
neglect  of  his  attendants  in  nursing  him,  which  led  to  his 
becoming  left-handed,  was  the  reason  of  his  receiving  this 
name.  The  name  of  Yupanqui  was  given  him  for  his 
virtuous  actions.  That  the  various  idioms  used  by  the 
Indians  in  the  general  language  of  Peru  may  be  understood, 
it  must  be  known  that  this  word  Yupanqui  is  the  second 
person  singular  of  the  imperfect  future  of  the  indicative 
mood  of  a  verb,  and  that  it  means  "  You  will  count."  In 
this  one  verb  thus  used  by  itself  is  enclosed  and  denoted  all 
that  can  be  said  in  praise  of  a  prince.  It  is  as  much  as  to 
say — "  You  will  count  your  great  actions,  your  excellent 
virtues,  your  clemency,  piety,  gentleness,  etc."  This  is  an 
elegant  phrase  in  a  language  which  has  not  many  words, 
but  these  words  are  very  expressive;  for  in  applying  a  noun 
or  verb  to  their  kings,  these  Indians  made  it  comprehend 
all  that  could  be  understood  by  such  noun  or  verb.  Thus 
the  word  ccapac,  which  means  rich,  does  not  imply  wealth 
in  property,  but  in  all  the  virtues  which  a  good  king  can 


162  sK('l)M)     HOOK     OF    THK 

possess.  But  they  did  not  speak  of  any  one  else  in  this  way, 
not  even  of  the  greatest  lords,  but  only  of  the  kings,  for 
they  would  not  make  common  use  of  words  that  were 
applied  to  their  Yncas.  Such  misuse  would  be  considered 
as  sacrilege ;  and  it  would  seem  that  these  names  were  like 
that  of  Augustus,  which  the  Romans  gave  to  Octavius 
Ccesar  for  his  virtue ;  but  to  use  such  a  term  in  speaking  of 
any  one  who  was  not  an  emperor  or  a  great  king  would  be 
to  make  it  lose  all  its  majesty. 

A  similar  phrase  was  also  used  to  denote  evil  qualities,  for 
in  that  language  these  phrases  were  applied  to  both  good  and 
bad  significations  ;  but  the  same  verb  was  not  used  to  indicate 
good  and  bad.  Another  word  of  similar  meaning  was  set 
aside  to  denote  the  bad  qualities  of  a  prince,  which  was 
Huacanqui,  used  in  the  same  mood,  tense,  number,  and 
person.  It  signified  'f  You  will  mourn"  for  your  cruelties 
done  in  public  and  private,  with  poison  or  knife,  for  your 
insatiable  avarice,  your  tyranny  without  distinction  of  sacred 
or  profane  things,  and  for  all  other  evils  that  can  be  de- 
plored of  a  wicked  prince.  But  as  they  declare  that  there 
never  was  occasion  to  deplore  the  acts  of  their  Yncas,  they 
used  the  verb  huacanqui  in  speaking  of  lovers,  the  phrase 
signifying  that  they  will  mourn  the  passion  and  torment 
that  love  causes  to  those  who  are  enamoured.  These  two 
words,  Ccapac  and  Yupanqui,  with  the  meanings  we  have 
described,  the  Indians  used  in  speaking  of  their  kings. 
Many  persons  of  the  blood  royal  also  took  them,  making 
them  into  proper  names  of  Ynca  families,  as  has  been  done 
in  Spain  with  the  name  Manuel,  which,  having  been  the 
name  of  an  Infante  of  Castille,  has  since  become  the  surname 
of  his  descendants. 


ROYAL    COMMENTARIES.  163 


CHAPTER    XVIII. 

TWO    CONQUESTS    MADE    BY    THE    YNCA    LLOQUE    YUPANQU1. 

Having  taken  possession  of  his. kingdom,  and  visited  it  in 
person,  the  Ynca  Lloque  Yupanqui  proposed  to  extend  its 
limits,  and  for  this  purpose  he  ordered  6000  or  7000  men  of 
war  to  be  assembled,  so  that  he  might  advance  with  more 
power  and  authority  than  his  predecessors ;  for  more  than 
seventy  years  had  passed  since  they  became  kings,  and  it 
seemed  to  him  that  all  their  policy  should  not  be  one  of 
prayer  and  persuasion,  but  that  arms  and  power  should  form 
a  part,  at  least  with  those  who  were  stubborn  and  pertina- 
cious. He  nominated  two  of  his  uncles  to  be  masters  of  the 
camp,  and  others  of  his  relations  as  commanders  and  coun- 
cillors. Then,  instead  of  the  road  of  Umasuyu,  which  his 
father  had  followed  in  his  expeditions,  he  took  that  of 
Urcosuyu.  These  two  roads  diverge  at  Chuncara,  and,  pass- 
ing through  the  district  called  Collasuyu,  surround  the  great 
lake  of  Titicaca. 

As  soon  as  the  Ynca  had  crossed  his  own  frontier,  he 
entered  a  great  province  called  Cana,  and  sent  messages  to 
the  inhabitants,  requiring  them  to  submit  to  and  obey  the 
child  of  the  Sun,  abandoning  their  own  vain  and  evil  sacri- 
fices, and  bestial  customs.  The  Canas  desired  to  take  their 
time  in  informing  themselves  respecting  all  that  the  Ynca 
desired  them  to  do,  what  sort  of  laws  they  were  to  obey,  and 
what  Gods  to  worship.  As  soon  as  they  understood  these 
things,  they  replied  that  they  were  content  to  worship  the 
Sun,  to  obey  the  Ynca,  and  to  keep  his  laws  and  customs, 
because  they  appeared  better  than  their  own.*  Thus  they 

*  The  Canas  inhabited  one  side  of  the  valley  of  Vilcamayu,  and  the 
Canchis  the  other — the  river  dividing  them.  The  Canas  were  proud, 

L   £ 


164  SECOND    BOOK    OF    THE 

went  forth  to  receive  the  king,  and  do  him  homage.  The 
Ynca,  leaving  officers  as  well  to  instruct  them  in  their  new 
religion,  as  to  divide  the  land  and  bring  it  under  cultivation, 
marched  onwards  until  he  reached  the  town  and  nation 
called  Ayaviri.*  The  natives  of  Ayaviri  were  so  stubborn 
and  rebellious  that  neither  promises,  nor  persuasion,  nor  the 
examples  of  the  other  subjugated  Indians  were  of  any  avail. 
They  all  preferred  to  die  in  defending  their  liberty,  being  a 
very  different  reception  from  that  which  the  Yncas  had 
hitherto  encountered.  So  they  came  forth  to  fight,  with  no 
wish  to  hear  reason,  obliging  the  Yncas  to  arm  their  men 
rather  in  self-defence  than  for  attack.  The  fight  continued 
for  a  long  time,  and  many  were  killed  and  wounded  on  both 
sides.  The  men  of  Ayaviri  fortified  their  town  in  the  best 
manner  they  could,  and  sallied  forth  every  day  to  fight  the 
Ynca's  followers.  The  Ynca,  following  the  traditional 
policy  of  his  fathers,  avoided  injuring  the  enemy  as  much  as 
possible,  and,  as  if  he  was  the  besieged  rather  than  the 
besieger,  endured  the  insolence  of  the  barbarians,  and 
ordered  his  men  to  close  the  blockade  without  coming  to 
hand  to  hand  combats.  But  those  of  Ayaviri,  taking  courage 
from  the  forbearance  of  the  Ynca,  and  attributing  it  to 
cowardice,  became  every  day  more  hard  to  reduce  and  fiercer 
in  battle,  until  at  length  they  entered  the  very  tents  of  the 
Yncas.  In  these  skirmishes  and  encounters  the  besieged 
always  got  the  worst  of  it. 

The  Ynca,  in  order  that  the  other  nations  might  not 
follow  a  bad  example,  and  take  up  arms,  wished  to  punish 

cautious,  and  melancholy,  their  clothing  usually  of  a  sombre  colour,  and 
their  music  plaintive  and  sad.  They  were  constantly  in  a  state  of  re- 
volt against  the  Yncas,  until  Huayna  Ccapac  gave  one  of  his  daughters 
in  marriage  to  their  Curaca.  Mercurio  Peruano. 

*  Ayaviri  is  near  the  lofty  pass  dividing  the  valley  of  Vilcamayu  from 
the  lofty  plateau  of  the  Collas.  Here  two  roads  branch  off  to  the  south- 
ward— one  to  Azangaro  and  Umasayu,  the  other  to  Pucara  and  Chucuito; 
one  to  the  cast,  the  other  to  the  west  side  of  lake  Titicaca. 


ROYAL    COMMENTARIES.  165 

these  audacious  men ;  and  sent  for  reinforcements,  more  to 
shew  his  power,  than  for  any  necessity  he  had  for  them, 
lie  then  pressed  the  enemy  so  closely  on  all  sides,  that  they 
could  not  come  forth  for  anything  they  had  need  of;  so  that 
they  were  much  straitened  for  want  of  food.  They  one  day 
tried  their  fortune  in  a  hand  to  hand  combat,  and  fought 
most  fiercely,  but  the  troops  of  the  Ynca  resisted  with  great 
valour,  and  many  were  killed  and  wounded  on  both  sides. 
Those  of  Ayaviri  suffered  so  much  in  this  battle,  that  they 
never  came  out  to  fight  again.  The  Ynca  did  not  wish  to 
destroy  them,  although  he  easily  could  have  done  so,  but  to 
press  the  siege  until  they  were  obliged  to  surrender.  When 
the  reinforcements  arrived  which  the  Ynca  had  sent  for, 
those  of  Ayaviri  thought  it  time  to  submit.  The  Ynca 
received  them,  and  after  they  had  listened  to  a  severe 
admonition  for  having  resisted  the  child  of  the  Sun,  he 
pardoned  them,  and  ordered  them  to  be  treated  well,  with- 
out reference  to  the  obstinacy  they  had  displayed.*  Leaving 
officers  to  teach  them,  and  to  look  after  the  property  to  be 
set  apart  for  the  Sun  and  the  royal  use,  the  Ynca  advanced 
to  the  town  now  called  Pucara.  It  is  a  fortress  which  was 
ordered  to  be  built  as  a  defence  of  the  frontier  that  had  been 
won ;  and  also  the  fortress  was  erected  because  it  was 
necessary  to  capture  the  place  by  force  of  arms.  A  strong 
garrison  was  left  in  it,  and  the  Ynca  returned  to  Cuzco, 
where  he  was  received  with  great  rejoicings. 

*  Cieza  de  Leon  mentions  this  war  between  the  Ynca  Lloque  Yupan- 
qui  and  the  people  of  Ayaviri.  He  tells  us  that  the  Indians  consider  the 
inhabitants  of  Ayaviri  to  be  of  the  same  descent  and  lineage  as  the 
Canas.  He  adds  that,  after  this  war,  few  were  left  alive,  and  the  sur- 
vivors wandered  in  the  fields,  calling  on  their  dead,  and  mourning  with 
groans  and  great  sorrow  over  the  destruction  that  had  come  upon  their 
people.  The  Ynca  caused  a  great  palace  to  be  built  at  Ayaviri,  and  a 
temple  of  the  Sun,  and  sent  fresh  colonists  to  repeople  it.  See  my  trans- 
lation, p.  358. 


l(i()  SK(OM)     HOOK     OF 


CHAPTER   XIX. 

THE    CONQUESTS    OF    HATUN-COLLA,    AND    THE    ORIGIN    OF 
THE     COLLAS. 

After  a  few  years  Lloque  Yupanqui  again  turned  his 
attention  to  the  conquest  and  subjugation  of  the  Indians; 
for  these  Yncas,  having  from  the  beginning  spread  the 
report  that  the  Sun  had  sent  them  upon  earth  to  lead  men 
from  their  wild  state,  and  teach  them  civilisation,  sustained 
this  belief  by  adopting  for  their  principal  aim  the  reduction 
of  the  Indians  under  their  sway,  thus  concealing  their  ambi- 
tion with  the  saying  that  their  acts  were  commanded  by  the 
Sun.  On  this  occasion  the  Ynca  ordered  eight  or  nine 
thousand  men  of  war  to  be  assembled,  and,  having  appointed 
councillors  and  officers  for  the  army,  he  set  out  for  the 
district  of  Colla-suyu,  by  the  road  leading  to  his  fortress  of 
Pucara,  where  Francisco  Hernandez  Giron  was  afterwards 
defeated  in  the  battle  called  of  Pucara.*  Thence  the  Ynca 

*  Cieza  de  Leon  mentions  the  siege  of  Pucara  by  the  Ynca,  but  he 
makes  the  mistake  of  calling  him  Tupac  Yupanqui  instead  of  Lloque 
Yupanqui.  He  adds  that  he  spent  a  day  at  Pucara,  and  saw  the  ruins 
of  great  edifices,  as  well  as  many  pillars  of  stone  carved  in  the  form  of 
men.  See  my  translation,  p.  368. 

Pucara  is  in  latitude  15°  2'  S.,  and,  according  to  an  observation  I 
made  in  April  1860  with  a  boiling-point  thermometer,  about  13,000 
feet  above  the  level  of  the  sea.  The  surrounding  country  consists  of 
grassy  plains,  with  ridges  of  steep  hills  dotted  over  with  a  tree  re- 
sembling a  yew  at  a  distance  ( Polylepis  tomentella),  called  que//  mi  in 
Quichua.  The  plains  and  hill  sides  are  covered  with  herds  of  cattle, 
tended  by  little  cow-girls  with  their  slings.  The  town  of  Pucara  nestles 
under  the  perpendicular  face  of  a  magnificent  rock  of  reddish  sandstone, 
1800  feet  high,  the  crevices  and  summit  covered  with  long  grass  (^tip«, 
Ychu)  and  qwima  trees.  Birds  whirl  in  circles  over  their  eyries,  and 
the  rock  is  famous  for  a  very  fine  breed  of  falcons.  At  present  there 
are  some  small  manufactories  of  glazed  earthenware  at  Pucara.  A  deep 
river  flows  over  the  plain  to  empty  itself  into  hike  Titicaca. 
about  five  hundred  v;ir<ls  eaM  <>\  tin.  town. 


KOYAL    COMMENTARIES.  167 

sent  messengers  to  Paucar-colla  and  Hatun-colla,  places 
whence  the  district  took  the  name  of  Colla-suyu.  This 
district  is  very  extensive,  containing  many  nations  and 
tribes  under  the  general  name  of  Colla.  The  Ynca  de- 
manded that  they  should  submit  to  him  as  others  had  done, 
and  that  they  should  not  offer  resistance  like  the  men  of 
Ayaviri,  who  had  been  punished  by  the  Sun  with  famine 
and  death  for  taking  up  arms  against  his  children.  He 
warned  them  that  they  would  meet  the  same  fate  if  they  fell 
into  a  similar  error.  The  Collas  took  counsel,  their  prin- 
cipal men  assembling  in  Hatun-colla,  which  means  great 
Colla.  Considering  that  those  of  Ayaviri  and  Pucara  had 
been  punished  by  heaven  for  resisting,  they  replied  that 
they  were  well  satisfied  to  become  vassals  of  the  Ynca  and 
to  worship  the  Sun,  adopting  his  laws  and  ordinances,  and 
observing  them.  Having  sent  this  answer,  they  came  forth 
to  meet  the  Ynca  with  much  solemnity,  rejoicing  with  songs 
invented  for  the  occasion,  to  show  their  feelings. 

The  Ynca  received  the  Curacas  with  much  kindness, 
giving  them  clothes  for  their  persons,  and  other  presents, 
which  they  valued  very  highly;  and  henceforward  both  this 
Ynca  and  his  descendants  favoured  and  honoured  these  two 
places,  especially  Hatun-colla,  for  the  service  they  then 
performed  in  receiving  him  with  signs  of  love,  for  the 
Yncas  always  shewed  great  favour  and  kindness  to  those 
who  acted  thus,  recommending  them  to  their  successors. 
Thus  Hatun-colla  was,  from  that  time,  ennobled  by  the 
erection  of  large  and  beautiful  edifices,  besides  the  temple 
of  the  Sun  and  convent  of  virgins  which  were  founded  there, 
a  thing  very  highly  esteemed  by  the  Indians.* 

*  Hatun-colla  and  Paucar-colla  are,  at  present,  two  villages  within 
a  league  of  each  other,  and  seventy  miles  south  of  Pucara.  Paucar- 
colla  is  on  the  high  road  from  Cuzco,  by  Pucara,  to  Puno  and  Bolivia  ; 
Hatun-colla  a  little  off  the  road.  I  found  Paucar-colla  to  be  12,987 
feet  above  the  level  of  the  sea,  in  April  1860.  This  little  village  is  on 
an  eminence  surrounded  by  broad  grassy  plains,  which  extend  to  the 


168  SECOND    HOOK    OF    THE 

The  Collas  consist  of  many  different  nations,  and  thus 
they  believe  themselves  to  be  descended  from  various  things. 
Some  say  that  their  first  fathers  came  out  of  the  great  lake 
of  Titicaca.  They  looked  upon  this  lake  as  a  mother,  and, 
before  the  Yncas  subjugated  them,  they  adored  it  among 
their  numerous  gods,  and  offered  up  sacrifices  on  its  banks. 
Others  thought  they  derived  their  origin  from  a  great 
fountain,  out  of  which  they  declared  that  their  first  ancestor 
had  issued.  Others  said  that  their  ancestors  had  come  out 
of  caves  and  recesses  of  great  rocks,  and  they  looked  upon 
such  places  as  sacred,  visiting  them  at  certain  seasons  and 
offering  up  sacrifices,  in  acknowledgment  of  their  duties  as 
children  to  parents.  Others  thought  that  their  first  pro- 
genitor had  come  out  of  a  river,  and  they  held  it  in  great 
reverence  and  veneration  as  a  father,  looking  upon  the 
killing  of  fish  in  that  river  as  sacrilege ;  for  they  said  that 
the  fish  were  their  brothers.  They  believed  in  many  other 
fables  respecting  their  origin;  and,  from  the  same  cause, 
they  had  many  different  gods,  some  for  one  reason  and 
others  for  another.*  There  was  only  one  deity  which  all  the 
Collas  united  in  worshipping  and  holding  as  their  principal 
god.  This  was  a  white  sheep,  for  they  were  the  lords  of 
innumerable  flocks.  They  said  that  the  first  sheep  in  the 
upper  earth  (for  so  they  named  heaven)  had  taken  more 
care  of  them  than  of  the  other  Indians,  and  that  it  shewed 

shores  of  lake  Titicaca.  It  consists  of  about  a  dozen  huts  built  round  a 
large  square,  with  a  dilapidated  mud  church  forming  one  side.  Hatun- 
colla  is  visible  on  the  skirts  of  the  Cordillera  to  the  westward. 

The  grand  edifices  at  Hatun-colla,  mentioned  in  the  text,  and  the 
ruins  of  which  were  seen  by  Cieza  de  Leon  (p.  369),  have  now  entirely 
disappeared.  But  some  most  interesting  ruins,  the  towers  of  Sillustani, 
are  still  in  good  preservation,  on  the  banks  of  a  lake,  a  short  league 
from  Hatun-colla.  I  have  given  a  detailed  account  of  them  elsewhere 
(Travels  in  Peru  and  India,  p.  111).  They  are,  however,  of  a  date  ante- 
rior to  the  conquest  of  this  part  of  Peru  by  the  Yncas. 

*  Cicza  dc  Leon  says — "No  sense  can  be  jrot  out  of  the  Collas  con- 
cerning their  origin."  (I*.  ;;<!:>.) 


ROYAL    COMMENTARIES.  169 

its  love  for  them  by  leaving  a  larger  posterity  in  the  land 
of  the  Collas  than  in  any  other  land  in  the  whole  world. 
These  Indians  said  this  because  there  are  larger  flocks  of 
native  sheep*  bred  in  the  Collas  than  in  all  Peru  besides, 
and  for  this  reason  the  Collas  worshipped  a  sheep,  and 
offered  up  lambs  and  grease  as  sacrifices.  They  valued  the 
white  sheep  amongst  their  sheep  much  more  highly  than 
any  others,  because  they  said  that  those  which  most  re- 
sembled their  first  parent  contained  most  godlike  qualities. 
Besides  this  folly,  a  very  infamous  practice  prevailed  in 
many  provinces  of  the  Collas,  which  was  that,  before 
marriage,  the  women  were  allowed  to  act  as  shamefully  as 
they  liked  with  their  persons,  and  the  most  dissolute  were 
most  sought  after  in  marriage.  The  Kings  Yncas  put  a 
stop  to  all  these  things,  but  chiefly  to  the  worship  of  many 
gods,  persuading  the  people  that  the  Sun,  for  its  beauty  and 
excellence,  and  because  it  created  and  sustained  all  things, 
alone  merited  adoration.  The  Yncas  did  not  contradict  the 
Indians  in  the  tales  respecting  their  origin  and  descent;  for, 
as  they  prided  themselves  on  their  descent  from  the  Sun, 
they  encouraged  many  other  fables,  that  their  own  might  be 
more  easily  believed. 

Having  arranged  the  government  of  these  important  towns, 
as  well  with  regard  to  his  vain  religion  as  to  the  revenue  of 
the  Sun  and  of  the  crown,  the  Ynca  returned  to  Cuzco,  not 
desiring  to  advance  further  in  his  conquests;  for  these 
sovereigns  always  deemed  it  to  be  wiser  to  acquire  territory 
little  by  little,  and  to  settle  their  government  amongst  their 
new  subjects,  than  to  make  rapid  advances  and  appear  to  be 
tyrannical,  ambitious,  and  covetous. 

*  Llamas. 


170  SKCOM)     HOOK     OF    TUB 


CHAPTER    XX. 

Ill  ,      rilOVlNCK    OF    CHUCU1TU     IS    REDUCK1),    AS 

WELL    AS    MANY    OTHER    PROVINCES. 

The   Ynca  was   received  in   Cuzco   with  great  joy   and 
ity,  and  he  remained  there  for  some  years,  superin- 
tending the  government,  and  watching  over  the  welfare  of 
his  vassals.     Afterwards  he  resolved  to  visit  the  whole  of 
his  provinces,  because  the  Indians  were  pleased  to  see  the 
Ynca  in   their    districts,   and    that   his    officers    might   not 
become  careless  in  their  duties,  owing  to  the  absence  of  the 
king.      Having  completed  his  inspection,  he  ordered  pre- 
parations to  be  made  for  war,  with  a  view  to  extending  his 
previous   conquests.     He   set  out  with  an  army  of  10,000 
men  led  by  chosen  captains,  and  reached  Hatun-colla  and 
ihc  borders  of  Chucuitu,  a  famous  and  populous  province;' 
which  was  considered  of  such  importance,  when  the  Spaniards 
made   a   division   of  this  land,  that   it   was  allotted  to  the 
iMiipL-ror.*     The  Ynca  sent  the  usual  message  to  the  people 
of  Chucuitu  that  they  should  adore  the  Sun,  and  receive 
him    as    their    god.      These    people,    although    they    were 
ri'ul,  and  their  ancestors  had  subdued  some  neighbour- 
nln>,  had  no  desire  to  resist  the  Ynca,  and  replied  that 
would  obey  him  with  all  love  and  willingness,  because 
i  child  of  the  Sun.     They  added  that  they  were 
aware  of  his  clemency  and  kindness,  and  that  they  desired, 
.ing  his  vassals,  to  enjoy  his  bounty. 

.ca  received   them  with  his  usual  affability,  and 

•  licni  thank:-,  and  presents,  which  were  highly  esteemed 

'!»-    Indi  ing  the  successful  issue  of  this 

•    "f  hike  Titicac 


ROYAL    COMMENTARIES.  171 

undertaking,  the  Ynca  then  sent  similar  messages  to  all  the 
neighbouring  tribes,  as  far  as  the  Desaguadero*  of  the  great 
lake  of  Titicaca.  These,  following  the  example  of  Hatun- 
colla  and  Chucuitu,  readily  obeyed  the  Ynca.  The  prin- 
cipal towns  thus  subjugated  were  Ylave,  Juli,  Pomata,  and 
Zepita.f  We  do  not  repeat  the  terms  of  the  messages  to 
each  of  these  towns,  and  the  replies,  because  they  were 
similar  to  those  already  stated,  and  to  avoid  repetition,  we 
have  therefore  given  one  for  all.  They  relate  that  the 
Ynca  spent  many  years  in  settling  the  government  of  these 
towns. 

Having  pacified  this  region,  his  army  departed,  leaving 
the  necessary  guard  for  his  person  and  ministers,  and  for  the 
instruction  of  the  people.  The  Ynca  desired  to  assist 
personally  in  this  work  as  well  to  inspire  zeal,  as  to  shew 
favour  to  those  provinces  by  his  presence,  for  they  were 
important.  The  Curacas,  and  all  his  vassals,  were  pleased 
that  the  Ynca  should  remain  among  them  for  a  winter,  for 
this  seemed  to  them  the  greatest  favour  he  could  confer,  and 
the  Ynca  treated  them  with  much  favour  and  kindness, 
every  day  inventing  new  favours,  for  he  knew  by  experience 
(without  reckoning  the  policy  of  his  forefathers)  how  effectual 
were  kindness  and  gentleness  in  drawing  new  subjects  to 
willing  obedience  and  service.  The  Indians  spoke  of  the 
excellence  of  their  prince  on  all  sides,  saying  that  he  was  a 
true  child  of  the  Sun.  While  the  Ynca  was  in  the  Collas, 
he  ordered  10,000  men  of  war  to  assemble  there  in  the 
ensuing  summer.  When  the  time  came,  he  appointed  four 
masters  of  the  camp,  nominated  a  brother  of  his  own,  whose 
name  the  Indians  have  not  preserved,  as  general  of  the 

*  The  river  which  drains  the  lake  of  Titicaca,  flowing  out  of  its 
southern  extremity.  Hence  its  name. 

t  Towns  along  the  western  shore  of  lake  Titicaca,  in  the  province  of 
Chucuitu,  during  the  rule  of  Spanish  viceroys,  and  now  in  the  depart- 
ment of  Puno. 


17^  M)    HOOK    OF    THK 

array,  and  ordered  him,  in  concert  with  the  other  captains, 
to  proceed  with  the  conquest.  All  five  were  strictly  en- 
joined on  no  account  to  fight  with  the  Indians,  but,  in 
accordance  with  the  tradition  of  his  fathers,  to  induce  them 
to  submit  by  kindness  and  persuasion,  showing  themselves 
rather  to  be  pious  fathers  than  warlike  captains.  He  directed 
them  to  inarch  to  the  westward,  to  a  province  called  Hurin- 
pacasa,  and  to  subdue  the  Indians  who  inhabit  it.  The 
general  and  his  captains  obeyed  these  orders,  and  reduced 
the  natives  without  difficulty  for  a  distance  of  twenty  leagues, 
up  to  the  skirts  of  the  snowy  ridge  which  divides  the  coast 
from  the  Sierra.  The  Indians  were  easily  subdued,  because 
they  lived  like  beasts,  without  order  or  policy,  the  boldest 
man  ruling  the  others  with  tyranny  and  insolence.  They 
were  a  simple  race,  and  obeyed  at  once  when  they  heard  the 
marvels  which  were  told  of  the  Ynca  as  a  child  of  the  Sun. 
This  conquest  occupied  three  years,  because,  the  people 
being  brutish,  more  time  was  required  in  instructing  than  in 
subduing  them.  When  it  was  completed,  the  general  and 
his  four  captains,  leaving  the  necessary  officials  and  garrisons, 
returned  to  give  an  account  of  their  proceedings  to  the 
Ynca.  Meanwhile,  the  Ynca  had  been  engaged  in  visiting 
his  empire,  and  extending  the  area  of  cultivation  by  all 
possible  means.  He  ordered  new  irrigation  channels  to  be 
dug,  and  other  works  to  be  executed  which  were  necessary 
for  the  welfare  of  the  Indians,  such  as  rest  houses,  bridges, 
and  roads  to  connect  one  province  with  another.  The 
:  ;il  and  his  captains  were  very  well  received  by  the 
Ynca,  and  rewarded  for  their  services;  and  he  returned 
with  them  to  his  capital,  with  the  intention  of  ceasing  the 
conquests,  as  his  frontiers  seemed  to  him  to  be  sufficiently 
led.  From  north  to  south  he  had  acquired  more  than 
forty  1  T  territory,  and  more  than  twenty  from  east  to 

<>f    of  the  snowy    range   dividing  the  llanos* 

.  iiiid  the  &  i  prise.1' 

-til  tli  iti'l  v,tllr\>  of  tin-  Andes. 


ROYAL    COMMENTARIES.  173 

from  the  Sierra.     These  two  names  have  been  given  by  the 
Spaniards. 

The  Ynca  was  received  with  great  rejoicing  throughout 
the  whole  city  of  Cuzco,  for  he  was  loved  exceedingly  for 
his  affability,  kindness,  and  liberality.  He  passed  the  rest 
of  his  life  in  peace  and  quiet,  conferring  benefits  on  his 
people,  and  administering  justice.  He  sent  the  prince  his 
heir,  whose  name  was  Mayta  Ccapac,  on  two  occasions  to 
visit  the  provinces,  accompanied  by  old  and  experienced 
men,  that  he  might  become  known  to  the  vassals,  and 
practise  the  art  of  governing.  When  he  felt  that  death  was 
approaching,  he  called  his  sons,  and  amongst  them  his  heir, 
and,  in  place  of  a  will,  he  commended  to  them  the  welfare 
of  his  vassals,  the  duty  of  observing  the  laws  and  ordinances 
left  by  their  forefathers  by  command  of  their  father  the  Sun, 
and  of  always  behaving  like  children  of  the  Sun.  To  the 
Ynca  captains,  and  the  rest  of  the  Curacas  who  were  lords  of 
vassals,  he  entrusted  the  care  of  the  poor,  charging  them  to 
be  obedient  to  the  king.  Finally,  he  informed  them  that  his 
father  the  Sun  had  called  him  to  rest  from  his  labours. 
Having  said  these  and  other  similar  things,  the  Ynca  Lloque 
Yupanqui  died,  leaving  many  sons  and  daughters  by  his 
concubines,  although,  by  his  legitimate  wife,  named  Mama 
Cava,  he  had  no  other  son  than  the  heir  Mayta  Ccapac,  but 
two  or  three  daughters.  Lloque  Yupanqui  was  mourned 
for  with  great  sorrow  throughout  the  empire,  for  he  was 
much  loved  for  his  virtues.  He  was  placed  in  the  number 
of  gods,  children  of  the  Sun,  and  was  worshipped  as  one  of 
them.  In  order  that  the  history  may  not  become  tedious, 
from  constantly  dwelling  on  the  same  subject,  it  will  be  well  to 
intersperse  the  narrative  of  the  lives  of  the  King  Yncas  with  an 
account  of  some  customs  which  will  be  more  pleasant  to  read 
about  than  the  wars  and  conquest,  almost  all  carried  on  in 
the  same  way.  We  will,  therefore,  now  say  something  of 
the  knowledge  of  the  sciences  which  the  Yncas  had  reached. 


SK('OM)     HOOK     OF    THH 


CHAPTER   XXI. 

Till-  *     \VIIICH     THE    YNOAS     HAD    ACQUIRED:     AND 

FIRST    OF    THEIR    KNOWLEDGE    OF    ASTRONOMY. 

The  Yncas  had  attained  very  little  knowledge  in  astronomy 
and  natural  philosophy,  for,  not  being  acquainted  with 
letters,  although  there  were  men  of  considerable  talent 
among  them,  whom  they  called  Amautas,  who  conceived 
philosophical  subtleties  such  as  were  taught  among  that 
people,  yet,  being  unable  to  write  and  thus  hand  down  their 
learning  to  their  successors,  their  discoveries  perished  with 
them,  and  thus  they  made  little  progress  in  all  sciences,  and 
were  without  any  knowledge  in  some,  only  possessing  general 
principles  drawn  from  the  light  of  nature,  and  even  these 
were  denoted  by  gross  and  unpolished  symbols,  that  the 
people  might  see  and  take  note  of  them.  We  will  give  an 
account  of  what  they  knew  on  each  subject.  Moral  philo- 
sophy was  well  understood,  and  it  was  left  written  in  their 
mode  of  life,  and  customs,  as  we  shall  see  in  the  course 
of  this  history.  They  were  aided  in  their  knowledge  by  the 
natural  law  which  they  desired  to  observe,  and  by  the 
•e  they  acquired  in  the  practice  of  good  customs, 
which  were  cultivated  from  day  to  day  in  their  common- 
wealth. 

15ut  they  knew  little  or  nothing  of  natural  philosophy; 

for,  leading  a  simple  and  natural  life,  they  had  no  need  for 

makii  or  lor  snatching  the  secrets  from  nature. 

They  passed   them   by   without  examination  or  knowledge, 

and  thus  had  no  for  investigating  them,  nor  for 

the  qualities  of  the  elements.     When  they  said  that 

cold   and   dry,  and   the   fire    hot,  it   was  from 

that  the  lire  warmed  and  burnt,  and  not  from  an 


ROYAL    COMMENTARIES.  175 

investigation  of  philosophical  science.  But  they  had  a 
knowledge  of  the  medicinal  virtues  of  certain  herbs  and 
plants,  with  which  they  cured  their  infirmities,  as  we  shall 
relate  when  we  treat  of  their  medicines.  They  however 
acquired  this  knowledge  more  by  experience  (being  taught 
by  necessity)  than  by  natural  philosophy,  for  they  did  not 
speculate  much  on  things  which  they  could  not  touch  with 
their  hands. 

They  had  somewhat  more  knowledge  of  astronomy  than  of 
natural  philosophy,  for  they  had  more  incentives  to  awaken 
speculation  touching  the  sun  and  moon  and  the  movements  of 
the  planet  Venus,  which  they  saw  at  one  time  in  front  of  the 
sun,  and  at  others  behind  it.  They  also  beheld  the  moon 
increase  and  wane ;  now  full,  and  again  lost  to  sight  in  its 
conjunction.  They  called  this  the  death  of  the  moon, 
because  they  did  not  see  it  for  three  days.*  The  sun  also 
was  an  object  of  wonder,  because  at  one  season  it  approached, 
and  at  another  it  was  more  distant  from  them :  some  days 
were  longer  than  the  nights,  others  shorter,  others  the  same 
length.  These  things  gave  rise  to  astonishment,  as  they 
could  actually  watch  them  without  their  passing  out  of 
sight. 

They  beheld  the  effects,  but  did  not  seek  out  the  causes ; 
and  thus  they  did  not  speculate  whether  there  were  many 
heavens,  or  only  one,  nor  did  they  imagine  that  there  were 
more  than  one.  They  knew  not  what  caused  the  increase 
and  wane  of  the  moon,  nor  the  movements  of  the  planets  ; 
nor  did  they  take  account  of  more  than  three  planets,  and 
those  owing  to  their  size,  splendour,  and  beauty.  They  did 
not  know  of  the  other  four  planets.  They  had  no  idea  of 
the  signs  of  the  Zodiac,  much  less  of  their  influences.  They 

*  Thus  they  called  the  waning  moon  Huanuc  quilla  ("dying  moon"), 
the  new  moon  Mosoc  quilla  ("round  moon"),  the  increasing  moon  Puca 
yuiila  ("red  moon"),  and  the  moon  in  conjunction  Quilla  huanuy 
("dead  moon"). 


ITT)  SECOND     HOOK    OF    TIIK 

called  the  sun  Ynti,  the  moon  Quilla,  and  the  planet  Venus 
Chasca,  which  means  curly,  from  its  numerous  bright  rays.* 
They  also  observed  the  seven  little  goats,f  from  being  so 
close  together,  and  from  the  difference  they  saw  between 
them  and  the  other  stars,  which  excited  their  wonder.  They 
did  not  watch  the  other  stars  because,  having  no  necessity 
for  doing  so,  they  knew  of  no  object  to  be  gained  by 
examining  them,  nor  had  they  more  special  names  for  the 
stars  than  the  two  already  given.  They  called  them  all 
Coyllur,  which  means  a  star.* 

*  There  is  further  mention  of  Chasca,  or  the  morning  star,  in  chapter 
xxi  of  book  iii,  where  the  Ynca  says  that  the  meaning  of  the  word  is 
"of  the  long  and  curly  hair."  The  literal  meaning  of  the  word  is 
"dishevelled."  Torres  Rubio  and  Mossi  spell  it  Chhasca.  Chasca-vma 
means  an  uncombed  or  dishevelled  head.  The  planet  Venus  was  called 
Chasca-coyllvr,  or  "  the  star  with  dishevelled  locks,"  and  also  Manchu- 
coyllur,  "  the  ancient  star."  Chasca-chuqui  is  a  lance  with  a  fringe 
hanging  from  it,  used  by  the  Caiiaris  Indians.  See  Torres  Rubio, 
Vocabulario,  p.  80  (ed.  1754);  Von  Tschudi,  Kechua  Sprache,  ii,  p.  219; 
Mossi,  Lengua  General  del  Peru,  No.  85. 

t  The  Pleiades.  Acosta  tells  us  that  they  were  called  Collca  in 
Quichua.  Rivero  says  these  were  called  Onccoy-coyllur  ("sick  stars"), 
and  the  Hyades  Ahuaracaqni  ("jaw  of  the  tapir").  Antiguedades 
Peruanas,  p.  126. 

X  Acosta  gives  the  names  of  some  other  stars.      He  says — "  They 

attributed  different  offices  to  different  stars,  and  those  who  needed  their 

uce  worshipped  them.     Thus  the  shepherds  adored  and  offered 

sacrifices  to  a  star  which  they  called  Urcu-chillay,  which  they  say  is  a 

sheep    of  many   colours,   presiding    over   the    welfare    of   the    flocks. 

It   i«,  understood  to  be  the  same  which  the  astronomers  call  o  Lyrce. 

They  also  worship  two  other  stars  near  the  star  a  Lyrce,  which  they  call 

<//">/,  saying  that  it  is  a  sheep  with  a  lamb.     Others  adore  a 

star  called  Maclacuay,  who  presides  over  the  snakes  and  serpents,  and 

ti  them  i'rom  doing  harm  ;  and  another  called  Chiiqui-chinchay, 

>:ii«l  t->  t»e  a  tiger,  presiding  over  tigers,  bears,  and  lions.    And  generally 

th.y  lidicvc'l  that  every  beast  and  bird  on  earth  had  its  type  in  the 

Ming  over  its  increase  and  welfare  ;  and  this  they  believed 

of  the  stars  called  C/tacana,  Topatorca,  Mamana,  Mirco,  Miquiquiray, 

;i  belief  which  in  some  sort  resembles  the  dogma  of  the 

IHtt.  M<n-iil  <lf  /nt/ias,  lib.  v,  cap.  4. 


ROYAL    COMMENTARIES.  177 


CHAPTER    XXII. 

THEY    UNDERSTOOD    THE    MEASUREMENT    OF   THE    YEAR,    AND 
THE    SOLSTICES    AND    EQUINOXES. 

With  all  their  rusticity,  the  Yncas  understood  that  the 
course  of  the  sun's  movement  was  completed  in  a  year,  which 
they  called  huata.  This  word  means  a  year ;  and  the  same 
word,  without  any  change  in  the  pronunciation  or  accent,  is 
a  verb  meaning  to  seize.*  The  common  people  counted  the 
year  by  the  harvests.  The  Yncas  also  had  a  knowledge  of 
the  summer  and  winter  solstices,  which  were  marked  by  large 
and  conspicuous  signs,  consisting  of  eight  towers  on  the 
east,  and  other  eight  on  the  west  side  of  the  city  of  Cuzco, 
placed  in  double  rows,  four  and  four,  two  small  ones  of 
three  estados^  a  little  more  or  less,  in  height,  between  two 
other  high  ones.  The  small  towers  were  eighteen  or  twenty 
feet  apart,  and  the  larger  ones  were  at  an  equal  distance  on 
the  sides.  The  latter  were  much  higher  than  those  which 
in  Spain  serve  as  watch  towers.  The  high  towers  were 
used  as  observatories,  whence  the  smaller  ones  could  be 
more  conveniently  watched ;  and  the  space  between  the 
small  towers,  by  which  the  sun  passed  in  rising  and  setting, 
was  the  point  of  the  solstices.  The  towers  in  the  east  corre- 
sponded with  those  of  the  west,  according  as  it  was  the 
summer  or  winter  solstice.^ 

To  ascertain  the  time  of  the  solstice,  an  Ynca  was  stationed 
at  a  certain  point,  when  the  sun  rose  and  set,  who  watched 
whether  it  threw  its  shadow  between  the  two  small  towers, 

*  Huata,  a  year.     Huatani,  I  seize, 
t  The  height  of  a  man. 

%  "  The  towers  served  them  for  taking  azimuths,  and  by  measuring 
their  shadows  they  ascertained  the  exact  time  of  the  solstices."    Prescott, 
116. 

M 


17^  SKCOM)     1JOOK    OF    TIIK 

which  wore  on  the  cast  and  west  sides  of  Cuzco.  And  in 
this  way  they  were  apprised  of  the  astronomical  time  of  the 
solstices.  Pedro  de  Cieza  (chap,  xcii)  mentions  these  towers.* 
Father  Acosta  also  refers  to  them  in  the  third  chapter  of 
book  vi,f  although  he  does  not  mention  their  position.  They 
marked  the  solstices  so  roughly  because  they  knew  not  how 
to  fix  the  days  of  the  month  on  which  they  fell,  counting 
the  months  by  moons,  as  we  shall  presently  see,  and  not  by 
day*.  Although  they  assigned  twelve  moons  to  each  year, 
yet,  as  the  solar  exceeds  the  common  lunar  year  by  eleven 
days,  they  knew  how  to  adjust  one  to  the  other,  by  observ- 
ing the  movement  of  the  sun  by  the  solstices,  and  not 
the  moons.  Thus  they  divided  one  year  from  another, 
regulating  their  season  for  sowing  by  the  solar  and  not  by 

*  "Another  division  of  Cuzco  was  called  Carrnenca,  where  there  were 
certain  small  towers  for  observing  the  movements  of  the  sun,  which  the 
people  venerated."  See  my  translation  of  Cieza  de  Leon,  p.  325. 

The  division  of  Cuzco  now  called  Carmenca  was  known  in  the  time  of 
tin-  Yncas  as  Iluaca-puncu  (the  holy  gate). 

t  Acosta  gives  the  following  account  of  the  solstitial  pillars  : — "The 
Peruvians  counted  their  year,  giving  it  the  same  number  of  days  as  our 
own,  and  they  divided  it  into  twelve  months  or  moons,  accounting  for 
the  eleven  days  which  are  wanting  in  the  lunar  year  by  dividing  them 
over  the  several  months.  In  order  to  make  their  calculation  of  the 
year  certain  and  complete,  they  adopted  the  following  method.  On  the 
hills  around  the  city  of  Cuzco  (which  was  the  court  of  the  Kings  Yncas, 
and  likewise  the  chief  place  in  the  kingdom,  or,  as  we  may  say,  another 
Rome)  twelve  pillars  were  placed  in  order,  at  such  distances,  and  in 
such  positions  as  that,  on  each  month,  each  one  should  shew  where  the 
sun  rose  and  where  it  set.  They  called  these  Succanga,  and  from  them 
the  festivals  were  announced,  as  well  as  the  seasons  for  sowing  and 
reaping.  Certain  sacrifices  were  offered  up  to  these  pillars  of  the  sun." 

.p.  :;. 

The  correct  word  lor  the  solstitial  towers  or  pillars  is  Sucanca,  but  I 

am   not   <|iiite  clear  as  to  its  derivation.     iSucca  means  saltpetre,  and 

•iing  t<>  Tones  Kubio  and  Mossi,  is  a  ridge  or  furrow.     Sucani 

\\nuld  be  the  verb  ("  I  make  furrows")  ;  and  Sucanca  the  future  passive 

that  \\hiirli  is  about  to  be  furrowed").     May  not  this  name 

nee  to  the  alternate  light  and  shade  caused  by  the  sunlight 

between  ti,  :;iakintr  the  ground  appear  in  ridges  or  furrows  >. 


ROYAL    COMMENTARIES.  179 

the  lunar  year.  Although  some  have  asserted  that  they 
adjusted  the  solar  by  the  lunar  year,  these  authors  were  in 
error;  for  if  they  had  known  how  to  do  this  they  would 
have  fixed  the  solstices  on  the  proper  days  of  the  month, 
and  it  would  not  have  been  necessary  to  build  towers  to 
serve  as  marks  (mojoneras}  by  which  to  observe  the  time 
with  so  much  care  and  trouble,  watching  the  rising  and 
setting  of  the  sun  each  day  by  the  towers.* 

I  left  these  towers  standing  in  the  year  1560,  and,  if  they 
have  not  been  pulled  down  since,  the  place  might  be  verified 
by  them,  whence  the  Yncas  observed  the  solstices;  whether 
it  was  from  the  temple  of  the  Sun,  or  from  some  other  place 
which  I  do  not  here  specify,  not  being  quite  certain  about  it. 

The  Yncas  were  also  acquainted  with  the  equinoxes,  and 
observed  them  with  great  solemnity.  During  the  equinox 
of  March  they  reaped  the  maize  crops  of  Cuzco  with  much 
festivity  and  rejoicing,  especially  on  the  Anden  of  the 
Collcampata,f  which  was  regarded  as  a  garden  of  the  Sun. 
In  the  equinox  of  September  they  celebrated  one  of  the 
four  principal  festivals  of  the  Sun,  called  Situa  Raymi  (r 
soft),  which  means  the  "  principal  feast.":}:  It  was  celebrated 
in  the  way  which  we  shall  describe  further  on.  To  ascer- 
tain the  time  of  the  equinox  they  had  a  stone  column,  very 
richly  carved,  erected  in  the  open  spaces  in  front  of  the 
temples  of  the  Sun.  When  the  priests  thought  that  the 
equinox  was  approaching,  they  carefully  watched  the  shadow 

*  The  Yncas  called  the  period  from  the  end  of  the  lunar  year  to  the 
completion  of  the  solar  year  Puchuc  quilla  ("finished  moon"),  and 
devoted  it  to  rest.  Attiig.  Per.,  p.  127. 

t  The  glorious  terrace  to  the  north  of  Cuzco,  just  under  the  fortress 
rock,  and  commanding  an  unequalled  view  of  the  city  and  distant 
mountains.  Here  stand  the  ruins  of  the  palace  of  Manco  Ccapac, 
within  which  are  these  very  terraced  maize  fields.  The  Collcampata  is 
the  most  lovely,  but  the  saddest  spot  in  Peru. 

£  Situa  Raymi,  the  month  of  the  autumnal  equinox,  or  September. 
Rivero  gives  Umu-Raymi  as  the  name  for  September.  But  there  will 
be  more  on  this  subject  further  on. 

M  2 


ISO  MXOND    HOOK    OF    THE 

thrown  hy  the  pillars  every  day.  The  pillar  was  erected  in 
the  centre  of  a  large  circle,  occupying  the  whole  width  of 
the  courtyard.  Across  the  circle  a  line  was  drawn  from 
east  to  west,  and  long  experience  had  shewn  them  where 
the  two  points  should  be  placed  on  the  circumference. 
They  saw,  by  the  shadow  thrown  by  the  column  in  the 
direction  of  the  line,  that  the  time  of  the  equinox  was 
approaching ;  and  when  the  shadow  was  exactly  on  the  line 
from  sunrise  to  sunset,  and  the  light  of  the  sun  bathed  the 
whole  circumference  of  the  column  at  noon,  without  any 
shadow  being  thrown  at  all,  they  knew  that  the  equinox  had 
arrived.  Then  they  adorned  the  pillar  with  all  the  flowers 
and  sweet  herbs  that  could  be  gathered,  and  placed  the  chair 
of  the  Sun  upon  it,  saying  that  on  that  day  the  Sun  with  all 
its  light  was  seated  upon  the  pillar.  Hence  they  specially 
worshipped  the  Sun  on  that  day  with  more  festivity  than  on 
any  other,  and  offered  up  great  presents  of  gold,  silver, 
precious  stones,  and  other  valuable  things.  It  is  worthy  of 
note  that  the  Kings  Yncas  and  their  Amautas,  who  were 
philosophers,  as  they  extended  their  conquests,  observed 
that,  the  nearer  they  approached  the  equinoctial  line,  the 
smaller  was  the  shadow  thrown  by  the  columns  at  noon. 
The  columns  were  therefore  more  and  more  venerated  as 
they  were  erected  nearer  to  the  city  of  Quitu ;  and  above 
all  others  they  venerated  those  which  were  set  up  in  that 
city  itself,  and  in  its  vicinity  as  far  as  the  seacoast,  because 
the  Sun  being  a  plomb  (perpendicular)  as  the  bricklayers 
say,  the  pillars  then  shewed  no  appearance  of  a  shadow  at 
all  at  noon.  For  this  reason  they  were  held  in  the  highest 
it  ion,  for  the  Indians  said  that  these  must  be  the  seats 
which  were  most  agreeable  to  the  Sun,  seeing  that  he  sat 
i-qiiare  upon  them,  while  on  others  he  sat  sideways.  These 
people  gave  a  place  for  such  follies  in  their  astronomy, 
186  their  imaginations  did  not  take  them  beyond  what 
thc-y  could  see  with  their  eyc>.  The  pillars  of  Quitu,  and 


ROYAL    COMMENTARIES.  181 

of  all  that  region,  were  very  properly  destroyed  by  the 
Governor  Sebastian  de  Belalcazar,  and  broken  into  pieces, 
because  the  Indians  worshipped  them  as  idols.  All  the 
others,  throughout  the  empire,  were  destroyed  by  the  rest 
of  the  Spanish  captains,  as  they  were  found. 


CHAPTER    XX11I. 

THKY    OBSERVFD    THE    ECLIPSES    OF    THE    SUN,    AM)    WHAT 
THEY    DID    WHEN    THOSE    OF    THE    MOON    OCCURRED. 

They  reckoned  the  months  by  the  moons,  from  one  new 
moon  to  another,  and  they  therefore  called  a  month  Quilla, 
as  well  as  the  moon.  They  gave  a  special  name  to  the 
months,  reckoning  half  months  by  the  increasing  and  waning 
of  the  moon,  and  the  weeks  by  its  quarters,  but  they  did 
not  have  names  for  the  days  of  the  month.  They  observed 
the  eclipses  of  the  sun  and  of  the  moon,  but  they  did  not 
understand  their  cause.  Of  a  solar  eclipse  they  said  that 
the  Sun  was  enraged  at  some  offence  that  had  been  com- 
mitted against  Him,  for  that  His  face  was  disturbed  like 
that  of  an  angry  man,  and  they  prophesied  (like  the  astro- 
logers) that  some  heavy  chastisement  was  approaching. 
When  a  lunar  eclipse  took  place,  seeing  the  moon  become 
dark,  they  thought  that  she  was  ill ;  but  if  it  disappeared 
altogether,  they  said  she  was  dead,  and  would  fall  from  the 
sky,  and  kill  every  one  beneath,  and  that  the  end  of  the 
world  would  come.  In  great  terror,  when  an  eclipse  of  the 
moon  began,  they  sounded  trumpets,  horns,  and  drums,  and 
all  other  instruments  they  possessed,  so  as  to  make  a  great 
noise.  They  tied  up  all  the  dogs,  both  large  and  small,  and 
gave  them  many  blows,  to  make  them  call  and  yell  to  the 
moon;  for,  according  to  a  certain  fable  they  recount,  the 
moon  was  fond  of  dogs,  owing  to  a  service  they  had  done 


Is-J  SECOND    HOOK    OK    THK 

her,  and  they  hoped  that,  when  she  heard  them  cry,  she 
would  be  sorry  for  them,  and  awake  from  the  sleep  which 
had  been  caused  by  her  sickness.* 

They  told  the  children  to  cry  aloud,  calling  upon  Mama 
Q(ii/l«,  which  means  "Mother  Moon,"  and  beseeching  her 
not  to  die,  and  so  cause  them  all  to  perish.  The  men  and 
women  did  the  same.  The  row  and  confusion  that  was 
caused  by  all  this  was  so  great  that  it  is  impossible  to 
imagine  it. 

According  to  the  completeness  of  the  eclipse  was  supposed 

to  be  the  severity  of  the  moon's  illness  ;  and,  if  it  was  total, 

there  was  nothing  for  it  but  to  believe  that  the  moon  was 

dead,  and  every  moment  they    expected  it  to  fall  and  kill 

them.     Then  was  the  lamentation  and  grief  most  sincere, 

for  they   were  as  people  with  death  and  the   world's   end 

before  their  eyes.     When  they  beheld  the  moon  appearing 

again,  little  by  little,  they  said  that  she  was  recovering  from 

her  sickness;  because  Pachacamac,  who  was  the  sustainer  of 

the  universe,  had   restored  her  to  health,  and  commanded 

that  she  should  not  die,  in  order  that  the   world  might  not 

perish.     Finally,   when   the   light   of  the   moon   was   quite 

restored,  they  offered  her  congratulations,  and  many  thanks 

for  not  having  fallen.     All  this  respecting  the  moon   I  saw 

with    my   own   eyes.      They   called   the   day  punchau,   the 

night  tuta,  and  the  morning  paccari.     They  also  had  words 

\press  the  dawn,  and  other  parts  of  the  day  and  night, 

such  as  noon  and  midnight. 

'1  'hey   noticed  the   lightning,  thunder,  and   thunderbolt, 

and  all   three   together   were  called  yllapa.     They  did  not 

iiip  them  as  gods,  but  honoured  and  revered  them   as 

nts  of  the  Snn.f     They  believed  that  these  resided  in 


tin^. 

t   A  i-os  that  they  did  worship  these  phenomena,  and  that 

:hu  thirl  l>iiiic,i  or  object  of  adoration,  the  first  )>ein»-    Vfi-tt- 

in;r-   ainl    the  :,cci,  ml    IHMTIJJ   the   Sun.     They 


ROYAL    COMMENTARIES.  183 

the  air,  and  not  in  heaven.  In  the  same  way  they  looked 
upon  the  rainbow  as  sacred,  for  the  beauty  of  its  colours, 
and  because  they  understood  that  this  beauty  was  derived 
from  the  San  ;  and  the  Kings  Yncas  adopted  it  for  their 
arms,  and  as  their  device.  In  the  house  of  the  Sun  each  of 
these  things  was  given  a  place,  as  we  shall  relate  presently. 
In  the  milky  way  of  astronomers,  upon  some  dark  spots 
which  spread  over  part  of  it,  they  fancied  there  was  the 
shape  of  a  sheep  with  the  body  complete,  and  giving  suck 
to  a  lamb.  They  wanted  to  point  this  out  to  me,  saying — 
"  Do  you  see  the  head  of  the  sheep  ?"  "Can't  you  make  out 
the  lamb's  head,  sucking?"  "See  you  not  the  body  and  legs 
of  both?"  But  I  could  not  see  anything  but  the  spots,  and 
this  was,  doubtless,  from  a  want  of  imagination. 

But  they  made  use  of  these  figures  for  their  astrology, 
merely  desiring  to  picture  them  in  their  fancies.  They  did 
not  make  ordinary  prognostications  from  signs  in  the  sun, 
moon,  or  comets ;  but  only  prophecies  of  very  rare  import, 
such  as  the  death  of  kings  and  the  fall  of  empires.  Further 
on,  if  we  get  so  far,  we  shall  recount  the  appearance  of  some 
comets.  For  ordinary  omens  they  made  use  of  dreams  and 
the  appearance  of  sacrifices,  but  not  the  signs  of  the  stars  nor 
of  the  air.  It  is  a  fearful  thing  to  hear  what  they  prognos- 
ticated from  dreams ;  but,  in  order  to  avoid  scandal,  I  shall 
not  relate  what  I  could  say  upon  this  subject.  Touching 
the  planet  Venus,  which  at  one  time  they  beheld  setting, 
and  at  another  rising,  they  said  that  the  sun,  as  lord  over  all 
the  stars,  ordered  that  this,  which  was  more  beautiful  than 
the  others,  should  travel  near  him,  sometimes  in  front,  and 
at  others  behind. 

calkd  the  phenomena  of  thunder  by  three  names — Chuqui-ylla,  Catu- 
ylla,  and  Ynti-yllapa.  Their  belief  was  that  there  was  a  man  in  the 
sky  with  a  sling  and  a  stick,  and  that  in  his  power  were  the  rain,  the 
hail,  the  thunder,  and  all  else  that  appertains  to  the  regions  of  the  air, 
where  clouds  are  formed.  Book  v,  chap.  iv. 


184  SECOND    BOOK    OF    THE 

When  the  sun  set,  seeing  it  sink  into  the  sea  (for  Peru, 
for  its  entire  length,  has  the  ocean  to  the  westward),  they 
said  that  on  entering,  by  its  fire  and  heat,  it  dried  up  a  great 
portion  of  the  water  of  the  sea,  and,  like  a  swimmer,  made  a 
great  dive  under  the  earth,  to  rise  next  day  in  the  east,  thus 
making  it  to  be  understood  that  the  earth  was  above  the 
water.  But  they  said  nothing  touching  the  setting  either  of 
the  moon  or  of  the  stars.  The  Yncas  had  all  these  follies  in 
their  astronomy,  from  which  it  may  be  judged  how  slight 
was  the  knowledge  they  had  attained  ;  and  this  will  suffice 
respecting  their  astronomy.  We  will  now  give  an  account 
of  the  medicines  they  used  to  cure  their  infirmities. 


CHAPTER    XXIV. 

THE    MEDICINES    THEY    USED,    AND    THEIR    MANNER    OF 
EFFECTING    CURES. 

They  had  certainly  attained  to  the  knowledge  that  evacua- 
tion by  bleeding  and  purging  was  a  beneficial  thing  ;  and  they 
bled  from  the  arms  and  legs,  but  without  understanding  the 
use  of  leeches  nor  the  position  of  veins  for  each  disease. 
They  opened  the  vein  which  was  nearest  to  the  position  of 
the  pain.  When  they  felt  a  bad  pain  in  the  head,  they  bled 
between  the  eye-brows,  just  above  the  nose.  The  lancet  was 
a  pointed  stone  fixed  into  a  cleft  stick,  to  which  it  was 
'•<!,  so  that  it  might  not  fall.  They  placed  the  point 
over  a  vein,  and  gave  the  end  of  the  handle  a  fillip,  and  in 
this  way  they  opened  the  vein  with  less  pain  than  by  the  use 
of  a  common  lancet.  In  the  application  of  purgatives  they 
kni-w  nothing  of  the  mode  of  examining  the  humours  by  the 
urine,  nor  did  they  look  at  it,  nor  did  they  know  anything  of 
lirat,  phlegm,  or  melancholy. 


