AN ACCOUNT OF THE ANTIQUITIES OF PERU.
AN ACCOUNT
OF
THE ANTIQUITIES OF PERU.
JESUS MARIA.
I, DON JUAN DE SANTA CRUZ PACHACUTI-YAMQUI SALCAMAYHUA, a Christian by the grace of God our Lord, am native of the towns of Santiago
I affirm that I have heard, from a child, the most ancient traditions and histories, the fables and barbarisms of the heathen times, which are as follows; according to the constant testimony of the natives touching the events of past times.
They say that, in the time of Purun
Some years after the devils called Hapi-ñuñus Achacallas had been driven out of the land, there arrived, in these kingdoms of Ttahuantin-suyu
They say that the staff which Tonapa delivered into the hands of Apu-tampu was turned into fine gold on the birth of his son named Manco Ccapac Ynca, who had seven brothers and sisters. Their names were Ayar-cachi, Ayar-uchu, Aya-raeca, etc. The said Apu Manco Ccapac, after the death of his father and mother, named Apu Tampu Pacha and Mama Achi, being now an orphan, but grown to man's estate, assembled his people to see what power he had to prosecute the new conquests which he meditated. Finding some difficulties, he agreed with his brothers to seek new lands, taking his rich clothes and arms, and the staff which had been left by Tonapa. This staff was called Tupac-yauri. Afterwards he ordered works to be executed at the place of his birth; consisting of a masonry wall with three windows, which were emblems of the house of his fathers whence he descended. The first window was called Tampu-toco, These two trees typified his father and mother Apu-tampu and Apachamama-achi, and he ordered that they should be adorned with roots of gold and silver, and with golden fruit. Hence they were called Ccurichachac collquechachac tampu-yracan, which means that the two trees typified the parents, and that the Yncas proceeded from them, like fruit from the trees, and that the two trees were as the roots and stems of the Yncas. All these things were executed to record their greatness. He ordered that the dresses of each village should be different, that the people might be known, for down to this time there were no means of knowing to what village or tribe an Indian belonged. He also ordered, with a view to each tribe being clearly distinguished, that they should choose whence they were descended and from whence they came, and, as the Indians generally were very dull and stupid,
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some chose, for their pacarisca Afterwards, in the visit of Itaripanaca to the people, he admitted a great number of youths aged from seventeen to eighteen, among the number of men and soldiers, giving them white breeches. He marked out a line to a high and very distant hill, called Huanacauri, and he ordered to be placed on the hill a falcon, a humming bird, a vulture, an ostrich (suri), a vicuña, an anatuya (fox), a serpent, a toad. It was announced that these birds and animals had been placed there that these boys and youths might run to them and show the qualities of their swiftness or sluggishness. The swift received as rewards the huarachicuy and ccamantiras (ccamantira are the small bright feathers that birds have under the beak), and the sluggish were given black breeches. After the breeches and other clothes had been distributed, the youths were made to sit down with the men, and from that time they were called men, and their parents came to them with many presents as a reward for their good deeds. Manco Ccapac, seeing that the fathers and mothers of the youths were so well satisfied, ordered them to be given to eat and drink plentifully, that they might remain his vassals, and the vassals of his son, Sinchi Ruca. Besides this he ordered that the girls of sixteen years should comb and plait their hair. This is called quicuchicuy (when they plait the hair to come forth from among young girls). Then he ordered them to be shod with llanquisi, which are a kind of shoes. All this was done in order that henceforth they might be known as women or tasqui huarmi. Afterwards all the young men of thirty years were ordered to take wives, arms being given to the men, cooking and spinning gear to the women. This was called huarmi hapiypacha carichasquiy pacha. Then certain men of holy lives were selected, as priests, to call upon