The Royal Commentaries of the Incas

First Book

1or THE Having to treat of the New World, or of the best and most impoitatit 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, it' it is flat or round, and also whether heaven is flat or round, whether the whole earth is habitable or only the temperate zones, whether there is a way from one temperate zone to the other, whether there arc 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 b 16 there are two, but one only. And to those who still ima^ gine that there are many worlds, there is no answer to be given except that they can remain in their heretical persua* siona until ihey 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.

2The men who formed the crew of the Victoria, and to whose testimony, that the world is round, our author appeals it in Sebastian del Cano (Capt") 3. Miguel de Rodas (Master) 3. Marliu de Insaurraga (Pilot) 4. Miguel de Rodas (i^lariner) 5. Nicolas Griego „ 0. Juan Rodriguez „ 7. Baaco Qallego „ 8. Martin de Judicibus „ 9. Juan de Sautander „ 10. Hernando do Bustamante „ 11. Antonio PiaAFBTTi „ 12. Francisco Bodriguei „ 13. Antonio Fernandei „ 14. Diego Gallego „ 15. Juan de Arrutla Juan de Acurin 18. Loronao de Yruna 19. Juan de Ortega 20. Pedro de Indarchi 21. Ruger Carpintete 22. Pedro Gasco 23. Alfonso Domingo 24. Diego Garcia 2fi. Pedro de Balpuestii 20. Ximeno de Burgos 27. Juan Martin 28. Martin de Magalla 29. Francisco Alvo 30. Roldati do Atgote 31. Juande Ape (Mar er) J I I KOVtI. rOMMKM'ARieS. whether they be fiat or round, a reply may be given in the words of the Royal Prophet — Extendena ctelum sictit 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 stein ; 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 cKCcpling the two that are temperate: that the central one, from its extreme heat, and the two end ones, from the great cold, are u habitable; and that it is impossible to pass from one temt>erate 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 Capricorn, 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." I 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 abont 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 Id 1847 the Coancit of tbe Dakluyt Societ; approved of the draning of the ship Victoria t&ken from Hutaiua, snd compared with that given by Ainor«tti in his edition of Pigafotla'a vojagE of Magalhar vignette ; and this famous ship hm '■•"■ "' all the volumes priotei] for ch> * Cap« Paa-noE U in lU a part of the world useless, after creating all to be mliabiti by man ; and it may be supposed that the ancients were deceived 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 varied by many changes of temperature, some parts become hotter and hotter until those regions are reached which are BO low and ao hot as to be almost uninhabitable, aa the ancients said. Other regions get colder and colder until such a height is reached that that land also becomes uninhabitable, owing to the cold of perpetual snow. This is contrary to what the philosophers said of the torrid zone, for they never imagined that it was possible to have perpetual snow under the equinoctial line, without melting at all, at least on the great Cordillera, whatever it may do oa 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 distance from, the equinoctial ; but in the height or lowness of the land, and the difference is seen on a very short distance, as I shall relate more at length, presently. I aay, then, that this would lead to the belief that the cold zones are temperate and habitable, as many grave authors hold, though not from personal knowledge or experience. But it is sufficient that God himself has given us to understand as much ; for when he created man he said, " Increase and multiply and replenish the earth, and subdue it."" Fiom this we may know that it is habitable ; for if it were not, it could not be subdued, nor filled with inhabitants. I trust in Hia Omnipotence that, in His own time, He will disclose * Gcneiii i, 27.

3F these secrets (as He disclosed the New World)' for the lipea.t 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 Litoagiae, there being as much disparity between one intelliI gence and the other, as there is between the finite and the infinite.

Chapter II

4To the question whether there are Antipodes or not, it may Whe replied that, the world being round (as is notorious), it is l«ertain that there are. But for my part I hold that, the Viewer part of ihis world not having been completely disred, it cannot certainly be known what provinces are Ktiie antipodes of those on this side, as some affirm. This Biay be said more truly of the heavens than of the earth ; for the poles are opposite each other, and so are the east and Mrest, at any point on the equinoclial.t Nor can it be ccr- ' This aiiTocac; of an expedition to exploro the uolcDOwn Pnkr regions does infinite credit Co the Yncft, + Moat of the old writers on Amerii."* considered It df riijuetir to commence their books, on nhat subject aocTer they might treat, with a diuertation on the shape of the earth, on the question whether there be antipodes, or on the peopling of the different continents. Father Acoita devotes two chapters to the antipodes, oae to disprove the idea of Lactantiua that there are no antipodes, and the other to explain aKayn similar heresy on the part of St. Auguattnu. Lactantius deriiled the ideu of men being able to Bland on their heads ; while the objection of St. Augustine merelj reated on the raatncas of the oce»n, and on the very natural belief that it could not be crossed, a ' *>.h Qregory Naxianr.cn, and other wr' lot Indiat compntitn por el Pad^ »Ma<lnd. \(XiH. tainly known whence so many tribes of such different languages and customs, as are found in the New World, can have come from. For If it be said that they came by the sea 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 nosious 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 World. For it is so in all things, as well as regards the tame and wild animals and the food, as the men, who are generally beardless. Therefore, in a matter of such uncertainly, 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 Yucas, and of their succession, conquests, laws, and government in peace and war ; but before we enter upon these subjects, it will be well that we should say how this New World was discovered, and presently we will discourse more particularly of Peru.

Chapter III

5Near the year 1484, one year more or less, a pilot, native of the town of Huelva,* in the county of Niebla.f named • A seaport of Andalusia, close to Palos, whence Columbus sailed on bis first TOjagB to America. It will be remembered that when ColumbuB, on his arrival in Spain, asked for charity at the door of the convent of n I I 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 be loaded his ship with the fruits of those islands, and took them to the island of Madeira, and tbence 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, be 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 hardefaips 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 certain 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 opposilcs; 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 Pnioa, he was on hta wij to the noiglilwuring town of Hueira, to seek bis biother-in-law.

6-INiebla b o town of Andalusia, on the river Tinto, not f&r from Huelva. Don Juan Alonzo de Gmman was created Count of Niobk by Hcnrjr II in 1371 ; and this title was ntnaja BiDiuined bj the eldest sons (>f hi* descendaoti the Dukes of Mediua Sidonia. darkness of a heatbeniBm and idolatry d bestial, as we shall see in the course of 22 perishing, in the moBt barbarous ar this history.

7The 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 seventeen 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 suffered even greater hardships himself (for they lasted longer), and he started on the enterprise of giving a New World and its riches to Spain, as was blazoned on his arms, saying,— To Costilla and to Leon ^^^| \ New World has givea ColoD. ^^^H Whosoever wishes to leain the great deeds of this worthy, should read the General History of the Indies which Francisco Lopez de Gomara wrote ; for this same work of the conquest and discovery is the one which gives most praise and renown to the most famous amongst famous men, I 2i I I faare only added this, because it was wanting in the narrative 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 fiom 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 retained in my memory, with sorrow for that which I have forgotten. The very Keverend Father Jos^ 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 parsed 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 inhabilants of the Indies have reached them by navigation 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, notwithstanding the vastncss of the ocean, is not incredible. For the same thing happened in the diMovery of oar ova time, when that mariner (whose name even is ookoown to OB, that so great a business may not be altribttted to aof other author but Godj having, by reasoa of » terrible mi4 long continued !>torm, reached the New World, left u nay. ment of the hospitality of Christoval Colon the news of so great an event. So it may be," etc.

8'l"hus 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 persons of the Catholic Icings, 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 Guanatianlco,* though he was delayed a few days at Gomera for supplies. f Now, if he had not known, from the account given by Alonzo Sanchen, what course to take in a sea so vast, it would be almost a miracle to have gone there in so short a timet * Guanahani.

9Bensoni repeats the storj as told hy Gommia, adding — " We nia}r belisTe that Gomara would »et himself to confute the truth with tnanj inveatioDs, and that he had a wish to diminish the inttnonal fame of Chri^ttopher Columbus, as there were man; who could not endure that a foreittner and an Italian should hare acquired so much honour and so touch glorj, not onl; for the Spanish kingdom, but alto for the other uatioDB of the world." {/liilory of the A'ea trarM by Girolamo Btifteni of Milan, tliowing hit trard* in America from &.i>. 1M1 to IfiGli, translated by Admiral Smyth, p. 15. Printed for the Hdlilnjt Sooietj.) AcMta, as quoted in the text, also mentious the story, and Mariana, in his lliitotif of Spain, refers to it in the following words: — "The occasion and beginning of this new navigation and discovery was after thi» manner, A certain ship wati blown off the cunsl of AI'ricB, mliuro she tru occupiad in the trade of those p&rta, bj a violent stom, and camM' to certain unknown lands. After gome daji bad pused awa;, and the tempest hud gone dovn, they set out on their voyage bomo, but nc&rly lilt the passengers and muriuera died of hunger and bardships. Tbe master, irith three or four companions, fiuall; reached the island of Madeirn. Cbriiitoval Colon, a Genoese by nation, happened to be there. Ho tins married in Portugal, and had luuob experience in tbe art of navigation. He was a man of a great heart and lofty thoughts, 11a entertained the master of that ship in bi« inn, who died soon aftemards, and left the memorials and notices of all that voyage in tbe power of Colon. This may have been tbe true motive, or it may have been the astrology in nbjcb he was versed, or, as others say, it may have been tbe information given by one Marco Polo, a Florentine physician, nhich made him come to the conclusion that at tbe otber end of tbe known world, towards the paint where tbe sun sets, there were very great and extensive countries." {Hittoria Getural dt Eipaiia, eompuetta por el Padre Juan dt Mariana, torn, vi, lib. xivi, cap 3, p. 308, Madrid, 1794.) This part of Mariana's great work was first published in 1Q09, the same year in wbicb tbe Ynca's account saw the light, at Lisbon.

10But Garcilasso de la Vega, in the text, gives the most circumstantial version of tbe litory, with the date, tbe name of tbe pilot, and several other particulars. Be wrote one hundred and twenty years after the eveut, and the conversations of hie father and the other conqueron which he recollected, must have taken place some forty years earlier.

11Washington Irving (Lift of Columbjit, Appendix Ho. XI) considers that the story is altogether unworthy of credit, as having been derived entirely from the unfounded statement of Gomara, wbicb, in the course of some sixty years, got arranged into the regular narrative, with name and dates, as given by Qarcilasao de la Vega. In the opinion of Washington Irving it is disproved by the fact that "Columbus communicated his idea of discovery to Paulo Toscanelli of Florence in 1474, ten year* previous to the date assigned by Garcitasao de la Tega for this occurrence." Vet the fact that CoIumbuN bad developed bi« theory in a correspondence with ToscaucUi in 1474, by no means disproves the statement that its truth was confirmed to him by the pilot who is said to have died in his house, in 1484. The story told by Garcilasso, though partially confirmed by Oviedo and Gomara, rests on the conversations he had heard in his youth, between men who, though doubtless well acquainted with the history of those times, were nut contemporaries of Columbus. They must, in their turn, have beard the story at second hand. Yet there is nothing improbable in it, and it was certainly verjr generally adopted by subsequent authora. Ueriera, hove alludes to It.

Chapter IV

12This was the beginning and origin of the name Pert, eo 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 were 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 provinces. 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 Ttabuantin-suyu,* which means the four quarters of the world. The name Beril, as we have seen, was the pro; er name of an Indian, and is a word used among the ludians of the plains and on the sea-coast, but is unknown in the mountains, and in the general language. For, as in Spain, there arc words and names which indicate from what province they are derived, so it is also among the Indians of Peru. That the word Peru was imposed by the Spaniards, and that it was not in the ordinary language of the country, we are given to understand by Pedro de Cieza de Leon in * 7%iAt«i is the number four in Quichiu, ntin U a termmatioD for forming the plural wheo two or more tilings are spoken of collectivelj, and Suifii in a province. Tla/iunntsn-suya moans litemlly "The four i SI his third chapter, where, speaking of the island callet] GorgoDB, he says : — "The Marquis Don Francisco Pizarro, with thirteen Spanish Christians, vas 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."

13In tlie thirteenth chapter he says : — " Wherefore it will be necessary that from Quito, the point where that country which we call Pbrd truly commences," etc.

14In the eighteenth chapter he says : — " From the accounts given us by the Indinns of Cuzco, it may be gathered that formerly there were great disorders in the provinces of this kingdom, which we call Peru," etc.

15To 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 hook 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 understood to have happened in naming the kingdom of Peru, It is the belief there that from a river, at which the Spaniards entitled the whole land PJru. 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."

16The 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 may be that tUe capture of the Iiidinn gave rise to the as well as the country, being called by his proper name of Berii : or it may he that the word Pel'', which was common to all livers, was turned into a special name by the Spaniards, who called this river only the river Perii.

17Francisco 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 extract 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 us, 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 ihatch, in which there were many idols resembling women, set out in rows. The Spaniards wondered to sec 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 terror, and answered Colohe, Cvlohe (which means a house), thinking that they were asked for the village. From that time the Cape retained the name of Coloche. A little further on they come upon some men, who were asked the name of a large village cloee by. They replied, Tecletan, Tectelan, which meant that they did not understand. The Spaniards thought it was the name of the village, and, corrupting a syllable, they always called it Yucatan, a name which will never cease to be used," So far Francisco Lopez dc Gomara, estraded wiird for Vord. It shows that in niauy 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 tbero, as if all had been talking in the same language. The same error has been committed 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

18The Father Valera, touching the derivation of the wor^ Peru, says, in his elegant Latin, what follows, whJcb I, an TniTifln, havd tran ^|al>^il int" my impnlishpil iiiniMiifp.

19"The kingdom of Peru is famous, illiihtiioua, cxtensivej and contains so great a quantity of gold, eilver, and other rich metals, that the abundance of them gave rise to the saying '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 been it was unknown to the Indians, and because it sounds 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 certain sense, because they proceeded from the successful events which gave rise to the name. This word Pelit 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 Felu. As the Spanish conquerors, navigating from Panama, arrived first at these places, they were pleased with this name of Peril or Pelua, thinking it must mean same. thing grand and important, bo 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 were many who were not pleased with this name of Peru,t and they called the country New Castille. These two names were given to that grand empire, and they are commonly used by the r^al scribes and ecclesiastical notaries, although in Europe they prefer the name Peru to the other. Many also afiirm that this name was derived from Pirua, which is a word of the Quechuas* of Cuzco, meaning; & * This is the fint occasion on nhich the general langunge of ch« J was called Qucchua or QuichuB, the language of the Quealium& 1 :i1aseo biiuaelf invariabl; chIId it tbe geaeinl language of Pern ; but, 1 the firsC grammar of tbe language, b; Friar Domingo de Sxnto Tomu, ,1 I giauary where tlie crops are stored up. I cheerfully coincide 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 bay Piru, by leaving out the final vowel, and placing the accent on the last syllable. 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 Peril and Piril, "The introduction of this new word ought not to be repudiated 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 Charcaa, Collas, Cuzco, Kimac, Quitu, and many others, without reference to the neighbouring region. After the Incas had subjugated the whole empire, the provinces were named according to the older of the conquests, and finally they were called 'Itahuantiw-soyu, that is to say, ' the four parts of the empire,' or Ykcap Runam,* which means 'the tastals of the Yitca,' The Spaniards, seeing the variety and confusion of these names, judiciously adopted the names of Peru or New Castillc," etc.

20This is from Blus Valera, who also, like Father Acosl.i, ' says that the name waa given by the Spaniards, and that the Indians have no such word in their language. priated &t VuIWoIid in lfi60, it is cslled Qulchua. Moasi, the author or a Quichun dictionary, gives the following derivstion of the word. Quthiani ia to twist; the participle is Quek^iaic'i, Ivhltid. Yeku a straw — together (pueAuaiea-^rAii, twisted sifaw; corrupted auJ abtireviated into Quichua. The hot low valleys in Peru are culled I'uaca, the more temperate ictermediate elopes and plateaux Quichua, aud the laftj height* Faaa. Qutcfiua, therefore, is an ludiao who inhabits the tempente tlopei, so called from the abuadance of straw iu that region. It is the name which seems to have been adopted b; the first Yucit lor his people. See GramiUica de lix teii'tiiii gentral dd Peni, llamada Quu:Aaa, coa dtcciojinrio : por ti 11. I'. Fray lionofio Mom i.M'isiMii'yi.i').

2136 Having thus quoted what Father Bias Valera has written on this subject) I must say ihat it is more likely that the adoption of the name Peru origiualcd froni the proper name Berv, or from the word Pelii, which in the language of thai province means a river, than from the word Pt'rua, which signifies a granary.* For, as hue been said, the name was given by the followers of Vasco Nufiez de Balbon, who did not go inland so as to become acquainted with the word Pirua ; and not by the conquerors of Peru. Fifteen yeara 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 (he Indies (chap. 110), where he uses these words : — " Some say that Balboa received an account 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 hence it is clear that the name of Peru was adopted long before the coming of the conquerors who subdued that empire. t

Chapter VII

22I As the 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 be amiss to do so, that their origin may be known ve come to them in their places. And the first t More c< ectly Pirhu, ii sbidL, I 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 kiogs is navigated with much difficulty, owing to the currents and the southerly wiudB, 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 find^ 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 tiuce or four hundred leagues out to sea. The pilots had never attempted this before, because, without knowing on what grounds except their own imaginations, they were persuaded and fearful 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 Viojo.

23The point of Santa Elena, which is near Puerto Viejo, was so named because they came to it on her day.

24The 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.

25The city of Carthagena has its name from its convenient port, which, being very like that of Carthagena in Spain, received the name from those who first saw it, and exclaimed " this port is as good as that of Carthagena."

26The island Serrana, on the track between Carthagena and the Havnnna, is called after a Spaniard of that name. This Pedro Serrano was in a ship that was lost near the island. He alone escaped by swimming, being an excellent swimmer, and reached this island, which is desert, uninhabitable, and without wood or water. Here he lived for seven years, by dint of his industry and skill in obtaining fuel for making a fire, and in procuring water. (This is a historical fact worthy of great admiration, as we will show presently.) From bis name they call the island Serrana, and another that is close by Serranilla, to distinguish one from the other. i The city of San DomingOj whence the whole island takes its name, was founded in the way related by Gomara (chap. 35j in the following passage, which is quoted word for word: — "The most nqble town is Santo Domingo, which Bartolomfe Colon founded on the banks of the river O^ama. Il received that name because he arrived there on a Sunday, the feast of San Domingo, and because his father waa named Domingo. So that three causes united to induce him to give that name," etc.

27Thus far Gomara. In a similar manner the names of all the other famous ports, great rivers, provinces, and kingdoms 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 (hat land, and of those who went to it ; and in the sixth book, after the sistcenth chapler, 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 hare 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 tne to deny it to some of my lords.

28The four boundaries of the Empire of the Yncos, when I the Spaniards entered it, were as follows — 'to the north it J extended as far as the river Ancasmayu, which flows be1 tween the limits of Pasta and Quitu, and means in the I general language of Peru, "the blue river".' It is almost I exactly on the equinoctial line. To the south it was bounded I by a river called Maule, which flows from east to west, paat I the kingdom of Chile, and before the country of the Ars canians is reached. This river is more than forty degrees | south of the equator. Between those 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.i And that which they call the kingdom of . Chile ie near 550 leagues in length from north to south, ' counting from the eud of the province of the Chicbas to the river Maule. § To the east the Empire is bounded by that never troddea by man nor animal nor bird, that inaccessible chain of snowy \ mountains which extends from Santa Maitba to the straits i of Magellan, which the Indians call Ritisuyu,|{ meaning the " line of snow". To the west the boundary is the South Sea, which extends along the whole The limit of the Empire, on the coas * Ancas or Aiiccas, blue ; and Afat/ii, a. river.

291* This distaDce is a. little Dvec-estimatod. It i the coMt route, and 8(10 bj tho nerra.

3011 Rtli, aaow ) and iSuyit, n district or province. gtb from end to endi last, begins at Cape 41 Fasau near tlie equator, and extends to the same river Maule, which also falls into itie 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 cily of Truxillo near the coast of the South Sea, it has a breadth of lao leaguesrf and in the narrowest, which is from the port of Arica to theprovince called Llaricosa,^ it is seventy leagues broad. § These are the four boundaries of the dominions of the Kings Yocas, whose history we purpose to write, with the Divine blessing.

31It 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 he too short.

32Pedro Serrano reached that desert island which had no name before, by swimming. It had, as he relates, a circumference 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 Serrarilla, which forma five small islands, with many more reefs than Serrana; and this part ia full of reefs, for which reason ships avoid it, that they may not fall into danger, '"11 * Kow coTTuptl; c&U«d Afoyfliamba. t The distance Irom Mojobamba to Truxillo, as the crow fiiea, ia about 131) geographical miles oolj, but tbie ia not the broadest part of Peru. The extreme bremitb, from Piaco oa the Pacific to the foot of the Cordilleras east of Cuzco, is over 300 geographical miles.

33X Jjarecaja, a provjuue to the eastward of the loftj chain of Aodes, which coataios the peaks of Illimaoi and Sorata. It is in the modern republic of Bolivia, and ia famoiia for its yield of the species of Cbiuchoaa richest in quiniDe, the C. Culua^a.

34II rbe Serrana bank, which according to the Tnca was named after the shipwrecked mariner Pedro Serrano, and the neighbouring bank of Serranilla, are between Jumaicu and the Mosquito coast. The Serrana b a very dangerous bank about seyenteen miles long and, in the centre, about eight broad, but of ver; irregular outliae. Itff extreme east end It was the fate of Pedro Serrano to be lost on these reeft, nud to arrive at (he istaad swimming, where he found himself in ft most disconsolate condition, because there was no water, nor fuel, nor even grass, nor any other thing whatever, wherewith to maintain life until some ship should pass, that might take him ofT, before he died of hunger or thirst. This appeared to him to be a more cruel death than if he had been drowned, which would have been quicker. Thus the first night passed, the castaway mourning over his wretched fate, and that he should be placed in such an extremity. When dawn appeared, he began to examine the island, and found some shell fish, crabs, shrimps, and other insects, of which he collected as many as he could, and ate them raw, because he had no fire to cook them with. Thus he maintained himself untii he saw some turtle come forth. Ah they were far from llic sea, he attacked one, and turned it over, and he did the same to as many as he could, for when they are on their backs they become helpless. He then look out a knife, which he generally carried in his waistband, and beheaded one of ihcm, drinking the blood instead of water. He did the same with the rest, and put the ficsh in the sun to make jerked meat of it, clearing out the shells that he might catch rain-water in them, for it is well known that all that region is very rainy. In this way he kept himself alive for the first day, killing as many turtles as he could. Some of them were as large as the biggest shields, and some were even larger, like wheels, insomuch that they were of all sizes. He could not manage to turn the largest on their backs, because they were too prcsenta a solid half-mooo reef, iipoD which the aca breaks with such terrific violence that it 'a sighted three or four miles off. At a distance of a quarter of a mile there is no bottom at otie hundred and twenty fatbomB, Oil the west tide of this reef there are intrit;aCe ch&iinela which might be the tuoans of saving a vessel in eitrome danger. Sitrvei/ of Capt. E. liariuU, R. N., 1834; Admii-alty Plan of Serrana Cayt, Ng. 1478; Wet India Pilot, i, p. iU\.

35I 43 Btrong, and though he tried to subdue them by thing them, yet it did not avail hiiri, 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 passing, he would want nolhing 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 aa to make sharp ^mers 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 hia 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 continued to feed [he flames with great diligence. Ijefore two months were out he appeared as he was when he was born ; for the heavy rains, the sun, and the damp climate had rntted the few clothes he had. The sun, with its great heat, tried him very much ; for he neither bad clothes nor shade to protect him. When he was much fati(jued, he went into • 5(1 lbs. the water, eo as to cover himself with it. He lived thr< years enduring these hardships and trials, and during thiB time he saw several ships pass ; but, though he mad. cloud of smoke, which is a sign of shipwrecked peopl*; among mariners, they did not see him, or perhaps the ere" would not rome nearer for fear of the reefs, and so ihef Bailed out of sight. At last Pedro Serrano became so di«- consolate that he would have been glad to end his misery by death. Owing to the inclemency of the weather, his slciii 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.