ROYAL    COMMENTARIES.  185 

They  usually  purged  when  they  felt  overloaded  and  were 
in  good  health,  but  not  when  they  were  ill.  They  used  (be- 
sides other  roots  which  act  as  purgatives)  certain  white  roots. 
They  are  like  small  rape  seeds.  They  say  that  of  these  roots 
there  are  male  and  female,  and  they  take  as  much  of  one  as  of 
the  other,  about  two  ounces  of  each,  pounded.  The  powder 
is  put  in  water,  or  in  their  drink,  and  taken,  after  which  they 
sit  in  the  sun,  that  its  warmth  may  assist  the  medicine  to  ope- 
rate. After  about  an  hour  they  feel  so  giddy  that  they  cannot 
stand.  Their  feelings  are  like  those  of  sea  sickness  with  persons 
who  first  go  to  sea.  The  head  is  attacked  with  giddiness,  and 
there  is  a  feeling,  as  if  ants  were  crawling  up  the  ajrms  and 
legs,  in  the  veins  and  arteries,  and  all  over  the  body  ;  and 
the  evacuations  are  almost  always  by  both  ways.  While  this 
goes  on  the  patient  is  quite  faint  and  giddy,  so  that  he  who 
has  not  had  experience  of  the  effects  of  this  root  would  think 
he  was  going  to  die.  There  is  no  desire  to  eat  or  drink,  and 
the  patient  disgorges  all  the  worms  in  his  body.  But  when 
the  medicine  has  finished  working,  the  patient  is  left  in  such 
health,  and  with  such  an  appetite,  that  he  will  eat  anything 
that  is  given  to  him.  They  treated  me  with  this  medicine 
on  two  occasions,  for  pain  in  the  stomach,  and  each  time  I 
experienced  all  that  has  been  described  above.* 

*  This  root,  according  to  Rivero,  is  called  in  Quichua  huackancana, 
and  belongs  to  a  Euphorbiaceous  plant.  He  says  that  when  the  Indians 
had  a  white  tongue,  they  at  once  supposed  that  they  had  some  bowel 
complaint,  and  recurred  to  this  root,  which  is  one  of  their  universal 
remedies.  Its  drastic  and  emetic  effects  are  very  similar  to  that  of 
tartar  emetic.  Antig.  Per.,  p.  122. 

Mr.  Bollaert  purchased  the  wallet  of  a  Chirihuano  or  itinerant 
native  doctor  in  Southern  Peru,  and,  amongst  other  drugs,  of  which  he 
made  a  list,  was  a  root  called  huackanca,  said  by  him  to  be  a  convolvulus, 
used  as  a  purgative.  (Paper  read  at  the  Medico-Botanical  Society  of 
London,  1831.) 

As  in  the  time  of  the  Yncas,  so  at  the  present  day,  the  wallet  of  an 
itinerant  Peruvian  doctor  (Chirihuano)  contained  the  following  drugs, 
in  addition  to  the  huachancana  root : — 

1.  Chacasoconche  bark. 


9BOOND    HOOK    OF    TH K 

These  purges  and  bleedings  were  prescribed  by  those 
most  experienced,  who  were  generally  old  women  (as  mid- 
wivrs  are  here),  and  great  herbalists.  The  herbalists  were 
very  famous  in  the  time  of  the  Yncas.  They  knew  the  uses 
of  many  herbs,  and  taught  their  knowledge  to  their  children. 
These  physicians  were  not  employed  to  cure  any  one,  but 
only  the  king,  the  royal  family,  the  Curacas,  and  their  rela- 
tions. The  common  people  had  to  cure  each  other  from 
what  they  had  heard  concerning  the  remedies.  When  suck- 
ing infants  were  taken  ill,  especially  if  their  ailment  was  of 
a  feverish  nature,  they  washed  them  in  urine  in  the  mornings, 
and,  whgn  they  could  get  some  of  the  urine  of  the  child,  they 
gave  it  a  drink.  When  they  cut  the  navel  string,  at  the  birth 
of  the  child,  they  left  the  cord  as  long  as  a  finger,  and  when 
it  fell  off  they  preserved  it  with  the  greatest  care,  and  gave 
it  to  the  child  to  suck  whenever  it  felt  ill.  To  judge  of  an 
illness  they  looked  at  the  tongue,  and  if  it  was  white  they 
said  that  the  patient  was  ill.  Then  they  gave  him  the  um- 
bilical cord  to  chew,  and  it  must  be  his  own,  for  that  of 
another  person  was  not  considered  efficacious. 

2.  Chenckdcoma  (Sal via  oppositiflova,  R.  P.) 

3.  Chilca  (Baccharis  scandens).     For  rheumatism. 

4.  Chinapaya. 

ncumpa  (Justitia  sericea,  R.  P.) 
<;.   Iluacni-huacra  (a  horn  ?) 
7    //narituru  (Valeriaua  coarctata).     For  broken  bones. 

ft  (Negretia  inflexa). 

!».   Unbuilt  (Kramcria  triandria).     An  astringent. 
I".  MIIMI. 

\  1 .  JfatecUu,  a  water  plant.     Leaves  used  for  sore  eyes. 
I  -'.   MoLo-moho  (seed  \  of  some  plant). 
13.   .I//////  (Schiuus  Molle).     For  wounds. 
I  1.    r,irl»itn>iiii,i  (Molina  prostrata). 
\:>.  Panqui  ((Jum.rra  scabra,  R.  P.) 

'''•    7  "  patens,  R.  P.).    The  buds  are  used  for  wounds. 

tliu  whole  of  (how  are  perfectly  harmless.     For  an  account  of 
the   i rim-rant    Indian   doctors  of  Pern,   called   Chinhwino*  and   Colin- 
'-v«irk  7V<//v/,-  in  /»,.,-„  and  I,«i;</,  p.  -2\~. 


ROYAL    COMMENTARIES.  187 

The  natural  secrets  of  these  things  were  not  told  me,  nor 
did  I  make  any  inquiries,  but  I  saw  these  practices  in  opera- 
tion. They  knew  nothing  of  feeling  the  pulse,  and  less  about 
looking  at  the  urine.  They  recognised  a  fever  by  the 
heightened  colour  of  the  body  ;  and  their  purges  and  bleed- 
ings were  more  as  preventives  than  as  helps  to  recovery. 
When  they  had  recognised  that  the  disease  was  actually  in 
full  force,  they  gave  no  medicine  whatever,  they  left  nature 
to  work  its  own  cure,  and  merely  regulated  the  diet.  They 
did  not  understand  the  use  of  clysters,  nor  the  application  of 
plasters,  nor  ointments,  except  very  few,  and  composed  of 
very  common  things.  The  poor  people  treated  diseases  in  a 
way  differing  little  from  the  conduct  of  beasts.  The  shiver- 
ings  of  a  fever  and  ague  they  called  Chucchu,  which  means 
"  to  shake,"  and  a  remittent  fever  was  Russa  (r  soft)  which 
signifies  "to  burn."  They  feared  these  infirmities  very  much, 
because  of  the  extremes  of  heat  and  cold. 


CHAPTER    XXV. 

OF    THE    MEDICINAL    HERBS    THEY    USED. 

They  understood  the  healing  qualities  of  the  juice  and 
resin  of  a  tree  called  Mulli,  and  by  the  Spaniards  Molle.  It 
is  a  thing  worthy  of  attention  that  this  extract  has  so  won- 
derful an  effect  on  fresh  wounds,  that  it  seems  to  be  almost 
supernatural.*  The  herb  or  bush  called  Chillca,-\  heated  in 
a  clay  vessel,  has  a  marvellously  healing  effect  on  the  joints, 
when  the  cold  has  got  into  them,  and  on  horses  with  sprained 
legs.  A  root,  like  the  root  of  a  brake  fern,  only  much  thicker 

*  Schinus  molle,  Lin.,  the  commonest  tree  in  some  parts  of  the  Andes, 
especially  round  Cuzco  and  Guarnanga.  Acosta  says  that  this  tree 
possesses  rare  virtues  (lib.  iv,  cap.  30).  The  Ynca  gives  a  fuller  account 
of  it  further  on,  in  book  viii. 

t  Bacc/inris  scandens,  common  in  the  loftier  valleys  of  the  Andes. 


SKrOND    BOOK    OF    TI1K 

ami  with  smaller  knots,  the  name  of  which  I  cannot  recollect, 
served  to  strengthen  and  clean  the  teeth.*  They  roasted  it 
to  a  cinder,  and  when  it  was  very  hot  they  pressed  it  on  the 
teeth,  putting  one  part  on  one  side  of  the  gums,  and  the  other 
on  the  other,  and  left  it  there  until  it  was  cool.  And  so  the 
patient  went  with  his  gums  covered,  and  in  great  pain,  for  it 
burnt  his  mouth.  The  patient  himself  prepared  and  applied 
the  remedy.  They  put  it  on  at  night,  and  in  the  morning 
they  got  up  with  the  gums  white  like  burnt  meat.  For 
three  or  four  days  afterwards  the  patient  cannot  eat  any- 
thing that  requires  chewing,  but  is  confined  to  feeding 
on  slops  with  a  spoon.  At  the  end  of  that  time  the  burnt 
flesh  falls  off  from  the  gums,  and  underneath  the  new  flesh 
appears  very  red  and  healthy.  I  have  very  often  seen  the 
gums  renewed  in  this  manner.  I  once  tried  it  myself,  with- 
out necessity,  but  dropped  it  because  I  could  not  endure  the 
burning  heat  of  the  roots. 

The  Indians  made  great  use  of  the  herb  of  plants  which 
they  call  Sayri,  and  the  Spaniards  tobacco.  They  applied 
the  powder  to  their  noses  to  clear  the  head.  There  has  been 
much  experience  of  the  virtues  of  this  plant  in  Spain,  and  it 
has  been  called  the  sacred  herb.  They  knew  of  another  plant 
which  was  most  valuable  for  the  eyes.  It  was  called 
Matecllu,  and  was  found  in  small  streams.  It  is  a  foot  long, 
and  there  is  one  round  leaf  at  the  end,  like  the  plant  called 
in  Spain  Abbot's  car,^  which  grows  on  roofs  in  the  winter. 
The  Indians  rat  it  raw,  and  it  has  a  pleasant  taste.  When 
it  is  mashed,  and  the  juice  placed  on  weak  eyes  in  the  night, 
;md  the  same  plant  mashed  and  put  as  a  poultice  on  the  eye- 
lids with  a  bjindago  on  the  top  to  prevent  it  from  falling  off, 
thr  effect  of  removing  dimness,  and  easing  any  pain 
that  may  be  felt. 


in  Ouiehiiii.     The  plant  is  a  geranium,  growing  on  the 
lofty  j.lsiins  of  the  Collas.     I  found  it  near  Lam  pa. 
t    Penny  i\ort  '     A  ffi/<lmrnt  >tl<>. 


ROYAL    COMMENTARIES.  189 

I  once  applied  it  to  a  boy,  whose  eye  was  so  bloodshot  and 
inflamed  that  the  white  could  not  be  distinguished  from  the 
pupil,  and  the  whole  was  starting  out.  On  the  first  night  of 
the  application  the  eye  was  restored  to  its  proper  place,  and 
on  the  second  it  was  quite  cured.  Afterwards  I  saw  the 
hid  in  Spain,  and  he  told  me  he  could  see  better  out  of  that 
eye  than  out  of  the  other.  A  Spaniard  told  me  that  he  was 
quite  blind  from  cataracts,  and  that  in  two  nights  he  re- 
covered his  sight  by  using  this  herb.  Hence,  when  he  saw 
the  herb,  he  desired  to  embrace  and  kiss  it,  and  to  place  it 
over  his  eyes  and  on  his  head  with  signs  of  affection,  for  the 
blessing  he  had  received  through  it  in  recovering  his  sight. 
My  relations  used  many  other  herbs  which  I  cannot  now 
remember. 

This  was  the  medicinal  treatment  usually  practised  by  the 
Indians-Yncas  of  Peru,  using  simple  herbs,  and  not  com- 
pound medicines.  Thus  in  so  important  a  subject  as  health 
they  understood  very  little ;  and  in  matters  which  concerned 
them  less,  such  as  natural  philosophy  and  astronomy,  they 
knew  less,  and  in  theology  still  less.  For  they  knew  not 
how  to  raise  their  minds  to  invisible  things.  All  the  theology 
of  the  Yncas  was  included  in  the  word  Pachacamac.  Since 
the  arrival  of  the  Spaniards,  they  have  tried  many  experi- 
ments in  medicinal  products,  especially  with  maize,  called 
by  the  Indians  Sara.  These  experiments  arose  partly  from 
information  given  by  the  Indians,  and  partly  from  the  philo- 
sophical researches  of  the  Spaniards  themselves.  They  have 
thus  ascertained  that  this  corn,  besides  being  a  substantial 
source  of  food,  is  very  useful  in  diseases  of  the  kidneys  and 
liver,  in  stone  and  stoppage  of  the  bladder.  Few  of  the 
Indians  ever  suffer  from  these  diseases,  and  their  exemption 
is  attributed  to  the  use  of  the  liquor  made  from  maize,  so  the 
Spaniards,  who  suffer  from  these  infirmities,  drink  it  also. 
The  Indians  likewise  apply  it  as  a  plaster  for  many  other 
diseases. 


!!)()  SKCOND    BOOK    OF    THE 


CHAPTER    XXVI. 

OF    THEIR    KNOWLEDGE    TOUCHING    GEOMETRY,  ARITHMETIC, 
AND    MUSIC. 

They  had  a  good  deal  of  knowledge  of  geometry,  because 
it  was  necessary  for  them  in  measuring  their  lands,  and  for 
adjusting  and  settling  the  boundaries.  But  this  was  not 
done  by  measuring  arcs  in  degrees,  nor  by  any  speculative 
method,  but  by  their  cords  and  small  stones,  with  which  they 
marked  boundaries.  1  will  not  relate  what  I  knew  con- 
cerning them,  because  I  did  not  fully  understand  their  prac- 
tices. With  respect  to  geography,  they  understood  very  well 
how  to  paint  and  make  models  of  each  kingdom,  and  1  have 
seen  these  model?,  with  the  towns  and  provinces  depicted  on 
them.  I  saw  a  model  of  Cuzco,  with  part  of  its  province, 
and  the  four  principal  roads,  made  of  clay  and  small  stones 
and  sticks.  The  model  was  according  to  scale,  and  showed 
the.  large  and  small  squares,  the  streets,  whether  broad  or 
narrow,  the  wards  down  to  the  most  obscure  houses,  and  the 
streams  which  flow  through  the  city.  It  was,  indeed, 
a  piece  of  work  well  worthy  of  admiration  ;  as  well  as  the 
model  of  the  surrounding  country,  with  its  hills  and  valleys, 
ravines,  and  plateaux,  rivers  and  streams  with  their  windings, 
M>  well  delineated  that  the  best  cosmographcr  in  the  world 
could  not  have  done  it  better.  They  made  this  model  that  it 
iniurht  be  seen  by  a  person  named  Damian  de  la  Bandeni, 
who  had  a  commission  from  the  Royal  Chancellery,  to  ascer- 
tain how  many  towns  and  Indians  there  were  in  the  district 
of  Cii/f,).  Other  inspectors  were  sent  to  the  other  parts  of 
the  kingdom  for  the  same  purpose.  The  model  which  1  saw 
Lade  -it  Miiyna.  a  village  called  Molina  by  the  Spaniards, 


.    110YAL    COMMENTARIES.  191 

five  leagues  south  of  the  city  of  Cuzco.  I  was  there  because, 
in  that  inspection,  they  visited  a  portion  of  the  villages  and 
Indians  in  the  repartimiento  of  my  lord  Garcilasso  de  la 
Vega. 

They  knew  a  great  deal  of  arithmetic,  and  had  an  ad- 
mirable method  by  knots  made  on  strings  of  different  colours, 
of  keeping  an  account  of  all  the  tributes  in  the  kingdom  of 
the  Yncasj  both  paid  and  still  due.  They  added  up,  and 
multiplied  by  these  knots,  and  to  know  what  portions  re- 
ferred to  each  village,  they  divided  the  strings  by  grains  of 
maize  or  small  stones,  so  that  their  calculation  might  be  with- 
out confusion.  As  every  subject,  whether  relating  to  peace 
or  war,  to  vassals,  tributes,  flocks,  laws,  ceremonies,  or  any 
other  department,  had  special  accountants  who  studied  their 
special  branch  of  administration,  the  counting  was  performed 
with  facility.  For  each  item  of  an  account  was  represented 
by  knots  or  hanks,  like  loose  leaves  of  a  book  ;  and,  although 
an  Indian  (as  chief  accountant)  may  have  had  charge  over 
two  or  three  or  more  branches,  the  counting  of  each  one  was 
a  department  by  itself.  Further  on  we  shall  give  a  more 
detailed  account  of  the  manner  of  counting,  and  how  they 
kept  records  by  these  strings  and  knots.* 

In  music  they  had  acquired  a  knowledge  of  some  tunes, 
which  the  Indians  of  the  Collas  district  played  on  instru- 
ments made  of  hollow  reeds,  four  or  five  being  tied  in  a 
row,  each  one  having  the  point  higher  than  its  neighbour, 
like  an  organ. f  These  canes  were  fastened  in  fours,  differ- 
ent one  from  another.  One  of  them  ran  in  high  notes,  and 
the  others  each  higher  in  the  scale ;  so  that  the  four  natural 
voices,  treble,  tenor,  contralto,  and  counter-bass  were  re- 

*  The  Ynca  enters  more  fully  on  the  subject  of  the  quipus  in  book  vi. 

t  Called  in  their  language  Huayra-puhura.  It  was  generally  made 
of  reeds,  but  sometimes  of  stone.  The  holes  were  cylindrical,  regularly 
bored,  and  three-tenths  of  an  inch  in  diameter  to  the  bottom  of  the 
bore,  fiivero. 


I!).'  SKCOND    BOOK    OF    THK 

presented  by  the  lour  sets  of  reeds.*  When  an  Indian 
played  on  one  of  these  pipes,  another  answered  on  a  fifth  or 
any  other  note;  then  another  played  on  another  note,  some- 
times rising  to  the  high  notes,  and  at  others  going  down, 
but  always  in  tune.  They  did  not  understand  accompani- 
ments on  different  keys,  but  always  played  in  one  compass. 
The  players  were  Indians  instructed  for  the  amusement  of 
the  king,  and  for  the  lords  his  vassals,  and  although  their 
music  was  so  simple,  it  was  not  generally  practised,  but  was 
learnt  and  attained  to  by  study.  They  had  la  flutes  with 
four  or  five  notes,  like  those  of  shepherds ;  but  they  were 
not  made  on  a  scale,  each  one  being  of  only  one  note.f 
Their  songs  were  composed  in  measured  verses,  and  were 
for  the  most  part  written  to  celebrate  amorous  passions 
expressive  now  of  joy  now  of  sorrow,  now  of  the  kindness 
now  of  the  cruelty  of  the  fair. 

Each  song  had  its  appropriate  tune,  and  they  could  not 
put  two  different  songs  to  the  same  tune.  Thus  the  en- 
amoured swain,  playing  his  flute  at  night,  with  the  tune 
that  belonged  to  it,  apprised  the  lady  and  the  whole  world 

*  The  lengths  of  the  eight  canes  were — 

No.  1          .         .     4-90  inches. 
,,2          .  4-50     „ 

»    3          .         .     4-12     „ 
,,4  .  3-50     „ 

„    5          .         .     2-45     „ 
,,6          .  2-25     „ 

,,7          .         .2- 
,,8          .  1-58     „ 

The  canes  Nos.  2,  4,  6,  and  7  contained  small  lateral  holes,  forming  a 
n  <li\i<li-d  into  distinct  tetrachords,  and  producing  a  melodious 
sound. 

,lled  in  Quichua  pincullu.  They  also  had  chhilchiles  and  chanares 
(timhrcK  ami  hells),  huancar  (a  drum),  tinya  (a  guitar  of  five  or  six 
ebordi  •  trumpet),  ccuyvi  (a  whistle),  hnayllaca  (a  flageolet), 

au<l  cl,,iii,,<i  (Another  kind  of  course  flute).     The  chayna  emitted  very 
is,   filling   the   heart   with  indescribable  sadness,  and 
brinv;injr  inv<.hmt;u  v  tens  into  tin.-  eves.     Jtivcro. 


ROYAL    COMMENTARIES.  193 

of  the  state  of  his  feelings,  arising  from  the  smiles  or  frowns 
of  the  object  of  his  love.  But  if  two  tunes  were  used  for 
the  same  song,  it  could  not  be  known  what  sentiment  the 
lover  wished  to  express ;  for  it  may  be  said  that  he  talked 
with  his  flute.  One  night  a  Spaniard  met  an  Indian  girl  of 
his  acquaintance,  and  asked  her  to  go  with  him  to  his 
lodging.  The  girl  said — "  Sir!  let  me  go  whither  I  desire; 
for  know  you  not  that  that  flute  is  calling  me  with  much 
love  and  tenderness,  so  that  it  obliges  me  to  go  towards  it. 
Leave  me,  then.  I  cannot  help  going,  for  love  drags  me  to 
where  the  flute-player  will  be  my  husband,  and  I  his  wife." 
They  did  not  play  the  songs  composed  to  celebrate  their 
warlike  deeds,  because  they  were  not  fit  to  play  before 
ladies,  nor  to  express  on  their  flutes.  But  they  were  sung 
at  the  principal  festivals,  in  memory  of  their  victories. 
When  I  departed  from  Peru  in  the  year  1560,  I  left  five 
Indians  in  Cuzco  who  played  the  flute  very  well,  from  any 
music  book  for  the  organ  that  was  placed  before  them. 
They  belonged  to  Juan  Rodriguez  de  Villalobos,  formerly  a 
citizen  of  that  town.*  At  present,  being  the  year  1602,  they 
tell  me  that  there  are  so  many  Indians  expert  in  playing  on 
instruments,  that  they  may  be  met  with  in  all  directions.  In 
my  time  the  Indians  did  not  use  their  voices,  because,  no 
doubt,  they  were  not  sufficiently  good,  and  because  they 
did  not  understand  singing ;  but,  on  the  other  hand,  many 
mestizos  had  very  good  voices. 

*  Villalobos  was  a  rich  citizen  of  Cuzco  who  owned  the  site  of  the 
present  monastery  of  San  Francisco,  which  he  handed  over  to  the  monks 
of  that  order.  He  married  a  sister  of  the  wife  of  that  famous  rebel 
Giron. 

Here  there  is  an  example  of  the  ridiculous  blunders  made  by  old 
Rycaut,  in  attempting  a  translation  of  Garcilasso.  He  translates  "Eran 
de  Juan  Rodriguez  de  Villalobos^  vicino  que  fue  de  aquella  ciudad"  into 
"They  belonged  to  one  Juan  Rodriguez,  who  lived  at  a  village  called 
Labos,  not  far  from  the  city"  !!! 


si-:r<)M)     HOOK     OF    THE 


CHAPTER  XXVII. 

THE    POETRY    OF    THE    YNCAS    AMAUTAS,    WHO     ARE 
PHILOSOPHERS,    AND    HARAVICUS    OR    POETS. 

The  Amautas,  who  were  philosophers,  were  not  wanting 
in  ability  to  compose  comedies  and  tragedies,  which  were 
represented  before  their  kings  on  solemn  festivals,  and 
before  the  lords  of  their  court.  The  actors  were  not  common 
people,  but  Yncas  and  noblemen,  sons  of  Curacas,  or  the 
Curacas  themselves,  down  to  masters  of  the  camp.  For  the 
subject  matter  of  the  tragedy  should,  it  was  considered, 
be  properly  represented,  as  it  always  related  to  military 
deeds,  triumphs,  and  victories,  or  to  the  grandeur  of  former 
kings  and  of  other  heroic  men.  The  arguments  of  the 
comedies  were  on  agriculture  and  familiar  household  sub- 
jects. As  soon  as  the  play  was  over,  the  actors  seated  them- 
selves in  their  places  according  to  their  rank.  They  did  not 
allow  improper  or  vile  farces ;  but  all  the  plays  were  on 
decorous  and  important  subjects,  the  sentences  being  such 
as  befitted  the  occasion.  Valuable  presents  were  given  to 
those  persons  who  were  deemed  worthy  of  taking  parts. 

They  had  made  some  further  advance  in  poetry,  for  they 
understood  the  composition  of  long  and  short  verses,  with 
the  right  number  of  syllables  in  each.  Their  love  songs 
were  composed  in  this  way,  with  different  tunes.  They 
also  recorded  the  deeds  of  their  kings  in  verse,  and  those  of 
other  famous  Yncas  and  Curacas,  which  they  taught  to  their 
children,  and  they  were  thus  handed  down  by  tradition, 
that  the  good  deeds  of  their  ancestors  might  be  had  in 
memory  and  imitated.  The  verses  were  few,  that  they 
miijht  the  more  easily  be  committed  to  memory;  but,  when 
i  in  cipher,  they  were  compendious.  They  did  not 


ROYAL    COMMENTARIES.  195 

use  rhymes  in  the  verses,  but  all  were  blank.  Most  of  them 
resembled  the  Spanish  compositions  called  redondillas.  I  have 
preserved  in  my  memory  a  love  song  in  four  lines,  by  which 
the  mode  of  composition  may  be  seen,  as  well  as  the  con- 
cise yet  full  meaning  of  what,  in  their  simplicity,  they 
desired  to  say.  The  love  verses  were  short,  that  the  tunes 
might  easily  be  played  on  the  flute.  I  might  also  have 
given  the  tune,  in  notes  set  to  organ  music,  that  both  might 
be  seen,  but  the  folly  of  it  will  excuse  me  from  taking  the 
trouble. 

The  song  is  as  follows,  with  the  translation  :  — 

Caylla  lapi    ~]  f  To  this  my  song 

Pununoui.  \  You  will  sleep. 

>•  which  means  { 
tuta  I  I  In  dead  of  night 


Hamusac.      j  [  I  will  come.* 

Or  more  properly  without  the  pronoun  /,  for  the  Indians  do 
not  name  the  pronoun,  but  include  it  in  the  verb,  The 
Ynca  poets  had  many  other  metres  for  the  verses,  especially 
the  Harauecs,  the  proper  meaning  of  whose  name  is  "an 
inventor.  "f  In  the  papers  of  Bias  Valera  I  found  other 
verses,  which  he  calls  spondaics,  all  of  which  are  in  four 
syllables,  and  differing  in  this  respect  from  the  above,  which 
is  in  four  and  three.  He  wrote  them  in  Indian  and  Latin. 
They  are  on  the  subject  of  astrology,  and  the  Ynca  poets 
treated  of  the  secondary  causes  with  which  God  acts  in  the 
region  of  the  air,  to  cause  lightning  and  thunder,  hail,  snow, 
and  rain,  all  of  which  are  referred  to  in  the  verses.  They 

*  Cay  (this),  llapi  (a  song).  Fununqui  (second  person  singular, 
future  indicative  of  Pununi,  "I  sleep").  Chanpi  (middle),  tuta  (night). 
Hamusac  (first  person  future  indicative  of  Hamuni,  "  I  come"). 

t  This  meaning  is  now  lost,  flarahuini  is  simply  "I  sing;"  Harahuec, 
a  singer  or  poet;  and  harahui  or  Yaravy,  a  song  or  elegy. 

Mr.  Prescott,  with  reference  to  the  Yuca's  statement  that  Harahuec 
signified  an  inventor,  observes  :  —  "  In  his  title,  as  well  as  in  his  functions, 
the  Peruvian  minstrel  poet  may  remind  us  of  the  Norman  trouvere." 
i,  p.  114  (note). 

N  2 


li)()  SECOND    BOOK    OF    THE 

wrote  them  in  accordance  with  a  fable,  which  was  as  follows: 
They  say  that  the  Creator  placed  a  maiden,  the  daughter  of 
a  king,  in  the  sky,  who  holds  a  vase  full  of  water,  to  pour 
out  when  the  earth  requires  it.  Occasionally  her  brother  is 
supposed  to  break  it,  and  the  blow  causes  thunder,  lightning, 
and  thunderbolts.  They  say  that  these  are  caused  by  a  man, 
because  they  are  the  deeds  of  a  ferocious  man,  and  not  of  a 
tender  woman.  But  the  maiden  causes  the  snow,  hail  and 
rain  to  fall,  because  they  are  more  kind  and  gentle  acts,  and 
produce  great  benefits.  It  was  said  that  an  Ynca  poet  and 
astrologer  composed  and  recited  the  verses,  praising  the 
virtue  and  excellence  of  the  lady,  and  shewing  how  God 
had  given  her  these  qualities,  that  she  might  do  good  to  the 
creatures  of  this  earth.  Father  Bias  Valera  says  that  the 
fable  and  verses  were  found  by  him  in  knots  recording 
certain  ancient  annals,  and  that  they  were  of  different 
colours.  He  received  the  meaning  from  the  Indian  account- 
ants who  had  charge  of  the  historical  records  in  knots ;  and, 
being  astonished  that  the  Amautas  should  have  attained  to 
such  proficiency  in  their  records,  he  wrote  down  the  verses, 
and  also  committed  them  to  memory.  I  remember  having 
heard  this  fable  in  my  childhood,  with  many  others  that 
were  recounted  by  my  relations,  but,  being  then  a  boy,  I 
did  not  seek  for  an  explanation  of  them,  nor  did  they  give 
me  one.  For  the  use  of  those  who  understand  neither  the 
Indian  language  nor  Latin,  I  have  ventured  to  translate 
them  into  Spanish.  I  have  made  the  translation  from  the 
language  I  sucked  in  with  my  mother's  milk,  and  not  from  the 
Latin;  because  the  little  I  know  of  that  language  was  learnt 
amidst  the  fires  of  my  country's  wars,  amongst  arms  and  horses, 
powder  and  guns,  of  which  I  knew  more  than  of  letters. 
The  Father  Pi  las  Valera,  in  his  Latin,  has  imitated  the  four 
syllables  of  the  Indian  language  in  each  verso,  and  he  has 
done  it  very  well.  I  have  not  done  so,  because  this  rule 
cannot  bo  pn  .served  in  Spanish.  As  it  is  nocossary  to  give 


ROYAL    COMMENTARIES. 


197 


the  complete  meaning  of  the  Indian  words  in  Spanish,  some 
necessarily  have  more  syllables,  and  some  less.  Nusta 
means  a  maiden  of  the  blood  royal,  and  no  baser  signification 
can  be  given  to  the  word,  for  an  ordinary  maiden  is  Tazqui. 
A  servant  girl  is  called  China.*  Yllapantac  is  a  verb  com- 
prehending in  its  meaning  the  three  verbs  "to  thunder,"  "to 
lighten,"  "  to  cause  bolts  to  fall."  And  so  it  has  been 
expressed  by  the  Father  Bias  Valera  in  two  verses.  The 
preceding  verse  is  Cunununun,  which  means  "  to  make  a 
noise,"  and  this  was  not  used  by  the  author  to  express  the 
three  meanings  of  the  verb  Yllapantac.  Unu  is  "  water," 
para  is  "  to  rain,"  chichi  "  to  hail,"  riti  "  to  snow."  Pacha 
Camac  means  "  He  who  does  with  the  universe  what  the 
body  does  with  the  soul."  Viracocha  is  the  name  of  a  modern 
god  they  worshipped,  whose  history  will  be  given  further 
on.  Chura  is  "  to  put,"  camci  "  to  give  a  soul  life,  being, 
sustenance."  The  verses  are  as  follows,  in  the  three  lan- 
guages : — 

Sumacf  fiusta      Pulchranympha 
TurallayquiJ       Frater  tuus 
Puyiiuyquita§     Urnam  tuam 
Paquin  cayan||      Nunc  infingit 
Hinamantara^[    Cujus  ictus 
Cunuiiunan**     Tonat  fulget 
Yllapantacff       Fulminatque 
Camri  nustaJJ     Sed  tu  nympha 


Beautiful  maiden 

Thy  brother 

Thine  urn 

Is  now  breaking. 

And  for  this  cause 

It  thunders  and  lightens 

Thunderbolts  also  fall. 

But  thou,  royal  maiden 


*  China  is  the  female,  and  Urco  the  male,  for  quadrupeds. 

t  Sumac,  an  adjective,  beautiful. 

£  Tura  is  the  brother  of  a  sister ;  lla,  a  term  of  affection  ;  yqui,  a 
final  possessive  pronoun — "  thy." 

§  Puynu,  a  small  cup  ;  yquita,  accusative  of  the  final  possessive  pro- 
noun. 

||  Paquin,  third  person  singular  present  indicative  of  Paquini  (I 
break).  Cayan,  probably  a  misprint  for  Cunan  (now). 

IT  flina,  so ;  mantara,  for  this. 

**  Ounununan,  defective  verb,  "  it  thunders." 

ft   Yllapantac,  defective  verb,  "  it  thunders  and  lightens." 

+  +  Cam,  you;  ri,  but. 


198  SECOND    BOOK    OF    THK 

Unuyquita*         Tuam  limpham        With  thy  clear  waters 
Paramunquicf     Fundens  pluis          Dropping  rain 
May  nimpirij      Interdumque  And  sometimes  also 

Chichi  tnunquic§    Grandinera,seu     Will  give  us  hail 
Ritimunquicll       Nivem  mittis  Will  give  us  snow- 

Pacha  rurac^l"       Mundi  factor  The  creator  of  the  world 

Pacha  camac        Pachacamac  Pachacamac 

Viracocha  Viracocha  Viracocha 

Cay  hinapac**     Ad  hoc  munus         For  this  duty 
Churasunquift    Te  sufficit  Has  appointed  you 

Camasunqui         Ac  prsefecit  Has  created  you. 

I  have  inserted  these  verses  to  enrich  my  poor  history, 
for,  without  flattery,  it  may  truly  be  said  that  all  that  Father 
Bias  Valera  has  written  consists  of  pearls  and  precious 
stones,  such  as  my  country  has  not  deserved  to  be  adorned 


They  tell  me  that  in  these  days  the  Mestizos  are  very 
fond  of  composing  songs  in  the  Indian  language,  as  well 
sacred  as  profane.  May  God  give  them  grace,  that  he  may 
be  served  in  all  that  is  done. 

Such  was  the  knowledge  that  the  Yncas  of  Peru  had 
acquired  in  the  above  sciences;  and  slight  and  superficial  as 
it  is,  they  would,  if  they  had  had  letters,  have  gone  on  add- 
ing to  it  little  by  little,  as  did  the  ancient  philosophers.  But 
in  moral  philosophy  they  had  attained  to  a  high  standard,  as 
well  in  their  laws  and  customs  touching  the  dealings  of 
their  vassals  between  man  and  man  in  conformity  with 

;  /"jiiita,  see  note  §. 
t  I'ttra,  rain  ;  munquic,  present  participle  of  Munquini  (I  drop). 

ninifiirij  sometimes. 
•1  ||  see  note  £. 
^  R"'  ;  participle  of  llnrani  (I  make)  ;  Pacha,  earth. 

•liis;  l.ni'i/Kir,  to  ilnty,  a  dative  case. 

tt  f  e  second  transition  of  Clntmni  (I  put).     It  is  the 

third  person   to  the  second   (wnqvi).     X<i.n.t/n.i  is  the 
iiclc.     Sec  my  Qnickua  G'rtnMnur,  p. 


ROYAL    COMMENTARIES.  199 

natural  law,  as  in  the  duties  of  obedience  and  service  to  the 
king,  and  in  those  of  the  king  to  do  good  to  the  vassals  and 
others  his  inferiors.  In  their  practice  of  this  science  they 
made  such  progress  that  scarcely  any  improvement  could  be 
suggested  in  it.  Their  experience  in  administration  was 
handed  down  to  their  descendants,  and  was  thus  pro- 
gressively increased ;  but  in  the  other  sciences  they  were 
without  this  experience.  For  they  could  not  treat  them  so 
practically  as  the  moral  sciences,  nor  could  they  devote  so 
much  speculation  to  their  study  as  was  necessary.  They 
were  contented  with  the  natural  life  and  law,  being  a 
people  more  inclined  to  do  no  ill,  than  to  learn  what  is  right. 
Pedro  cle  Cieza  de  Leon  treats  of  this  subject  in  his  thirty- 
eighth  chapter.  Speaking  of  the  government  of  the  Yncas 
he  says : — "  They  performed  such  great  deeds,  and  ruled 
with  such  wisdom,  that  few  in  the  world  ever  excelled 
them."*  And  the  Father  Acosta  (book  vi,  cap.  1)  says 
what  follows  in  praise  of  the  Yncas  and  of  the  Mexicans. 

"  Having  treated  of  the  religion  of  the  Indians,  I  propose 
in  this  book  to  write  an  account  of  their  customs,  policy,  and 
government,  for  two  reasons.  One  is  to  refute  the  false 
opinion  usually  entertained  of  them,  that  they  were  those  of 
a  savage  and  brutish  people  without  understanding,  and 
scarcely  worthy  of  the  name  of  policy  and  government.  This 
error  has  led  to  the  Indians  being  treated  with  great  and 
notable  oppression,  as  if  they  were  little  better  than  animals, 
and  to  their  being  deprived  of  all  respect  and  consideration. 
It  is  a  vulgar  and  pernicious  error,  as  is  known  to  those  who 
have  inquired  into  the  condition  of  the  Indians  with  some 
care  and  attention,  and,  by  associating  with  them,  have  seen 
and  become  acquainted  with  their  secrets  and  their  know- 
ledge ;  and  who  have  also  seen  the  small  account  which 
those  who  think  they  know  much  about  them  (such  men 

*  See  my  translation  of  Cieza  de  Leon,  p.  136. 


SECOND     BOOK    OF    THK 

bring  usually  those  who  know  least)  make  of  the  Indians.  I 
see  no  better  way  of  dispelling  this  most  pernicious  opinion 
than  by  giving  an  account  of  the  order  and  government  of 
the  Indians  when  they  lived  under  their  own  laws.  Although 
they  practised  many  barbarous  and  absurd  things,  they  also 
had  other  customs  which  are  worthy  of  admiration,  and 
which  show  that  they  had  a  natural  capacity  for  instruction. 
Indeed,  many  of  their  customs  have  the  advantage  of  those 
of  the  nations  of  the  old  world.  Nor  is  it  wonderful  that 
they  should  have  mingled  grave  errors  with  those  good  cus- 
toms, for  such  are  found  in  the  works  of  the  greatest  philo- 
sophers and  legislators,  even  including  those  of  Lycurgus 
and  Plato.  In  the  wisest  republics,  such  as  those  of  Rome 
and  Athens,  we  find  instances  of  ignorance  which  are  worthy 
of  laughter,  and  assuredly  if  the  governments  of  the  Mexicans 
and  of  the  Yncas  are  compared  with  those  of  the  Romans 
and  Grecians,  they  would  still  be  admired.  But,  without 
knowing  anything  of  this,  we  enter  with  the  sword,  and 
neither  listen  to  nor  understand  the  condition  of  the  people. 
The  affairs  of  the  Indians  do  not  appear  to  us  to  merit  at- 
tention, but  we  rather  treat  them  like  wild  beasts  of  the 
chase,  to  be  caught  for  our  use  and  service.  Those  curious 
and  learned  men  who  have  investigated  the  secrets  of  the 
Indians,  and  their  ancient  mode  of  government,  judge  of 
them  in  a  very  different  way,  and  are  astonished  at  the  ad- 
vances they  had  made  in  civilisation."  So  far  is  from  Father 
Jose  de  Acosta,  whose  authority  stands  so  high  that  it  will 

to  confirm  all  that  we  have  said  and  shall  hereafter  say 

of  the  laws,  government,  and  understanding  of  the  Yncas ; 

and  that  one  of  their  practices  was  to  compose  brief  fables, 

11  in  prose  as  in  verse,  conveying  moral  doctrines,  or 

i  ving  some  tradition  of  their  idolatry  or  of  the  famous 

of  their  kin-s  and  of  other  great  men.  Many  of  the 
Spaniards  contend  that  these  arc  not  fables  but  true  histories, 
because  they  have  some  resemblance  to  the  truth.  Others 


ROYAL    COMMENTARIES. 


declare  them  to  be  badly  conceived  falsehoods,  because  they 
cannot  understand  the  allegories  conveyed  in  them  ;  although 
it  is  true  that  many  were  most  absurd.  In  the  course  of  the 
history  we  shall  insert  some  of  the  best  of  these  traditions. 


CHAPTER   XXVIII. 

OF    THE    FEW    INSTRUMENTS  WHICH    THE    INDIANS   USED   FOR 
VARIOUS    PURPOSES. 

Now  that  we  have  given  an  account  of  the  advances  that 
the  philosophers  and  poets  of  that  heathen  time  had  made 
in  the  sciences,  it  will  be  well  to  show  how  unskilful  their 
mechanics  were  in  their  crafts,  that  it  may  be  seen  how  much 
inconvenience  and  misery  these  people  had  to  endure.  To 
begin  with  the  workers  in  metals  :  although  they  were  so 
numerous,  and  so  constantly  exercising  their  calling,  they 
knew  not  how  to  make  an  anvil,  either  of  iron  or  of  anything 
else,  and  they  could  not  extract  iron,  though  there  were 
mines  of  that  metal  in  their  land.  In  their  language  they 
call  iron  quillay.  They  used  certain  very  hard  stones,  of  a 
colour  between  green  and  yellow,  instead  of  anvils.  They 
flattened  and  smoothed  one  against  the  other,  and  held  them 
in  great  estimation  because  they  were  very  rare.  Nor  could 
they  make  hammers  with  wooden  handles.  But  they  worked 
with  certain  instruments  made  of  copper  and  brass  mixed 
together.  These  tools  were  of  the  shape  of  dice  with  the 
corners  rounded  off.  Some  are  large,  so  that  the  hand  can 
just  clasp  them,  others  middling  sized,  others  small,  and 
others  lengthened  out  to  hammer  on  a  concave.  They  hold 
these  hammers  in  their  hands  to  strike  with,  as  if  they  were 
pebbles.*  They  had  no  files  nor  graving  tools,  nor  had  they 
invented  the  art  of  making  bellows  for  blast  furnaces.  They 

*  The  Quichua  for  a  hammer  is  tacana. 


SECOND    BOOK    OF    THE 

blasted  by  means  of  tubes  of  copper,  the  length  of  half-a- 
cubit,  more  or  less,  according  as  the  furnace  was  large  or 
small.  The  tubes  were  closed  at  one  end,  leaving  one  small 
hole  through  which  the  air  could  rush  with  more  force.  As 
many  as  eight,  ten,  or  twelve  of  these  were  put  together,  ac- 
cording to  the  requirements  of  the  furnace ;  and  they  went 
round  the  fire  blowing  with  the  tubes.  They  still  use  the 
same  method,  not  being  willing  to  change  their  customs. 
They  had  no  tongs  for  drawing  the  metal  out  of  the  fire,  but 
did  this  with  poles  of  wood  or  copper,  and  threw  the  heated 
metal  on  small  heaps  of  damp  earth  which  they  had  ready, 
to  cool  it.  They  drew  it  from  one  heap  to  another,  until  it 
was  cool  enough  to  hold  in  their  hands.  Notwithstanding 
these  inconvenient  contrivances,  they  executed  marvellous 
works,  chiefly  in  hollowing  things  out,  and  doing  other  ad- 
mirable things,  as  we  shall  see  presently.*  They  also  found 
out,  in  spite  of  their  simplicity,  that  the  smoke  of  certain 
metals  was  injurious  to  the  health,  and  they  consequently 
made  their  foundries  in  the  open  air,  in  their  yards  and 
courts,  and  never  under  a  roof.  Their  carpenters  had  no 
more  ingenuity  than  their  smiths,  for  of  all  the  tools  used  by 
our  artificers  they  had  only  invented  the  axe  and  the  adze, 
and  even  these  were  of  copper.  They  knew  not  how  to 
make  a  saw,  a  gimlet,*f*  nor  a  plane,  nor,  indeed,  any  other 
carpenter's  tools  ;  and  they  could  not  make  arches,  nor  cut 
and  plane  wood  for  buildings.  The  axes,  adzes,  and  a  few 
bill-hooks  served  them  in  place  of  all  other  tools,  and  these 
were  made  of  copper  and  bronze.  They  had  no  nails,  and 
all  the  wood  they  used  in  their  houses  was  fastened  with 
thongs  of  reed,  and  not  nailed  together.  Their  quarrymen 
used  black  pebbles,  called  hihuanas£  for  working  the  stones, 

*  They  could  melt  metals,  cast  them  in  moulds,  inlay  them,  solder 
them,  and  hammer. 

t  They  had  gimlets  and  chisels  of  bronze.     Their  word  for  a  gimlet 
was  lintrcti.     Mossi,  No.  133. 

+  0)-  :     probably  a  misprint. 

//''/'"" 


ROYAL    COMMENTARIES.  203 

rubbing  instead  of  cutting  them.  They  had  no  machinery 
for  raising  and  lowering  blocks  of  stone,  but  all  was  done  by 
main  force.  Nevertheless,  they  completed  works  of  such 
ingenuity  and  grandeur  as  to  be  almost  incredible,  as  the 
Spanish  historians  declare  at  large,  and  as  may  be  seen  by 
the  numerous  ruins  that  still  remain.  They  had  not  invented 
scissors  nor  metal  needles,  but  used  long  thorns,  and  conse- 
quently they  did  not  sew  much.  Their  needle-work  was 
rather  patching  than  sewing,  as  we  shall  relate  further  on. 
They  made  combs  of  the  same  thorns,  fastening  them  into 
two  reeds,  which  formed  the  back  of  the  comb.  The  mirrors 
in  which  the  ladies  of  the  blood  royal  looked  at  themselves 
were  of  polished  silver,  and  the  more  common  ones  of  bronze, 
for  ordinary  women  were  not  allowed  to  use  silver,  as  will 
be  seen  presently.  Men  never  looked  into  a  mirror,  as  it 
was  considered  a  shameful  and  effeminate  proceeding.  They 
also  wanted  many  other  things  necessary  for  civilised  life, 
for  they  were  not  at  all  inventive,  although  they  were  apt  at 
imitation,  as  has  been  seen  in  the  way  they  have  learnt,  and 
taken  advantage  of  many  things  taught  them  by  the 
Spaniards.  They  show  the  same  readiness  in  learning  the 
sciences  if  they  are  instructed,  as  has  been  seen  in  the 
comedies  which  have  been  acted  in  various  parts.  Certain 
ingenious  monks  of  different  habits,  principally  of  the  com- 
pany of  Jesus,  to  make  the  Indians  familiar  with  the  mysteries 
of  our  religion,  have  composed  comedies  for  the  Indians  to 
act,  because  they  knew  that  this  was  the  custom  in  the  time 
of  the  Yncas,  and  because  they  saw  that  the  Indians  were  so 
ready  to  receive  instruction.  Thus  a  father  of  the  company 
of  Jesus  composed  a  play  in  honour  of  our  lady  the  Virgin 
Mary.  It  was  written  in  the  Aymara  language,  which  is 

The  blocks  of  stone,  after  having  been  shaped  by  the  hihuaya,  re- 
ceived a  last  polish  with  herbs  which  contain  flint,  Hippuris  kyemaJis. 
The  native  names  for  the  plants  used  by  the  quarry  men,  in  putting  a 
final  polish  on  the  stones,  were  Aracchama  and  Tnca-cuca. 


SECOND    BOOK    OF    THE 

different  from  the  general  language  of  Peru.  The  subject 
had  reference  to  these  words  in  the  third  chapter  of  Genesis 
— "I  will  place  enmity  between  thee  and  the  woman,  etc., 
and  she  shall  break  thy  head."  The  actors  were  Indian  lads, 
and  the  ceremony  took  place  in  a  village  called  Sulli.  At 
Potosi  a  dialogue  of  the  faith  was  enacted,  at  which  more 
than  twelve  thousand  Indians  were  present.  In  Cuzco 
another  play  was  acted  touching  the  infancy  of  Jesus,  which 
was  witnessed  by  all  the  nobility  of  the  city.  Another  was 
acted  in  the  City  of  the  Kings,  before  the  Chancellery,  the 
nobility,  and  a  vast  crowd  of  Indians.  The  subject  was  the 
most  holy  sacrament,  composed  in  pieces,  in  two  languages 
— Spanish  and  the  general  language  of  Peru.  The  Indian 
lads  repeated  the  dialogues  with  so  much  grace,  feeling,  and 
correct  action  that  they  gave  universal  satisfaction  and 
pleasure ;  and  with  so  much  plaintive  softness  in  the  songs, 
that  many  Spaniards  shed  tears  of  joy  at  seeing  the  ability 
and  skill  of  the  little  Indians.  From  that  time  the  Spaniards 
disabused  themselves  of  the  opinion  which  they  had  held 
until  then,  that  the  Indians  were  dull,  barbarous,  and 
stupid. 

The  Indian  boys,  to  commit  their  parts  to  memory,  which 
are  written  down,  go  to  the  Spaniards,  either  laymen  or 
priests,  and  beg  them  to  read  the  first  line  to  them  four  or 
five  times  over,  until  they  remember  it;  and  that  they  may 
not  forget  it,  although  their  memories  are  tenacious,  they 
repeat  each  word  many  times,  marking  it  with  a  sign,  for 
which  purpose  they  use  little  pebbles,  or  a  grain  of  the  seeds 
of  different  colours,  the  size  of  beans,  called  chuy.  By  means 
ol  these  signs  they  remember  the  words,  and  in  this  way  they 
t  a-ily  Irani  what  they  have  to  say  by  heart,  through  the  great 
ncc  and  care  they  devote  to  the  task.  The  Spaniards 
whom  the  little  Indians  ask  to  read  to  them  do  not  disdain 
the  work,  but  rather  take  a  pleasure  in  it,  how  great  so  ever 
they  may  be,  knowing  for  what  purpose  it  is.  Thus  the 


ROYAL    COMMENTARIES.  205 

Indians  of  Peru,  though  not  apt  at  inventing,  are  very  quick 
in  imitating,  and  learning  what  they  are  taught.  The 
Licentiate  Juan  de  Cuellar,  a  native  of  Medina  del  Campo, 
who  was  Canon  of  the  holy  church  of  Cuzco,  experienced  this 
fully.  He  read  grammar  with  the  mestizos,  sons  of  wealthy 
and  noble  citizens  of  that  town.  He  undertook  this  work 
out  of  charity,  and,  at  the  request  of  the  students  themselves, 
because  five  preceptors,  whom  they  had  learnt  from  before, 
had  forsaken  them  after  a  few  months  of  study,  thinking  to 
make  more  money  in  other  ways  ;  although  it  is  true  that 
each  student  paid  them  ten  dollars  a  month,  equal  to  twelve 
ducats.  But  there  were  few  students,  not  more  than  eighteen 
at  the  most.  Among  these  I  knew  an  Indian  Ynca,  named 
Felipe  Ynca.  He  was  taught  by  a  rich  and  worthy  priest, 
named  Pedro  Sanchez,  who,  seeing  the  quickness  of  the 
Indian  in  learning  to  read  and  write,  gave  him  instruction  ; 
and  he  acquired  as  good  a  knowledge  of  grammar  as  the  best 
student  amongst  the  mestizos.  When  the  preceptor  forsook 
them,  they  continued  to  go  to  school  until  another  came  who 
taught  them  on  a  different  principle,  and  if  they  retained 
anything  of  what  they  had  learnt  before,  he  told  them  to 
forget  it,  as  it  was  worth  nothing.  Thus  were  the  students 
passed  from  one  teacher  to  another,  in  my  time,  without  re- 
ceiving any  benefit,  until  the  good  Canon  took  them  under 
his  cloak,  and  read  Latin  with  them  for  nearly  two  years, 
amidst  arms  and  horses,  blood  and  the  flames  of  a  war  which 
then  raged  against  the  insurgents  Don  Sebastian  de  Cas- 
tilla  and  Francisco  Hernandez  Giron.  One  of  these  fires 
was  scarcely  put  out,  before  the  second  burnt  up,  which  was 
worse,  and  took  longer  to  extinguish.  During  that  time  the 
Canon  Cuellar  saw  how  much  aptitude  his  scholars  displayed 
in  learning  grammar  and  the  sciences.  Lamenting  that  he 
should  lose  such  good  disciples,  he  often  said, — <{  O  Sons ! 
what  a  pity  it  is  that  a  dozen  of  you  should  not  be  in  the 
university  of  Salamanca."  I  have  related  all  this  to  show  the 


SKOONI)     BOOK     OF    THK 

ability  of  the    Indians  in  acquiring  learning,  in   which  the 

mestizos,  as  their  relations,  participated.     The  Canon  Juan 

de  Cuellar  did  not  leave  his  scholars  perfect  in  Latin,  for  he 

could  not  go  through  the  labour  of  reading  four  lessons  every 

day,  besides  assisting  at  the  services  of  the  choir,  and  thus 

they  remained  imperfectly  instructed  in  the  Latin  language. 

Those  who  are  now  living  ought  to  give  thanks  to  God  for 

having  sent  the  company  of  Jesus,  among  whom  there  is  such 

an  abundant  knowledge  of  the  sciences,  and  of  the  teaching 

of  them,  which  the  Indians  now  possess  and  enjoy. 

With  this  it  will  be  well  that  we  should 

return   to   the   narrative  of  the 

succession   of  the    king's 

Yncas  and  of  their 

conquests. 


END    OF    THE    SKCOND    BOOK. 


THIRD  BOOK 


EOYAL    COMMENTARIES    OF    THE   YNCAS. 

IT    CONTAINS    THE    LIFE    AND    ACTS    OF    MAYTA    CCAPAC,    FOURTH    KING; 

THE    FIRST    OSIER    BRIDGE    THAT    WAS    MADE    IN    PERU;    AND    THE 

ADMIRATION    IT    CAUSED;    THE    LIFE    AND    CONQUESTS    OF    THE 

FIFTH  KING,  CALLED  CCAPAC  YUPANQUI;  THE  FAMOUS  BRIDGE 

OF  RUSHES  AND  STRAW  THAT  HE  ORDERED  TO  BE  PLACED 

OVER    THE    DESAGUADERO;     A    DESCRIPTION    OF    THE 

HOUSE    AND    TEMPLE    OF    THE    SUN,    AND    OF    ITS 

GREAT    RICHES. 

THE    BOOK    CONTAINS    TWENTY-FIVE    CHAPTERS. 


THE     THIRD     BOOK. 


CHAPTER    I. 

MAYTA    CCAPAC,  THE    FOURTH    YNCA,  ANNEXES    TIAHUANACU. 
OF    THE    EDIFICES    THAT    WERE    FOUND    THERE. 

THE  Ynca  Mayta  Ccapac  (whose  name  cannot  be  inter- 
preted, for  the  word  Mayta  is  a  proper  name,  and  has  no 
meaning  whatever  in  the  general  language,  and  the  signifi- 
cation of  Ccapac  has  already  been  explained)  having  com- 
pleted the  obsequies  of  his  father,  and  solemnly  taken  pos- 
session of  the  kingdom,  commenced  a  journey  through  it  as 
its  absolute  king.  For,  although  he  had  visited  its  provinces 
on  two  occasions  during  the  lifetime  of  his  father,  yet  he  had 
then  been  under  pupilage,  and  was  unable  to  hear  complaints 
or  decide  upon  them,  nor  to  grant  favours  without  the  pre- 
sence and  consent  of  those  of  his  Council,  who  prompted  the 
replies  to  petitions,  and  the  sentences  and  judgments  that  the 
prince  had  to  pronounce,  although  he  was  the  heir  ;  for  this 
was  the  law  of  the  kingdom.  But  when  he  found  himself 
free  of  masters  and  tutors,  he  desired  to  visit  his  vassals  in 
the  provinces  again.  For,  as  has  been  already  mentioned, 
this  was  one  of  the  things  which  were  done  by  these  princes, 
as  most  pleasing  to  their  subjects.  In  order  to  display  the 
liberality,  magnanimity,  gentleness,  and  love  which  animated 
his  mind,  he  made  this  journey,  and  granted  very  great 
favours,  as  well  to  the  Curacas  as  to  the  common  people. 

Having  completed  his  inspection,  he  turned  his  mind  to 
the  principal  object  of  the  policy  of  these  Yncas,  which  was 
to  draw  barbarous  tribes  from  vain  and  idolatrous  practices, 
thus  gratifying  their  ambition  and  enriching  their  kingdom. 


210  THIRD    BOOK    OF    THE 

For  one  or  the  other  object,  or  for  both,  for  the  powerful  are 
influenced  by  both,  he  ordered  an  army  to  be  collected,  and, 
on  the  approach  of  spring,  he  set  out  with  twelve  thousand 
men  of  war,  four  masters  of  the  camp,  and  the  other  officers 
and  ministers.  He  marched  to  the  desaguadero  (drain)  of 
the  great  lake  of  Titicaca,  because,  as  the  whole  land  of  the 
Collao  is  a  plain,  it  appeared  to  be  more  easy  to  conquer 
than  any  other  land  whatever.  The  natives  also  seemed  to 
be  more  simple  and  tractable. 

On  reaching  the  Desaguadero  he  ordered  great  balsas  to 
be  made,  on  which  his  army  passed  over,  and  he  sent  the 
usual  demand,  which  need  not  be  repeated  again,  to  the  first 
villages  he  came  to.  The  Indians  readily  obeyed,  by  reason 
of  the  wonderful  things  they  had  heard  of  the  Yncas,  and 
amongst  other  places  that  submitted,  was  one  called 
Tiahuanacu,  concerning  the  grand  and  wonderful  edifices  of 
which  it  will  be  well  that  we  should  say  something.  Among 
other  marvellous  things  at  this  place  there  is  a  hill,  made  artifi- 
cially, and  so  high  that  the  fact  of  its  having  been  made  by 
man  causes  astonishment;  and  that  it  might  not  be  loosened,  it 
was  built  upon  great  foundations  of  stone.  It  is  not  known 
why  this  edifice  was  made.  In  another  part,  away  from  the 
hill,  there  were  two  figures  of  giants  carved  in  stone,  with 
long  robes  down  to  the  ground,  and  caps  on  their  heads ;  all 
well  worn  by  the  hand  of  time,  which  proves  their  great  an- 
tiquity. There  was  also  an  enormous  wall  of  stones,  so  large 
that  the  greatest  wonder  is  caused  to  imagine  how  human 
force  could  have  raised  them  to  the  place  where  they  now 
are.  For  there  are  no  rocks  nor  quarries  within  a  great 
distance,  from  whence  they  could  have  been  brought.  In 
other  parts  there  are  grand  edifices,  and  what  causes  most 
astonishment  arc  the  great  doorways  of  masonry,  some  of 
them  made  out  of  one  single  stone.  The  marvel  is  increased 
by  their  wonderful  size,  for  some  of  them  were  found  to 
measure  thirty  feet  in  length,  fifteen  in  breadth,  and  six  in 


ROYAL    COMMENTARIES. 

depth.  And  these  stones,  with  their  doorways,  are  all  of 
one  single  piece,  so  that  it  cannot  be  understood  with  what 
instruments  or  tools  they  can  have  been  worked. 