the name of the Creator of heaven and earth, and to these chosen men the Ynca spoke as follows:— Cusisimirac cusi callurac cayhuacyanquital sasicuspa suyanqui, ychastalpas cusinchicpi quillpunchicpi maymantapas runahualpac apu, ticcicapac uyari sunquichay nisunqui camtaca, mayñic mantapas hinatac viñaypas caycama yocllamunqui. These chosen men always held the office of priests during the life of Manco Ccapac. On the death of the old Ynca, the sovereignty descended to his son Sinchi Rocca Ynca, who was a very proud man. In his time it fell out that there were youths and maidens who loved each other excessively, and, in answer to questions put to them by the Ynca, they publicly confessed that they could not live apart. It was found that these lovers had certain small stones, perfectly round, and they said that these stones were called soncoapa chinacoc huacca chinacoc. They say that a poor boy in rags, a shepherd (llama-michec), entered the house of the Ynca Sinchi Rocca, and that a virgin who was very dear to the Ynca went away with that boy. A search was made until they were found, and orders were given that they should be tortured. The girl confessed that the llama-michec had stolen away her love, after having made a huacanqui They say that, in appearance, this Ynca was more noble than the others. He caused the plate to be renewed, which his great-grandfather had put up, fixing it afresh in the place where it had been before. He rebuilt the house of Ccuricancha; and they say that he caused things to be placed round the plate, which I have shown, that it may be seen what these heathens thought. The Ynca also instituted new songs, and caused very large drums to be made for the feast of Ccapac Raymi. But he only held this feast in honour of the Lord and Creator, despising all the created things, even the highest, such as men, and the sun and moon. Here I will show how they were depicted until the arrival of the holy gospel, except that then the plate was missing, because Huascar Ynca had removed it, and had substituted another round plate, like the sun with rays. Nevertheless, some say that they were placed on each side of the plate of Mayta Ccapac. Although Huascar Ynca had placed an image of the sun in the place where that of the Creator had been, yet it shall not be omitted here; for there was an image of the sun and moon on either side of it. They say that Mayta Ccapac Ynca was very wise, that he knew all the medicines, and could foresee future events. On occasion of the Ccapac Raymi, in honour of Uiracocha Pachayachachi, they held a solemn festival, which lasted for a whole month. The Ynca said many times, in the evenings after the days of festivity, that the feast will soon be over, and then comes death, as the night follows the day, and as sleep is the image of death. The festival, he would say, is the type of the true festival, and fortunate are those reasoning creatures who shall attain to the true feast of eternity, and know the name of the Creator; for men do not die like beasts. In consequence of these reflections he kept a fast in Toco-cachi, Hurinapachap hicrinpachap, cochamantarayocpa camaquimpa tocuya pacopa sinchiñauiyocpa manchaysimiyocpa caycasicachun cayhuarmicachun ñispacamacpa sutinrammica machiyqui pincanqui maycanmicanqui y mactamñinqui rimayñi. With these words the Yncas made all the huacas tremble; although they had not left off performing capacochacocuy. If these Yncas had heard the gospel, with what love and joy would they have believed in God! They say that this Ynca
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Ccapac Yupanqui had a son, by his wife Mama Corillpay-cahua, named Ynca Ruca, at whose birth there was much festivity. But the Ynca did not entirely separate himself from idolaters, as he allowed the huacas of each village to be worshipped. It is said that the Ynca sent men to search for the place called Titicaca, where the great Tonapa had arrived, and that they brought water thence to pour over the infant Ynca Ruca, while they celebrated the praises of Tonapa. In the spring on the top of the rocks, the water was in a basin called ccapacchama quispisutuc unu. The Ynca Ccapac Yupanqui commenced the building of the fortress of Sacsahuaman. He extended his territory to Vilcañota, where he found a huaca called Rurucachi, and