36One afternoon, at the end of three years, when he wai 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 di appeared he saw the smoke of Pedro Serrano's fire, and suspecting what it was, lie reached it, thanks to a board and his own good swimming. When they saw each other, it would oe difficult to say which was the moet 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, seeing him covered with hair, beard, and thick akin. They fled from each other, and Serrano went off, crying" Jesa! 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, my brother, for I also am a Christian"; and, to prove it, for Serrano continued his flight, he repealed the Credo in a loud voice. When Pedro Serrano heard him, he turned round and they embraced each other with great tenderness, and many tears and groans, seeing that they were both in the same fix, without any hope of escape. Each one briefly recounted to the other the story of his life. Pedro Serrano, suspecting the wants I I J Ai of Us friend, gave him to eal and drink, after wliich he was somewhat consoled, and they began anew to recount iheir adventures. Tliey arranged iheir mode of life in the best way they knew of, dividing the hours of the night and day into the necessary employments of seeking Bhcll 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 ihcy lived apart, the only cause being that one accused the uther of want of care in his share of their labours (thus we ace bow great are the troubles that our passions bring upon u*). Then they came to their sensed, and sought pardon of each other and made friends, returning to live together Bgatn, which they did for four years. During this time thcj nw several ships pass by, and they raided a column of imokr, but it did not avail, and so they remained fo ducon(oUt« that there was nothing left them bat to die.

37At the end of this long time a khip came to cIom that those on board saw the smoke, and lowered a t>o«t. Wben Pedro Serrano and his companion taw the boat coraing, tticr feared that the crew might think thej were dcvili, l*einK quite naked ; so they began to mj the (kcdo, umI to call loudly on the avae of oar Lord. 1\m wm Isckj, lor otherwise the muioen woaJd ccrUtaly bare iad bom figures which were not UHwe of kama bcia^ Hm; wer« taken on board tke abip, where ifaey tmmtA m%ii% tm every one who saw ibem and iM«rd tbetr airtmlmim, Tb« compaDion died al sea, om the Tojagpe tm Smm* Te4f9 Serraoo airiTed there tsMj, a»d wtrnl «• |* Otwmmff, where the Enperer thca wm. ]« cwf ^^ItUf^ (H im choie to thaw boHetf) he wtaie wtmA mmtf. 9mm l«ri» and ptioctiMl ^MJ ^tt , rt« Ou4l»me km IglW. fdi rtij eoat of Ui jomrmef, mi im f «p nk l Mafotjr, hmi^if mn, 46 FIRiST ilOOK OF THE md heard him.

38I pleased to f int hiui ;of ■J I ruM ( pesos, which aie 480 ducados in Peru. On his way out to enjoy it, he died fit Panama. All this story, as I have given it, was related by a kni^^ht named Garcia Sanchcs de 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 hie 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 disturbed his slum^jera.

Chapter IX

39For the better understanding of the idolatry, mode of life, and cuetoms of the Indians of Peru it will be necesaary for us to divide those times into two epochs. We shall narrate how they lived before the time of the Vnc.is, and afterwards we shall give an account of the government of those kingdoms by the Yncas, that the one may not be confounded with the other, and that neither the customs nor the gods of the period before the Yncas may be attributed * Garcia Sbochei de Figueroa wns an old sDldici af tbe conquest, und a first couain of Gorcilaaso de la Vega, tlio Tnca's father. Ho was Eettlcd iu Cuzco during the bojhood of our autbor, al>d lied from tbe city in company with bis couain, ou the night of Qiroii'a rehellioD, on November 13tb, 15^3. After the Viica's depaituio for Spain in I.C60, GnrciikSancbeEdo Figueroa appi-urs to have coneapondcil with him, and a few jears afterwards he uunounced to bin young cousin thnt tha Spauisb hens, which had neier laid eggs in Cuzuo before, but Lad always beuD brought from tho valley of Vucay, mere having chickens in ^eat abundance. attend ts tko^ W« ^r ikv ■««. Thmk wm ihM Aay cane te ksve laak m wietj W g*^ im1 as aiay I^K they c— M—tW II ml AW m tfer 4M Mt wfci^ aMd,KkeiWg»ifcgi ■ .fc— i» ^kmi»aAgnkt.m H4^, TlctDty. Foo^ aid nek Oc. Inwe ik^ « mt ni«e tbdi ^m^bte to araAle ihiig . ihcy a^Mcd vfcat other, vithost lUaki^ wbcAer tke ohyecla «f mianlAm were wortlij or mM, lad «itbo«f telf-rt^ect M eoaaidcrii^ wbetber tlie tbiags thej adared were not iajeriir to titeascItcs. Ther only thoi^lkt of iilititg one differ from aaotkcr, and each from all. Tiau they woraluppcd berbs, plaate, flowen, all kinds of trees, high hilla, great rocks, and tt» chinks in them, hollow cares, pebbles, and small stoiKs of difierent colours found in rirer? atid brooka, such aa jasper. They adored the emerald,* particularly in a prortnce which is now called Puerto Vtejo; but they did not worship rubies and diamonds, because there are none in that counlry. lu place of them ihey worshipped differeot aoimaU, some foe their fierceness, such as the tiger, lion, and bear; and a« they looked upon them as gods, ihcy did not fly from thom, if tbey crossed their path, but went down on the },'ruiiud to worship them, and these Indians allowed themselves to lie killed and eaten, without attempting flight, or making any * See mj tranalation of Cieza de Leon, chnp. 1, p. 18^. Acoatn, lib. IT, c&p. ! 4, p. 233 ; and Velasco, Hittona del f^nilo, i, p. 19. defence. They also adored other animals for their cuttnir^ such as foxes and moukeys. They worshipped the dog fofl his faithfulness and noble character, ihe Cat for its agilitjrjj the bird which ihey call cuntur for its size, and some nationi 1 adored the eagle because they thought they were descended j from it, as well as the cuntur. Other nations worshipped j falcons for their swiftness, and for their industry in pro* j 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 ihat 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 monstroiu ^ size and fierceness. They also looked upon other smalla 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 as 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 wero' I indeed most foolish in all these things, like sheep without. 1 a shepherd. But we should not wonder that a people withI out letters or any instruction should fall into these follies; I for it is notorious that the Greeks and Romans, who prided I themselves so much on their science, had, when their , empire was most flourishing, 30,000 gods, of the empire of the Ydcw, wm m J the forests at the foot of the Cov-J I I

Chapter X

40There were msiiy other nations of Indians, in that firat epoch, who chose their gods wiih somewhat more judgment than those we have mentioned; for they worshipped certain things from which they derived benefit, such as great fountains and rivers, which supplied water for irrigating their crops.

41Some 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 it« height and grandeur, and for the many rivers which flow from it, and furnish irrigation ; others adored maize or tara, as they call It, because it was their bread; others wonhipped other kinds of corn and pulse, according to the abundance of the yield in each province.

42The inhabitants of the sea-coast, besidei an infinitj of other gods, worshipped the sea, which they called Mama* ccocha, or " Mother Sea", meaning ihat it filled the officft of a mother, by supplying them with fish. They also worthippcd the whale for its monstrous greatness. Besides this ordinarr system of worship, which prevailed throughout tlie coa*t, the people of different provinces adored the fish that titer caught in greatest abundance ; for tbey aaJd that tht fint fish that waa made in the world above (for so tber Rained Heaven) gave birth to alt other fish of that specie*, and took care to send them plenty of its children to sustain titeir * TheM were the Collu in Soadwrn Prm. Ht* B««|[ ii, elM|r. 10, tribe. For this i they worshipped sardines i region, where they killed i fish;

431 others, the skate ; other of them than of any other! , the dog fish ; in othei the golden fish for its heautyj 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 I four elements as gods, but also everything that is formed oiM composed of them, howsoever vile and shapeless it might 1>e>I There were other people, such as the Chirihuanas, and th4^ natives of the Cape de Pasau (these two provinces being i the northern and southern exiremities of Peru) that had no^ inclination to worship anything high or low, neither froRl interested motives nor from fear, but who lived in everyj respect, and now live like beasts or worse ; for the doctritu and instruction of the Kings Yncas never reached them.

Chapter XI

44In conformity with the vileness and degraded characte of the gods, were the cruelty and barbarity of the sacrificea of that ancient idolatry. For, besides ordinary things such as animals and maize, they sacrificed men and women of all ages, being captives taken in wars which they made against each other. In some provinces their cruelty was so great that it exceeded that of wild beasts. Not content " sacrificing their captive enemies, they ofi^ered up their children on certain occasions. The manner of this sacr of men. while ind children was that they opened theit] ' were yet alive, and took out the hearfl They ilje nted the idol with the 51 blood, tbinking that the idol had ordered the sacrifice to be made. Presently they watched the omens in the fame 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.

45The Father Bias Valera, as appears in many parts of his torn papers, had the eamc design as ourselves in mriny 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 ii. They have no idols, nor any hkeness of them, but worship the devil when he presents himself in the form of any beast or serpent, and speaks to them. If they make a captive in war, or by any other chance, knowing that he is one of low condition, 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 ofl" the parts where there is most of it, such as the calves, thighs, buttocks, and fiesby 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, 'I'bey take ibc fle»h bit by bit, so that the poor patient sees >eif, while yet alire, eaten by others, and buried in their bellies. The women (more crael than the men) a L the teats of their bosoms with the i:

46, victim's blood, that their inlant» may suck it in, and drink L it with the milk. They do all this, in place of ucrilicing. 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 Tictim,whiie he was being tortured, gave any sign of feeling in his face or in hia 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 tba-^ mountains, worshipped iheni as gods, and offered thei sacrifices. These are the idols of those wild people; for tb< government of the Yncas did not reach them, nor, up to tlwl 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 i Granada, and on the other to Santa Martha,"* All this ii quoted from Father Bias Valera, who recounts the devilriw« of these people, and assists us to give an idea of the custom* ] of that first age.

47There 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 bleeding the arms and legs, according to the importance of tho _ sacrifice. For the most solemn saciifices they bled the roob^ of the nose where it is joined by the eyebrows. This bleed- ■ * The Antis were a savage tribe in the fareets to the eastward of Cuzco; but Blaa Valera probably intends to include 'la the countrj of tbe ADtiB oil the v&ac fa restcovered region to the eastward of the Amlei. The practices described iu tbe text were not thiise of the Peruvian Indiaas, but of tbe fierce Aztecs, aod of wild tribes in Kew Omnftda. lug 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 iheir 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, Iambs, 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 oSered up what they usually saw them eat, and what appeared to be most agreeable to their tastes ; and this suffices for an account of the sacrifices of that ancient heathenism.

Chapter XII

48These gentiles were as barbarous in the manner of building their houses and villages, as in their gods and sacrifices. Tlie most civilised had their villages v ithont pfazaa* 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 * Ever; village in Spanish South America has a, plaza or open square in the tentre, whence the Btreets diverge at right angles. finding his house ready built, as he was not capable of building one. Some such people are still to be met with near tbe Cape of Pasau, and in the country of the Chirihuanas, and other nations which were not conquered by the Kings Tncas, and are still in the ancient condition of barbarism. These are the people who are most difficult to convert to the service of the Spaniards, im4. to the Christian religion ; for as they never had any religiqii^ they are irrational, and scarcely have any words to make themselves inleliigible to each other. So they live like animals of different species, without joining or communicating with each other.

49In these houses and villages he who had most audacity governed the others, and as soon as be became their lord be treated his vassals with tyranny and cruelly, 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 absence of malice, than to excess of virtue.

50The Indians 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 their eating they were so fierce and barbarous as to astound I KDYAI. rOMMENTARlliS. bO any msn, 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 desh, 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. 27)* says the same, and that be saw it with his own eyes. This passion so increased upon them, that they would not spare their own ufTipring by a captive woman taken in war. They took these women, when ihej' 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, a* well a* their ntolher, so soon as she was past childbearing. I'bey erca went farther; for they spared the lives of many ladias* whom they took prisoners and gave them wives froM the nation of their con* querors; and the children they begot were hiwif^ ap iwtil they were old enough to be eaten. Tbaa they h«d • Mrt «f college of youths reared for eating, and they wovii mM spare them, either on the groant) of relebooahip, or b eCTO i e they had reared them.f which ia a aoorce o( lore eres amoogat animak of diflereat habita, m we are aUe lo leatjfy of the bdisM of Sew OnM4k la CSoa 4a Uum. cbap . zii, p. 50 u4 », cA^ xr, f, «^ efeiy^ xls, f>. 71. «*er '^ ^ '*• chap, xxiii, PL 64, ek«f. zxti f.MmiIrt, tLf. sMHi, p. Ml, ttmf, XxxS. p. 112 aai f. 11^ t TkMB «tM eMM* >f 1*Cm« M A* *aB«y «r A» Chm^ to *W Gm*^ M 4MBhad I7 Goa «• Um, a^ OM ««■ «r ImAmv M flop rt«rP*x touching Bome 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 worship anything, and they are etill in the same condition. This habit of eating human £csh prevailed more amongst the Indians of the warm than of the cold climates.

51In 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

52Their dress, owing to its indecency, is more a subject £ot ] keeping silence upon and for concealing than for talking of I * This was tbe tribe of C'icamai, oa the Maniion and HualUgK I rivers. Bee if. Rodriguez, yd<i4co, Potppig, ii, p. 449, Hemdon, p. 195, ' Batti, ii, p. I69i Haimondt/, p. 113.

53The women went about in the same dress, that ii, naked. Those who were married had a thread girded round the body, to which was fastened a sort of apron consUting of a rag of cotton a yard square. In places where the^ could not or would not weave, tbey used bark of tree* or learei, which served as a covering for tbe sake of d«c«Dcy. Virgin* also wore a girdle of thread, and in place of aa apron tiuj wore a different sort of thing as a sign that they were virgim. But as it is proper to preserve that respect which is due lo the reader, it will be well to keep silence u to what it was. Suffice it to say, that attdi was the drew lo tbe hot regimu, that, as regards decency, tbe people were like aareaaoniag beasu; and, by this folly alone, as re^arda tbe adoniiaf of their perKmi, it may be ooderstood bow Wvial tbajr nnN have been in all other i}uagt — tbeae ladiana tf httlkmitm, who lived before the tiac of ibe CMpirc «f tW Ymm.

54In the cold cooiune* tbe pC0^ wort abMlMorvbowMlf clad, not for the ate of Jeceoty, bt -awiag t» Jkt — c awll j ' caused by the cold. Tbej tonnd ibwaiJwa wtlb dw skins of aaiBala, and w'tlk » Mrt «f dmik dbat A*f ■ Sti FIRST BliflK nv THE from the aloe, and from a long and soft straw which groi in the fiehls. With these contrivances they covered thi bodies as well as they could. In other nations there wai 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 conquered by the Kings Yncas. It still prevails in many lands subjugated by the Spaniards, where the Indians are sO' stupid as to he 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 had 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

55In their other customs, such as those relating to marriage, the Indians of that heathen time were no better than in their habits of eating and clothing themselves. For, in many nations, they cohabited like beasts, without any special wife, but just as chance directed. Others followed their own desires, without excepting sisters, daughters, or mothers.

56In other provinces the nearest relations of the bride and her most intimate friends had connection with her, and on tbb condition the marriage was agreed to, and she was thus received by the husband. Pedro de Cieza (chap, xxiv) saya the same,* There were sodomites in some provinces, though not openly nor universally, but some particular men and in secret. In some parts they bad them in their temples, because the devil pcrsuadtd them that their gods took great delight in such people: and thus the devil acted aa 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, t There were also men aud 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, Kach province, each tribe, and in many places each vil- * The account of Cieza de Leon doeg not refer to IndutuB of Peru, bu*^ to thaae of New Oranada. f This is also from Cieia de L«oiii Uid ' lage, bad its own language, di9erent from that of its neighbours. 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 aa 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 chera, 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.

57Other 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 aa 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 p Bach province. ^^H

Chapter XV

58It pleased our Lord God thai, while these people were living and dying in the way we have deBcrihed, the glimmerings of dawn should appear amongst themselves, which, in the raidst of that pilch darkness, might give some indications of the natural law, of civilisalion, and of the respect which men ought to have for each other Afterwards, some further progress was made, and these wild creatures were converted into men, and made capable of reason and of comprehending 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 he 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 he 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 eitended. Many of the latter are even now as barbarous and brutal aa 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.

59After 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 6S brothers, uncles, and other relations, touching this origia and beginning. For all that is said on the subject from I other sources may be reduced to the same as we shall relate, 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 cruelly and tyranny of j Atahualpa fas we shall relate in the account of his life), i came to visit her. On the occasion of these visits their , usual conversation was on the subject of the origin of I 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 ebort, they omitted nothing to the flourishing period of their history in the courte of ' these conversations.

60From their past greatness and prosperity, they went o 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 ihey visited my mother, and, at the memory of their lost happiness, they always concluded their conversations with tears and mourning, saying " We are turned from rulers into vassals." During these conversations I, as s 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, aud years passed away, until I was sixteen or seventeeu years old. At tliai time it happened that, one day wheu my relations were engaged in these discourses, talking of their royal ancestors, I said to the most aged of them, who usually related the stories of his family — " Ynca my uncle, you have no wniings which preserve the memory of past events; but what accounts have you of the origin of our kings? For the Spaniards, I I and other people who live on their borders, have divine and human histories, and thev 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 yon preserved respecting your ancestors? Who was the first of our Yncas ? What waa 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 ?"

61The Ynca, as soon as he had heard my questions, was delighted to have the opportunity of replying to them ; and I, though I had heard liis stories many times before, never listened with so much 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 religion, nor government, nor town, nor houses, without cultivating 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 otht-r game, and even in their interconrse 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 Su»''' of expressing veneration and respect i Yncas. They always named the Sw 64 proud of being deacended from liira, and it was not lawriiT for any man who was not of Ynca blood to have the word in his mouth ; for it was Iool;ed upon as blasphemy, and the blafiphemer was stoned.

62" Our Father the Sun", said my uncle the Ynca, "seeing the human rate in the condition I have described, had compaBsion 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 cullivate maize and other crops, to breed flocks, and to use the fruits of the earth like rational beings, in.stead 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 ibem 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 justice, by the practice of plely, clemency, and meekness, assuming in all things the office of a pious father towards his beloved 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 pastures and crops, ripening their fruits and increasing their flocks, watering their lands with dew, and bringing lather in the proper reason. 1 lake care to go round KOTaL CuOtVCXT&KlSS. if^) tbe earth cadi div, iL&i I bat sw u^ aeiwsiscix^ iLii exkt ui the vorid, and ^spply liie^. » ibe ss^tid&er «&d Ws^fAC^^^Y of the hcadiens. I cesre t^i: Tra $iuul izaiiuie iLis^ exAiaple as mj chudmi, sei.x :o :be eirtii scvieiT lor tbc i&«:xr:Ktktt and benefit of thr«« il*£ who lire lik^ bejks^s. And tiroia this time I oonsdinte and na^ie t^u as kic^ azid Icirds OT«f all the tribes, thai too mmT icssr&c: them in toot rational works and goTemmes:.* Haraur declared His vill to His children, oar Father the Son dismisssed them. Thestr children set out from Titicaca, and trarelled northvards, trying at every place where they stopped on the road whether their sceptre of gold would sink into the eaith. 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, ike restinyplace of tie 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 inhabitants 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

63*' The first settlement that was made in this valley/* continued my uncle the Ynca, *' was on the hill called Huauacauti, to the south of this city. It was here that the sceptre of gold buried itself in the ground with great case, and it was never seen more. Then our Ynca said to his wife and * Paecariy morning; and tampu (corrupted I7 the S|mniiinlM into tamho)^ an inn.

64V. nster : — ' Our Father the Sun orders that we settle valley to fulfil his wishes. It is therefore right, queen and sisterj that each of us should gather these people together, 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 knotr of which they pressed with their feet, we have built * 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 he the rulers and benefactors of the inhabitants of all that land, delivering^, them from their wild lives, and teaching them how to livi like men ; and how, in pursuance of the commands of their Father the Sun, they had come to bring the people out ol 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 descendants wear ours ; and that, from their words and appearance, they seemed to be children of the Sun; and that they came among them to give them villages to live in and food to cat; astonished on the one hand at what they saw, and pleased on the other at the promises that were held out; fully believed everything, worshipped the strangers as children of the Sun, and obeyed them as their kings. The same savages, having collected together and related the wonders they had seen and heard, assembled in great numbers, both men and women, and set out to follow our kings, whithersoever they might lead them.

65I le I I I "WLcB omt pviaaa mm tke b^e m w lritiWof peopk itiii IimI iiiiinJ.lhij iiiiliiul ilm ihimi iih«wM««i«|ij ihf ■dfcs in precanag sspplies Cm ike mt, that kai^cr W|^ not fiiree dwai to acMI^ AeaMhci vnr the ■nnaniii again, while the rot woilccd at hmldwg hoacvs lecwdia; to a plu nude br the Yaca. Ik thi* ■■paar be begaa to Ktde tliis oat imperial ettj, dtvidng tC iato t«* partt, called Hanan Cmzco, vhich, as joa knav, neaas Vffm Cuaco. and Hart'a Cuseo, vfaich is Lover Ca>n». Th* people vho iblloved the king wished lo settle in Uuian Cuico, and for that reason it receired the oante; and th<K« who were gathered together bj the queen settled in Hurin Caieo, and it was therefore called the lower town. This dirision of the city was not made in order that those livini; in one half should have any pre-eminence or special privileges, for the Ynca desired that all should be equal like brutbi-rs — the sons of one father and one mother. He only wUhed to make this division into an upper and a lower town, ibal there might be a perpetual memory of the fact that ihc inhabitants of one were assembled by the king, and of the other by llie queen. He ordered that there should be only oue diBerence between them as a mark of superiority, which was, thai the people of Upper Ciizco should be looked upon and respected as elder brothers, and those of Lower Cuieo as youURcr 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 ifHrin^y//M, that is, the upper and lower lineage; or Ilannn-Sutjit mid IlurinSuyu, or the upper and lower provinces.* A,tlln. n CiLiil?, * Banan or linnge, or tribe.

66*.i "At the same time that tlie city was being peopled, our Ynca taught the Indians those occupations which appertain to a man, such a3 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 prepare 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

67"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 mountains 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 o f all m en, and they recounted the many benefits he 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 the wonderful things that our first parents.

68I king and lords, had performed. Having satisfied tliemselves by their eyes, they remained, lo serve and obey the Ynca. In this way one party brought another, until, in a few years, BO 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.

69" But in order to state briefly the deeds of our first Ynca, I must tell you ihat, 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,t 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, according 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. 1 am unable to tell you exactly how many years it is since our Father the Sun sent these bis first children, for it is so long since that we have been unable to preserve the remembrance of it, but it ia more than four hundred yeara. Our • Pavear, beautifullj coloured, a flowerj meadow ; any graceful or beantiful thing. In Ecuador Paucar is the tioupia), and Pavear -huaai, a troupial'e nest. Tampu, an inn or resling-plftce. t Apu, chief, and Rimuc, an oracle, the [jarticiplc of Sima^ 70 FIKST IllJOK OF TdE Ynca was called Manco Ccapac,* ami 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."

70This long account of the origin of their kings was given me by that Ynca, uncle of my mother, from whom I had inquired 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 majcetic 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 somewhat shortened it, leaving out a few things, but it is sufficient that I have given its true meaning, which is all that is required for our history. This Ynca told me a few other siories during the visits which he paid to the house of my mother, and I shall relate them fui'ther 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.