The  natives  say  that  all  these  edifices  were  built  before  the 
time  of  the  Yncas,  and  that  the  Yncas  built  the  fortress  of 
Cuzco  in  imitation  of  them.  They  know  not  who  erected 
them,  but  have  heard  their  forefathers  say  that  all  these 
wonderful  works  were  completed  in  a  single  night.  The 
ruins  appear  never  to  have  been  finished,  but  to  have  been 
merely  the  commencement  of  what  the  founders  intended  to 
have  built.  All  the  above  is  from  Pedro  de  Cieza  de  Leon, 
in  his  one  hundred  and  fifth  chapter  ;  to  which  I  propose  to 
add  some  further  particulars,  obtained  from  a  schoolfellow  of 
mine,  a  priest  named  Diego  de  Alcobasa  (whom  I  may  call  my 
brother,  for  we  were  born  in  the  same  house,  and  his  father 
brought  me  up).  Amongst  other  accounts,  which  he  and 
others  have  sent  me  from  my  native  land, he  says  the  following 
respecting  these  great  edifices  of  Tiahuanacu: — "In  Tiahuan- 
acu,  in  the  province  of  Collao,  amongst  other  things,  there  are 
some  ancient  ruins  worthy  of  immortal  memory.  They  are 
near  the  lake  called  by  the  Spaniards  Chucuito,  the  proper 
name  of  which  is  Chuquivitu.  Here  there  are  some  very 
grand  edifices,  and  amongst  them  there  is  a  square  court, 
fifteen  brazas  each  way,  with  walls  two  stories  high.  On  one 
side  of  this  court  there  is  a  hall  forty-five  feet  long  by  twenty- 
two  broad,  apparently  once  covered,  in  the  same  way  as  those 
buildings  you  have  seen  in  the  house  of  the  sun  at  Cuzco, 
with  a  roof  of  straw.  The  walls,  roofs,  floor,  and  doorways 
are  all  of  one  single  piece,  carved  out  of  a  rock,  and  the  walls 
of  the  court  and  of  the  hall  are  three-quarters  of  a  yard  in 
breadth.  The  roof  of  the  hall,  though  it  appears  to  be 
thatch,  is  really  of  stone.  For  as  the  Indians  cover  their 
houses  with  thatch,  in  order  that  this  might  appear  like  the 
rest,  they  have  ombed  and  carved  the  stone  so  that  it  re- 
sembles a  roof  of  thatch.  The  waters  of  the  lake  wash  the 


THIRD    BOOK    OF    THE 

walls  of  the  court.  The  natives  say  that  this  and  the  other 
buildings  were  dedicated  to  the  Creator  of  the  universe. 
There  are  also  many  other  stones  carved  into  the  shape  of 
men  and  women  so  naturally  that  they  appear  to  be  alive, 
some  drinking  with  cups  in  their  hands,  others  sitting,  others 
standing,  and  others  walking  in  the  stream  which  flows  by 
the  walls.  There  are  also  statues  of  women  with  their  in- 
fants in  their  laps,  others  with  them  on  their  backs,  and  in  a 
thousand  other  postures.  The  Indians  say  that  for  the  great 
sins  of  the  people  of  those  times,  and  because  they  stoned  a 
man  who  was  passing  through  the  province,  they  were  all 
converted  into  these  statues." 

Thus  far  are  the  words  of  Diego  de  Alcobasa,  who  has 
been  a  vicar  and  preacher  to  the  Indians  in  many  provinces 
of  this  kingdom,  having  been  sent  by  his  superiors  from  one 
part  to  another :  for,  being  a  mestizo  and  native  of  Cuzco, 
he  knows  the  language  of  the  Indians  better  than  others 
who  are  born  in  the  country,  and  his  labours  bear  more 
fruit.* 


CHAPTER   II. 

HATUNPACASA  IS  REDUCED,  AND  THEY    CONQUER   CAC-YAVIRI. 

Returning  to  the  proceedings  of  Mayta  Ccapac,  it  must  be 
known  that,  almost  without  resistance,  he  conquered  the 
greater  part  of  the  province  of  Hatunpacasa,  which  is  the 
country  on  the  left  bank  of  the  Dcsaguadero.f  Whether 

•ny  translation  of  Cieza  de  Leon,  chapter  cv,  page  374;  Anti- 
guedafa   I'eruanas,  p.  295;  Acosta,  vi,  p.  419,  and  other  authorities 
i  in  my  notes  to  the  hundred  and  fifth  chapter  of  Cieza  de  Leon. 
;ilso  Mr.  Fergusson's  remarks  on  the  ruins  at  Tiahuanaco,  in  his 
History  of  Architecture,  ii,  p.  11,'). 

t  As  the  Desaguadero  flows  out  of  the  lake  of  Titicaca,  the  left  bank 
IN  on  the  eastern  sMr. 


ROYAL    COMMENTARIES.  £13 

this  was  done  in  one  campaign  or  in  several  is  a  moot  point 
amongst  the  Indians,  but  most  of  them  will  have  it  that  the 
Yncas  extended  their  sway  by  little  and  little,  instructing 
their  vassals  as  they  proceeded.  Others  say  that  this  policy 
was  only  adopted  at  first,  when  they  were  not  powerful ;  but 
that  afterwards  they  conquered  all  the  countries  they  could 
reach.  It  matters  little  which  of  these  be  the  correct  view. 
It  will  be  better  to  avoid  the  prolixity  caused  by  repeating 
the  same  things  many  times ;  and  we  shall,  therefore,  state 
at  once  the  territories  acquired  by  each  king,  without  be- 
coming tedious  by  describing  the  different  campaigns.  Ad- 
vancing in  his  conquests,  then,  the  Ynca  came  to  a  place 
called  Cac-yaviri,*  where  there  were  many  groups  of  houses 
scattered  over  the  country,  without  being  collected  into 
towns ;  and  in  each  one  there  was  a  petty  chief  who  ruled 
over  the  rest  of  the  people.  All  these  chiefs,  on  hearing  that 
the  Ynca  was  coming  to  conquer  them,  assembled  their 
people,  and  retired  to  a  hill  in  that  district,  which  was  high, 
and  round  like  a  sugar  loaf,  all  the  surrounding  country 
being  flat.  The  Indians  looked  upon  this  hill  as  sacred, 
from  its  beauty,  and  because  it  stood  alone,  and  they  wor- 
shipped it  and  offered  up  sacrifices  to  it.  They  took  refuge 
upon  it  in  the  hope  that,  being  their  god,  it  would  protect 
them  from  their  enemies.  They  built  a  stone  fort  upon  it 
with  clods  of  earth  instead  of  mortar,  and  it  is  related  that 
the  women  had  to  place  all  the  clods  while  the  men  brought 
up  the  stones.  The  Indians  then  entered  the  fort  in  great 
numbers,  with  their  wives  and  children,  and  all  the  provi- 
sions they  could  collect. 

The  Ynca  sent  them  the  usual  summons,  adding  particu- 
larly that  he  had  not  come  to  take  away  their  lives  or  pro- 
perty, but  to  confer  upon  them  the  benefits  which  the  Sun 
had  ordered  him  to  offer  to  the  Indians,  and  that  they  should 

*  This  is  the  country  to  the  south  of  lake  Titicaca,  between  the  river 
Desaguadero  and  the  modern  city  of  La  Paz. 


:?1 4  THIRD    BOOK    OF    THE 

not  resist  his  children,  who  were  invincible.  He  added  that 
the  Sun  had  assisted  him  in  all  his  conquests  and  battles,  and 
that  they  should  receive  the  Sun  as  their  god.  The  Ynca 
sent  this  message  to  the  Indians  many  times,  \vho  always 
resisted  his  appeals,  saying  that  they  already  had  a  good  way 
of  living,  and  did  not  wish  to  improve  it ;  that  they  had  their 
own  gods,  one  of  whom  was  that  mountain  which  they  had 
fortified,  and  which  would  protect  them  ;  that  the  Ynca 
should  go  in  peace,  and  teach  those  who  desired  it,  for  that 
they  did  not  wish  to  learn.  The  Ynca,  who  had  no  wish  to 
give  them  battle,  but  rather  to  reduce  them  by  hunger,  if  he 
could  do  so  in  no  other  way,  divided  his  army  into  four 
parts,  and  surrounded  the  hill. 

The  Collas  continued  for  many  days  in  their  determination 
to  resist,  and,  seeing  that  the  Yncas  did  not  wish  to  fight, 
they  attributed  it  to  cowardice.  This  increased  their 
audacity,  and  from  day  to  day  they  came  out  of  the  fort  to 
fight ;  the  besiegers,  in  obedience  to  the  orders  of  the  Ynca, 
not  doing  more  than  defend  themselves,  although  many  were 
killed  on  both  sides.  It  was  a  common  report  amongst  the 
Indians  of  the  Collao,  which  was  afterwards  spread  by  the 
Yncas  over  the  whole  empire,  that,  one  day,  when  the  be- 
sieged Indians  came  out  to  fight  the  soldiers  of  the  Ynca, 
their  stones,  arrows,  and  other  missiles,  which  they  shot 
against  their  enemies,  came  back  and  struck  those  who  had 
shot  them  off,  and  that  thus  many  Collaos  were  killed  with 
their  own  arms.  Further  on  we  shall  explain  this  fable, 
which  is  among  those  which  they  venerate  most.  Owing  to 
the  great  slaughter  on  that  day  the  besieged  Indians  sur- 
rendered, and  the  Curacas,  repenting  of  their  obstinacy,  col- 
lected all  their  people  and  came  out  to  pray  for  mercy.  The 
children  were  made  to  march  first,  then  their  mothers,  and 
then  the  old  people.  Next  came  the  soldiers,  and  last  came 
tin-  chiefs  and  Caracas  with  their  hands  tied,  and  ropes  round 
their  necks,  in  token  of  having  deserved  death  for  fighting 


ROYAL    COMMENTARIES.  215 

against  the  child  of  the  Sun.  They  were  barefooted,  for  this 
was  a  sign  of  humility  amongst  the  Indians  of  Peru ;  and  it 
was  intended  to  show  that  there  was  great  majesty  and 
divinity  in  him  whom  they  desired  to  reverence. 


CHAPTER    III. 

THE  INDIANS  WHO  SURRENDERED  ARE  PARDONED. 
EXPLANATION  OF  THE  FABLE. 

Being  brought  before  the  Ynca,  they  threw  themselves  on 
the  ground  and  adored  him,  with  great  acclamations,  as  a 
child  of  the  Sun.  The  common  people  having  done  this,  the 
Curacas  arrived,  and  with  the  veneration  that  they  are  ac- 
customed to  show,  addressed  the  Ynca  thus — "  We  entreat 
your  majesty  to  pardon  these  people,  and  if  it  is  desirable 
that  more  should  die,  we  shall  consider  our  own  deaths  to 
be  fortunate  if  these  soldiers  can  be  spared,  for  we  gave  them 
a  bad  example  in  resisting  the  Ynca."  They  also  prayed 
for  pardon  for  the  women,  old  men,  and  children,  who  had 
committed  no  crime.  The  chiefs  said  that  they  alone  were 
criminal,  and  that,  therefore,  they  should  atone  for  all. 

The  Ynca  received  them,  seated  on  his  chair,  and  sur- 
rounded by  his  warriors ;  and  having  heard  the  address  of 
the  Curacas,  he  ordered  that  their  hands  should  be  untied, 
and  the  ropes  removed  from  their  necks,  in  token  of  the 
pardon  that  he  had  granted  them.  He  then,  with  kind  words, 
told  them  that  he  had  not  come  to  take  their  lives  and  pro- 
perty, but  to  do  them  good,  to  teach  them  to  lead  reasonable 
lives  according  to  the  law  of  nature,  and,  abandoning  idols,  to 
worship  the  Sun  as  god,  to  whom  they  were  indebted  for 
this  forgiveness.  He  then  granted  their  lands  and  vassals 
to  them  afresh,  without  other  condition  than  that  they  should 
rule  beneficently.  They  were  then  ordered  to  return  to  their 


216  THIRD    BOOK    OF    THE 

houses  and  obey  the  commands  they  might  receive  ;  and  that 
they  might  be  more  fully  assured  of  their  pardon,  and  of  the 
kindness  of  the  Ynca,  he  directed  that  the  Curacas,  in  the 
name  of  all  the  people,  should  touch  his  right  knee,  as  a  sign 
that  they  were  his  people,  seeing  that  he  had  permitted  them 
to  touch  his  person.  This  favour  was  highly  esteemed,  for 
it  was  a  sacrilege  for  any  one  to  touch  the  Ynca,  who  was 
one  of  their  gods,  except  those  of  the  blood  royal,  or  those 
who  received  permission  to  do  so.  Seeing  the  pious  disposi- 
tion of  the  Ynca,  the  conquered  people  felt  no  fear  that  they 
would  receive  the  punishment  they  had  expected ;  and  the 
Curacas,  again  throwing  themselves  on  the  ground,  declared 
that  they  would  be  faithful  vassals  to  merit  so  many  favours, 
and  that,  both  in  words  and  deeds  his  majesty  had  proved 
himself  to  be  a  child  of  the  Sun,  having  shown  unheard  of 
mercy  to  a  people  who  deserved  death. 

With  regard  to  the  fable,  the  Yncas  say  that  its  history  is 
as  follows.  When  the  officers  of  the  Ynca's  army  saw  the 
audacity  of  the  Collas,  which  increased  every  day,  they 
secretly  ordered  their  soldiers  to  be  prepared  to  fight  with 
them  by  fire  and  sword,  and  with  all  the  rigour  of  war,  it 
being  impossible  to  suffer  so  much  insolence  towards  the 
Ynca.  The  Collas  came  out,  as  was  their  wont,  to  make 
their  attack,  careless  of  the  anger  of  their  enemies,  and  were 
received  with  such  fury  that  most  of  them  were  killed. 
Then,  as  hitherto  the  Yncas  had  not  fought  with  a  view  to 
killing,  but  only  to  defend  themselves,  the  Collas  thought 
that  the  same  thing  had  happened  on  this  occasion,  but  that 
the  Sun,  unable  to  endure  these  insults  to  his  child,  had 
commanded  that  their  own  arms  should  turn  against  them 
and  punish  them,  the  Yncas  not  wishing  to  do  so.  The 
Indians,  being  so  simple,  believed  this  to  be  the  case  because 
the  Yncas,  who  were  held  to  be  children  of  the  Sun,  affirmed 
it.  The  Amautas,  who  were  the  philosophers,  allegorised 
this  fable,  saying  that,  as  the  Collas  would  not  lay  down  their 


ROYAL    COMMENTARIES.  £17 

arms  and  obey  the  Ynca  when  they  received  his  summons, 
their  own  arms  had  turned  against  them,  for  their  arms  were 
the  cause  of  their  deaths. 


CHAPTER  IV. 

THEY    REDUCE    THREE    PROVINCES  AND    CONQUER    OTHERS. 

THEY   FORM    COLONIES.  —  THOSE  WHO    USE    POISON 
ARE    PUNISHED. 

This  fable,  and  the  act  of  piety  and  clemency  on  the  part 
of  the  Prince,  were  noised  abroad  amongst  the  nations  bor- 
dering on  Hatun-pacasa,  where  the  act  was  performed ;  and 
caused  so  much  wonder  and  admiration  that  many  tribes 
voluntarily  came  under  the  dominion  of  the  Ynca  Mayta 
Ccapac,  and  reverenced  him  as  a  child  of  the  Sun.  Amongst 
other  nations  that  promised  obedience,  were  three  great  pro- 
vinces, very  rich  in  flocks  and  inhabited  by  a  warlike  race, 
called  Cauquicura,  Malloma,  and  Huarina,*  where  the  bloody 
battle  was  afterwards  fought  between  Gonzalo  Pizarro  and 
Diego  Centeno.f  The  Ynca,  having  granted  favours,  as  well 
to  the  conquered  tribes  as  to  those  who  submitted  of  their 
own  accord,  crossed  the  Desaguadero,  and  returned  towards 
Cuzco.  From  Hatun-colla  he  sent  an  army,  with  the  four 
masters  of  the  camp,  towards  the  west,  with  orders  to  cross 
the  uninhabited  country  called  Hatun-punaJ  (to  the  verge 
of  which  the  army  of  the  Ynca  Lloque  Yupanqui  had  ad- 
vanced), and  to  reduce  to  his  service  the  nations  that  might 
be  found  on  the  other  side,  as  far  as  the  shores  of  the  South 
Sea.  The  Ynca  gave  orders  that,  under  no  circumstances, 

*  These  places  are  all  near  the  southern  shore  of  lake  Titicaca. 

t  On  the  26th  of  October,  1547.  The  Ynca  gives  a  full  account  of 
this  battle  in  the  second  part  of  his  Commentaries.  See  also  Prescott, 
ii,  p.  349. 

+  Hatun,  great;  and  puna,  a  lofty  uninhabited  tract. 


218  THIRD    BOOK    OF    THE 

should  his  officers  offer  battle,  and  that,  if  they  met  with 
people  so  stubborn  and  obstinate  as  not  to  desire  to  submit, 
except  by  force  of  arms,  they  were  to  leave  them,  for  that 
such  barbarians  would  lose  more  than  the  Ynca  would  gain. 
With  these  orders,  and  a  large  supply  of  provisions,  the 
captains  commenced  their  march,  and  crossed  the  snowy 
Cordillera  with  some  difficulty,  by  reason  of  the  absence  of 
a  road,  and  because  there  are  thirty  leagues  of  uninhabited 
country  in  that  direction.  They  reached  a  province  called 
Cuchuna,*  with  a  scattered  though  numerous  population. 
The  natives,  on  hearing  of  the  approach  of  the  army,  built 
a  fort,  and  took  refuge  in  it,  with  their  wives  and  children. 
The  Yncas  surrounded  it,  and,  in  obedience  to  the  orders  of 
the  King,  they  did  not  wish  to  attack  it,  but  offered  the 
garrison  peace  and  friendship,  which  were  refused. 

The  two  forces  remained,  facing  each  other,  for  more  than 
fifty  days,  during  which  time  there  were  many  occasions  on 
which  the  Yncas  might  have  done  much  injury  to  their  op- 
ponents, but,  following  out  their  ancient  policy,  and  in 
obedience  to  the  express  orders  of  the  King,  they  desired 
rather  to  straiten  them  by  the  blockade,  than  to  fight 
them.  On  the  other  hand,  the  besieged  were  pressed  by 
hunger,  for  they  had  not  had  time  to  collect  a  sufficient  supply 
of  provisions,  owing  to  the  sudden  approach  of  the  Yncas, 
and  they  had  not  anticipated  so  long  a  siege.  The  elder 
people,  men  and  women,  bore  the  hunger  with  courage,  but 
the  boys  and  children  could  not  endure  it,  and  went  out 
into  the  fields  to  seek  for  herbs.  Many  went  over  to  the 
enemy,  and  their  parents  consented,  because  they  could  not 
bear  to  see  them  die  before  their  eyes.  The  Yncas  received 
them  and  gave  them  food,  and  a  small  quantity  to  take  to 
their  parents,  together  with  the  usual  offer  of  peace  and 

*  I  cannot  identify  this  place,  but  it  is  probably  in  the  mountains 
above  Moijue^iia.  Further  on  it  is  said  to  be  fifteen  miles  from 
Moquegua. 


ROYAL    COMMENTARIES.  219 

amity.  On  seeing  all  this,  the  besieged,  having  no  hope  of 
succour,  agreed  to  surrender  unconditionally,  as  it  seemed 
to  them  that  those  who  had  been  so  merciful  and  kind  to 
rebels,  would  be  much  more  so  to  humble  penitents.  Thus 
they  submitted  to  the  will  of  the  Yncas,  who  received  them 
with  affability  and  without  any  show  of  anger.  They  offered 
them  friendship,  gave  them  food,  and  undeceived  them,  ex- 
plaining that  the  Ynca,  as  a  child  of  the  Sun,  did  not  desire 
to  acquire  land  for  the  purpose  of  tyrannizing,  but  to  do 
good  to  the  inhabitants,  according  to  the  commands  of  his 
father  the  Sun.  That  they  might  know  this  by  experience, 
the  Yncas  gave  clothes  and  other  gifts  to  the  chiefs,  and  food 
to  the  people,  so  that  all  returned  to  their  homes  well 
satisfied. 

The  Ynca  captains  reported  all  that  had  taken  place  in 
this  conquest,  and  applied  for  colonists  to  people  two  towns 
in  that  province,  for  the  land  appeared  to  be  fertile,  and 
capable  of  supporting  many  more  inhabitants  than  it  then 
contained.  It  was  also  proposed  to  leave  a  garrison  there 
to  retain  what  had  been  acquired,  and  to  be  ready  for  any 
event  that  might  happen  hereafter.  The  Ynca  sent  the  re- 
quired men,  with  their  wives  and  children,  to  people  two 
towns,  one  at  the  foot  of  the  mountains  where  the  natives 
had  built  a  fort ;  this  place  was  called  Cuchuna,  which  was 
the  name  of  the  mountain.  The  other  town  was  called 
Moquehua.*  One  was  five  leagues  from  the  other,  and  now 
the  two  provinces  take  the  names  of  these  towns,  and  are 
within  the  jurisdiction  of  Colla-suyu.  While  the  captains 
were  engaged  in  establishing  an  orderly  government,  they 
learnt  that,  amongst  these  Indians,  there  were  some  who  used 

*  Moquegua,  capital  of  the  province  of  the  same  name,  is  about 
forty-five  miles  from  the  sea  coast  at  Ylo.  The  province  is  now  famous 
for  its  vineyards,  producing  large  quantities  of  wine  and  spirits,  which 
are  exported  into  the  Sierra.  In  the  Andes,  overhanging  the  province 
to  the  eastward,  is  a  volcano  called  Huayna-putina,  which  threw  out  a 
fearful  eruption  in  1600,  and  others  called  Ubinas  and  Tutupaca. 


220  THIRD    BOOK    OF    THE 

poison  against  their  enemies,  not  so  much  to  kill  them  as 
to  make  them  ugly  and  cause  pain  in  their  bodies  and  faces. 
It  was  a  gentle  poison,  from  which  only  those  died  who  were 
of  weak  constitutions.  Those  who  were  strong,  continued 
to  live,  but  with  great  suffering,  for  their  limbs  became 
feeble,  their  intellects  weak,  and  their  faces  and  bodies  ugly. 
They  became  most  frightful,  and  spotted  black  and  white, 
and  were  quite  ruined  both  in  mind  and  body,  so  that  all 
their  relations  grieved  to  see  them  in  such  a  plight,  and  were 
more  sorry  to  behold  them  thus,  than  if  they  had  been 
killed  at  once.  The  captains,  having  become  acquainted  with 
this  evil  practice,  reported  it  to  the  Ynca,  who  ordered  all 
who  had  been  guilty  of  such  cruelty  to  be  burnt  alive,  so 
that  no  memory  might  remain  of  them.  This  order  of  the 
King  was  so  agreeable  to  the  inhabitants  of  the  province 
that  they  themselves  executed  the  sentence,  burnt  the  de- 
linquents alive,  with  all  they  had  in  their  houses,  destroyed 
the  houses,  and  strewed  their  sites  with  stones  as  accursed 
places.  They  also  destroyed  their  flocks,  and  even  pulled 
up  the  trees  they  had  planted.  It  was  ordered  that  their 
land  should  never  be  given  to  any  one,  but  that  it  should 
remain  desolate,  that  no  man  might  inherit,  with  it,  the  evil 
deeds  of  its  former  owners.  The  severity  of  this  punishment 
caused  so  much  fear  amongst  the  natives  that,  as  they  them- 
selves declare,  they  never  again  practised  this  crime  in  the 
days  of  King  Yncas,  down  to  the  time  when  the  Spaniards 
conquered  the  country.  Having  settled  the  government, 
inflicted  this  chastisement,  and  established  the  colonists  in 
their  new  homes,  the  captains  returned  to  Cuzco,  to  report 
their  proceedings,  where  they  were  well  received,  and  re- 
warded by  the  King. 


ROYAL    COMMENTARIES. 


CHAPTER   V. 

THE  YNCA  ACQUIRES  THREE  NEW  PROVINCES,  AND  CONQUERS 
IN    A    VERY   HARD    FOUGHT    BATTLE. 

After  some  years,  the  Ynca  Mayta  Ccapac  determined  to  set 
out  and  reduce  new  provinces  to  submission,  for,  from  day  to 
day,  the  desire  to  extend  their  dominion  increased  in  these 
Yncas.  Having  collected  all  the  men  of  war  he  was  able, 
and  supplied  them  with  provisions,  he  marched  to  Pucara  of 
Umasuyu,  which  was  the  last  town  in  that  direction  acquired 
by  his  grandfather,  or  according  to  others  by  his  father,  as 
we  have  stated  in  its  place.  From  Pucara  he  marched  east- 
wards to  a  province  called  Llaricasa,*  and  reduced  its  in- 
habitants without  meeting  any  resistance,  for  they  rejoiced 
to  receive  him  as  their  Lord.  Thence  he  passed  on  to  the 
province  of  Sancava,f  and  conquered  it  in  the  same  way, 
for  as  the  fame  of  the  deeds  of  the  father  and  grandfather 
of  this  Prince  had  spread,  the  natives  rejoiced  to  become 
vassals  of  the  Yncas.  These  two  provinces  are  more  than 
fifty  leagues  long  and  thirty  leagues  broad  in  one  part, 
twenty  in  another.  They  are  very  populous  and  rich  in 
flocks.  The  Yncas,  having  issued  the  usual  orders  respecting 
religion  and  revenue,  marched  on  to  the  province  called 
Pacassa,  and  proceeded  to  reduce  the  natives  to  subjection, 
without  meeting  with  open  resistance.  They  all  obeyed  and 
venerated  the  Ynca  as  a  child  of  the  Sun. 

This  province  is  part  of  that  which  we  said  that  the  Ynca 
Lloque  Yupanqui  had  conquered.  It  is  very  large,  and 
contains  many  towns,  and  thus  its  conquest  was  effected  by 

*  Larecaja,  a  province  to  the  eastward  of  the  lofty  cordillera  of 
Sorata. 

t  This  may  be  the  place  afterwards  known  as  San  Cravat),  in  the 
forests  of  Caravaya. 


THIRD    BOOK    OF    THE 

both  these  Yncas,  father  and  son.  Having  completed  these 
conquests,  the  Ynca  reached  the  high  road  of  Uma-suyu, 
near  a  village  which  is  now  called  Huaychu.  Here  he 
became  aware  that  a  large  body  of  men  had  come  to  oppose 
him.  The  Ynca  continued  his  march  in  search  of  the  enemies, 
who  assembled  to  oppose  the  passage  of  a  river,  called  the 
river  of  Huaychu.*  There  were  thirteen  or  fourteen  thou- 
sand armed  Indians  of  different  tribes,  although  they  were 
all  included  under  the  general  name  of  Collas.  The  Ynca, 
wishing  to  avoid  a  battle,  and  to  continue  his  conquests 
without  fighting,  sent  many  messages,  offering  them  peace 
and  amity ;  but  they  always  refused  to  receive  them,  and 
became  more  insolent  every  day,  for  they  thought  that  the 
offers  of  the  Ynca,  which  they  rejected,  were  made  through 
fear.  They  crossed  the  river  in  small  parties,  at  many  places, 
and  attacked  the  Ynca's  camp  with  much  insolence.  In 
order  to  avoid  the  loss  of  life  on  both  sides  as  much  as  pos- 
sible, the  Ynca  endured  the  insults  with  such  patience  that 
even  his  own  soldiers  disliked  it,  and  said  that  it  was  not 
decent  for  a  child  of  the  Sun  to  endure  so  much  insolence 
from  barbarians,  and  that  such  endurance  would  lead  to 
future  contempt,  and  the  loss  of  the  reputation  already  ac- 
quired. 

The  Ynca  calmed  the  anger  of  his  people  by  saying  that, 
to  imitate  his  ancestors  and  to  comply  with  the  mandates  of 
his  father  the  Sun,  he  wished  to  spare  those  armed  men,  and 
to  wait  and  sen  whether  his  desire  not  to  give  them  battle, 
nor  to  do  them  harm,  would  awaken  some  perception  of  the 
good  he  was  anxious  to  do  them.  With  these  and  similar 
words  the  Ynca  entertained  his  captains  for  many  days, 
without  giving  them  leave  to  close  with  the  enemy.  At 
length  he  was  overcome  by  the  importunity  of  his  own  people, 


*  This  I  take  to  be  the  river  Viacha  in  Bolivia,  which  enters  the 
lake  of  Titicaca  at  the  south  end. 


ROYAL    COMMENTARIES. 

and  the  insupportable  insolence  of  the  enemy,  and  ordered 
a  battle  to  be  fought. 

The  Yncas,  who  were  exceedingly  eager  to  fight,  sallied 
forth  with  promptitude.  The  enemy,  seeing  the  battle  which 
they  had  so  long  sought  was  about  to  commence,  came  out 
also  with  much  eagerness.  They  both  fought  with  great 
ferocity  and  valour,  those  on  one  side  to  maintain  their 
liberty,  and  their  determination  not  to  serve  the  Ynca, 
although  he  might  be  a  child  of  the  Sun ;  and  those  on  the 
other  to  punish  the  insolence  with  which  their  King  had  been 
treated.  They  fought  with  great  obstinacy,  especially  the 
Collas,  who  threw  themselves  wildly  on  the  arms  of  the 
Yncas,  and,  as  barbarians  obstinate  in  their  rebellion,  fought 
with  great  desperation,  and  without  order  or  concert.  The 
loss  of  life  was  consequently  very  great,  and  the  battle  lasted 
the  whole  day  without  ceasing.  The  Ynca  was  to  be  found 
in  every  part  of  the  field,  now  encouraging  the  men  and 
acting  the  part  of  a  captain,  now  fighting  with  the  enemy, 
so  as  not  to  lose  the  reputation  of  being  a  good  soldier. 


CHAPTER   VI. 

THOSE    OF    HUAYCHU    SUBMIT,    AND    ARE    MERCIFULLY 
PARDONED. 

On  the  side  of  the  Collas,  according  to  the  account  given 
by  their  descendants,  more  than  six  thousand  were  killed, 
owing  to  their  want  of  discipline  in  fighting ;  while  of  the 
Yncas,  owing  to  their  order  and  regularity,  not  more  than 
five  hundred  fell.  Both  sides  retired  to  their  camps  under 
cover  of  night ;  but  the  Collas,  feeling  their  wounds  and 
seeing  the  number  of  their  dead,  lost  heart,  and  knew  not 
what  to  do,  nor  what  course  to  adopt.  For  they  had  not  the 
power  to  free  themselves  by  fighting,  and  they  knew  not  how 


224  THIRD    BOOK    OF    THE 

or  where  to  escape  by  flight,  their  enemies  having  surrounded 
them,  and  occupied  the  passes  :  nor  did  they  hope  for  any 
mercy,  after  having  rejected  and  contemned  the  generous 
offers  of  the  Ynca. 

In  this  state  of  uncertainty  they  took  the  safest  course, 
which  was  the  advice  of  their  old  men.  They  proposed  that 
the  defeated  Collas  should  seek  the  clemency  of  the  prince, 
who,  although  they  had  offended  him,  would  follow  the 
example  of  his  ancestors,  and  show  mercy  to  rebels.  So,  as 
soon  as  dawn  appeared,  they  put  on  the  vilest  habiliments, 
and,  without  shoes  or  any  clothing  but  their  smocks,  and  with 
their  hands  tied  behind  them,  their  chiefs  presented  them- 
selves at  the  entrance  of  the  Ynca's  lodging.  That  prince 
received  them  kindly,  and  the  Collas,  falling  on  their  knees, 
said  that  they  had  not  come  to  ask  for  mercy,  because  they 
knew  well  they  had  not  deserved  it,  but  that  the  Ynca  would 
treat  them  as  their  obstinacy  and  ingratitude  merited.  They 
only  asked  that  their  fighting  men  might  be  put  to  death  as 
an  example  to  warn  others  against  disobedience  to  the  child 
of  the  Sun. 

The  Ynca  ordered  one  of  his  captains  to  tell  them  that 
his  father  the  Sun  had  not  sent  him  to  the  earth  to  kill 
Indians,  but  to  do  them  good,  drawing  them  from  a  bestial 
life,  and  teaching  them  the  knowledge  of  the  Sun  their  God, 
and  giving  them  laws  and  government  that  they  might  live 
as  men  and  not  as  brutes.  With  this  purpose  it  was  that  the 
Ynca  marched  from  province  to  province  drawing  Indians, 
of  whose  services  he  himself  had  no  need,  to  the  worship  of 
the  Sun.  He,  therefore,  pardoned  them,  although  they  did 
not  deserve  it,  and  ordered  that  they  should  continue  to  live, 
and  that,  as  they  had  been  turned  from  their  rebellion  by 
the  >evere  chastisement  inflicted  upon  them  by  their  father 
the  Sun ;  so  henceforward  they  should  be  obedient  to  his 
orders,  and  thus  lead  a  happy  and  peaceful  life.  Having 
caused  this  reply  to  be  made  to  them,  the  Ynca  ordered  them 


ROYAL    COMMENTARIES. 


to  be  clothed,  cured  of  their  wounds,  and  treated  with  all 
possible  kindness.  The  Indians  returned  to  their  houses, 
convinced  of  the  evil  which  their  rebellion  had  caused  them, 
and  that  they  lived  through  the  clemency  of  the  Ynca. 


CHAPTER   VII. 

THEY  REDUCE    MANY  TOWNS.       THE   YNCA    ORDERS    A    BRIDGE 
OF    OSIERS    TO    BE    MADE. 

The  news  of  the  slaughter  caused  by  this  battle  spread 
far  and  wide,  and  it  was  known  how  the  Sun  had  punished 
those  Indians  who  had  refused  obedience  to  his  children  the 
Yncas.  Then,  many  towns  which  had  hitherto  been  in  arms 
and  forming  camps  to  resist  the  Ynca,  when  they  heard  of 
his  clemency  and  piety,  sent  to  ask  for  pardon  and  to  be  re- 
ceived as  his  vassals.  The  Ynca  received  them  with  much 
kindness,  and  ordered  them  to  be  given  clothes  and  other 
presents,  so  that  they  were  well  satisfied,  declaring  on  all 
sides  that  the  Yncas  were  true  children  of  the  Sun. 

The  towns  which  then  submitted  to  the  Ynca,  were  those 
lying  between  Huaychu  and  Callamarca  to  the  south  of  the 
road  to  Charcas.  The  Ynca  advanced  beyond  Callamarca 
for  twenty-four  leagues  along  the  Charcas  road,  as  far  as 
Caracollo,*  reducing  all  the  towns  on  either  side  of  the  road 
as  far  as  the  lake  of  Paria.t  Then  he  turned  to  the  east 
towards  the  Antis,  and  reached  the  valley  which  is  now 
called  Chuquiapu.  The  meaning  of  this  word  in  the  general 
language,  is  a  "  chief  lance,"  or  "  principal  lance, "J  which  is 
the  same  thing.  In  that  district  the  Ynca  ordered  many 

*  Caracollo  is  one  hundred  and  twenty  miles  S.E.  of  lake  Titicaca. 

t  This  is  the  lake  or  swamp  of  Paria  or  Aullagas,  into  which  all  the 
drainage  of  the  great  lake  of  Titicaca  flows.  It  is  about  sixty  miles 
long.  The  lake  Titicaca  is  12,850,  and  that  of  Aullagas  12,280  feet 
above  the  sea,  according  to  Pentland. 

£  Chuqm,  a  lance ;  and  apu,  chief. 

P 


THIRD    BOOK    OF    THE 

settlements  of  Indian  colonists  to  be  formed,  because  he  saw 
that  this  valley  was  more  suitable  for  the  cultivation  of  maize 
than  any  other  province  amongst  those  which  are  included 
under  the  name  of  Colla.  From  the  valley  of  Caracatu,*  he 
marched  eastwards  to  the  foot  of  the  great  snowy  range  of 
the  Andes,  which  is  thirty  leagues  distant  from  the  royal 
road  of  Uma-suyu. 

After  passing  three  years  in  these  expeditions,  forming 
settlements,  and  establishing  law  and  order,  the  Ynca  re- 
turtied  to  Cuzco,  where  he  was  received  with  great  festivities 
and  rejoicings.  Having  rested  for  another  three  years,  he 
ordered  provisions  and  troops  to  be  collected  for  new  con- 
quests, because  he  could  not  suffer  himself  to  remain  idle, 
and  because  he  wished  to  march  to  the  westward  of  Cuzco, 
where  is  the  region  of  Cunti-suyu,  containing  many  large 
provinces.  As  it  was  necessary  to  cross  the  river  Apurimac, 
he  ordered  a  bridge  to  be  made  for  the  passage  of  the  army. 
He  gave  the  directions  for  constructing  the  bridge,  after  con- 
sulting some  Indians  of  intelligence  ;  and  as  writers  on  Peru, 
although  they  mention  the  reed  bridges,  do  not  say  in  what 
manner  they  are  made;  it  seems  desirable  that  I  should 
describe  these  bridges  for  the  benefit  of  those  who  have 
never  seen  them,  and  also  because  this  was  the  first  bridge 
of  osiers  that  was  made  in  Peru,  by  order  of  the  Yncas. 

To  make  a  bridge  of  this  description,  they  collect  an 
immense  quantity  of  osiers,  which,  although  different  from 
those  of  Spain,  are  but  another  species,  with  fine  and  supple 
branches.  They  then  lay  up  very  long  strands  of  the  single 
osiers,  the  length  of  the  bridge.  With  three  of  these  strands 
they  lay  up  a  rope  formed  of  nine  osiers,  and  of  three  of 
these  they  make  another  composed  of  twenty-seven  osiers;  and 
of  three  of  these  they  make  another  still  larger.  In  this  way 
they  go  on  multiplying  the  strands  and  increasing  the  thick- 
ness of  the  rope,  until  it  is  as  large  or  larger  than  a  man's  body. 
*  About  forty  miles  S.S.E.  of  La  Paz. 


ROYAL    COMMENTARIES. 

They  make  five  of  these  very  thick  ropes.  The  Indians 
pass  them  from  one  side  of  the  river  to  the  other,  either  by 
swimming  or  in  balsas.*  They  take  with  them  a  slight  line, 
to  which  they  fasten  a  rope  the  size  of  a  man's  arm,  made  of 
the  fibre  called  by  the  Indians  chahuar.*  To  this  rope  they 
secure  one  of  the  great  cables,  and  a  number  of  Indians  haul 
away  until  the  end  is  across  the  river.  As  soon  as  all  the 
five  cables  are  across,  they  are  placed  over  high  buttresses 
cut  out  of  a  solid  rock,  when  there  is  one  conveniently 
placed ;  and  when  this  is  not  the  case,  they  erect  masonry 
buttresses,  as  strong  as  rocks.  The  bridge  of  Apurimac, 
which  is  on  the  high  road  from  Cuzco  to  the  City  of  the 
Kings,  has  one  buttress  of  solid  rock,  and  another  of  masonry. 
These  buttresses  are  hollow  near  the  ground,  and  are 
strengthened  with  wing  walls.  .  In  the  hollow  part,  five  or 
six  beams,  as  thick  as  bullocks,  are  placed,  extending  from 
one  buttress  to  the  other,  and  fixed  in  order,  one  above 
the  other.  The  cables  are  passed,  with  one  round  turn, 
over  each  of  the  beams,  that  the  bridge  may  be  drawn  tight, 
and  not  be  made  slack  by  its  own  weight,  which  is  very 
considerable.  But,  although  it  is  well  stretched,  there  is 
always  a  bight  forming  a  curve,  so  that  one  descends  to  the 
middle,  and  ascends  the  last  half. 

Three  of  the  great  cables  are  placed  as  a  floor  for  the 
bridge,  and  the  other  two  are  used  for  a  parapet  on  either 
side.  Small  laths  are  placed  across  those  used  as  a  floor, 
like  hurdles,  for  the  whole  width  of  the  bridge,  which  is 
about  two  varas  broad.  These  battens  are  placed  to  pre- 
serve the  strands  of  the  ropes,  that  they  may  last  longer,  and 
they  are  fastened  very  securely  to  these  ropes.  A  number 
of  boughs  are  placed  over  the  hurdles  in  rows,  and  this  is 
done  that  the  beasts  may  have  a  firm  footing.  Between  the 
cables  forming  the  floors  and  those  used  as  a  balustrade  they 
interlace  many  boughs  and  small  wands  fastened  tightly 

*  Aloe. 


THIRD    BOOK    OF    THE 


together,  forming  a  wall  for  the  whole  length  of  the  bridge, 
which  is  thus  made  secure  for  the  passage  of  men  and 
beasts.  The  bridge  of  the  Apurirhac,  which  is  the  longest 
of  all,  is  about  two  hundred  paces  across.  I  did  not  measure 
it  myself,  but  in  conversing  in  Spain  with  many  who  had 
crossed  it,  they  gave  this  length,  more  or  less.  I  have  seen 
many  Spaniards  who  did  not  get  off  to  cross  it,  and  some 
went  over  it  on  horseback  at  a  gallop,  to  show  how  little 
they  were  afraid,  but  they  could  not  but  have  experienced 
some  feeling  of  apprehension.  This  great  work  was  com- 
menced with  only  three  osiers,  and  it  was  completed  in  the 
way  I  have  attempted  to  describe.  It  is  certainly  a  wonder- 
ful work,  and  almost  incredible  except  to  those  who  have 
seen  it,  as  I  have  done.  .Necessity  has  preserved  it  from 
being  destroyed  by  time,*  as  has  been  the  fate  of  many  large 
bridges  which  the  Spaniards  found  on  their  arrival  in  this 
country.  In  the  time  of  the  Yncas  these  bridges  were  re- 
newed every  year  by  the  people  of  the  neighbouring  pro- 
vinces, among  whom  the  supply  of  material  was  divided 
according  to  their  proximity  to  the  work  and  their  means. 
The  same  system  is  followed  at  the  present  day. 


CHAPTER   VIII. 

MANY    NATIONS    ARE    REDUCED    TO    SUBMISSION    BY    THE 
FAME    OF    THE 


As  soon  as  he  knew  that  the  bridge  was  completed,  the 
Ynca  commenced  his  march  with  12,000  armed  men  and 
experienced  nllirers,  and  advanced  as  far  as  the  bridge, 
when-  (here  was  a  strong  guard  stationed,  in  case  an  enemy 
should  attempt  to  destroy  it.  Hut  the  people  were  so 
astonished  at  this  new  work,  that  they  desired  to  receive 
the  prince  who  had  ordered  it  to  he  riveted  as  their  lord. 

*  That  is,  as  ti,  he  high  road  from  Cuzco  to  Lima,  it 

was  a  necessity  to  (ho  Spaniards  that  it  should  he  kept  in  repair. 


ROYAL    COMMENTARIES. 

For  the  Indians  of  Peru,  in  those  times,  and  even  until  the 
arrival  of  the  Spaniards,  were  so  simple,  that  any  one  who  in- 
vented a  new  thing  was  readily  recognised  by  them  as  a  child 
of  the  Sun.  Thus  it  was  that,  when  they  saw  the  Spaniards 
fighting  on  the  backs  of  animals  so  ferocious  as  horses 
appeared  to  them  to  be,  and  when  they  beheld  them  killing 
people  at  a  distance  of  two  or  three  hundred  paces,  they 
looked  upon  such  men  as  gods.  Owing  mainly  to  these  two 
things,  but  also  to  other  novel  things  that  they  beheld,  the 
Indians  held  the  Spaniards  to  be  children  of  the  Sun,  and 
they  submitted  to  them  with  little  opposition ;  and  they 
show  the  same  wonder  and  awe  whenever  the  Spaniards  in- 
troduce a  new  thing  which  they  have  never  seen  before, 
such  as  mills  grinding  wheat,  ploughing  with  oxen,  or  making 
masonry  arches  for  the  bridges.  They  say  that,  by  reason 
of  all  these  things,  it  is  fitting  that  they  should  serve  the 
Spaniards.  In  the  time  of  the  Ynca  Mayta  Ccapac  their 
simplicity  was  even  greater.  They  were  so  much  awed  by 
the  construction  of  the  bridge,  that  this  alone  was  sufficient 
to  make  several  surrounding  provinces  submit  to  the  Ynca. 
One  of  these  provinces  was  called  Chumpi-uillca,*  in  the 
Cunti-suyu  division,  which  is  twenty  leagues  long  and  more 
than  ten  wide.  The  inhabitants  readily  received  the  Ynca, 
partly  from  the  fame  of  his  being  a  child  of  the  Sun,  and 
partly  from  admiration  at  the  new  work,  for  they  thought 
that  such  things  could  only  be  done  by  men  come  down 
from  heaven.  The  only  place  where  there  was  any  resistance 
was  at  a  village  called  Villilli.f  The  inhabitants  retired 

*  Chumpi,  dark  brown  colour;  and  uilca,  sacred.  This  is  the  modern 
province  of  Chumbivilicas,  in  the  department  of  Cuzco,  the  capital  of 
which  is  a  town  called  San  Toraas.  It  is  bounded  on  the  north-east  and 
east  by  the  provinces  of  Paruro,  Quispicanchi,  Canchis  and  Canas ;  on 
the  south  and  west  by  the  department  of  Arequipa,  and  on  the  north 
and  north-west  by  the  province  of  Cotabambas. 

t  Velille  is  a  village  on  rather  a  large  river  of  the  same  name,  a 
tributary  of  the  Apurimac.  There  is  a  vast  natural  cave  at  Livitaca, 
near  Velille,  with  stalact^"?,. 


230  THIRD    BOOK    OF    THE 

into  a  fort,  and  the  Ynca  ordered  it  to  be  surrounded  on  all 
sides,  so  that  none  might  come  forth,  at  the  same  time  send- 
ing his  pious  and  merciful  invitations. 

After  a  few  days,  not  exceeding  ten  or  twelve,  the  be- 
sieged surrendered,  and  the  Ynca  pardoned  them ;  and, 
having  pacified  that  province,  he  marched  across  the  un- 
inhabited part  of  Cunti-suyu,  a  distance  of  sixteen  leagues, 
and  encountered  a  formidable  swamp  three  leagues  broad, 
which  checked  the  progress  of  the  army. 

The  Ynca  ordered  a  causeway  to  be  made  of  large  and 
small  stones,  between  which  clods  of  earth  were  placed,  in- 
stead of  mortar.  The  Ynca  himself  worked  at  this  cause- 
way, as  well  to  give  an  example  of  industry  as  to  assist  in 
raising  the  large  stones  which  were  necessary  for  the  work. 
Encouraged  by  his  example,  the  people  worked  so  hard  that 
it  was  finished  in  a  few  days,  being  six  varas  wide  and  two 
high.  The  Indians  held  and  still  hold  this  causeway  in 
great  veneration,  as  well  because  the  Ynca  himself  worked 
at  it,  as  because  of  its  great  convenience.  It  enables  them 
to  avoid  the  long  round  that  they  had  to  take  before,  to  get 
clear  of  the  swamp,  on  one  side  or  the  other.  They  there- 
fore take  very  great  care  to  keep  the  causeway  in  repair,  and 
scarcely  a  single  stone  is  allowed  to  fall  out  without  being 
immediately  replaced.  The  duty  of  repairing  this  work  is 
divided  amongst  different  districts,  each  one  undertaking  a 
certain  portion.  The  same  system  was  established  for  the 
repair  of  other  works,  the  portions  being  divided  amongst 
families  if  the  works  were  small,  amongst  districts  if  they 
were  large,  and  amongst  provinces  if  they  were  of  great 
magnitude,  such  as  bridges,  royal  houses,  and  other  similar 
structures.  The  clods  of  turf  are  very  useful  on  the  cause- 
ways, because  the  roots  interlace  one  with  another  between 
the  stones,  binding  them  together,  and  strengthening  the 
work  mightily. 


ROYAL    COMMENTARIES. 


CHAPTER    IX. 

THE  YNCA  ACQUIRES  MANY  OTHER  GREAT  PROVINCES,  AND 
DIES  IN  PEACE. 

The  causeway  being  made,  the  Ynca  Mayta  Ccapac  passed 
over  it,  and  entered  a  province  called  Allca,  where  many 
armed  Indians  came  from  all  parts  to  defend  the  passage  of 
some  very  rugged  mountains  and  difficult  passes  on  the  road, 
which,  even  in  peaceful  times,  are  such  as  to  excite  terror 
and  apprehension.  How  much  more  so  when  they  have  to 
be  crossed  in  the  face  of  an  opposing  enemy!  The  Ynca  led 
his  army  into  the  passes  with  so  much  prudence,  fore- 
thought, and  military  skill,  that  although  the  enemy  de- 
fended them,  and  people  were  killed  on  either  side,  he  con- 
tinued to  gain  ground  on  his  opponents.  When  the  enemy 
saw  that  they  could  not  hold  their  own  in  such  a  position  as 
they  had  chosen,  but  were  being  forced  back  day  by  day, 
they  said  that  the  Yncas  must  indeed  be  children  of  the 
Sun,  for  that  they  seemed  to  be  invincible.  In  this  vain 
belief  (although  they  had  resisted  for  more  than  two  months) 
the  whole  province,  with  one  accord,  received  the  king  as 
lord  over  them,  promising  him  the  fidelity  of  loyal  vassals. 

The  Ynca  entered  the  principal  town,  called  Allca,  in 
great  triumph,  and  passed  onward  to  other  great  provinces 
called  Taurisma,  Cota-huasi,*  Puma-tampu,  and  Parihuana- 
ccocha,f  which  means  the  lake  of  the  flamingos.  For  in  an 
uninhabited  part  of  that  province  there  is  a  great  lake,  called 

*  Cotahuasi  is  in  the  modern  province  of  La  Union,  in  the  depart- 
ment of  Arequipa.  Near  it  are  two  very  lofty  peaks,  covered  with 
perpetual  snow,  called  Coro-Puna  and  Solimana. 

t  A  province  in  the  modern  department  of  Ayacucho,  forty-five  leagues 
long  by  twenty.  The  lake  of  Parinacochas,  which  gives  its  name  to  the 
province,  is  ten  miles  long  from  east  to  west,  and  six  miles  across  in  the 
widest  part.  The  province  is  to  the  westward  of  the  watershed  of  the 


THIRD     HOOK    OF    THK 

ccocha  in  the  Ynca  language,  and  parihuana  is  the  name 
for  those  birds  which  in  Spain  are  called  flamingos.  Of  these 
two  words  they  formed  one,  saying  Parihuana-ccocha,  which 
name  they  gave  to  that  great,  fertile,  and  beautiful  province, 
containing  much  gold.  The  Spaniards,  making  a  syncope, 
say  Parinacocha.  Puma-tampu  means  a  deposit  of  lions, 
composed  of  the  words  puma,  a  lion,  and  tampu,  a  depot. 
The  name  probably  originated  from  a  lion's  den,  which  at 
some  time  or  other  was  found  there,  or  because  there  were 
more  lions  there  than  in  any  other  place. 

From  Parihuana-ccocha  the  Ynca  continued  his  advance, 
and  crossed  the  uninhabited  region  of  Coropuna,*  where 
there  is  a  very  lofty  and  most  beautiful  snowy  peak,  which 
the  Indians,  with  much  reverence,  call  huaca.  This  word, 
amongst  many  other  significations,  here  means  wonderful, 
and  the  peak  certainly  is  so.  In  their  ancient  simplicity  the 
Indians  worshipped  their  mountains  for  their  height  and 
beauty,  which  are  truly  most  admirable.  Having  crossed 
the  uninhabited  country,  the  Ynca  entered  a  province 
called  Aruni,  when  he  advanced  to  another  called  Colla- 
hua,  which  extends  as  far  as  Arequipa.  According  to 
Bias  Valera  the  name  of  Arequipa  signifies  a  sounding 
trumpet,  f 

The  Ynca  Mayta  Ccapac  reduced  all  these  provinces  to 
obedience,  and  the  people  submitted  very  readily ;  for 

Andes,  but  in  the  midst  of  lofty  mountains.  The  lake  is  about  sixty 
miles  from  the  sea. 

*  Coro-puna  and  Solimana  are  two  lofty  peaks  in  the  western  or  mari- 
time cordillera  of  the  Andes,  in  about  latitude  15°  20'  S.  Coropuna  is  to 
the  south  of  Solimana,  and  both  are  covered  with  perpetual  snow.  Coro- 
puna is  a  perfect  cone,  and  from  its  sides  the  sea  may  be  seen,  glitter- 
ing under  a  setting  sun,  at  a  distance  of  sixty-five  miles. 

t  Ariniy  "I  affirm"  or  "declare,"  the  root  of  which  is  ari,  and  f/tif'j>n, 
a  trumpet.  (See  also  Mossi.)  Others  derive  the  name  from  Ari  (yes) 
and  quepay  (remain),  the  order  supposed  to  have  been  given  to  the 
colonists  whom  the  Ynca  caused  to  be  transported  to  the  valley  of  Are- 
quipa. 


ROYAL    COMMENTARIES. 


233 


having  heard  of  the  deeds  done  by  the  Yncas  in  the  diffi- 
cult passes  of  the  mountains  of  Allca,  they  believed  them  to 
be  invincible  children  of  the  Sun,  and  desired  to  become 
their  vassals.  The  Ynca  remained  in  each  province  as  long 
as  was  necessary  to  establish  the  new  government.  He 
found  the  valley  of  Arequipa  to  be  uninhabited,  and  con- 
sidering the  fertility  of  the  soil  and  the  pleasant  climate,  he  or- 
dered many  of  the  conquered  Indians  to  people  that  valley,  ex- 
plaining to  them  the  excellence  of  the  situation,  and  the  ad- 
vantages they  would  enjoy  by  colonising  it.  He  sent  more 
than  3000  families  there,  with  which  he  founded  three  or 
four  towns.  One  of  them  was  called  Chimpa,  another  Suca- 
huaya,*  and  the  Ynca  left  governors  and  other  officers  in 
them.  He  then  returned  to  Cuzco,  having  spent  three  years 
on  this  second  expedition,  during  which  time  he  subdued 
provinces  nearly  ninety  leagues  long,  and  from  twelve  to 
fifteen  wide,  in  the  region  of  Cunti-suyu.  All  this  land  was 
conterminous  with  that  which  had  already  been  brought 
under  his  dominion. 

The  Ynca  was  received  in  Cuzco  with  very  great  solem- 
nity, and  his  return  was  celebrated  by  rejoicings,  dances, 
and  songs  composed  to  commemorate  his  deeds.  Having 
rewarded  his  officers,  the  Ynca  dismissed  the  army,  and 
considering  that  the  conquests  he  had  made  were  sufficient, 
he  resolved  to  rest  from  his  past  labours,  and  to  occupy  him- 
self with  the  good  government  of  his  dominions,  taking 
special  care  of  the  interests  of  the  poor,  the  widows,  and  the 
orphans.  In  this  way  he  passed  the  remainder  of  his  life. 
They  give  to  him,  as  to  his  ancestors,  thirty  years  for  his 
reign,  a  little  more  or  less,  but  neither  the  length  of  his 
reign  nor  of  his  life  are  certainly  known,  nor  could  I  ascer- 
tain more  than  the  nature  of  his  acts.  He  died  full  of 
honour,  gained  both  in  peace  and  in  war,  and  was  mourned 

*  The  pretty  little  modern  village  of  Socabaya,  six  miles  south  of 
Arequipa. 


234  THIRD    BOOK    OF    THE 

for  during  the  space  of  a  year,  according  to  the  custom  of 
the  Indians,  for  he  was  much  loved  by  his  vassals.  He 
left,  as  his  heir,  his  eldest  son,  Ccapac  Yupanqui,  by  his 
sister  and  wife  Mama  Cuca.  Besides  the  prince  he  had 
other  sons  and  daughters,  as  well  legitimate  as  illegitimate. 


CHAPTER   X. 

CCAPAC    YUPANQUI,    THE    FIFTH    KING,    GAINS    MANY 
PROVINCES    IN     CUNTI-SUYU. 

The  Ynca  Ccapac  Yupanqui,  whose  names,  having  been 
used  by  his  ancestors,  have  already  been  interpreted,  took 
the  emblem  of  power,  the  crimson  fringe,  on  the  death  of 
his  father,  and  having  celebrated  the  obsequies,  he  set  out 
to  visit  all  his  dominions,  travelling  through  the  provinces, 
and  inquiring  into  the  conduct  of  the  governors.  He  was 
occupied  for  two  years  in  this  inspection,  and  then  returned 
to  Cuzco,  where  he  ordered  provisions  to  be  collected,  and 
an  army  to  be  assembled,  intending  to  extend  his  conquests 
to  the  westward  of  Cuzco,  in  the  Cunti-suyu  region,  in  the 
ensuing  year,  for  he  heard  that  there  were  still  many  large 
and  populous  provinces  still  unsubdued  in  that  direction. 
He  ordered  another  bridge  to  be  made  across  the  great 
river  Apurimac  at  a  place  called  Huaca-chaca,  lower  down 
than  that  of  Accha,  which  was  completed  with  all  diligence, 
and  was  broader  than  the  older  bridge,  the  width  of  the 
river  being  greater. 

The  Ynca  departed  from  Cuzco  with  nearly  20,000  armed 
men,  and  reached  the  bridge,  which  is  eight  leagues  from 
that  city,  by  a  very  rugged  and  difficult  road.  The  descent 
to  the  river  alone  is  three  leagues  long,  and  nearly  perpen- 
dicular, the  actual  height  being  half  a  league ;  and  the 
ascent  on  the  opposite  side  is  another  three  leagues.  After 


ROYAL    COMMENTARIES.  235 

passing  the  bridge,  the  Ynca  entered  a  beautiful  province 
called  Yana-huara,*  which  now  contains  more  than  thirty 
towns,  though  it  is  not  known  how  many  it  then  had.  The 
first  town,  on  the  side  by  which  the  Ynca  came,  was  called 
Piti.f  All  the  people  came  out,  young  and  old,  men, 
women,  and  children,  singing  and  shouting,  and  joyfully  re- 
ceived the  Ynca  as  their  lord.  He  treated  them  with  much 
kindness,  giving  them  clothes  and  other  presents.  The 
people  of  Piti  sent  messengers  to  the  other  towns  in  their 
district,  whose  inhabitants  belong  to  the  same  nation  of 
Yanahuara ;  announcing  the  arrival  of  the  Ynca,  and  that 
they  had  received  him  as  their  king  and  lord.  Following 
their  example,  the  other  Curacas  came  and  did  the  same  as 
those  of  Piti. 

The  Ynca  received  them  as  he  had  done  the  first,  and 
gave  them  presents,  and  as  a  still  greater  favour  he  ex- 
pressed his  desire  to  visit  their  towns,  which  are  scattered 
over  an  extent  of  country  twenty  leagues  long  by  fifteen 
broad.  From  the  province  of  Yana-huara  the  Ynca  ad- 
vanced to  another  called  Aymara,J  over  an  uninhabited  re- 
gion fifteen  leagues  wide ;  on  the  other  side  of  which,  on  a 
great  hill  called  Mucansa,  he  found  a  large  body  of  men 
assembled  to  oppose  him  at  the  frontier  of  their  country, 
which  is  thirty  leagues  long,  and  more  than  fifteen  wide. 
It  is  rich  in  mines  of  gold,  silver,  and  lead,  and  has  abun- 
dance of  flocks.  It  is  also  well  peopled,  and,  before  the 
conquest,  contained  more  than  eighty  towns. 

*  I  take  this  to  be  the  modern  province  of  Cotabambas,  which  is 
bounded  on  the  north-east  by  the  provinces  of  Anta  and  Paruro,  on  the 
east  and  south  by  that  of  Chumbivilcas,  on  the  west  by  those  of  Aymaraes 
and  Abancay,  and  on  the  south-west  by  Parinacochas.  The  chief  town 
of  the  province  is  called  Tambobamba. 

+  Piti  or  Pitic  is  a  village  in  the  province  of  Cotabambas. 

+  The  modern  province  of  Aymaraes,  bounded  on  the  north-east  and 
east  by  the  provinces  of  Abancay  and  Cotabambas,  and  on  the  south,  west, 
and  north-west  by  the  department  of  Ayacucho.  The  chief  town  of  the 
province  is  Challhuanca. 