in returning he found another huaca in the village of Huaruc called Uiracochamparaca besides the huacas of Yanacocha, Yacachacota, Yayanacota de Lanquisupa, Achuy Tupiya, and Atantacopap. Ccapac Yupanqui exclaimed:—"How many false gods are there in the land, to my sorrow and the misfortune of my vassals! When shall these evils be remedied?" But he returned to Cuzco without doing more harm to the huacas; for in those days there were very few Apu Curacas who had not their huacas, and they were all deceived by false gods. When the Ynca died, he was succeeded by his son the Ynca Ruca, who received the tupac-yauri, tupac-cusi, and tupac-pichuc-llautu. This Ynca Ruca understood the making of cloth of cumpis, This Ynca's eldest son was named Uira-ccocha Ynca Yupanqui, whose mother was Mama Chuqui-checya, a native of Ayamarca, and great-great-grand-daughter of Tocay Ccapac. In the festival of his birth they represented plays called añay saoca, hayachuco, llama-llama hañamsi. The Ynca marched round Cuzco with his army, without making war upon any enemy. On his death he left the Ynca Uira-ccocha to succeed him. The Ynca Uira-ccocha was married to Mama Runtucay, a native of Anta, and at the marriage and coronation all the people assembled, and among them Chuchi-ccapac of the Hatun-Collas, who came in a litter with his guards and servants, and with his idol or huaca richly adorned; and he often disputed with the Ynca, saying:— Cam Cuzco-Ccapac ñuca Colla-Ccapac hupyasumicusu rimasu amapirima ñuca collque tiya cam chuqui tiya. Cam Uiracochanpa-chayachi mucha. Nuca Ynti-mucha. The Ynca returned to Cuzco, and he was very old. News came that a ship had been seen on the sea; and after another year a youth entered the city with a great book which he gave to the old Ynca and then disappeared. The Ynca fasted for six months in Tococachi without ceasing. Afterwards the Ynca Pachacuti resigned the kingdom to his son Amaru Tupac Ynca, who would not accept it, but devoted his time to farming and building. Seeing this, Pachacuti transferred the succession to his second son, Tupac Ynca Yupanqui, whom all the tribes joyfully acknowledged. So he was crowned, and the sceptre called Tupac-yauri was delivered to him. He ordered that the soldiers of all the tribes should assemble in Cuzco, for he had heard that there was a rebellion in Quito. He marched to conquer the rebels with twenty thousand men; and another twelve thousand with their wives as garrisons and mitimaes. Eventually the Ynca returned to Cuzco, sending a captain in advance, named Arequi Ruca, with twelve thousand men, by the coast road, that he might visit the provinces and punish all rebels. The Ynca went direct to Cuzco, taking with him Cayambis, Cañaris, and Chachapuyas as labourers. He also took many girls of the Quitus, Quilacus, Quillasencas, Chachapuyas, Yuncas, Huayllas, and Huancas, as chosen maidens for Ticci Ccapac Uiracochan Pachacya-chachi, called Yurac-aclla, Huayra-aclla, Paco-aclla, and Yana-aclla; They began to fight in Huarmi-Pucara The Ynca then assembled 200,000 men to undertake a new conquest in the Andes, naming Uturuncu Achachi as general of the army, and Ccapac Huari, Poqui-llacta, and others of the Chillquis, Papris, and Canas, as officers. These did good service in the conquest of the provinces of Mana-resu and Upatari, as far as the confines of Huancavillca on one side, and to Caravaya on the other, where they met with a province inhabited entirely by women, called Huarmi-auca. In those days the Ynca sent Caçir Ccapac as visitor-general to the land, giving his commission in lines on a painted stick; and before his departure Colla-chahuay, the Curaca of Tarma, in Chinchaysuyu, was sent to travel through the country, and eat and drink with all the Curacas, for this Collcachahuay was the greatest eater and drinker that God had created in those parts. The Ynca was in the fortress of Sacsahuaman with all his officers when Apu-Quillacta and his twelve thousand men of Colla-suyu returned, and complained of the ill-treatment of the exiles. The Ynca excused himself, saying that he knew nothing of it. Then news came that the Chillis were assembling warriors to attack the Ynca, and he sent a captain against them with twenty thousand men, and twenty thousand of the Huarmi-aucas. The two commanders marched as far as the