71The Indians living to the south and west of Cuzco, in the provincea called Colla-suyu and Cunli-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 concerning other things ; for the way they have of telling these stories makes them appear more like dreams or badly invented 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 CoUa, the third Tocay, and the fourth Finahua. 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 deluge 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 afterwards arose that which the Yncas made of their kingdom, * i misprint for Tiahuaaacu. The same misprint occurs in both editions (Liebon 1609, and Madrid 1723). The word occurs again uea the end of this chapter, and it u there spelt ri^ht in both editioui.

727ia called TtahuantiD-suyu. They declare that Manco Ccapac went towards the north, and arrived in the valley of Cukco, where he founded a city, suhdned the surrounding inhabitants, and instructed ihem. With the exception of this version of his origin, ihey tell almost the same story of Manco Ccapac as we have given above, and say that the kings Tncas 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.

73The 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 of certain openings in the rocks near the city, in a place called Paucar-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 openings with great plates of gold, covered with many precious stones, while the openings on the sides were only adorned with gold, iind had no precious stones. They called the first brother Manco Capac, and his wife Mama OcclWj They say that he founded the city called Cuzco (whichj i KOTAL conn EXT Jl Kits. the special Uogaage of tbe Yncas, means « ajkTcl], Uut he conquered the nations round that citj, teaching them to lire like men, and that from him all the Tocas were deaccoded.* The second brother was called Ajar Ca^, the third Ajia Tneu I being the ekstnrd of Cuico.

74Hcmra alao giTcs three T«rrioat: the fint bttttg tbat praniling to the south ) the lecood baring a funilj reaemUaoea t« tka legend (old bj the old Ydcb to Garcilatso, onl; much briefer; and tike third being the «ame as that told bj Garcilauo at existing to the CAitward of CuEco. Serrtra. dec. iii, lib. ix. capi. He eridentl; eopie* from the Ynca.

75Tbe licentiate Feroaodo Mancetiooa railed Peru twice, a century after the eonquest, and trarelled (or fifteen jears through the country, collectiug maCeriaU for hii work. Hii Memorial* treat of the ancient hiitoryof Peru.wLichhebetieTed tobe theOphirof SoIomoD,and to hare been peopled bj emignttions ^tn Armenia. He gires a catalogue of 101 Idogs of Peru, commencing fire hundred jean after the Deluge, and coDtaitting their ages, the exact length of each reigu, and the most meiDOr&ble events. He mjs that, fire hundred years after the Deluge, Cbo fint iababitanta marched towards Cuico, led by four brothers, named Ayar Manco Tojia, Agar Caehi Topa, Agar Anea Topa, and Ayar C'ehu Tepa, who were accompanied b; four wives, whose names ho also gires. The jouogent brother got rid of two of the others by closiDg them up in a care, and the third fled. Ai/ar i'chu Top^, according to Montesiuos, reigned for sixty years, and left tbe throuc to his son Mauco This account giveu by Mootesinos is eiideQllj the same legend aa OarcilasEo heard from the Indians to tbe eastward of Cuzco, though mutilated by lime, and doubtless garbled by MoQtesinos himself, who is I rtby authority. His catalogue la unworthy of attenZarate tays that the people in Pirru were originally ruled by n Curatai, 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 bad their beads shaved, and their ears bored, with large pieces uf gold in tbe oars, which continually enlarged them. The chief of theso people was called Sapslla Inga, which meaua solo lord, though some would bare it that they called him Inga Tiracocba, the meaning of Uchu, and the fourth Ayar Sauca. The word Ayar has no meaning in the general language of Peru, though it probably has in the special idiom of the Yucas. The other wordE are in the general language. Cachi means the salt that we eat, and Uc/iu is the condiment they uae for seasoning their dishea, which the Spaniards call pepper;' the Indians of Peru had no other kind. The other word Sauea signifies pleasure, satisfaction, or delight. On pressing ihe Indians with questions respecting these three brothers and sisters, their first kings, they repeal 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 bo disjointed and confused a style, that it is gathered from them more by conjecturing what ihey 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 lo 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 b " foam of the sea." Thcao Ingaa began to occupy Ihe cic; of Cuzco, ami from tbunce thej Bubjug&tad the Burromxlitig counti;. Uiitoria dd Peru par Aijuttin de Ziirate, Contiidor de mmedet dt la Majeitad Caarta, lib. i, cap. i, p. 13. HarcU Coll.

76CieMi do Leon promises an accoiiat of the origin of the Yncas in another part of hu work, which has never teen the light, (dee my tranBlstion, p. 136.)

77I 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, 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-inlaw, 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. 1 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 numerous fables, like those we have related of the Yncas, touching their origin, and that of their first parents. They ditfer 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 scaj ; 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.

Chapter XIX

78Now 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 account of the conquest and subjugation of the Indians, extending the narrative somewhat, which was given me by my uncle the Ynca, together with a narrative touching many other Yncas and 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 nie 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 " ' I peace and in war, in what manner they treated their vassals, and how they were served by them. Besides they totd me, as to their own son, of all their idolatries, 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 connected with their commonwealth ; and if I had then written 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, their feslivals and superBtiiions, which were still celebrated even unlit 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 Indiana in the time of their idolatry, and which I shall relale.

79But in addition to what my relations told me, and to what I myself saw, I have heard many other accounts of the conquests and acts of those kings ; for as soon aa 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 particular conquest which the Yneas achieved in the provinces of their mothers ; for each province has its history, and its knots with their recorded annaU 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 1 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 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 Tncas 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 Khali now carefully relate the more authentic ads, leaving out many others as dull and absurd ; and though some of the former may appear I fabulous, it seems well to insert them, so as not to omit £ foundations on which the Indians build the whole story of their empire. For from these fabulous beginnings proceeded llie preatness 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 BWerve 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 recorded by the Spaniards. My history will thus serve as a commentary to amplify and explain many things which they Iiastily 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 understanding 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^ ,&. single word often has very different meanings, as will be explained further on in the case of certain words, the meanings of which it will be necessary to explain.

80Besides this, in all that I shall say touching this empire, which was destroyed as soon as it was known, I shall narrate all that iu ancient times related to their idolatry, rites, sacriI I ficCT, 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 resembling those of ancient times, as well in the sacred as m 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 arc quite different. 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 satisfaction; though neither the energy nor the ability of an Indian, bom amongst the Indians, and brought up amidst boracs and arms, may be able to achieve this aim.

Chapter XX

81Beturning to the Ynca Manco Ccapac, we have to say tliat after founding Cuzco in the two divisions which we have described before, he ordered many other towns to he built. To the eastward, among the people who dwell on that side, so far as the river Paucar-Iampu, he founded thirteen villages on either side of the royal road of AntiBuyu,* We do not name these, to avoid prolixity; but all, or nearly all, are inhabited by the nation called Poqufts, 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 divbioo of the empire. The Atilit ute > wilJ tribe of Indikns in the forest to the eMtward of the Andei. which are scatlered o; 8uyu.' These viUagi either side of the royal road of Cuntiwere inhabited bv three tribes with different names, which weie, Masea, Chillqui, Fapri. To the north of the city he formed twenty villagea, and peopled them with four different tribes, namely, Mayu, Cancu, ChinchapucyUj and Rimac-tampu. The rest of these villages are in the beautiful valley of Sacsahuana, where the battle and capture of Gonzalo Pizano took place. The most distant of these villages is seven leagues from the city, and the others are scattered about on either side of the royal road of Chincha-euyu-t To the south of the city he peopled thirty-eight or forty villages, eighteen of the Ayamarca nation, which are scattered 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 lamenttible battle between Don Diego de Almagro the elder and lleroando Pizarro was fought. The other villages are inhabited by tribes of five or six different names — Quespicancba, Muyna, Urcos, Quehuar, Huaruc, Cavina. This Cavifia nation vainly believed that their forefathers 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 bad an idol of a frightful form, to which they offered very barbarous sacrifices. The Ynca Manco Ccapac abolished these sacrifices and the idols; and ordered them to worship the Sun, like his other vassals.

82These 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.

83X The southern division of the empire, now called the Collao, including lake Titicaca. ll is inhabited b; the A;iimra imtion.

84Afterwards, owing to the iavours and privileges granted to them by Manco Ccapac, as wc shall relate presently, they increased very much, and many of them reached a population of a thouband inhabitants, the smaller ones having from SOO 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 situstious; because a \'iceroy," as wc Hhall relate in its place, ordered all to be conveited into a smaller number of larger towns, uniting five or nix into one, and seven or eight into another. Whence resulted much inconvenience, which, being hateful, I will refrain from describing.

Chapter XXI

85The Ynca Manco Ccapac, in establishing his people in l 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 --(v'^** 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. Tie particularly 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 ■ * Don Fraticiaoo dc Toledo, A.n. ITHlS-t)! the penally of death on atlultcrers, h( He ordered no man to have more ihi marriages should take place between vent confiiRioii in families, also that place at the age of twenty yei deE, and thieves.

86DC wife, and that relations, so as to premarriafjes should take nd upwards, that the married couples might be able to rule their honseholds, and work their eetatcs. He directed the tame flocks, which wandered over the country without a master, to be collected, 50 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 OccUo 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 vassala, was appointed over every nation that was subjugated. 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 doea bia children, and the Indians were ordered to obey them, as sons obey their parents?]

87He ordered that the harvests gathered by each village, should be preserved in common, so that each might be supplied with what it required, until arrangements could be made for giving an allotment of land to each Indian. Together 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 the Sun, persuading the people that it was the principal God whom ihey should worship, and to whom they should * k saudftl mitcio oC llama hide, and secured with thongs of the tame inatcriul. The Indiana did not Icnnw the art of tanning these hides with bsrk ; but the; dressed tbem in large bales, and, burning tbeui in rich eorlb, left them for some timo.

88S3 give thanks for the natural bcDcfits which he confeiTecl on them by his liglit and heat. For they saw that these properties 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 lake ihcm from the wild life they bad hitherto led, and to bring them to a more civilised condition. 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 be 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 compared 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 lo them the things that he h PThej, therefore, believed that he was a div / down from heaven.

89FlUST niKlK OF THI^ In the above affairs, and io Qtber similar occiipntionSj the Tnca Manco Ccapac was occupied during many years, conferring benefits on his people ; and, having experienced their fidelity and love, and the respect and adoration with which ihey treated him, he desired to favour them still farther by ennobling them with titles, ^nd badges such as he wore on bis own head, and this was after be had persuaded them that he was a child of the Sun. The Ynca Manco Ccapac, and afterwards his descendants, in imitation of bim, 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. Ihej 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 facility and ease afforded by the use of scissors, one of the Yncas said 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 beads shaved, they bored iheir ears, just as women are usually bored for ear-rings ; except that they increased the size of the bole artificially (as I shall more fully relate iu the proper place _) to a wonderful greatness, such as would be incredible to those who have not seen it, for it would teem imposaihle that so smull a quantity of flesh as there is under the ear, could be so stretched as to be able to surround a hole ofthc size and shape of the mouth of a pitcher.

90The 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, aad half a flnger in thickness. The Spaniards called the Indians Orejones (large-eared menj because they had this custom.

91The Yncas wore, aa a head-dress, a fringe which they called llauluIt 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.

92These three fashions, the llaulu, the shaving, and the borinff of the ears were the principal ones that were introduced 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.

93After some time another fashion was granted to the people, and they were ordered to go shaven, but in a fashion differing 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 resemblance to the Ynca. Thus one tribe was ordered to wear the tail plait like a cap for the cars ; 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^ a od cggBjWUy.tfao Y ncM, took care not to let the hair growt ^^^^^^^^^^^Hbjl certain length, that it might so: «M day, and after another 08 I the I'aBhion and differences of the head-dresG, each DKtion kept to its own, which was decreed and ordained by the hand of the Ynca.*

Chapter XXIII

94I After several months and years had elapsed, the Ynca granted hia people another privilege, more important than those ah-eady 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 different 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 Mayii 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 nation called P6ques. The nations called Mi4yna and Hnarac Chillqui were ordered to wear ear ornaments made of common reeds, called by the Indians tutura. The nation of Rimac-tanipu and its neighbours wore their ear ornament made of the pole which is called maguey in the Windward Islands, and chuchauf 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 particnlar favour and honour, to wear a larger hole in their ears f the other nations. But, that it mi^ht not reach subject further to half the size of the Ynca's hole, he gave them a measure of the size of bis hole, as he had done to all the other tribes. He also ordered their stoppers lo 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.

95Besides the signs which were intended to prevent confusion between one tribe and another, the Ynca ordered otiier ditl'erenccs in the fsshions of his vassals, which they said were intended to show the dfgree 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 reason and justice. Those who most readily followed his precepts, 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 weil satisfied with everything that was ordered by the Ynca, and wilh any manner in which he might treat them; for, besides believing that his orders were revelations of the Sun, thf-y saw, by experience, the benefits that were derived from obedience to them.

96Finally, when the Ynca grew old, he ordered his principal vassals to assemble in the city of Cuzco, and said to tlicm, in a solemn discourse, that be 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 dcBc'cndants, when they felt the approach of death), and that he must leave them. As be bad to part with them, he c tiouedf he desired to crown his favour!

971 by allowtoi them to use his royal qame ; aud he ordered ihat they Rnd their descendants should live honoured aud 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 I same way as they had enjoyed his other past favours and f honours. He said that they should enjoy the distinction of l this name, as being his first vassals, whom be 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 j would serve the present king, and those who succeeded 1 him, in the conquest and subjugation of other Indians, for I 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.

98From 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.

99But there are very few Yncas of the blood royal now surviving, 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 ii-om one temple to the other. The prince, who was heir apparent, wore a yellow fringe, which was smaller than that of his father. Of the ceremonies which were observed 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 wc treat of the arms of the Yncas.

100The 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, ihey 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 iheir 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 beauts to that of rational beings ; nor with having conferred on them so many blessings in teaching them the tilings necessary for human life, the laws of natural morality, and the knowledge of their God the San ; bad 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 aa sacred and divine, insomuch that no man might use it except with the utmost veneration as the name of the king. Yet DOW he bad made it so common as that they might all make use of it freely ; being his adopted sons, and v&ssals of the child of the Sun.

Chapter XXIV

101NAMES H¥ WHICH THK INDIANS KfitW THElll KINO.'^ The IndiaoB, 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 heruic virtues; and, among those which tliey invented, I will mention two. The first was Coapac, 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. Ae this Ynca had done so much good to his vassals, tliey said that he might worthily be called Ccapac. The word also means rich and powerful in war. The other name was Huaccha-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 ae 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 iuformed 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 Jame 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 Curacas, great lords as they were, did not receive the name of Ynca. Palla meanii a woman of the blood royal. To distinguiab 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 Seiior. 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 Ytttip churi,f which is aa 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

102Manco 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 bis wife the Queen Mama OccUo 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 together his principal vassals, and, instead of a will, he delivered to them a long discourse, commending to the prince his heir, and Che rest of his sons, the duty of love and kindness towards his vassals ; and to his vassals he ordered the observation of fidelity and loyalty to their king, and of obedience to the laws that he had made, declaring that they * Sapa (MoBsi epells it Zapa) meuns " onl; one." It ia added tu nouns M a particle, to denote quantil; or sise, as Umw-tapa {big head), Yuj/ajt-tujia (very though it'ul). t i'tttip is the genitive of i'tUi, the aun. Ch-uri, a ton. were ordained by iaspiration from his fallier the Sun. He then dismissed his vassals, while he delivered another discourse to his sons in private, which was the last he ever made. He ordered them alwaya to keep in mind that they were children of tlie Sun, and to adore and respect him as their God aud 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, 60 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. Finally, he besought them, in their virtues, to show themselves to he children of the Sun, certifying by their acta 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 sons and descendants from generation to generation, that they might observe and comply 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 aud many other similar things, the Ynca Manco Ccapac died. He left, as the prince his heir,* his eldest son hy the Ccoya Mama Occllo Huaco, his wife and sister, named Sinchi Roca.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 wu called Yneap aapay churin (wle or chief 80Q of the Tnca). t Sinehi, strong. Hoea has no special mcuiiiig in Quiehua. rived from the SunA In truth, they held in the highest veneration a pure descent from those sovereigns whom they looked upon as divine, and ail others human ; even the great lords over vassals, who were called Curacas, The Ynca Sinchi Roca married Mama OccUo, 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 hia 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 Maneo 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.

103The 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 hclow.

104I am inclined to conjecture, from what I saw of the condition 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 goad understanding, piudence, and judgment, who appreciated the great simplicity of those nations, and saw the necessity they had for instrue34 riBST BOriK tlV TIIK tion and teaching in natural lil'e. He may have invented a fable with sagacity and astuteness, that he might be respected ; saying that he and his wife were chihlren of the Sun, who hud 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 confirmed 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 argument 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.

105] the asaer- » All this U seuBible enough, a □d gives no justilicat TH that our author hi» luaternal ances

Chapter XXVI

106It will he well if we now give a brief account of the signiRcatioD of the royal titles, as well of the men as of the women, and to whom thoy were applied, atiil how used. It will be Been how the Yncas applied their names and surnames, which is a matter worthy of remark.

107Beginning with the name Ynca, it must be understood that when applied to the royal person it meant king or emperor ; but wheu given to those of his lineage it signified a person of ihe 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 ihem, from the first to the last, took of the welfare 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 tn 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 96 FIRST liOdK or THK Au^ui, whicli is equivalent to Infante, the word used ua 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, besides others which we shall mention farther on, and which, being proper names, were continued as the surnames of their descendants.

108As to the namea 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 Jilamanchic,f meaning " our mother", because, in imitation of her husband, she assumed the office of a mother to all her relations and vassals. Her daughters were called Ccoya from the relationship to their mother, and not as being their own proper name, for this title of Ccoya helonged only to (he queen. The concubines of the king, being his relations, and all other women of the blood royal, were called Palla. The other concubines of the king, not being of his blood, were known as Mana-cuna,X 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 fiusla, which means virgin of the blood royal. But there was this difference. The legitimate daughters of the blood royal were simply called iiusia, which was sufficient to intimate that they were legitimate. The illegitimate daughters had the name of the province to which thoir mothers belonged added to their titles, as CoUa-nusta, Huancauusta, Ynca-nusia, Quitu-nusta, and BO on with the other provinces. They retained the * k married prince of the blaod rojal was alao called Atauclii. t Mama, a mothar; ftnd chic or nchic, a form of the inclusive plural (Rrsc person) of the poaseseive pronouD.

109X Mamit, mother; aiitl mtna, the ordinnr; plutiil particle. title of Aiista until they were married, when they were called Palla.

110These 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 Tncas 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 corrupt. 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 Huaccka-cuyac, which is lover and benefactor of the poor. The title Trusla or Infanta corresponds 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 childhood, was with them. The Curacaa, 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 Znniga, in the explanation be gives of Indian words, in the elegant verses vhich he wrote, declares that the word Palla means a lady with many vassals and great estates. f He says this bccaitse, * Or Alaiiehi, maiTieil man of the blood rojal.

111+ At the begioning of tha Araueapa, the epic poem written bj Don Alonxo de Ercilla, tbere is a, gluhstir; header! '" DoL-laracbn ot some doubts which TDAj oSer themselves in this work." In iliin glossary, under the head PuUa, there \» the following ex plana Cioo^''- I'lilla in Ibi* I * i i .i ■ ;l '! .J 4 ■, t ■ I t 4* M w I when he passed that way, the names of Ynca and Palla had .j already been adopted improperly by many persons ; for 4 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.

112This is what has happened in my country. same as we call lady; but amongst them this name is only used fox 1 ladies of noble lineage, and possessing many vassals and great estates."

113La Araucana, parte i. Su AtUor Don Alonso de ErciUa y Zuni^a, Madridy por Don Antonio de JSancha, afio de 1776, p. 1.

Second Book

114g2 That which we call the second age, and the idolatry that was practised in it, had its origin with Manco C'capac, 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 perform all the other household duties of a good wife. We also staled 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 iheir 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 * Paeha, the earth; and Camae, participle of Camani, I create. 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 undeceived 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 benefits they had received from those animals, as they had done every day from tbeir 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. Baying 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.

115The 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 veneration, both outwardly and inwardly, than the ancient Gentiles, Greeks, and Romans, worshipped Jupiter, Venui I I UOVAI, rOMMENTAKltS. 103 Mars. I raay affirm ihat 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 upbraided for this, and asked why they do it when they know that their kings were men like themselves and not gods, they Bay that they are now undeceived respecting their idolatry, but that they venerate their old kings for the many and great blessings they received from thetn ; 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 ako adore them as divine.

116This 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, watchini^ for omens, and other follies, yet their sole God was the Sun, vbom 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 incredible richness. Although they held the moon to he the Bister 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 servants of the Sun, as we shall sec 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 bis high authority ia eupport of tho Spatiiah hiatorians Ondcgardo, Ilerrcra, nnd Qouara, and ftgainat OaruikEso de Is Vegft, in this matter. Yet suro!j, in a question relating to (lis religion of his snccBtorE, the testimony of the Ynca, who wan intimately acquaiotcd nitb the language and ImdicioDB of his people, is yiorth more than that of all the Spsnish historians put together, Ciena de Lcuu aloDG ejiccpted. 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 oa 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 Altamirano,* 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 omea for their king. They said that he would lose part of his empire, or that some similar misfortune would befall him, Qomani sajs that the Indians of Peru bad m>n; idols, and he enumerates sharka, lioDS, birds, the sun, the moon, the earth, etc. He makes no distinction between tile Yncaa and the numerous other nations of South America, and his teatinion j on thia point is Iberefore valueless. Herrcra, never having been in the Indies, writes at aecoud-hand. Oomara, cap. cusi, p. 112; Bemra, dec. t, lib. iv, cap. 4.

117105 because bis 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 themselves. All three, thunder, lightning, and bolls, are called yllapa, and, owing to the resemblance, they gave the same name to an arquehuss. 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.

118Calancha tells us that these three idols of the sua nerc on a rock, ovethanging lake Titicaca, facing the road between Juli and Fomata. Cronica Moraltiada (Lima, 16Q3].

Chapter II

119Besides adoring the Sun as a visible god, to whom tliey J offered sacrifices, and in whose honour ihey celebrated f^rand festivals (as we shall relate in another part), the kings Yncas and their amaulas, who were philosophers, sought by the light of nature for the true eupreme 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 ^acAa, 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 , docs to the universe what the soul does to the body." Pedro de Cieza (cap. 72) saya — " The name of this devil is 1 intended to signify creator of the world, for camac va creator, and pacha, the world."t Being a Spaniard, he did I not understand the language so well as I who am an ludiaa 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-ji| 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, creMiiig or creator, t See p»gc 252 uf jay tnnislatioa of CiuKa dc Leon.

120107 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, 6), 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 earfh to be his mother, and believed in his huacaa, and that Pachacamac had made alt 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 Pachacamac (from the great temple which was erected there to this unknown GodJ, that the God whom the Spaniards were * Hr. PreMott suggests that the fact of the temple to Pachacamac, on the coaat of Peru, having existed before that part of the countr; came under the Hwaj of the Yucas, niaj indicate that the worship of this Great Spirit did not originate iricb the Perurian princes. The fact that Pae/iaeamac is imrcl; a Quk-bua wurd alono aufficcs to ptove that this idea is gn^undlesi. ^ I 106 SBCONH »<lnK r.F THE preaching about and Pachacamac were all one. Pedro de Cieza de Leon tells us this in his Account of Peru (chapter tS,),' and the Reverend Father Friar Geronimo Roman, in his History oj 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 wc 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 ho other places, telling them that he was the Pacha that he was all the other things which the Indians looked upon as gods; and, on account of this deceit, they worshipped 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 thingSj 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 IransUtion, p. 263. t Alt Ihia Donsense about the devil is evidently Spanisb folly and bigotry.

121I I I -v*^^ 109 and signification; seeing that the Chmtian 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 ol' the general language of the Yncas, for the derivation, composition, and proper interpretation of words were not understood. The Spaniards give another name for God in their histories, which is Ticiciracoeha ,■ but neither I nor they know what it means. The word Pachaeamac, 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 gorgeous temple, making himself appear as God under that name, which he adopted for his own.