236  THIRD    BOOK    OF    THK 

The  Ynca  ordered  his  army  to  be  posted  at  the  foot  of  the 
hill,  to  prevent  the  retreat  of  the  enemy;  for,  being  a  bar- 
barous people  without  discipline,  they  had  deserted  their 
towns  and  assembled  on  that  hill  as  the  strongest  place, 
without  considering  that  they  might  be  surrounded  as  in  a 
yard.  The  Ynca  was  many  days  without  giving  them  battle, 
nor  consenting  that  they  should  be  injured,  merely  forbid- 
ding provisions  to  be  furnished  to  them,  that  they  might 
surrender  through  hunger,  and  he  sent  messages  of  peace  to 
them. 

This  state  of  things  lasted  for  more  than  a  month,  when 
the  rebels,  forced  by  hunger,  sent  a  messenger  to  the  Ynca 
to  say  that  they  would  receive  him  as  their  king,  and  as  a  child 
of  the  Sun,  on  condition  that  he,  as  such  child  of  the  Sun, 
would  give  his  faith  and  word  to  conquer  and  reduce  (as 
soon  as  they  had  submitted)  the  adjoining  province  of  Uma- 
suyUj  which  was  inhabited  by  a  warlike  people  who  invaded 
their  country,  and  used  their  pastures  up  to  the  very  doors 
of  their  houses,  and  did  them  other  injuries.  They  said 
that  they  had  waged  war  to  the  death  with  these  people, 
and  although  truces  had  been  made,  those  of  Uma-suyu  had 
always  re- commenced  their  incursions.  The  people  of 
Aymara  added  that  when  their  enemies  became  vassals  of 
the  Ynca  they  must  desist  from  these  hostilities,  and  that  on 
this  condition  they  themselves  would  submit  and  receive 
him  as  their  prince  and  lord. 

The  Ynca  replied,  through  one  of  his  captains,  that  he 
had  come  for  no  other  reason  than  to  abolish  all  such  customs, 
and  to  teach  barbarous  nations  to  follow  the  laws  of  men 
and  not  of  beasts,  and  to  instruct  them  in  the  knowledge  of 
the  Sun  their  God  :  that  to  do  away  with  such  practices, 
and  to  establish  order  was  the  business  of  the  Ynca,  and  that 
there  was  no  necessity  to  impose,  as  a  condition  of  vassal-ige, 
what  would  be  done  as  a  duty  ;  for  that  it  was  not  for  them 
to  make  laws  but  to  receive  him  as  a  child  of  the  Sun,  and 


ROYAL    COMMENTARIES.  237 

they  must  leave  the  quarrels  to  the  decision  of  the  Ynca, 
who  would  know  how  to  deal  with  them. 

With  this  reply  the  ambassadors  returned,  and  next  day 
all  the  people  on  that  hill,  numbering  as  many  as  12,000 
armed  men,  with  their  wives  and  children,  making  a  total 
number  of  30,000  souls,  came  forth.  They  marched,  each 
according  to  his  village,  and  placed  themselves  on  their  knees 
before  the  Ynca  according  to  custom,  submitting  as  vassals, 
and  in  token  of  homage  presenting  gold  and  silver  and  lead, 
and  all  the  other  goods  they  possessed.  The  Ynca  received 
them  with  much  clemency,  and  ordered  them  to  be  fed,  for 
they  were  suffering  from  hunger.  He  also  gave  them  food 
to  last  until  they  reached  their  villages,  that  they  might  not 
suffer  on  the  road,  and  ordered  them  to  return  presently  to 
their  homes. 


CHAPTER  XL 

THE      CONQUEST      OF     THE     AYMARAS.         THE      CURACAS      ARE 
PARDONED.     LANDMARKS  ARE  FIXED  ON  THE  BOUNDARIES. 

The  people  having  been  dismissed,  the  Ynca  went  to  a 
town  of  the  same  province  of  Aymara  called  Huaquirca,* 
which  now  contains  more  than  2,000  houses  ;  whence  he 
sent  messengers  to  the  Caciques  of  Uma-suyu,f  commanding 
them  to  appear  before  him,  that  he  might  decide  upon  their 
differences  with  the  Aymaras  respecting  pasture  grounds, 
and  that  he  would  wait  for  them  at  Huaquirca,  to  give  them 

*  A  village,  with  a  church,  in  the  modern  province  of  Aymaraes. 

t  Umasuyu  or  Omasuyos  is  a  Bolivian  province  extending  along  the 
eastern  shores  of  lake  Titicaca ;  but  that  cannot  be  the  region  referred 
to  in  the  text,  as  it  is  upwards  of  two  hundred  miles  from  Huaquirca. 
There  must  have  been  another  district  with  the  same  name  bordering  on 
Aymaraes. 


THIRD    BOOK    OF    THE 

laws  and  ordinances  according  to  which  they  might  live  as 
reasonable  beings,  instead  of  killing  each  other  like  brute 
beasts  for  so  small  a  matter  as  the  pasturage  of  their 
flocks:  for  that  it  was  notorious  there  was  abundant  room  for 
the  flocks  of  both  nations.  The  Curacas  of  Umu-suyu, 
having  assembled  to  consider  their  reply,  for  the  message 
had  been  addressed  to  them  as  a  body,  replied  that  they  had 
no  need  to  go  to  the  Ynca ;  that  if  he  had  need  of  them  he 
might  seek  them  in  their  own  land,  when  they  would  await 
his  coming  with  arms  in  their  hands  ;  that  they  knew  not 
that  he  was  a  child  of  the  Sun,  nor  that  the  Sun  was  God, 
nor  did  they  want  to  know ;  that  they  had  their  own  gods, 
with  whom  they  were  at  accord,  and  that  they  desired  no 
other  gods.  They  added  that  the  Ynca  should  send  his  laws 
and  sermons  to  those  who  desired  to  have  them,  for  that  they 
considered  it  a  very  good  law  to  take  what  they  wanted  by 
force,  and  to  defend  their  own  land  by  arms  against  those 
who  wished  to  annoy  them ;  that  this  was  their  answer,  and 
if  the  Ynca  wanted  any  other,  they  would  give  him  one  in 
the  field,  as  valiant  soldiers. 

The  Ynca  Ccapac  Yupanqui,  and  his  officers,  having  con- 
sidered the  reply  of  the  Chiefs  of  Uma-suyu,  resolved  that 
they  would  march  into  their  country  as  rapidly  as  possible, 
and  overcome  their  insolence  and  audacity  more  by  dint  of 
fear  and  wonder  than  by  injuring  them.  For  the  law  and 
commandment  of  the  first  Ynca  Manca  Ccapac,  given  to  all 
his  descendants,  was  that  under  no  circumstances  should 
blood  be  shed  in  their  conquests,  until  all  other  means  had 
failed ;  but  that  the  enemy  should  be  conquered  with  kind- 
ness, for  thus  the  Yncas  would  be  loved  ;  while  they  would 
be  for  ever  detested  by  those  who  were  conquered  by  arms. 
The  Ynca  Ccapac  Yupanqui,  seeing  how  wise  it  would  be 
to  keep  this  law  for  the  increase  and  preservation  of  his 
realm,  ordered  18,000  men  to  be  assembled  with  all  diligence, 
from  amongst  the  best  soldiers  in  his  army,  with  whom  he 


ROYAL    COMMENTARIES.  £39 

marched  day  and  night,  and  very  soon  reached  the  province  of 
Uma-suyu,  where  the  unsuspecting  enemy  did  not  anticipate 
their  approach  for  a  month,  owing  to  the  difficulty  of  the  march 
for  a  great  army.  Seeing  the  Ynca  thus  suddenly  appear  in 
the  midst  of  their  villages,  with  an  army  of  chosen  men,  and 
that  the  rest  of  his  forces  were  following  him,  they  knew 
that  they  could  not  assemble  for  battle  in  time  to  prevent 
the  destruction  of  their  houses.  So  they  repented  of  their 
insolent  reply,  laid  down  their  arms,  and  called  their  Curacas 
together  from  all  parts  with  all  despatch,  desiring  them  to  seek 
for  mercy  and  pardon.  The  Curacas  presented  themselves 
before  the  Ynca  as  they  arrived,  some  at  once,  others  after- 
wards, and  besought  pardon,  confessing  that  he  was  a  child 
of  the  Sun,  and  praying  that  as  the  son  of  such  a  father,  he 
would  receive  them  as  vassals,  and  they  promised  to  serve 
him  faithfully. 

The  Ynca,  far  from  realizing  the  fears  of  the  Curacas,  who 
expected  to  be  put  to  death,  received  them  with  much  kind- 
ness, and  ordered  them  to  be  told  that,  as  ill-taught  barbarians, 
they  could  not  understand  what  was  best  in  religion  and 
in  morality,  but  that  when  they  had  enjoyed  the  benefit  of 
the  laws,  order,  and  government  of  his  ancestors  they  would 
rejoice  to  be  his  vassals ;  and  would  despise  their  own  idols, 
as  soon  as  they  comprehended  the  many  benefits  which  all 
the  world  receives  from  their  father  the  Sun,  who  ought  to 
be  adored  and  looked  upon  as  God.  They  were  also  told 
that  their  own  idols,  which  they  called  the  gods  of  their 
land,  were  merely  the  figures  of  vile  and  filthy  animals,  which 
ought  to  be  despised,  instead  of  being  treated  as  gods.  The 
Ynca  ordered  that  they  should  obey  him  and  his  officers  in 
all  things,  as  well  as  regards  religion  as  civil  laws,  for  that 
their  father  the  Sun  had  ordered  both  one  and  the  other. 

The  Curacas,  with  great  humility,  replied  that  they  pro- 
mised not  to  take  any  other  gods  except  the  Sun,  nor  to 
obey  any  laws  but  those  which  the  Ynca  imposed  on  them  ; 


THIRD    BOOK    OF    TH  K 


for  they  judged,  from  what  they  had  seen  and  heard,  that 
these  laws  were  instituted  for  the  good  of  the  vassals.  The 
Ynca,  to  please  his  new  vassals,  went  to  the  principal  town 
of  that  province,  called  Chiriqui,  and  there,  having  con- 
sidered the  dispute  concerning  the  pastures,  which  had 
caused  wars  between  the  two  provinces,  he  ordered  land- 
marks to  be  set  up  at  points  where  they  could  be  best  seen, 
so  that  each  province  might  have  its  proper  limits,  and  not 
trespass  on  those  of  its  neighbour.  These  landmarks  have 
been  preserved  to  this  day  with  great  veneration,  because 
they  were  the  first  that  were  ever  set  up  in  Peru,  by  order 
of  the  Yncas. 

The  Curacas  of  both  provinces  kissed  the  hand  of  the 
Ynca,  giving  him  many  thanks  for  having  made  a  partition 
which  satisfied  both  sides.  The  king  visited  all  parts  of 
those  provinces  to  establish  laws  and  ordinances,  intending 
afterwards  to  return  to  Cuzco,  and  not  to  continue  his  con- 
quests, although  he  might  well  have  done  so,  considering 
the  success  that  had  hitherto  attended  them.  The  Ynca 
Ccapac  Yupanqui  entered  the  capital  in  triumph,  with  his 
army,  and  the  Curacas  and  chief  people  of  the  three  pro- 
vinces which  had  been  newly  conquered  accompanied  the 
king  to  see  the  imperial  city,  and  they  were  borne  on  men's 
shoulders  in  golden  litters,  as  a  sign  that  they  had  submitted 
to  the  Ynca.  The  king's  officers  surrounded  the  litters,  and 
the  soldiers  marched  in  front,  according  to  their  squadrons, 
those  of  each  province  by  themselves,  inarching  in  the  order  in 
which  each  had  been  reduced,  the  earliest  being  nearest  to 
the  Ynca,  and  the  last  furthest  from  him.  The  whole  city 
came  out  to  receive  the  army  with  dancing  and  singing,  as 
was  the  custom. 


ROYAL    COMMENTARIES. 


CHAPTER   XII. 

THE    YNCA    SENDS     AN      ARMY     TO     CONQUER    THE    QUECHUAS, 

THEY    ARE    REDUCED    TO    SUBMISSION,  WITH    THEIR 

OWN    CONSENT. 

For  four  years  the  Ynca  was  occupied  in  the  government 
and  improvement  of  his  realm,  when,  deeming  it  to  be 
undesirable  that  he  should  pass  so  much  time  at  peace, 
without  giving  an  opportunity  for  martial  exercises,  he 
issued  orders  that  arms  and  provisions  should  be  collected 
with  great  care  for  the  ensuing  year.  When  the  time 
arrived  he  appointed  his  brother,  named  Auqui  Titu,  as 
Captain-General,  and  four  Yncas  from  amongst  his  nearest 
relations,  men  experienced  in  affairs  both  of  peace  and  war, 
as  masters  of  the  camp.  Each  was  to  have  the  immediate 
command  of  five  thousand  soldiers,  and  all  five  were  to 
govern  the  whole  army.  They  were  ordered  to  extend  the 
conquests,  already  achieved  by  the  Ynca,  in  the  Cunti-suyu 
region ;  and,  in  order  to  give  them  a  propitious  start,  he 
went  with  them  as  far  as  the  bridge  of  Huaca-chaca,  whence, 
having  commended  to  them  the  example  of  the  Yncas  their 
ancestors,  he  returned  to  Cuzco. 

The  Ynca  General  and  his  masters  of  the  camp  entered 
the  province  of  Cota-pampa,  where  they  met  the  lord  of 
the  province,  accompanied  by  a  relation  of  his,  who  was 
lord  of  another  province,  called  Quechua.  The  Caciques, 
having  heard  that  the  Ynca  was  sending  an  army  to  their 
land,  had  met  to  receive  him  joyfully  as  their  king  and 
lord,  for  they  had  looked  forward  to  the  coming  of  the 
Yncas  for  many  days,  and  thus  they  came  forth  with  people 
dancing  and  singing,  and  received  the  Ynca,  Auqui  Titu, 
with  demonstrations  of  satisfaction  and  joy.  They  said : — 
"  You  are  welcome,  O  Ynca  Apu,"  (which  means  General) 

Q 


THIRD    BOOK    OF    THE 

"  to  make  us  servants  and  vassals  of  the  child  of  the  Sun, 
and  we  adore  you  as  his  brother ;  assuring  you  that,  if  you 
had  not  come  so  soon,  we  intended  to  have  gone  ourselves 
to  Cuzco  in  the  following  year,  to  offer  submission  to  the 
king,  and  to  entreat  him  to  receive  us  into  his  empire. 
For  the  fame  of  his  deeds,  and  of  the  wonders  done  by 
these  children  of  the  Sun,  both  in  peace  and  war,  are  well 
known  to  us,  and  have  made  us  so  desirous  to  become  their 
vassals,  that  each  day  seems  a  year  to  us.  We  also  desired 
to  be  his  vassals,  that  we  might  be  freed  from  the  tyranny 
and  cruelty  of  the  nations  called  Chanca  and  Hancohualla, 
and  others  bordering  upon  us,  which  we  have  endured 
for  many  years,  since  the  time  of  our  ancestors,  when 
they  took  much  land  from  us,  and  troubled  us  with 
unreasonable  oppression  ;  so  that  we  also  desired  to  be 
vassals  of  the  Yncas,  that  we  might  be  delivered  from  our 
tyrants.  The  Sun,  thy  father,  guard  and  protect  you,  that 
thus  our  desires  may  be  fulfilled."  Having  said  this,  they 
made  their  obeisances  to  the  Ynca,  and  presented  much 
gold  to  be  sent  to  the  king.  The  province  of  Cota-pampa, 
after  the  war  of  Gonzalo  Pizarro,  was  the  repartimiento  of 
Don  Pedro  Luis  de  Cabrera,  a  native  of  Seville ;  and  that 
of  Cotancra,*  as  well  as  another,  of  which  we  shall  presently 
speak,  called  Huamanpallpa,t  were  the  property  of  Garcilasso 
de  la  Vega,  my  Iflrd,  and  this  was  the  second  repartimiento 
he  received  in  Peru.  Of  the  first  we  shall  speak  further  on, 
in  its  place. 

The  General,  Auqui  Titu,  and  his  captains,  replied  in  the 
name  of  the  Ynca,  and  said  that  they  rejoiced  at  the  good 
disposition  of  the  chiefs  in  former  years,  and  at  their  present 
willingness  to  serve  the  Ynca,  and  that  they  would  fully 

*  I  have  not  been  able  to  identify  this  place,  but  it  must  be  a  village 
in  the  province  of  Cotabambas  or  Aymaraes. 

t  This  is  probably  lluatnbalpa,  a  district  in  the  province  of  Cangallo, 
department  of  Ayacucho. 


ROYAL    COMMENTARIES.  £43 

report  both  the  one  and  the  other,  as  well  as  every  word 
they  had  then  spoken,  to  his  majesty,  that  he  might  reward 
them,  as  he  rewarded  all  who  served  him.  The  Caracas 
were  much  pleased  that  their  words  would  come  to  the 
knowledge  of  the  Ynca,  and  each  day  they  displayed  more 
zeal  to  do  all  that  the  General  and  his  captains  ordered. 
Having  established  the  usual  good  order  of  government  in 
those  two  provinces,  the  officers  advanced  to  another,  called 
Huamanpallpa,  which  was  also  conquered  without  war  or  any 
opposition  whatever.  The  Yncas  then  crossed  the  river 
Amancay  by  two  or  three  branches,  which  flow  through 
these  provinces,  and,  uniting  further  on,  form  the  great 
river  called  Amancay. 

One  of  these  branches  flows  past  Chuquinca,  where  the 
battle  was  fought  between  Francisco  Hernandez  Giron  and 
the  Marshal  Don  Alonzo  de  Alvarado  ;*  and  on  this  same 
river  was  fought,  some  years  previously,  the  battle  between 
Don  Diego  de  Almagro  and  the  said  Marshal, f  in  both  of 
which  Don  Alonzo  de  Alvarado  was  defeated,  as  we  shall 
more  fully  relate  in  its  place,  if  God  spares  us  to  reach  so 
far.  The  Ynca  marched  onwards,  reducing  the  provinces 
on  either  side  of  the  river  Amancay,  which  are  numerous, 
and  are  all  included  under  this  name  of  Quechua.J  They 
all  contained  much  gold  and  large  flocks. 

*  In  1554.  The  formidable  rebellion  of  Giron  is  fully  described  by 
the  Ynca  in  the  second  part  of  his  work,  and  by  Fernandez  of  Palencia. 

t  Alvarado  was  sent  against  Almagro  by  Pizarro,  who  was  at  Lima. 
The  battle  was  fought  on  July  12th,  1537.  See  my  translation  of  The 
Life  of  Don  Alonzo  Enriquez  de  Guzman,  pp.  114-115,  and  note. 

$  This  is  the  first  time  that  the  word  Quechua  occurs.  It  appears 
that  the  people  dwelling  on  the  banks  of  the  river  Abancay  and  in  the 
adjacent  country  were  called  Quechuas  or  Quichuas. 


Q  g 


844  THIRD    BOOK    OF    THE 


CHAPTER   XIII. 

THEY    CONQUER    MANY    VALLEYS    ON    THE    SEA    COAST. 

Having  made  the  usual  arrangements,  they  set  out  over 
the  uninhabited  region  of  the  Huallaripa,  a  mountain  range 
famous  for  the  quantity  of  gold  that  has  been  taken  out  of 
it,  and  for  the  much  larger  quantity  that  remains.  Having 
crossed  this  desert  country,  which  is  thirty-five  leagues 
wide,  they  descended  on  to  the  sea  coast  llanos*  The  whole 
country  along  the  sea  coast,  and  all  other  land  in  a  hot 
climate,  is  called  by  the  Indians  yunca,  which  means  u  hot 
land  ";  and  under  this  name  of  yunca  they  included  many 
lands  along  the  sea  coast.  The  Spaniards  called  the  country 
over  which  irrigation,  from  the  rivers  flowing  from  the  moun- 
tains to  the  sea  extends,  valles,  and  this  is  the  only  part  of  the 
coast  that  is  inhabited.  For,  beyond  the  land  irrigated  by 
the  water,  all  the  country  is  uninhabitable,  and  consists  of 
sand,  on  which  neither  herb  nor  any  other  useful  thing  can 
grow. 

At  the  point  where  these  Yncas  came  out  on  the  llanos 
is  the  great,  fertile,  and  populous  valley  of  Acari,f  which 
formerly  contained  more  than  twenty  thousand  Indians. 
The  Yncas  reduced  them  to  obedience  with  much  ease. 

*  The  llanos  are  the  sea-coast  deserts  intervening  between  the  irri- 
gated valleys.  From  July  to  October,  when  there  is  the  greatest 
amount  of  moisture  in  the  atmosphere,  these  llanos,  and  the  mountains 
which  bound  them,  are  carpeted  with  wild  flowers  of  all  colours — com- 
posite, wild  tobacco,  nympha,  oxalis,  salvia,  verbena,  heliotrope,  ama- 
ranth, solanum,  etc.  During  the  rest  of-  the  year  they  are  parched  and 
arid  wastes. 

t  On  the  sea-coast,  in  the  province  of  Camana,  department  of  Are- 
quipa. 


ROVAL    COMMENTARIES.  245 

From  the  valley  of  Acari  the  invaders  advanced  into  those 
of  Unia,  Camana,  Caravilli,  Picta,  Quilca,*  and  others  that 
are  further  on  along  that  coast,  which  runs  north  and  south 
for  a  distance  of  sixty  leagues.  The  whole  of  the  above 
valleys  are  more  than  twenty  leagues  long,  following  the 
course  of  their  rivers  from  the  mountains  to  the  sea,  and 
their  width  is  the  distance  to  which  the  water  can  be  led 
for  irrigation  on  either  side,  some  two  leagues,  some  mon 
and  some  less,  according  as  the  supply  of  water  is  large  or 
small.  There  are  some  of  the  coast  rivers  which  the  Indians 
never  allow  to  reach  the  sea,  drawing  all  the  water  off 
to  irrigate  their  crops  and  trees.  The  Ynca  General,  Auqui 
Titu,  and  his  masters  of  the  camp,  having  reduced  all  these 
valleys  to  submission  to  the  king  without  a  battle,  sent  a 
report  of  all  that  had  happened,  and  especially  informed  the 
Ynca  concerning  the  secret  customs  of  those  Indians,  of 
their  rites  and  ceremonies,  and  of  their  gods,  which  were 
the  fish  that  they  killed.  He  also  reported  that  there  were 
some  *  *  *  *,  not  in  all  the  valleys,  but  one  here  and  one 
there,  nor  was  it  a  habit  of  all  the  inhabitants,  but  only  of 
certain  particular  persons,  who  practised  it  in  private.  He 
likewise  informed  the  Ynca  that  there  was  no  more  land  to 
conquer  in  that  direction,  for  that  it  was  joined  on  one 
side  to  the  country  already  annexed,  and  bounded  on  the 
other  by  the  sea  coast. 

The  Ynca  was  much  pleased  with  the  account  of  the 
conquest,  and  still  more  that  it  had  been  achieved  without 
the  shedding  of  blood.  He  sent  orders  that,  after  making 
the  customary  administrative  arrangements,  the  army  should 
return  to  Cuzco.  He  also  directed  that  the  *  *  *  *  should 
be  sought  out  with  great  diligence,  and  be  publicly  burnt 
alive  i  that  their  houses  should  be  burnt,  their  trees  pulled 
up  and  crops  destroyed.  That  there  might  be  no  memory 

*  Coast  valleys  of  the  province  of  Catnana. 


£46  THIRD    BOOK    OF    THE 

whatever  of  a  thing  so  abominable,  a  law  was  issued  that, 
if  hereafter  any  one  should  fall  into  this  habit,  the  whole  of 
his  villages  should  be  destroyed  for  one  man's  crime,  and 
all  the  inhabitants  burnt. 

All  was  done  as  the  Ynca  had  commanded,  to  the  ex- 
treme wonder  of  the  natives  of  the  valleys  that  the  criminals 
should  be  punished  in  this  new  fashion.  But  the  crime 
was  so  abhorred  by  the  Yncas  and  all  their  people  that  the 
very  name  of  it  was  considered  odious,  and  never  allowed 
to  cross  their  lips.  Any  Indian  of  Cuzco,  not  being  of  the 
Ynca  race,  who  angrily  applied  that  name  to  another,  was 
looked  upon  by  the  other  Indians  as  infamous  for  many 
days,  because  he  had  allowed  such  a  word  to  pass  his  lips. 

As  soon  as  the  General  and  his  officers  had  obeyed  all  the 
commands  of  the  Ynca,  they  returned  to  Cuzco,  where  they 
were  received  in  triumph,  and  were  granted  many  favours. 
Some  years  afterwards  the  Ynca  Ccapac  Yupanqui  con- 
ceived a  desire  to  make  a  new  expedition  in  person,  and 
extend  his  dominions  in  the  direction  of  Colla-suyu,  for  in 
the  two  previous  campaigns  his  army  had  not  gone  beyond 
Cunti-suyu.  So  he  ordered  an  army  of  20,000  men  to  be 
assembled  for  the  ensuing  year. 

While  the  people  were  assembling,  he  made  arrangements 
for  the  government  of  the  whole  kingdom,  naming  his 
brother  Auqui  Titu  as  his  lieutenant,  with  the  four  masters 
of  the  camp  who  had  served  with  him  as  his  councillors, 
lie  also  selected  four  other  masters  of  the  camp  and  other 
officers,  all  Yncas,  to  accompany  the  army;  and  although  all 
the  soldiers  who  came  from  the  different  provinces  had  one 
of  the  chiefs  of  their  own  nation  with  them,  as  soon  as  they 
joined  the  royal  army,  Ynca  officers  were  placed  over  these 
chiefs,  whose  orders  they  obeyed,  and  they  acted  under  the 
Yncas  as  their  lieutenants.  In  this  way  the  whole  army 
was  regulated  by  the  Yncas,  without  depriving  the  chiefs  of 
the  other  nations  of  their  offices.  Because  the  Yncas  ordered 


ROYAL    COMMENTARIES.  247 

that  in  all  things,  which  were  not  contrary  to  their  own  laws 
and  ordinances,  the  wishes  of  the  Curacas  of  the  different 
provinces  should  be  considered.  Thus  they  all  took  pleasure 
in  serving  the  Yncas.  The  Ynca  ordered  that  the  prince 
his  heir  should  accompany  him,  to  obtain  experience  of  war, 
although  he  was  still  very  young. 


CHAPTER   XIV. 

TWO    GREAT    CURACAS    REFER    THEIR    DIFFERENCES    TO 
THE    YNCA,    AND    BECOME    HIS    SUBJECTS. 

When  the  time  for  setting  out  on  the  campaign  arrived, 
the  Ynca  Ccapac  Yupanqui  departed  from  Cuzco  and 
marched  to  the  lake  of  Paria,  which  was  the  extreme  limit 
of  his  father's  conquests  in  that  direction.  He  caused  his 
officers  to  muster  the  contingents  on  the  road,  from  each 
province,  and  took  care  to  visit  the  towns  which  were 
within  reach  on  either  side  of  the  road,  to  give  satisfaction 
to  the  people  by  his  presence.  They  looked  upon  a  visit  of 
the  Ynca  as  so  great  an  honour  that,  in  many  places,  they 
preserve  the  memory  of  the  spot  where  one  of  the  Yncas 
had  encamped  to  this  day,  or  of  the  village  where  he  had 
asked  for  something,  granted  some  favour,  or  rested  on  his 
march.  The  Indians  still  venerate  these  places,  because 
they  had  once  been  honoured  by  the  presence  of  one  of 
their  kings. 

The  Ynca,  as  soon  as  he  arrived  at  the  lake  of  Paria,*  took 
measures  to  reduce  the  surrounding  country  to  obedience. 
Some  submitted  by  reason  of  the  good  things  they  had 
heard  of  the  Ynca,  and  others  because  they  had  no  means 
of  resistance.  While  he  was  occupied  in  these  conquests, 
messengers  arrived  from  two  great  captains  in  the  country 
*  Or  of  Aullagas,  which  receives  the  drainage  of  lake  Titicaca. 


#48  THIRD    BOOK    OF    THE 

of  Colla-suyu,  who  were  making  a  cruel  war  against  each 
other.  And  that  this  history  may  be  better  understood,  it 
must  be  known  that  these  two  great  Curacas  were  the  de- 
scendants of  two  famous  captains  who,  in  the  times  before 
the  Yncas,  had  risen  up  in  those  provinces,  each  one  by 
himself,  and  gained  many  towns  and  vassals,  thus  becoming 
great  lords.  Not  content  with  what  they  had  each  acquired, 
they  turned  their  arms  one  against  the  other,  according  to 
the  ordinary  custom  of  a  reigning  power,  which  cannot 
brook  an  equal.  They  made  cruel  war,  sometimes  one  and 
sometimes  the  other  losing  and  gaining,  although  they 
maintained  the  war  like  brave  captains  during  the  whole 
period  that  they  lived.  They  left  this  feud  as  an  inheritance 
to  their  sons  and  descendants,  who  carried  it  on  with  the 
same  valour  as  their  ancestors,  up  to  the  time  of  the  Ynca 
Ccapac  Yupanqui. 

Beholding  this  continual  and  cruel  war,  which  had  often 
all  but  destroyed  both  sides,  and  fearing  that,  owing  to  the 
equality  in  force  and  valour,  they  might  be  altogether 
annihilated,  the  two  chiefs  agreed,  in  concert  with  their 
captains  and  relations,  to  submit  their  quarrel  to  the  arbi- 
tration of  the  Ynca  Ccapac  Yupanqui,  and  to  abide  by  his 
decision  touching  their  feud.  They  came  to  this  resolution, 
moved  by  the  fame  of  former  Yncas  and  of  the  present  one, 
whose  justice  and  rectitude,  with  the  marvels  which  their 
father  the  Sun  had  worked  for  them,  were  so  widely  noised 
abroad  amongst  those  nations,  that  all  desired  to  experience 
them.  One  of  these  lords  was  named  Cari,  and  the  other 
Chipana,  and  all  their  ancestors,  from  the  first,  had  the 
same  name's.  Their  successors  wished  to  preserve  their 
memories  in  their  names,  which  one  inherited  from  the 
other,  to  remind  them  of  their  ancestors,  and  to  induce  them 
to  imitate  those  valorous  captains.  Pedro  de  Cieza  de  Leon 
(chapter  c)  briefly  alludes  to  these  events,  although  he 
plan  s  thrin  long  after  the  time  when  they  really  occurred. 


ROYAL    COMMENTARIES.  249 

He  calls  one  Curaca  Cari,  and  the  other  Sapana.*  When 
these  chiefs  heard  that  the  Ynca  was  pursuing  his  conquests 
near  their  provinces,  they  sent  messengers  giving  him  an 
account  of  their  wars  arid  of  what  they  sought  from  him, 
beseeching  permission  to  come  and  kiss  his  hand  and  give 
him  a  fuller  account  of  their  differences,  that  he  might  give 
his  decision  upon  them.  They  protested  that  they  would 
abide  by  what  the  Ynca  ordered,  for  that  the  whole  world  must 
acknowledge  him  to  be  a  child  of  the  Sun,  from  whose 
rectitude  they  hoped  for  justice  to  both  sides,  so  that  there 
might  henceforth  be  perpetual  peace. 

The  Ynca  heard  what  the  messengers  had  to  say,  and 
answered  that  the  Curacas  should  come,  and  that  he  would 
endeavour  to  decide  between  them ;  and  that  he  hoped  to 
make  them  friends,  because  the  laws  and  ordinances  which 
he  would  ordain  would  be  decreed  by  his  father  the  Sun, 
whom  he  would  consult,  that  he  might  be  more  certain  of 
the  correctness  of  his  decision.  The  Curacas  rejoiced  greatly 
at  this  reply,  and  came  to  Paria,'f  where  the  Ynca  then  was, 
a  few  days  afterwards,  each  entering  on  the  same  day  by 
different  roads,  as  had  been  previously  agreed.  On  being 
presented  to  the  king  they  both  kissed  his  hands  at  the  same 
time,  not  desiring  to  obtain  any  advantage.  Then  Cari, 
whose  territory  was  nearest  to  that  of  the  Ynca,  spoke  in 
the  name  of  both,  and  gave  a  long  account  of  the  disputes 
between  them,  and  of  its  causes.  He  said  that  sometimes 
they  arose  from  the  envy  that  one  felt  at  the  deeds  and 
successes  of  the  other  ;  at  others  from  ambition  and  covet- 
ousness ;  and  at  others  from  questions  as  to  boundaries  or 

*'  See  my  translation,  p.  363.  Cieza  de  Leon  makes  these  chiefs  to 
be  contemporaneous  with  the  Ynca-Huira-ccocha.  He  says  that  one 
of  them  conquered  a  large  island  in  lake  Titicaca,  and  found  there  a 
white  people  who  had  beards. 

t  Near  Oruro,  and  about  thirty  miles  north  of  the  lake  of  Aullagas. 
The  climate  is  cold;  and  the  Indians  cultivate  quinua,  potatoes,  and 
barley. 


250  THIRD    BOOK    OF    THE 

jurisdiction.  He  prayed  his  Majesty  to  decide  between 
them,  ordering  what  he  thought  proper,  for  that  they  were 
now  tired  of  the  wars  that  they  had  waged  during  many 
years.  The  Ynca,  having  received  them  with  his  usual 
affability,  ordered  that  they  should  serve  for  some  days  in 
his  army,  and  that  two  of  the  oldest  and  most  experienced 
Ynca  captains  should  instruct  them  in  the  natural  laws,  by 
which  the  Yncas  governed  their  provinces,  that  the  inhabit- 
ants might  live  in  peace,  respecting  as  well  the  honour  as 
the  property  of  their  neighbours.  He  also  sent  two  Yncas, 
his  relations,  into  the  provinces  of  these  Curacas,  to  inquire 
into  their  boundaries,  and  to  sift  the  causes  of  these  wars  to 
the  bottom.  Having  received  full  information,  and  con- 
sulted his  council,  the  Ynca  sent  for  the  Curacas,  and,  in  few 
words,  told  them  that  his  father  the  Sun  had  commanded 
that,  in  order  to  preserve  peace  and  concord,  they  must 
keep  the  laws  which  the  Ynca  captains  had  taught  them, 
and  that  they  must  look  after  the  welfare  and  increase  of 
their  people,  who  were  rather  destroyed  than  multiplied  by 
wars  :  that  if  they  continued  in  discord,  he  would  be  forced 
to  raise  up  other  Curacas,  and  to  displace  them  for  their 
weakness  and  inefficiency,  taking  away  their  estates,  and 
blotting  out  the  memory  of  their  ancestors;  all  which  would 
be  preserved  by  peace.  He  also  ordered  them  to  set  up 
landmarks  at  such  and  such  points,  to  mark  the  boundaries, 
which  must  not  be  altered.  Finally  he  told  them  that  their 
father  the  Sun  had  so  ordered  it,  that  they  might  live  in 
peace,  and  that  the  Ynca  had  confirmed  the  order,  on  pain 
of  severe  punishment  if  it  was  infringed,  they  themselves 
having  chosen  him  as  the  umpire  of  their  differences. 

The  Curacas  replied  that  they  would  readily  obey  his 
Majesty,  and,  from  the  love  they  had  acquired  for  his  ser- 
vice, that  they  would  be  true  friends.  Afterwards  the 
Caciques  Cari  and  Chipana  observed  the  laws  of  the  Ynca, 
the  administration  of  his  court  and  of  his  whole  empire,  the 


ROYAL    COMMENTARIES.  £51 

merciful  method  of  making  war,  and  the  justice  which  he 
dealt  out  to  all,  without  allowing  any  oppression.  They 
particularly  noted  the  kindness  with  which  they  themselves 
had  been  treated,  and  the  justice  of  the  decision  respecting 
the  boundaries  of  their  lands.  Having  well  pondered  over 
these  things,  and  consulted  with  their  relations  and  retainers, 
they  determined  to  submit  to  the  Ynca,  and  become  his 
vassals.  They  also  did  this  because  they  saw  that  the 
empire  of  the  Ynca  came  very  near  to  their  estates,  and  that 
they  might  be  taken  by  force,  they  not  being  powerful 
enough  to  resist.  They  prudently  desired  to  become  vassals 
of  their  own  accord,  and  not  by  force,  so  that  they  might 
not  lose  the  reward  which  such  conduct  would  merit  from 
the  Ynca.  With  this  resolution  they  presented  themselves 
before  him,  and  besought  his  Majesty  to  receive  them  into 
his  service  as  vassals  and  servants  of  the  child  of  the  Sun, 
for  that  from  that  time  they  surrendered  their  land  to  him. 
They  asked  him  to  send  governors  and  ministers  to  instruct 
these  new  vassals  what  their  duties  were  in  his  service. 

The  Ynca  said  that  he  approved  of  their  good  disposition, 
and  would  remember  to  show  them  favour  on  all  occasions. 
lie  ordered  them  to  be  given  the  clothes  worn  by  the 
Yncas  for  themselves,  and  other  clothes  of  less  distinction 
for  their  relations,  showing  them  other  marks  of  favour, 
with  which  the  Curacas  were  well  satisfied.  In  this  way 
the  Ynca  added  many  provinces  and  towns  to  his  empire, 
which  were  possessed  by  these  Caciques  in  the  region  of 
Colla-suyu.  Among  others  were  Poco-ata,*  Muru-muru,f 
Maccha,J  Caracara,§  and  all  those  to  the  eastward  of  these 

*  A  town  thirty-five  miles  from  Chayanta,  to  the  S.S.E.;  to  the  east- 
ward of  the  lake  of  Aullagas. 

t  A  place  about  thirty  miles  north-west  of  Chuquisaca  (Sucre),  the 
capital  of  Bolivia. 

£  Probably  Machaca,  about  forty-five  miles  north-west  of  Cocha- 
bamba. 

§  Corocoro  ? 


THIRD    BOOK    OF    THE 

provinces  up  to  the  great  Cordillera  of  the  Antis,  besides  the 
vast  uninhabited  tract  which  extends  to  the  frontier  of  the 
province  of  Tapac-ri,  called  by  the  Spaniards  Tapacari.* 
This  desert  is  more  than  thirty  leagues  across,  and  so  very 
cold  that  it  has  no  inhabitants  ;  but,  owing  to  its  wide 
pasture  lands,  it  is  covered  with  innumerable  flocks,  both 
wild  and  domestic.  It  also  has  many  springs  of  water,  so 
hot  that  the  hand  cannot  be  held  in  them  for  the  space  of  an 
Ave  Maria,  and  the  source  may  be  seen  through  the  steam 
caused  by  the  hot  water  on  issuing  out,  although  it  is 
distant.  This  hot  water  is  impregnated  with  sulphur,  and 
it  is  to  be  noted  that  amongst  the  hot  springs  there  are 
others  of  excessively  cold  water,  and  very  pleasant  to  the 
taste  ;  and  when  they  all  unite  they  form  a  river  called 
Cochapampa.f 

After  crossing  the  great  desert  of  the  fountains  the  road 
comes  to  a  mountain,  the  descent  of  which  is  seven  leagues 
long  down  to  the  llano  of  Tapac-ri,  where  was  the  first 
repartimiento  of  Indians  which  my  lord  Garcilasso  de  la 
Vega  received  in  Peru.  It  is  a  most  fertile  land,  populous 
and  with  large  flocks,  more  than  twenty  leagues  long  by 
eleven  wide.  Eight  leagues  further  on  there  is  another 
very  beautiful  province,  called  Cochapampa,  where  there  is 
a  valley  thirty  leagues  long  and  four  wide,  with  a  very 
large  river  which  forms  it.  These  two  beautiful  provinces 
were  included  in  the  territory  which  the  two  Curacas,  Cari 
and  Chipana,  surrendered  in  the  manner  already  described. 
By  this  acquisition  the  Yncas  enlarged  their  empire  by  a 
territory  sixty  leagues  long.  The  province  of  Cochapampa, 

*  The  province  of  Tapacari  is  in  the  Bolivian  department  of  Cocha- 
baraba.  It  comprises  nearly  the  whole  valley  of  Cochabamba,  besides  a 
mountainous  tract,  cut  up  by  deep  ravines.  The  irrigated  valleys  yield 
maize  and  fruits ;  while  potatoes,  ocas,  and  quinua  grow  on  the  high 
land. 

t  This  is  the  Rio  Grande  de  Cochabamba,  an  affluent  of  the  Pilco- 
mayu. 


ROYAL    COMMENTARIES.  253 

being  a  region  so  large  and  fertile,  was  settled  by  the 
Spaniards,  who  founded  a  town  there  in  the  year  1565, 
called  San  Pedro  de  Cardena,  because  the  founder  was  a 
native  of  Burgos,  named  Luis  Osorio. 

As  soon  as  these  conquests  were  made,  the  Ynca  ordered 
that  two  masters  of  his  camp  should  proceed  to  the  estates 
of  the  two  Curacas,  with  the  necessary  officers  for  their 
government  and  for  the  instruction  of  the  new  vassals. 
Then,  judging  that  these  conquests  were  sufficient  for  one 
year,  being  more  than  he  had  expected,  the  Ynca  returned 
to  Cuzco,  taking  with  him  the  two  Curacas,  that  they  might 
see  the  Court  and  be  entertained  and  presented  with  gifts. 
They  were  very  well  received  in  the  city,  and  feasted, 
because  so  the  Ynca  had  ordered.  After  some  days  they 
received  permission  to  return  to  their  estates,  and  they 
departed,  well  satisfied  with  the  favours  they  had  received. 
The  Ynca  told  them  that  he  intended  to  set  out  soon  to 
reduce  the  other  Indian  nations. 


CHAPTER  XV. 

THEY    MAKE    A    BRIDGE     OF     STRAW     AND     TWISTED     FIBRES 
OVER    THE    DESAGUADERO.       CHAYANTA    IS    CONQUERED. 

The  Ynca  Ccapac  Yupanqui  was  proud  of  the  result  of 
the  bridge,  which  we  call  Huaca-chaca,  over  the  river 
Apurimac,  and  ordered  another  to  be  made  across  the 
Desaguadero  (drain}  of  the  lake  of  Titicaca,  because  he 
intended  soon  to  proceed  with  the  conquest  of  other  pro- 
vinces in  the  Colla-suyu  region.  For,  that  land  being  flat 
and  favourable  for  the  march  of  armies,  the  Yncas  found 
the  conquest  of  it  to  be  desirable,  and  for  this  reason  they 
persevered  until  they  had  possession  of  the  whole  of  it. 
The  bridge  of  Huaca-chaca,  and  nearly  all  the  others  in 


THIRD    BOOK    OF    THE 

Peru,  are  made  of  osiers  ;  and  that  over  the  river  called  by 
the  Spaniards  the  Desaguadero,  is  also  of  twisted  fibres  and 
other  materials.  It  is  on  the  water,  like  the  bridge  of  boats 
at  Seville,  and  is  not  in  the  air,  as  are  the  bridges  of 
twisted  fibre  which  have  already  been  described.  There 
grows,  throughout  Peru,  a  long  kind  of  straw,  soft  and 
flexible,  which  the  Indians  call  ychu*  and  with  which  they 
thatch  their  houses.  It  is  much  made  use  of,  and  is  excel- 
lent pasturage  for  sheep,  and  the  Collas  make  baskets  and 
hampers  of  it,  which  they  call  pataas  (like  small  boxes),  as 
well  as  ropes  and  cables.  Besides  this  good  straw,  a  very 
great  quantity  of  reeds  grows  on  the  banks  of  lake  Titicaca, 
which  are  called  espadena  or  enea.  At  the  proper  time  the 
Indians  of  the  provinces,  who  are  obliged  to  make  the 
bridge,  cut  a  large  quantity  of  reeds,  that  they  may  be 
dried  and  ready  when  the  bridge  is  to  be  repaired.  They 
make  four  cables  of  this  straw,  of  the  thickness  of  a  man's 
leg,  two  of  which  they  stretch  across  from  one  side  of  the 
river  to  the  other,  which  appears  not  to  flow  at  all  from 
above,  but  from  below  seems  to  have  a  very  strong  current, 
as  those  say  who  have  seen  it.  Instead  of  boats,  they  fasten 
very  large  bundles  of  reeds  across  the  cables,  of  the  thick- 
ness of  a  bullock,  strongly  secured  to  each  other  and  to  the 
cables.  Over  the  bundles  or  faggots  are  stretched  the  two 
other  cables,  which  are  very  firmly  secured  to  the  reed 
faggots,  so  that  they  may  strengthen  each  other.  An 
additional  quantity  of  reeds  was  spread  over  the  cables, 
that  they  might  not  be  so  soon  worn  out  by  the  traffic. 
They  made  a  further  quantity  of  bundles  of  reeds  of  smaller 
size,  about  the  thickness  of  a  man's  leg  or  arm,  which  were 
also  placed  in  rows,  fastened  to  each  other  and  to  the 
cables.  The  Spaniards  call  these  smaller  faggots  the  foot- 
way of  the  bridge.  The  bridge  is  thirteen  to  fourteen  feet 

*  Stipa   Ychu,  coarse  grass,  growing  in  patches,  which  covers  the 
higher  slopes  of  the  Andes,  and  is  used  for  thatch. 


ROYAL    COMMENTARIES.  £55 

wide,  more  than  a  yard  high,  and  one  hundred  and  fifty 
paces,  a  little  more  or  less,  in  length.  Hence  an  idea  may 
be  formed  of  the  quantity  of  reeds  and  rushes  that  would 
be  necessary  to  construct  so  great  a  work.  It  must  be 
understood  that  the  bridge  is  repaired  every  six  months — 
that  is,  the  whole  work  is  renewed,  for  such  perishable 
materials  would  not  serve  for  repairs  ;  and  that  the  bridge 
may  always  be  secure,  it  is  renewed  before  the  cables 
become  rotten  and  break. 

The  care  of  this  bridge,  as  of  other  great  works,  was, 
in  the  time  of  the  Yncas,  divided  amongst  the  neighbour- 
ing provinces,  and  notice  is  given  of  the  quantity  of  material 
that  must  be  provided  by  each ;  and  as  it  was  collected 
from  one  year  to  another,  the  bridge  was  completed  in  a 
very  short  time.  The  ends  of  the  thick  cables,  which  were 
the  foundations  of  the  bridge,  are  buried  under  the  ground, 
and  they  do  not  erect  buttresses  of  stone  where  the  cables 
are  secured.  The  Indians  say  that  this  is  the  best  plan  for 
a  bridge  of  this  kind,  but  it  is  also  done  because  they  change 
its  position,  making  it  sometimes  higher  up,  and  at  others 
lower  down,  but  not  over  any  great  distance.  As  soon  as 
the  Ynca  knew  that  the  bridge  was  made,  he  set  out  from 
Cuzco  with  the  prince  his  heir,  and  marched  to  the  most  dis- 
tant provinces  of  the  Caciques  Cari  and  Chipana,  which,  as  has 
already  been  said,  were  Tapac-ri  and  Cochapampa.  The 
Caciques  were  ready  with  men  at  arms  to  serve  the  Ynca. 
From  Cochapampa  they  went  to  Chayanta,*  passing  over  a 
wild  desert  where  there  is  not  a  foot  of  serviceable  ground, 
but  rocks,  stony  wastes,  and  cliffs.  Nothing  grows  in  this 
desert  except  certain  plants  with  thorns  as  long  as  a  man's 
finger,  of  which  the  Indians  make  needles  to  do  the  little 
sewing  they  have  need  of.  These  plants  (cirios)  grow  in  all 
parts  of  Peru.f  After  crossing  the  wilderness,  they  entered 

*  A  town  of  Bolivia,  twenty-eight  miles  east  of  the  lake  of  Aullagas, 
and  about  seventy  miles  south-east  of  Oruro. 
t  Cactus. 


256  THIRD     HOOK    OF    THi, 

the  province  of  Chayanta,  which  is  twenty  leagues  long  and 
nearly  as  many  across.  The  Ynca  ordered  the  prince  to  send 
out  messengers  with  the  usual  demands. 

The  Indians  of  Chayanta  did  not  agree  as  to  the  answer 
that  should  be  given  to  these  messages.  Some  said  that  it 
was  very  just  that  the  child  of  the  Sun  should  be  received 
by  them  as  God,  and  that  his  laws  should  be  kept,  for  that 
it  might  be  believed  that,  being  favoured  by  the  Sun,  he 
would  be  just,  kind,  and  beneficent  in  his  treatment  of 
vassals.  Others  said  that  they  had  no  want  of  a  king  nor 
of  new  laws  and  customs  ;  that  those  they  already  had  were 
very  good,  for  that  they  had  been  good  enough  for  their 
ancestors,  and  that  their  gods  were  sufficient  for  them,  with- 
out adopting  a  new  religion  and  new  customs  ;  that  it 
seemed  worse  for  them  to  subject  themselves  to  the  will  of 
a  man  who  was  now  preaching  religion  and  holiness,  but 
who  to-morrow,  when  they  were  once  subjugated,  would 
impose  what  laws  he  chose,  all  for  his  own  benefit  and  for 
the  injury  of  the  vassals  ;  and  that  it  was  better  to  preserve 
their  liberty  as  heretofore,  or  to  die  for  it,  than  to  experi- 
ence these  evils. 

This  difference  of  opinion  lasted  for  some  days,  each 
party  desiring  that  its  view  should  prevail,  until  at  last, 
through  fear  of  the  arms  of  the  Ynca  on  the  one  hand,  and 
owing  to  accounts  of  the  excellence  of  the  new  laws  on 
the  other,  they  all  agreed  to  submit.  Their  answer  was 
not  one  of  absolute  submission,  nor  of  entire  defiance,  but  it 
partook  a  little  of  both  alternatives.  They  said  that  they 
would  rejoice  to  receive  the  Ynca  as  their  king  and  lord, 
but  that  they  did  not  know  what  manner  of  laws  he  would 
order  them  to  observe,  nor  whether  they  would  be  beneficial 
or  hurtful.  They,  therefore,  begged  that  they  might  try 
both  forms  of  government,  and  that  (while  they  were  re- 
ceiving instruction  in  his  laws)  the  Ynca  and  his  army 
might  enter  their  province,  with  a  promise  that  he  would 


ROYAL    COMMENTARIES.  £57 

depart  and  leave  them  free  if  they  did  not  like  his  laws, 
while,  if  the  laws  were  as  good  as  he  represented  them  to 
be,  they  would  henceforward  adore  him  as  a  child  of  the 
Sun,  and  recognise  him  as  their  lord. 

The  Ynca  said  that  he  would  accept  the  condition, 
although  he  was  well  able  to  force  them  to  submit.  But  he 
chose  rather  to  imitate  the  example  of  his  ancestors,  and  to 
gain  his  vassals  by  love  rather  than  by  force.  He  gave 
them  his  word  to  leave  them  in  the  liberty  they  then 
enjoyed  if  they  did  not  desire  to  worship  the  Sun  nor  to 
keep  his  laws:  for  he  hoped  that,  when  they  knew  and 
understood  them,  not  only  that  they  would  not  hate  them, 
but  that  they  would  love  them,  and  lament  that  they  had 
not  known  them  many  ages  before. 

Having  made  this  promise,  the  Ynca  entered  Chayanta, 
where  he  was  received  with  veneration  and  respect,  but  not 
with  joy  and  applause,  as  had  been  the  case  in  the  other 
provinces,  because  they  knew  not  how  the  affair  might  end. 
Thus  they  remained  between  fear  and  hope  until  the  elders, 
who  accompanied  the  Ynca  as  councillors  and  governors  of 
the  army,  in  presence  of  the  heir  to  the  throne,  who  assisted 
at  some  of  the  meetings,  explained  the  laws,  as  well  those 
concerning  their  idolatry,  as  those  relating  to  the  govern- 
ment of  the  state.  This  was  done  many  times  and  during 
many  days,  until  the  people  clearly  understood  the  laws. 
The  Indians,  carefully  considering  how  beneficial  they  would 
be  to  them,  said  that  the  Sun,  and  his  children  the  Yncas, 
who  had  given  such  laws  and  ordinances  to  men,  deserved 
to  be  worshipped  and  looked  upon  as  gods  and  lords  of  the 
earth.  They  therefore  promised  to  obey  the  rules  and 
statutes  of  the  Ynca,  and  to  abandon  their  own  idols,  rites, 
and  customs.  They  made  this  protestation  before  the  prince, 
and  worshipped  him  in  place  of  his  father  the  Sun,  and  of 
the  Ynca  Ccapac  Yupanqui. 

As  soon  as  the  solemnities  of  this  submission  were  com- 

R 


258  THIRD  HOOK  OF  THE 

pleted,  there  were  great  dances  and  balls,  with  songs  and 
festivities  in  praise  of  the  Sun  and  of  the  Yncas,  and  of  their 
good  laws  and  government ;  and  they  submitted  with  all  the 
show  of  love  and  goodwill  that  they  could  display. 


CHAPTER  XVI. 

OF    THE    VARIOUS    DEVICES    OF    THE    INDIANS    FOR    CROSSING 
THE    RIVERS,    AND    FOR    FISHING. 

Now  that  an  account  has  been  given  of  the  two  kinds  of 
bridges  which  the  Yncas  ordered  to  be  made  for  crossing 
rivers — one  of  osiers  and  the  other  of  grass  and  rushes — it 
will  be  well  that  we   should  relate  other  means  and  con- 
trivances they  used  for  crossing  them  ;  for,  owing  to  their 
great    cost    and    the    time   lost   in    constructing    them,    the 
bridges  were  only  made  on  the  main  lines  of  road ;  but,  as 
that  land  is  so  long  and  narrow,  and  is  crossed  by  so  many 
rivers,  the   Indians,  taught  by  necessity,  invented  various 
modes  of  crossing  them,  according  to  their  different  circum- 
stances, as  well  as  for  navigating  the  sea,  to  the  small  extent 
to  which  they  ventured.    But  for  navigating  the  sea  they  had 
no  knowledge  of  piraguas,  nor  of  canoes,  like  the  Indians  of 
Florida,  of  the  "Windward  Islands,  and  of  the  Tierra  Firme, 
which  are  like  troughs  ;  for  there  is  no  large  timber  in  Peru 
suitable  for  making  them  ;  and  though  it  is  true  that  there 
are  very  tall  trees,  the  wood  is  as  heavy  as  iron.     They, 
therefore,  used  another  kind  of  wood,  as  slight  as  a  man's 
thigh,  as  light  as  wood  of  the  fig  tree,  the  best  kind  coming 
from  the  province  of  Quitu,*  whence  it  was  sent,  by  order 
of  the  Yncas,  to  all  the  rivers.     Of  these  canes  they  made 
large  and  small  balsas  of  five  or  six  long  poles  tied  together, 
the  middle  one  being  longer  than  the  others  ;  the  first  on 
*  Bamboo,  nu\v 


ROYAL    COMMENTARIES.  259 

each  side  of  the  central  pole  were  shorter,  the  second 
shorter  still,  the  third  still  shorter,  that  thus  the  balsa  might 
cut  through  the  water  more  easily  than  if  they  were  all  the 
same  length ;  and  the  balsas  were  of  the  same  shape  at  the 
stern  as  at  the  bow  ;  they  stretched  two  cords  along,  by 
which  to  pass  from  one  side  of  the  river  to  the  other,  and 
often,  when  the  boatmen  had  failed  to  place  them,  the 
passengers  themselves  stretched  them,  so  as  to  pass  from 
one  side  to  the  other.  I  remember  having  taken  a  passage 
in  certain  balsas,  which  were  made  in  the  time  of  the  Yncas, 
and  the  Indians  held  them  in  veneration. 

Besides  the  balsas  they  make  another  kind  of  small  boat 
of  rolled  up  bundles  of  rushes  of  the  thickness  of  a  bullock ; 
they  fasten  them  securely  together;  from  the  centre  towards 
the  bow  their  size  diminishes,  like  the  bow  of  a  ship,  so 
that  they  may  cut  through  the  water  ;  from  two-thirds  the 
distance  from  the  stem  the  width  increases.  The  top  of  the 
bundles  is  flat  for  receiving  the  cargo.*  A  single  Indian 
manages  each  boat.  He  places  himself  on  the  end  of  the 
stern,  with  his  breast  over  the  boat,  and  uses  his  arms  and 
legs  as  oars,  thus  propelling  it  through  the  water.  If  the 
river  is  full,  the  boat  reaches  the  opposite  side  at  a  point  a 
hundred  or  two  hundred  paces  lower  down  than  where  it 
started.  When  any  person  takes  a  passage,  he  lies  down  on 
his  breast,  at  full  length  along  the  boat,  with  his  head 
towards  the  boatman.  He  is  told  to  take  hold  of  the  cords, 
and  not  to  rise  nor  to  open  his  eyes  to  look  at  anything. 
Once,  when  I  was  crossing  a  very  full  and  rapid  river  in 
this  way  (for  it  is  in  such  as  these  that  people  are  told  to  do 
this,  in  quiet  streams  it  being  unnecessary,)  owing  to  the 
excess  of  care  and  kindness  of  the  Indian  boatmen,  who 
told  me  not  to  raise  my  head  or  open  my  eyes,  I,  being 
quite  a  boy,  got  as  frightened  as  if  the  earth  was  going  to 
open  and  the  sky  to  fall.  A  desire  came  upon  me  to  look 

*  These  are  the  kind  of  boats  now  used  on  lake  Titicaca. 

R  9 

K  (V 


260  THIRD    BOOK    OF    THE 

up  and  sec  whether  any  enchantment  or  thing  of  the  other 
world  was  to  be  seen.  So,  when  I  felt  that  we  were  in  the 
middle  of  the  river,  I  raised  my  head  a  little,  and  saw  the 
water,  and  truly  it  seemed  to  me  as  if  we  were  falling  down 
from  the  sky,  which  made  my  head  giddy,  owing  to  the 
furious  current  of  the  river  and  the  violence  with  which  the 
boat  dashed  along.  I  was  forced,  through  fear,  to  shut  my 
eyes  again,  and  to  confess  that  the  boatmen  were  right  in 
telling  me  not  to  open  them. 

They  make  other  balsas  of  great  calabashes,  entire,  placed 
in  nets,  and  secured  one  to  the  other,  over  a  space  of  a  yard 
and  a  half,  more  or  less,  according  to  circumstances.  They 
place  a  board  in  front,  like  a  saddle,  where  the  Indian  boat- 
man places  his  head,  and  he  swims  along,  bringing  the 
balsa  with  him,  and  thus  ferrying  the  cargo  across  the 
river,  bay,  or  arm  of  the  sea.  If  it  is  necessary,  one  or  two 
Indians,  as  assistants,  go  behind,  also  swimming,  and  push- 
ing the  balsa  along. 

On  those  great  rivers  where,  owing  to  the  rapid  current, 
balsas  of  calabashes  and  boats  of  rushes  cannot  be  used,  and 
where,  owing  to  the  rocks  and  other  dangers,  there  is  no 
beach  on  which  to  embark  or  disembark,  they  make  a  very 
thick  cable  of  the  fibre  called  chahuar*  and  stretch  it 
from  one  side  to  the  other,  fastening  it  to  large  trees  or  to 
strong  rocks.  A  basket  of  rushes,  with  a  handle  of  thick 
wood,  fit  to  carry  three  or  four  persons,  is  made  to  travel 
along  the  cable.  A  cord  is  fastened  to  each  end  of  it,  by 
which  it  is  drawn  from  one  side  to  the  other.  The  passengers 
inside  help  to  pull  the  cords,  and  as  the  cable  is  so  long  it 
forms  a  bight  in  the  middle,  and  it  is  necessary  to  haul  the 
basket  little  by  little  till  it  reaches  the  lowest  part  of  the 
cable,  because  it  sinks  very  much,  and  thence  upwards  it  is 
hauled  across  by  the  force  of  men's  arms.  Indians,  sent 
from  the  neighbouring  provinces,  in  their  turns,  arc  told  off 
*  Aloe  fibre. 