Coquimpus, Chillis, and Tucumans, who were easily subdued, and a great quantity of very fine gold was brought back to Cuzco. When the Ynca received this large quantity of gold, he ordered plates of it to be made to cover the walls of the Ccuricancha. In the feast of Ccapac-Raymi it was the usual custom of the Ynca to invite all the people of Ttahuantin-auyu to drink in their order. The Curacas and common people murmured that there was stint in the liquor; and when this came to the ear of the Ynca, he ordered enormous querus At this time there came from the Andes of Upatari three huudred Antis laden with gold in dust and tubes, and at the moment of their arrival it began to freeze, and all the crops were frozen to the roots. So, by advice of the old councillors, the Yncar ordered the three hundred men to carry their loads of gold to Pachatusun, a very high hill, and there to have them buried. So the unfortunates were killed and buried as a welcome. The Ynca died, being very old, as well as his brother Amaru Tupac Ynca, who had attained a great age. Both the brothers died in the same year, leaving Huayna Ccapac Ynca as their heir, and Apu Hualpaya as governor, for the heir was of tender age. They mourned for the Ynca as they had done for Pachacuti, forming two armies, one of men and the other of women, and they buried many yanas, After three years they began to prepare for the feast of the coronation; and they assigned as the wife of Huayna Ccapac his own sister Ccoya Mama Cusirimay, according to the custom of his ancestors. They were married on the day of the coronation, when all the walls and roofs in the city were covered with rich plumes of feathers, and the streets were paved with golden pebbles. The people were gorgeously dressed in cumpis and plumes. The Ynca came forth from the house of his grandfather Pachacuti Ynca Yupanqui, followed by all the Apu Curacas of Colla-suyu and councillors; while Mama Cusirimay came out of the
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palace of Tupac Ynca Yupanqui, attended upon by the Apu Curacas of Chinchay-suyu, Cunti-suyu, and Anti-suyu, with all their Auqui-cuna Then he set out for the provinces of Colla-suyu, to order the assembly of an army to march to Quito. On the road his second wife bore a son, named Manco Ynca Yupanqui, and they went through all the land, and the chiefs and army assembled at Puma-cancha to march against Quito and the Cayambis, for every day news came that these provinces had rebelled. Then the Ynca distributed clothes and arms and provisions to the soldiers, and the chiefs took oaths, and the army prepared for the war. The Ynca named Mihicnaca Mayta as general of the army, and as generals of the four provinces he nominated four of the oldest and most experienced chiefs. The festival of Ccapac Raymi was celebrated in Villcas, where there was another plate of gold. Here the chiefs remembered that they had forgotten the statute of Huayna Ccapac, and the Ynca, consenting to their wishes, sent for it. In those days messengers came from Rimac, bringing word that, within the Ccuricancha of Pachacamac (the Ccuricancha was a temple, and there were many in different parts, the largest being in Cuzco), the huaca had said that it desired to see the Ynca. So he went to visit Pachamac, and the huaca spoke to him alone, saying that he must take riches to Chimu, and honour him more than Uiracochan Pachayachachi. The Ynca consented, and the wizards rejoiced. The army reached the town of Tumipampa, where the Ynca ordered water to be brought from a river by boring through a mountain, and making the channel enter the city by curves in this way. armies then began to fight, and much blood was shed. The Colla-suyu troops had been ordered to take the enemy in the rear, but meanwhile the Cayambis did great injury to the royal camp, and discovered that the Colla-suyus were marching very leisurely. So they fell upon them furiously, and caused great slaughter, so that few escaped in the fine and powerful army of Colla-suyu. The Ynca felt this misfortune deeply, for the general of Colla-suyu was one of his wisest councillors. But the Ynca was to blame for having confided in the promises of the huaca at Pachacamac and other idols. His men were now left starved and in rags, while the war became more fierce than ever. At last the Ynca sent to Cuzco for reinforcements; but news came that the Chirihuanus had invaded his territory, which caused him fresh anxiety. He despatched his most experienced captains for the conquest of the Chirihuanus, with 20,000 men of the Chinchay-suyus. Thus his army was reduced to 100,000 men, and with this he continued the war. He sent the Colla-suyu troops over the mountains to attack the fortress of the Cayambis, while the Chinchay-suyus marched by the plains. The Ynca himself advanced by the direct