122But 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 Pachayachachi,* 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 Paeharurac, for Ruracf 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, * Tachaiii, I know; Vackacuni, I leaTD ; Yaehachini, I tench; Yacha-huaai, a school. The particle cki mcaim the net of making another do a thing. Thus yacliani, " 1 know ;" Yaehachini, " I nuike another know," that is, '■ I teach." t H'lrani (I m&ke). Hence tbe participle Rurae (making) ; and in » BubatantiTe form "a maker." no and this latter is the true name of God. In order that n 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 " lo 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, hut 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 existence, life, growth, sustenance." From this the incorrectness of the names for God lately invented will be evident (if their literal signification is considered), owing to the baseness of their meaning. But it may he 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

123After the Spaniards conquered that empire, a very serious murder took place in the province of the Quechuas. The Corregidor 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 US I uth. 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 Tocas. The Cur.nca answered " We only use (hose names to worship them, and it is not lawful for me to swear by Ihem." 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, seeing that you come to do justice in his name: for thus we felt in giving testimony before the officers of our Yncas. But, ve you the assurance you require, I will swear by the earth, declaring that it may open and swallow me up alive, I stand, if I should tell a He." The judge accepted this oath, seeing that he could get no other, and put the questions respecting the murderers, with a view to ascertaining who they were. The Curaca proceeded with his replies; 6ut when he saw that they asked him nothing respecting the ho 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 snother, he should be guilty of lying, as he would not ■liave spoken the whole truth according to his promise. "Although the judge declared that it would suffice if he uiswered the questions that were put to him, he perKsted in saying that he should not be keeping hia promise unless he related all he knew. The judge took his deposition ill the best way he could, and returned to Cuzco, where the conversation he had had with the Curaca caused much L astonishment.

124Returning t^ t^f idolatry of the Yncas, we assert more at large than we have done before, timt they had no other gods ilian the sun, which they worshipped outwardly. To the sun they built temples, with wnlls lined above and below with plates of gold ; to it they offered many things as sacrifices; to it they presented great gifts of gold and of all the raost piTcinus things they possessed, in acknowledgment of what it had done for ihcm. They adjudicated the third part of All the cultivated land of the countries they coni|oered, and of ihe harvests, to be the property of the sun, besides innumerwhle flocks. They erected houses, carefully secluded, for women dedicated to his service, who preserved |)erpetual virginity.

125Besides the sun tbey worshipped Fachacamsc (as has been said) inwardly, as an imltnown God. They held him in greater veneration than the sun. They did not offer sacrifices nor build temples lo bim ; because ihcy said that he was not known lo thetn, never having allowed himself to he seen. In its proper place we shall speak of ihe famous iind most wealthy temple in the valley called Fachacamac, ilodicated to this unknown God.

126Thus the Yncas did not worship more gods than the two we have named; one visible, the other invisible. For those princes and their amaittas, who were the philosophers and ditctors of their commonwealth, although they had no knowledge 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 KliYAL rilMllRNTAKIKS, 115 be obeyed, that it ahoiild 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 liR did to all ; the moon also being venerated and honoured because she was tbe wife and sister of the sun, and the stiira as ladies and handmaids of her house and court.

127Further on, in the proper place, we shall treat of the goii Huiraccocha, 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. Thia ■■\ ^norance has been the cause of all the gods of the conv*^ ' quered countries being imputed to the Yncas . In particular. *'"** the mistake arose from the Spaniards not understanding the W> numerous different meanings of the word huaca.* When ^ tbe last syllable is pronounced from the top of the palate, !t 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 meaning, 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 givR the name huaca to all temples, whether large or small, and to the sepulchres they * This word appMnt to have had a menDing analogous I amongBt the >i<auth Scii Islanders, chouj^ti not cxnctly similar, II 'i 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. Tbcy likewise applied the same name to al! 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 belter 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 Antisj which are twenly-five to thirty feet long, /ittacas. 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. I 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 he the most acceptable 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.

128They called the great chain of snowy mountains huaca fur its length and height, which certainly are most wonderful to *' Llamas.

129. CClMMKNTMlIf 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 lengues in height, and almost as steep as a wall. The Spaniards, corrupting the word, call these passes apachilas, v/\\ic^ the Indtaua worshipped and made offerings to. Of the passes we shall speak presently, as well as of the natnre of the offerings. They called all these, and other Etmilar 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 signilications are sQ_jistinct, t he Spaniard s only understand the first and princi pal o ne, which is an idol, and they consequently be - 'cd that the Yncas worshipped as idols all the tfainga they called A I did the Indians of the first a With respect to the word apnchilas, which the Spaniards apply to passes over the very high mountains ; 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 apar-hitas, because they were heard to say this word apachecta.^ As the Spaniards did not know ■* Apaai, I carry ; Apaehini, nouid be tho presenc paniciple, t The jihrase u*ed by the Indiuus was Api another t carry ; Apachee naehani, " I give the meaning of the words used by the Indians, they gave this name lo the passes. The Indians felt, by a natural light, that they ought to give thanks and make some offering to I'nchacamac, the unknown God, whom they inwardly 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 heib called cuca from their mouths, as a gift of the most preciouB thing they had. Or, if there was nothing belter, they offered a small stick or piece of straw, or even a piece of stone or earth. There were great heaps of these offerings lit the summits of passes over the mountains. They did not look at the sun when they performed these ceremonies, because 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 thai such vile things were unfit for such a purpose. I am a witness to ■A\ 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 (he mercy of God, crosses are placed on the tops of passes, which they worship in acknowledgment of the grace that has been conferred by our Lord Christ. ibaoks that this liaa boen carried." The cuetom described in the text, liy the Yiica, is nbaerreii iu I'ciu to this day ; and a heap of stones maj Rtill be seen at the Kuniuit ul' t\exy |>itey. These hciipa are corruptly (-ullad by the Spaniards pac/irtai,

Chapter V

130'I'liis s.iinc wurd kimca, when the last syllttble is proluiuiiceil in the throat, becomes a verb, meaning "to mourn." Owing to this, two Spanish historians, who did not uudersland the ditference, said — "The Indians enter their temiilcs uiid perform their sacrifices, inourninj^ and laineutinj;." Huacca* has the latter meaning, and is very different from huuca, one word being a verb and the other a noun. IJui truly the difference in meaning depends entirely on different pronunciation, without change of letter or accent; for the last syllable of the latter ia 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. Knowing that I was a native of that laud, he cmnmuuicatcd with me, and 1 visited him many times in San Pablo tie Cordova. One day it happened that we were speaking of that language, and of the many different meanings that the same word had. 1 mentioned, for example, the word pacha, which, whc-u jironounced hoftly as the letters would sound in Spanish, meuns the universe, heaveu, the earth, and ground. The triar replied that it also signified clothes, furniture, or apparel. t I answered " It is true; hut tell me. Father, what difference there is in the pronunciation when it has the latter meaniagC He replied "I do not know." I then ex- * //u,>c li, 1 u , 4 J^ie/M, the e»rth ; I'/yicAn, cl 1^0 SECOND DtlllK UK TlIK claimed "Are you a master of the lan,!;uai,'e, and yet iguoraQt of this! Well, you must know that to mean apparel or tlothes the first syllable must be pronounced by pressing the lips together, and breaking tbem open with the air of the mouth :" and I explained to him the pronunciation of this and other words vtva voce, for it can be taught in no olhcr way; at which the professor, and the other monks who were present at the discussion, were greatly astounded. From what I have Eaid 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 tlie Yncas and their vassals worshipped all the things they called huacas us 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 ancient 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.

131The idol Tangatanga, which one author says they worshipped 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 ISO 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 acalanca, which means * Acosta, lib. V, cup. ST. The credulous Jetuit was told of tliis idol by n prieBt at Chuijuisaca. Of course, the devil, who is aUajs U-ying lo imilate tlie iaj'>lvii«« of iLe church, iureiited the idul TangKHuigKl ROTAL CtlVMKNTAHn 121 a Bcarabsus or black beetle. This word is composed of the noun aca (dung) and the verb tanca* (the last syllable pronounced inside the throat), which means to push. Acatanca, therefore, means " he who pushes the dung."

132I am not at all surprised that in Chuquisaca, in that first age of ancient heathenism, before the time of the Kings Yncaa, they should have worshipped a beetle, because, in those days, they adored other things as vile, but not afterwards, because it was prohibited by the Yncas. When the Indians said that tiieir 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 thai they had some things resembling our holy religion, like this trinity, and likfi the trinity which the same author says that ihey 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 expectation 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 Pern sometimes comprehends three or four difi'erent things in one word, as lightning, thunder, and thunderbolts in the word t/llapa ; the hand and arih 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 syllable pronounced from the top of the palate, becomes a verb 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

133In the papers of Father Blae Valera I found what li>llows, whiuh I have taken the trouble to translate and insert in this place, because it is apposite to the point we have been discussing, and because of the value of the observations made by this authority. Speaking of the sacrifices which the Indians of Mexico ofi'ered up, and of those in other countries, iinil 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 tlie Indians were accustiiuK-d to offer up in the time of their heathenry, nor thit multitude of gods they had, iusomuch that iu the city of Mexico and its suburbs there were more than two thousand. The general name for their gods and idols was Ttnttl, though each one liad a particular name. But that which Pedro Martyr, the Bishop of Chiapas, and others affirm, that the Indians of the island of Cu9iimela, subject to the province of Yucatan, had for their God the sign of the cross, and that ihey worshipped it; and that the natives of Chiapa knew of the most Holy Trinity and of the incarnation of our Lord; these were interpretations which those authors anjt other Spaniards invented out of their imaginalions, and then applied to those mysteries. In the same way, in their histories of Cuzcii, they referred the three statues of the sun to a belief in the Trinity, as well as those to thunder, lightning, and thunderbolts. If in this our day, after having re- • C/iaqui, a (ool i CAAfljut, drji ('AAi.'y«i«f«)ii, 1 aui thir»ly. ceived so much iii&tructiou from priests and bishops, these barbarianB scarcely know ytt whether ihere 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 lo find out from them. These, from not having a clear knowledi^e of ancient things, or from bad memories, told ihem wrong, or mixed up poetical fables witli iheir 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, imd from the slight knowledge the Indians then had of Spanish. Thus the Indian understood little of whut the Spaniai'd 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 questions 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 Christian religion. He has introduced these rites (like an envious monkey) in many regions of the ladies, so that he may be more honoured amongst those miserable men. Thus, in one country, oral 124 S.KCOND BIIIIK Of lllE 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 olher districts ihey suffered death for their religion's Gake : 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 Bacab for God the Son, and JEelruac for God the Holy Ghost; and that CMripia is the most holy Virgin Mary, and Ischen ihe blessed St, Aane, and that Bacab killed by Eopuco represents Christ our Lord crucifit'd by Pilate : all these and similar things are inventions and fictious of Spaniards, aud 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 upou as the gods of the vices : such as TlasoUeittl, god of lust; Omelochtli, god of drunkenness; Vilsilopuchlli, god of murder. Icona was the father of all these gods. It is said that he begot them on cerlaiii 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 year in accordance with their superstitious. The old gods were forsiiken as infamous, or because they had been of no use, and other gods and detuons were elected. Other imaginary gods were believed to preside and rule the ages of children, young people, and the aged. Sons when they inherited, 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 iheir 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 themselves 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 renewing of the sun in the last age; and, according to Gomara, each sua of these people contains 860 years, though, according 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, Barao, and Eatruae are made to signify the Father, the Son, and the Holy Ghost is false, " All the other people inhabiting the northern parts, corresponding 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, Hakes. rJTerg. ap rings. forests, wild beasts, serpents, com, and ]M SFI'IIMl BOOK OF TllK othei' things of this class. This custom had its heginmng? and origin amongst tlie Chaldees, whence it spread < many and divers nations. Those who ate human flesh oecuI pied the whole empire of Mexico, all the islands, and niostl of the countries bordering on Peru. They kept up theJ custom in the most bestial way, until they were brought I under the rule of the Yncas, or of the Spaniard All this is from Dins Valera, In another part he says that J " the Yncas did not worship anything but the aun and ihej planets," and that " in this they imitated the Chaldees," THKY KNEW OK Till'. [MMORTALITV Of THK snUI., AND Op '1 The Amautas held that man was composed of a body and 3 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 diatiaguish it from the body of brutes, they added rurta, 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, because they saw ihem grow and that tbcy could feel, but they did not ihiuk 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 universe into three worlds, calling heaven himan pacha, which means the upper earth, where they said that the good went to be rewarded for their virtues; this world of birth and dissolution hurin pacha, or the lower earth, and the centre of the earth ucu-packa, which means the lowest earth, where * Alpn, oanh; eamatea, croated, from camani, I crcite.

1341^' tSey said that the wicked «'cro sent; and to describe it more clearly tbey gave il another nmiie — aupat/pa-hHatin. This word means " the houKe of the devil," They did not understand 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 infirmities and sorrows, care and toil, and that there will be suffering 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 bad led evil lives. They did not include carnal delighls 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.

135The Yncas also believed in a uuiversal 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 shorn 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 thcni in their places again. I very often asked different Indians, at various times, why they did this, in order to sec what they would say, and they all replied in the same words, saying — " Know that all peraons who are born must return to life" (they have no word to express resuscitation), "and the souls must vise out of iheir 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 careful to spit ill oiiLplace."

13612S Francisco Lopez Ae Gomara ("cap, 126), speaking of the mode of interring the kings and great lords of Peru, writes the following passage, which ie here quoted word for word. "M'hen 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 ia the resurrection of the dead and the immortality of the aoul, 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 accountant Agustin de Zarate (lib. i, cap. \2) repeats almost the same words in treating of this subject, and I'edro de Cieza (cap. 62) i^ays that " the Indians held the immortality of the soul and ihe resurrection of bodiea." 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 resurrection 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 fas we shall see farther on); for, after I had written on the subject, I happened to read the same account in the history of the accountant-general Agusiiu de Zarate, which gave me much satisfaction. Mow 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. I can affirm with truth that they hold that KOYAI. ruMMKNTAlUES. llJlt belief. All ihia 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 PadilJa, a native of Sevilicj and Gcronimo dc 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 superstiliona of these Indians cannot bi; wiitten down in one passage: such as that the sou! 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, ihey 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

137The sacrifices which the Tncas offered to the sua consisted of many difierent 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 cttca, and the finest cloths. They burnt these things as a thankoffering to the sun, for having created them for the support of man. They also offered up large quanlities of the beverage they drink, made of water and maize. At their ordinary meals, when they brought this liquor to drink, after they had finished eating (for while ihcy were eating they 130 never drank), they dipped the point of the middle 1 into the bowl, and, gazing attentively at the bIcv, they fil^l lipcd off the drop of liquor which adhered to the tip of lh«^ finger, thus offering it to the Sun, in gratitude for the graill of this liquor. At the same time they kiseed the air two od three times, which, as we have already said, was a toker adoration araongBt these Indians. Having performed the« ceremonies with the first cups, they driuk the rest withootfl more ado, I saw this ceremony or idolatrous practice performed by unbaptised IndianB, for id my time there were still many old Indians waiting for baptism, and, from necessitj', I my^^ self baptised some. Thus the Yncas were almost exactly like the Indians of the first age in their sacrifices. Theonlyj difference was that they did not sacrifice human ficsli or bloodJ but abominated and prohibited the practice of sacrificing, : well as of eating it; and if some historians have writte4 otherwise, it was because their info.rmants deceived them,.] through not distinguishing between distinct periods andl different provinces. In some countries they did make sacri1 fices of men, women, and children. Thus a historiai writing of the Yncas, says that they sacrificed men ; and he I mentions two provinces where he says that they offered i these sacrifices, one' of which is little under a hundred! leagues from Cuzco (the city where the Yncas made theirj sacrifices), and the other is one of two provinces with the I same name, one of which is two hundred leagues to the ^ south of Cuzco, and the other more than four hundred leagues to the norlh. 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 tiio who were subject to their dominion, but who practised them in that first age, before the time of the Kings Yncas.

138I am a witness to having heard my father and his contein^ poraricB frequently compare the states of Mexico and Perafl and in speakiug of these sacrifices uf men, and of the practice of cattag 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 related in the history of the conquest. And it is confidently asserted, though kept a secret at the lime, 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 Ciesar.

139Returning 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 wiih him." And in evidence of the vain belief of the Indians respecting the Suu and his children, they would not act in opposition to his supposed will by offering sacrifices when they were ill, but openly declared that he had called thera to his rest. This is sufficient proof that they did not sacrifice human beings; and further on I shall relate more fully what their usual sacrifices were, and describe their solemn festivals in honour of the Sun.

140On entering the temples, or when they were already vithiu them, they put their hands to their eyebrows as if b tbey would pull out the hairs, and then made a motion as if they were blowing them towards the idol, in tuken of adorfltton, 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 cornerB and secret places where they conversed with the devil ; for they helieved 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. 1 affirm also that I saw this idolatrous custom practised.

Chapter IX

141They 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 provinces, where there were temples of the Sun, whi^h 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 sncrificea anil ceremonies should he 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 133 r rank, shall speak more fully further on, touching upon thei their seclusion, their duties, »nd their devotions.

142It must be known that whenever the Kings Yncas estahlishcd a new law, whether a aacrcd one relating to their vain religion, or .1 secular one having reference to temporal government, they always attributed it to the first Ynca, Mauco 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 hia 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 fahlc, in order to give authority to all that thoy 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 hy 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 btcaus#he made many new laws, and revised all the existing ones. He was also held to be a great priest, owing to hia having ordained many rites and ceremonies in the sacrifices, and endowed many temples with great riches; and a great captain because he annexed many kingdoms and provinces. But they do not tell us exactly what laws he instituted 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 ihc first Ynca.

143F ollow in^f this order, we will slate here what was the 184 BEC'UNll HiJllK OF THB founded. Having done this, and related some we shall then record the conquests achieved by each J tinjf, and, while relating their deeds and the occurrences of J their lives, we shall, from time to time, mention other lawel and many of their customs and modes of sacrifice, and describe the temples of the Sun, the houses of virgins, their principal festivals, the ceremony of arming knights, the service of their houses, and the grandeur of the court, in order J that the variety of matters may cause their perusal to be I less tiring. But first it is convenient that I should collatftj what has already been said with the way in which the subjects have been treated by the Spanish historians.

Chapter X

144" 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 pleasant fables respecting these men, which may be read by any one who pleases, when the book written by me on the subject scca 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 signifies lords or kings. They conquered and dominated over all the country, from Pasto to Chile, and their b.inners 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 tlieir 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 introduced good customs into all the conquered provinces, and gave orders that the people should wear usulas 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 Bun to be a god, to whom ihey built great temples; but. deceived by the devil, they worshipped among trees and on stones, like heathens. In the prinoipal 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."

145All 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. Cicza 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 practised 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, hut 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 very words. The reader who may desire to see them more'! aC 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 dcvi! 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 continueB to teach them to those who have not received the light of the Catholic faith.

146Throughout 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 tha accounts which he has recorded. These reports fgivcn more than fifty years ago) are different from those of the present day, because they were more fresh, and given when the narrators wore 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 ail others. But a thing so inhuman as this ought not to be asserted of any people without very certain proof. Father Bias Valera, speaking of the antiquities of Peru, and of the *■ Cieza de Leoa statei thnl humiD blood of persons whom they hiid killed was offered up to tbe idol iit I'aclmcain&c ; but be nUo tolls us that this was be/ore the cominest of Pnchai.'umac b; the Yncas (chap.

147'r— eacrificea that tbe Yncaa 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 Folo de Ondegnrda wu in Peru whou Guscn defeated Oonzalo Pizarro. He was Corregidor of Cuxoo, And wrote two Hfiacioiut, dated 1661 and l&TO, on tbo suhject of the goveruiueut and civiliaalion of the Yncas. The original MS8. are in tbe Eiicurial, but there is a cop^ at Simancas, and another was uiade for Lord Kingtborough, which afterwards became the propertj of Mr. Preacolt. v^ i The Tncas did not offer up human sacrifices. Tbe authorit; of GhtcUosso de la Vega and of Bins Vaiera is clear and distinct upon this point, and must outweigh all the malicious or igooraut taien of Spauish historians; especiallj as Cieza de Leon, tbe best and most reliable Spanish authority, nowhere asseits that human lacriGcea formed part of the religious practice of the Yncarial worship. Valverde, also, tbe 1 i fanatical Bishop of Cuxco, distiuctl; asserts that the Yncas did not ofler^^ ' up human sacrifices.

148^Mr. Prescolt decides this question in favour of the other Spanish writera, who, of course, with their superstitious credulitj, Tiolent prejudices against the religion of the Yncas, and ignorance of the innguage, are rer; unreliable on such a point, and against the Ynca. lie quotes, in favour of the truth of the accusation that human sacrifices were offered up, Sarmicnta, Ondegardo, Balboa, Moutesinos, Cieza de Leon, Acosta. Sarmiento and Ondegardo arc in manuscript, and I hare not had the advantage of examining them, but we are told bj Mr, Prescott that the former writer cannot bo vindicated from the superstition which belongs to his time. Balboa and Moutesinos arc authors who wrote loug after the conquest, their Informatioa was got at second-hand, and their authoritj carries no weight with it. It has already been seen (see note at p. 13S) that Cieia de Leon refers to the practices at Pachacamac, before tluit part of the country came under the sway of the Yncas. Acosta certainly makes the accusation boldly and unreservedly enough. Ho says~" In many nations tbe; killed the persons who were most agreeable 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 alao 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 yours of age, a cruel and Hoab, mentioned reflection—" IlBn.

149That which I bave said touching the tradition that the iahumaa spectacle. The mode of sacrifice was to strangle the i and bur; them with certain ceremonies. At other time^ the; beheaded , them, anointing their own faces with the blood, from ear to etir. They also sacrificed maidens, from amongst those nhom the Yncis brought from the convents. One abuse of this kind was Terj general amongst them. When any principal Indian, or even a common person, was sick, and the soothsajer said that he must certainly die, they sacrificed his sou to Viracocha or to the sun, saying that the Ood must be satisfied with him, and must not take the life of the father." lie then compares all these tales with the practices of the kings of Scripture, and winds up with the following sapient nay be seen the malice and tyranny of the deril, who has desired to exceed Ood in this matter, enjoyiuf; 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 m cruel adversary" (lib. v, cap. 19).

150Whether the credulous Jesuit confused the practices of other Indian tribes with those of the Yncas, or whether the above stories were pure ioventions 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 Valcra. Garcilaiso de la Tega, Ciezade Leon, and Valverde.

151Mr. 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. De 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 Indian nations, if it were only for their suppression of caimibalism, and the diminution, under their rule, of human sacrifices" (i, p. 97).

152The Peruvian, Don Mariano Rivero, also prefers the authority of the Spanish historians to that of the Ynca, adding Benzonl to Mr. Prescott'a list of authorities, besides some others who wrote at second hand ; but I can find nothing in Benzonl to justify the reference. So again Rivero's reference to the nineteenth chapter of Cieaa de Leon, in proof of human sacrifices amongst the Yncas, is quite unjustifiable. That chapter treats exclusively of the customs of the Indiana of Paucora, in New Granada, the Yncas. Kivuru, on the strength of tbece HOYrlL UDMSIJ 141 Francisco Lopez dc Gomar,a in his General History of the Indies (cap, 120), where he speaks of the lineage of that false quotations, sa;a " Aguinst 90 many proofs the tOBlimony of GorciI lasso is of no value, notnichstanding the pains ho takes to exculpate hiaj MicestorB from all suspicion on this point." ITe then goes on to iraprore upon the failles of Acosta, sajing " it nas no unusual thing to sacrifice two hundred at one time." (AnCiijiKdadei Pcrnanat.)