ROYAL    COMMENTARIES. 

for  this  duty,  who  assist  travellers  to  cross  without  any 
recompense.  The  passengers  in  the  basket  help  to  pull  at 
the  cord,  and  many  cross  by  hauling  on  it  themselves, 
without  any  assistance.  They  place  their  feet  against  the 
basket,  and  haul  themselves,  by  standing  pulls,  along  the 
cable.  I  remember  having  crossed  in  this  way  two  or  three 
times,  being  still  quite  a  young  boy  scarcely  emerged  from 
childhood,  and  the  Indians  carried  me  along  the  roads  on 
their  shoulders.  They  also  sent  their  flocks  across  in  these 
baskets,  a  few  sheep  at  a  time  ;  but  this  is  a  troublesome 
business,  as  they  struggle  in  the  basket,  and  are  got  across 
with  much  difficulty.  The  same  is  now  done  with  the 
smaller  flocks  of  Spain,  such  as  goats,  sheep,  and  swine  ; 
but  larger  animals,  such  as  horses,  mules,  asses,  and  cows, 
owing  to  their  strength  and  weight,  cannot  be  taken  across 
in  the  basket.  They  must  be  sent  round  to  bridges  or  to 
good  fords.  They  do  not  use  this  method  of  crossing  rivers 
on  the  main  roads,  but  on  the  bye-paths  which  the  Indians 
make  from  one  village  to  another.  They  call  it  uruya. 

The  Indians  along  the  coast  of  Peru  embark  on  the  sea 
to  fish  in  the  small  boats  we  have  already  described.  They 
go  from  four  to  six  leagues  off  the  land,  and  more  if  it  is 
necessary,  for  that  sea  is  generally  smooth,  and  admits  of  the 
use  of  such  frail  barks.  When  they  want  to  convey  large 
cargoes  they  use  the  rafts  of  wood.  The  fishermen,  when 
they  navigate  the  sea,  sit  upon  their  legs,  placing  themselves 
on  their  knees  upon  the  bundles  of  reeds.  They  row  with 
a  thick  cane,  a  cubit  in  length,  which  they  hold  in  the 
middle.  There  are  canes*  in  that  land  as  thick  as  a  man's 
thigh,  of  which  we  shall  say  more  further  on.  In  rowing 
they  hold  the  cane  in  both  hands,  one  at  one  end  of  the 
cane  and  the  other  in  the  middle.  The  hollow  part  of  the 
cane  serves  as  a  paddle  to  give  more  force  in  the  water.  As 
soon  as  they  give  one  stroke  in  the  water  on  the  left  side, 
*  Bamboos. 


THIRD    BOOK    OF    THE 

they  shift  their  hands  and  turn  the  cane  to  give  another 
stroke  on  the  right  side,  placing  the  left  hand  where  the 
right  was,  and  the  right  where  the  left  was.     In  this  way 
they  go  on  rowing,  and  changing  their  hands  so  as  to  pass 
the    cane    from  one    side    to   the    other,   and  among  other 
wonderful  things  connected  with  their  fishing  and  navigation 
this  is  the  most  to  be  admired.     When  one  of  their  boats 
went  at  full  speed,  it  would  not  be  overtaken  by  a  courier, 
how  good  soever  he  might  be.     They  fish  with  harpoons, 
and    catch  fish    as    large    as    men.      This    harpoon    fishing 
resembles  that  of  the  Biscayan  whale  fishery.     They  fasten 
a  small  line  to  the  harpoon,  such  as  sailors  call  bolatin,*  from 
twenty  to  forty  cubits  long,  the  other  end  being  secured  to 
the  bow  of  the  boat.     When  a  fish  is  wounded,  the  Indian 
loosens  his  legs  and  embraces  the  boat  with  them,  while  he 
sends  the  boat  onwards  with  his  hands  in  chase  of  the  fish, 
which  is  taking  flight.     When  the  line  has  all  run  out,  he 
clutches  the  boat  tightly  with  his  legs,  and  thus  raises  the 
fish,  which,  if  it  is  very  large,  goes  along  with  such  velocity 
as  to  appear  like  a  bird  flying  through  the  sea.    In  this  way 
the  Indian  and  the  fish  continue  to  fight  until  the  fish  is 
tired,  and  falls  into  the  hands  of  the  Indian.    They  also  fished 
with  nets  and  fish  hooks,  but  these"  were  poor  and  wretched 
contrivances  (each  man  fishing  by  himself,  and  not  in  com- 
pany) ;  for  the  nets  were  very  small  and  the  fish-hooks  badly 
made,  as  they  had  no  steel  nor  iron,  though  they  had  mines 
which  they  knew  not  how  to  work.     They  call  iron  quillay. 
They  do  not  put  up  sails  on  their  boats  of  rushes,  for  they 
have  no  supports  to  hoist  them  on,  nor  do  I  believe  that 
they  would  go  so  fast  with  them  as  with  their  oars;  but  they 
hoist  sails  on  their  wooden  rafts  when  they  navigate  the  sea. 
These  contrivances  of  the  Indians  of  Peru,  for  navigating  the 
sea  and  crossing  large  rivers,  were  in  use  when  I  left  the 
country,  imd  probably  aro  so  no\v,  for  those  people,  being 
*  Spun  yarn. 


ROYAL    COMMENTARIES.  263 

so  poor,  do  not  aspire  to  better  things  than  they  already 
possess.*  In  the  sixth  book  of  the  History  of  Florida  we 
treat  of  these  contrivances,  speaking  of  the  canoes  which 
they  make  in  that  land  for  crossing  and  navigating  those 
great  and  rapid  rivers  that  are  to  be  met  with  there.  We 
will  now  return  to  the  conquests  of  the  Ynca  Ccapac 
Yupanqui. 


CHAPTER  XVII. 

OF    THE    CONQUESTS    OF    FIVE    GREAT    PROVINCES,    BESIDES 
OTHER    SMALLER    ONES. 

From  Chayanta  the  Ynca  marched  to  other  provinces, 
having  left  a  garrison  and  the  necessary  ministers  to  establish 
his  idolatry  and  matters  of  finance.  He  first  came  to  a 
region  called  Cherca,  under  which  name  many  different 
nations  are  included,  all  of  which  are  within  the  Colla-suyu 
division.  The  principal  places  are  Tutora,  Sipisipi,  and 
Chaqui,f  to  the  eastward  of  which,  towards  the  Antis,  are 
other  provinces  called  Chamuru.  Here  they  grow  the  herb 
cuca,  although  it  is  not  so  good  as  in  the  districts  of  Cuzco. 
There  is  another  province  called  Sacaca,  and  many  others 
which  I  omit,  to  avoid  prolixity.^  The  Ynca  sent  the  usual 
messages  to  the  inhabitants. 

These  nations,  being  aware  of  what  had  happened  in 
Chayanta,  nearly  all  replied  in  the  same  way,  saying  that 

*  On  the  Peruvian  coast,  especially  at  Arica,  the  Indians  navigated 
and  fished  in  balsas  made  of  inflated  seal  skins.  Acosta  says : — "  The 
Indians  of  Yea  and  Arequipa  say  that  they  used,  in  former  times,  to 
navigate  the  ocean  to  some  islands  very  far  to  the  westward,  and  that 
they  did  this  on  inflated  seal  skins."  Lib.  i,  cap.  xx,  p.  68. 

t  Near  Potosi. 

%  All  these  places  are  in  the  province  formerly  called  Charcas,  and 
now  forming  the  southern  portion  of  the  modern  republic  of  Bolivia. 


THIRD    BOOK    OF    THE 


they  considered  it  an  auspicious  thing  to  worship  the  Sun, 
and  to  have  the  Ynca,  his  child,  for  their  lord  ;  that  they 
had  heard  of  his  laws  and  good  government  ;  and  that  they 
besought  him  to  receive  them  under  his  protection,  for  that 
they  offered  their  lives  and  property  to  conquer  and  subdue 
the  surrounding  nations  ;  and  that  they  prayed  that  war 
might  not  be  made  upon  them,  as  they  had  destroyed  their 
old  idols,  and  adopted  the  new  religion  and  laws. 

The  Ynca  ordered  an  answer  to  be  sent  to  them,  to  the 
effect  that  they  need  not  undertake  the  conquest  of  their 
neighbours,  for  that  he  would  take  care  to  do  so,  when  and 
how  it  might  appear  most  advantageous  to  his  people  ;  that 
they  had  no  occasion  to  fear  any  harm  being  done  to  them 
for  having  submitted  to  him  and  received  his  laws  ;  for  that, 
as  soon  as  they  had  experienced  the  result  of  such  conduct, 
they  would  rejoice  at  being  able  to  live  under  a  rule 
ordained  by  the  Sun.  After  this  reply  they  freely  admitted 
the  Ynca  into  all  those  provinces,  respecting  which,  as  no 
event  occurred  worthy  of  remembrance,  I  merely  give  a 
general  account.  The  Tnca  was  two  years  in  completing 
these  conquests,  or  three,  as  some  relate  ;  and,  having  left 
adequate  garrisons,  he  returned  to  Cuzco,  visiting  the  inter- 
vening towns  and  provinces  on  the  road.  The  heir,  his  son, 
was  ordered  to  go  by  another  way,  that  he  might  also  visit 
the  vassals,  who  rejoiced  greatly  at  seeing  their  kings  or 
princes  in  their  provinces. 

The  Ynca  was  received  with  great  rejoicing  at  his  court. 
He  entered,  surrounded  by  his  captains,  with  the  Curacas 
of  the  newly  conquered  provinces  marching  in  front,  who 
came  to  see  the  'imperial  capital.  A  few  days  afterwards 
the  Prince  Ynca  Rocca  arrived,  and  was  received  with  much 
satisfaction,  and  with  dancing  and  songs  composed  in  praise 
of  his  victories.  The  Ynca,  having  rewarded  his  captains, 
dismissed  them  to  their  homes,  and  he  remained  at  his  court, 
attending  to  the  government  of  his  kingdom,  which  now 


ROYAL    COMMENTARIES.  265 

extended  from  Cuzco,  towards  the  south,  for  more  than 
180  leagues,*  which  is  the  distance  to  Tutyra  and  Chaqui. 
To  the  westward  it  reached  the  South  Sea,  which  at  one 
point  is  more  than  60  leagues  from  Cuzco,  and  at  another 
more  than  80. f  To  the  east  the  dominion  of  the  Ynca 
extended  to  the  river  of  Paucar-tampu,  which  is  13  leagues 
from  the  city  in  a  straight  line.  To  the  south-east  the  king- 
dom reached  as  far  as  Callavaya,  40  leagues  from  Cuzco.J 
It  thus  seemed  to  the  Ynca  that  he  should  not  make  new 
conquests,  but  that  he  should  settle  the  provinces  that  he 
had  acquired,  by  conferring  benefits  upon  the  vassals,  and 
he  was  occupied  in  this  way  for  some  time,  living  in  peace 
and  quietness.  He  enriched  the  house  of  the  Sun  and  of 
the  select  virgins,  which  the  first  Ynca,  Manco  Ccapac,  had 
founded.  He  ordered  other  buildings  to  be  erected  within 
the  city,  as  well  as  in  the  provinces,  wherever  it  seemed 
desirable.  He  also  caused  great  channels  to  be  made  for 
irrigating  the  land,  and  many  bridges  to  be  placed  over  the 
rivers  and  great  streams  for  the  security  of  travellers.  He 
opened  new  roads  between  the  different  provinces,  that 
there  might  be  communication  between  all  parts  of  his 
empire.  In  fine,  he  did  everything  that  could  contribute 
to  the  public  good  and  to  the  well-being  of  his  people,  as 
well  as  to  his  own  grandeur  and  majesty. 

*  This  is  a  very  fair  approximation  to  the  distance  from  Cuzco  to 
Chaqui,  near  Potosi. 

t  These  distances  are  also  fairly  correct. 
4.  Also  correct. 


266  THIRD    BOOK    OF    THE 


CHAPTER   XVIII. 

THE     PRINCE     YNCA     ROCCA    REDUCES    MANY    GREAT 
PROVINCES,  INLAND  AND  ON  THE  SEA  COAST. 

The  Ynca  was  thus  occupied  for  six  or  seven  years,  at  the 
end  of  which  time  he  thought  it  would  be  well  to  turn  again 
to  military  exercises,  and  the  extension  of  his  dominions. 
He  therefore  ordered  20,000  armed  men  to  be  assembled, 
and  with  four  experienced  masters  of  the  camp,  to  march 
towards  Chincha-suyu,  which  is  the  northern  division;  under 
the  command  of  the  prince  Ynca  Rocca,  his  son.  For  the 
Yncas  had  not  extended  their  sway  in  that  direction  beyond 
the  limits  reached  by  the  first  Ynca,  Manco  Ccapac.  That 
boundary  was  at  Rimac-tampu,  seven  leagues  from  the  city. 
The  northern  division,  being  a  rugged  and  thinly  peopled 
country,  the  Yncas  had  not  hitherto  undertaken  its  conquest. 

The  prince  and  his  army  set  out  from  Cuzco,  reached  the 
river  Apurimac,  and  crossed  it  in  great  balsas  which  had 
been  collected;  and,  the  country  being  uninhabited,  marched 
onwards  to  Curahnasi*  and  Amancay,t  eighteen  leagues 
from  Cuzco.  The  few  Indians  of  that  neighbourhood  were 
easily  reduced.  From  the  province  of  Amancay  he  advanced 
by  the  left  hand  of  the  high  road  from  Cuzco  to  Rimac,  and 
crossed  the  uninhabited  region  called  Ccocha  casa,J  which 
is  twenty-two  leagues  wide.  He  then  entered  the  province 
called  Sura,  which  is  populous,  and  rich  in  gold  and  in 
flocks.  Here  the  Ynca  was  received  peacefully,  and  obeyed 
as  lord  of  the  country.  Thence  he  passed  on  to  another 

*  A  rich  valley,  now  containing  several  thriving  sugar-cane  estates, 
between  the  rivers  Apurimac  and  Abancay. 

t  Amancay  means  a  lily.  The  place  is  corruptly  called  Abancay  by 
the  Spaniards. 

i;ikc,  ami  casa  ice,  in  Quichua. 


ROYAL    COMMENTARTES.  267 

province  called  Apucara,  where  he  was  also  well  received ; 
and  the  reason  that  these  provinces  so  readily  submitted 
was  that,  being  at  enmity  with  each  other,  none  of  them  was 
able  singly  to  resist  the  Ynca. 

From  Apucara  he  marched  to  the  province  of  Rucana, 
which  is  divided  into  two  divisions,  one  called  Rucana  and 
the  other  Hatun-rucana,  which  means  great  Rucana.  It  is 
inhabited  by  a  handsome  and  well  disposed  people,  who 
willingly  submitted.  Thence  the  Ynca  marched  down  to 
the  sea  coast,  which  the  Spaniards  call  the  llanos,  and  came 
to  the  first  valley  in  that  direction,  called  Nanansca.  The 
word  signifies  a  hurt  or  wound,*  but  it  is  not  known  for 
what  reason  it  was  given  to  this  valley.  It  may  have  been 
from  some  visitation  or  punishment  which  had  befallen  the 
inhabitants.  The  Spaniards  call  it  Lanasca.f  The  Ynca 
was  here  also  received  peacefully,  and  obeyed  readily,  and 
the  same  thing  happened  in  all  the  other  valleys  between 
Nanasca  and  Arequipa,  a  distance  of  more  than  eighty 
leagues  in  length  and  fourteen  or  fifteen  broad.  The  prin- 
cipal valleys  are  Acari  and  Camana,  in  which  there  were 
£0,000  inhabitants.  There  are  other  smaller  and  less  im- 
portant valleys,  called  Atico,  Ocoiia,  Atequipa,  and  Quilca, 
which  were  all  reduced  to  submission  with  great  ease 
by  the  prince  Ynca  Rocca,  because  they  had  no  power  to 
resist  him,  each  valley  being  ruled  by  a  petty  chief,  and  the 
larger  ones  having  two  or  three  chiefs,  between  whom  there 
were  feuds  and  animosities. 

It  will  be  proper,  seeing  that  we  are  on  the  spot,  not  to 
proceed  until  we  have  related  a  strange  event  which  took 
place  in  the  valley  of  Acari,  very  soon  after  the  Spaniards 
conquered  it,  although  we  shall  somewhat  anticipate  our 
history  in  point  of  time.  Two  chiefs,  neither  of  whom  had 
been  baptised,  had  a  bitter  quarrel  respecting  their  bound- 

*  Nanani,  I  hurt.     The  participle  is  Nanasca,  hurt  or  wounded, 
t  It  is  now  called  Nasca.  • 


263  THIRD    BOOK    OF    THE 

aries,  insomuch  that  they  fought  a  battle,  in  which  men 
were  killed  and  wounded  on  both  sides.  The  Spanish 
governor  sent  a  commissioner  to  administer  justice  between 
the  parties,  and  arrange  the  dispute.  He  settled  the  bound- 
ary in  the  way  that  seemed  to  him  to  be  just,  and  sent  to 
order  the  Caracas  to  establish  peace  and  friendship  with 
each  other.  This  they  promised,  although  one  of  them,  who 
considered  that  he  was  injured  by  the  decision,  retained  his 
anger,  and  desired  to  avenge  himself  on  his  adversary  under 
the  veil  of  friendship.  So,  on  the  day  when  the  peace  was 
ratified,  they  all  dined  together  in  an  open  place,  one  faction 
facing  the  other.  After  dinner  the  Curaca  rose  up  excitedly, 
taking  two  cups  of  their  liquor  to  drink  to  his  new  friend 
(as  is  the  usual  custom  with  the  Indians),  one  of  them  being 
poisoned,  to  kill  him.  He  presented  the  glass  to  the  other 
Curaca,  who  suspected  the  truth,  and  said — "  Give  me  that 
other  glass,  and  drink  this  yourself."  The  other,  in  order 
that  he  might  not  appear  timid,  took  it  in  his  hand,  and 
gave  the  harmless  glass  to  his  enemy.  He  then  drank  the 
deadly  poison,  and  died  in  a  few  hours,  as  well  from  the 
strength  of  the  poison  as  from  rage  at  seeing  that  he  had 
killed  himself  when  he  intended  to  destroy  his  foe. 


CHAPTER    XIX. 

TIII.Y    TAKE    INDIANS    FROM    THE    SEA    COAST    TO    COl.OMSi; 

THE      COUNTRY      INLAND.        THE      YNCA 

CCAPAC    YUPANQUI    DIES. 

The  Ynca  took  Indians  of  Nanasca  and  transported  them 

to  the  banks  of  the  river  Apurimac,  near  the  high  road  from 

Cuzco  to  Rimac.*     For  that  river  flows  through  a  region 

which  is  so  hot  that  the  Indians  of  the  cold  and   temperate 

•  *  Lima. 


ROYAL    COMMENTARIES.  269 

climate  of  the  Sierra  soon  sicken  and  die  in  it.  It  has  already 
been  said  that  the  order  of  the  Yncas  was  that,  when  Indians 
were  thus  transported  from  one  province  to  another  (whom 
we  call  Mitmac),  they  should  always  be  sent  to  a  climate 
similar  to  that  of  their  native  land,  that  the  change  might  do 
them  no  injury.  It  was  therefore  forbidden  to  send  Indians 
of  the  Sierra  to  the  Llanos,  because  they  would  certainly 
die  in  a  few  days.  The  Ynca,  mindful  of  this  danger,  took 
Indians  from  one  hot  climate  to  inhabit  another.  It  was  only 
necessary  to  send  a  few  to  the  banks  of  the  river  Apurimac, 
because  it  flows  between  very  lofty  and  precipitous  moun- 
tains, and  has  very  little  available  land  on  either  side  of  its 
current.  The  Ynca  desired  that  this  small  strip  of  land 
should  not  be  lost,  but  should  be  turned  into  a  garden  for 
raising  the  numerous  and  excellent  fruits  which  ripen  on  the 
banks  of  that  famous  river. 

This  being  done,  and  the  usual  orders  having  been  given 
for  the  government  of  the  newly  acquired  provinces,  the 
prince  Ynca  Rocca  returned  to  Cuzco,  where  he  was  very 
well  received  by  his  father  and  the  court.  The  captains  and 
soldiers  were  sent  home,  after  having  received  rewards  for 
their  services  in  the  war.  The  Ynca  Ccapac  Yupanqui  re- 
solved not  to  make  any  further  conquests,  for  he  felt  that  he 
was  growing  old,  and  he  desired  to  confirm  the  people 
already  subjugated  in  their  allegiance.  He  lived  for  some 
years  in  peace,  very  carefully  attending  to  the  welfare  of  his 
vassals,  who,  in  their  turn,  showed  their  devotion,  as  well  in 
their  work  for  the  temple  of  the  Sun,  as  for  the  other 
edifices,  some  built  by  order  of  the  Ynca,  and  others 
spontaneously  by  the  Indians  to  please  their  Sovereign, 
each  province  building  those  required  for  its  own  districts. 

In  this  period  of  quiet  and  rest  the  Ynca  Ccapac  Yupan- 
qui died.  He  was  a  very  brave  prince,  worthy  of  that  name 
of  Ccapac  which  the  Indians  so  highly  venerated.  He  was 
mourned  for  in  the  court  and  throughout  the  empire,  was 


270  THIRD    BOOK    OF    THE 

embalmed,  and  placed  with  his  ancestors.  He  left  his  eldest 
son,  Ynca  Rocca,  as  his  successor,  by  his  wife  and  sister,  the 
Coya  Mama  Curiyllpay.  He  left  many  other  sons  and 
daughters,  legitimate  and  illegitimate;  but  as  I  do  not  know 
the  number  with  certainty,  I  do  not  give  it.  It  is  believed 
that  there  were  more  than  eighty,  for  most  of  these  Yncas 
left  one  hundred  or  two  hundred  children,  and  some  had 
more  than  three  hundred  sons  and  daughters. 


CHAPTER   XX. 

A  DESCRIPTION    OF  THE  TEMPLE  OF  THE  SUN,  AND  OF   ITS 
GREAT  RICHES. 

One  of  the  principal  idols  of  the  Kings  Yncas  and  their 
vassals  was  the  imperial  city  of  Cuzco,  which  the  Indians 
worshipped  as  a  sacred  thing,  both  because  it  was  founded 
by  the  first  "Ynca,  Manco  Ccapac,  and  on  account  of  the 
innumerable  victories  which  have  been  won  by  its  citizens. 
It  was  also  venerated  as  the  court  and  home  of  the  Yncas. 
This  veneration  was  so  great  that  it  was  shown  even  in  very 
small  things.  For  if  two  Indians  of  equal  rank  met  each 
other  in  the  road,  one  coming  from  and  the  other  going  to 
Cuzco,  he  who  was  coming  from  the  city  was  accosted  by 
the  other  as  a  superior,  because  he  had  been  at  Cuzco,  and 
this  respect  was  shown  with  more  solemnity  if  the  traveller 
was  a  resident,  and  still  more  if  he  was  a  native  of  the 
capital.  The  same  feeling  prevailed  as  regards  seeds  and 
pulses,  or  anything  else.  Whatever  came  from  Cuzco, 
although  in  reality  not  superior,  was  preferred  solely  for 
that  reason.  Being  thus  held  in  such  veneration,  these 
kings  ennobled  the  capital  to  the  utmost  of  their  power, 
with  sumptuous  edifices  and  royal  palaces,  some  of  which 
we  shall  describe.  Among  these  the  most  remarkable  was 


ROYAL    COMMENTARIES.  £71 

the  temple  of  the  Sun,  which  they  adorned  with  incredible 
riches,  each  Ynca  augmenting  its  splendour,  and  excelling 
his  predecessor.  The  riches  of  that  edifice  were  so  wonder- 
ful that  I  should  not  have  the  audacity  to  write  an  account 
of  them  if  they  had  not  been  alluded  to  by  all  the  Spanish 
historians  of  Peru;  but  neither  what  they  have  said,  nor 
what  I  shall  now  say,  can  give  an  adequate  idea  of  the 
reality.  'They  attribute  the  edifice  to  the  Ynca  Yupanqui, 
grandfather  of  Huayna  Ccapac,  not  because  he  founded  it, 
for  it  had  existed  since  the  time  of  the  first  Ynca,  but 
because  he  completed  the  adornment  of  the  interior,  and 
brought  it  to  the  state  of  splendour  and  majesty  in  which 
the  Spaniards  found  it. 

Coming  to  a  description  of  the  temple,  it  must  be  known 
that  the  house  of  the  Sun  is  now  the  church  of  the  divine 
San  Domingo.  As  I  have  not  got  the  exact  length  and 
breadth,  I  do  not  give  it  here.  It  is  built  of  smooth  masonry, 
very  accurately  and  regularly  placed. 

The  high  altar  (I  use  this  term  to  make  myself  under- 
stood, though  these  Indians  did  not  know  anything  of 
building  an  altar)  was  at  the  east  end.  The  roof  was  very 
lofty  and  of  wood,  that  there  might  be  plenty  of  air ;  the 
covering  of  thatch,  for  they  had  not  attained  to  the  art  of 
making  tiles.*  All  the  four  walls  of  the  temple  were 
covered,  from  roof  to  floor,  with  plates  and  slabs  of  gold. 
In  the  side,  where  we  should  look  for  the  high  altar,  they 
placed  a  figure  of  the  Sun,  made  of  a  plate  of  gold  of  a 
thickness  double  that  of  the  other  plates  which  covered  the 
walls.  The  figure  was  made  with  a  circular  face  and  rays 
of  fire  issuing  from  it,  all  of  one  piece,  just  as  the  Sun  is  re- 
presented by  painters.  It  was  so  large  as  to  occupy  the 
whole  of  one  side  of  the  temple,  from  one  wall  to  the  other. 
The  Yncas  had  no  other  idols  in  that  temple  save  the  image 

*  For  an  account  of  an  ancient  thatch  roof  at  Azangaro,  see  my 
Travels  in  Peru  and  India,  p.  193. 


THIRD    BOOK    OF    THE 

of  the  Sun,  because  they  worshipped  no  other  gods  but  the 
Sun,  although  there  are  not  wanting  persons  who  state  the 
contrary. 

This  figure  of  the  Sun,  when  the  Spaniards  entered  the 
city,  fell  to  the  lot  of  a  noble  knight,  one  of  the  first  con- 
querors, named  Mancio  Serra  de  Leguisamo,  whom  I  knew, 
and  who  was  alive  when  I  went  to  Spain.  He  was  a  great 
gambler,  insomuch  that,  though  the  figure  of  the  Sun  was  so 
large,  he  gambled  to  such  an  extent  that  he  lost  it  in  one 
night.  Hence  we  may  observe,  following  the  Father  Acosta, 
that  the  saying  originated — "He  plays  away  the  Sun  before 
dawn."  Some  time  afterwards  the  municipality  of  the  city 
elected  him  to  the  office  of  alcalde,  seeing  that  he  was  lost 
through  his  habit  of  gambling,  and  hoping  to  reclaim  him. 
He  entered  upon  this  public  service  with  so  much  zeal  and 
diligence  (for  he  possessed  all  the  qualities  of  a  gentleman) 
that  he  never  took  a  card  into  his  hands  during  the  whole 
of  that  year.  The  city,  seeing  this,  elected  him  for  another 
year,  and  afterwards  he  filled  public  offices  during  several 
successive  years.  Mancio  Serra,  occupied  in  this  way,  for-, 
got  his  gambling  habits,  and  hated  play  ever  afterwards,  re- 
membering the  numerous  difficulties  and  embarrassments  in 
which  it  had  involved  him.*  From  this  example  it  may  be 

*  Mancio  Serra  de  Leguisarno  was  one  of  the  first  conquerors.  lie 
marched  with  Alonzo  de  Alvarado  against  Almagro,  and  was  taken 
prisoner  at  the  battle  of  Abancay,  remaining  in  prison  at  Cuzco,  with 
many  others,  until  he  was  rescued  and  liberated  by  Pizarro  himself. 
When  Gonzalo  Pizarro  rose  against  the  Viceroy  Blasco  Nunez  de  Vela, 
Mancio  Serra  de  Leguisamo,  then  become  a  citizen  of  Cuzco,  joined 
him  ;  but  afterwards  he  fled  to  Arequipa  and  thence  to  Lima,  with  about 
forty  other  cavaliers,  intending  to  rejoin  the  viceroy  and  return  to  his 
allegiance.  lie  married  an  Ynca  princess,  Doila  Beatriz  Nusta,  and  had 
a  son  by  her,  who  was  a  schoolfellow  of  our  author.  The  curious  dying 
confession  of  Mancio  Serra  de  Leguisamo  has  been  preserved  by  Calancha 
(i,  cap.  xv,  p.  98).  It  is  dated  1589,  and  addressed  to  Philip  II.  He 
concludes  it  by  saying — "  I  pray  to  God  that  he  will  pardon  me,  for  I 
am  the  last  to  die  of  all  the  conquerors  and  discoverers ;  it  is  notorious 
that  there  are  none  surviving  except  I  alone,  and  I  now  do  what  I  can 


ROYAL    COMMENTARIES.  £73 

seen  how  much  idleness  fosters  vice,  and  how  profitable 
occupation  is  for  the  'cultivation  of  virtue. 

Returning  to  our  history,  I  may  say  that  from  that  piece 
alone,  which  fell  to  the  share  of  a  single  knight,  an  idea  can 
be  formed  of  the  treasure  which  was  found  in  the  city  and 
temple  by  the  Spaniards.  On  either  side  of  the  image  of 
the  Sun  were  the  bodies  of  the  dead  kings,  arranged  ac- 
cording to  priority,  as  children  of  that  Sun,  and  embalmed 
so  as  to  appear  as  if  they  were  alive,  although  the  process  is 
not  known.  They  were  seated  on  chairs  of  gold,  placed 
upon  the  golden  slabs  on  which  they  had  been  used  to  sit. 
Their  faces  were  towards  the  city,  except  that  of  Huayna 
Ccapac,  which  was  distinguished  above  the  rest  by  being 
placed  facing  the  figure  of  the  Sun,  as  the  most  beloved  of 
his  children.  He  deserved  this  ;  for  in  life  he  was  revered 
as  a  god,  by  reason  of  his  virtues  and  the  regal  qualities 
that  he  displayed  from  the  time  he  was  a  child.  The  Indians 
hid  these  bodies  with  the  rest  of  the  treasure,  most  of  which 
has  not  been  brought  to  light,  up  to  the  present  time.  In 
the  year  1559  the  licentiate  Polo  discovered  five  of  the 
bodies,  three  of  kings  and  two  of  queens.* 

The  principal  door  of  the  temple  looked  to  the  north,  as 
it  does  now,  and  there  were  other  smaller  doors  for  the  ser- 
vice of  the  temple.  They  were  all  coated  with  plates  of 
gold.  Outside  the  temple,  on  the  upper  part  of  the  walls, 
a  cornice  of  gold,  consisting  of  a  plate  more  than  a  yard 
wide,  ran  round  the  whole  building,  like  a  crown. 

to  relieve  my  conscience."     He  bears  witness,  in  this  document,  to  th 
excellence  of  the  government  of  the  Yncas,  and  to  the  good  disposition 
of  the  Indians;  and  confesses  to  all  the  Spanish  injustice,  cruelty,  and 
oppression,  in  which  he  participated. 

*  One  was  that  of  the  Ynca  Huira-ccocha,  with  hair  as  white  as 
snow;  the  second  was  that  of  the  great  Tupac  Ynca  Yupanqui;  the 
third  of  Huayna  Ccapac.  The  women  were  Mama  Runtu,  queen  of 
Huira-ccocha,  and  Ccoya  Mama  Ocllo,  mother  of  Huayna  Ccapac.  They 
were  finally  buried  in  the  court  of  the  hospital  of  San  Andres  at  Lima. 
See  note  at  p.  22C  of  my  translation  of  Cieza  de  Leon. 

s 


£74  THIRD    BOOK    OF    THE 


CHAPTER  XXL 

OF    THE    CLOISTER    OF    THE    TEMPLE,    AND     OF     THE    EDIFICES 

DEDICATED    TO    THE    MOON,    STARS,    THUNDER, 

LIGHTNING    AND    RAINBOW. 

Beyond  the  temple  there  was  a  cloister  with  four  sides, 
one  of  which  was  the  wall  of  the  temple.  All  round  the 
upper  part  of  this  cloister  there  was  a  cornice,  consisting  of 
a  plate  of  gold  more  than  a  yard  wide,  forming  a  crown  to 
the  cloister.  In  place  of  this  gold  the  Spaniards  caused  a 
cornice  of  white  plaster  to  be  put  up,  of  the  same  width,  in 
memory  of  the  former  one,  and  I  left  it  there  in  the  walls, 
which  were  still  standing,  and  had  not  been  pulled  down. 
Round  the  cloister  there  were  five  rooms  or  great  halls, 
square,  each  one  standing  by  itself,  not  joined  to  others, 
covered  in  the  form  of  a  pyramid,  and  these  formed  the 
other  three  sides  of  the  cloister. 

One  of  these  halls  was  dedicated  to  the  Moon,  the  wife  of 
the  Sun,  and  this  was  nearest  to  the  principal  chapel  of  the 
temple.  The  whole  of  it,  with  the  doorways,  was  covered 
with  plates  of  silver,  which,  from  their  white  colour,  denoted 
that  it  was  the  hall  of  the  moon.  The  image,  like  that  of 
the  Sun,  represented  a  woman's  face  on  a  plate  of  silver. 
They  entered  this  hall  to  visit  the  Moon  and  to  commend 
themselves  to  her,  for  they  held  her  to  be  the  sister  and 
wife  of  the  Sun,  and  mother  of  the  Yncas,  and  all  their  ge- 
neration. Thus  they  called  her  Mama-quilla,  which  means 
"  Mother  Moon  ;"  but  they  offered  up  no  sacrifices  to  her 
as  they  did  to  the  Sun.  On  either  side  of  the  image  of  the 
Moon  were  the  bodies  of  the  dead  queens,  placed  in  their 
order,  according  to  seniority.  Mama  Ocllo,  the  mother  of 
Huayna  Ccapac,  was  in  front  of  the  moon,  face  to  face,  and 


ROYAL    COMMENTARIES.  275 

she  was  thus  honoured  above  the  rest,  for  having  been  the 
mother  of  such  a  son. 

Another  of  these  halls,  being  the  one  nearest  to  that  of 
the  Moon,  was  dedicated  to  the  planet  Venus  and  the  seven 
Pleiades,  and  to  all  the  other  stars.  They  called  the  star 
Venus  Chasca,  which  means  one  with  long  and  curly  hair. 
They  honoured  this  star,  because  they  said  that  it  was  the 
page  of  the  Sun,  travelling  nearest  to  it,  sometimes  in  front 
and  at  others  behind.  They  venerated  the  seven  Pleiades 
because  of  their  curious  position,  and  the  symmetry  of  their 
shape.  They  looked  upon  the  host  of  stars  as  handmaidens 
of  the  Moon,  and  they,  therefore,  gave  them  a  hall  near 
that  of  their  mistress,  that  they  might  be  at  hand  for  her 
service  ;  for  they  said  that  the  stars  walk  through  the  heavens 
with  the  Moon,  as  if  they  were  her  servants,  and  not  with 
the  Sun.  This,  they  said  because  they  saw  the  stars  by 
night  and  not  by  day. 

This  hall  was  covered  with  silver  like  that  of  the  Moon, 
and  the  doorway  was  of  silver.  The  whole  roof  was  strewn 
with  stars,  great  and  small,  like  the  heavens  on  a  starry 
night.  The  other  hall,  near  that  of  the  stars,  was  dedicated 
to  lightning,  thunder,  and  the  thunderbolts.  They  in- 
cluded these  three  things  in  the  one  word  Yllapa  t  and  they 
distinguished  them  by  means  of  the  verb.  Thus  when  they 
said  ^  I  saw  the  Yllapa"  they  meant  the  lightning;  if  they 
said,  "  Listen  to  the  Yllapa"  they  referred  to  the  thunder  ; 
and  when  they  exclaimed,  "  The  Yllapa  has  fallen  in  such 
a  place"  they  alluded  to  a  thunderbolt. 

They  did  not  worship  these  things  as  gods,  but  respected 
them  as  servants  of  the  Sun.  They  had  the  same  feeling 
with  respect  to  them,  as  the  ancient  heathens  entertained 
for  the  thunderbolt,  which  they  looked  upon  as  a  weapon  of 
their  god  Jupiter.  With  a  similar  feeling  the  Yncas  dedi- 
cated a  hall  to  lightning,  thunder,  and  thunderbolts  in  the 
house  of  the  Sun,  as  his  servants,  and  the  hall  was  lined 


276  THIRD    BOOK    OF    THE 

with  gold.  They  had  no  image,  nor  other  representation  of 
thunder  and  lightning,  because  as  they  could  not  draw  them 
from  nature  (as  they  always  did  when  they  made  images  of 
anything),  they  respected  them  under  the  name  of  Yllapa. 
The  Spanish  historians,  up  to  the  present  time,  have  not  got 
a  correct  knowledge  of  the  threefold  meaning  of  this  word. 
For  they  have  made  out  of  it  a  God,  three  in  one,  which 
they  have  given  to  the  Indians,  thus  assimilating  their 
idolatry  to  our  holy  religion.  They  have  also  invented 
Trinities  from  other  things,  with  even  less  colour  or  founda- 
tion, composing  new  words  in  the  language,  such  as  the 
Indians  themselves  never  imagined.  I  write,  as  I  have 
already  said,  what  I  sucked  in  my  mother's  milk,  and  saw 
or  heard  from  my  elders  ;  and,  touching  the  thunder,  I  have 
already  said  what  else  they  believed  concerning  it. 

Another  hall  (which  was  the  fourth)  was  dedicated  to  the 
rainbow;  for  they  had  ascertained  that  it  proceeded  from 
the  Sun  ;  and  the  kings  Yncas  therefore  adopted  it  for  their 
device  and  blazon,  as  descendants  of  the  Sun.  This  hall 
was  all  covered  with  gold.  On  one  side  of  it,  on  the  plates 
of  gold,  a  rainbow  was  very  naturally  painted,  of  such  a  size 
that  it  reached  from  one  wall  to  the  other,  and  with  all  its 
colours  exact.  They  call  the  rainbow  Chuychu,  and,  owing 
to  the  veneration  they  felt  for  it,  when  they  saw  it  in  the 
air,  they  shut  their  mouths,  and  put  their  hands  over  them, 
for  they  said  that  if  they  exposed  their  teeth  it  would  decay 
and  loosen  them.  This  was  one  of  their  foolish  customs, 
among  many  others,  and  they  could  give- no  reason  for  their 
folly.  The  fifth  and  last  hall  was  set  apart  for  the  high 
priest,  ands  for  the  other  priests  who  assisted  in  the  services 
of  the  temple,  all  of  whom  were  Yncas  of  the  blood  royal. 
This  hall  was  not  used  by  them  to  sleep  or  eat  in,  but  as  a 
hall  of  audience,  to  regulate  the  sacrifices  that  were  to  be 
made,  and  all  other  matters  relating  to  the  service  of  the 
temple.  This  hall,  like  the  others,  was  also  plated  with 
,  from  floor  to  ceiling. 


ROYAL    COMMENTARIES.  277 


CHAPTER   XXII. 

THE    NAME    OF    THE    HIGH    PRIESTS,    AND    TOUCHING 
OTHER    PARTS    OF    THE    TEMPLE. 

The  Spaniards  call  the  chief  priest  Vilaorna,  instead  of 
Villac  VmUj  a  word  composed  of  the  verb  Villani  (I  say) 
and  of  the  noun  Vmu,  which  means  a  divine  or  soothsayer. 
Villac,  with  the  letter  c,  is  the  present  participle,  and,  added 
to  the  word  Vmu,  the  meaning  is  the  "diviner  or  soothsayer 
who  speaks."  It  does  not  explain  what  it  is  that  he  says, 
but  it  is  understood  that  he  says  to  the  people  what  he  has 
been  directed,  as  chief  priest,  to  proclaim  as  a  command  of 
the  Sun,  in  accordance  with  their  fables,  and  what  the 
devils  declared  to  him  through  their  idols  and  sanctuaries. 
He  also  proclaimed  what  he  himself,  as  chief  priest,  divined 
from  the  omens  and  sacrifices,  and  by  interpreting  dreams, 
and  by  other  superstitions  which  they  had  in  the  time  of 
their  heathenry.  They  had  no  name  for  priest,  but  they 
composed  a  word  from  the  same  things  that  are  done  by 
priests. 

Of  the  five  images  the  Spaniards  secured  three,  which 
still  remained  in  their  ancient  positions.  They  only  lost  the 
benches  of  gold  and  silver,  and  the  images  of  the  moon  and 
stars,  which  had  been  pulled  out  of  the  ground.  Against 
the  walls  of  these  temples,  looking  towards  the  cloister,  on 
the  outside,  there  were  four  porches  of  masonry,  a  material 
of  which  every  other  part  of  these  edifices  was  also  built. 
The  mouldings  round  the  corners,  and  along  all  the  inner 
parts  of  the  porches,  were  inlaid  with  plates  of  gold,  as  well 
as  the  walls  and  even  the  floors.  At  the  corners  of  the 
mouldings  there  were  many  settings  of  fine  stones,  emeralds 
and  torquoises,  but  there  were  neither  diamonds  nor  rubies 


£78  THIRD    BOOK    OF    THE 

in  that  land.  The  Ynca  sat  in  these  porches  when  there 
were  festivals  in  honour  of  the  Sun,  sometimes  in  one  and  at 
another  in  another,  according  to  the  time  of  the  feast. 

In  two  of  these  porches,  built  against  a  side  facing  to  the 
east,  I  remember  having  seen  many  holes  in  the  mouldings, 
made  through  the  stones.  Those  in  the  corners  passed 
right  through,  while  the  others  were  merely  marks  on  the 
walls.  I  heard  the  Indians  and  ministers  of  the  temple  say 
these  were  the  places  in  which  the  precious  stones  were 
fixed  in  the  heathen  times.  The  porches  and  all  the  door- 
ways opening  on  the  cloister,  which  were  twelve  in  number 
(except  those  of  the  temples  to  the  moon  and  stars)  were 
inlaid  with  plates  and  slabs  of  gold  in  the  form  of  porches, 
while  two,  to  be  in  accordance  with  the  white  colour  of 
their  patrons,  had  their  doorways  of  silver. 

Besides  the  five  great  halls  already  mentioned,  there  were 
other  buildings  in  the  temple  of  the  Sun,  for  the  priests,  and 
for  the  attendants  who  were  Yncas  by  privilege.  For  no 
Indian,  unless  he  was  an  Ynca,  could  enter  that  house,  how 
great  Lord  soever  he  might  be,  nor  any  woman  except  the 
wives  and  daughters  of  the  king  himself.  The  priests 
assisted  in  the  services  of  the  temple,  by  turns  of  weeks 
reckoned  from  the  quarters  of  the  moon.  During  that  space 
of  time  they  refrained  from  their  wives,  and  never  came 
forth  from  the  temple,  either  by  day  or  night. 

The  Indians  who  served  in  the  temple  as  servants,  that  is 
to  say,  the  porters,  sweepers,  cooks,  butlers,  fuel  carriers, 
guards,  watermen,  and  performers  of  any  other  office  apper- 
taining to  the  service  of  the  temple,  came  from  the  same 
towns  as  those  who  were  servants  in  the  royal  palace,  which 
towns  were  obliged  to  supply  such  persons  for  the  palace 
and  the  temple  of  the  Sun  ;  these  two  edifices,  as  the  homes 
of  a  father  and  son,  having  no  difference  whatever  in  mat- 
i  sui\i<v,  except  that  the  women  performed  no  duties 
in  the  temple  of  the  Sun,  and  that  no  sacrifices  were  offered 


ROYAL    COMMENTARIES.  279 

in  the  palace.     All  other  things  were  the  same  both  as  re- 
gards grandeur  and  majesty. 


CHAPTER   XXIII. 

THE    PLACES    FOR    THE    SACRIFICES    AND    THE    THRESHOLD 

WHERE    THEY    TOOK    OFF    THEIR    SANDALS    TO    ENTER 

THE  TEMPLE.      CONCERNING  THEIR  FOUNTAINS. 

The  places  where  the  sacrifices  were  consumed  were  in 
accordance  with  the  solemnity  of  the  rites.  They  were  con- 
sumed in  the  courtyards  set  apart  for  the  special  festivals. 
The  general  sacrifices,  offered  up  on  the  principal  festival  of 
the  Sun,  called  Raymi,  were  made  in  the  great  square  of 
Cuzco.  Other  sacrifices  and  festivals  of  less  importance  were 
celebrated  in  front  of  the  temple,  in  a  great  square  where 
they  performed  the  dances  of  all  the  provinces  and  nations 
in  the  empire.  No  one  could  pass  from  this  square  to  the 
temple  except  barefooted,  nor  could  any  person  enter  the 
square  itself  with  sandals  on,  because  it  was  within  the 
limits  beyond  which  all  must  go  barefooted.  I  will  describe 
the  extent  of  those  limits,  that  it  may  be  known  what  they 
were. 

Three  principal  streets  issue  from  the  great  square  of 
Cuzco,  and  run  in  a  north  and  south  direction  towards  the 
temple.  One  follows  the  course  of  the  stream.  Another  is 
that  which,  in  my  time,  was  called  the  Calle  de  la  Carcel, 
because  the  Spanish  prison  was  in  it.  I  am  told  that  it  has 
since  been  removed  to  another  part  of  the  city.  The  third 
issues  from  the  corner  of  the  plaza,  and  runs  in  the  same 
direction.  There  is  another  street,  further  to  the  eastward 
than  any  of  these,  which  is  now  called  the  Calle  de  San 
Agustin.  By  all  these  four  streets  a  person  may  go  to  the 
temple  of  the  Sun.  But  the  principal  and  most  direct  street, 


280  THIRD    BOOK    OF    THE 

being  that  which  leads  to  the  door  of  the  temple,  is  that 
called  by  us  de  la  Carcel,  which  issues  from  the  centre  of 
the  plaza.  By  this  street  they  went  to  the  temple  to  worship 
the  Sun,  and  to  bring  their  offerings  and  sacrifices,  so  that 
it  was  the  street  of  the  Sun.  Another  street  crosses  all 
these  from  west  to  east,  from  the  stream  to  the  street  of  San 
Agustin.  This  street,  which  crosses  the  others,  was  the 
limit  within  which  all  who  approached  the  temple  were 
obliged  to  go  barefooted ;  and  even  if  they  were  not  going 
to  the  temple  they  had  to  bare  their  feet  on  arriving  at  this 
limit,  because  it  was  prohibited  for  any  one  to  go  beyond  it 
with  sandals  on  their  feet.  The  distance  from  the  street, 
which  we  have  stated  to  be  the  limit,  to  the  door  of  the 
temple,  was  more  than  two  hundred  paces.  To  the  east, 
west,  and  south  of  the  temple  there  were  similar  boundaries, 
on  arriving  at  which  people  were  forced  to  go  barefooted. 

Returning  to  the  ornaments  of  the  temple,  there  were, 
within  the  edifice,  five  fountains  of  water,  that  flowed  from 
different  directions.  The  pipes  were  of  gold,  and  some  of 
the  pillars  were  of  stone,  and  others  were  jars  of  gold  and 
silver.  In  these  fountains  they  washed  the  sacrifices, 
according  to  their  importance,  and  to  the  magnificence  of 
the  festival.  I  have  only  seen  one  of  these  fountains,  which 
was  used  to  irrigate  the  vegetable  garden  of  the  monastery. 
The  others  had  been  lost,  and  even  the  one  which  I  saw 
was  lost  for  six  or  seven  months,  so  that  the  garden  was 
destroyed  for  want  of  irrigation,  the  whole  monastery,  and 
even  the  city,  being  concerned  at  the  loss ;  for  there  was 
not  an  Indian  who  could  explain  whence  the  water  of  the 
fountain  came. 

The  cause  of  the  loss  of  the  water  at  that  time  was  that  it 
came  from  the  western  side  of  the  monastery,  underground, 
thus  passing  under  the  stream  which  flows  through  the  city. 
This  stream,  in  the  time  of  the  Yncas,  was  lined  and  paved 
with  masonry,  the  floor  being  of  large  flags,  so  that  it  might 


ROYAL    COMMENTARIES.  £81 

not  be  injured  by  the  freshes;  and  this  masonry  work  ex- 
tended for  a  quarter  of  a  league  beyond  the  city.  Owing 
to  the  negligence  of  the  Spaniards,  it  has  fallen  out  of  re- 
pair. For  this  stream  (although  it  generally  contains  very 
little  water,  for  it  rises  almost  within  the  city)  is  subject  to 
violent  freshes,  when  it  is  wonderfully  swollen,  and  thus 
breaks  up  the  flags  and  masonry. 

In  the  year  1558  it  happened  that  the  water  tore  up  the 
flagstones  in  the  bed  of  the  stream,  just  over  the  place  where 
the  pipe  of  the  fountain  was  laid  down,  breaking  the  pipe  it- 
self; so  that  the  garden  was  left  without  water,  and  the  silt, 
brought  down  by  the  stream  every  year,  concealed  the  posi- 
tion of  the  pipe,  so  that  no  sign  was  left  of  it. 

The  friars,  although  they  tried  all  they  could  to  find  the 
spring,  were  unsuccessful ;  and  it  would  have  been  neces- 
sary to  pull  down  many  edifices,  and  to  dig  very  deep,  in 
order  to  follow  the  course  of  the  pipe  from  the  fountain, 
because  the  fountain  was  on  high  ground,  nor  could  they 
find  an  Indian  to  guide  them  in  their  search.  For  this 
reason  they  cared  no  more  for  that  fountain,  nor  for  the 
others  which  the  edifice  contained.  From  this  circumstance 
it  may  be  gathered  that  those  Indians,  at  the  present  day, 
have  few  traditions  of  ancient  times,  seeing  that  after  only 
forty-two  years  they  had  forgotten  so  important  a  thing  as 
the  origin  of  the  waters  which  flowed  to  the  house  of  their 
god  the  Sun.  It  seems  impossible  but  that  there  must  have 
been  some  tradition  handed  down  from  forefathers  to  their  de- 
scendants and  from  the  priests  to  their  successors,  so  that  the 
memory  of  this  spring  might  not  be  lost.  It  is  true  that  in 
those  times  the  priests  of  the  former  state  of  things  had  come  to 
an  end,  among  whom  the  traditions  were  pr^erved,  which 
bore  upon  the  service  and  honour  of  the  teXiple.  This,  and 
many  other  traditions  concerning  which  the  Indians  can 
give  no  account,  are  now  lost.  If  the  information  had  been 
handed  down  in  the  knots  which  recorded  the  tribute,  or  in 


282  THIRD    1500K    OF    THE 

the  allotments  of  the  royal  services,  or  in  the  histories  of 
successive  reigns,  which  are  profane  matters,  no  doubt  the 
particulars  respecting  these  fountains  would  have  been  pre- 
served ;  like  many  other  things,  the  memory  of  which  has 
been  preserved  by  the  accountants  and  historians.  But 
even  these  are  fading  away  and  being  superseded  by  new 
stories  and  the  modern  history  of  another  order  of  things. 


CHAPTER   XXIV. 

OF    THE    GARDEN    OF    GOLD,    AND    OF    OTHER    COSTLY    THINGS 

IN     THE    TEMPLE,    IN    IMITATION    OF    WHICH    THERE 

ARE    MANY    OTHERS    IN    THE    TEMPLES     OF 

THAT    EMPIRE. 

Returning  to  the  fountain,  I  have  to  say  that,  after  it  had 
been  lost  for  six  or  seven  months,  some  little  Indian  boys 
were  playing  along  the  side  of  the  stream,  when  they  saw 
the  spring  of  water  coming  up  through  the  broken  and 
hitherto  stopped  up  pipe.  At  the  novelty  of  the  sight  they 
called  others  to  behold  it,  until  at  last  some  older  Indians 
and  Spaniards  came,  who  suspected  that,  from  being  so  near 
the  convent,  it  was  the  water  which  had  been  lost.  They 
ascertained  the  direction  taken  by  the  pipe,  and  seeing  that 
it  led  towards  the  buildings,  they  felt  that  their  conjecture 
was  correct,  and  gave  notice  to  the  monks.  The  holy  men 
repaired  the  pipes  with  great  care,  although  not  with  the 
efficiency  that  was  afterwards  attained,  and  brought  back 
the  water  to  their  garden,  without  further  attempts  to  find 
whence  it  came.  It  is  certain  that  there  is  much  earth  above 
the  water,  for  the  pipes  are  very  deep  in  the  ground. 

That  garden,  which  now  supplies  the  convent  with  vege- 
tables, was  in  the  time  of  the  Yncas  a  garden  of  gold  and 
silver,  such  as  they  also  had  in  the  royal  palaces.  It  con- 


ROYAL    COMMENTARIES.  283 

tained  many  herbs  and  flowers  of  different  kinds,  many 
small  plants,  many  large  trees,  many  large  and  small 
animals  both  wild  and  domestic,  and  creeping  things,  such 
as  serpents,  lizards,  and  toads,  as  well  as  shells,  butterflies, 
and  birds.  Each  of  these  things  was  placed  in  its  natural 
position.  There  was  also  a  large  field  of  maize,  the  grain 
they  call  quinua,  pulses,  and  fruit  trees  with  their  fruit;  all 
made  of  gold  and  silver.  There  were  also,  in  the  building, 
billets  of  wood  imitated  in  gold  and  silver,  and  great  figures 
of  men,  and  women,  and  children,  as  well  as  granaries, 
called  pirua,  all  for  the  ornamenting  and  the  majesty  of  the 
house  of  the  Sun  their  god. 

Every  year,  on  the  occasion  of  the  principal  feasts,  new 
objects  in  gold  and  silver  were  presented  to  the  temple,  so 
that  its  wealth  continued  to  increase;  for  all  the  silversmiths, 
dedicated  to  the  service  of  the  Sun,  had  no  other  business 
than  to  make  these  things.  There  was  also  a  vast  quantity 
of  pots,  vases,  and  jars  in  the  temple.  In  fine,  there  was  in 
that  edifice  no  article  of  any  kind  which  was  not  made  of 
gold  and  silver,  even  down  to  the  spades  and  hoes  for  use 
in  the  garden.  Hence,  with  good  reason,  they  called  the 
temple  of  the  Sun,  and  the  building  attached  to  it,  CCURI- 
CANCHA,  which  means  a  "  court  of  gold." 

In  imitation  of  this  temple  of  the  city  of  Cuzco,  others 
were  made  in  the  provinces,  of  many  of  which,  and  of  the 
house  of  the  select  virgins,  Pedro  de  Cieza  de  Leon  makes 
mention  in  his  account  of  that  land,  in  which  he  describes  it 
province  by  province,  though  he  does  not  mention  all  the 
temples,  but  only  those  which  are  met  with  on  the  main 
roads,  leaving  in  oblivion  those  in  the  great  provinces  on 
the  right  and  left  of  the  roads.  I  also  shall  omit  special 
mention  of  them,  to  avoid  prolixity,  for  it  is  unnecessary  to 
specify  them,  seeing  that  I  shall  describe  the  principal 
temple,  and  that  all  the  others  are  much  alike. 

Each  Curaca  was  bound  to  adorn  the  temple  in  his  district 


£84  THIRD    BOOK    OF    THE 

in  proportion  to  his  wealth  in  gold  and  silver,  as  well  to 
serve  and  honour  his  God,  as  to  shew  respect  to  his  king, 
who  was  a  child  of  the  Sun.  So  that  all  those  temples  of 
the  provinces  vied  with  that  of  Cuzco  in  their  platings  of 
gold  and  silver. 

The  nearest  relations  of  the  Curacas  were  the  priests  of 
the  temples  of  the  Sun.  The  chief  priest  of  each  large  pro- 
vince, as  bishop,  was  an  Ynca  of  the  blood  royal ;  for  the 
sacrifices  offered  to  the  Sun  were  ordered  in  conformity  with 
the  rites  and  ceremonies  of  Cuzco,  and  not  with  the  super- 
stitions of  each  province,  the  practice  of  which  was  pro- 
hibited. Such  were  the  sacrificing  of  men,  women,  and 
children;  the  eating  of  human  flesh;  and  other  very  barbar- 
ous things  practised  in  the  first  age  of  heathenry,  which 
were  forbidden  by  the  Yncas.  In  order  that  the  people 
might  not  return  to  these  wicked  habits,  they  were  obliged 
to  have  an  Ynca,  who  was  a  noble  of  the  blood  royal,  as 
their  high  priest. 

The  high  priests  of  Ynca  blood  were  also  sent  to  do  honour 
to  the  vassals,  for,  as  we  have  already  said,  the  people  in 
many  parts  highly  valued  the  presence  of  an  Ynca  as  their 
superior — their  priest  in  time  of  peace,  and  their  leader  in 
war.  Thus  they  felt  that  they  were  inferior  members  of  a 
body,  the  head  of  which  was  represented  by  an  Ynca.  This 
will  suffice  respecting  that  most  rich  and  costly  temple, 
though  much  more  might  be  said  by  one  who  understood 
better  how  to  describe  it. 


ROYAL    COMMENTARIES,  285 


CHAPTER   XXV. 

OF    THE    FAMOUS    TEMPLE  OF  TITICACA,    AND    OF  THE    FABLES 
AND    ALLEGORIES    CONCERNING    IT. 


Among  the  other  famous  temples  that  were  dedicated  to 
the  Sun,,  in  Peru,  and  might  compete  with  that  of  Cuzco  in 
costly  ornaments  of  gold  and  silver,  there  was  one  on  the 
island  called  Titicaca,  which  means  "the  rock  of  lead/' 
The  name  is  composed  of  titi  which  is  "  lead,"  and  caca 
which  is  "  a  hill/'  both  syllables  being  pronounced  at  the 
back  of  the  throat.  For,  if  the  word  is  pronounced  as  the 
letters  sound  in  Spanish,  it  means  an  uncle,  the  brother  of  a 
mother.  The  lake  called  Titicaca,  took  its  name  from  the 
island,  which  is  about  two  shots  of  an  arquebus  from  the 
mainland.  It  is  five  to  six-hundred  paces  round.  The 
Yncas  say  that  it  was  on  this  island  that  the  Sun  placed  his 
two  children,  male  and  female,  when  he  sent  them  down  to 
instruct  the  barbarous  people  who  then  dwelt  on  the  earth. 
To  this  fable  they  add  another  of  more  ancient  origin. 
They  say  that,  after  the  deluge,  the  rays  of  the  Sun  were 
seen  on  this  island,  and  on  the  great  lake,  before  they  ap- 
peared in  any  other  part.  The  lake  is  eighty  fathoms  deep, 
and  eighty  leagues  round.  Father  Bias  Valera,  writes 
that  the  reason  why  ships  cannot  sail  on  the  waters  of  the 
lake  is  that  it  contains  much  loadstone ;  but  of  this  I  can  say 
nothing. 