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road. They fought more furiously than ever, and the Colla-suyus climbed to the fortresses of the Cayambis and attacked them fiercely, sparing neither age nor sex. The Ynca also fought in person, attended by the Mayus, Sancus, and Quillis-cachis. The enemies were worn out with fatigue; but next day the battle was renewed, and the Colla-suyus and Chinchay-suyus again attacked the fortresses, which were steep rocks. The enemy began to fly to another place, and the Ynca ordered his army to rest for that day. The enemy took refuge in a stronger fortress, and reinforcements joined the Ynca's army from Cuzco. The Cayambis fled to the montañas of Otabala, A son, named Tupac Atahualpa, was left in Quito, and many chiefs and captains, called Quis-quis, Challcuchima, Unacchuyllu, Rumi-ñaui, Ucumari, and many more. The body of Huayna Ccapac was conveyed to Cuzco with much ceremony, and the people made obeisances to it. After it was deposited with the other bodies of the Yncas, there was general mourning for his death. Then Yuti Tupac Cusi Huallpa Huascar Ynca made his mother, Rava Ocllo, marry the dead body, in order that he might become legitimate, and the ministers of the temple performed the ceremony out of fear. Thus Tupac Cusi Huallpa took the title of legitimate son of Huayna Ccapac, and called upon all the chiefs of Ttahuantin-sayu to swear obedience to him, which was done. He then prepared for his coronation, and induced the great Curacas to ask the ministers of Ccuri-cancha to deliver to him the ccapac llautu, suntur-paucar, tupac-yauri, and ccapac-uncu. Great preparations were made for the coronation, and there was a distribution of rich dresses, plumes, and arms, which was merely done to gain over the chiefs. At the end of a year he received the ccapac-llautu, with the name of Yuti Cusi Huallpa Huascar Ynca. At that time Tupac Atahuallpa sent to Huascar Ynca, beseeching him to give him the title and nomination of Governor of the Provinces of Quito, and the Ynca Huascar granted the request, and gave him the name of Ynca-ranti. So Huanca Auqui ordered all the Huancas, Yauyus, and Aymaras to come to the defence of Huascar Ynca, and thus he assembled 200,000 men. The army of Quis-quis entered the valley of Xauxa, where he rested for some days and sent to Quito for reinforcements. He also sent to the huaca at Pachacamac, which replied that he would gain the victory. At the same time Huascar sent for a true answer, and the huaca promised him the victory. He must take heart and assemble all his power, and that then he would conquer. Then Huascar Ynca sent to all the huacas and idols in the land, and they all promised that he should gain a victory in Villcas. He likewise ordered all the layccus, umus, canchus, vallavicas, contivicas, canavicas, auzcovicas, to come and offer up sacrifices and to divine; and they foretold that the enemy would not advance beyond Ancoyacu, and that Huascar would gain the victory. At that time a captain from Cuzco, with 12,000 men, offered battle to the enemy on the river of Ancoyacu, and Huanca Auqui refused to send him any help; yet he detained them for a month; but at last he was defeated, and all his men were destroyed. This news reached Huascar