153Mr. IIe1])Bn although ha " fears the balance of evidence is ctearlj in favour of the statement that human sacritices, at least of children, were not unknown, or had not, at some times and in some places, been unknown amongst the Peruvians," rebukes the hasty conclusion of Hivero, " \Vc should pause and ponder much," he sal's, " before we take awa; the character of & great people on such an important point as that of human sacrifice."

154The question maj thus be suntmsd up. We ma; 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 concjuest. It may he admitted also that human sacrifices took place am^ingst many of the tribes conquered by the Yncas, possibly even after their subjugation. For Instance, Cicza de Leon mentioDs such an event as having taken place at Xauxa. The early writers were fanatically hostile to the religion of the Tncas, 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 circum stances the; might easily be led to state that the Yncas sacrificed 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.

155On the other hand we have the evidence of Ciesa de Leon, undoubtedly the most trustworthy Spanish authority ) of the fanatical monk Talverde, who certainly would not willingly Bay anything Id favour of the Indians! of the learned and paiustaking missionary BlasValera; and, above all, of the Tuca Garcilasso de la Yega, who alone conversed with the Yncas as one of themselves, and learnt their language from an Yiica princess — his mother ; that the Yncas did not offer up human It is with great diffidence that I venture to differ from sucb authorities ns 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 1 firmly believe; but at the same time the perpetration of a human * sacrifice, on very rare occasions, would not in itself lower the Tncai very materially in the scale of civilised nations. It is not worse tfian us :oNI> liOOK OF THE Atahualpa whom the Spaniards captured and killed. AguslitS-l de Zarate, also, who wan accountant-general of his majesty'i | revenue, says, in his History of Peru {book i, cop. 13), that the most venerable father Jos^ de Acosta, of the boljr 1 Company of Jesus, asserts the same thing in the famous book which he composed on the natural and moral philosophy of the new world (book i, cap. 25j. In this book he very frequently speaka 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, i 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 Yncaa J in the government of their empire.

Chapter XL

156The Kings Yncas divided their empire into four parts, which they called Tlahuanlin-suyu. The word signilica " the four quarters of the world," corresponding to the four cardinal points of the heaven — cast, 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 Pern is long and narrow, like a human body, and the city is almost in the middle. They called the eastern putting bundrds of nion and women to a du&tli of frightful suiTering fur a iiresumed erroneous belief, quite independent of the wilJ, u tvu the frequent practice of tbeir cruel coiKiuerors ; nor is It so barbsToui, inhuman, and uonardl; ae the killing of witches, which took place ia Qermuuj^ as late as 1749 ; or aa buruing nomeD to death, which waa a practice amongst the Eagliab until IT(;3 A.t>. division Antt-auyu, from a. province culled Anti, whict is to the eastward ; and for the same reason they called the whole of that great cordillera of snowy moiintainB which runs aloDg the eastern side of Peru Anii, to indicate that it is to the eastward. They called the western division Cunti-auyu, from another very small province called Cunti. The northern part was known as Chincha-auyu, from a great province called Ohincha to the northward of the city ; and the southern province was CoUa-suyv, 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 hcyond 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 Chinchasuyu, 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.

157As the fundamental principle of their government, the Yncas ordrtined 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 ahould 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 lifty 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 of these obeyed a general commanding a thousand raen.- ' These olEcers did not command more than a thousand i because it was considered that this number was as many aa one man could properly superintend. Thus there were | chiefs over ten, fifty, a hundred, five hundred, and i thousand, subordinate one to the other, from the decurion ] to the chief over a thousand, whom we should call a general.

Chapter XII

158The decurion was obliged lo perform two duties in relation 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 iheir 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 uther 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 bis 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 endure so much annoyance, for to recover ten it might 145 be necessary lo 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 inhabitants; 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.

159If 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 punishment, 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 ihey said that a culprit was not punished for the delinquencies be 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.

160They 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 punishment was remitted or made lighter according to the circumstances. And the father was also punished severely, for not having instructed and corrected his child from infancy, aud prevented it from being guilty of naughtiness or ill manners.

161It was the duty of the decurion to accuse the child, as welT 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 io the fields. Thus, what with the naturally meek disposition of the Indians, and the instruction of theic parents, the youths became so amenable, that there was oo<l difference between them and gentle lambs.

Chapter XIII

162They 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 mare •% evil. If any curaca rebelled (a crime which was morel severely punished than any other by the Yncas), or committed any other fault which was worthy of death, even if that punishment was infiicted 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 dc Cieza de Leon, in chapter xxi,* has the following passage on this subject:

163" They also adopted another plao 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."

164So far is from Pedro dc 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 ihe royal commandment. 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 commonwealth, 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 muc' natural love of life and hatred c ' detestation of those crimes v that, in the whole empire o' 148 I ♦vy/ 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 ordinances, 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 ,^0 broke them was held to be guilty of sacrilege. It often happened that such delinquents, accused by their own consciences, came to declare before the seat of justice their hidden sins; for, besides believing that their souls might he 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 misfortunea. 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 ihey 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. I 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 Bought for exemplary punishment.* ^* Dun Harinno llivero gires the following aci:ouiit of the ludiim eustoiu ol' conl'cssiom — They did not have appeals from one tribunnl to another, in any euit, either civil or criminal; for, as the judge had no diEcretion, he enforced the law bearing on the case at once, and thus concluded the suit; although under the government 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 province 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 Bcrupuloadj observed the office of Penitence. Before the principal festivals, the; confeiaed their dni to a prieat, and fasted for some dajs. The priest then placed Bome sacriUciat aehea on a stone, »nd the penitents blew them into the air. The; then received a sCoae called parea, and waabed their beads in a tineu, or poiot where two streams unite. Returning to the priest, they said — ■ Hear me ! jo bilU, plains, condors that H; in the air, owls, liurds, and all plants and animals, for I desire t« coofess m; sing.' On beginoing the confession the; 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 throe pieces the coufcEsiou was a good one ; if into two it was bad, and the jiunitent had to begin over again. To prove that nothing had been omitted, tbe penitent had then to put a handful of maize into a bowl. If tbe number of gnuns was even the confession had been properly made; if odd il considered useless. The penance imposed by tbe priest co' abstinence from salt and pepper (aji), and of corporal chK' as whipping. Somelimos the penitent had to put on n to leave his sins in the old ones, Anli<juedada Pernai ISO rich and r ;rful, who, with their might, stifle the rights i 1 poweriu the poor.* Desiring to princes gave no discretio 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 preJ vent the inferior judges from becoming careless; and if they • were so, they were punished severelj'. This was a sort of secret inspection, which took place every month. The way of making these reports to the Yoca, 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, Tho 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 BO accurate in their calculations that the most difficult wer«.H easy to them. For those who understand this method know I no other, and are consequently very dexterous in it.

165If any dispute arose between two provinces respecting * The Ynca is liere, no doubt, thinking of Spanish tribunali, and comparing the chicaner; and interminable Uw-Buits in the country in which he waa living with the prompt and even-handed justice administered by h boundarieB or rights of pasture, the Ynca sent a judge of the blood royal, who, having seen with hia own eyes, and heard all there was to be said on both sides, formed a decision, 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 sentence, or ordered that the dispute should await final decision until the first lime 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

166Returning to the Decurions, we have to record that, in .iddition 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 ting 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 capturtd lo be pillaged, even when they weie taken by force of nrmn. The Indians said thM, lbi^aHBHiBBlH^Ay:Li& PU'^>*hing a man's first delinquency, they avoided the effects of hifl second aud third, and of the host of others that mitted in every commonweahh 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 hefore 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 commonwealth, which are avoided by punishing offenders without waiting for an accusation against them.

167The officers had names which referred to the number of the persons under them. The Decurions were called Chuncacamayu, which means "he who has charge of ten men," It is a word composed of chunca (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, aa the saying is. For any game is called chunca,X because all are counted by numbers, and all numbers run in decimals.

168I * Cama h ku adverb, signifying " until." Hence camag the " turn," or a " tnak" in labour; sXm "duty." Camaya or Camayoc, "one in charge of any duty," or "an official." Camanca, "worthy." Cavu* alao meaoB " all." t Chunca-camaipi - ■ - Officer over 10.

169Tliey therefore used the word "ten" for a game; and tu 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 difBcult to attain a correct knowledge of their language.

170By means of these decuriona, 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 permission, 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 uervice 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 populousness ; 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 Vatera frequently says that they ought in no wise to be called kings, but * C/iurtAMTfii noulil be Ibe first person staguUr of tha indie&tiTe future of (be ver1> rhantiatii (1 pUj). rather very prudent and diligent tutors of children. And 1 the Indians, to express all in one word, called them " lovers of the poor."

171In order that the governors and judges might not be careless 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 superiors, in order that they might be punished. These overseers 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 ordinary person who committed the same offence, and tluB 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 bad selected him to be better than the rest of his subjects.

Chapter XV

172It 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 teach and to do good to the rest of mankind, kept tliem under such loo 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, Buch as passion for women, envy and covetousness, or the thirst for vengeance ; hecause if they desired heautjful 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 -fy kill or wound anyone either for revenge, or in passion; for X ' no one ever offended them. On the contrary, they received /j" 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 Indiana, 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 t^ thuB disgraced the blood royal should be punished with more severity and rigour, because, being an Ynca, he had become Anea, that is a tyrant and a traitor.

173Speaking nf the justice of tbe Yncas, in his forty-fourth chapter, Pedro de Cieza de Leon writes as follows respecling 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."t 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 Atahoalpa, who committed treason against Iluasca Ynca, the legitimate heir, as we shall relate more fully in its place.

174The Ynca had a council of war for each of the four districts into which the empire was divided, as well as a council of justice and of finance. These councils had their subordi- * See p. I6-J of my trunslntion, t See I'. 217 of my traiialalbii. nate officials, eacli iu bis proper rank, from the highest to the lowest, the lowest being the commanders of ten men. These officials reported all matters to their immediate superiors, 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 he legitimate Yncas of the blood, experienced in affairs, and ihey alone formed the council of state, and received orders from the Ynca touching what was to he done both iu peace and war, transmitting them to their officials, 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

175To 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 be 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. say that he was of a brave disposition, and vrrv strong, although he did not display these qualities in battle, as be did not wage war upon anyone. He had the advantage of all persons of his time in wrestling, running, leaping, throwing a stone or lance, and in every other feat of strength.

176Thia prince, having completed the solemn obsequies of his father, and taken the crown, which was a red fringe, proposed to extend his territory. For this purpose he summoned the principal curacae of his father's court, and addressed 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 ihey 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 neighbours 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 advantages and superiority of their present over their former Uvea, before the arrival of the Ynca his father ; and to bring the savages to a sense of the benefits they themselves had acquired, that they might the more easily be induced to receive similar instruction.

177The 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 ColUsuyu, 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 (he Puchina and Canchi nations,' who dwell in that region, • These Indians dwelt in the lovely vale of the Vilcaraiiyu, south of are exceedingly simple in their natuial 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 eaaily 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.

178Some 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 Cuico. The Cancbis are described by Ciez& de Leon aa intelligent and homel; Indiana, without malke, skilful in norking metals, and possessing large flocks of llainus. A vritcr in tbe Mereurio Pervano describes the Canchis as a very bald, restless, and inconstant people, but as good workmen, industrious, and brave. Tbey loved solitude, and built tbeit huts in secluded ravines.

179Having lived for many years in peace and prosperity, the Ynca Sinchi Roca died, saying that he went to rest with hia father the Sun, desisting from his labours to bring men to a knowledge of their god. He left his legitimate son Lloque I ' Cnravajii.

180Ifil Tupanqui 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 wliose children we look upon »s of the legitimate blood royal. He also left a great number of natural sons by alica concubines, that the generation and caste of the Sun, as ihey called it, might multiply.

Chapter XVII

181The Ynca Lioqiie Yupanqui was the ihiid 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 hia virtuous actions. That the various idioms used by the Indians in the general language of Peru may be under6tood, 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 ten posseaa. But they did not speak of a e else in this way^J of the : lords, but only of the kings, for I ; greatest I they would i 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 Homans gave to Octavius Cfesar for his virtue ; hut 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.

182A 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 ' Huacanqui, used in the same mood, tense, number, and person. It signified "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 deplored 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 tormeat 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 desccndai

Chapter XVIII

183Having 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 poUcy 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 pertinacious. He nominated two of his uncles to be masters of the camp, and others of his relations as commanders and councillors. Then, instead of the road of Umasuyu, which bis father had followed in his expeditions, he took that of UrcoBuyu. These two roads diverge at Chuncara, and, passing through the district called CoUasuyu, surround the great lake of Titicaca.

184As sooh 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 sacrifices, and bestial customs."' The Canas desired to lake 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 iheae things, they replied that they were content to worship the Sun, to obey the Ynca, and to keep hia laws and customs, because they appeared better than their own,* Thus they aide of the vfttlej of Tilcamaju, aod tha :r dividing them. Tiie Canas were proud. went forth to receive the king, and do him homfige, Th^ Ynca, leaving officers as well to ioKtrucl them in their b religion, as to divide the land and bring it under cultivation,] marched onwards until he reached the town and nation I called Ayaviri.* The natives of Ayaviri were so stubboEB J and rebellious that neither promises, nor persuasion, nor the I examples of the other subjugated Indians were of any nvaiL.I They all preferred to die in defending their liberty, being Rl very different reception from that which the Yncas had | hitherto encountered. So they came forth to fight, with no J wish to hear reason, obliging the Yncas to arm their mRU'l rather in self-defence than for attack. The fight continued J for a long time, and many were killed and wounded on both ■ fiides. 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|^a voided injuring the enemy as much as , possible, and, as if he was the bcsicj;ed rather than thA I 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, talcing courage from the forbearance of the Ynca, and attributing it to cowardice, became every day more hard to reduce and fiercer J in battle, until at length they entered the very tents of t)i6 I Yncas. In these skirmishes and encounters the beBieged>4 always got the worst of it.

185The Ynca, in order that the other nations might notJ follow a bad example, and take up arms, wished to puniK B, and meUncholj, their clothing uauallj of a sombre eolour, an) J their music plaintive and and. The; were constantly iii a stat ToU against the Yncas, until Huajna Ccapac gave one of bis ilaujjhteni in nmrriago to Ihoir Curaca. Aferewrio Ptruana.

186165 tbese audacious men ; and sent for reinforcements, more to shew his power, than for any necessity he had for them. He then pressed the enemy so closely on all sides, that they could not come forth for anything they had need of; so that ihey were much straitened for want of food. They one day tried their fortune in a hand to hand comhat, 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 tbey never came out to 6gbt 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 wbich the Ynca bad 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 llf the Sun, he pardoned them, and ordered them to be treated well, without 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 usej 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.

187The 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," * llalun-colla aad Paucac-coUa are, at [ircseiit, two villagea within a. league of each other, and Eeventy miles south of Pucara. Paucaruollm is on the high rond from Cuzco, by Pucara, to Puno and Boliviu ; Ilatun-coila a little off the road. I found Pauoar-coUa to bo 1^,987 fuut above tho leiel of the Eca, in April i860. This little viUa(;e U on BUiiuuuded lij bruail gra^Bj plains, which oxtond to tha 168 The CoUas consJEt 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 Yncaa 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 (heir first progenitor 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 CoUas united in worshijjping and holding as their principal god. This was a white sheep, for they were the lords of innumerable fiocks. 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. U consists of about a dozen huts buill Tound a largo square, with n dilapidated mud church forming one side. HaCunoolla is visible on the skirts of the Cordillera to the neBtward.

188The grand edifices at Ustuu-coUa, m^utiooed in the test, and tha ruins of which wore seen by Cieza de Leon (p. 369), have now entirely disappeared. But some most interesting ruins, the towers of Silluatani, are still in good preservation, on the banks of a lake, a short league from Qatun-colla. 1 have given a detailed account of them elsewhere (TVawisin Peru aiul India, p. HI). They are, however, of a date antclB conquest o;" ' " ~ - - — I I •■ Cieza do Leon sajaooinmg (P. 303.) n be got out of the ColUs U' its love for them by Ipaviiig a, larger posterity in the land of the CoUas 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 eheep, 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 ihaC those which most resembled 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, hut chiefly to the worship of many gods, persuading the people that ihe 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.

189Having 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 Cnzco, not desiring to advance further in his conquests ; for these sovereigns always deemed it to be wiser to acquire territory little by httle, and to settle their government amongst their new subjects, than to make rapid advances and appear to he tyrannical, ambitious, and covetous.

Chapter XX

190Tlie Ynca was received in Cuzco with great joy and festivity, and he remained there for some years, superintending 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 hccome careless in their duties, owing to the absence of the king. Having completed his inspection, he ordered preparations 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 the borders of Chucuilu, a famous and populous province ; which wasconsideredof such importance, when the Spaniards' made a division of this land, that it was allotted to the emperor.* The Ynca sent the usual message to the people of Chucuitu that they should adore the Sun, and receive him as their god. Theae people, although they were powerful, and their ancestors had subdued some neighbouring tribes, had no desire to resist the Ynca, and replied that they would obey him with all love and willingness, because he was a child of the Sun. They added that they were aware of his clemency and kindness, and that they desired, by becoming his vassals, to enjoy his bounty.

191The Ynca received them with his usual affability, and gave them thanks and presents, which were highly esteemed amongst the Indians. Seeing the successful issue of this • The district along the western shore of Uke Titicaoa, See Ciaa •fe Lton, i>. 373' 171 undertaking, the Ynca then sent similar messages to all the neighbouring tribes, as far as the Desaguadero* of the great Jake of Titicaca. These, following the example of Hatuncolla and Chucuitu, readily obeyed the Ynca. The principal towns thus subjugated were Ylave, Juli, Foniata, and Zepita.t 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.

192Having pacified this region, his array 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 lo inspire zeal, as to shew favour to those provinces by his presence, for they were important. The Caracas, 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 eiceilence 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, aa general of the * Tlia river which drains the lake of Titicaca, flowing ouf of itH Bouthern estremit;. Hence its name. t TowDa along the weatern shore uf lake Titicaca, in the proiiacc of Chucuitu, during the rule of 8paniah viceroys, and now in the department of Puna.

193172 army, and ordered him, in concert with the other captainsi to proceed with the conquest, AH five were strictly enjoined 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 he pious fathers than warlike captains. He directed them to march to the westwardj to a province called Hurinpacasa, 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 enowy 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 oflficials 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 general and bis 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 extencled. From north to south ho had acquired more than forty leagues of territory, and more than twenty from east to west, to the foot of the snowy range dividing the llanos* ,aJj duscrts of the coast; and the Sieira comprisos l"f(j- [iiMc lands. nnH i-nllcjfi nf the Andes.

194RIiYAL GOMMKNTAKIlil 17; from the Sierra, '[hese two names have bccu given by the Spaniards.

195The Ynca was received with great rrjoicing throughout the whole city of Cuzco, for he was loved exceedingly for his affability, kindness, and liberality. He passed the rest iif his life in pence 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 Yupanqoi 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 ofihe lives ofthe 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.

Chapter XXI

196The Yncas had attained very little knowledge in astronomy and natural philosophy, for, not being acqaainted with letters, although there were men of considerable talent among them, whcrtn they called Amauias, who conceived philosophical subtleties such as were taught among that people, yet, being unable to write and thus hand down their learning to their succeesors, 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 philosophy was well understood, and it was left written in their laws, 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 experience they acquired in the practice of good customs, which were cultivated from day to day in their commonwealth.

197But they knew little or nothing of natural philosophy; for, leading a simple and natural life, they had no need for making researches, or for snatching the secrets from nature. They passed them by without examination or knowledge, and thus had no necessity for investigating them, nor for studying the qualities of the elements. When they said that the earth was cold and dry, and the fire hot, it was from experience that the fire warmed and burnt, and not from an investigation of philosophical aciuucc. But they had n 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.

198They 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 au 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.

199They 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 Huahue i/uilla ("dying moon''), the new moon Moiot guiBa ("round moon"), the increasing moon Paca i/iiiU'i ("red noon"), and tbe moon in conjunction Qtiilla huanuy ("dendmoon"). called the sun Ynii, the moon Quilla, and the planet Venua ^ Chasea, 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 1 them and the other elars, which excited their wonder. They i did not watch the other stars because, having no necessity for doing bo, they knew of no object lo be gained by examining them, nor had tbey more special names for the stars than the two already given. They called them all Coyllur, which means a star. J * There ia further meutiou of Chaica, or the niumiog star, in cfa&ptc xxi of book iii, where the Tuca saje that tbe meamag of tbe word ia "of the long and curlj hair." The literal meaulng of the word ; " dinhevelled." Torres Ilubio and Moui spell it CfthiiKu. Chacca-iim meaiiB an uncombed or dishevelled head. The platiot Venus was called Chaaca-coyllvT, or " the star with disbevelled locks," and also Manckucoyllur, "the ancieiit star." Cha$cn-eh\iqui is a lanee with a fringe hanging from it, used hy the Cafiaris Indians. See Torres Rubio, Vocabuiario, p. 60 (ed. 1764); Voa Tscbudi, Kechiia Spraehe, ii, p. aiSj Mossi, Lengv-a General dd Peru, No. 85. t The Pleiades. Acosta tells us that they wore called CoUea ia Quichua. Rivero says theso wore called Onceoy-cogUar (" sick slan"), and tho Hyades Ahuaracaipii ("jaw of the tapir"). Ajitigtidade* Peruana!, p. 126.

200X Acosta gives the names of some other stars. He rajs — " TIicj attributed different officus to different stars, and those who needed their assistance worshipped thcoi. Thus the shepherds adored and offered sacrifices to a star which thoy caUed Urca-ehillay, which they say is a sheep of many colours, presiding over the welfare of the flocks. It is understood to be the same which the astronomers call a Lyra. They also worship two other stars uear the star a Lyra, which they call Culu-chUlay, saying that it is a sheep with a lamb. Others adoro a star called Machariuii/, who presides over the snakes and serpents, and prevents them from doing harm ; and another called CA"ijiii-c/iinchay, said to bo a tiger, presiding over tigers, bears, and lioue. And generally they believed that every beast and bird on earth had its type in the heavens, presiding over its increase and welfare ; and this they believed of the stars called Chacaita, Topatorca, Mamaaa, Mirco, JHqtiviuiroj/, and others, a belief which in some sort resembles the dogma of the Ideas of Plato." HUt. Moral tie Indiai, lib. v, cap. 4.

Chapter XXII

201With 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 verh 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 es/a(/os,t 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 mure conveniently waiched; 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 corresponded with those of the west, according as it was the summer or winter solstice. J 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, ft year, l/iiatatti, I seise, t The beight of a. m&n.

202I " The towers served Ihein for tkhiog aiirauths, and by meuuTiog their shadow!! tbvj iisccrtainod tbo exact titno of the solsticei." Preseott, i, |>. lie.

20317S which ' 1 were ou the cast and west sides of Ciizco. And in this way they were apprised of the astro no mi cal time of the Bolalices. Pedro dc Cieza (chap, xcii) mentions these towers.* Father Acoata also refers to them in the third chapter of book vi,t although he does not mention their position. They marked the solstices so roughly because they knew not howto fix the days of the month on which ihey fell, counting the months by moons, as we shall presently see, and not by days. 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 observing the movement of the sun by the solstices, and not the moons. Thus ihey divided one year from another, regulating their season for sowing by the solar and not by * " Anolher diviBion of Cuzco nas called Carmenoa, Kherc there were certain email Lowers for obsorviog tho movementa of ihe sua, which th« people TenerBited," See nij tmnsliLtioD of Cieza de Leon, p. 325.

204The divisian of Cukcd now called Carmenca was known in the time of '] the Yncaa aa Huaca-piincn (the holj gate). t Acosta gives the following account of the Bolstitial pillars: — "The Peruvians counted their ^ear, giving it the same number ef days as our own, and the; divided it into twelve months or mooDS, accounting for the eleven dajs which utc wanting in the lunar jcar by dividing then over the several months. In order to make their calculation of tha jear certain and complete, they adopted tho following method. On the hills around the ciC; of Cuzco (which was the court of the Kings Yncat, and likewise tho chief place in the kingdom, or, as we may say, another Rome) twelve pillars were placed in order, at such distances, and in such pDEiCions as that, on each mouth, each one should shew where the Bun rose and where it set. They called these Suecanga, and from them the festivals were announced, as well as the seasons for sowing aad leitping. Certain sacrifices were offered up to these pillars of the a Book vi, chap. 3.