The  first  Ynca,  Manco  Ccapac,  taking  advantage  of  the 
ancient  fable,  and  assisted  by  his  own  genius  and  sagacity, 
seeing  that  the  Indians  venerated  the  lake  and  the  island  as 
sacred  things,  composed  a  second  fable  ;  saying,  that  he  and 
his  wife  were  children  of  the  Sun  ;  and  that  their  father  had 
placed  them  on  that  island,  that  they  might  thence  pass 


286  THIRD    BOOK    OF    THE 

through  the  country,  teaching  the  people  in  the  manner  that 
has  been  fully  related  in  the  beginning  of  this  history.  The 
Yncas  Amautas,  who  were  the  philosophers  and  learned  men 
of  the  State,  reduced  the  first  fable  to  the  second ;  teaching 
it  as  a  prophecy,  if  one  may  use  such  a  term.  They  said 
that  the  Sun  having  shed  his  first  rays  on  that  island,  whence 
to  illuminate  the  world,  was  a  sign  and  promise  that  on  the 
same  spot  he  would  place  his  own  children  •  whence  to  go 
forth  instructing  the  natives,  and  drawing  them  away  from 
the  savage  condition  in  which  they  lived  ;  as  those  kings 
actually  did  in  after  times.  With  these  and  similar  fables, 
the  Yucas  made  the  Indians  believe  that  they  were  children 
of  the  Sun;  and  they  confirmed  this  belief  by  the  numerous 
benefits  they  conferred  upon  the  people.  Owing  to  these 
two  traditions,  the  Yncas,  and  all  the  people  under  their 
sway,  looked  upon  that  island  as  a  sacred  place  ;  and  they 
ordered  a  very  rich  temple,  lined  with  gold  plates,  and 
dedicated  to  the  Sun,  to  be  erected  on  it.  Here  all  the 
vassals  of  the  Ynca,  offered  up  much  gold  and  silver,  and 
precious  stones  every  year,  as  a  token  of  gratitude  to  the  Sun, 
for  the  two  acts  of  grace  which  had  taken  place  on  that  spot. 
This  temple,  had  the  same  service  as  that  of  Cuzco.  There 
was  said  to  be  such  a  quantity  of  gold  and  silver,  as  offer- 
ings, heaped  up  in  the  island,  besides  what  was  worked  for 
the  use  of  the  temple,  that  the  stories  of  the  Indians  con- 
cerning it  are  more  wonderful  than  credible.  The  Fnllier 
Bias  Valera,  speaking  of  the  riches  of  this  temple,  and  of  the 
quantity  of  wealth  that  had  been  collected  there,  says  that 
the  Indian  colonists  (called  Mitmac)  who  lived  in  Copa- 
cavana,  declared  that  the  quantity  of  gold  and  silver,  heaped 
up  as  offerings,  was  so  great  that  another  temple  might  have 
been  made  out  of  it,  from  the  foundations  to  the  roof,  with- 
out using  any  other  materials.  But  as  soon  as  the  Indians 
heard  of  the  invasion  of  the  country  by  the  Spaniards,  and 
that  they  were  seizing  all  the  treasure  they  could  find,  they 
threw  the  whole  of  it  into  the  great  lake. 


ROYAL    COMMENTARIES.  287 

Another  story  of  a  similar  kind  occurs  to  me.  In  the 
valley  of  Urcos,  six  leagues  to  the  southward  of  Cuzco, 
there  is  a  small  lake,  less  than  half  a  league  in  circumference, 
but  very  deep,  and  surrounded  by  high  mountains.  It  is 
commonly  reported  that  the  Indians  threw  much  of  the 
treasure  of  Cuzco  into  it,  as  soon  as  they  knew  that  the 
Spaniards  were  approaching;  and,  among  other  costly  things, 
they  threw  in  the  chain  of  gold  which  Huayna  Ccapac 
ordered  to  be  made,  and  which  I  shall  mention  in  its  proper 
place.  Twelve  or  thirteen  Spaniards,  inhabitants  of  Cuzco, 
not  of  the  number  of  those  who  possess  Indians,  but  mer- 
chants and  traders,  formed  a  company  of  profit  or  loss,  to 
drain  that  lake  and  secure  the  treasure.  They  sounded  the 
lake  and  found  that  its  depth  was  twenty-three  to  twenty-four 
fathoms,  without  counting  the  mud  at  the  bottom,  which 
was  also  deep.  They  agreed  to  make  a  tunnel  to  the  east- 
ward of  the  lake,  where  the  river  called  Yucay  flows,  be- 
cause in  that  direction  the  land  is  lower  than  the  bottom  of 
the  lake,  so  that  they  would  thus  be  able  to  draw  off  the 
water  and  leave  the  lake  dry.  For  in  other  directions  they 
could  not  drain  it,  because  it  was  surrounded  by  mountains. 
They  did  not  open  the  drain  by  digging  from  the  surface,  as 
it  seemed  more  economical  to  excavate  underground,  by 
means  of  a  horizontal  tunnel.  They  began  their  work  in 
the  year  1557,  with  great  hopes  of  obtaining  the  treasure, 
and  excavated  for  a  distance  of  fifty  paces.  Then  they  came 
to  a  rock,  which  they  tried  to  break,  but  it  turned  out  to  be 
of  flint,  and  they  saw  that  more  fire  came  from  their  blows 
than  stone.  After  spending  many  ducats  of  their  wealth, 
they  lost  heart,  and  gave  up  the  attempt.  I  entered  the 
tunnel  two  or  three  times  when  the  work  was  going  on.  It 
is  a  general  belief,  not  confined  to  these  Spaniards,  that  the 
Indians  concealed  a  vast  amount  of  treasure  in  lakes,  caves, 
and  forests,  which  now  is  beyond  hope  of  recovery. 

The  Kings  Yncas,  besides  the  temple  and  its  rich  orna- 


288  THIRD    BOOK    OF    COMMENTARIES. 

ments,  greatly  ennobled  that  island  of  Titicaca,  because  it 
was  the  spot  were  their  first  ancestors  originally  appeared, 
coming  from  heaven,  as  they  themselves  declared.  The 
island  was  levelled  as  completely  as  possible,  rocks  and 
cliffs  being  removed,  and  terraces  being  constructed.  These 
terraces  were  filled  with  good  and  fertile  earth,  brought 
from  a  distance,  in  which  maize  might  be  cultivated,  for  in 
that  region  the  climate  is  so  cold  that  maize  can  by  no  means 
be  raised.  In  these  terraces  they  sowed  other  seeds ;  and, 
among  other  advantages  obtained  from  them,  they  furnished 
a  harvest  of  maize  in  small  quantity,  the  heads  of  which 
were  conveyed  to  the  king  as  sacred,  and  deposited  in  the 
temple  of  the  Sun,  as  well  as  with  the  select  virgins  who 
were  in  Cuzco,  and  in  the  other  convents  and  temples 
throughout  the  kingdom,  one  year  to  some,  and  another  to 
others,  that  all  might  enjoy  the  possession  of  those  grains, 
which,  as  it  were,  had  come  from  heaven.  They  sowed 
them  in  the  gardens  of  the  temples  of  the  Sun,  and  of  the 
convents  of  virgins  in  the  provinces,  and  the  harvests  from 
them  were  distributed  amongst  the  people.  Some  of  these 
grains  were  placed  in  the  granaries  of  the  Sun,  and  in  those 
of  the  king  and  the  state,  that  they  might,  as  sacred  things, 
guard,  enrich,  and  protect  from  corruption  the  bread,  which 
was  garnered  for  general  sustenance.  The  Indian  who 
could  obtain  a  grain  of  that  maize  to  place  in  his  ears 
believed  that  he  would  never  want  for  bread  during  the  re- 
mainder of  his  life.  To  such  a  point  did  their  superstition 
reach'  in  any  matter  relating  to  their  YncasJ 

— i .,.   ^ 


END    OF    THE   THIRD    BOOK. 


FOURTH  BOOK 


EOYAL  COMMENTABIES  OF  THE  YNCAS. 

IT  TREATS  OF  THE   VIRGINS   DEDICATED  TO  THE  SUN,  AND  OF  THE  LAW 

AGAINST  THOSE   WHO    MAY  VIOLATE   THEM.    IT   DESCRIBES  THE  WAY 

IN  WHICH  THE  COMMON  INDIANS  WERE  MARRIED,  AND  ALSO  HOW 

THE  MARRIAGE  OF  THE  HEIR  TO  THE  CROWN  WAS  CELEBRATED. 

ALSO  HOW  ESTATES  WERE  INHERITED,  AND  HOW  CHILDREN 

WERE    BROUGHT    UP.      IT    GIVES    AN    ACCOUNT    OF    THE 

LIFE  OF  THE  YNCA  ROCCA,  AND   OF   HIS    CONQUESTS, 

OF    THE    SCHOOLS    HE    FOUNDED,    AND    OF    HIS 

SAYINGS.     IT   ALSO   RELATES    THE    EVENTS 

OF    THE    REIGN     OF    THE    SEVENTH 

YNCA    YAHUAR-HUACCAC,   AND 

GIVES    AN    ACCOUNT 

OF    A 

STRANGE    APPARITION 
WHICH    APPEARED    TO    THE     PRINCE    HIS     SON. 

IT    CONTAINS    TWENTY-FOUR    CHAPTERS. 


THE     FOURTH     BOOK. 


CHAPTER    I. 

THE    HOUSE    OF    THE    VIRGINS    DEDICATED    TO    THE    SUN. 

THE  Kings  Yncas  had,  in  their  vain  religion,  great  things 
worthy  of  much  attention,  and  one  of  these  was  the  perpe- 
tual virginity  which  women  observed  in  many  conventual 
houses,  that  were  built  for  them  in  the  different  provinces 
of  the  empire.  In  order  that  it  may  be  understood  what 
women  these  were,  to  whom  they  were  dedicated,  and  in 
what  employments  they  were  occupied,  I  shall  relate  how 
all  this  was;  for  the  Spanish  historians  who  treat  of  this 
matter  pass  it  by  like  the  proverb  which  says — "  the  cat  out 
of  the  arms."  I  shall  treat  specially  of  the  house  at  Cuzco, 
because  all  the  others  which  were  established  throughout 
Peru  were  on  the  same  model. 

The  quarter  of  the  city  of  Cuzco  called  Aclla-huasi, 
which  signifies  the  house  of  the  chosen  ones,  is  between  the 
two  streets  issuing  from  the  great  square  and  leading  to  the 
convent  of  Santo  Domingo,  which  used  to  be  the  temple  of 
the  Sun.  One  of  these  streets  is  that  which  issues  from  the 
corner  of  the  square  on  the  left  hand  side  of  the  cathedral, 
running  north  and  south.  When  I  left  that  city  in  the 
year  1560,  this  street  was  the  principal  mart  for  shopkeepers. 
The  other  street  is  that  which  issues  from  the  centre  of  the 
square,  near  the  prison,  and  goes  straight  to  the  convent  of 
Santo  Domingo,  also  running  north  and  south.  The  front 
of  the  house  faced  the  square,  between  these  two  streets, 
and  the  back  of  it  extended  to  the  street  which  crosses 
them  from  east  to  west,  so  that  it  was  in  an  island,  as  it 


292  FOURTH    BOOK     OF    THE 

were,  between  these  three  streets  and  the  square.*  Between 
it  and  the  temple  of  the  Sun  there  was  another  very  large 
block  of  houses,  and  there  were  houses  round  the  great 
square  in  front  of  the  temple.  From  all  this  it  may  clearly 
be  seen  that  those  historians  give  an  erroneous  account  of 
the  city,  when  they  say  that  the  virgins  dwelt  in  the  temple 
of  the  Sun,  and  that  they  were  priestesses  who  assisted  the 
priests  in  their  sacrifices.  For  there  is  a  great  distance 
between  one  building  and  the  other,  and  it  was  the  inten- 
tion of  the  Kings  Yncas  that  no  man  should  enter  the 
house  of  the  virgins,  and  that  no  woman  should  enter  the 
temple  of  the  Sun.  It  was  called  the  house  of  the  chosen 
ones,  because  they  were  selected  by  reason  either  of  their 
lineage,  or  of  their  beauty.  They  were  obliged  to  be  vir- 
gins ;  and  to  ensure  their  being  so,  they  were  set  apart  at 
the  age  of  eight  years  and  under. 

And  as  these  virgins  of  the  house  at  Cuzco  were  dedi- 
cated to  the  Sun,  they  were  obliged  to  be  of  the  same 
blood,  that  is  to  say,  daughters  of  the  Yncas,  either  of  the 
King  or  of  his  relations,  being  free  from  all  foreign  blood. 
Those  who  were  not  of  pure  blood  could  not  enter  the 
house  at  Cuzco  of  which  we  are  now  speaking.  They  gave 
as  a  reason  for  this  that  as  they  could  only  offer  virgins  for 
the  service  of  the  Sun,  so  it  was  likewise  unlawful  to  offer 
a  bastard  \\ith  mixed  foreign  blood.  For  though  they 
imagined  that  the  Sun  had  children,  they  considered  that 
they  ought  not  to  be  bastards,  with  mixed  divine  and 
human  blood.  So  the  virgins  were  of  necessity  legitimate 
and  of  the  blood  royal,  which  was  the  same  as  being  of  the 
family  of  the  Sun.  There  were  usually  as  many  as  1500 
virgins,  but  no  rule  existed  which  limited  their  number. 

Within  the  house  there  were  women  who  had  grown  old 

*  The  walls  of  the  Aclla-huasi  or  House  of  the  chosen  virgins,  arc 
still  standing,  exactly  in  the  position  dcsrrilicd  in  the  text.  They  form 
part  of  the  convent  of  Santa  Catalina. 


ROYAL    COMMENTARIES.  293 

in  the  service,  and  who  were  called  Mama-cuna,  which, 
literally  translated,  would  mean  matrons;  but  the  exact 
signification  of  the  word  is  a  woman  who  has  to  perform  the 
duties  of  a  mother.  It  is  composed  of  the  words  Mama  (a 
mother)  and  of  the  particle  Cuna,  which  has  numerous 
meanings,  according  to  the  sense  in  which  it  is  used,  and 
its  position  in  the  sentence.*  This  was  an  appropriate 
name  for  the  aged  women,  because  some  held  the  office  of 
abbesses,  others  of  mistresses  of  the  novices,  to  instruct 
them  in  the  worship  of  their  idolatry,  and  in  their  duties, 
such  as  weaving  and  sewing.  Others  were  portresses,  others 
had  to  look  after  the  supplies  and  to  ask  for  what  was 
needed.  Their  needs  were  most  abundantly  furnished  forth 
from  the  estates  of  the  Sun,  whose  servants  they  were. 


CHAPTER  II. 

THE    RULES    AND    DUTIES    OF    THE    CHOSEN    VIRGINS. 

They  lived  in  perpetual  seclusion  to  the  end  of  their 
lives,  and  preserved  their  virginity ;  and  they  were  not  per- 
mitted to  converse,  or  have  intercourse  with,  or  to  see  any 
man,  nor  any  woman  who  was  not  one  of  themselves.  For  it 
was  said  that  the  women  of  the  sun  should  not  be  made 
common  by  being  seen  of  any ;  and  this  seclusion  was  so 
strict  that  even  the  Ynca  did  not  allow  himself  the 
privilege  of  seeing  and  conversing  with  them,  in  order  that 
no  other  might  venture  to  seek  a  similar  privilege ;  only  the 
Ccoya,  who  was  queen,  and  her  daughters,  had  leave  to  enter 
the  house  and  converse  with  the  virgins,  both  young  and 
old. 

The  Ynca  sent  the  queen  and  her  daughters  to  visit  the 
secluded  virgins,  and  thus  to  learn  how  they  were,  and  what 

*  Cuna  is  the  plural  particle  for  nouns. 


FOURTH     BOOK    OF    THB 

they  needed.  I  saw  this  house  when  it  was  entire,  for  the 
house  of  the  virgin,  the  temple  of  the  sun,  and  four  great 
enclosures  which  had  been  palaces  of  their  Yncas,  were  the 
only  buildings  which  were  respected  by  the  Indians  in  their 
general  insurrection  against  the  Spaniards,  and  which  they 
did  not  burn.  They  destroyed  all  the  others,  but  these  they 
spared  because  one  had  been  the  house  of  the  sun  their  god, 
and  the  other  of  the  virgins  of  their  kings.  Among  other 
arrangements  in  the  house  of  the  virgins,  there  was  a  narrow 
passage,  admitting  of  only  two  people  to  walk  abreast,  which 
traversed  the  whole  building.  In  this  passage  there  were 
many  recesses  on  either  hand,  which  were  used  as  offices 
where  the  women  worked.  At  each  door  there  was  a  care- 
ful portress,  and  in  the  last  recess,  at  the  end  of  the  passage, 
were  the  women  of  the  sun.  The  house  had  its  chief  en- 
trance, which  was  opened  to  no  one  but  the  queen,  and  to 
receive  those  who  came  to  be  nuns. 

At  the  commencement  of  the  passage,  where  was  the  door 
used  for  ordinary  occasions,  there  were  twenty  porters  to 
carry  things  required  for  the  house  to  the  second  door.  But 
they  were  not  allowed  to  pass  the  second  door  on  pain  of 
death,  even  if  they  were  called  from  within,  and  no  one 
might  call  them. 

There  were,  for  the  service  of  the  virgins  and  of  the  house, 
five  hundred  girls,  who  were  also  obliged  to  be  virgins, 
daughters  of  those  Yncas  by  courtesy  who  received  that  title 
from  the  first  Ynca  as  a  reward  for  submitting  to  his  rule. 
But  they  were  not  of  the  blood  royal,  and  were  employed  not 
as  women  dedicated  to  the  sun,  but  as  servants.  They  were 
not  allowed  to  be  daughters  of  strangers,  but  of  the  Yncas 
by  privilege.  These  girls  had  their  mama-cunas  of  the  same 
caste  as  themselves,  who  taught  them  their  duties.  These 
mama-cunas  were  those  who  had  grown  old  in  the  house, 
and  who  then  received  the  name  and  the  office,  as  if  it  had 
been  said  to  them,  "  Now  you  may  become  a  mother  and  a 


ROYAL    COMMENTARIES.  295 

mistress  of  the  house."  In  the  division  which  the  Spaniards 
made  amongst  those  who  settled  in  Cuzco,  of  the  royal 
buildings,  one  half  of  this  convent  fell  to  the  share  of  Pedro 
del  Barco,*  of  whom  we  shall  make  mention  further  on. 
This  was  the  part  containing  the  offices.  The  other  half  was 
given  to  the  Licentiate  de  la  Gama,f  whom  I  knew  in  my 
childhood,  and  afterwards  it  belonged  to  Diego  Orton  de 
Guzman,^  a  native  of  Seville  whom  I  knew,  and  who  was 
alive  when  I  started  for  Spain. 

*  Pedro  del  Barco,  a  native  of  Lobon  in  Estremadura,  was  one  of 
Pizarro's  followers.  He  accompanied  Hernando  de  Soto  from  Caxa- 
marco  to  Cuzco,  and  these  two  intrepid  Spaniards  were  thus  the  first 
Europeans  to  enter  the  imperial  city  of  the  Yncas.  They  returned  to 
Caxamarca  with  news  of  the  wonderful  riches  they  had  seen  in  the 
palaces  and  temples  of  the  capital.  Pedro  del  Barco  afterwards  re- 
ceived half  the  convent  of  the  Virgins  of  the  Sun  as  his  share  of  the 
spoils  of  Cuzco.  He  sold  it  to  an  apothecary  named  Hernando  de 
Segovia,  who  accidentally  discovered  a  treasure,  under  the  pavement, 
worth  72,000  ducats.  This  Segovia  was  personally  known  to  our  author 
in  Cuzco,  and  afterwards  the  Ynca  saw  him  at  Seville,  when  he  came 
home  with  a  large  fortune.  He  died  of  grief  and  sadness  at  having 
left  the  city  of  Cuzco ;  a  fate  which,  we  are  told  by  the  Ynca,  befell 
others  whom  he  had  known  both  in  Cuzco  and  afterwards  in  Spain. 

When  Gonzalo  Pizarro  rose  in  rebellion,  many  of  the  citizens  of 
Cuzco  were  forced  to  join  him ;  but  Pedro  del  Barco,  with  others,  fled 
from  his  army  while  it  was  marching  to  Lima,  and  went  to  Arequipa. 
Thence  he  and  his  companions  travelled  by  land  to  Lima,  intending  to 
join  the  Viceroy;  but  they  were  captured  by  Gonzalo  Pizarro  and 
thrown  into  prison.  Soon  afterwards  Gonzalo's  cruel  old  Lieutenant 
Carbajal  took  Pedro  del  Barco  and  two  others  out  of  prison,  and  hanged 
them  on  a  tree  outside  the  walls  of  Lima.  Carbajal  laughed  and  jeered 
at  the  unfortunate  victims,  and  told  Barco  he  would  be  allowed  to 
choose  which  branch  he  fancied  most,  because  he  was  a  wealthy  man, 
and  one  of  the  original  conquerors  of  Peru.  The  half-caste  orphan 
children  of  Pedro  del  Barco  were  adopted  and  treated  with  great  kind- 
ness by  Garcilasso  de  la  Vega,  the  Ynca  historian's  father.  One  of 
them,  an  old  schoolfellow  of  our  author,  was  afterwards  banished  to 
Chile  by  the  Viceroy  Francisco  de  Toledo. 

t  This  lawyer  held  a  bloody  assize  after  the  battle  of  Chupas,  and 
put  many  of  the  younger  Almagro's  followers  to  death,  at  Giiamanga. 

t  This  cavalier  distinguished  himself  on  the  royal  side  in  ttie  bloody 


£96  FOURTH    HOOK    OF    THE 

The  principal  duty  of  the  virgins  of  the  sun  was  to  weave 
and  to  make  all  that  the  Ynca  wore  on  his  person,  and  like- 
wise all  the  clothes  of  his  legitimite  wife  the  Ccoya.  They 
also  wove  all  the  very  fine  clothes  which  were  offered  as 
sacrifices  to  the  sun.  That  which  the  Ynca  wore  as  a  band 
round  his  head  was  called  llautu.  It  was  the  width  of  the 
little  finger  and  very  thick,  so  as  to  be  almost  square,  being 
passed  four  or  five  times  round  the  head,  and  the  crimson 
fringe  which  hung  from  it  went  from  one  temple  to  the 
other. 

The  Ynca's  dress  was  a  tunic  descending  to  the  knees, 
called  uncu.  The  Spaniards  call  it  cusmo,  but  this  is  a  word 
belonging  to  some  provincial  dialect,  and  not  to  the  general 
language.  They  also  had  a  square  mantle  in  place  of  a  cloak, 
called  yacolla ;  the  nuns  also  made  for  the  Ynca  certain 
bags  which  were  square ;  they  were  worn  under  one  arm, 
secured  by  a  highly  embroidered  band,  two  fingers  in  width, 
passed  from  the  left  shoulder  to  the  right  side.  These  bags 
were  called  chuspa,  and  were  solely  used  for  carrying  the 
herb  called  cuca,  which  the  Yncas  ate,  and  which  was  not 
then  so  common  as  it  is  now;*  for  only  the  Yncas  and  his 
relations,  and  some  Curacas,  to  whom  the  Ynca  extended  this 
favour,  were  allowed  to  use  it,  and  to  these  a  few  baskets 
(cestos)  were  sent  every  year. 

The  nuns  also  made  small  tassels  of  two  colours,  yellow 
and  red,  called  paycha,  fastened  to  a  fine  band  about  a  cubit 
long,  which  were  not  for  the  Ynca  but  for  those  of  the  blood 
royal,  who  wore  them  round  their  heads  and  the  tassel  fell 
over  the  left  temple. 

battle  of  Chupas,  when  the  younger  Almagro  was  defeated  by  Vaca  de 
Castro.  He  was  robbed  of  much  silver  by  the  rebel  Giron,  in  a  subse- 
quent insurrection  at  Cuzco. 

*  In  these  days  no  Peruvian  Indian  is  without  his  gaily  coloured 
>•/(  a. •</>((,  containing  his  beloved  coca  leaves. 


ROYAL    COMMENTARIES.  297 


CHAPTER  III. 

THE    VENERATION    IN    WHICH    THE    THINGS    WERE    HELD 

THAT  WERE    MADE    BY   THE    CHOSEN  VIRGINS;    AND 

THE    LAW    THAT    WAS    MADE   AGAINST   THOSE 

WHO    MIGHT    VIOLATE    THEM. 

The  nuns  made  all  these  things  with  their  own  hands,  in 
great  quantities  for  the  Sun,  their  husband  :  but,  as  the  Sun 
could  not  dress  nor  fetch  the  ornaments,  they  sent  them  to 
the  Ynca,  as  his  legitimate  son  and  heir,  that  he  might  wear 
them.  The  Ynca  received  them  as  things  sacred,  and  he 
and  all  his  people  held  them  in  greater  veneration  than  the 
Greeks  and  Romans  would  have  done  if,  during  the  time  of 
their  idolatry,  such  things  had  been  made  by  their  goddesses, 
Juno,  Venus,  and  Pallas.  Tor  these  gentiles  of  the  new 
world,  being  more  simple  than  those  of  antiquity,  worshipped 
with  extreme  veneration  and  heartfelt  adoration  that  which, 
in  their  vain  religion,  they  looked  upon  as  sacred  and  divine. 
As  those  things  were  made  by  the  hands  of  the  Ccoyas,  or 
wives  of  the  Sun,  and  were  made  for  the  Sun,  and  as  these 
women  were  by  birth  of  the  same  blood  as  the  Sun,  for  all 
these  reasons  their  work  was  held  in  great  veneration.  So 
that  the  Ynca  could  not  give  the  things  made  by  the  virgins 
to  any  person  whatever  who  was  not  of  the  blood  royal,  be- 
cause they  said  that  it  was  unlawful  for  ordinary  mortals  to 
use  divine  things.  The  Yncas  were  prohibited  from  giving 
them  to  the  Curacas,  or  captains,  how  great  soever  their 
services  might  have  been,  unless  they  were  relations.  Fur- 
ther on  we  shall  relate  what  other  clothes  the  Ynca  pre- 
sented to.  the  Curacas,  viceroys,  and  governors,  as  a  mark  of 
great  favour. 

Besides  the  above  duties,  the  nuns  had  to  make  the  bread 


298  FOURTH    BOOK    OF    THE 

called  cancu  at  the  proper  season,  for  the  sacrifices  that  were 
offered  up  to  the  Sun  at  the  great  festivals  called  Raymi  and 
Situa.  They  also  made  the  liquor  which  the  Ynca  and  his 
family  drank  on  those  occasions,  which  in  their  language  is 
called  aca,  the  last  syllable  being  pronounced  in  the  fauces, 
for  if  it  is  pronounced  as  the  Spanish  letters  would  sound,  it 
means  dung.  All  the  furniture  of  the  convent,  down  to  the 
pots,  pans,  and  jars,  were  of  gold  and  silver,  as  in  the  temple 
of  the  sun,  because  the  virgins  were  looked  upon  as  his 
wives.  They  also  had  a  garden  of  trees,  plants,  herbs,  birds, 
and  beasts,  made  of  gold  and  silver,  like  that  in  the  temple. 

The  things  we  have  mentioned  were  those  which  the  nuns 
were  chiefly  occupied  in  making.  All  things  relating  to 
them  were  in  conformity  with  the  life  and  conversation  of 
women  who  observed  perpetual  seclusion  and  virginity. 
There  was  a  law  for  the  nun  who  should  transgress  this  rule 
of  life,  that  she  should  be  buried  alive  and  that  her  accom- 
plice should  be  strangled.  But  as  it  seemed  to  them  but  a 
slight  punishment  only  to  kill  a  man  for  so  grave  an  offence 
as  the  violation  of  a  woman  dedicated  to  the  Sun,  his  god, 
and  the  father  of  his  kings,  the  law  directed  that  the  wife, 
children,  servants,  and  relations  of  the  delinquent  should  be 
put  to  death,  as  well  as  all  the  inhabitants  of  his  village  and 
all  their  flocks,  without  leaving  a  suckling  nor  a  crying 
baby,  as  the  saying  is.  The  village  was  pulled  clown  and 
the  site  strewn  with  stones,  that  the  birth-place  of  so  bad  a 
son  might  for  ever  remain  desolate  and  accursed,  where  no 
man  nor  even  beast  might  rest. 

This  was  the  law,  but  it  was  never  put  into  execution,  be- 
cause no  man  ever  transgressed  it ;  for,  as  we  have  said  in 
other  places,  the  Indians  of  Peru  were  very  fearful  of  break- 
ing the  laws,  and  kept  them  very  carefully,  especially  those 
relating  to  their  religion  and  their  king.  But  if  any  one  had 
broken  this  law,  the  sentence  would  have  been  literally 
executed  without  any  remission  whatever,  as  if  it  had  been 


ROYAL    COMMENTARIES.  £99 

only  a  matter  of  killing  a  small  dog.  For  the  Yncas  never 
made  laws  to  frighten  their  vassals,  but  always  with  the  in- 
tention of  enforcing  them  on  those  who  ventured  to  trans- 
gress. 


CHAPTER   IV. 

THERE    WERE    MANY    OTHER    HOUSES    OF    VIRGINS.       THE 

STATEMENT    RESPECTING    THE    RIGOROUS    LAW 

IS    VERIFIED    BY    ZARATE. 

All  that  has  been  said  was  with  reference  to  the  convent 
of  the  virgins  of  Cuzco,  dedicated  to  the  Sun.  There  were 
many  others  like  it  in  other  parts  of  the  kingdom,  in  pro- 
vinces where  the  Ynca,  as  a  great  privilege,  ordered  them 
to  be  built.  Into  these  were  admitted,  not  only  maidens  of  the 
blood  royal,  but  also  those  of  mixed  blood.  As  a  great  favour, 
the  daughters  of  the  Curacas  were  also  allowed  to  enter; 
and  those  of  the  common  people,  who  were  very  beautiful, 
were  selected  as  concubines  of  the  Ynca,  but  not  of  the  Sun. 
Their  parents  held  it  to  be  their  greatest  happiness  to  have 
the  girls  chosen  as  concubines  of  the  king,  as  did  the  girls 
themselves. 

These  girls  were  guarded  with  the  same  care  and  vigilance 
as  those  of  the  Sun.  They  had  servant-maids  like  the  others, 
and  were  maintained  out  of  the  estates  of  the  Ynca,  because 
they  were  his  women.  They  could  do  the  same  work  as 
those  of  the  Sun,  weaving  and  sewing,  making  clothes  in 
very  great  quantities  for  the  Ynca,  and  making  all  the  other 
things  we  have  mentioned  as  being  the  work  of  the  virgins 
of  the  Sun.  The  Ynca  distributed  the  work  of  these  girls 
among  the  royal  family,  the  Curacas,  war  captains,  and  all 
other  persons  whom  he  desired  to  honour  with  presents. 
These  gifts  were  not  prohibited,  because  they  were  made  by 


300  FOURTH    BOOK    OF    THE 

the  Yncas  and  for  him,  and  not  by  the  virgins  of  the  Sun  for 
the  Sun. 

These  houses  also  contained  Mama-cunas,  who  ruled  over 
the  virgins,  in  the  same  manner  as  those  at  Cuzco.  In  fine, 
all  things  were  the  same,  except  that  in  Cuzco  all  the 
virgins  must  be  of  the  blood  royal,  and  must  preserve  per- 
petual virginity;  while  women  of  all  kinds  were  admitted 
into  the  other  houses,  so  long  as  they  were  virgins  and  very 
beautiful,  because  they  were  for  the  use  of  the  Ynca.  When 
he  asked  for  one,  they  selected  the  most  beautiful,  to  be  sent 
to  where  he  was,  as  his  concubine. 

The  same  severe  law  existed  against  delinquents  who 
violated  the  women  of  the  Ynca  as  against  those  who 
were  guilty  with  virgins  dedicated  to  the  sun,  as  the 
crime  was  considered  to  be  the  same,  but  it  was  never 
enforced  because  it  was  never  transgressed.  In  confirmation 
of  what  I  have  stated  touching  the  rigorous  law  against 
offenders  who  violated  the  women  of  the  sun,  or  of  the  Ynca, 
the  accountant  Augustin  de  Zarate,  speaking  of  the  causes 
of  the  violent  death  of  Atahualpa  (book  ii,  chap.  7)  has  the 
following  passage,  which,  being  illustrative  of  my  remarks, 
is  extracted  word  for  word  : — "  As  this  evidence  was  from 
the  mouth  of  the  same  Filipillo,  he  gave  such  interpretation 
as  suited  his  purposes  ;  but  his  motives  never  could  be  clearly 
understood.  These  were  probably  one  out  of  two :  either 
this  Indian  had  an  intrigue  with  one  of  the  women  of 
Atahualpa,  and  desired,  by  his  death,  to  enjoy  her  in  se- 
curity, the  news  of  which  had  reached  Atahualpa,  who  com- 
plained to  the  governor,  saying,  that  he  felt  this  insult  more 
than  his  imprisonment  and  all  his  other  misfortunes,  even  if 
death  should  be  included  in  them;  that  so  base  born  an  Indian 
should  so  injure  him,  knowing  the  law  that  existed  in  that 
land  against  such  a  crime.  Por  he  who  transgressed  in  this 
way,  or  even  attempted  to  transgress,  was  burnt  alive  with 
his  parents,  sons,  brothers,  and  relations,  even  down  to  his 


ROYAL    COMMENTARIES.  301 

flocks,  and  his  native  land  was  depopulated  and  sown  with 
salt,  the  trees  cut  down,  the  house  destroyed,  and  other  great 
punishments  were  inflicted  in  memory  of  the  crime."  So  far 
is  from  Augustin  de  Zarate,  and  it  shows  that  he  had  re- 
ceived a  full  account  of  this  law.  I  found  the  passage  after 
I  had  written  what  I  knew  about  it,  and  I  was  rejoiced  to 
meet  with  so  full  an  account  of  the  law  by  a  Spanish  gentle- 
man, who  thus  supports  me  with  his  authority ;  for  although 
the  other  historians  speak  of  this  law,  all  they  say  is  that  the 
culprits  were  punished  with  death,  without  adding  that  the 
same  penalty  was  incurred  by  their  children,  parents,  rela- 
tions, and  all  the  inhabitants  of  their  villages,  even  down  to 
the  animals,  and  that  the  trees  were  pulled  up,  and  the  sites 
strewn  with  stones,  or  with  salt,  which  is  all  the  same.  All 
this  was  contained  in  the  law,  so  as  to  magnify  the  offence 
and  mark  the  greatness  of  the  crime ;  and  so  it  appeared  in 
the  eyes  of  the  poor  Ynca  Atahualpa,  who  declared  that  he 
felt  that  insult  more  than  his  imprisonment,  and  all  his  other 
misfortunes,  even  if  they  included  death  itself. 

Those  who  had  once  been  sent  out  as  concubines  of  the 
king,  could  not  again  return  to  the  convent,  but  served  in 
the  royal  palace  as  servants  of  the  queen,  until  they  obtained 
permission  to  return  to  their  homes,  where  they  received 
houses  and  lands,  and  were  treated  with  much  veneration, 
for  it  was  a  very  great  honour  to  the  whole  neighbourhood  to 
have  near  them  a  woman  of  the  Ynca.  Those  who  did  not 
attain  to  the  honour  of  being  concubines  of  the  king,  remained 
in  the  convent  until  they  were  very  old,  and  then  had  permis- 
sion to  return  home,  or  else  died  in  the  convent. 


r-Ol'UTTI     HOOK     OF    THK 


CHAPTER  V. 

THE    SERVICE    AND    ORNAMENTS    OF    THE    VIRGINS,  AND     HOW 

THEY    WERE    NEVER    GIVEN    IN    MARRIAGE 

TO    ANY    ONE. 

Those  who  were  set  apart  for  the  reigning  King  were, 
when  he  died,  called  the  mothers  of  his  successor,  and  then 
received  the  name  of  mama-cuna  with  more  propriety,  because 
they  had  become  mothers.  These  taught  and  had  charge  of 
the  concubines  intended  for  the  new  king,  as  if  they  had 
been  their  daughters-in-law.  Each  convent  had  its  governor, 
who  was  obliged  to  be  an  Ynca,  as  well  as  a  steward,  a 
caterer,  and  other  necessary  officers  to  superintend  the  ser- 
vice of  the  king's  women,  who,  although  concubines,  were 
called  wives.  In  all  the  houses  of  virgins  selected  for  the 
king,  the  utensils  were  of  gold  and  silver,  as  in  the  houses 
of  virgins  of  the  Sun  and  in  the  famous  temple,  and  also 
(as  we  shall  presently  relate)  in  the  royal  palace.  In 
short,  it  may  be  affirmed  that  all  the  wealth  of  gold  and 
silver  and  jewels,  that  was  found  in  that  empire,  was  used 
in  no  other  way  than  in  the  adornment  and  service  of  the 
numerous  temples  of  the  Sun  and  convents  of  virgins,  and 
of  the  royal  palaces.  The  quantity  used  by  the  Curacas 
was  small,  being  only  for  drinking  cups,  and  these  were 
limited  in  size  and  number,  according  to  the  privilege  that 
the  Ynca  may  have  granted  to  each.  Another  small  quan- 
tity was  used  on  the  robes  with  which  they  celebrated  the 
great  festivals. 

The  statement  that  virgins  were  taken  from  the  convents 
to  be  given  to  Curacas  and  famous  captains  who  had  de- 
served well  from  the  Ynca,  as  their  wives,  is  an  error  into 
which  the  author  of  it  fell,  through  the  false  account  that  he 


ROYAL    COMMENTARIES.  303 

received.  For,  when  once  dedicated  as  a  woman  of  the 
Ynca,  it  was  unlawful  to  lower  any  maiden  from  that  estate, 
or  to  permit  the  possibility  of  any  one  being  able  to  say, 
"This  was  once  a  woman  of  the  Ynca."  Such  a  practice 
would  have  profaned  what  was  sacred,  for,  next  to  the  pro- 
perty of  the  Sun,  that  which  belonged  to  the  Yncas  was  held 
most  sacred,  especially  the  women.  It  would  not  be  per- 
mitted that  such  an  insult  should  be  offered  as  would  be  in- 
volved in  lowering  one  of  the  women  of  the  Ynca  to  be  the 
wife  of  a  private  person ;  for,  even  in  matters  of  very  slight 
importance,  no  affront  was  allowed  from  any  one,  how  much 
more  in  an  affair  of  such  magnitude,  it  being  considered 
better  to  be  the  slave  of  the  Ynca  than  the  wife  of  a  lord  of 
vassals,  who  were  themselves  slaves  of  the  Ynca.  We  say  this, 
although  it  was  not  understood  what  it  was  to  be  a  slave.  The 
women  were  venerated  as  things  sacred,  as  belonging  to  the 
Ynca,  while  to  be  the  wife  of  a  Curaca  was  not  valued  more 
than  any  other  common  woman  in  comparison  with  the  pro- 
perty of  the  Ynca.  All  these  practices  were  considered  by  the 
Indians  as  important,  and  observed  with  the  greatest  care, 
because  they  held  their  kings  not  only  to  be  possessed  of 
royal  majesty,  but  to  be  gods. 


CHAPTER    VI. 

OF    THE    WOMEN    WHO    WERE    FAVOURED    BY    THE    YNCA. 

It  is  true  that  the  Yncas  gave  women  to  distinguished  per- 
sons in  their  service,  such  as  Curacas  and  captains,  and 
the  like.  But  these  were  daughters  of  other  captains,  whom 
the  Ynca  took  to  present  as  wives  to  those  who  served  him 
well;  and  he  who  received  a  girl  from  the  Ynca  did  not 
consider  himself  less  favoured  and  gratified  than  he  from 


304  FOURTH     BOOK    OF    THE 

whom  the  Ynca  asked  his  daughter  ;  for  the  Ynca  had  taken 
the  girl  to  make  her  his  own  jewel,  and  then  to  give  her 
hand  to  one  who  had  served  him  well.  In  the  favours  of 
the  Ynca,  the  gift  was  not  so  much  valued,  however  great 
it  might  be,  as  the  fact  that  it  had  been  received  at  the 
majestic  hands  of  the  Ynca,  which  was  looked  upon  as  a 
divine  and  not  a  human  favour. 

The  Ynca  also  gave,  although  on  rare  occasions,  girls  who 
were  of  the  blood  royal,  but  illegitimate,  to  Curacas  who 
were  lords  of  great  provinces,  as  well  to  do  them  a  favour 
as  to  oblige  them  for  having  been  loyal  vassals.  Thus  it 
was  that,  having  so  many  women  to  give  away,  it  was  not 
necessary  for  the  king  to  part  with  any  who  had  been  dedi- 
cated in  the  convents ;  for  this  would  have  been  an  insult  to 
him,  to  the  women,  and  to  religion.  Such  women  were 
looked  upon  as  inviolate ;  for,  if  they  were  legitimate,  they 
became  virgins  of  the  Sun  or  of  the  Ynca,  it  being  a  custom 
to  have  concubines  of  the  blood  royal ;  or  else  they  were 
women  of  another  Ynca,  and,  in  either  of  these  three  states, 
they  were  looked  upon  as  sacred,  and  it  was  not  lawful  that 
they  should  become  the  wives  of  an  ordinary  mortal,  how 
grand  a  lord  soever  he  might  be,  for  this  would  be  to  con- 
taminate that  blood  which  was  held  to  be  divine.  But,  as 
an  illegitimate  girl  was  already  fallen  from  this  false  divinity, 
it  was  not  considered  an  offence  to  give  her  as  a  wife  to  a 
great  lord. 


ROYAL    COMMENTARIES.  305 


CHAPTER  VII. 

OF    OTHER    WOMEN    WHO    PRESERVED    THEIR    VIRGINITY, 
AND    OF    THE    WIDOWS. 

Besides  the  virgins  who  professed  perpetual  virginity  in 
the  monasteries,  there  were  many  women  of  the  blood  royal 
who  led  the  same  life  in  their  own  houses,  having  taken  a 
vow  of  chastity,  though  they  were  not  secluded ;  for  they 
did  not  cease  to  visit  their  nearest  relations  when  they  were 
sick,  or  in  childbirth,  or  when  their  first-borns  were  shorn 
and  named.  These  women  were  held  in  great  veneration 
for  their  chastity  and  purity,  and,  as  a  mark  of  worship  and 
respect,  they  were  called  Ocllo,  which  was  a  name  held 
sacred  in  their  idolatry.  The  chastity  of  these  women  was 
not  feigned,  but  was  truly  observed,  on  pain  of  being  burnt 
alive  if  it  was  lost,  or  of  being  cast  into  the  lake  of  lions.  I 
myself  was  acquainted  with  one  of  these  women,  when  she 
was  in  extreme  old  age,  and  who,  having  never  married, 
was  called  Ocllo.  She  sometimes  visited  my  mother,  and  I 
was  given  to  understand  that  she  was  her  great  aunt,  being 
a  sister  of  her  grandfather.  She  was  held  in  great  venera- 
tion and  was  given  the  first  place,  and  I  am  witness  that  my 
mother  so  treated  her,  as  well  because  she  was  her  aunt,  as 
on  account  of  her  age  and  purity  of  life. 

The  chastity  of  the  widows  must  not  be  forgotten,  which 
they  preserved,  with  great  strictness,  during  the  first  year  of 
their  bereavement,  and  very  few  of  those  who  had  no  chil- 
dren ever  married  again,  and  even  those  who  had  continued 
to  live  single ;  for  this  virtue  was  much  commended  in  their 
laws  and  ordinances.  It  was  there  directed  that  the  lands 
of  the  widows  should  be  tilled  first,  before  those  of  either 
the  Curacas  or  the  Yncas,  and  other  privileges  were  con- 

u 


306  FOURTH    BOOK    OF    THE 

ceded  to  them.  It  is  also  true  that  the  Indians  did  not 
approve  of  marriage  with  a  widow,  especially  if  the  man  was 
not  a  widower ;  for  it  was  said  that  such  an  one  lost,  I  know 
not  what,  of  his  quality  in  marrying  a  widow.  The  above 
remarks  are  the  most  note-worthy  that  can  be  made  respect- 
ing the  virgins  and  widows. 


CHAPTER  VIII. 

HOW    THEY    USUALLY    MARRIED,    AND    HOW    THEY 
ARRANGED    THE    WEDDINGS. 

It  will  be  well  to  treat  of  the  mode  of  marrying  through- 
out all  the  kingdoms  and  provinces  subject  to  the  Yncas. 
It  must  be  understood,  then,  that  every  year,  or  every  two 
years,  at  a  certain  time,  the  king  ordered  all  the  young  men 
and  women  of  marriageable  ages,  who  were  of  his  family,  to 
assemble  in  the  city  of  Cuzco.  The  girls  were  from  eighteen 
to  twenty  years  of  age,  and  the  young  men  twenty-four  and 
upwards ;  and  they  were  not  permitted  to  marry  earlier,  be- 
cause it  was  said  that  they  ought  to  be  of  an  age  to  govern 
their  houses  and  estates,  and  that  if  they  married  earlier  their 
conduct  would  be  childish. 

The  Ynca  placed  himself  in  the  midst  of  the  contracting 
parties,  who  were  arranged  near  each  other,  and,  looking 
upon  them,  called  the  man  and  the  woman  to  him,  and 
taking  a  hand  of  each,  he  united  them  in  the  bond  of  matri- 
mony, and  then  delivered  them  to  their  parents.  They  were 
taken  to  the  house  of  the  bridegroom's  father,  and  the 
wedding  was  solemnised  by  the  nearest  relations  during 
two  or  four  or  six  days,  or  longer  if  they  desired  it.  These 
were  the  legitimate  women,  and  to  do  them  more  honour 
and  favour,  they  were  called  in  their  language,  "the  wo- 
men given  in  marriage  by  the  hand  of  the  Ynca."  After 


ROYAL    COMMENTARIES.  307 

the  king  had  married  the  girls  of  his  own  lineage,  he,  on 
the  following  day,  deputed  his  ministers  to  marry,  with  the 
same  ceremonies,  the  other  sons  and  daughters  of  citizens, 
preserving  the  distinction  between  the  inhabitants  of  upper 
and  lower  Cuzco,  concerning  which  divisions  we  gave  a  full 
account  in  the  beginning  of  this  history. 

The  houses  for  the  residence  of  such  bridegreoms  as  were 
Yncas,  of  whom  we  are  now  speaking,  were  prepared  by 
the  Indians  of  those  provinces  whose  duty  it  was,  according 
to  the  division  of  labour  which  was  established.  The  things 
for  the  use  of  the  household  were  provided  by  their  relations, 
each  one  supplying  something,  and  there  were  no  other 
ceremonies  nor  sacrifices.  And  if  the  Spanish  historians 
assert  that  they  practised  other  things  in  their  marriages,  it 
is  because  they  do  not  understand  how  to  distinguish  be- 
tween the  usages  of  the  different  provinces.  Hence  it  is 
that  they  have  attributed  to  the  Yncas  the  barbarous  cus- 
toms which  prevailed  in  various  provinces  before  they  were 
subjugated,  and  which  not  only  were  not  practised  by  the 
Yncas,  but  were  prohibited  by  them  on  pain  of  severe  pun- 
ishment. 

The  Yncas  had  no  other  marriage  ceremony  than  that 
which  we  have  described ;  and  at  the  same  time  the  order 
was  sent  throughout  the  empire  that  each  governor  in  his 
district,  jointly  with  the  Curaca  of  the  province,  should 
marry  the  young  men  and  women  who  were  of  proper  age ; 
and  the  Curacas  were  directed  to  assist  at  the  weddings  as 
lords  and  fathers  of  the  people ;  for  the  Ynca  never  deprived 
the  Curacas  of  any  part  of  their  authority,  and  the  Ynca 
Governor  assisted  at  the  weddings  which  the  Curaca  so- 
lemnised, not  as  in  any  way  usurping  his  jurisdiction,  but 
in  order  to  approve,  in  the  name  of  the  king,  of  the  pro- 
ceedings of  the  Curaca  with  his  vassals. 

In  the  marriages  of  the  common  people,  the  authorities  of 
each  village  had  to  see  that  a  house  was  built  for  each  mar- 


308  FOURTH    BOOK    OF    THE 

ried  couple,  and  the  relations  provided  the  furniture.  It 
was  not  lawful  for  the  natives  of  one  province  to  marry  with 
those  of  another,  nor  those  of  one  village  with  those  of 
another,  but  all  were  to  intermarry  in  their  own  villages  and 
with  members  of  their  own  families  (as  amongst  the  tribes 
of  Israel),  in  order  that  the  lineages  and  tribes  might  not 
be  confounded  and  mixed,  one  with  another.  The  sisters 
were  reserved,  and  all  those  of  one  village  were  looked  upon 
as  relations  (like  sheep  of  one  fold),  and  the  people  of  one 
province  were  considered  as  of  one  nation  and  language. 
Nor  was  it  lawful  for  any  one  to  remove  from  one  province, 
or  village,  to  another,  because  it  was  not  allowed  that  the 
decuria  should  be  confused,  which  were  made  up  of  all  the 
inhabitants  of  each  village ;  and  also  that  the  households 
might  be  recorded  once  for  all,  within  the  village  or  district 
to  which  those  of  their  relations  belonged. 


CHAPTER  IX. 

THE    PRINCE,    WHO    WAS    THE    HEIR,    WAS    MARRIED    TO    HIS 

OWN    SISTER,  AND    OF    THE    REASONS    WHICH 

THEY    GAVE    FOR    THIS    CUSTOM. 

Now  that  we  have  related  the  manner  of  marrying  amongst 
the  Indians  generally,  it  will  be  well  that  we  should  describe 
the  customs  relating  to  the  marriage  of  the  prince  who  was 
heir  to  the  kingdom.  It  must  be  known  that  the  Kings 
Yncas,  from  the  first,  established  it  as  a  very  stringent  law 
and  custom  that  the  heir  to  the  kingdom  should  marry  his. 
eldest  sister,  legitimate  both  on  the  side  of  the  father  and 
the  mother,  and  she  was  his  legitimate  wife,  and  was  called 
Ccoya,  which  is  the  same  as  queen  or  empress.  The  first- 
born of  this  brother  and  sister  was  the  legitimate  heir  to  the 
kingdom. 


ROYAL    COMMENTARIES.  309 

They  kept  this  law  and  custom  from  the  time  of  the  first 
Ynca  Manco  Ccapac  and  his  wife  Mama  Ocllo  Huaco,  who 
came  saying  that  they  were  brother  and  sister,  children  of 
the  Sun  and  Moon,  and  so  all  the  Indians  believed.  They 
also  had  another  ancient  precedent  to  justify  this  first  one, 
which  was  that,  as  has  already  been  said,  they  believed,  in 
the  time  of  their  heathenry,  that  the  Moon  was  wife  and 
sister  of  the  Sun,  from  whom  the  Ynca  was  descended. 
Hence  it  was  that,  in  order  to  imitate  the  Sun  in  all  things, 
the  first  Yncas  and  their  descendants  established  the  law  that 
the  first  born  of  the  Ynca,  following  both  these  precedents, 
married  his  sister  both  on  the  father's  and  mother's  side.  In 
case  of  failure  of  such  sister,  they  married  the  most  nearly 
related  cousin,  or  niece,  or  aunt  in  the  royal  family,  and,  on 
failure  of  male  heirs,  she  might  have  inherited  the  kingdom, 
as  in  the  laws  of  Spain. 

If  the  prince  had  no  children  by  his  eldest  sister,  he  mar- 
ried the  second,  and  the  third,  until  he  had  children,  and 
the  strictness  of  this  law  and  custom  is  founded  on  the  pre- 
cedents already  mentioned.  They  say  that  as  the  Sun  was 
married  to  his  sister,  and  had  caused  the  same  marriage  to  be 
celebrated  between  his  children,  it  was  right  that  the  same 
custom  should  be  preserved  by  the  heirs  of  the  kings.  They 
also  did  it  to  ensure  purity  of  the  blood  of  the  Sun ;  for  they 
said  that  it  was  unlawful  to  mix  human  blood,  calling  all 
that  was  not  of  the  Yncas,  human.  They  also  declared  that 
the  princes  married  their  sisters,  in  order  that  they  might 
inherit  the  kingdom  as  much  through  the  mother  as  the 
father :  for  otherwise  they  affirmed  that  the  prince  might  be 
bastardised  through  his  mother.  Such  was  the  strict  rule 
which  they  established  respecting  the  right  succession  of  the 
inheritance  to  the  kingdom. 

To  these  reasons  they  added  others,  and  said  that  it  could 
not  be  permitted  that  the  majesty  of  being  queen  should  be 
given  to  any  woman  who  had  not  a  legitimate  right  to  it  in 


FOURTH     BOOK    OF    THE 

her  own  person,  and  not  through  union  with  the  king ;  nor 
was  it  just  that,  not  being  capable  of  reigning  in  her  own 
person,  she  should  be  revered  and  served  by  others  who, 
under  ordinary  circumstances,  would  be  her  betters. 

Besides  the  legitimate  wife,  these  kings  had  many  concu- 
bines, some  of  them  being  relations  of  and  within  the  fourth 
degree,  and  others,  no  relations.  The  children  of  those 
who  were  relations  were  looked  upon  as  legitimate,  because 
they  had  no  mixture  of  foreign  blood,  for  the  Yncas  held 
this  purity  in  high  veneration,  not  only  among  the  kings, 
but  amongst  all  those  of  the  royal  blood.  The  children  of 
strange  girls  were  considered  bastards,  and  although  they 
were  respected  as  being  children  of  the  king,  they  were  not 
looked  upon  with  that  deep  veneration  which  was  received 
by  those  of  pure  blood ;  for  the  latter  were  adored  as  gods, 
while  the  former  were  only  looked  upon  as  men.  Thus,  the 
Kings  Yncas  had  three  kinds  of  children,  those  of  their 
wives,  who  were  legitimate  heirs  of  the  kingdom ;  those  of 
relations  who  were  legitimate  by  blood ;  and  the  illegitimate 
offspring  of  strange  women. 


CHAPTER   X. 

DIFFER  KNT    CUSTOMS    RELATING    TO    THE    INHERITANCE 
OF    ESTATES. 

In  the  event  of  failure  of  sons  by  the  legitimate  wife,  it 
was  lawful  for  the  eldest  relation  of  pure  blood  to  inherit 
(as  Manco  Ynca  succeeded  Huascar,  as  will  be  recorded  in 
its  place),  and  so  on  with  the  rest,  but  under  no  circum- 
stances could  a  bastard  be  allowed  to  inherit,  and  when  there 
was  no  legitimate  son  of  pure  blood,  the  succession  went  to 
the  nearest  legitimate  male  relation. 

It  was  on  account  of  this  law  that  Atahualpc  destroyed  the 


ROYAL    COMMENTARIES.  311 

whole  royal  family,  both  men  and  women,  as  we  shall  relate 
in  its  place,  because  he  was  a  bastard,  and  feared  that  the 
kingdom  might  be  taken  from  him,  and  given  to  one  who 
was  legitimate.  All  those  of  the  blood  royal  married  with 
their  relations  to  the  fourth  degree,  for  they  had  many  legiti- 
mate children.  But  they  reserved  the  daughter,  whose  mar- 
riage to  a  brother  was  only  permitted  in  the  case  of  the 
king.  The  eldest  son  always  inherited  the  kingdom,  and 
this  mode  of  succession  never  failed  in  the  twelve  genera- 
tions that  reigned  down  to  the  time  of  the  Spaniards. 
Amongst  the  Curacas,  who  were  lords  of  vassals,  there  were 
various  customs  respecting  the  inheritance  of  estates.  In 
some  provinces  the  eldest  son  inherited,  the  succession  going 
regularly  from  father  to  son.  In  others,  the  son  inherited 
who  was  most  popular  with  the  vassals,  on  account  of  his 
virtue  or  affability,  which  was  more  like  an  election  than  an 
inheritance.  'This  law  was  framed  that  none  of  the  sons  of 
a  Curaca  might  be  a  tyrant  or  a  profligate,  but  that  all  might 
strive  to  deserve  the  inheritance  of  the  estate  and  lordships, 
as  a  reward  of  his  goodness  and  valour,  which  might  oblige 
the  vassals  to  seek  him  for  their  lord  by  reason  of  his 
valour. 

In  other  provinces  the  sons  inherited  according  to  their 
respective  ages.  When  the  father  died,  the  eldest  son  suc- 
ceeded, then  the  second,  and  so  on ;  and  when  all  the  sons 
died,  the  succession  went  to  the  sons  of  the  eldest,  and  after- 
wards to  those  of  the  others.  Having  heard  of  this  mode  of 
inheritance  among  some  of  the  Curacas,  a  Spanish  historian 
was  deceived  into  saying  that  it  was  the  usual  custom 
throughout  Peru,  not  only  among  the  Curacas,  but  also  with 
the  kings ;  but,  in  truth,  this  custom  was  unknown  amongst 
the  Kings  Yncas,  but  only  amongst  some  Curacas,  as  we  have 
said. 

The  three  different  customs,  or  laws,  in  use  among  the 
lords  of  vassals  in  the  different  provinces,  respecting  the  in- 


FOURTH    BOOK    OF    THE 

heritance  of  their  estates,  were  not  made  by  the  Yncas ;  for 
their  laws  and  ordinances  were  common  throughout  the 
whole  kingdom.  The  Curacas  observed  those  laws  before 
the  time  of  the  Yncas  :  and  although  they  were  afterwards 
conquered,  they  were  neither  deprived  of  their  estates,  nor 
obliged  to  abandon  the  customs  which  they  observed  from 
ancient  times,  so  long  as  they  were  not  opposed  to  those  of 
the  Yncas.  On  the  contrary,  the  Yncas  confirmed  many  of 
them  which  appeared  to  be  good,  especially  that  by  which 
the  most  virtuous  and  best  beloved  son  inherited  the  estate ; 
for  this  law  appeared  very  desirable,  and  they  therefore 
ordered  it  to  be  observed  in  the  places  where  it  had  been 
established.  One  of  the  kings,  indeed,  wished  to  avail  liim- 
seif  of  this  law  of  the  Curacas,  in  opposing  the  harshness 
and  evil  condition  of  the  prince  his  heir,  as  we  shall  see  in 
its  place.  In  a  village,  which  is  forty  leagues  to  the  east- 
ward of  Cuzco,  called  Surcunca,  where  I  have  been,  the  fol- 
lowing circumstance  occurred,  with  reference  to  the  dif- 
ferent modes  of  inheritance  in  that  land.  The  Curaca  of  the 
village  was  named  Don  Garcia.  When  he  was  about  to  die, 
he  called  his  four  sons,  and  the  chief  men  of  the  village,  and 
said  to  them,  by  way  of  a  last  will,  that  they  should  keep 
the  law  of  Jesus  Christ  which  they  had  lately  received,  and 
always  give  thanks  to  God  for  having  sent  it  them,  and 
honour  the  Spaniards  for  having  brought  it.  He  especially 
enjoined  them  to  serve  their  master,  because  it  had  fallen  to 
his  lot  to  be  lord  over  them.  Finally,  he  said:  "It  is  well 
known  to  you,  that,  according  to  the  law  of  our  land,  the 
most  virtuous  and  popular  of  my  sons  should  inherit,  and  I 
charge  you  to  select  the  one  who  has  those  qualities;  and  if 
none  possess  them,  I  ordain  that  they  be  disinherited,  and 
that  you  elect  one  of  yourselves,  so  as  to  ensure  your  own 
honour,  welfare,  and  profit ;  for  I  desire  the  common  good 
of  you  all  more  than  that  of  my  sons."  All  this  was  related 
by  the  priest  who  had  charge  of  the  village  as  the  notable 
act  and  testament  of  one  of  his  flock. 