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when he was engaged in the mucha On that day the two armies were formed ready for battle, and the Ynca Huascar ascended a high hill near the Apuri-mac, and beheld, with feelings of pleasure, the people covering the land like flour; and all the hills, huayccus, The two captains, with their surviving followers, fled under cover of the night, and Huascar Ynca ordered his troops not to continue the pursuit until the following day; but, by that time, Quis-quis and Challcuchima had reached the hill of Cochacassa, ten leagues from the battle field, with only seven hundred men. At midnight Challcuchima and Quis-quis lighted a fire on their left hands with a piece of grease; putting one lump of grease to represent the camp of Huascar Ynca, and the other for the camp of Atahuallpa. And the one in the place of Huascar Ynca burnt much more than that in the place of Atahuallpa, so that the grease of Huascar, burning up so high, went out very quickly, while that of Atahuallpa went on burning. Then Challcuchima and Quis-quis sang the haylli, and told their men that all would go well. They set out for Utcu-pampa in search of Huascar Ynca, and got there at sunset with six hundred and forty men, when the Ynca was asleep, and took him prisoner, routing the Rucanas They insulted the Ynca by tying a rope round his neck, and Quis-quis called him Cocahacho and Sulluya, which means bastard, eater of coca, and offered him many other affronts. Then Quis-quis and Challcuchima abused the mother of the Ynca, saying: "Come here, Mama Ocllo, you who were the concubine of Huayna Ccapac." When Huascar heard this, he asked them who they were that they should pass judgment on his descent; upon which Quis-quis struck him, and gave him chillca leaves instead of coca. When he was thus outraged, Huascar raised his eyes, and cried out: "O Lord and Creator, how is it possible? Why hast thou sent me these burdens and troubles." In those days Quis-quis ordered all the children of Huascar Ynca to be slain, and all his servants, up to fifteen hundred persons, who were within the palace of Puca-marca. When Atahuallpa was in prison the cock crowed, und he said that even the birds knew his name. From that time they called the Spaniards Uiracocha, because they declared to Atahuallpa that they brought the law of God. Hence they called the Spaniards Uiracocha, and the cock Atahuallpa. This Atahuallpa sent messages to Antamarca with orders that Huascar should be killed; and after he had sent them he began to pretend to be sad, trying to deceive the captain, Francisco Pizarro. So, by orders of Atahuallpa, they killed Huascar Ynca in Antamarca, with his son, wife, and mother, with great cruelty, and the Marquis knew all this through the complaints of the Curacas. Atahuallpa was baptized and called Don Francisco, and afterwards he was put to death as a traitor. Then the captain, Francisco Pizarro, accompanied by the friar Vicente, set out for Cuzco, taking with him a bastard son of Huayna Ccapac as Ynca, who died in the valley of Xauxa. The captain Francisco Pizarro reached the bridge of the Apurimac with sixty or seventy men, where he was met by Manco Ynca Yupanqui, with all the Curacas, who had come to offer obedience and become Christians. On reaching Villca-cunca, these Curacas, out of pure joy and satisfaction, began to make skirmishes. At Sacsahuana, on the following day, the friar Vicente, with the captain Francisco Pizarro, said to Manco Ynca Yupanqui that they wished to see the dresses of Huayna Ccapac Ynca, his father. He showed them, and they said they must see richer dresses, and the same Pizarro put them on him in the name of the Emperor. Then they all set out for Cuzco, with Manco Ynca Yupanqui borne in a litter. In passing the village of Anta they came upon Quis-quis, the tyrant captain of Atahuallpa. Then they all entered Cuzco with great pomp and majesty, and the marquis, with his grey hairs and long beard, represented the Emperor Charles V, while the friar Vicente, in his robes, personified his holiness the Pope. The Ynca, in his litter lined with rich plumes of feathers, his sumptuous clothes, the suntur-paucar in his hand, and the royal insignia of the ccapac unancha, was greeted with great joy by the people. The friar Vicente went straight to the Ccuricancha, the house erected by the ancient Yncas in honour of the Creator; and at length the holy evangel entered upon possession of a new vineyard, which had been so long usurped by the ancient enemies of the faith. There the friar preached like another Apostle St. Thomas, the patron of these kingdoms, without ceasing, filled with zeal for the conversion of souls, baptizing Curacas; and if he had known the language his labours would have borne still more fruit; but he spoke through an interpreter. May God be praised for ever and ever.