205The 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 CoUcampata,t 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 Mayrni (r soft), which means the " principal feast. "i It was celebrated in the way which we shall describe further on. To ascertain 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 YnoitE called the period from the end of the lunar jear tg the oomiiletion of the Bolar year Puchuc 'juiUa ("finished aooa"), and devoted it to rest. Aniig. Per., p. 127. t The glorious tcrrauo to the north of Cuzco, just under the fortreu rock, and commanding &□ uoeqiialled view of the city and distant mouDtains. Here aland the ruins of the palace of Manco Ccapac, within nhich are these verj terraced maize fields. The Cullcampata is the most lovelj, but the saddest spot in Peru.

206X Silua Jtai/mi, the month of the autumnal equinox, or September. Rivero giveii Umii-Rai/mi ftfl Iho name for September, But there will be more on this subject further ou, thrown by llie pillars every day. Tlie pillar was erected in the centre of a large circle, occupying the whole width of the courtyard. Across the circle a line was diawn from east to west, and long experience had ehewu 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 frora 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 oflered 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 aa 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 seacoaat, because the Sun being d ploinb (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 veneration, for the Indians said that these must be the seats which were most agreeable to the Sun, seeing that he saj^ square upon them, while on others he sat sideways. These ^ people gave a place for such follies in their astronomy, because their imaginations did not take them beyond what they could see with their eyes. The pillars of Quitu, and of all that region, wcrp v ery properly deatr oyed by the Governor Sebastian tie Belalcazar, and broken into pieces, because the Indians worshipped them as idol«. All the others, throughout the empire, were destroyed by the rest of the Spanish captains, as they were found.

Chapter XXIII

207'I'hey reckoned the mouths by the moons, from one new moon to another, and they therefore called a month Quilla, as well as the moon. They pave a special name to the months, reckoning half months by the increasing and waning of the moon, and the weeks by ils 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 committed against Him, for that His face was disturbed like that of an angry man, and they prophesied (like the astrologers) 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. ITiey 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 utoou was fond of dogs, owing to a service they had done her, and Ihey hoped that, when she heard them cryTlTi would be sorry for them, and awake from the sleep which had been caused by her sickness* * * * They told the children lo cry aloud, calling upon Mama Quilla, which means " Mother Moon," and beseeching her not lo die, and so cause them all to perish. The men and women did the same. The row and confusion that waa caused by all this was so great that it is impossible to imagine it.

208According 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 suslainer 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 congratulalions, and many thanks for not having fallen. All this respecting the moon I saw with my own eyes. They called the day punckau, the night tuia, and the morning /jo ccart'. They also had words to express the dawn, and other parts of the day and night, such as noon and midnight.

209They noticed the lightning, thunder, and tliunderbolt, and all three together were called yllapa. They did not worship them as gods, but honoured and revered them as servants of the Sun.f They beheved that these resided in * This ia lUsgusting. t Acosttl deckroa thaC Ihc; did worship (best they were the third hunea or object of adoration eocha or the Supremo lleing, and the sei^Dad I I phenomena, and that the tirst being Viracing ibo Sun. Thay Jne air, and not in heaven, In tlic » : way they looki'd upon the rainbow as sacred, for the beauty of its colours, and because they understood that this beauty waa derived from ihe Sun ; 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 ol a sheep with the body complete, and giving suck to a lamb. They wanted to point this out to rae, 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 imagiuation.

210But 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 rave 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 prognosticated 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. called Ibe pbeuomeaa of thuDder by three Damca — Chuqiii-ylla, Caluylla, and Tnti-yllapa. Their belief wfts that tbcre wm a man in tbe akj with a »liiig and a Etick, and that in his power wore tbe rain, the hail, the Chunder, and nil else Lliat appertainn to the regionii of the air, iihere clouds arc formed. Book v, oha)!. iv.

211When the sun set, seeing it sink into the sea (for Peru, for its entire lenjitb, Las the ocean to the westward), ihey 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 iii~l their astronomy, from which it may be judged how slight | was the knowledge they had attained ; and this will suffice I respecting their astronomy. We will now give an account of the medicines they used to cure their infirmities.

Chapter XXIV

212They had certainly attained to the knowledge that evacuation 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 ihc 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 fastened, 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 knew nothing of the mode of examining the humours by the urine, nor did they look at it, nor did they know anything of heat, phlegm, or melancholy.

213L^5 They usually purged when they felt overloaded and wire in good health, but not when they were ill. They used (besides 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 lake as much of one as of the other, about two ounces of each, pouaded. 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 operate. 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 arms 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 njedicine on two occasions, for pain in the stoniach, and each lime I experienced all that has been described above.* * This root, according to Rirero, is citlled in Quichua kuacAancana, ttoi belongs to a Eupkorbiaceoua (ilnut. Jle sajB tbnC »ben the Indiuns bad a white lonj^ue, thej at once supposed th»t tbe; had some bowel complsint, and recurred to this root, which is one of their UDiTersnl remedies. lU drastic and emotic effects are very similuir Co that of tartar emetic. Aiiti<!. Per., p. 122.

214Mr. Bollaert puruhnsed the wallet of a Ckirihaano or itinerant DKtire doctor in Southern Peru, and, amoDgBt other drugs, of which he made a list, was a root chilled hiuiehancit, Baid hy him to be a conrulviilus, used as a purgative, (Paper read at the Medi co-Bo tail ical Society of London, 1831.)

215As in the time of the Yncas, so &t the present day, the wallet of an itinemnt Peruvian doctor [Chirihnano) contnined the following drugs, in addition to the hitaehaneimn root : — I. Cliaenioconche \iM)i.

216]8(i SECONU liOOK OV TIIH These purges and bleedings were presciibed by ttioee ■ most experienced, who were generally old women fas midwivos are here), and great herbalists. The herbalists were very factious in the time of the Ync.is. 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 relations. The common people had to cure each other from what they bad heard concerning the remedies. When sucking infants were taken ill, especially if their ailment was of a feverish nature, they washed them in urine in the mornings, and, when they could get some of the urine of the child, they gave it a drink. When they cut the navel string, at the bin h 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 ai) illness they looked ,it ihe tongue, and if it was white they said that the patient was ill, Then they gave him the umbilical cord to chew, and it must be his own, for that of another person was not considered efficaciuus, 2. ChtneMcoma (Salvia oppositiflora, B, P.)

2176. Ckuaumpa (Juatilia sericea, R. P.) I). Huacra-kaaera (a hora t) 1. Bvaritaru (Taleriaaa courct&ta). For brokeu bones. 8. Llatnap-aaui (Negretia inSexa). !). Rataiia (Krameiia triaudria). An aatringent.

21811. ifatecUu, a water plant. Leaves used for sore eyes, 12. Moho-moho (iani ? of aome plane).

21915. Panqui (Qunnera scabra, R. F,) 10. TafUt (SterGOx;lon pateos, R. P.). Tba buds are uaed for wounds. Nearlj (bo wbole of these are perfcctl; honuless. For an accoiiiil of the iiiiiBrant Indian doctors of Peru, called Chirih<ia:uu and Col/akuui/tm, sen luy work TrniieU iii Prrti iiifl Iiii/in, p. i4".

220The natural spcrets of these cliingB were not told me, nor <licl I make any inquiries, but I saw these practices in operation. 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 bleedinga 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 Uttle from the conduct of beasts. The shiverings of a fever and ague they called Ckucchtt, Vhich 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

221They understood the healing qualities of the juice and resin of a tree called Malli, and by the Spaniards MoUe. It is a thing worthy of attention that this extract has so wonderful an effect on fresh wounds, that it seema to be almost supernatural." The herb or bush called Ckillca,f 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 * 5e/iinua tnoUe, Lin., the comnioDest Irea io some pnrtB of the Andes, OBpecUUy round Cuzco and Quamanga. Acosta anys thaL this trcit poHaesscs rare virtues (lib. iv, cnp. 30). Tiie Ynca gives n fuller account of it further on, in book viii t Baccharin neandtn, I and with smaller knots, the iiaiiiD of which I cannot recollect, served lo 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 od one side of the gums, and the other ] on the other, and left it there until it was cool. And so the pntienl 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 Ihey got up with the gums white like burnt meat. For three or four days afterwards the patient cannot eat anything 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, without necessity, but dropped it because I could not endure the burning heat of the roots.

222The Indians made great uae of the herb of plants which they call Sayri, and the Spaniards tobacco. They applied the powder to their noses to clear the bead. 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^ Matedlu, 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 ear,+ which grows on roofs in the winter. The Indians eat it raw, and it has a pleasant tnsle. When it is mashed, and the juice placed on weak eyes in the night, and the same plant mashed and put as a poultice on the eyelids with a bandage on the lop to prevent it from falling off, it has the effect of removing dimness, and easing any pain that may be felt.

223• liactania in Qaiohun. The pUnt U a geranium, growing nn tho lofty iilains of the Collas. I found it near Lnmpa.

224I once applied it to a boy, whose eye was bo bloodshot anil nflamed tbat the whit iiupil, and ihe whole ' uld not be distinguished from the starting out. On the first night of the application the eye was restored to its proper place, and 1 llic second i t quite cured. Afterwards I t S betlei V the htd in Spain, and he told me he could see betler out of that eye than out of the other, A Spaniard told nic thai he was quite blind from cataracts, and that in two nights he recovered 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, fur the blessing he had received through it in recovering his sight. My relations used many other herbs which I cannot now This was the medicinal treatment usually practised by the Indians-Yncas of Peru, using simple herbs, and not compound 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 ihey 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 experiments in medicinal products, especially with maize, called by the Indians Sara, 'i'hese experiments arose partly from information given by the Indians, and partly from the philosophical 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 t s attributed to the use of the ises, and their exemption r made from maize, so the Ua<^^ who suffer from those infirmities, drink i

Chapter XXVI

225Tliey had a good deal of knowledge of geometry, because it waa necessary for them in measuring their lands, and for adjusting and settling the boundaries. But this was not i done by measuring arcs in degrees, nor by any speculative method, but by their cords and stnali stones, with which tbey marked boundaries. I will not relale what I knew concerning them, because I did not fully understand their practices. With respect to geography, they understood very well how to paint and make models of each kingdom, and 1 have seen these modelf, 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 three streams which flow through the city. It waa, 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, so well delineated that the best cosmographer in the world could not have done it better. They made this model that it might be seen by a person named Damian de la Bandera, who had a commission from the Royal Chancellery, to ascertain how many towns and Indians there were in the district of Cuzco. Other inspectors were sent to the other parts of the kingdom for the same purpose. The model which I saw was made at Muyna, a village called Molina by the Spaniards, ;0M.Mf.M'ABlK8.

226191 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 reparlimtcnio of my lord Garcilasso de la Vega.

227They knew a great deal of arithraelic, and had an admirable method by knots made on strings of different colours, nf keeping an account of all the tributes in the kingdom of the Yncas, both paid and stiil due. They added up, and multiplied by these knots, and to know what portions referred to each village, they divided ibe strings by grains of maize or small stones, so that their calculation might be without confusion. Aa 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 CoUas district played on instruments made of hollow reeds, four or five being tied in a row, onch one having the point higher than its neighbour, like an organ.f These canes were fastened in fours, different 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 qitipus in book vi. t Called in their hagut,ge I/ua^ra-pit/mra. It vaa geseraJlj mado of reeda, but soroetimes of atone. Thn bolo. wprn rvlindrical, regularly liorcd, and tbroe-tiiDthB n' of the 19S tKCOMl BOOK ( presented by tlie four sela of veeds,* When an Indian J played on one of these pipes, another answered on a fifth or | any other note; then another played on another noli times rising to the high notes, and at others going down, but always in tune. 'I'hey did not understand accompanimenta on different keys, hut always played in one compass. The players were Indians instructed for the amusement of I the king, and for the lords his vassals, and although their music was so simple, it was not generally practised, hut 'v learnt and attained to hy study, They had la flutes with ] four or five notes, like those of shepherds j but they were I not made on a scale, each one being of only one note.f 1 Their songs were composed in measured verses, and were 1 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.

228Each song had its appropriate tune, and ihey could not put two different songs to the same tune. Thus the eni amonred swain, playing his flute at niglit, with the tune > that belonged to it, apprised the lady and the whole world * The lengths of the eight canes were — 3'50 2-25 „ 8 . . WiS „ The c&nes Nos. 2, 4, tl, and 7 uontaiiied Bmall ktural holes, fomiiiig » dJApaaon dirided into diitinut tetrachotJa, and producing a nelodinur ' t Called in Quichua pineullu. They also had c/iAilchi/ei and channres (timbiela and bells), hvancar (a drum), tinya (a guitar of fire or six chords), queppa (a trumpet), ccuijvi (a tthistte), fwai/tlaca (a dageoletj, tkiid c/iayna (another kind of coarse flute). The ckaytut emitted very ' lugubrious sounds, filling the heart with indeacribabla sadnoM, and bringing tnvulunlary tears into the ejen, Kivero.

229The Amauias, who were philosopherB, 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 cammoa 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 subjects. As soon as the play was over, the actors seated themselves in their places according to their rank. They did not allow improper or vile farces ; but all the plnya were on decorous and important subjects, the senlences being such as befitted the occasion. Valuable presents were given to those persons who were deemed worthy of taking parts.

230They 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 might the more easily be committed to memory; but, when preserved in cipher, they were compendious. They did not use rhymes in the verses, but all were blank. Most of them resembled the Spanish compositions called redondtllas. 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 concise 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 muetc, that both might be seen, but the folly of it will excuse me from taking the trouble.

231The song is as follows, with the translation : — Caylla lapi PuHunqui. Chaupi tuta Hamusac. which means To this my song \^ You will sleep. In dead of night L 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 Harauccs, the proper meaning of whose name is "an inventor."t 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), Uapi (a song). i^tAtin^i (aecoad perooD siagular, future indicative of Pv^uni, "I sleep"). Chaiipi (middle), Uta (night). Jtamvtac (Grst person future indicative of Ilam^ni, " I como"). t Thib meaning ia now lost. i/arflAKi'misaimply "I aing;" //nraAiiee, a ainger or poet; and Harakui or Faravy, a song or elegy.

232Mr. Prescott, with rofcrence to the Yoca's statement tlutt Harahutc signified an inventor, obaervea : — " In kia title, aa well as in bis funotioos, the Peruvian minstrel poet jra.y remind ua of the Norman trouvirt.'' 1, p. U4 (M|8)> wrote them in accordance with a fable, whicli was aa followfi: ■ They say that the Creator placed a maiden, the daughter of ii 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 fiill, because ihey 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 goad 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 accouotants 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 cbihlbood, with many others that were recounted by my relations, but, being then a boy, I did not seek for an explanation of thera, nor did they give me one. For ihe 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 tliat 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 Bias Valera, in his Latin, has imitated the four syllables of the Indian language in each versp, and he has done it very well, I have not done so, because this rule cannot be preserved la Spanish, As It is necessary to give I 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 Tazgui. A servant girl ia called China.* Yllupantac is a verb comprehending 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 Valcra in two verses. The preceding verse is CunuTiuiiun, which means "to make a noise," and this was not used by the author to express the three meanings of the verb Yllapanlac, Unu is " water," para is " to rain/' chichi " to hail," rtti " 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. C4MrniB"to put," cama "to give a soul life, being, sustenance." The verses are as follows, in the three languages :— Sumacf flusta Pulchranympha TurallayquiJ Prater tiius Fuyfiuyquita§ Urnam tuam Paquin cayan|| Nunc infingic IlinamantaraU Cujus ictus Cunununan** 'i'onat fulget YUapantactt Fulminatque Camri iSustaJJ Sed tu nympha Beautiful maiden Thy brother Thine urn Is now breaking.

233And for this cause It thunders and lighten! Thunderbolts also fall. But thou, royal maiden * China is Ihe female, and Urco the male, for quadrupeds, t Sumac, an udjecttve, beautiful.

234I Tura is the brother of a sister ; ila, a term of affection ; yqai, n, final poaseBsive prououn — " thj," § Puifhit, a small cup ) yquita, accusative of the final poticsRive proII Payuin, third persoD singular present indicative of J break). Cayan. probably a miiiprint for Ounan (now). IT Hirta, so ; liuintara, for this. •• CunuAunan, de'wfi tl Can,, you ■ Unuyquita* Tuam limpham Paramunquicf Fundens pluis May nimpirij Interdumque Chichiraunquicg Granditiem.seu Ritiraunquicll Nivem mittis Pacha rurac^I Mundi factor Pacha camac Pachacamac Viracocha Viracocha With thy clear waters Dropping rain And sometimes al&c AVill give us hail Will give us snow The creator of the world J Pachacamac Viracocha For this duty Has appointed you Has created you. .- Cay hinapac" Ad hoe munus Churasunquitt Te sufficit Caraasunqui Ac praifeeit 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 Btones, such as my country has not deserved to be adorned with.

235They tell me that in these days the Mestizos are very fond of composing Bonge in the Indian language, as well sacred as profane. May God giVe them grace, that he may be served in all that is done.

236Such was the knowledge that the Yncas of Peru had acquired in the above sciences; and slight and supeificial as it is, they would, if they had had letters, have gone on adding 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 * C'nu, <tat«r; yqaita, tee note §. t Para, rain ; munqvie, present participle of Mtinqaini (I drop).

237§ and II see note XIT Riirac, present participle of Rurani (I make) ; Pacha, earlh.

238++ Churasnnfi\ti, the second transition of Churani (I put). It ii transition of the third person to the second (tunqui). Sunqui it second traDsitive particle. See nij ^tie/iua Grammar, p. 6U.

239I 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 deacendants, and was thus progressively 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 [leople more inclined to do bo ill, than to learn what is right. Pedro de Cieza de Leon treats of this subject in his thirtyeighth chapter. Speaking of the government of the Yucas 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 Meiacans.

240" 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 reasona. 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 knowledge ; and who have also seen the small account which those who think they know much about them (such men * See m; truualiLtiou of CieiA do Leon, j). 136. being usually those who know least) make of the Indians. I see uo better way of dispcUing this most pernicious opinion ihan hy giving an account of the order and government of the Indians when they lived under iheir 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 customs, for such are found in the works of the greatest philosophers and legislators, even including those of LycurguB ■ 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 H.oycrnments of the Mexicaj and o f the Yncaaj irc -compared with_ those of tliR Jioj _and_Grccisri3, they, .would, alill-be. admiredBut, without knowing anything of this, we enter with the sword, aad neither listen to nor understand ihtrnnrliiifm nf thp C^SHllj The affairs of the Indians do not appear to us to merit attention, hut 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 Jos4 de Acosta, whose authority stands so high that it will serve 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, as well in prose as in verse, conveying moral doctrines, or preserving some tradition of their idolatry or of the famous deeds of their kings and of other great men. Many of the Spaniards contend that these are not fables but true histories, because they have some resemblance to the truth. Other* I declare them to be badly conceived falsehoods, because they uiiiinot uudcrstand the allegories conveyeil in ibem ; allhough 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

241Now 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 metala ; allhough 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 qvUlay. 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. '1 hey * Tho QuiuhuA for a bamraer is taeana.

24220S blasted by means of tubes of copper, the length of half-ticubit, more or less, accordiog as the furnace was large i small. The tubes were closed at one end, leaving one small hole through which the air could rush wicli more force, 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 slill use the | same method, not being willing to change their customs. They had no tonga 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 marvellousworks, chiefly in hollowing things out, and doing other ad- , inirabte 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 toots 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,-fnor 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 Cools, 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 quarrymeu used black pebbles, called hihuanas,^ for working the stones, * The; could molt motala, caeC them in mouldi, inky them, solder them, and hammer. t Thej had gimlets and chiseU of broDie. Their word for a gimlet via.ahul<xu. Mosul, No. 133. t Or /li/iaai/aa. The )i in prab&bl; a, miiprint. Hihuaya mctQ» », I Tabbing 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 almoet 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 consequently they did not sew much. Their needle-work was rather patching tlian 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 dififercnt habits, principally of the company 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 Tho lilocka of stono, after having been shaped by tbe kikuaya, roceired & Inet polish with herbs which contain flint, JJippurii hyenialU, The native iiatncs for the plants used lij the quarry men, in putting a ijoal polieh ua tbe stooes, were Araceiiama and Ynoa-cuca. different from the gRneral language of Peru. The subject had reference to these words in the third chapter of Genet-is — "I will place enmity between thee and the woman, etc., and she shall break ihy head." The actors were Indian lads, and the ceremony took place in a village called Sulli. At Fotosi a dialogue of the failh 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 waa 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 languagea — Spanish and the general language of Peru. The Indiaa lads repeated the dialogues with so much grace, feeling, and correct action that they gave univerf-al satisfaction and pleasure; and with so much plaintive softness in the songs, that many Spaniards shed tears of joy at seeing the abilily and skill of the little Indians. From that time the Spaniard) disabused theinBelvea of the opinion which they had held until then, that the Indians were dull, barbarous, and stupid.

243The 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 j 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 of difToient colours, the size of beans, called chiff. By means of these signs they remember the words, and in this way they easily learn what they have to say by heart, through the great diligence 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 205 Indians of Peru, though not apt at inventing, are very quick in imitating, and learning what they are taught. The Licentiate Juan do Cuellar, a native of Medina del Campo. who was Canon of the holy church of Cuzco, experienced thia fully. He read grammar with the mestizos, sons of wealthy and nohle citizens of that town. He undertook this work out of charity, and, at the request of the students themselves, because five pieceplors, 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 hini instruction j and he acquired as good a knowledge of grammar as the best ftudent 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 receiving any benefit, until the good Canon took ihcm under his cloak, and read Latin with them for nearly two years, amidst arms and horses, blood and the ffames of a war which then raged against the insurgents Don Sebastian de Castilla 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 th^ 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 ability of the Indians in acquiring learning, in which the ' mestizos, as their relations, participated. The Canon Juan de Cuellar did not leave bis scholars perfect in Latin, for he could not go through the labour of reading four lessona every day, besides assisting at the services of the choir, and thus they remained imperfectly instructed in the Latin language.

244Those 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.

245With this it will be well that we should return to the narrative of the succession of the king's Yncas and of their conquests.

Third Book

246The Ynca Mayta Ccapac fwhoae name cannot be interpreted, for ihe word Mayla is a proper name, and has no ing whatever in the general language, and the signifi1 of Ccapac has already been esplaioed) having completed the obsequies of his father, and solemnly taken possession of the kingdom, commenced a journey through it as itB absolute king. For, although lie had visited its provinces on two occasions during the lifetime of his father, yet he had then been under pupilage, and waB unable to hear complaints or decide upon them, nor to grant favnurs without the presence 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 lieir ; for this was the law of the kingdom. But when he found himself free of masters and tutors, he desired to visit bis vassals in the provinces again. For, as has been already tacntioned, 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 bis mind, he made this journey, and granted very great favours, as well to the Curacas as to the common people.

247Having completed his inspection, he turned his mind io the principal object of the policy of these Yncas, which was to draw barbarous tribct from vain and idolatrous practices, thus gratifying their ambition and enriching their kingdom.

248210 For one or the other object, or for both, for the powerful are influenced by both, he ordered an array 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 Tilicaca, because, as tbe whole land of the CoUao 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.

249On reaching the Desaguadero he ordered great balsas to be made, on which his army p.issed over, and he sent the usual demand, which need not be repeated Bgain,to the first villages he came to. Tbe Indians readily obeyed, by reason of the wonderful things they had beard of the Yncas, and amongst other places that submitted, was one called Tiahuanacu, concerning the grand and wonderful cdiSces of which it will be well that we should say something. Among other marvellous things at this place there is a hill, made artificially, and so bigb that the fact of its having been made by man causes astonishment; and that it might not be loosened, it J 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 tbe band of time, which proves their great antiquity. There was also an enormous wall of stones, so large that the greatest wonder is caused to imagine how human force could have r.iised 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 tbcm were found to ! thirty feet in length, fitleen in breadth, and six i:

250211 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.