ROYAL    COMMENTARIES.  313 

CHAPTER   XI. 

THE    WEANING,    SHEARING,    AND    NAMING    OF    CHILDREN. 

The  Yncas  were  accustomed  to  have  a  great  feast  at  the 
weaning  of  their  first-borns,  but  not  at  that  of  their  daugh- 
ters or  younger  sons,  at  least  the  ceremonies  on  those  occa- 
sions were  not  so  solemn  as  when  the  eldest  was  weaned ; 
for  the  dignity  of  primogeniture  was  much  considered  among 
the  Yncas,  and  all  the  vassals  imitated  their  example. 

They  weaned  their  children  at  the  age  of  two  years  and 
upwards,  and  at  the  same  time  they  shaved  off  their  first 
crop  of  hair,  and  gave  them  the  name  which  they  were 
henceforth  to  bear.  On  this  occasion  all  the  relations 
assembled,  and  selected  one  from  amongst  them  to  be  god- 
father to  the  child,  who  gave  the  first  clip  to  his  god-child's 
hair.  For  scissors  they  used  blades  of  stone,  for  the  Indians 
had  not  invented  scissors.  After  the  godfather  came  the 
other  relations,  according  to  their  age  or  rank,  to  give  their 
clip  to  the  weaned  child's  hair;  and  when  he  was  shorn, 
they  gave  him  a  name,  and  presented  the  gifts  they  had 
brought,  some  offering  wearing  apparel,  others  sheep,  others 
arms,  others  drinking  cups  of  gold  or  silver  if  the  child  was 
of  the  royal  family,  but  none  of  the  common  people  could 
use  those  metals,  except  by  special  privilege. 

As  soon  as  the  presentation  of  gifts  was  over,  the  cere- 
mony of  drinking  began,  for  without  it  no  entertainment 
was  considered  good.  They  sang  and  danced  until  night, 
and  this  festivity  continued  for  three  or  four  days,  or  more, 
according  to  the  will  of  the  child's  relations.  Nearly  the 
same  was  done  when  they  weaned  the  heir  to  the  throne, 
except  that  regal  solemnity  was  observed,  and  that  the  god- 
father was  the  High  Priest  of  the  Sun.  The  Caracas  of  the 


314:  FOURTH    1JOOK    OF    THE 

whole  kingdom  attended  either  personally  or  through  their 
ambassadors,  the  festival  continued  for  more  than  twenty 
days,  and  rich  gifts  of  gold,  silver,  and  precious  stones  were 
presented,  as  well  as  all  that  was  most  valuable  in  the  dif- 
ferent provinces. 

In  imitation  of  this  feast,  for  all  desired  to  take  a  pattern 
from  their  head,  the  Curacas  did  the  same,  and  in  like 
manner  did  all  the  people  of  Peru  according  to  their  means, 
for  this  was  one  of  the  chief  festivals.  For  the  satisfaction 
of  those  who  are  curious  in  the  matter  of  language,  we  may 
mention  that  the  general  language  of  Peru  has  two  names 
for  a  son.  The  father  says  Churi  and  the  mother  Huahua. 
(This  word  might  be  written  without  the  h,  h,  with  only  the 
four  vowels,  each  one  being  pronounced  by  itself  in  two 
diphthongs,  but  I  have  added  the  h,  li,  that  two  syllables 
may  not  be  formed.)  Both  the  words  mean  a  child,  in- 
cluding those  of  both  sexes  and  numbers ;  and  the  rule  is 
so  strict  that  the  parents  cannot  misuse  the  words  without 
making  a  male  female  and  a  female  male.  To  distinguish 
the  sexes  they  add  the  words  which  signify  male  or  female ; 
and  to  say  a  child  in  the  plural  or  singular,  the  father  says 
Churi,  and  the  mother  Uaua.  There  are  four  different 
words  to  express  brothers  and  sisters.  The  male  to  the 
male  says  Huauque  for  brother.  The  female  to  the  female 
says  Nana  or  sister.  But  if  a  brother  should  say  Nafta  to 
his  sister,  although  it  signifies  sister,  he  would  be  ranking  a 
woman  of  himself.  In  like  manner,  if  a  sister  should  say 
Huauque  to  her  brother,  though  it  means  brother,  it  would 
be  to  make  herself  a  man.  The  brother  says  to  his  sister 
Panat  which  also  means  sister,  and  the  sister  to  her  brother 
says  Tor  a  or  brother.  But  a  brother  cannot  say  to  his  brother 
Tor  a,  though  the  word  signifies  brother,  for  it  would  be  to 
make  a  woman  of  him;  nor  can  one  sister  call  another  Pana, 
though  it  means  sister,  for  it  would  make  a  man  of  her. 
Thus  there  are  words  of  the  same  meaning  appropriated 


KOYAL    COMMENTARIES.  o!5 

some  to  the  use  of  men,  and  others  to  that  of  women,  with- 
out their  being  able  to  exchange  them  on  pain  of  confusing 
the  sexes.  All  which  things  ought  to  be  attended  to  in 
teaching  our  holy  religion  to  the  Indians,  so  that  they  may 
not  have  occasion  to  laugh  at  our  barbarisms.  The  Fathers 
of  the  Company  are  diligent  in  all  things,  and  other  religious 
men  work  hard  at  this  language,  in  order  to  teach  the  hea- 
thens, as  we  said  at  the  beginning. 


CHAPTER    XII. 

THEIR    CHILDREN    WERE    BROUGHT    UP    WITHOUT    ANY 
CARE. 

Their  children  were  strangely  brought  up,  both  those  of 
the  Yncas  and  those  of  the  people,  whether  rich  or  poor, 
without  any  distinction,  and  with  as  little  care  as  could  be 
bestowed  upon  them.  As  soon  as  a  child  was  born,  they 
bathed  the  little  creature  with  cold  water  before  wrapping 
it  in  a  blanket ;  and  each  morning,  before  it  was  wrapped 
up,  they  washed  it  with  cold  water,  generally  in  the  open 
air.  And  when  the  mother  would  show  unusual  tender- 
ness, she  took  the  water  in  her  mouth  and  washed  the 
whole  of  the  child's  body  with  it,  except  the  head,  and  par- 
ticularly the  crown  of  the  head,  which  they  never  touched. 
They  said  that  they  did  this  to  accustom  the  children  to  the 
cold  and  to  hard  work,  and  also  to  strengthen  their  limbs. 
They  did  not  loosen  the  children's  arms  from  the  swaddling 
bands  for  more  than  three  months,  saying  that  if  they  were 
loosened  before  that  time,  the  arms  would  become  weak. 
They  were  always  kept  tied  up  in  their  cradles,  which  were 
benches  badly  made,  four  feet  long,  and  one  foot  was 
shorter  than  the  others,  that  the  child  might  be  able  to 
*  *  *  *.  The  seat  or  litter,  on  which  they  put  the 


316  FOURTH    BOOK    OF    THE 

child,  was  made  of  a  thick  net,  as  strong  as  a  board,  and 
the  same  net  went  round  each  side  of  the  cradle,  that  the 
child  might  not  fall  out. 

Neither  in  giving  them  milk,  nor  at  any  other  time,  did 
they  ever  take  them  in  their  arms,  for  they  said  that  this 
would  make  them  cry,  and  want  always  to  be  in  their 
mothers'  arms  and  never  in  their  cradles.  The  mother 
leant  over  her  child  and  gave  it  the  breast,  and  this  was 
done  three  times  a  day,  in  the  morning,  at  noon,  and  in  the 
evening.  They  did  not  give  the  child  milk  at  any  other 
time,  even  if  it  cried,  for  they  said  that  if  they  did  it  would 
want  to  be  sucking  all  day  long,  and  become  dirty  with 
vomitings,  and  that  when  it  was  a  man  it  would  grow  up  a 
great  eater  and  a  glutton.  The  animals,  they  said,  did  not 
give  milk  to  their  young  all  day  long,  but  only  at  certain 
hours.  The  mother  herself  brought  up  her  child,  and  she 
was  not  allowed  to  give  it  out  to  nurse,  how  great  lady  so- 
ever she  might  be,  unless  she  was  suffering  from  illness; 
and  while  she  was  suckling  the  child  she  abstained  from 
*  *  *,  because  they  said  it  was  bad  for  the  milk,  and  made 
the  child  pine  away.  They  called  those  who  had  thus 
pined  away  ayusca,  which  is  the  past  participle,  and  means 
literally  the  incapable,  or  more  properly  the  changeling. 
In  the  same  way  one  lad  said  it  to  another,  mocking  him 
that  his  mistress  had  more  favour  for  another  than  for  him. 
]3ut  no  one  was  allowed  to  say  it  to  a  married  person,  for  it 
was  a  word  de  las  cinco,  and  he  who  said  it  incurred  great 
punishment.  I  knew  a  Palla  of  the  blood  royal  who  gave 
her  child  out  to  nurse  from  necessity ;  and  the  nurse  was 
treacherous  and  gave  it  no  nourishment,  so  that  it  pined 
away  and  had  nothing  left  on  it  but  skin  and  bones.  The 
mother  seeing  that  her  child  had  become  an  ayusca  (at  the 
end  of  eight  months  after  the  milk  had  become  dry),  applied 
plasters  of  herbs  to  her  back,  which  brought  the  milk  back, 
and  she  began  to  nurse  her  child  again,  and  so  restored  it 


ROYAL    COMMENTARIES.  317 

to  health.  She  would  not  give  it  to  another  nurse,  because 
she  said  that  the  mother's  milk  was  what  nourished  it  best. 

If  the  mother  had  sufficient  milk  to  nourish  the  child,  she 
never  gave  it  any  other  food  until  it  was  weaned,  because 
they  said  it  injured  milk;  and  they  kept  the  children  dirty 
and  untidy.  When  it  was  time  to  take  the  children  out  of 
the  cradle,  in  order  not  to  have  to  carry  them,  they  made 
holes  in  the  ground,  and  put  the  children  into  them  up  to 
their  breasts,  wrapping  them  in  dirty  napkins,  and  putting 
a  few  trifles  before  them  to  play  with.  There  they  put  the 
child  to  jump  and  kick,  but  they  never  carried  it  in  their 
arms,  even  if  it  was  a  son  of  the  greatest  Curaca  in  the 
kingdom. 

When  the  child  could  crawl  on  all  fours,  it  went  to  one 
side  or  the  other  of  its  mother  to  take  the  breast,  and  sucked 
with  its  knees  on  the  ground,  but  it  was  not  allowed  to  get 
on  her  lap.  And  when  it  wanted  the  other  breast,  it  had  to 
go  round,  that  the  mother  might  not  be  obliged  to  take  it  in 
her  arms.  The  mother  cared  less  about  child-bearing  than 
about  nursing,  for  in  giving  birth  she  went  to  a  stream,  or 
washed  with  cold  water  in  the  house,  and  washed  the 
house;  beginning  immediately  afterwards  to  concern  her- 
self about  her  household  affairs,  as  if  nothing  had  happened. 
They  gave  birth  without  the  aid  of  a  midwife,  and  if  such  a 
person  was  ever  used,  she  was  more  a  sorceress  than  a  mid- 
wife. This  was  the  usual  custom  of  the  Indian  women  in 
Peru,  in  bearing  and  nursing  their  children,  without  dis- 
tinction between  rich  and  poor,  high  and  low. 


318  FOURTH     BOOK    OF    TIIK 


CHAPTER   XIII. 

THE    LIFE    AND    EMPLOYMENT    OF    THE    MARRIED    WOMEN. 


life  of  the  married  women  was  usually  a  continual 
round  of  household  duties.  They  spun  and  wove  cloths  of 
wool  in  the  cold  country,  and  of  rotton  in  the  warmer  re- 
gions. Each  one  worked  for  herself,  and  for  her  husband 
and  family.  They  did  not  sew  much,  because  the  clothes 
worn  both  by  men  and  women  had  few  seams.  All  they 
wove  was  first  twisted,  both  wool  and  cotton.  All  the 
cloths,  as  many  as  they  wanted  to  make,  were  taken  from 
four  selvages  ;  and  they  did  not  have  the  warp  longer  than 
was  required  for  each  mantle  or  shirt.  The  vestments  were 
not  cut  out,  but  were  entire,  just  as  the  cloth  came  from  the 
frame  ;  for  before  they  began  to  weave,  they  settled  the  re- 
quired length  and  breadth,  more  or  less. 

There  were  neither  tailors,  shoemakers,  nor  hosiers,  among 
these  Indians  ;  for  they  had  no  need  of  the  things  used  by 
us,  and  did  without  them.  The  women  looked  after  the 
clothing  belonging  to  the  house,  and  the  men  took  care  of 
the  shoes  ;  for,  as  we  explained,  in  the  account  of  arming  a 
knight,  they  had  to  know  how  to  make  sandals,  and  even  the 
Yncas  of  the  blood  royal  and  the  Curacas  had  servants  who 
made  sandals.  Nor  did  they  themselves  disdain,  now  and 
then,  to  practise  making  them,  as  well  as  all  kinds  of  arms 
required  in  their  employment  as  knights  ;  for  they  took 
much  delight  in  observing  their  statutes.  In  the  work  of  the 
field  both  men  and  women  were  engaged  in  helping  one 
another. 

In  some  provinces,  at  a  great  distance  from  Cuzco,  which 
had  not  yet  been  well  cared  for  by  the  Kings  Yncas.  the 
women  went  to  work  in  the  fields,  and  the  men  stayed  at  home 


ROYAL    COMMENTARIES.  319 

to  spin  and  weave.  But  I  speak  of  the  nations  that  imitated 
the  court,  which  included  nearly  the  whole  empire,  and  the 
others,  being  barbarous,  merit  only  to  be  forgotten.  The  In- 
dian women  were  so  fond  of  work,  and  such  enemies  to  wasting 
even  the  shortest  space  of  time,  that  even  in  going  from  the 
villages  to  the  city,  or  in  passing  from  one  house  to  another 
on  necessary  business,  they  took  with  them  the  means  both 
of  spinning  and  twisting.  On  the  road  they  went  along 
twisting  what  they  had  already  spun,  as  being  more  easy ; 
and  on  their  visits,  they  took  with  them  the  distaff,  and  spun 
while  they  conversed.  Those  who  went  along  the  roads 
twisting  or  spinning  belonged  to  the  lower  classes.  The 
Pallas  of  the  blood  royal,  when  they  paid  visits,  caused 
their  servants  to  carry  their  distaffs ;  but  both  visitors  and 
those  who  were  visited,  were  thus  occupied  while  they 
talked,  so  as  not  to  be  idle.  They  made  the  spindles  of  cane. 
The  spindle  had  a  knob  at  the  end,  and  was  not  hollow. 
They  made  a  knot  of  the  thread  they  were  spinning,  and 
loosened  the  spindle,  making  the  thread  as  long  as  possible  ; 
they  then  recovered  it  in  the  fingers  of  the  left  hand,  to  turn 
it  on  the  spindle.  They  carried  the  distaff  in  the  left  hand, 
and  not  at  the  girdle,  holding  it  with  the  two  smaller  fingers, 
and  taking  hold  with  both  hands  to  thin  off  the  thread,  and 
get  rid  of  anything  sticking  to  it.  They  did  not  bring  it  to 
the  mouth,  because,  in  my  time,  they  did  not  spin  linen,  as 
they  had  none,  but  only  cotton  and  cloth.  They  spin  slowly 
because  ofjhe  complicated  nature  of  the  method  I  have 
described.*  , 

*  Rivero  says  that  all  the  textures  of  wool  woven  by  the  ancient 
Peruvians,  which  he  had  examined,  were  as  strong  as  they  were  beauti- 
ful in  colour  and  design.  The  Peruvians  had  good  permanent  vegetable 
dyes  of  flesh  colour,  yellow,  gray,  blue,  green,  black,  and  red. 


320  FOURTH     BOOK    OF    THB 


CHAPTER    XIV. 

HOW    THE    WOMEN    VISITED    EACH    OTHER,    HOW    THEY 

MENDED    THEIR    CLOTHES,  AND    HOW    THERE 

WERE    PUBLIC    WOMEN. 

If  any  woman  who  was  not  a  Palla,  even  though  she  might 
be  the  wife  of  a  Curaca,  or  lord  of  vassals,  went  to  pay  a 
visit  to  a  Palla  of  the  blood  royal,  she  did  not  bring  any 
work  of  her  own  with  her.  But,  after  the  first  words  of  the 
visit,  or  rather  adoration,  for  such  it  was,  she  begged  to  be 
given  some  work,  saying  that  she  had  not  come  on  a  visit, 
but  to  serve  as  an  inferior  to  a  superior.  The  Palla,  as  a 
great  favour,  complied  with  this  request,  and  gave  some  of 
the  work  that  either  she  or  one  of  her  daughters  was  doing ; 
for  she  did  not  degrade  her  to  the  level  of  the  servant  girls, 
by  giving  her  some  of  their  work.  This  favour  was  all  that 
the  visitor  could  wish  for,  seeing  that  the  Palla  thus  made 
her  in  some  sort  on  an  equality  with  herself  and  her  daugh- 
ters. A  like  interchange  of  condescension  and  humility  was 
shown  in  all  intercourse  between  the  men  and  women  of 
that  commonwealth,  the  inferiors  studying  how  to  serve  and 
please  the  superiors,  and  the  superiors  how  to  show  kindness 
to  their  inferiors,  from  the  Ynca,  who  is  king,  to  the  poorest 
Llamanchec,  who  is  shepherd. 

The  good  custom  amongst  the  Indian  women  of  visiting 
each  other,  and  bringing  their  work  with  them,  was  imi- 
tated by  the  Spanish  ladies  in  Cuzco  until  the  time  of  the 
rebellion  of  Francisco  Hernandez  Giron,  which  put  an  end 
to  this  virtuous  habit,  as  such  treasons  usually  do  destroy 
good  manners,  with  their  cruel  and  tyrannical  sway.  I  had 
nearly  forgotten  to  say  how  the  common  people  mended 
their  clothes,  which  is  remarkable.  If  the  cloth  belonging 


ROYAL    COMMENTARIES.  321 

to  their  dress,  or  to  the  furniture  of  their  house,  was  torn, 
not  through  being  worn  out,  but  by  an  accident,  either  from 
a  briar,  or  a  spark  from  the  fire,  they  took  it,  and  with  a 
needle  made  from  a  thorn  (for  they  knew  not  how  to  make 
them  of  metal)  and  a  thread  of  cotton  of  the  same  colour  and 
size  as  the  cloth,  they  began  to  weave.  First  they  passed 
the  thread  of  the  warp  along  the  places  of  the  torn  threads, 
and  then  that  of  the  web,  taking  these  fifteen  or  twenty 
times  beyond  the  torn  part  on  either  side,  where  they  cut  it. 
They  then  went  over  the  place  again,  crossing  the  thread, 
and  always  weaving  the  web  with  the  warp,  and  the  warp 
with  the  web.  In  this  way  the  mended  part  looked  as  if  it 
had  never  been  torn.  Even  if  the  rent  was  as  large  as  the 
palm  of  the  hand,  or  larger,  they  mended  it  in  the  same 
way,  the  mouth  of  a  pot  or  a  calabash  serving  for  a  frame ; 
so  that  the  cloth  might  be  tight  and  equal.  It  is  true  that 
the  Spanish  weaving  is  different  from  that  of  the  Indians, 
but  Spanish  cloth  would  not  suffer  from  this  method  of 
mending.  It  is  also  worthy  of  note  that  the  hearths,  in 
their  houses,  where  they  cooked  their  food,  were  ovens  of 
clay,  large  or  small,  according  to  the  condition  of  the  master. 
The  fire  was  applied  to  the  mouth,  and  above  they  made  a 
hole,  or  two  or  three,  according  to  the  number  of  the  dishes 
to  be  cooked.  This  curious  plan  was  adopted  by  these 
thrifty  people,  that  they  might  not  waste  the  heat,  nor  use 
more  fuel  than  was  necessary ;  and  they  wondered  at  the 
wasteful  ways  of  the  Spaniards. 

It  remains  to  speak  of  the  public  women,  whom  the 
Yncas  permitted  in  order  to  avoid  greater  evils.  They 
lived  in  the  fields  in  certain  poor  huts,  each  one  by  herself, 
and  not  together.  They  were  not  allowed  to  enter  the 
towns,  that  they  might  have  no  intercourse  with  other  women. 
They  were  called  Pampay-runa,  a  name  which  denotes 
their  place  of  abode  and  their  occupation;  for  it  is  composed 
of  Pampa,  meaning  an  open  field  or  square  (it  has  both 

x 


FOURTH     150 OK    OF    THE 

significations),  and  JRttna,  which  in  the  singular  means  a 
person,  man  or  woman,  and  in  the  plural  denotes  a  number 
of  people.  The  two  words  together,  if  the  former  is  taken 
in  its  signification  of  a  field,  mean  a  people  living  in  the 
open  fields ;  and  if  the  signification  of  a  square  is  taken  for 
pampa,  the  term  Pampay-runa  means  a  person  or  woman 
of  the  square,  that  is  to  say,  that  as  all  the  square  is  public, 
and  intended  to  receive  whosoever  may  wish  to  go  into  it, 
so  these  women  were  public  for  all  the  world. 

The  men  treated  them  with  extreme  contempt.  Women 
could  not  speak  to  them,  on  pain  of  receiving  the  same 
name,  being  shorn  in  public,  declared  as  infamous,  and  re- 
pudiated by  their  husbands  if  they  were  married.  They 
were  not  called  by  their  own  names,  but  simply  P amp  ay  run  a, 
which  means  a  prostitute. 


CHAPTER   XV. 

THK    SIXTH    YNCA,    NAMED    YNCA    ROCCA,    CONQUERS    MANY 
NATIONS,    AND    AMONG    THEM    THE    CHANCAS    AND 


HANCOHUALLU. 


The  King  Ynca  Rocca,  whose  name,  as  has  already  been 
quoted  from  the  missionary  Bias  Valcra,  means  a  prudent 
prince  of  mature  judgment,  took  the  red  fringe  on  the  death 
of  his  father;  and,  having  celebrated  the  funeral  ceremonies, 
passed  three  years  in  visiting  all  parts  of  his  dominions. 
Soon  afterwards  he  ordered  his  warriors  to  be  assembled,  to 
continue  the  conquests  in  the  direction  of  Chincha-suyu, 
which  is  to  the  northward  of  Cuzco.  He  caused  a  bridge 
to  be  made  across  the  river  Apurimac,  which  is  on  the  high 
road  from  Cuzco  to  the  City  of  the  Kings;  for  it  appeared  to 
him  to  be  beneath  his  dignity  that,  being  now  king,  he  should 
cross  that  river  with  his  army  in  balsas,  as  he  had  done 


110YAL    COMMENTARIES.  823 

when  he  was  only  prince.  At  that  time  the  late  Ynca  had 
not  ordered  a  bridge  to  be  made,  because  the  provinces  in 
that  direction  were  not  then  subjugated. 

As  soon  as  the  bridge  was  made,  the  Ynca  started  from 
Cuzco  with  20,000  men,  and  four  masters  of  the  camp.  He 
ordered  that  the  army  should  cross  the  bridge  in  squadrons 
three  abreast,  to  commemorate  its  opening.  He  arrived  at 
the  valley  of  Amancay,  which  word  signifies  a  lily,  and  the 
name  was  given  because  of  the  great  number  of  those  flowers 
that  grow  there.  This  flower  is  different  from  the  lily  of 
Spain  both  in  form  and  smell,  for  the  Amancay  lily  is  in  the 
shape  of  a  bell,  with  a  green  bud,  without  any  smell ;  and 
the  Spaniards  only  called  it  a  lily  because  it  resembles  one 
in  its  green  and  white  colour.  From  Amancay  the  Ynca 
turned  to  the  right  of  the  road,  towards  the  great  snowy 
Cordillera.  He  met  with  few  villages,  and  these  he  re- 
duced to  subjection.  They  call  the  inhabitants  of  this  re- 
gion Tacmana  and  Quinualla.  Thence  he  marched  to 
Cocha-cassa,  where  he  ordered  large  depots  of  grain  to  be 
formed.  His  next  march  was  to  Curampa,  and  he  easily 
extended  his  sway  over  these  provinces,  because  they  con- 
tained few  inhabitants.  From  Curampa  he  advanced  to  the 
great  province  of  Antahuaylla,*  the  confines  of  which  ex- 
tend along  the  royal  road  for  a  distance  of  sixteen  or  seven- 
teen miles.  The  inhabitants  are  rich  and  very  warlike. 
They  were  called  Chancas,  and  boasted  that  they  were  de- 
scended from  a  lion,  wherefore  they  adored  the  lion  as  a 
god,  and,  both  before  and  after  they  were  conquered  by  the 
Yncas,  it  was  the  custom  among  them,  on  days  of  festival, 
for  two  dozen  Indians  to  come  forth  dressed  in  the  way 
Hercules  is  painted,  covered  with  lion  skins,  and  their 
heads  thrust  into  the  skulls  of  lions.  I  have  seen  them  so 
attired  in  the  feast  of  the  most  holy  sacrament  at  Cuzco. 

*  Now  called  Andahuaylas,  a  town  and  rich  valley  in  the  department 
of  Ayacucho.     Anta  means  copper,  and  Hnaylla  a  meadow. 


324  FOURTH    BOOK    OF    THE 

Under  the  general  name  of  Chancas  many  other  small 
tribes  are  included,  as  Hancohuallu,*  Utunsulla,f  Uramarca, 
Vilca, £  and  others;  and  all  these  boasted  their  descent  from 
various  fathers,  some  from  a  fountain,  others  from  a  lake, 
others  from  a  very  high  hill;  and  each  tribe  looked  upon 
the  thing  believed  to  be  its  progenitor  as  a  god,  and  offered 
sacrifice  to  it.  The  ancestors  of  these  tribes  came  from  a 
great  distance,  and  overran  many  provinces  until  they 
reached  that  where  they  now  live,  which  is  the  province  of 
Antahuaylla.  They  conquered  it  by  force  of  arms,  drove 
the  former  inhabitants  out,  and  forced  the  Quechua  Indians 
into  a  corner,  taking  many  districts  from  them.  They  also 
obliged  these  Quechuas  to  pay  tribute,  treated  them  tyran- 
nically, and  did  other  famous  things,  of  which  their  de- 
scendants still  boast.  The  King  Rocca  Ynca  was  well  in- 
formed of  all  these  things,  and  when  he  reached  the  borders 
of  the  province  of  Antahuaylla,  he  sent  the  usual  summons 
to  the  Chancas  that  they  should  submit  to  the  Children  of 
the  Sun,  or  prepare  to  decide  the  question  by  force  of  arms. 
The  tribes  assembled  to  consider  the  reply  that  should  be 
given  to  this  message,  and  there  were  different  opinions  which 
divided  the  assembly  into  two  parties.  One  side  said  that  it 
was  right  that  they  should  receive  the  Ynca  as  their  lord, 
because  he  was  a  child  of  the  Sun ;  while  the  other  side 
(which  was  composed  of  the  descendants  of  the  lion)  declared 
that  it  was  not  proper  to  recognise  a  foreign  lord,  they  being 
lords  of  so  many  vassals  and  descendants  of  a  lion.  They 
said  that  they  knew  their  own  descent,  but  they  were  not 
going  to  believe  that  the  Ynca  was  a  child  of  the  Sun  ;  and 

*  Hancohualla  appears  to  have  been  close  to  Vilca. 

t  Correctly  Hatun-sulla.  llatun  is  great.  Sulla  means  dew.  This 
district  is  in  a  wild  part  of  the  Cordillera,  on  the  road  from  Guamanya 
to  the  coast. 

£  About  twenty  miles  east  of  Guamanga.  See  an  account  of  the  great 
ruins  at  Vilca  or  Vilcas  in  my  translation  of  Cie/a  de  Leon,  p.  312. 


110YAL    COMMENTARIES.  3^5 

that  it  was  more  in  accordance  with  their  pedigree  and  with 
the  deeds  of  the  Chancas,  their  ancestors,  to  force  other 
nations  to  submit  to  their  sway,  than  to  become  subjects  of 
the  Ynca,  before  they  had  made  trial  of  the  strength  of  their 
arms.  They,  therefore,  decided  that  it  was  better  to  resist 
the  Ynca  than  basely  to  submit  at  the  first  summons,  without 
having  first  displayed  their  banners  and  gone  out  armed 
into  the  field. 

The  Chancas  occupied  many  days  in  this  dispute,  some- 
times inclining  to  submit  and  at  others  resolved  to  resist, 
without  being  able  to  agree  amongst  themselves.  Knowing 
this,  the  Ynca  determined  to  invade  their  province,  in  order 
to  intimidate  them,  that  they  might  not  resolve  upon  war 
when  they  saw  his  kindness  and  humanity;  and  that  they 
might  not,  confiding  in  their  many  previous  victories,  pre- 
sume to  make  any  attack  upon  his  person,  which  might  oblige 
him  to  begin  a  rigorous  war  and  to  inflict  severe  punishment. 
He  ordered  his  masters  of  the  camp  to  enter  the  province 
of  Antahuaylla,  and  at  the  same  time  he  sent  a  messenger  to 
the  Chancas,  to  tell  them  that  they  must  either  acknowledge 
him  as  their  lord  or  prepare  their  necks,  for  that  he  would 
put  them  all  to  death,  being  unable  longer  to  suffer  the  dis- 
play of  rebellious  feeling  they  had  hitherto  shown.  The 
Chancas,  seeing  the  determination  of  the  Ynca,  and  knowing 
that  many  Quechuas  and  Indians  of  other  tribes  were  in  his 
army,  whom  they  had  given  offence  to  in  former  times, 
abated  their  pride  and  submitted  to  the  yoke  of  the  Ynca, 
more  through  fear  of  his  arms  and  of  the  vengeance  of  their 
enemies  than  for  love  of  his  laws  and  government.  So  they 
sent  to  say  that  they  would  meekly  obey  him  as  lord,  and 
submit  to  his  laws  and  ordinances.  But  they  did  not  lose 
the  rancour  of  their  hearts,  as  we  shall  presently  see. 

The  Ynca,  having  established  the  necessary  officials  in 
Antahuaylla,  proceeded  in  his  conquests  to  another  province 
called  Uramarca,  the  inhabitants  of  which  are  also  of  the 


FOURTH    BOOK    OF    THE 

Chanca  nation.  This  province  is  small  in  extent,  although 
it  is  well  peopled  by  a  brave  and  warlike  race,  and  it  was 
not  reduced  without  some  resistance.  If  their  power  and 
numbers  had  equalled  their  warlike  and  gallant  spirit,  they 
would  have  made  a  desperate  defence;  for  in  this  direction 
the  people  did  not  show  themselves  to  be  so  mild  and  friendly 
towards  the  Yncas  as  those  of  Cuntisuyu  and  Collasuyu.  But 
at  last,  though  not  without  signs  of  unwillingness,  the  people 
of  Uramarca  submitted.  Thence  the  Ynca  marched  to  the 
province  of  a  people  called  Hancohuallu  and  Villca  (called 
by  the  Spaniards  Vilcas)  who  yielded  to  his  sway  with  similar 
unwillingness  ;  for  these  people,  also  belonging  to  the  Chanca 
nation,  were  lords  of  other  provinces  that  they  had  subju- 
gated by  force  of  arms,  and  from  day  to  day  they  extended 
their  power  with  much  ambition,  treating  their  newly  con- 
quered vassals  with  scorn  and  tyranny.  The  King  Ynca 
Rocca  put  a  stop  to  all  this  when  he  had  reduced  them  to 
submission,  so  that  they  were  much  disheartened  and  their 
subjugation  rankled  in  their  hearts.  They  sacrificed  children 
to  their  gods  on  days  of  festival  in  both  these  provinces. 
When  the  Ynca  learned  this  he  addressed  them  in  a  dis- 
course, intended  to  persuade  them  to  desist  from  this  cruel 
practice,  and  to  worship  the  Sun  ;  and  to  prevent  the  per- 
petration of  such  acts  in  future  he  ordained  a  law,  and  pro- 
mulgated it  from  his  own  mouth  that  it  might  be  the  more 
respected,  to  the  effect  that  if  another  child  was  put  to  death 
the  whole  tribe  should  be  exterminated,  and  their  country 
peopled  by  other  nations  who  would  love  and  not  kill  their 
children.  The  people  felt  this  very  deeply,  for  they  were 
persuaded  by  the  devils,  who  were  their  gods,  that  these  were 
the  sacrifices  most  agreeable  to  them. 

From  Villca  the  Ynca  turned  aside  to  the  left  of  the  road, 
in  the  direction  of  the  sea  coast,  and  reached  one  of  two  very 
large  provinces,  which  arc  both  called  Sullu  ;  though,  for  the 
sake  of  distinction,  they  call  one  of  them  Utunsullu.  These 


ROYAL    COMMENTARIES.  32 

provinces  include  many  tribes  with  different  names,  some 
with  a  large  number  of  men,  others  with  few,  which,  to 
avoid  prolixity,  I  shall  not  enumerate.  The  whole  number 
of  inhabitants  exceeded  forty  thousand.  The  Ynca  spent 
many  months  among  them  (the  natives  even  relate  that  he 
remained  there  for  three  years),  not  desiring  to  force  them 
to  obedience  by  the  use  of  arms,  but  by  kindness  and  benefits. 
But  these  Indians,  being  so  numerous  and  some  of  them 
rude  and  warlike,  were  often  on  the  point  of  breaking  out 
into  war ;  though  at  last  the  good  management  and  kindness 
of  the  Ynca  prevailed  to  such  an  extent  that,  at  the  end  of 
that  long  time,  they  eventually  received  his  laws,  and  the 
officers  that  were  appointed  by  the  Ynca  to  rule  them.  After 
this  success  he  returned  to  Cuzco.  In  the  two  last  provinces 
reduced  by  the  Ynca,  called  Sullu  and  Utunsullu,  some 
mines  of  gold  and  quicksilver  were  discovered  about  thirty- 
two  years  ago,  which  are  very  rich,  and  the  latter  are  of  great 
importance  in  the  preparation  of  silver.* 


CHAPTER   XVI. 

OF    THE    PRINCE    YAHUAR-HUACCAC,   AND    THE    MEANING 

OF    HIS    NAME. 

After  some  years  passed  in  peace  and  quiet  throughout  his 
dominions,  the  Ynca  determined  to  send  the  prince  and  heir, 
who  was  his  son  Yahuar-Huaccac,  to  conquer  Antisuyu, 
which  is  to  the  eastward  of  Cuzco,  and  not  distant  from  that 
city.  In  that  direction  the  Yncas  had  not  hitherto  extended 
their  empire  beyond  the  limit  reached  by  the  first  Ynca, 
Manco  Ccapac,  on  the  banks  of  the  river  Paucar-tampu. 

Before  proceeding  with  the  history,  it  will  be  well  to  ex- 

*  According  to  this,  the  provinces  of  Sullu  must  have  included 
Iluancavelica,  where  the  quicksilver  mine  was  discovered. 


d£3  l-OUKTH    JiOOK    OF    TIIK 

plain  the  meaning  of  the  name  Yahuar  huaccac,  and  to  state 
why  it  was  given  to  that  prince.  The  Indians  relate  that, 
when  he  was  a  child  of  three  or  four  years  of  age,  he  wept 
blood.  They  do  not  know  whether  this  only  happened  once 
or  several  times,  but  he  probably  had  some  disease  in  his 
eyes  which  brought  blood  into  them.  Others  declare  that 
he  was  born  weeping  blood,  and  these  are  more  positive 
about  it  than  the  others ;  it  may  have  been  that  some  drops 
of  blood  from  the  mother  got  into  the  child's  eyes,  and  these 
people,  being  so  very  superstitious,  may  have  declared 
that  they  were  the  tears  of  the  child.  However  this  may 
be,  they  declare  that  he  wept  blood ;  and,  being  so  given 
to  a  belief  in  omens,  they  thought  much  of  this  unhappy 
omen  in  the  life  of  the  prince,  and  feared  some  great  mis- 
fortune for  him,  or  some  curse  from  his  father  the  Sun,  as 
they  said.  This  is  the  origin  of  the  name  Yahuar-huaccac, 
which  means  "  he  who  weeps  blood,"  and  not  "  tears  of 
blood,"  as  some  interpret  it.  And  this  weeping  took  place 
when  he  was  a  child,  and  not  after  he  was  grown  up  and  had 
been  conquered  and  taken  prisoner,  as  some  declare.  For 
no  such  thing  ever  happened  to  any  Ynca  until  the  time  of 
the  unfortunate  Huascar,  who  was  seized  by  the  traitor 
Atahualpha,  his  bastard  brother,  as  we  shall  relate  in  its 
proper  place,  if  the  most  high  God  spares  us  to  get  so  far. 
Nor  is  it  true  that  they  stole  him  when  he  was  a  child,  as 
another  historian  asserts,  for  such  a  proceeding  would  be 
very  much  opposed  to  the  veneration  in  which  all  the  Indians 
held  their  Yncas ;  and  the  servants  deputed  to  watch  over 
the  prince  would  never  have  been  so  careless  as  to  allow  him 
to  be  stolen,  nor  would  any  Indian  have  been  so  audacious 
as  to  make  the  attempt.  For  all  the  people  knew  that  if  any 
man  even  imagined  such  a  thing,  without  attempting  to  put, 
it  into  execution,  he  would  have  been  buried  alive  with  all 
his  relations  and  all  the  inhabitants  of  his  village  and  pro- 
vince. We  have  explained,  on  several  occasions,  that  the 


ROYAL    COMMENTARIES.  329 

people  adored  their  kings  as  gods,  children  of  their  god  the 
Sun,  and  held  them  in  the  greatest  veneration,  a  veneration 
which  exceeded  that  which  any  other  heathen  nation  felt  for 
its  gods. 

With  reference  to  this  omen  of  the  tears  of  blood,  I  re- 
member another  superstition  by  which  the  Indians  judged 
of  omens,  from  the  winking  of  the  upper  and  lower  eyelids. 
The  relation  of  this  superstition  relating  to  the  eyes,  will 
not,  therefore,  be  inappropriate.  The  Yncas  and  all  their 
vassals  believed  that  it  was  a  good  or  evil  omen,  according 
as  a  person  winked  with  the  upper  or  lower  eyelid ;  it  was 
a  good  sign  if  a  man  winked  with  the  upper-eyelid  of  his  left 
eye,  and  they  said  that  he  would  see  pleasant  and  joyful 
things  ;  but  it  was  still  better  if  he  winked  the  upper  eyelid 
of  his  right  eye,  for  then  he  would  see  extremely  happy  and 
delightful  sights.  On  the  other  hand,  the  winking  of  the 
lower  eyelids  betokened  misfortune :  the  right  lower  eyelid 
was  a  sign  of  mourning  and  woe,  and  the  left  one  betokened 
the  extreme  of  misery.  They  believed  so  firmly  in  these 
auguries,  that  if  the  latter  accident  occurred  they  began  to 
weep  as  mournfully  as  if  all  the  woes  they  feared  had  really 
happened.  And,  in  order  to  avert  these  imagined  evils,  they 
resorted  to  a  superstition  which  was  as  ridiculous  as  that  of 
the  evil  omen.  They  took  a  piece  of  straw,  moistened  it 
with  saliva,  and  applied  it  to  the  lower  eyelid,  with  the  idea 
that,  by  preventing  the  tears  from  being  shed,  it  would 
make  the  evil  omen  of  the  winking  lower  eyelid  pass  away. 
They  had  almost  the  same  superstition  respecting  sounds  in 
the  ears,  the  particulars  of  which  I  omit,  that  concerning 
the  eyes  being  more  to  the  point;  but  both  are  really  be- 
lieved in,  for  I  was  myself  a  witness  to  them. 

The  King  Ynca  Rocca  (as  we  have  said)  determined  to 
send  his  son  to  conquer  Antisuyu,  and  for  this  purpose  he 
ordered  fifteen  thousand  warriors  to  assemble,  under  three 
Masters  of  the  camp,  who  were  appointed  to  accompany  him 


230  FOURTH    BOOK    OF    THE 

as  councillors.  He  was  dispatched  with  complete  instructions 
as  to  what  he  was  to  do.  The  prince  advanced  prosperously 
to  the  river  Paucar-tamho  and  marched  on  to  Challa-pampa,* 
reducing  the  few  Indians  inhabiting  those  parts  to  subjection. 
Thence  he  went  on  to  Pillcu-pata,  where  he  ordered  four 
villages  to  be  formed  by  the  strangers  in  his  army  ;  from 
Pillcu-pata  he  marched  to  Havisca  and  Tunu,f  which  were 
the  first  farms  of  coca  possessed  by  the  Yncas.  This  coca 
is  the  herb  so  highly  esteemed  by  the  Indians.  The  inherit- 
ance called  Havisca  afterwards  belonged  to  my  lord  Garcilasso 
de  la  Vega,  who  granted  it  to  me  during  his  life,  and  I  lost 
it  through  my  leaving  the  country  and  going  to  Spain.  To 
enter  these  valleys  where  they  cultivate  the  coca,  a  moun- 
tain is  crossed  called  Canac-huay,  by  an  almost  perpendicular 
descent  five  leagues  long  ;£  and  it  causes  terror  even  to  look 
at  it,  how  much  more  to  ascend  and  descend  it,  for  along  the 
whole  length  the  road  goes  up  in  the  shape  of  a  serpent, 
turning  first  to  one  side  and  then  to  the  other. 


CHAPTER   XVII. 

THE    IDOLS    OF    THE    INDIANS    CALLED    ANTIS,    AND     11LK 
CONQUEST    OF    THE    CHANCAS. 

In  these  provinces  of  the  Antis  they  usually  worshipped 
the  tigers  as  gods,  and  also  the  great  serpents  that  they  called 
Amaru;  these  serpents  are  much  larger  round  than  the 
girth  of  a  man's  thigh,  and  twenty  five  or  thirty  feet  long, 

*  A  pleasant  village  on  the  left  bank  of  the  Paucar-tampu  river. 

t  Havisca  was  the  first  coca  plantation  in  the  mon  tanas  or  forests  at 
the  eastern  base  of  the  Cordilleras.  Tunu  or  Tono  is  the  river  which 
drains  the  iiionUuta  of  Paucartambo,  and  has  now  been  ascertained  to 
be  a  tributary  of  the  Beni. 

\  I  rode  down  this  descent  in  three  hours,  in  May  18o3.  It  is  not 
more  than  eight  miles  long.  The  scenery  is  magnificent. 


ROYAL    COMM£NTAKIKS.  Sol 

others  being  smaller.  The  Indians  worshipped  them  by 
reason  of  their  greatness  and  monstrosity  ;  they  are  harmless, 
and  they  say  that  a  magician  bewitched  them  so  that  they 
could  do  no  harm,  but  that  before  they  were  exceedingly 
ferocious.  They  worshipped  the  tiger  by  reason  of  its  fero- 
city and  courage ;  and  they  said  that  the  serpents  and  tigers 
were  the  original  possessors  of  the  land,  and  that  they  had  a 
right  to  adoration  as  its  lords,  while  the  Indians  themselves 
were  strangers.*  They  also  adored  the  herb  called  cuca,  or 
coca  as  the  Spaniards  spell  it.  In  this  expedition  the  prince 
Yahuar-huaccac  increased  the  boundaries  of  the  empire  by 
nearly  thirty  leagues  of  land,  though  the  new  territory  was 
thinly  populated ;  he  did  not  advance  any  further,  owing  to 
the  difficulty  of  passing  the  forests,  swamps,  and  morasses  in 
that  region.  The  province  is  called  Anti,  and  hence  all  the 
territory  on  that  side  is  known  as  Antisuyu. 

Having  completed  the  conquest,  the  prince  returned  to 
Cuzco.  The  king  his  father  then  desisted  from  further  con- 
quests, for  in  Antisuyu,  to  the  eastward,  there  was  nothing 
left  to  conquer;  and  to  the  westward,  which  is  called  Cun- 
tisuya,  there  was  also  no  province  unsubdued  ;  the  empire 
extending  in  that  direction  as  far  as  the  sea  coast.  Thus, 
from  east  to  west,  on  the  parallel  of  Cuzco,  the  width  of  the 
empire  was  more  than  one  hundred  leagues,  and  from  north 
to  south  the  length  was  two  hundred  leagues.  Over  all  this 
extent  of  country  the  Indians  had  been  taught  to  make  royal 
edifices,  gardens,  and  baths  for  the  Ynca ;  as  well  as  depots 
on  the  royal  roads,  where  they  stored  the  supplies,  arms,  and 
clothes  for  the  common  people. 

After  some  years,  during  which  the  King  Ynca  Rocca  had 
remained  at  peace,  he  resolved  to  undertake  a  grand  expe- 
dition with  the  object  of  completing  the  conquest  of  the  pro- 
vinces called  Chancas,  which  his  father,  the  Ynca  Ccapac 

*  For  an  account  of  the  idolatry  of  the  Antis,  as  described  by  Father 
Bias  Valera,  see  page  51. 


332  FOURTH     HOOK    OF    THK 

Yupanqui,  had  commenced  in  the  region  of  Collasuyu.  He 
ordered  thirty  thousand  warriors  to  be  assembled,  a  larger 
army  than  had  ever  been  brought  together  by  any  of  his 
ancestors ;  he  appointed  six  masters  of  the  camp,  besides 
captains  and  officers  of  lower  grades,  and  directed  the  prince 
Yahuar-huaccac  to  remain  in  charge  of  the  government,  with 
four  other  Yncas  as  his  councillors. 

The  Ynca  left  Cuzco  by  the  road  to  Collasuyu,  arid  the 
men  of  war  continued  to  join  his  army  along  the  line  of 
march,  until  he  arrived  on  the  confines  of  the  provinces 
Chuncuri,  Pucuna,  and  Muyumuyu,  which  were  nearest  to 
his  dominions.  He  sent  a  messenger  with  the  usual  sum- 
mons, demanding  that  the  inhabitants  should  live  under  the 
laws  of  his  father  the  Sun,  and  acknowledge  him  as  their  god, 
abandoning  their  idols  made  of  wood  and  stone  and  their 
many  evil  customs  which  they  practised,  contrary  to  natural 
and  human  laws.  The  natives  were  enraged,  and  their  war- 
like young  captains  took  up  arms  with  much  fury,  saying 
that  it  was  a  strange  thing  to  command  them  to  abandon  their 
gods  and  accept  a  strange  god,  and  to  repudiate  their  laws 
and  customs  and  adopt  those  of  the  Ynca,  who  took  away 
land  from  his  vassals  and  imposed  taxes  and  tributes  until 
his  subjects  became  slaves.  They  declared  that  they  would 
in  no  wise  submit  to  this,  but  would  rather  die  fighting  for 
their  gods,  their  country,  and  their  liberty. 


ROYAL    COMMENTARIES.  333 


CHAPTER    XVIII. 

THE    REASONING    OF    THE    OLDER    MEN,  AND    HOW    THEY 
RECEIVED    THE    YNCA. 

The  older  and  more  prudent  men  said  that  they  ought  to 
consider  what  they  had  learnt  from  their  neighbours  who 
were  vassals  of  the  Ynca  ;  namely,  that  their  laws  were  good 
and  their  government  was  mild;  that  they  treated  their 
vassals  as  their  own  children,  and  not  as  conquered  people ; 
that  the  lands  they  took  were  not  what  the  inhabitants  re- 
quired, but  what  was  superfluous  and  could  not  be  worked 
by  them,  and  that  the  harvest  of  the  lands  which  were  tilled 
at  his  own  cost  was  the  tribute,  and  not  the  property  of  the 
Indians.  Besides,  the  Ynca  gave  back  all  that  was  in  excess 
of  the  requirements  of  his  court  and  army ;  and  in  proof  of 
what  they  said  it  was  only  necessary  to  look  dispassionately 
at  the  improved  condition  of  the  Ynca's  vassals,  who  were 
more  prosperous,  richer,  and  more  contented  than  they  ever 
had  been  before.  It  would  be  seen  that  the  dissensions 
which,  in  former  times,  prevailed  amongst  themselves  for  the 
most  trifling  causes,  had  now  ceased,  that  their  property  was 
protected  from  robbers,  their  wives  and  daughters  were  safe, 
and  neither  rich  nor  poor,  great  nor  small,  received  any 
injury. 

They  added  that  it  should  be  known  how  many  neigh- 
bouring provinces,  on  hearing  of  these  blessings,  had  will- 
ingly submitted  to  the  government  of  the  Ynca,  in  order  to 
enjoy  them  ;  and  that  it  would  be  well  if  they  did  the  same, 
for  it  was  safer  to  appease  the  Ynca  by  submitting  to  his 
demands  than  to  provoke  his  rage  and  anger  by  refusing  to 
obey,  if  afterwards  they  were  obliged  to  yield  by  force  of 
arms  and  thus  lose  the  Ynca's  favour.  Far  better  would  it 


334.  For  urn    HOOK   OF  TUB 

be  to  obtain  his  grace  at  once,  for  this  would  be  the  safest 
way  of  placing  their  lives  and  goods  in  security.  As  for 
their  gods,  the  Ynca  had  declared  that  the  Sun  deserved  to 
be  worshipped  more  than  idols.  Finally,  if  they  would  re- 
ceive the  King  Ynca  as  their  lord,  and  the  Sun  as  their  god, 
they  would  acquire  honour  and  profit.  The  elders  appeased 
the  young  men  by  these  arguments,  and  with  one  consent 
both  old  and  young  went  out  to  receive  the  Ynca ;  the  youths 
with  their  arms,  and  the  old  men  with  such  gifts  as  their 
country  could  furnish,  saying  that  they  brought  the  fruits  of 
their  land  in  token  that  they  delivered  it  up  to  the  Ynca. 
The  youths,  on  the  other  hand,  said  that  they  brought  their 
arms  to  serve  in  their  prince's  army  as  loyal  vassals,  and  to 
assist  in  conquering  other  new  provinces. 

The  Ynca  received  them  with  much  kindness,  ordering 
the  elders  to  be  given  new  clothes,  and,  as  a  greater  favour, 
the  principal  chiefs  were  presented  with  dresses  from  the 
royal  wardrobe.  From  amongst  the  young  warriors,  as  a 
reward  for  their  good  will,  he  ordered  five  hundred  to  be 
chosen  to  serve  in  his  army,  not  selecting  them  by  favour 
but  by  lot,  in  order  that  those  who  were  left  out  might  not 
be  annoyed.  He  said  that  they  were  not  all  taken,  because 
their  land  must  not  be  left  without  inhabitants.  The  Indians, 
both  old  and  young,  were  so  well  satisfied  with  their  treat- 
ment, that  they  began  to  raise  great  acclamations,  crying  out, 
"  Thou  art  good,  O  child  of  the  Sun !  thou  alone  deservest 
to  be  king.  With  good  reason  art  thou  called  a  lover  of  the 
poor,  for  scarcely  had  we  become  thy  vassals  before  we  were 
covered  with  favours.  Blessed  be  the  Sun,  thy  father  !  and 
may  the  people  of  the  four  quarters  of  the  globe  obey  and 
serve  thee,  for  thou  art  well  named  Sapa  Ynca,  or  Sole  Lord." 
With  such  blessings  was  the  King  Ynca  Rocca  invoked  by 
his  new  vassals.  Having  appointed  the  necessary  new 
officers,  he  marched  onwards  to  reduce  the  neighbouring 
provinces  of  Misqui,  Sacaca,  Machaca,  Caracara,  and  others 


ROYAL    COMMENTARIES.  335 

as  far  as  Chuquisaca,  which  is  the  place  now  called  the  city 
of  La  Plata;*  they  are  all  within  the  limits  of  Charcas, 
though  they  are  inhabited  by  various  nations  speaking  dif- 
ferent languages.  The  King  Ynca  Rocca  reduced  them  all 
to  obedience  with  as  much  ease  as  he  had  overcome  the  first 
he  encountered.  In  this  campaign  he  extended  the  limits  of 
his  empire  for  more  than  fifty  leagues  to  the  south,  and  as 
many  from  east  to  west ;  he  returned  to  Cuzco,  after  appoint- 
ing the  necessary  officers  to  instruct  the  people  and  collect 
the  revenue,  according  to  ancient  custom  ;  the  soldiers  were 
then  dismissed  to  their  respective  provinces,  and  the  captains 
received  gifts  and  favours. 

After  this  campaign  the  Ynca  rested  from  his  conquests, 
and  attended  to  the  government  of  his  empire,  passing  the 
remaining  years  of  his  life  in  this  employment,  but  we  do 
not  know  how  many  they  were.  When  he  died  he  had  not 
degenerated  in  any  respect  from  the  virtues  of  his  ancestors, 
but  had  imitated  them  as  closely  as  it  was  possible,  both  in 
extending  his  conquests  and  in  doing  good  to  his  vassals.  He 
founded  schools  where  the  Amautas  were  appointed  to  teach 
such  knowledge  as  they  had  attained  to ;  and  built  his  own 
royal  palace  near  them,  as  we  shall  see  in  its  proper  place. t 
He  also  instituted  laws  and  uttered  several  notable  sayings. 
The  father  Bias  Valera  wrote  several  of  these  in  his  papers, 
and  presently  I  will  repeat  the  sayings  which  his  paternity 

*  This  city  was  selected  as  the  capital  of  the  republic  of  Bolivia,  and 
received  the  name  of  Sucre,  in  honour  of  one  of  Bolivar's  ablest  generals, 
who  was  the  first  president. 

t  The  remains  of  the  palace  of  Ynca  Rocca  are  situated  in  the  pre- 
sent Calle  del  Triunfo,  near  the  great  square  of  Cuzco.  The  walls  are 
constructed  of  huge  masses  of  rock,  of  various  shapes  and  sizes,  one  of 
them  actually  having  twelve  sides,  but  fitting  into  each  other  with 
astonishing  exactness,  though  their  exterior  faces  are  rough.  The  stone 
is  a  very  dark-coloured  limestone.  The  walls  of  the  Yaclia-huasi,  or 
schools  founded  by  this  5Tnca,  are  still  standing,  and  form  part  of  the 
church  of  San  Lazaro.  Many  serpents  are  carved  in  relief  on  the  stones. 


336  FOURTH     BOOK    OF    THE 

recorded,  and  which  are  well  worthy  of  remembrance.  This 
Ynca  was  universally  lamented,  and  his  body  was  embalmed, 
according  to  the  custom  of  these  kings.  He  left  his  son 
Yahuar-huaccac  as  his  heir,  being  born  of  his  legitimate  wife 
and  sister  Mama  Micay  ;  he  also  left  many  other  children, 
both  legitimate  and  illegitimate. 


CHAPTER    XIX. 

CONCERNING    SOME    LAWS    INSTITUTED    BY    THE    KING    YNCA 

ROCCA,    OF    THE    SCHOOLS    HE    FOUNDED    IN    CUZCO,    AND 

SOME    SAYINGS    WHICH    HE    UTTERED. 

The  Father  Bias  Valera,  who  made  great  researches  into 
the  history  of  the  Yncas,  gives  the  following  particulars  re- 
specting this  King.  He  reigned  for  more  than  fifty  years, 
and  established  many  laws,  amongst  which  the  most  note- 
worthy were  as  follows  : — He  ordered  that  the  children  of 
the  common  people  should  not  learn  the  sciences,  which 
should  be  known  only  by  the  nobles,  lest  the  lower  classes 
should  become  proud  and  endanger  the  commonwealth. 
The  common  people  were  ordered  to  be  taught  the  employ- 
ments of  their  fathers,  which  was  enough  for  them.  All 
thieves,  murderers,  adulterers,  and  incendiaries  were  to  be 
put  to  death  without  mercy.  Children  were  to  serve  their 
parents  until  the  age  of  twenty-five,  after  which  time  they 
wore  to  be  employed  in  the  service  of  the  state.  Bias 
Valera  also  says  that  the  Ynca  Rocca  was  the  first  who 
established  schools  in  the  city  of  Cuzco,  in  which  the 
Amautas  imparted  their  learning  to  the  Ynca  princes  of  the 
blood  royal,  and  to  the  nobles  of  the  empire.  The  schools 
were  not  established  for  teaching  letters,  for  these  people 
had  none;  but  to  instruct  the  pupils  concerning  the  rights, 
precepts,  and  ceremonies  of  their  false  religion,  and  the 


ROY  A  L    CO  M  M  E  N  T  A  K I  KS .  331 

principles  of  their  laws  and  customs,  with  their  correct  in- 
terpretation. It  was  intended  that  they  should  thus  attain 
a  knowledge  of  the  art  of  governing,  and  become  both  more 
refined  and  more  assiduous  in  the  military  art.  The  pupils 
were  also  taught  the  method  of  computing  time,  and  of  re- 
cording events,  by  means  of  knots,  as  well  as  to  converse 
with  elegance  and  grace,  and  how  to  bring  up  their  children 
and  govern  their  households.  They  were  then  instructed 
in  the  arts  of  poetry,  music,  philosophy,  and  astrology,  or 
at  least  as  much  as  had  been  attained  to  in  those  sciences  by 
the  Amautas,  who  were  their  philosophers  or  wise  men,  and 
Avere  held  in  great  veneration.  Father  Bias  Valera  says 
that  this  Prince  Ynca  Hocca  instituted  all  these  things  by  a 
law,  and  that  afterwards  the  Ynca  Pachacutec,  his  great 
grandson,  explained  them  more  at  large,  and  added  many 
other  laws.  It  is  also  said  of  this  Ynca  Rocca  that,  after  re- 
flecting on  the  grandeur,  splendour,  and  beauty  of  the 
heavens,  he  often  exclaimed  that  it  might  be  concluded  that 
the  Pachacamac  (that  is  God)  was  a  most  powerful  king  in. 
the  heavens,  as  he  possessed  so  beautiful  a  habitation.  It 
was  also  a  saying  of  Ynca  Rocca  that,  if  he  had  to  worship 
anything  on  this  lower  earth,  it  would  certainly  be  a  discreet 
and  learned  man,  for  that  such  an  one  had  an  advantage 
over  all  created  things.  But,  added  he,  the  man  who  is 
born  and  brought  up,  dies  at  last ;  he  who  yesterday  had  a 
beginning,  to-day  meets  his  end ;  and  he  who  cannot  free 
himself  from  death  ought  not  to  be  worshipped.  Thus  far  I 
have  quoted  from  the  father  Bias  Valera, 


Forum    HOOK    OK   mi-: 


CHAPTER   XX. 

OF    THE    YNCA  "  WEEPING    BLOOD,"    SEVENTH    KING,    HIS 

FEARS    AND    CONQUESTS,    AND    OF    THE 

DISGRACE  OF  THE  PRINCE. 