1 I do not find this Santiago in Alcedo. 2 Urco-suyu, "the hill country". 3 That is to say, in the valley of the Vilcamayu, south and east of Cuzco, on the road to the Collao. The Canas and Canches were tribes on either side of the valley. 4 That is, the last three, his great great grandfathers. 5 Hapini is the verb "I seize". Ñuñu is a woman's bosom. 6 Achalla is an exclamation of admiration. 7 Purum means wild, savage, untamed. Purum aucca, unconquered enemy. Purum soncco, hardened heart. Purum allpa, fallow land. Purum-purum, uninhabited wilds. Purum-pacha, heathen times. 8 Ccallani, to break down a wall, to destroy by making holes. Ccallarichini, to begin. Ccallariynin-manta, "from the beginning." "Ccallac-pacha," "beginning of time." 9 "Time of night." Dark Ages. 1 Purun, "savage." Pacha, "time." Racya, "before." Ntin, Plural of multitude. "The people before the savage time." 2 The four provinces in one. The empire. 3 A steward or head servant. Chamberlain of the Ynca. 4 Huichay (not Uicchay) is "up." Huicharini, "I ascend." Camayoc, "one who has charge of anything." 5 Cunacuni, "I advise or preach." 6 The fabled cradle of the Ynca race, near Cuzco. 7 I cannot identify it. 8 Cacha, in the valley of the Vilcamayu. Pucara, a fortress. See the account of the famous temple at Cacha in G. de la Vega, i, p. 159; ii, p. 69. 9 To this idol they offered human sacrifices. 2 See Mossi, p. 207. 4 Tupac, royal or splendid. Yauri, a sceptre. 5 Chamani, "I am satisfied." Chamay, "satisfaction, joy." 6 Afterwards later Yncas placed a very well-carved stone in the form of a vulture, which means the good omen, and which is called Yncap huaynacanim, and the Indians began to treat it with idolatrous worship. 7 Or Collcampata, above Cuzco. 8 Or Sacsahuaman, the site of the fortress of Cuzco. Huaman, "a falcon." Tiana, "a throne." 9 The site of the temple of the Sun. Ccuri, "gold;" Cancha, "a place." 1 People of the four provinces. 2 "The golden place, the house of the teacher of the world." 3 Idols. 4 Toco, "a window." 5 Maras, "mill-stone." 6 Sutini, "I name." Sutic, "name." 7 Paccari, "morning, dawn," Paccarisca, "birth, origin," Paccarimuni, "I am born," Paccarimusca, "being born." 8 The practice is continued to this day. 9 Mossi (113). Herbs given by sorcerers, as love philtres. 1 Maize pudding. 2 The chutarpu is the male form of committing fornication, and the huanarpu the opposite. 3 The beardless chin is called pachacaqui, and the tweezers with which they pull out the hairs canipachi. 4 See Historia de Copacabana, by Ramos. Aclla, "chosen, set apart." Yurac, "white." Yana, "black." 5 Great Lords. 6 Mayta Ccapac was so called because, as a child, he used to say Maytac
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Ccapac, "O Lord, where art Thou?" and he repeated this thought by reason of his longing to know his Creator. 7 Names of the places where these Huacas were worshipped. 8 Priests. 9 Sorcerers. 1 Idol worshippers. Huaca, "an idol," and Muchani, "I worship." 2 See G. de la Vega, i, p. 272. 3 A suburb of Cuzco. See G. de la Vega, ii, p. 249. 4 This son of Mayta Ccapac was called Ccapac Yupanqui because, when he was a child, his father said, "Ccapacta tacmi yupanqui", "Thou also shalt count as one rich in all virtues." 