251The 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 conimencemeut 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 sclioolfellow of mine, a priett 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 Tiahuanacn: — "luTiahuanacu.in the province of CoUao, 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 lona; by twentytwo 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, curved out of a rock, and the walls of the court and of the hall are threi'-quarlers 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 combed and carved ihe stune so that it remble> pof of ihatch. The of Ihe liike isli llic Zlt walls of the court. The natives say that this and the other buildings were dedicated to the Creator of the universe. There are also mauy other stones carved into the shape of men and women bo naturally that ihey appear to be alire, some drinking with cups in their hands, olhers silting, others standing, and others walking in the stream which flows by the walls. There are also statues of women with their infants 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

Chapter II

252^!8I^H 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 Desaguadero.f Whether * See my tmnslation of Ciera de Leoa, chapter cv, page 374 ; AtUigtiedadei Peruanns, p. 205; Acosta, vi, p. 419, and other authorities (juoted in my notes to the hundred and fiftli chapter of Oieza da Leon.

253See also Mr. Fergusaon's rcmarlis ou the ruins at Tiahuanaco, in his lliatorij of A rchiltclure, ii, p. 773.

254+ As Che Desaguadero flows oiii of the lake of Titicaca, the left buik . the eastern side.

255J 213 IS 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, instmctinfi their vassals as they proceeded. OthiTS 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 limes; and we shall, therefore, state at once the territories acquired by each king, without becoming tedious by describing the different campaigns. Advancing in hie 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 eacred, from its beauty, and because it stood alone, and they worshipped it and offered up sacrifices to it. They took refuge upon it in the hope that, being their god, il 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 bad 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 provisions they could collect.

256The Ynca sent iheui the usual summons, adding particularly that he had not come to take away their lives or property, but to confer upon them the benefits which the Sun had ordered him to offer to the Indians, and that they should o the Desaguuder ith of lake Tiei cit; of La I'az.

2572U not resist his children, who were invincible. He added 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, who 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 fortiSed, 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 ill no other way, divided his army into four parts, and surrounded the hill.

258The 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 besieged 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 ofl", 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 surrendered, and the Curacas, repenting of their obstinacy, collected 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 the chiefs and Curacas with their hands tied, and ropes round their necks, in token of having deserved death for fighting against the child of the Sun, They were barefooted, for this was a Hign of humility amongst the Indians of Peru ; and it was intended to show that there was great majesty and divinity in him whom they desircil to reverence.

Chapter III

259Being 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 accustomed 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 he spared, for we gave them a had 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.

260The Ynca received them, seated on his chair, and surrounded 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, lie then, with kind words, told them that he had not come to take their lives and property, 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 tlieir lands and vassals to them afresh, without other condition than that they should rule beneficently. They were then ordered to return to their pnc*^-r^tTtuiL(A,C^ "«> i^'-*v t^C Ct*^ C16 [IRD BdflR OK THE houses and obey the commands they might receive ; and that they might be more fully assured of their pardon, and of thefl kindness of the Ynca, he directed that the Curacas, in the I name of all the people, should touch his right knee, aa a siga J that they were his people, seeing that he had permitted theai J to touch his person. This favour was highly esteemed, for j it was a sacrilege for any one to touch the Ynca, who was J one of their goda, 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 J would receive the punishment they had expected; and the ' Caracas, 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.

261With regard to the fable, the Yncas say that its history is as follows. When the officers of the Yncu'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 Amauias, who were the philosophers, allegorised this fable, saying that, as the Collas would not lay down their md obey the Ynca when they received hia summona, their own arms had turned against thetn, for their arms were the canse of their deaths.

Chapter IV

262X Hatun, great; and jnma, a lofty uoiahabited tnct. should his officers ofl'er bailie, and that, if they met witl people so stubhoru and obstinate as not to desire to subtnit, 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 comineuced their niai-ch, and crossed the snowy Cordillera with some difficulty, by reason of the absence of a road, and because there are thirty leagues of umahabited 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.

263The two forces remained, facing each other, for more than fifty days, during which lime there were many occasions on which the Yncas might have done much injury to their opponents, but, following out their ancient policy, and in obedience to the express orders of the Kini;, they desired rather to straiten them by the blockade, than to fight them. On the other hand, the besieged were pressed by liunger, for they had not had time lo 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 hear to see them die before their eyes. The Yncas received them and gave them food, and a small quantity to lake to their parents, together with the usual offer of peace and * I cannot identifj this place, but it ta probubly in the moustAini ahovu Moqucgua. Further dd it is Baid to be fifteen miles from Aloijucguo.

264219 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, explaining 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.

265The 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 required 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 Moqucliua.* One was fife 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, ta about forty-fire milas from the sea coast at Ylo. Tbo province is aow fatuous for ita vinejarda, produciog large (luuntitiea of wine and splrita, which are exported into the Siefra. In the Andc*', overhanging the proviDce to the eastward, is a volcano called HuajQa-putiaa, which throw out u fearful eruption in 160(>, and others called Ubinaa and Tutupaca. poiaon against their enemies, not so much to kill them na to make them ugly and cause pain in their bodies and faces. It was a £»entle poison, from which only those died who were of weak constitutions. Those who were strong, continued to live, but with fjreat 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 rained both ia mind and body, so that all their relations grieved to see tbera 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 hud 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 delinquents 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 themselves declare, they never again practised this crime ia 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 rewarded by the King.

266IlOy*L LOMMB-M After some yearfl, the Ynca Mayta Ccapac determined to set out and reduce new provinces to submission, for, from day to day, ihe desire to extend their doniiuioa increased in these Yncas. Having collected all the men of war he was able, and supplied them with provisions, he marched to Pucaraof Umasuyn, 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 eastwards to a province called Llaricasa,* and reduced its inhabitants without meeting any resistance, for they rejoiced to receive him as tlieir 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 Yucaa. 'i'hese two provinces arc more than fifty leagues long and thirty leagues broad in one part, twenty in another. They are very populous and rich in flockf. The Yncas, having issued the usual orders respecting religion and revenue, niariihed 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.

267This 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 * Lareciiju, a proviace to the c&Btnajd of the loftjr cordillBra of SoraUi. t This niaj )ie ibe place sfterwuds known as S&n OavMi), in Ihe forests of Caruraja. both these Yncas, fHthcr and son. Having completed these ' conquests, the Ynca reached the high road of Unia-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 Huajchu.* There were thirteen or fourteen thousand 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 lo receive them, and became more insolent every day, for they thought that the offers of iTie 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 possible, the Ynca endured the insults with such patience that even bis 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 acquired.

268The 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, be wished to spare those armed men, and to wait and see whether bis 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.

269• This I take to be the river VEacha ItJce of Tilicmcft kt the south end.

2709 the and the insupportable insolence of the enemy, and ordered a battle to be fought.

271The Yncas, who were exceedingly eager to fight, sallied forthwith 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 terve the Ynca, although he might be a child of the Sun; and those on the other to punish the insolence with which iheir 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 coaling. The Ynca was to be found in every pan of the field, now encouraging the men and acting the part of a captain, now fighting with the enemy, so as not to los-c the reputation of being a good soldier.

Chapter VI

272On 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 or where lo escape by flight, their euemies having surrounded ihem, and occupied the passes : nor did they hope for any mercy, after having rejected and conlemned the geoerous offers of the Yucii.

273In 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, soon as dawn appeared, they put on the vilest habiliments, and, without shoes or any clothing but their emocks, and with their hands tied behind them, their chiefs presented themselves at the entrance of the Ynca's lodging. That prince received them kindly, and the Collas, falling on their kneea, said that they had not come to ask "for mercy, because ihejr 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 an example to warn others agaiuat disobedience to the child of the Sun.

274The Yuca 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 ihem 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 severe chastisement inflicted upon them by their father the Sun; so henceforward they should he 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 I I to be clothed, cured oi' their wounds, und treated with ali possible kindness. The Indians returned to their houses, convinced of ihe evil which their rebellion had caused them, and that they lived through the clemency of the Ynca.

Chapter VII

275The news of the slaughter caused by this battle spread far and wide, and it was known how the Sun had punished those Indians wlio had refused obedience to his children the Yncas, Tht-n, manylowus 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 received 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.

276The 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 Caracoilo,* reducing all the towns on either side of the road as far as the lake of Paria.f 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,"* which is the same thing. In that district the Ynca ordered many * Cuacollo ie oae liuii<IreJ aud twontj miles S.E. of lake TiticttcB. t This IB cbo luke or swamp of Puria or Aullagns, into nhicb a\l tbs druinage of tho groat lake of Titicaca dows. It ia about sixty milos long. The kko Titicsca in 12,860, anJ that of AuDa^s 12,^80 feet above the sen, according Co PentlaDcl, X CliU^Hi. a liiQce ; and apu, chief. settlements of Indian colonists to be formed, because he 9,«w that this valley was more suitable for ihc cultivation of inaise 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.

277After passing three years in these expeditions, forminj settlements, and establishing law and order, the Tnca returned 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 cim~^ quests, because he could not suffer himself to remain idle^j and because he wished to march to the westward of Cuzeo, where is the region of Cunli-suyu, containing many large provinces. As it was necessary to cross the river Apurimac, he ordered a bridge to he made for the passage of the army. He gave the directiona for constructing the bridge, after consulting 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 bridgsj of osiers that was made in Peru, by order of the Yncas. 1 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 tliese 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 thickness ofthe rope, until it is as large or larger than a man's body. * About forty miles 8.8.E. of La Pai.

278Ji 4 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 iDdians 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.

279Three 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 caras broad. These battens are placed to preserve 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 email wands fastened tightly 2S8 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 Apuiimac, 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 hnve 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 hut have experienced some feeling of apprehension. This great work was commenced with only three osiers, and it was completed in the way I have attempted to describe. It is certainly a wonderful 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 renewed every year by the people of the neighbouring provinces, among whom the supply of material was divided according to their pioximity to the work and their means. The same system is followed at the present day.

280As soon as he knew that the bridge was completed, the Ynca commenced his march with 12,000 armed men and experienced officers, and advanced as far as the bridge, where there was a strong guard stationed, in case an enemy should attempt to destroy it. But the people were so astonished at this new work, that they desired to receive the prince wlio had ordrrcd it to be erected as their lord.

281After a few days, not exceeding ten or twelve, the besieged surrendered, and the Ynca pardoned them ; and, having pacified that province, he raarched across the uninhabited part of Cunti-suyu, a distance of sixteen leagues, and encountered a formidable ewamp three leagues broad, which checked the progress of the army.

282The Ynca ordered a causeway to be made of large and small stones, between which clods of earth were placed, instead of mortar. The Ynca himself worked at this causeway, 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, beiog 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 ihat they had to take before, to get clear of the swamp, on one side or tlie other. They therefore 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 causeways, because the roots interlace one with another between the stones, binding them together, and strengthening the work mightily.

Chapter IX

283The 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 mouotains 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, forethought, and military skill, that although the enemy defended them, .ind people were killed on either side, he continued 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.

284The Ynca entered the principal town, called Allca, iii great triumph, and passed onward to other great provinces called Taurisma, Cota-huasi,* Puma-tampu, and Parihuanaceocha.t which means the lake of the flamingos. For in an uninhabited part of that province there is a great lake, called * Cotahuaai ia in the modern province of Lb Union, in the department of drequipa. Neur it aro two vcr; lofty peaks, covered with perpetual snow, called Coro-Puna and SoHmana. t A prorinco in (be modern depnrtmeot of Ajucucbo, forty-fire leaguea long by twcntj. Tbe lake of Fariuacachiia, wbicb gives its name to the province, is ten milea long from east to weet, aod six miles across in tbe widest part. Tbe province is to the vrestnard of the wateisbed of the 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 ooe, saying Parihuana-ccocha, which name they gave to that great, fertile, and beautiful province, containing much gold. The Spaniards, making a syncope. Bay Parinacocha. Punia-tampu means a deposit of lions, composed of the words puma, a lion, and tampii, 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.

285From Parihuana-ccocha the Ynca continued his advance, and crossed the uninhahitt-d 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 Collahua, which extends as far as Arcquipa. According to Bias Valera the name of Arequipa stgnidcs a sounding trumpet.t The Ynca Mayta Ccapac reduced all these provinces to obedience, and the people submitted very readily; for Andes, but in the midst of Jofcj luountains. Tho lake is about sixty miles from tbe sea..

286The Ynca was received in Cuzco with very great solemnity, 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 himself 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 ancesiors, thirty years for his reign, a little more or less, but neilher the length of his reign nor of his life are certainly known, nor could I ascertain 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 modera village of 6oeaba;a, MX miles south of Arequiph. for during the space of a year, according to the custom of the Indians, for he was uiucli loved by his vas&als. He left, as his heir, his eldest son, Ccapac Yupnnqui, by his sister and wife Mama Cuca. Besides the prince he had other sons and daughters, as well legitimate as illegitimate.

287I 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.

288The 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 perpendicular, the actual height being half a league ; and the ascent on the opposite side is another three leagues. After 235 passing the bridge, the Yuca entered a beautiful province called Yana-huara,* which now contains more than thirty towns, though it is not known bow nmny it then had. The Pili.t All the people came out, young and old, men, women, and children, singing and. shouting, and joyfully received the Ynea 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; aSnouncing 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.

289The Ynca received them as he had done the first, and gave them presents, and as a still greater favour he expressed 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 advanced to another called Aymara.J over an uninhabited region fifteen leagues wide; on the other side of which, on a great hill called Mucansa, he found a large body of men assembled lo 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 abundance of flocks. It is also well peopled, and, before the conquest, contained more than eighty towns.

290X The modem province of Aymaraes, bounded on the north-eut and east by the provinces of Abancay and Cotabambaa, and on the south, west, and north-west by the department of Ayacucho. The chief town of tha province is Challbuanca.

291The Ynca ordered his army to be [insted at tbe foot of the hill, to pievent the retreat of the enemy; for, being a barbarous people without discipline, they bad descried their towns and assembled on that hill as the strongest placo^ without considering that they might be surrounded i yard. The Ynca was many days without si'i"H them battle, nor consenting that they should be injured, merely forbid-.) ding provisions to be furnished to them, that they nii^ht;; surrender through hunger, and he sent messages of peace tOfB ihem.

292This state of things lasted for more than H the rebels, forced by hunger, sent a messenger to the Yncav to say that they would receive him as tlieir king, and aa a child4 of the Sun, on condition that he, aa such child of the Sua^ would give his faith and word to conquer and reduce (a»l soon as they had submitted) the adjoining province of UuiaJ suyu, which was inhabited by a warlike people who invaded | their country, and used theii' pastures up to the very doors i of their houses, mid did thi^m other injuries. They said 1 that they had waged war to the dciith with these people^ I and although truces had been made, those of Uma-suyu had I always recommeuced their incursions. The people of I Ayniara added that when their enemies became vassals ofl the Ynca they must desist from these hostilities, and that oa I 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 wiih such practices, and to establish order was the business of the Ynca, and that there was no necessity to impose, as a condition of vassalage, what would be done as a dnty ; for that it was not for them to make laws but to receive him as a child of the Sun, and they must leave the quarrels to the decision of ihc Viica, who would know how to deal with them.

293With this reply the ambassadors returned, and next day all the people on that hill, numbering as many as 12,000 armed men, with tbeir 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 nil 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 ptebenlly to their homes.

Chapter XI

294The people having been dismissed, the Ynca went to a town of the same province of Ayniara called Huaquirca,* which DOW contains more than 2,000 houses ; whence he sent messengera to the Caciques of Uma-suyu,t commanding them to appear before him, that he might decide upon their differences with the Aymaras respecting pasture grounds, and that be would wait for them at Huaquirca, to give them * A village, with a, church, in the modern province of Ajmaraes.

295+ Draasuju or Omaauyoii is & Bolivian province extending along the eastern shores of lake Titicaca; but that cannot be the region referred to in the text, as it is upwarda of two hundred miles from Buaquitca. There tnust have been another district with the aatoe name bordering on laws and ordinances according to which they might live as reasonable beings, inslead of killing each other like brute beasts for so small a niatler as the pasturage of their flocks: for that it was notorious there was abundant room for the flocks of both nations. The Curacas of Uom-auyu, 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 tliem 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 Yoca 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.

296The Ynca Ccapac Yupanqui, and his officers, having considered 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 bad failed; but that the enemy should be conquered with kindness, 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 w' 239 marched day and iiiglit, 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 Caracas together from all parts with all despatch, desiring them to seek for mercy and pardon. The Curacns presented themselves before the Ynca as they arrived, some at once, others afterwards, 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.

297The Ynca, far from realizing the fears of the Curacas, who expected to be put to death, received ihem with much kindness, and ordered them tobetold 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 ihcir own idols, as soon aa 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.

298The Curacas, with great humility, replied that they promised not to take any other gods except the Sun, nor to obey any laws but those which the Ynca imposed on them ; for they judged, IVom what they had seen and heard, that thcjie laws were instituted lor tlie good of the vassals. The Ynca, to please his new vassals, went to the principal town of that province, called Chiriqui, and there, having considered the dispute concerning the pastures, which had caused wars between the two provinces, he ordered landmarks to be set up at points where they could be best seen, BO that each province might have its proper limits, and noE 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.

299The Cutacas of both provinces kisseti 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 conquests, although he might well have done so, consideriug the success that had hitherto attended them. The Ynca Ccapac Yupanqui entered the capital in triumph, with his array, and the Caracas and chief people of the three provinces 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, marching 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, ■»_ was the custom.

300For four years the Ynca was occupied in the government and improvemeot of hia 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 Cuoti-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.

301The 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 bis, 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) ktiAm AaU of the Sao 'Z^mnag jon th^t* if yoi Wto iaen goae oorselve) % ^er >abmis5Lon ta tht mne ^ ius his empire i of Ak w»Jhi done bj m ftaac ^^ war, ar« weU — .^ AoHiHi ■■ b cc oi»e tlieu i^MTtoaft. VciIm denied fcft ficai &«■ die ^raB>j V^w9**«** I tbroM ^< trtMdO:^ rjtt dtait WW afas d eaii cd !• k -9k :aac wa ntig&c be lieUTeied froa a^ ^. ., JiT titthi.-r, ijtuird and protect Tva, Am ■ :i>i» tn: iidliUeti.*' HaTiDg said Ui».lfaq -^;^~ir« u> the Tnca, and presented amk .-_ <:i:^ The province of Cota-pai^^ ■.-.i. • >i£:irro, was the reparlimitmSm ^ . .ci>. 1 nntive of Seville; and ^ -her, of which wc shall presestlj . t vere the property of Garcilana __- , iLis was the second reparttmiemlt ih tTtao. 0>' the first we shall speak further on.

302IDfcl ^ifuwwl . ^'npi**^'" u>d bis captains, replied in the WMM*tfl^YllA^Mlt«id that they rejoiced at the good 'tWltTM^tf" 4^ ^^^ chiefe in former years, and at their present » to twn« t^ Tnca, and that they would fully g tuH Smho ablie M Uentiff thU pl>c 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 Curacas 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.

303One 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 Alniagro and the said Marshal,t 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.f They all contained much gold and large Hocks.

304The Ynca was much pleased with the account of the conquest, and still more that it had been achieved without the shedding of blood. He seat orders that, after making the customary administrative arrangements, the army should return toCuzco, He also directed that the • • • • should be sought out with great diligence, and be publicly burnt alive ; that their houses should be burnt, their trees pulled up and crops destroyed. That there might be no memory * CoEist valleys of the province ol' CaiuAni ess THIRD BOOK OF THK laws and ordinances accordiog to which they might live as reasonable hcings, instead of killing each other like brute beaets 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 bands ; 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.

305The Ynca Ccapac Yupanqui, aud his officers, having considered 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 kindness, for thus the Yncas would be loved ; while they would be forever 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 bis army, with whom he marclied day and night, and very soon reached the province of Uma-suyu, where the unsuspectiog enemy did not anticipate their approach for a month, owing to the difficulty of the march for a great army. Seeing the Tnca 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 asseinhle 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 afterwards, 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.

306The Ynca, far from realizing the fears of the Curacas, who expected to be put to death, received them with much kindness, and ordered them tobetold that, as ill-taught barbarians, they could not understand what was best in religion and in morality, but that when they bad enjoyed ihe benefit of the laws, order, and government of his ancestors they would rejoice to he 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 he adored and looked upon as God, They were also told that iheir 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.

307The Curacas, with great humility, replied that they promised not to take any other gods except the Sun, nor to obey any laws but those which the Ynca imposed on them ; for they judged, from what they had seen and heard, thai these luws were instituted for the good of the vassals. The I Ynca, to please his new vassals, went to the principal town I of* that province, called Chiriqui, and there, having considered the dispute concerning the pastures, which had! caused wars between the two provinces, he ordered landmarks to be set up aC points where they could be best seen, so that each province might have its proper limits, and not 1 trespass on those of its neighbour. 'J'hese landmarks have I been preserved to this day with great veneration, because I they were the first that were ever set up in Peru, by order I of the Yncas.

308The Curacas of both provinces kissed the band of the I Ynca, giving him many thanks for having made a partition J which satisfied both sides. The king visited all parts of 1 those provinces to establish laws and ordinances, intending I afterwards to return to Cuzco, and not to continue bis c quests, although he might well have done so, considering J the success that had hitherto attended them. The Ynca J Ccapac Yupanqui entered the capital in triumph, with his | army, and the Curacas and chief people of the three provinces which had been newly conquered accompanied the 1 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, marching 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 j came out to receive the army with dancing and singing, i was the custom.

309For four years the Ynca was occupied in the government and improvement of his realm, when, deeming it to be undesirable that be should pass so much time at peace, without giving an opportunity for martial exemsea, 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 Anqui 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 Cunli-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.

310The 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 Onechua. 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) 250 jurisdiction. He prayed his Majesty to decide betircen ' 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 inhabitants 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* suited his council, the Yoca 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 tlicy continued in discord, he would be forced to raise up other Curacas, and to displace them for their weakness and inefficiency, taking away their estatesj 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.

311The Curacas replied that they would readily obey his Majesty, and, from the love they had acquired for his s vice, that they would be true friends. Afterwards the j Caciques Cari and Chipana observed the laws of the Ynca* the administration of his court and of his whole empire, the J merciful method of making war, and the justice which he dealt out to ali) without allowing any oppression. They particularly noted the kindness with which they themselves had been treated, and the justice of the decision respecting the houudariea 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 ministera to instruct these new vassals what their duties were in his service.

312As 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 be had expected, the Ynca returned to Cuzco, taking with him the two Curacas, that tbey might see the Court and be entertained and presented with gifts. They were very well received in ihe 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 tbem that be intended to set out soon to reduce the other Indian nations.

313The 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 provinces in the CoUa-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 (his reason they persevered until they had possession of the whole of it. The bridge of Huaca-chaca, and nearly all the others in Peru, are made of osiers ; and that over the river called by the Spnoiards 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 deEcribed. There grows, throughout Peru, a long kind of straw, soft and flexible, which the Indians call y<:hu' and with which they thatch their houses. It is much made use of, and is excellent pasturage for sheep, and the Collas make baskets and hampers of it, which they cs\\ pataas (like small boxes), (a 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 espadcva 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 slroog current, as those say who have seen it. Instead of boats, they fasten very large bundles of reeda across the cables, of the thickness 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, BO 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 reeda 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 footway of the bridge. The bridge is thirteen to fourteen feet * Slipa Yelfu, coarse grass, growing in patches, which covers tha highei slopw of the Andes, and is used Tot thatch.