On  the  death  of  the  King  Ynca  Rocca  his  son  Yahuar- 
huaccac  assumed  the  crown  of  the  kingdom,  and  ruled  with 
justice,  piety,  and  gentleness,  doing  all  the  good  in  his  power 
to  his  vassals.  He  wished  to  maintain  them  in  the  prosper- 
ous state  in  which  they  had  been  left  by  his  ancestors,  with- 
out pretending  to  make  conquests  or  take  any  thing  from 
any  one.  For,  owing  to  the  evil  omen  of  his  name,  and  of 
the  prognostics  that  were  made  over  him  every  day,  he  was 
fearful  of  some  mischance  and  had  no  wish  to  tempt  fortune. 
He  hoped  that  if  he  did  nothing  to  excite  the  anger  of  his 
father  the  Sun,  he  would  not  be  visited  with  any  heavy 
chastisement,  as  the  soothsayers  threatened.  In  this  fear  he 
lived  for  some  years,  only  desiring  peace  and  quiet  for  him- 
self and  his  neighbours  ;  but,  to  avoid  idleness,  he  visited  all 
parts  of  his  dominions  three  times.  He  took  measures  to 
adorn  the  provinces  with  magnificent  edifices,  gave  presents 
to  his  vassals,  and  treated  them  with  greater  kindness  than 
had  been  the  custom  with  any  of  his  ancestors.  All  this  was 
a  sign  and  effect  of  fear,  and  in  this  way  he  passed  nine  or 
ten  years.  But,  in  order  not  to  appear  so  pusillanimous  as 
to  be  held  up  as  a  coward  among  the  Yncas,  in  that  he  had 
not  increased  the  limits  of  the  empire,  he  resolved  to  send  an 
army  of  twenty  thousand  warriors  to  the  south-west  of  Cuxco, 
along  the  coast  beyond  Arcquipa,  where  his  predeo 
had  refrained  from  annexing  a  large1  extent  of  country  be- 
cause it  was  thinly  inhabited.  Ho  selected  his  brother  Ynca 
Mayla  as  captain-general,  who,  ever  after  that  campaign, 


ROYAL    COMMENTARIES.  339 

was  called  Apu  Mayta,  that  is  to  say,  the  captain-general, 
Mayta,  because  he  was  the  general  in  command.  Four 
experienced  Yncas  were  nominated  as  masters  of  the  camp  ; 
the  Ynca  did  not  venture  to  lead  the  invasion  in  person, 
though  he  desired  much  to  do  so ;  but  he  could  not  make 
up  his  mind  to  go,  because  the  evil  auguries  (in  the  affairs  of 
war)  were  amidst  such  doubtful  and  tempestuous  waves, 
that  where  those  of  desire  rose  those  of  fear  sank  down.  In 
consequence  of  these  apprehensions  he  named  his  brother 
and  his  ministers  to  act  in  his  place.  These  officers  com- 
pleted the  conquest  with  such  success  and  despatch  that  the 
whole  country  from  Arequipa  to  Atacama  was  added  to  the 
empire  of  the  Yncas ;  this  is  the  extreme  point  of  the  pro- 
vince called  Colla-suyu,  and  it  is  also  the  limit,  along  the  sea 
coast,  of  what  is  now  called  Peru.  This  land  on  the  coast  is 
long  and  narrow,  and  thinly  inhabited ;  so  that  the  Yncas 
took  more  time  in  marching  along  it  than  in  bringing  it 
under  their  sway. 

After  the  completion  of  this  conquest  they  returned  to 
Cuzco,  and  gave  an  account  of  what  they  had  done  to  the 
Ynca  Yahuar-huaccac.  The  success  of  this  campaign  in- 
spired the  Ynca  with  fresh  vigour,  and  he  resolved  to  under- 
dertake  another  more  honourable  and  famous  expedition  for 
the  reduction  of  some  other  great  provinces  in  the  Colla-suyu, 
called  Caranca,  Ullaca,  Llipi,  Chicha,  and  Ampara.  These 
provinces,  besides  being  large,  were  thickly  inhabited  by  a 
valiant  and  warlike  race.  The  former  Yncas  had  not  there- 
fore attempted  their  conquest  by  force  of  arms,  but  had 
endeavoured  to  civilize  them  little  by  little,  and  accustom 
them  to  the  rule  of  the  Yncas  by  the  sight  of  the  neighbour- 
ing districts,  where  the  vassals  had  obtained  so  many  benefits, 
under  the  mild  and  just  government  of  the  children  of  the 
Sun. 

The  Ynca  Yahuar-huaccac  conducted  this  campaign  with 
much  hesitation,  being  divided  between  hope  and  fear,  at 


o  10  FOURTH     HOOK     OF    TH K 

one  time  counting  upon  the  same  success  as  had  attended 
the  campaign  of  his  brother  Apu  Mayta,  and  at  another  in 
a  state  of  despondency,  owing  to  some  bad  omen.  Thus  he 
would  not  undertake  any  operation  of  war  by  reason  of  the 
danger  that  might  attend  it.  While  he  was  proceeding  on 
his  expedition,  in  the  midst  of  these  doubts  and  misgivings, 
he  turned  his  attention  to  other  domestic  cares  that  arose 
within  his  own  household.  These  were  caused  by  the  cha- 
racter of  his  eldest  son  and  heir,  who  was  to  succeed  to  the 
crown.  This  prince  had  shown  a  bad  disposition  from  a 
child,  for  he  had  ill-treated  the  boys  of  his  own  age  who  at- 
tended upon  him,  and  displayed  a  tendency  to  become  harsh 
and  cruel.  Although  the  Ynca  was  careful  to  correct  his 
son,  and  hoped  that  in  time  he  would  become  more  judicious, 
and  lose  the  bad  points  of  his  character ;  yet  these  anticipa- 
tions were  not  realised,  for  the  prince's  fierce  disposition  in- 
creased with  his  years.  This  was  a  source  of  extreme  anxiety 
to  the  Ynca  his  father,  for  as  all  his  ancestors  had  been 
remarkable  for  their  gentleness  and  urbanity,  it  was  very 
grievous  to  see  the  prince  growing  up  with  a  disposition  so 
opposite.  The  Ynca  endeavoured  to  convert  his  son  by  per- 
suasion, and  by  reminding  him  of  the  examples  of  his  an- 
cestors, as  well  as  by  upbraiding  and  punishing  him ;  but  all 
was  of  little  or  no  avail,  for  an  evil  disposition  in  the  great 
and  powerful  seldom  or  ever  admits  of  correction. 

Thus  it  fell  out  with  this  prince  that  every  remedy  ap- 
plied to  his  evil  disposition  was  converted  into  some  poison. 
At  last  the  Ynca,  his  father,  determined  to  disgrace  him,  and 
banish  him  from  the  royal  presence,  and  if  this  punishment 
did  not  cure  him,  to  disinherit  him  and  select  one  of  his 
other  sons  as  his  heir.  He  intended,  in  this,  to  imitate  a 
custom  which  prevailed  in  some  of  the  provinces,  of  select- 
ing the  most  worthy  among  the  sons  as  the  heir.  The  Ynca 
resolved  to  establish  this  law  with  his  son,  which  had  not 
hitherto  horn  adopted  by  the-  Kings'  Yncas.  The  prince, 


ROYAL    COMMENTARIES.  341 

being  then  about  nineteen  years  of  age,  was  therefore  or- 
dered to  be  banished  from  the  royal  court,  and  to  be  taken 
to  a  grand  and  beautiful  wilderness,  a  little  more  than  a 
league  to  the  eastward  of  the  city,  called  Chita,*  where  I 
have  often  been.  There  were  large  flocks  belonging  to  the 
Sun  on  those  plains,  and  the  prince  was  ordered  to  live  with 
the  shepherds  who  had  charge  of  them.  The  prince,  having 
no  means  of  avoiding  it,  submitted  to  this  banishment,  and 
to  the  punishment  with  which  he  was  visited  for  his  head- 
strong and  quarrelsome  temper.  He  freely  entered  upon 
the  duties  of  a  shepherd,  with  the  other  shepherds,  and  took 
care  of  the  flocks  of  the  Sun ;  the  fact  that  they  belonged  to 
the  Sun  being  some  consolation  to  the  sorrowful  Ynca.  He 
performed  these  duties  for  three  years  or  more,  where  we 
will  leave  him  until  his  time  comes,  for  he  will  give  us 
notable  things  to  say  if  we  succeed  in  narrating  them  well. 


CHAPTER    XXI. 

CONCERNING    A    NOTICE    GIVEN    TO    THE    PRINCE    BY    AN 

APPARITION,  WHICH    HE    WAS    TO    DELIVER 

TO    HIS    FATHER. 

The  Ynca  Yahuar-huaccac  having  banished  his  eldest 
son  (whose  name  while  he  was  prince  is  not  known,  because 
it  was  entirely  superseded  by  the  one  which  he  afterwards 
bore  ;  for,  as  they  had  no  letters,  these  people  totally  forgot 
all  that  was  not  preserved  in  their  memories  by  tradition) 
altogether  desisted  from  wars  and  the  conquest  of  new  pro- 
vinces, devoting  himself  exclusively  to  the  peaceful  govern- 

*  The  lofty  plateau  of  Chita,  to  the  eastward  of  Cuzco,  divides  the 
valley  of  the  Vilcamayu  from  that  of  its  tributary  the  Huatanay,  on 
which  Cuzco  is  built.  It  is  a  treeless  waste,  covered  with  grass,  and 
huge  boulders  of  rock  are  scattered  over  its  surface. 


0-412  KOVRTTI     HOOK     OF    THE 

ment  of  his  kingdom.  He  also  desired  not  to  lose  sight  of 
his  son  entirely  by  going  far  away  from  him,  but  to  be  near 
him,  and  watch  his  conduct;  for  all  the  remedies  for  this 
evil,  such  as  perpetual  imprisonment  or  disinherison,  and 
the  election  of  another  in  the  prince's  place,  appeared  to  be 
violent  and  unsafe,  owing  to  their  novelty,  and  to  the  im- 
portance of  the  case ;  for  it  would  be  equivalent  to  depriv- 
ing the  Yncas  of  their  deified  position  as  the  divine  children 
of  the  Sun ;  and  the  vassals  would  not  consent  to  the  inflic- 
tion of  such  a  punishment,  nor  of  any  other  that  it  might  be 
desired  to  visit  the  prince  with. 

These  cares  and  anxieties  deprived  the  Ynca  of  all  rest 
for  more  than  three  years,  during  which  time  nothing  oc- 
curred worthy  of  record.  In  this  interval  he  twice  sent  four 
of  his  relations  to  ..visit  his  empire,  directing  each  to  visit 
certain  provinces,  and  to  construct  such  works  as  were 
necessary  for  his  honour  and  the  good  of  his  vassals,  such  as 
new  aqueducts,  depots,  royal  houses,  bridges,  paved  roads, 
fountains,  and  the  like.  But  he  did  not  leave  the  court,  where 
he  was  engaged  in  celebrating  the  festivals  of  the  Sun,  and 
others,  and  in  administering  justice  to  his  vassals.  One  day, 
at  the  end  of  this  long  period,  a  little  after  noon,  the  prince 
entered  the  house  of  his  father,  where  he  was  little  ex- 
pected, alone  and  unattended,  as  a  man  out  of  favour  with 
his  King.  He  sent  to  the  Ynca  to  say  that  he  was  there, 
and  that  he  was  bound  to  deliver  a  certain  message.  The 
Ynca  replied,  in  great  wrath,  that  the  prince  was  to  return 
at  once  to  the  place  where  he  had  been  ordered  to  reside, 
unless  he  desired  to  be  punished  with  death  for  disobeying 
a  royal  command,  for  he  must  know  that  it  was  unlawful  for 
any  one  to  disobey  an  order  of  the  Ynca,  how  trivial  soever 
its  nature  might  be.  The  prince  answered  that  he  had  not 
come  there  to  break  his  father's  commandment,  but  to  obey 
another  Ynca  as  great  as  he,  who  had  sent  him  to  say  things 
which  it  was  very  important  the  Ynca  should  know  :  that  if 


ROYAL    COMMENTARIES.  343 

the  Ynca  wished  to  hear  them  he  should  give  permission  for 
him  to  enter  and  say  what  was  necessary,  and  if  not  he  would 
return  to  him  who  had  sent  him,  and  give  an  account  of  the 
reply  he  had  received. 

The  Ynca,  on  hearing  the  assertion  that  there  was  another 
lord  as  great  as  himself,  gave  orders  for  his  son  to  enter, 
that  he  might  learn  what  nonsense  this  was,  and  who  had 
sent  his  banished  and  disgraced  son  with  these  new  mes- 
sages, that  he  might  be  punished.  The  prince,  as  soon 
as  he  had  been  brought  before  his  father,  said:  "You 
must  know,  O  sole  Lord,  that,  when  I  was  lying  down  at 
noon  today  (I  cannot  say  whether  I  was  asleep  or  awake) 
under  one  of  the  great  rocks  that  are  scattered  over  the 
pastures  of  Chita,  where  I  am  employed  by  your  order  in 
watching  the  flocks  of  our  Father  the  Sun,  a  strange  man 
stood  before  me,  different  in  dress  and  appearance  from  our 
people.  He  had  a  beard  on  his  face  more  than  a  hand's 
breadth  long ;  he  wore  a  long  loose  robe  down  to  his  feet, 
and  held  an  animal,  unknown  to  me,  fastened  by  its  neck. 
He  said  to  me:  'Nephew,  I  am  a  child  of  the  Sun,  and  bro- 
ther of  the  Ynca  Manco  Ccapac  and  of  the  Coya  Mama 
Ocllo  Huaco  his  wife  and  sister,  the  first  of  your  ancestors  ; 
wherefore  I  am  a  brother  of  your  father  and  of  you  all.  I 
am  called  Uira-ccocha  Ynca,*  I  come  on  the  part  of  the  Sun 
our  father  to  make  an  announcement  to  you,  that  you  may 
deliver  it  to  the  Ynca  my  brother.  The  whole  of  that  part 
of  the  provinces  of  Chincha-suyu,  which  is  subject  to  his 
empire,  as  well  as  other  parts  still  unconquered,  are  in  re- 
bellion, and  a  great  multitude  has  assembled  to  drive  him 

*  Or  Viracocha,  according  to  the  corrupt  Spanish  way  of  spelling, 
which,  in  this  instance,  is  adopted  by  the  Ynca.  Uira  means  grease. 
Mossi  spells  it  Huira.  Ccocha  is  a  lake  or  the  sea.  But  our  author,  in 
the  twenty-first  chapter  of  the  next  book,  denies  that  the  name  is  com- 
posed of  these  two  words,  which  would  simply  mean  "  a  lake  of  grease." 
He  declares  that  it  is  not  composed  of  any  two  Quichua  words,  but  that 
it  is  a  name  of  itself,  the  derivation  of  which  is  unknown. 


;H4  FOURTH     BOOK    OF    THE 

from  his  throne,  and  destroy  our  imperial  city  of  Cuzco.  Go, 
therefore,  to  the  Ynca  my  brother,  and  tell  him  from  me  to 
prepare  himself,  and  to  take  such  order  as  may  be  necessary 
to  avert  this  danger.  And  to  you,  in  particular,  I  say  that 
in  whatever  disaster  you  may  find  yourself,  fear  not,  for  I 
will  not  fail  you,  but  will  always  give  you  help,  as  to  my  own 
flesh  and  blood.  Therefore,  do  not  hesitate  to  undertake 
any  adventure,  how  great  soever  it  may  be,  if  it  conduces  to 
the  glory  of  your  empire,  for  I  will  always  be  at  your  side 
to  give  you  such  aid  as  you  may  require/  Having  said 
these  words,"  continued  the  prince,  "the  Ynca  Huira-ccocha 
disappeared,  and  I  saw  him  no  more.  Then  I  set  out  to 
deliver  his  message  to  you." 


CHAPTER   XXII. 

THE    CONSULTATIONS    OF    THE    YNCA,  TOUCHING    THE    STORY 
OF    THE    APPARITION. 

The  Ynca  Yahuar-huaccac,  being  enraged  against  his 
son,  would  not  believe  his  story,  but  said  that  he  was  an  in- 
solent madman  for  asserting  that  his  own  nonsense  was  a 
revelation  from  his  father  the  Sun  ;  and  ordered  him  to  re- 
turn to  Chita  at  once,  and  not  again  to  leave  it,  on  pain  of 
the  royal  displeasure.  So  the  prince  returned  to  tend  his 
sheep;  but  the  brothers  and  uncles  of  the  Ynca,  who  were 
near  his  person,  being  superstitious,  and  believers  in  omens, 
and  especially  in  dreams,  received  what  the  prince  had  said 
in  another  spirit.  They  said  to  the  Ynca  that  he  should  not 
despise  the  message  from  the  Ynca  Huira-ccocha  his  bro- 
ther, seeing  that  he  had  said  he  was  a  child  of  the  Sun,  and 
that  he  came  on  the  part  of  his  father.  Nor  could  it  be  be- 
lieved that  the  prince  would  invent  such  things  concerning 
the  Sun,  for  it  would  be  sacrilege  to  imagine  it,  much  more 


ROYAL    COMMENTARIES.  345 

to  say  it  before  his  father  the  Ynca.  They  urged  that  it 
would  be  well  that  the  words  of  the  prince  should  be  ex- 
amined one  by  one,  that  sacrifices  to  the  Sun  should  be 
made,  and  auguries  taken  to  see  whether  what  they  pro- 
gnosticated was  good  or  evil,  and  that  the  necessary  arrange- 
ments should  be  made  at  once  for  so  important  a  business ; 
for,  they  said,  to  leave  them  unexamined  would  not  only  be 
hurtful,  but  would  also  show  disrespect  to  the  Sun,  their 
common  father,  who  had  sent  the  message,  and  to  the  Ynca 
Huira-ccocha,  his  son,  who  had  brought  it.  Such  a  course 
would  be  to  heap  error  upon  error. 

The  Ynca,  influenced  by  the  anger  caused  by  his  son's 
misconduct,  was  disinclined  to  take  the  advice  of  his  rela- 
tions, but  said  that  no  notice  should  be  taken  of  the  speech 
of  a  furious  madman,  and  that,  instead  of  mending  his  ways 
and  correcting  his  evil  disposition,  so  as  to  deserve  the 
favour  of  his  father,  he  would  be  emboldened  to  come  with 
fresh  nonsense,  and  would  thus  merit  the  deprivation  of  his 
inheritance,  and  the  substitution  of  one  of  his  brothers.  A 
new  heir  would  imitate  the  example  of  his  ancestors  who, 
for  their  clemency,  piety,  and  gentleness,  had  acquired  the 
title  of  children  of  the  Sun.  It  was  unreasonable,  continued 
the  Ynca,  that  a  madman,  with  the  knife  of  cruelty,  should 
destroy  all  that  the  former  Yncas  had  done  to  establish  the 
empire  by  their  goodness.  The  Yncas  should  reflect  that  a 
remedy  for  such  evils  was  of  more  consequence  than  the 
wild  words  of  a  furious  madman.  The  words  themselves 
showed  whence  they  came,  and  if  the  prince  did  not  admit 
that  the  embassy  was  not  from  a  child  of  the  Sun,  his  head 
should  be  cut  off  for  having  broken  out  of  the  place  of 
banishment  that  had  been  assigned  to  him.  Finally  the 
Ynca  ordered  them  not  to  proceed  in  this  affair,  but  to  pre- 
serve silence  respecting  it ;  for  that  any  remembrance  of  the 
prince  caused  him  to  become  enraged,  as  he  had  resolved 


what  he  would  do  concerning  him. 


346  FOURTH    BOOK    OF    THE 

By  order  of  the  King,  the  Yncas  were  silent,  and  spoke 
no  more  on  the  subject ;  but  they  did  not  cease  to  entertain 
fears  of  some  misfortune  in  their  minds ;  for  these  Indians, 
as  all  others  in  heathendom,  were  very  superstitious,  and 
especially  so  in  the  matter  of  dreams,  more  particularly 
when  such  dreams  were  related  by  the  king,  the  prince,  or 
the  high  priest.  Those  three  personages  were  looked  upon 
as  gods  and  great  oracles,  and  the  soothsayers  sought  an  ac- 
count of  their  dreams  from  them,  in  order  to  divine  and  in- 
terpret, if  the  Yncas  themselves  did  not  relate  what  they 
had  dreamt. 


CHAPTER  XXIII. 

THE    REBELLION    OF    THE    CHANCAS,    AND    TOUCHING     THEIR 
FORMER    DEEDS. 

Three  months  after  the  dream  of  the  Prince  Uira-ccocha 
Ynca  (for  so  he  was  called  by  his  people  from  that  time 
forward,  because  of  the  apparition  he  had  seen),  an  uncer- 
tain rumour  came  concerning  the  rebellion  of  the  provinces 
of  Chincha-suyu,  from  Antahtialla  onwards,  which  was  forty 
leagues  to  the  northward  of  Cuzco.  The  news  came  in  a 
confused  way,  as  is  usually  the  case  on  similar  occasions  ;  so 
that,  although  the  Prince  Uira-ccocha  had  dreamt  it,  and 
thus  confirmed  the  news  in  his  sleep,  the  Ynca  took  no 
notice  of  it,  because  the  rumour  appeared  to  him  to  be  no 
more  than  roadside  gossip,  or  some  version  of  the  dream 
which  should  have  been  forgotten.  But  a  few  days  after- 
wards the  same  news  again  reached  him,  though  still  doubt- 
ful and  uncertain.  For  the  enemy  had  closed  the  roads 
with  great  care,  that  their  rebellion  might  not  be  known, 
and  that  they  might  be  in  sight  of  Cuzco  before  their  ap- 
proach was  known.  The  third  notice  of  the  rebellion  that 


ROYAL    COMMENTARIES.  347 

arrived  was  more  explicit,  and  it  announced  that  the  nations 
called  Chanca,  Uramarca,  Villca,  Utusullu,  Hancohuallu, 
and  others,  had  rebelled,  slain  the  royal  governors  and 
ministers,  and  were  marching  to  the  capital  with  an  army 
of  more  than  40,000  warriors. 

These  nations  were  reduced  to  obedience  by  the  King 
Ynca  Rocca,  but  more  through  terror  of  his  arms  than  love 
of  his  government;  and,  as  we  before  said,  they  remained 
with  a  feeling  of  rancour  and  hatred  against  the  Yncas, 
which  would  break  out  when  occasion  should  arise.  Seeing 
that  the  Ynca  Yahuar-huaccac  was  not  warlike,  and  that  he 
was  intimidated  by  the  evil  augury  of  his  name,  and  embar- 
rassed by  the  bad  disposition  of  his  son  the  Prince  Ynca- 
Huira-ccocha,  and  having  heard  something  of  the  new  cause 
of  anger  that  the  Ynca  had  against  his  son ;  it  seemed  a  suf- 
ficiently favourable  time  to  show  the  hatred  they  felt  for  the 
government  of  the  Ynca.  So  they  met  together  as  secretly 
as  possible,  and  raised  amongst  themselves  a  powerful  army 
of  more  than  30,000  men  of  war,  with  which  they  marched 
in  the  direction  of  the  imperial  city  of  Cuzco.  The  authors 
of  this  rebellion,  who  incited  the  other  lords  of  vassals,  were 
three  principal  Indian  Curacas  of  three  great  provinces  of 
the  Chanca  nation  (under  which  name  other  nations  are  in- 
cluded). One  of  these  was  named  Hancohuallu,*  a  youth 
aged  twenty-six, another  was  named  Tumay  Huaraca,f  and  the 
third  Astu  Huaraca.£  The  two  last  were  brothers,  and  rela- 
tions of  Hancohuallu.  The  ancestors  of  these  three  petty  kings 
waged  perpetual  war,  before  the  time  of  the  Yncas,  with  the 
neighbouring  nations,  especially  with  a  people  called  Que- 
chua,  under  which  name  are  included  the  inhabitants  of  five 

*  The  meaning  of  this  name  is  not  clear.     Hanco  or  Hanccu  is  any- 
thing unripe  or  raw.     Hualluni  is  a  verb  meaning  to  cut  off  the  ears, 
t  Tumay  huaraca  means  "  He  who  whirls  a  sling  round." 
+  Possibly   Astay-huaraca,  which   would  mean   "  He  who  carries  a 
sling." 


34:8  FOURTH    BOOK    OF    THE 

large  provinces.  They  had  brought  these  Quechuas  under 
subjection,  and  treated  them  very  tyrannically.  The  Que- 
chuas, therefore,  had  rejoiced  to  become  vassals  of  the 
Yncas,  and  had  submitted  very  readily,  as  we  have  already 
seen,  for  they  were  glad,  to  be  released  from  the  insolence 
of  the  Chancas.  But  the  Chancas  felt  their  subjection  very 
deeply,  and  were  indignant  that,  from  being  lords  over  others, 
they  should  themselves  be  made  tributary.  So  they  pre- 
served the  hatred  they  had  inherited  from  their  fathers,  and 
rose  in  rebellion,  expecting  that  they  would  easily  conquer 
the  Ynca  by  reason  of  the  rapidity  with  which  they  intended 
to  move,  and  of  the  want  of  preparation  on  his  part.  They 
calculated  that  a  single  victory  would  make  them  lords  not 
only  over  their  ancient  enemies,  but  over  the  whole  empire 
of  the  Yncas. 

With  this  hope  they  called  their  people  together,  as  well 
those  subject  to  the  Ynca  as  those  who  were  independent, 
and  promised  them  a  large  share  of  the  conquest.  It  was 
not  difficult  to  persuade  them,  as  well  by  reason  of  the  great 
prize  that  was  offered,  as  because  there  was  an  ancient 
opinion  that  the  Chancas  were  brave  warriors.  They  elected 
Hanco-huallu,  who  was  a  valiant  Indian,  as  their  captain- 
general,  his  two  brothers  as  masters  of  the  camp,  and  the 
other  Curacas  were  chiefs  and  captains  of  their  followers. 
Thus,  with  all  diligence,  they  began  their  march  to  Cuzco. 


ROYAL    COMMKNTAR1KS.  349 


CHAPTER    XXIV. 

THE    YNCA    FLIES    FROM    THE    CAPITAL,    WHICH    IS    SAVED 
BY    THE    PRINCE. 

The  Ynca  Yahuar-huaccac  was  confused  at  the  certainty 
of  the  news  that  the  enemy  was  approaching ;  for  he  had 
never  believed  that  this  could  be  possible,  judging  from  his 
former  experience.  No  province,  out  of  the  great  number 
that  had  been  conquered,  had  ever  before  rebelled,  from 
the  time  of  the  first  Ynca  Manco  Ccapac.  Yahuar-huaccac 
had  refused  to  believe  the  reports,  because  nothing  of  the 
sort  had  ever  happened  before,  and  also  because  he  was  in- 
fluenced by  anger  caused  by  the  Prince's  prophecy  con- 
cerning the  rebellion,  nor  would  he  take  the  advice  of  his 
relations.  Passion  had  blinded  his  understanding,  and  now 
he  was  unprepared,  and  had  no  time  to  assemble  his  people 
either  to  advance  against  the  enemy  or  to  garrison  the  city. 
Instead  of  waiting  for  assistance,  it  seemed  better  to  fall 
back  before  the  traitors,  and  retire  to  Colla-suyu,  where  the 
Ynca  trusted  his  life  would  be  safe,  owing  to  the  honour  and 
loyalty  of  his  vassals.  With  this  intention,  he  retreated  in 
company  with  the  few  Yncas  who  could  follow  him,  as  far 
as  Angostura,  in  the  district  of  Muyna,*  which  is  five  leagues 
south  of  the  city.  Here  he  halted  to  obtain  news  of  the 
movements  of  the  rebels. 

The  city  of  Cuzco,  deserted  by  its  king,  was  in  confusion, 

*  The  Angostura  is  a  pleasant  maize  farm  which  formerly  belonged 
to  the  Astete  family,  near  the  village  of  Muyna,  about  ten  miles  south 
of  Cuzco.  Near  it  the  valley  becomes  narrower,  and  there  are  some 
massive  ruins  of  the  Yncarial  period,  which  tradition  points  to  as  the 
station  at  which  Yahuar-huaccac  took  refuge  on  this  occasion.  Muyna 
is  said  to  have  been  founded  by  the  first  Ynca  Manco  Ccapac  (see  pages 
80,  86,  and  190). 


:)50  FOURTH    HOOK.    OF    THE 

without  captain  or  chief  to  give  orders,  much  more  to  de- 
fend it,  for  all  were  seeking  safety  in  flight.  The  principal 
people  were  escaping  in  the  directions  which  they  thought 
best,  with  a  view  to  saving  their  lives.  Some  of  the  fugi- 
tives went  to  the  Prince  Uira-ccocha  Ynca,  and  gave  him 
news  of  the  rebellion  in  Chincha-suyu,  and  how  the  King 
his  father  had  retreated  towards  Colla-suyu  because  it  seemed 
impossible  to  resist  the  enemy,  owing  to  the  suddenness  of 
the  rising. 

The  Prince  felt  very  deeply  the  disgrace  of  his  father 
having  fled  and  deserted  the  city.  He  ordered  those  who 
had  brought  the  news,  with  a  few  of  the  shepherds  who  were 
with  him,  to  go  to  the  Indians  on  the  roads  and  in  the  city, 
and  tell  them  to  follow  the  Ynca,  their  lord,  with  their  arms, 
because  he  intended  to  do  the  same,  and  to  pass  the  word 
from  one  to  the  other.  Having  given  this  order,  the  Prince 
Uira-ccocha  Ynca  followed  his  father,  without  entering  the 
city;  and,  owing  to  the  rapidity  of  his  march,  overtook  him 
at  Angostura  de  Muyna,  for  he  had  not  yet  set  out  from 
that  station.  Covered  with  dust  and  sweat,  with  a  lance  in 
his  hand,  which  he  had  obtained  on  the  road,  the  Prince  pre- 
sented himself  before  the  King,  and,  with  a  sad  and  grave 
countenance,  said  : — 

"O  Ynca!  how  is  it  permitted  that,  owing  to  news  con- 
cerning a  few  rebellious  vassals,  whether  true  or  false,  you 
should  desert  your  city  and  court,  and  turn  your  back  on 
the  enemy  before  he  is  in  sight?  How  can  it  be  endured 
that  the  house  of  the  Sun,  your  Father,  should  be  delivered 
over  for  the  enemy  to  tread  with  shod  feet,  and  to  per- 
form abominations  within  its  precincts  ?  Did  not  your 
ancestors  abolish  the  sacrifices  of  men,  women,  and  children, 
and  all  other  bestialities  and  sacrileges  ?  What  account  shall 
we  give  of  the  virgins  dedicated  to  the  Sun  by  the  observ- 
ance of  perpetual  chastity,  if  we  leave  them  for  the  bestial 
rebels  to  do  what  they  please  with  /  What  honour  shall  we 


ROYAL    COMMENTARIES.  351 

have  left  if  we  permit  all  these  evils,  in  order  to  save  our 
own  lives  ?  I  like  it  not,  and  I  shall  return  to  face  the 
enemy  before  they  can  enter  Cuzco,  for  I  desire  not  to  wit- 
ness these  abominations  which  the  rebels  will  commit  in  that 
imperial  city,  founded  by  the  Sun  and  his  children.  Those 
that  will  follow  me  let  them  do  so,  and  I  will  show  them 
how  to  choose  between  a  disgraced  life  and  an  honoured 
death." 

Having  said  this  with  every  sign  of  grief  and  sorrow,  he 
turned  back  along  the  road  to  Cuzco,  without  taking  any 
refreshment,  either  of  food  or  drink.  The  Yncas  of  the 
blood  royal,  who  had  set  out  with  the  King,  and  among 
them  his  nephews,  brothers,  and  cousins,  in  number  more 
than  four  thousand  men,  returned  with  the  Prince,  leaving 
the  father  alone  with  the  useless  old  men.  On  the  road  they 
were  met  by  many  who  were  flying  from  the  city.  They 
called  to  these  fugitives  to  turn  back,  telling  them  that  the 
Prince  Ynca  Uira-ccocha  was  coming  to  defend  the  city, 
and  the  house  of  his  Father  the  Sun.  The  Indians  were 
reassured  by  this  news,  and  all  those  that  were  running 
away  turned  back,  calling  to  each  other  over  the  fields,  and 
passing  the  word  from  one  to  the  other  that  the  Prince  was 
returning  to  defend  the  city,  and  that  this  undertaking  was 
so  agreeable  to  them  that,  with  the  greatest  joy,  they  would 
go  back  to  die  with  the  Prince.  The  Prince  displayed  so 
much  resolution  and  bravery,  that  he  imparted  new  courage 
to  all  his  followers. 

In  this  way  he  entered  the  city,  and  ordered  that  the 
assembled  people  should  presently  take  the  road  of  Chincha- 
suyu,  along  which  the  rebels  were  marching,  so  as  to  interpose 
between  them  and  the  city.  His  intention  was  not  to  resist 
them,  for  he  well  knew  that  his  forces  were  not  sufficient,  but 
to  die  fighting  before  they  could  enter  the  city  and  pillage  it  as 
barbarous  and  victorious  enemies,  without  respect  to  the  Sun, 
which  was  what  he  felt  most.  As  the  Ynca  Yahuar-huaccac, 


0,)  FOUR  III     HOOK    OF    COMMENTARIES. 

whose  life  we  now  write,  did  not  reign  after  this,  as  we  shall 
see  presently,  it  seems  better  to  cut  the  thread  of  the  history 
at  this  point,  so  as  to  divide  his  acts  from  those  of  his  son, 
the  Ynca  Uira-ccocha.  We  will,  therefore,  insert  some 
further  account  of  the  government  of  the  empire  at  this 
point,  so  as  to  vary  the  narrative,  and  avoid  too  long  a  con- 
tinuance of  one  part  of  the  subject.  Afterwards,  we  shall 
return  to  the  deeds  of  the  Prince  Uira-ccocha,  which  were 
very  glorious. 


END    OF    THE    FOURTH    BOOK. 


I  N  D  E  X. 


NAMES   OF   PLACES 

in  the  1st,  '2nd  3rd,  and  4tk  Book*  of  the 
FIRST   PART   OF   THE   ROYAL   COMMENTARIES. 


Abancay  (see  Amancay) 

Acari,  valley  on  the  sea  coast,  244, 

267 

Accha,  234 
Allca,  a  province  conquered  by  the 

Ynca  Mayta  Ccapac,  231 
Amancay    river,    provinces    on    its 

banks  inhabited  by  Quechuas,  241, 

266,  323 
Ampara,  339 
Ancasmayu  river,  north   boiiiidary 

of  Peru,  40,  136 
Angostara  de  Muyna,  349 
Antahualla,  323,  325 
Antis,  their  idolatry,  51,  116,  330; 

conquests  in  the  direction  of  the, 

160,  329 
Anti-suyu,  eastern  division  of  the 

empire   of   the   Yncas,   79,   143; 

expedition    sent    into    by    Ynca 

Eocca,  327-29 
Apucara,  267 
Apurimac   river,    69;    bridge,    227, 

234,  322 

Arequipa,  232,  267 
Arica,  41 

Aruni,  province  of,  232 
Asancata,  159 
Asillu,  159 
Atacama,  339 
Atequipa,  267 
Atico,  267 
Ayamarca,  80 
Ayaviri,  164-5 
Aymara,  province,  235,  237 


Cacha,  159 
Cac-yaviri,  213 


Callamarca,  225 

Callavaya  (see  Collahuaya) 

Camana,  267 

Canac-huay  mountain,  330 

Canas,  163 

Cancalla,  159 

Canchi  nation,  158 

Cancu  tribe,  80;  privilege  granted 

to,  86 

Caracara,  334 
Caracollo,  225 
Caranca,  339 

Caravaya  (see  Collahuaya) 
Cauquicura,  217 
Cavina  tribe,  80 
Ccocha-casa,  266 
Chachapoyas,  41 
Challapampa,  330 
Chamuru,  263 
Chancas,  242,  323,  325,  347 
Chaqui,  263,  265 
Chacas,  35,  40 
Chayanta,  255,  257 
Cherca,  263 
Chicas,  17,  40 
Chile,  40,  136,  143 
Chilqui,  80 
Chimpa,  233 
Chincha-pucyu,  80 
Chincha-suyu,  80, 143 
Chirihuanas,  50,  54 
Chirirqui,  240 
Chita,  341 
Chucuitu,  170,  211 
Chumpi-uillca,  229 
Chuncara,  159, 163 
Chuncuri,  332 
Chuqui-apu,  225 
Chuquinca,  243 

Z 


INDEX. 


Chuquisaca,  355 

Cocha-pampa,  235 

Collahuaya  ( Caravaya),  160,  265 

Collas,  35,  71,  167-69,  216 

Colla-suyu,  71,  142,  166-67 

Collcampata  terrace,  at  Cuzco,  179 

Copacavana,  286 

Coro-puna  peak,  232 

Cota-huasi,  231 

Cotanera,  242 

Cota-pampa,  241,  242 

Cuchuna,  219 

Cunti-suyu,  71,  80,  143,  226 

Cura-huasi,  266 

Curampa,  323 

Cuzco  founded,  65;  Hanan  Cuzco, 
Hurin  Cuzco,  67 ;  Temple  of  the 
Sun  at,  270;  great  respect  for,  ib. ; 
Topography  of  part  of,  279 

Desaguadero  river,  171,  210 
Elena  (see  Santa  Elena) 

Gorgona,  Isle  of,  37 
Guayaquil  (see  Huayaquil) 

Hanan  Cuzco  (see  Cuzco) 

Hancohualla,  242,  324,  326 

Hatun-colla,  167,  170 

Hatun-pacasa,  212,  217 

Hatun-puna,  217 

Hatun-rucana,  267 

Havisca,  330 

Huaca-chaca,  234,  241 

Huamanpalla,  242 

Huana-cauti  hill,   south   of  Cuzco, 

65,66 

Huancanfe,  159 
Huaquirca,  237 
Huarina,  217 
Huaruc,  80 
Huarac-chillqui,  86 
Huayaquil,  34 
Huaychu,  222,  223 
Hurin  Cuzco  (see  Cuzco) 

Juli,  171 

Llaricasa  province,  41,  221 
Llipi,  33'J 

Machaca,  334 

Malloma,  217 

Masca,  so 

Maule  river,  south  boundary  of  the 

empire  of  the  Yncas,  40,  136 
Mayu  tribe,  80 


Moquehua,  219 
Mucansa  hill,  435 
Muyna,  80,  86,  190,  349 
Muyu-rnuyu,  332 
Muya-pampa,  41 

Nanasca  (or  Nasca),  267 

Ocona,  on  the  coast,  267 
Orcosuyu  (see  Urcosuyu). 

Paccari-tampu,  65 

Papri,  80 

Paria  lake,  225 

Parihuana-ccocha,  231 

Passao  or  Pasau,  Cape,  17, 41,  50,  54 

Pastu,  40 

Paucar-colla,  167 

Paucar-tampu,  69,  72,  73,  7i»,  :>(>-">, 

327,  330 

Peru,  1,  33-36,  40 
Pillcu-pata,  330 
Piti,  235 
Pomata,  171 
toques  nation,  79,  86 
Potosi,  play  acted  at,  204 
Pucara,  159,  166 
Puchina,  158 
Pucuna,  332 
Puerto  Viejo,  37 
Puma-tampu,  232 

Quechuas,  34,  112,  241,  243,  325 

Quehuar  tribe,  80 

Quequesana,  69 

Quespi-cancha,  80 

Quilca,  on  the  sea  coast,  267 

Quinualla  tribe,  320 

Quitu,  143,  180 

Rimac-tampu,  80 

Riti-suyu,  snowy  region  of  the  Andes, 

40 

Eucana,  267 
Kurucachi,  159 

Sacaca,  'M-l 

Sacsahuana  valley,  80 

Sancava,  2^1 

Santa  Elena,  37 

Sucahuaya  (Socabaya),  2:W 

Sullu,  326,  327 

Sulli,  204 

Surcunca,  village  near  Cuzco,  :\  1 2 

Tacmana  tribe,  323 

Tampu,  N(l 
Taurisma,  2:J1 
Tialmanacu,  71,  75,  210-12 

Tifirara  ]al«-.  (It.   ll!.'!,  L'S.', 


INDEX. 


355 


Titicaca  island,  considered  sacred,  !  Uramarca,  325 
286-88  TJrcos,  80,  86,  287 

Truxillo,  41  ;  Urcosuyu,  159 

Ttahuantin-suyu,  name  of  the  em-  j  Utunsullu,  324 
pire  of  the  Yncas,  72 

Tuinpez,  111  Vilca,  324,  326 

Tunu,  330  Villilli,  229 

Tutyra,  265 

Yana-huara,  235 
Ylave,  171 
Yucay,  86 

Ullaca,  339 

Umasuyu,  159,  237  Zepita,  171 


QUICHUA    WORDS 

in  the  1st,  2nd,  3rd,  and  4th  Books  of  the 
FIRST  PART  OF  THE  ROYAL  COMMENTARIES. 


Aca,  dirt,  121,  298 

Acatanca,  a  beetle,  121 

Acca,  fermented  liquor  (chicha),  298 

Aclla-huasi,  "  House  of  the  chosen 

ones,"  292 
Allpa,  earth,  126 
Allpa-camasca,  "animated  earth," 

a  name  for  the  human  body,  126 
Amaru,  a  serpent,  330 
Arnauta,  philosopher,  wise  man,  114, 

174, 194, 286 ;  teach  in  the  schools, 

336 

Ancas.  blue,  40 

Apachecta,  meaning  of  the  word,  117 
Apu,  chief,  225 
Auca,  traitor,  156 
Auqui,  unmarried  prince,  97 
Ayar,  norneaningin  Quichua,  though 

it   probably   has    in   the   special 

idiom  of  the  Yncas,  74 
Ayllu,  lineage,  family,  67 
Ayusca,  a  sickly  child,  316 


Caca,  uncle  (brother  of  the  mother), 

285 

Cachi,  salt,  74 
Cam,  you,  197 
Cama,  the  soul,  106 
Camac,  created,  101 
Camayu,  "he  who  has  charge,"  152 
Caiicha,  place,  court,  283 
Cancu,  sacrificial  bread,  298 


Capa  (See  Sapa),  alone,  sole,  91 
Cay,  this,  198 
Cayan,  now,  198 
Ccaca,  rock,  hill,  285 
Ccapac,  rich,  95 
Ccocha,  lake,  49 
Ccoya,  queen,  68,  96,  293,  296 
Ccuri,  gold,  283 

Ccuri-cancha,  temple  of  the  sun,  283 
Chahuar,  aloe  fibre,  58,  227 
Chaqui,  foot,  121 
-  dry,  122 


Chasca,  the  planet  Venus,  176,  275; 

meaning  of  the  word,  176  (note) 
Chaupi,  middle,  195 
Chichi,  hail,  198 
Chillca,  a  tree  (Baccharis  scandens), 

187 

China,  female,  servant  girl,  197 
Chiri,  cold,  50 
Chucchu,  fever,  187 
Chuchau,  Agave  Americana,  86 
Chunca,  ten,  152 

a  game,  152 


Chunca-camayu,  Decurion,  152 

Chuncasun,  "  We  play,"  15-3 

Chuqui,  lance,  225 

Chura,  put,  198 

Churi,  son,  91,  314 

Chuspa,  a  bag  for  holding  coca,  296 

Chuy,  a  seed,  204 

Chuychu,  rainbow,  276 

Cuca,  coca  leaf,  296,  330 


IM)KX. 


Cuna,  plural  particle,  2l.»:{ 

Cunuuunan,  it  thunders,  107 

Cuntur,  condor,  48,  75 

Curaca,  chief,  82 

Cuzco,   a  navel  or  centre,   in   the 

peculiar  language  of  the  Yncas,  73, 

142 

Hamusac,  I  will  coine,  195 

Hanan,  upper,  67 

Harauec,  bard,  195 

Hatun,  great,  167-267 

Hihuaya,  black  pebble,  202 

Hina,  so,  197 

Huaca,  a  sacred  thing,  107,  115, 119 

Huaccac,  weeping,  328 

Huaccanqui,  162 

Huaccha-cuyac,  "lover  of  the  poor," 

90,97 

Huahua  (see  Uaua). 
Huasi,  a  house,  201 
Huata,  year,  177 
Huatani,  I  seize,  177 
Huauque,    brother   addressing    his 

brother,  314 
Huira  (see  Uira). 
Hurin,  lower,  67 

Llama,  beast  (passim). 
Llamanchec,  shepherd,  320 
Llapi,  song,  195 
Llautu,  royal  fringe,  85,  296 
Lloque,  left-handed,  161 

Mama,  mother,  293 

Mama-cuna,  matrons,  293,  294,  300, 
302 

Mama-ccocha,  the  sea,  49 

Mamanchic,  "  our  mother,"  97 

Mama-quilla,  Mother  Moon,  274 

Manco,  a  proper  name,  with  no  spe- 
cial meaning,  70  (note) 

Mantara,  for  this,  197 

Maqui,  hand,  arm,  121 

Matecllu,  plant  for  sore  eyes,  1 88 

May,  where,   l'.»s 

Mayta,  a  proper  name,  with  no  spe- 
cial meaning,  209 

Mayu,  river  (passim). 

Mitinac,  colonists,  269-286 

Mulli,  a  tree  (Schinus  Molle),  187 

Munquini,  I  drop,  198 

Nafta,  sister  addressing  her  sister, 

314 

Nanani,  I  hurt,  267 
Nimpiri,  sometimes,  19<S 
Nusta,  princess  (unmarried),  96, 197 

i  HI,,,  :iu-> 


Paccari,  morning,  65,  182 
Pacha,  meanings  of  the  word,  1 19 
Pachacamac,  Creator  of  the  world, 

106 

Pacha  rurac,  maker,  109 
Pacha  yachachi,  109 
Palla,  lady  of  the  blood  royal,  96,  97 
Pampa,  plain  (passim). 
Pana,  a  sister,  when  addressed  by 

her  brother,  314 
Para,  rain,  198 
Parihuana,  flamingo,  231 
Pata,  hill  (passim). 
Pataca,  basket,  254 
Paycha,  fringe  and  tassels  worn  by 

princes  of  the  blood  royal,  296 
Pirua,  granary,  36 
Pucara,  fortress,  160 
Puma,  lion,  232 
Punchau,  day,  182 
Puiiunqui,  "  you  will  sleep,"  195 
Puyna,  vase,  197 

Quechua,   first    occasion   on   which 

the  word  is  used,  34 
Quilla,  moon  month,  176,  181 
Quillay,  iron,  201,  262 
Quipus,  first  mention  of  the  system. 

of  knot  writing,  150,  191 

Eaymi,  festival,  279,  298 
Riti,  snow,  40 

Rocca,  a  proper  name,  with  no  spe- 
cial meaning,  92,  157 
Runa,  man,  35 
Rurac,  maker,  109 
Russa,  remittent  fever,  187 

Sara,  maize,  49,  189 

Sapa,  sole,  only,  91 

Sapa-Ynca,  sole  lord,  95,  321 

Sauca,  joy,  pleasure,  74 

Sayri,  tobacco,  188 

Sinchi,  strong,  i»2 

Situa,  festival,  2!  is 

Situa-Raymi,  festival,  179 

Sucanca,  solstitial  pillar,  178  (note) 

Sumac,  beautiful,  107 

Sunqui,  second  transition  ending  of 

a  verb,  198 
Supay,  the  devil,  108 
Suyu,  province  (passim). 

Tancani,  I  push,  121 
Tanga-tanga,  an  idol  in  Chuquisaca, 

120 

Ta/.tjui,  a  girl,  maiden,  197 
Ticiviracocha,  a  mistaken  name  for 

God,  given  by  Spanish  writers,  1 09 


INDEX. 


357 


Titi,  lead,  285 

Tora,  brother,  when  addressed  by 
his  sister,  314 

Ttahuantin-suyu,  "four  parts  of  the 
empire,"  35,  142 

Tucuyricoc,  an  overseer  who  re- 
ported the  shortcomings  of  offi- 
cials to  their  superiors,  154 

Tuta,  night,  182 

Tutura,  reed,  86 


Uaua,  a  child,  314 

Uchu,  Aji  pepper,  74 

Uira,  grease,  343  (note) 

Uncu,   tunic,   part    of  the    Ynca's 

dress,  296 
Unu,  water,  198 
Uruya,  basket,  travelling  on  a  cable, 

for  crossing  a  river,  261 
Usuta,  sandals,  82 


Villac  Vmu,  high  priest  of  the  Sun, 

277 

Villani,  I  say,  277 
Vmu,  a  soothsayer,  277 

Yacha,  school,  335  (note) 

Yachani,  I  learn,  110 

Yachachi,  I  teach,  110 

Yacolla,  mantle,  296 

Yahuar,  blood,  328 

Ychu,  a  long  coarse  grass,  254 

Yllapa,  thunder  and  lightning,  105, 

182,  275 

Yllapantac,  it  thunders,  197 
Ynca,  sovereign  lord  (passim). 
Yncap  runan,  vassal,  35 
Ynti,  the  sun  (passim). 
Yntip-churi,  "  child  of  the  sun,"  95 
Yqui,  second  possessive  pronoun,  197 
Yupanqui,   a   title,   literally   "you 

may  count,"  161 


NAMES   OF    INDIANS 

in  the  1st,  2nd,  3rd,  and  4th  Books  of  the 
FIRST  PART  OF  THE  ROYAL  COMMENTARIES. 


Apu  Mayta,  339 

Ata-hualpa,    his    attempted   exter- 

mination of  the  Ynca  family,  62, 

81;  speech  of  Valverde  to,  107; 

indignation  against  Filipillo,  300; 

seizes  Huasca,  328 
Astu-huaraca,  347 
Ay  ar-cachi       L       nda     brothers  of 
fiance  Lapac,  73 


Auqui-Titu,  brother  of  the  Ynca 
Ccapac  Yupanqui,  his  campaign, 
241 

Ccapac  Yupanqui,  fifth   Ynca,  his 

reign,  234;  his  death,  269;  con- 

quests, 331 
Ccoya  Mama  Curiyllpay,  wife  of  the 

Ynca  Ccapac  Yupanqui,  270 
Colla,  name  of  one  of  the  brothers 

of   Manco   Ccapac,   according  to 

one  legend,  71 
Cora  (see  Mama  Cora). 

Felipe  Ynca,  an  apt  scholar  at 
Cuzco,  205 


Garcia,  chief  of  Surcunca,  his  last 
will,  312 

Huayna  Ccapac,  104,  271 ;  his  body 

found,  273 
Huascar  Ynca  seized  by  Atahualpa, 

388 

Hanco-huallu,  347 
Huira-ccocha  Ynca,  his  body  found, 

273,  note  (see  Uira-ccocha). 

Lloque  Yupanqui,  third  Ynca,  161 ; 
his  death,  173 

Mama  Cava,  wife  of  Lloque  Yupan- 
qui, third  Ynca,  J  73 

Mama  Cora,  wife  of  Sinchi  Eocca, 
second  Ynca,  93,  J6L 

Mama  Curiyllpay,  270 

Mama  Cuca,  234 

Mama  Micay,  336 

Mama  Ocllo  Huaco,  wife  of  the  first 
Ynca,  70 

Manco  Ccapac,  first  Ynca,  70;  fabu- 
lous accounts  of  his  origin,  71-75; 
an  Ynca's  account,  63 ;  instructs 


INDEX. 


Ins  vassals,  81;  fashions  intro- 
duced by,  85;  his  death,  91;  at 
lake  Titicaca,  2S5 

Mayta  Ccapac,  fourth  Ynca,  1 73 ; 
his  reign,  210 ;  his  death,  233 

Mayta  (see  Apu-Mayta). 

Pinahua,   legendary  companion   of 

Manco  Ccapac,  71 
Pachacutec,  337 

Eocca  (see  Ynca  Eocca). 

Sinchi  Eocca,  second  Ynca,  92 ;  his 
death,  160 


Tocay,     legendary     companion     of 

Manco  Ccapac,  71 
Tumay  Huaraca,  347 

Uira-ccocha  Ynca,  his  body  found, 
273  (note);  his  banishment,  311 

Yahuar-huaccac,  his  expedition  into 
Anti-suyu,  327 ;  meaning  of  his 
name,  328 ;  his  flight,  349 

Ynca  Eocca,  his  campaigns  as  prince, 
206 ;  meaning  of  his  name,  '•>>-- ; 
his  conquests,  323-27,  332;  his 
schools,  335 

Ynca  Yupanqui,  completed  the  tem- 
ple of  the  Sun,  271 


NAMES    OF    SPANIARDS 

in  the  1st,  2nd,  3rd,  and  Uh  Books  of  the 
FIRST  PART  OF  THE  ROYAL  COMMENTARIES. 


Acosta,  Father,  his  History  of  the 
Indies  quoted  by  the  author  ; 
mention  of  the  story  of  Huelva, 
23 ;  as  to  name  of  Peru,  35 ;  re- 
specting the  Trinity,  120;  praise 
oftheYncas,  142-199;  his  account 
of  the  solstitial  pillars,  178  (note)', 
origin  of  the  saying  "  He  plays 
away  the  sun  before  dawn,"  272 

Alcobasa,  Diego  de,  a  schoolfellow 
of  the  author ;  his  account  of  the 
ruins  of  Tiahuanaco,  2 1 L 

Almagro,  Diego  de,  defeat  of  Alva- 
rado  by,  243;  defeated  by  Her- 
nando  Pizarro,  80 

Altamirano,  Antonio;  part  of  the 
palace  of  Huayna  Ccapac  his  share 
of  the  spoil  at  Cuzco,  104 

Pedro,  the  author's 

schoolfellow,  104  (note) 

Alvarado,  Alonzo  de,  his  defeats,  243 

Anda"-oya,  Pascual  de,  on  the  name 
of  Peru,  29  (note) 

A  vila,  Pedro  Arias  de,  kills  Vasco 
Nunez,  27 


Balboa,  Vasco  Nunez  de,  his  disco- 
very of  the  South  Sea,  27,  36 

;i,  I  >amian  de  la,  a  map  made 
,dians  for.  !'.»(» 


Barco,  Pedro  del,  295 

Belalcazar,  Sebastian  de,  he  de- 
stroys the  equinoctial  columns  at 
Quito,  181 

Benzoni  on  human  sacrifices,  140 
(note) 

Cabrera,  Pedro  Luis  de,  his  repar- 
timiento  at  Cotapampa,  242 

Candia,  Pedro  de,  111 ;  his  son  the 
author's  schoolfellow,  ib. 

Castilla,  Sebastian  de,  his  rebellion, 
205 

Colon,  Christoval,  discovery  of 
America,  22 

Centeno,  Diego,  battle  with  Gon- 
zalo  Pizarro  at  Huarina,  217 

Cuellar,  Juan  de,the  author's  school- 
master at  Cuzco,  205 

Drake,  Sir  Francis,  his  improved 
method  of  navigating,  37 

Ercilla,  Alonzo   de,  author  of  the 

Araucana,    his    mistaken    deriva- 
tion of  the  word  1'alln,  !i~ 

Fernandez,  Diego  de,  of  Pal.-ncia. 
an  author  quoted  as  to  1  li<-  mean- 
ing of  the  word  /v/-».  li'.t 

de,    a 


INDEX. 


359 


cousin  of  the  author;  he  relates 
the  story  of  Pedro  Serrano,  46 

Giron,  Francisco  Hernandez  de,  de- 
feat at  Pucara,  166;  his  rebellion, 
confusion  caused  by,  205 ;  defeats 
Alvarado  at  Chuquinca,  243 

Gomara,  Francisco  Lopez  de,  as  to 
discovery  of  America,  22 ;  name 
of  Peru,  32;  his  history  quoted  by 
the  author,  36,  39;  his  account  of 
the  mode  of  interment,  128;  origin 
of  the  Yncas,  191 

Guzman,  Diego  Orton  de,  295 

Huelva,  Alonzo  Sanchez  de,  a  pilot 
said  to  have  discovered  America, 
21-22 

Herrera,  his  version  of  the  origin  of 
the  Yncas,  73  (note) 

Lequesano,  Marcio  Serra  de,  plays 
away  the  sun,  272;  account  of 
him,  272  (note) 

Juan  Serra  de,  the  au- 
thor's schoolfellow,  272  (note) 

Leon,  Pedro  de  Cieza  de,  quoted  by 
the  author — as  to  the  name  of 
Peru,  29-30;  cannibalism,  55;  on 
Indian  immorality,  59 ;  meaning 
of  Pachacamac,  108;  Indian  be- 
lief in  immortality,  128 ;  account 
of  his  work,  134;  as  to  human 
sacrifices,  138;  conquered  chiefs 
not  disinherited,  146;  justice  of 
the  Yncas,  156;  mentions  solsti- 
tial pillars,  178;  praise  of  the 
Yncas,  199;  his  account  of  Tia- 
huanaco,  211 ;  allusion  to  events 
in  the  Collao,  248;  his  mention 
of  temples  and  convents,  283 

Martyr,  Peter,  122 

Montesinos,  the  licentiate  Fernando, 

his  version  of  the  origin  of  the 

Yncas,  73  (note) 

Ondegardo,  Polo  de,  on  human 
sacrifices,  139  (note) ;  discovers 
bodies  of  Yncas,  273 

Padilla,  Miguel  Vasquez  de,  inter- 
ference with  the  plan  of  the 
author's  work,  129 

Pizarro,  Hernando,  defeats  Almagro, 
80 

the  Marquis  Francisco,  111 

Gonzalo,  217,  242 


Polo  (see  Ondegardo). 
Prado,  Geronimo  de,  129 

Bom  an,  Friar  Geronimo,  as  to  the 
name  of  Peru,  29;  as  to  the  name 
of  Pachacamac,  108 

Saavedra,  Father  Maldonado,  from 
whom  the  author  obtained  the 
papers  of  Bias  Valera  (whom  see), 
33 

Sanchez,  Pedro,  a  schoolmaster  at 
Cuzco,  205 

Serrano,  Pedro  de,  narrative  of  his 
adventures,  41 

Valera,  Father  Bias,  a  missionary, 
his  learning  and  writings,  33 ;  as 
to  the  name  of  Peru,  33,  35 ;  same 
design  as  the  author  in  the 
arrangement  of  his  work,  51 ;  his 
account  of  idolatries,  51  ;  his 
estimate  of  the  Yncarial  period, 
101 ;  on  the  religion  of  the  Mexi- 
cans, 122;  meaning  of  the  word 
Eoca,  157;  his  Quichuapoem,  196; 
his  reason  why  ships  cannot  sail 
on  lake  Titicaca,  285;  his  account 
of  the  riches  at  Titicaca,  286; 
his  account  of  Ynca  Eocca,  his 
schools  and  sayings,  335-36 

Valverde,  Father  Vicente  de,  what 
he  said  to  Atahualpa,  107;  his 
evidence  on  human  sacrifices, 
141  (note) 

Vega,  Garcilasso  Ynca  de  la,  the 
extent  of  his  travels,  17 ;  at  Car- 
thagena,  on  his  way  to  Spain,  57; 
his  uncle's  narrative,  62;  his  pro- 
test concerning  his  history,  76 ; 
cures  a  boy's  eyes,  189;  crosses 
a  river  in  a  balsa,  when  quite  a 
boy,  259 

Garcilasso  de  la,  the  author's 

father,  his  repartimiento  at  Muyna, 
191;  his  other  repartimientos,  242, 
330 

Villalobos,  Juan  Eodriguez  de,  a 
rich  citizen  of  Cuzco,  193 

Zarate,  Agustin  de,  his  work  quoted 
by  the  author  as  to  the  name  of 
Peru,  29;  as  to  what  Valverde 
said  to  Atahualpa,  107;  his  ac- 
count of  the  origin  of  the  Yncas, 
73  (note),  142;  his  account  of  the 
mode  of  interment,  128;  law 
against  those  who  violate  the 
women  of  the  Ynca,  300 


r  r  c  1  1 


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