5 See G. de la Vega, ii. p. 531. Huañayñin is, I think, a clerical error for Huahuanina. 6 Guinea pigs. 7 Ccapac, "rich." Chama, "joy." Quispisutu, "crystal drops". Unu, "water." 8 "Golden flock." 9 Fine cloth. See G. de la Vega, ii, p. 324. 1 See G. de la Vega, i, pp. 327, 347; ii, 62. 2 Thou art Lord of Cuzco. I am Lord of the Collas. I have a silver throne. Thy throne is of gold. Thou art a worshipper of Uira-ccocha-Pachayachachi. I worship the Sun. 3 Sceptre. 4 Standard. 5 This is the same battle described by Garcilasso de la Vega, ii, p. 53. 6 Huillca, a tree, the fruit of which, like the lupin, is a purgative.—Mossi, p. 127. 7 Ollachea and Ayapata are villages to the eastward of the Andes, in Caravaya. 8 See the account of the flight of Hanco-hualla (Anco-allo) in G. de la Vega, ii, pp. 82 and 329. 9 The deep hot valley of the river Pampas. 1 Jaguars. 2 Llaca, a plumed lance (Mossi). 3 Xhichca of Mossi (148); secsec of Mossi (278); sihui of Mossi (235). Different kinds of thorn bushes. 4 Name of the mountain between Paucartampu and the eastern forests.—See G. de la Vega, i, p. 330. 5 Colonists. 6 Huacra, a horn; and chucu a head-dress. This was the name of a large tribe near Cassamarca.—See G. de la Vega, ii, p. 322. 8 Inns. 9 Chosen virgins. 1 Fine cloth. 2 Keepers of plumes and garlands. 3 Doctors. Hampi, medicine. 4 Name of a general. The words mean "Grandfather of a jaguar". But Achachi is a grandfather in the Colla language. In Quichua a grandfather is Machu. He was probably a Colla general. 5 Song of triumph. 6 Thrones. 7 Royal fringe. 8 Battle-axes. 9 Huarmi, a woman. Pucara, a fortress. 1 Guinea pigs. 2 Tayta means father, master. 3 Turkey buzzards. 4 Huarmi, a woman. Auca, a soldier. 5 Illegible in MS. 6 This passage is obscure. 7 Bowls. 8 Servants. 9 Officers in command of a hundred men. 1 Auqui, an unmarried prince. Cuna, the plural particle. 2 A shell. 3 I am uncertain of the exact meaning. Puru is a calabash; also false. Puru-ccayan, mourning. 4 A bracelet. 6 Royal sceptre. 7 Royal head-dress. 8 Fringe. 9 Fillet. 1a Royal standard. 2a Club. 3a Shield. 4a Uma, "head." Chucu, "head-dress." 5 Ccapac, royal. Usnu, a station, land-mark, heap of stones; tribunal or judgment seat. 6 Ccallani, I break. Sanampa, a sign. 7 See opposite {next} page. 8 Otavalla. See G. de la Vega, ii, p. 350; and Cieza de Leon, p. 138. 9 See Cieza de Leon, p. 133; and G. de la Vega, ii, p. 449. 1 Puti, a trunk, parcel. 2 This Ynca Cusi Huallpa caused a garden to be made at Sappi, near Cuzco, with many animals of gold and silver, amongst the trees. Then he caused a very long chain to be made, of gold, and each link was in the form of a serpent twined with the tail in the mouth, and adorned with colours like a serpent's skin. This Ynca was not called Huascar, as some say, on account of this chain; but because he was born at Huascar-pata, near Molina. It is a tradition that the chain was thrown into this lake of Molina (Muyna) when the Spaniards came, and not into that of Urcos-ccocha. 3 Ranti, a deputy. Ynca-ranti, viceroy. 4 See Cieza de Leon, p. 153. 5 Colonists. 6 Worship. 7 Ravines. 8 See G. de la Vega, i, p. 267; ii, p. 147, 358. 9 See G. de la Vega, ii, p. 246. fixed in a great house called Ccuricancha pachaya-chachipac huasin.
Footnotes