314I S55 wide, more than a yard high, and one hundred and fifty paces, a little more or lees, 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 sis months — that is, the whole wort is renewed, for auch 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 neighbouring 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 distant provinces of the Caciques Cari and Chipana, which, as has already been said, were Tapac-ri and Cochnparapa. 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 (!:(V(os) grow in all parts of Peru.t After crossing the wilderness, they entered * A town of Bolivia, twentj-eight milei east of the lake of Aullagas, anil about sovsnt; miles south -eaat of OruTO. + CactuB. the province of Chayaiita, which is twenty leagues long nearly as many across. Tlie Ynca ordered the prince to e out measengera with the usual demands.

315The Indians of Chayanta did not agree as to the answ that shouhl be given to these messages. Some said that 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 vassala. Others said that they had no want of a king i of new laws and customs ; that those they already had were, very good, for that they had been good enough for theii 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 experience these evils.

316This 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 wa», 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 beneficii or hurtful. They, therefore, begged that they might 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 le 1 m depart and lenve thcni free if they Jid not like his laws, while, if tbe 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.

317The Ynca said that he would accept the condition, - Rithough he was well able to force them to submit. But he chose rather to imitate the cxaniple of his ancestors, and to gain his yassala 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 underslood 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.

318Having made this promise, the Ynca entered Chnyanta, 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 government of the stale. This was done many times and during many days, until the people clearly understood the laws. The Indians, carefully considering how beneficial they would bo 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.

319As soon as the solemnities of ihis submission were completed, there were great dances and balls, with Bongs and festivities in praise of the Sun and of the Yncas, and of their good laws and gorcrnment ; and they submitted with all tlie show of love and goodwill that they could display,

Chapter XVI

320Now 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 contrivances 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, 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 circumstances, as well as for navigating the sea, to the small extent to which they ventured. But for navigating the sea they had no knowledge oi 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 halsas of five or six long poles tied together, the middle one being longer than the others ; the first on • Eamboo, now ctilled Cnfia dt Oituffa'j»ll.

321I 1 each Bide of the central pole were shorter, the second shorter slilJ, 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 Btern 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 Indiana 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 arc 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 ind the sky to fall. A desire came upon me to look * These ue the kiui] oC boats now used on lake Titicacn.

322260 iriRD ROOK ( THR up and see whciher any enchantment or thing of the otbrf world was to be seen. So, when I felt that we were m the middle of ihe river, I raised my head a little, and saw the water, and truly it seemed to me as if we were falling do^rn 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 shot my eyes again, and to confess tjiat the boatmen were right in telling nie not to open them.

323They make other hnlsas of great calahashes, entire, placed in nets, and secured one to the other, over a space of a yard and a half, more or less, according to circumsCanees. They place a board in front, like a saddle, where the Indian boatman places bis bead, and he swims along, bringing the halaa with him, and ihua 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 pushing the balsa along.

324On those great rivers where, owing to the rapid current, balsas of calabashes and boats of rushes cannot he 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 t 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 ihcir turns, are told off ROYAI, COMMESTAKIliS, Sol fui' this duty, who assist travellers to cross without any reconipenBC. The passengers in the basket help to pull at the cord, and many cross hy hauling on it themselvfs, without any assistance. They place iheir feet against the busket, and haul themselves, by standing pulls, along the cable, I remember having crossed in this way two or three limes, being still quite a young boy scarcely emerged from childhood, and the Indians carried me along the roads on iheir ohouldcrs. They uls»o 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 diiSculty. The same is now done with the Ginaller flocks of Spain, such as goats, sheep, and swine; but larger animals, such as horses, mules, asses, and cows, owing to theic 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 Indiana make from one village to another. They call it uruija.

325The 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 olF the land, and more if it is necessary, for that sea is generally smooth, and admits of the use of such frail barks. When ihey want to convey large cargoes ihcy use the rafts of wood. Tlie 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 hand^, 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. 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 he admired. When one of their boats went at full speed, it would not he overtaken hy 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. TUey 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. AVhen a fish is wounded, the Indian loosens his legs and embraces the boat with them, while he Bends the boat onwards with his hands in chase of the fish, L 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 company) ; 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 ibey 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, and probably are so now, for those people, being I 1 SO poor, do uot 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

326From 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 diiferent nations are included, all of which are within the Colla-suyu division. The principal places are Tutora, Sipisipi, and Chaquijt to the eastward of which, towards the Antis, are other provinces called Chamilru. Here they grow the herb cuca, although it is not so good as in Ihc districts of Cuzco. There is another province called Sacaca, and many others which I omit, to avoid prolixity.^ The Vnca sent the usual messages to the inhabitants.

327These 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, ths Indians navigated and fished la balmi made of inflntcd seal skias. Aco^tasa^s: — "The Indiana of Ye* and Aroquipa saj that ihej used, in former times, to navigate the ocean to some islands ver; far to the westward, and Chut they did this an intiated seal skina." Lib. i, cap. xx, p. 63, t Near Potosi.

328X All these places are in the province formerly called Obarcaa, and now forming the southern portion of the modern republic of Bolivia. they considered it an auspicious thing to worship the Sui and to have the Ynca, his child, for their lord ; that they had heard of his laws and good governmpnt ; and that they besought hira to receive them under his protection, for that they offered their hves and property to conquer and subdue the surrounding nations ; and that they prayed that war J might not be made upon them, as they had destroyed their i old idols, and adopted the new religion a The Ynca ordered an answer to be sent to them, to the 1 cEFect that they need not undertake the conquest of tlieir neighbours, for that he would take care to do so, when and ' how it might appear most advanlageous to his people ; that J they had no occHSion to fear any harm being done to them I 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 i the Ynca into all those provinces, respecting which, as no I event occurred worlhy of remembrance, I merely give a ' general account. The \ncn was two years in completing these conquests, or three, as some relate; and, having left adequate garrisons, he returned to Cuzco, visiting the intervening towns and provinces on ihe road. The heir, his son, ■was ordered to go by another way, that he might also visit | the vassals, who rtjoiced greatly at seeing their kings or ' princes in their provinces.

329The Ynca was received with great rejoicing at his court, i 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 1 2fi5 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 al one point is mote than 60 leagues from Cuzco, and at another more than SO.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 kingdom reached as far as Callavaya, 40 leagues from Cuzco.J It thus seemed to the Ynca that he should not make new~] conquests, hut that he should settle the provinces that he [ had acquired, by conferring henclits 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 hisl 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.

330• This ia a very fair approBimation to the distaace from Cuzco to Chaqui, Dear Patoai.

331The Ynca was thus occupied for six or seven years, at tin end of which time he thought it would be well to turn again ' to military exercises, and the extension of his domimonBi He therefore ordered 90,000 armed men to be assembled, and with four experienced masters of the camp, to march J towards Chincha-euyu, which is the northern division ; under 1 the command of the prince ^ nca Rocca, his son. For the 1 Yncas had not extended their sway in that direction beyond the limits reached hy 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. I The prince and his army set out from Cuzco, reached the 1 river Apurimac, and crossed it in great halsaa which had i been collected; and, the country being uninhabited, marched onwards to Curahnasi* and Amancay.f 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 ial flocks. Here the Ynca was received peacefully, and obeyed J as lord of the country. Thence he passed on to anothevj * A rich valley, now containiQE several thriving augar-cine e between the rivers Apurimac and Abancay. t AJita^icay means a lily. The place ia corruptly called Abancay by 1 the Spaniards, X Ccocha 0. litke, aad casa ice, in Quichua. d I it g province called Apucara, where he was also well received; and the reason that theee provinces bo readily submitted was that, being at enmity with each Other, none of them was able singly to resist the Yuca, From Apucara he marched to the province of Bucana, which is divided into two divisions, one called Rucana and the other Hatun-rucana, which means great Rucana. It ia inhabited by a handsome and well disposed people, who willingly submitted. Thence the Ynca marched down to tlie 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 Aiequipa, a distance of more than eighty leagues in length and fourteen or fifteen broad. The principal valleys are Acari and Camana, in which there were 30,000 inhabitants. There are other smaller and less important valleys, called Atico, Ocona, 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.

332It will be proper, seeing that we arc 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- * A'imani, I hurt. The [larticiple is IfanoKa, hurt or woundoJ, t It vi now cull^ Nasca. arics, insomucli that they fought a battle, in which mett were killed and wounded on both sides. The Spanish goTernor sent a commissiouer to administer justice between . the parties, and arrange the dispute. He settled the bound-' arj in the way that seemed to him to he just, and sent to I order the Curacas to establish peace and friendship willi I each other. This they promised, although one of them, who I considered that he was injured by the decision, retained his | auger, and desired to avenge himself on his adversary under i 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 J poisoned, to kill him. He presented the glass to the other! Curaca, who suspected the truth, and said — " Give me thafc:! other glass, and drink this yourself." The other, in order 1 that he might not appear timid, took it in his hand, and I gave the harmless glass to his enemy. He then drank the J deadly poison, and died in a few hours, as well from the I strength of the poison as from rage at seeing that he bsdJ .killed himself when he intended to destroy his foe.

Chapter XIX

333The Tnca took Indians of Nanasca and transported them to the banks of the river Apurimac, near the high road from Cuzco to Riiiiac* For that river flows through a region which is so hot that the Indians of the cold and temperate i 269 climate of the Sierra soon sicken and die in it. It has already been said that the order of the Yiicos was that, when Indians were thus transported from one provinec 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 Apurimae, because it flows between very lofty and precipitous mountains, and has very little availablS 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 llie banks of that famous river.

334This being done, and (he usual orders having been given for the government of the newly acquired provinces, the prince Ynca Roeca 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 resolved not to make any further conquests, for he felt that he was growing old, and he desired to confirm (he 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.

335In this period of quiet and rest the Ynca Ccapac Yupanqui 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 embalmed, and placed with his ancestors. He left his eldest son, Ynca Kocca, as his successor, by his wife and sister, the Coya Mama Curiyllpay, He left many other sons and daughters, legitimate and illegitimate; but as 1 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 eomc had more than three hundred sons oud daughters.

Chapter XX

336One 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 Y'ncas. This veneration was so great that it was shown even in very small things. For if two Indians of equal r.ink met each other in the road, oae 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 Cukcd, 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 ihe 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 j the temple of the Sun, which they adorned with ineredihle riclies, each Ynca augmenting its splendour, and excelling his predecessor. The riches of that edifice were bo wonderful 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 cdiSce 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.

337Coming 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.

338The high altar (1 use this term to make myself understood, 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 raya of fire issuing from it, all of one piece, just as the Sun is represented 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 anoient tliatch roof at Azangaro, see mj Traiult in Peru and India, p. 193, 2TS TniRI) BOOK Ol' THE of the Sun, because they worskipped no other gods but Ote Sun, although there are not wanting persons who state ttie contrary.

339This figure of the Sun, wheu the Spaniards entered the city, fell to the lot of a noble knight, one of the first conquerors, named Mancto Serra de Lcguieamo, whom I kneir, and who waa 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 be lost it in one night. Hence we may observe, following the Father j^costa, 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, forgot his gambling habits, and hated play ever afterwards, remembering the numerous difficulties and embarrassments in which it had involved him.* From this example it may be • Mancio Serro do Leguisamo was one of the first coomicrors. He marched with AIodeo de Alvamdo against Almagro, and was taken prisoner at the battle of Abaocay, remaining in prison at Cuico, with manj otbers, until ho vae rescued and liberated bj Piznrra himself. When GooiEalo Piaarro rose against the Viceroy Blasoo Nunez de Vela, Mancio Serra de Leguisamo, then become a citizen of Cuzco, joined him ; but afterwards he fled to Arei^uipa and thence to Lina, with »boat forty other cavaliers, intending to rejoin the viceroy and return to his allegiance. lie married an Vnca princess, Dofia Beatriz Nusts, and hod a son b; her, who was a schoolfellow of our author. Tlio curious dying confession of Mancio Serra de Leguisamo has been preserved by Calancba (i, cap. XV, p. OS). It is dated 15S8, and addressed to Philip 11. Ho 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 notorion* that there are none surviving except 1 alone, and I now do what I can 273 seen how mucli idleness fosters vice, and how profitable occupation is for the cultivation of virtue.

340Beyond the temple there was a cloister with fou one of which was the wall of the temple. All Tound 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 he put up, of the same width, in memory of the former one, and I left it there in the walU, which were still standing, and had not been pulled down. Round the cloister there were five rooms or great balls, 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.

341One 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 generation. Thus they called her Mama-quilla, which means " Mother Moon ;" but they offered up no sacrifices to her as ihcy did to the Sun. On either aide 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 lluayna Ccapac, was in front of the moon, face to face, mkI sLe was thus bonoured above the rest, for having been the mother of such a Eon.

342Another 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.

343This hall was covered with silver like that of the Moon« and the doorway was of silver. The whole roof was strewt^ with stars, great and small, like the heavens on a Btarry\ night. The other hall, near that of the stars, was dedicated j to lightning, thunder, and the thunderbolts. They in-r~ eluded these three things in the one word YUapa, and theyl distinguished them by means of the verb. Thus when theV said " /aoiio (Ae y//a/)0," they meant the lightning; if they said, " Listen to Ae YUapa," ihey referred to the thunder i and when they exclaimed, " The YUapa has fallen in such' a place " they alluded to a thunderbolt. """ ,^^ Th e y did not worshin these thinta ag..g<Mls^ but respected ^ them as servants of the Sun. They had the same feeling with respect to them, as the ancient heathens enttrtained for the thunderbolt, which they looked upon as a weapon of their god Jupiter. With a similar feeling the Yncas dedicated a hall to lightning, thunder, and thunderbolts in the house of the Sun, as bis servants, and the hall v < lie b2 iff. Kj^ •ttfoU. Tbylataai hy lllie Spaauli bM(MnB>,i9 ts Ac piuiM ^hk^ lawe ao I a cttreet knovled^ of dw ihuMtfl maaoMtg ^ iSbas ti ' Fof tb-ey hare nude ctf af it a Gad|, Aavc n one. v ibry hare givok to tlie Tadiawa, ifan aSHaifaliNf I idolatry to our holy reitgiaa. Tb^ have al^ iuiu 'IVuiitie* fioBi other tbia^ witk erea kai ods^ or fra lioD, conposjiig new vorda ta tbe liagnagr. sBf& as ladiaiu ibcmtclve* never iraagiBed. I vrite, as I 1 already •ntJ, whiit I racked in my modict's nilk, and or licard from my elder* ; and, touching the ihimd^, 1 1 already *uid what cUc they believed c Another hall (which was tbe fanrth) i ritinbuw ; for tlicy had ascertaiaed that it proceeded i the Sun ; and thu kings Yncas therefore adopted it for t devicu and bbzon, a« descendants of tbe Sao. Hub wu all covered with gold. On one side of it, on tbe pi of juaMi, a rutuhow wa« very naturally painted, of such a tliat it reached frum one wall to the other, and with all coluum exact. Thoy call the rainbow Chui/ehu, and, on to th(i veneration they felt for it, when they saw it in uirt thny ibut their mouths, and put their hands over tb fur thoy Maid that if thuy exposed their teeth it would dc nnil l(to«cn them. This was one of their foolish casta uiiionK inuny othorM, and they could give no reason for t I'liljy. 'Mm flllb and last hall was set apart for tbe \ prlitiil, Hnd fur the other priests who assisted in the serv iif tliu liiiiijitc, all of whom were Yncas of the blood ro 'J'lii* hull wan not used by them to sleep or eat in, but hnll of ainlluniiii, to regulate the sacrifices that were to inuili), iiiid all iithor matters relating to the service of lemple, Thli hull, like the others, was also plated i H<>M, nuiu lluor to ceiling.

Chapter XXII

344The Spaniards call the chief priest VUaorna, instead of Villac Vmu, a word composed of the verb VUlani (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.

345Of the £ve 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 walla 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 rti in that land. The Ynca sat in these porches when there were festivals in hooour of the Sun, sometiinea in one and at another in another, according to the time of the feast.

346In two of these porches, built against a side facing to the east, I remember having seen inaD-y holes in the mouldings, made through the stones. Those in the corners passed right through, while the others were merely marks on the waits. I heard the Indians and ministers of the temple eay these were the places in which the precious stones were fixed in the heathen times, llie porches and all the doorways opening on the cloister, which were tweWe in number (except those of the temples to the moon and stars) wa inlaid with plates and slabs of gold in the form of porchei while two, to be in accordance with the white colour ( their patrons, had their doorways of silver.

347Besides the five great halls already mentioned, there i other buildings in the temple of the Sun, for the priests, an^ for the attendants who were Yncaa by privQege. For i Indian, unless he was an Ynca, could enter that house, hoJ great Lord soever he might be, nor any woman except t wives and daughters of the king himself. The prii assisted in the services of the temple, by turns of weelcM reckoned from the quarters of the monn. During that space of time ihcy 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 ijH to say, the porters, sweepers, cooks, butlers, fuel carrienM guards, watermen, and performers of any other office appertaining 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 e ters of service, except that the women performed no duli in the temple of the Sun, and that no sacrifices were offerc in the palace, All other things were the same hoth as r gards grandeur and majesty.

Chapter XXIII

348The places where the sacrifices were consumed were in accordance with the solemnity of the rites. They were consumed in the courtyards set apart for the special festivals. The general sacrifices, ofiered 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. Ko 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 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 Las 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 da San Aguatin, By all these four streets a person may go to the temple of the Sua. But the principal and most direct street. trbM* » tuv* MMd «» k Ac Em^ ■• tfv fl Wktt, ntiA -mlU of iWfa HIi HrrivliiK U wlitcb p«0pl» ame fane! •» 9* ft M*>liil'lllilK to the omameaU of &e l IMiIiIm tl(i> nilltlno, Ave rounuitt* oC wwta, AaS Sowed fim ' illltl'll'ltl il1lti«ll(ini, Tlic pipr« vere e€ ^A, ud manK of \\W l>IIUnt Willi" iif •tone, and others were jart of gold toA \\\\v\ III lliiwi fiiiintuiiis they washed the sacrifioefi, |llVV»\^IU\|t l>* >'»''■' [iii|iiiitnnce, and to the magnificence of \\\<^ tV»*U«l I ll«V» tuily •etin 0110 of these fountains, which WM \\x\\\ S'.S \\\K^n\v ihi' VfKctublo fjnrilcn of the monastery. ^W' ^^y^^^'\* 1*«* **»*'* l"»l, nud even tho oue which I saw %«l \m\ %\ Mh ■M wrtm mantUs, so thnt the garden was ' ^'^^^^'.\^^^^ ^S >**M »(■ »tirtjp#ilwn. the whole monastery, and , V'WV^ sVv VAVV\ WiiV^ vMWM4«w<d lit the loss : for there was *N\\i W W^* **» *M«M ».\|«»iAi» whwtce the water of the ^ ^ '< V>M y« !*)* «WH « tlMt tiBc was that it 281 I not be injured by the freshes; and this maaonry work extended for a quarter of a league beyond the city. Owing to the negligence of the Spaniards, it has fallen out of repair. 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.

349In the year 1658 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 itself; so that the garden was left without water, and the silt, brought down by the stream every year, concealed the position of the pipe, so that no sign was left of it.

350The friars, although they tried all they could to find the spring, were unsuccessful ; and it would have been necessary to puU 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 higli 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 descendants 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 preserved, which bore upon the service and honour of the temple. 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 the allotments of tlie royal services, oi ia the histories of euccessive reigns, which are profane matters, no doubt the particulars respectiug these fountains would have been preserved; 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 i stories and the modern history of another order of things.

Chapter XXIV

351Returning to the fountain, I have to say that, after it had J been lost for six or seven months, some little Indian boyf I were playing along the side of the stream, when they saw I 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 neai; J the convent, it was the water which had been lost. They I 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.

352That garden, which now supplies the convent with vegeJ tables, was in the time of the Yncas a garden of gold and T silver, such ae they alao had in the royal palaces. It coo* J ROVaI. t■OMMli^TABIKS. 883 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 toada, 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.

353Every year, on the occasion of the principal feasts, new objects in gold and silver were presented to the temple, bo 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 tiie temple of the Sun, and the building attached to it, CcdhiCANCHA, which means a " court of gold."

354In 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 bis 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 ibem, seeing that I shall describe the principal temple, and that all the others are much alike.

355Each Curacu was bound to adorn the temple in his district in proportion to his wealth in gold and silver, as well t 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.

356The nearest relations of the Caracas were the priests of , the temples of the Sun. The chief priest of each large province, as bishop, was an Ynca of the blood royal; for the sacrifices offered to the Sun wore ordered in conformity with the rites and ceremonies of Cuzco, and not with the superstitions of each province, the practice of which was prohibited. Such were the sacrificing of men, women, and ' children ; the eating of human flesh; and other very barbarous things practised in the first age of heathenry, which were forbidden by the Yncas. In order thai the people might not return to these wicked habits, they were obliged to have an Ynea, who was a noble of the blood royal, as theiihigh priest.

357The high priests of Ynca blood were also sent to do honour to the vassals, for, as we have already said, the people ia m%uy 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 Low to describe it.

Chapter XXV

358Among 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 siiver, there was one on the island called Titicaca, which means "the rock of lead." The name is composed of tiH which is " lead," and caca which ia " 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 sis-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 dsvelt 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 appeared 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.

359The 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 through the coonlry, teaching the people in the manner tliat 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 ; teachii 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 Bamo 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 Yncas made the Indiana believe that ibey were children I 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 vassnls of the Ynca, offered up much gold and silver, and precious stones every year, as a token of gratitude to the Son, 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 offerings, heaped up in the island, besides what was worked for the use of the temple, that the stories of (he Indians c cerning it are more wonderful than credible. The Father Bias Vulera, speaking of the riches of this temple, and of the quantity of wealth ihat had been collected there, says that the Indian colonists (called Mitmac) who lived in Copacavana, declared that the quantity of gold and silver, heaped up as oflTerings, was so great ibai another temple might have ' been made out of it, from the foundations to the roof, without using any other materials, fiut as soon as the Indians i heard of the invasion of the country by the Spaniards, end that they were seizing all the treasure they could find, they threw the whole of it into the great lake.

360The Kings Yncas, besides the temple and its rich orna- \, greallj' esBoUed tlut islaod of Titicaca, because it wai the qwt veic tbeir first ancestors originally appeared, coming fron beavai, as they Ihemselvcs declared. The bland was levelled as completely *s possible, rocks and cliffa being removed, and terraces being constructed. These terracea were Slled with good and fertile earth, brought from a distance, ta which maize might be enltiv-ated, for in that regioQ the climate is so cold that maize can by no means be rused. In these terraces they sowed other seeds ; and, among other advantages obtained from them, they furnished a harvest of maize in small qaantity, the heads of which were conveyed to the king as sacred, and deposited tn the temple of the Snn, as well as with the select villus who were in Cnzco, 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 : them in the gardens of the temples of the Sun, and of t convents of virgins in the provinces, and the harvests fron them were distributed amongst the people. Some of these grains were placed in the granaries of the Sun, and id 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 remainder of his life. To such a point did their super&titioa reach' in any matter relating to their Yncas.

Chapter I

361The Kings Yncas had, in their vain religion, great things worthy of much attention, and one of these was the perpetual 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.

362I 293 in the service, and who were called Mama-cuna, winch, literally translated, would mean matrons; but the esact signification of the word is a woman who ha§ to perform the duties of a mother. It is composed of the words Matna {a mother) and of the particle Cuita, 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 oiEce 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

363They lived in perpetual seclusion to the end of their lives, and preserved their virginity ; and they were not permitted 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.

364The 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 nouoe. they needed. I saw this house when it was entire, for the house of the Tirgin, the temple of the sun, and four great enclosures which had been palaces of their Yocas, were ibe 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 Uiey spared because one bad been the hou&c of the sun their god, and the other of the virgins of their klugs. Among otber arrangements in the house of the virgins, there was a narrow passage, admitting of only two people to walk abreast, whtcb traversed the whole building. In this passage there were many recesses on either hand, which were used as olGccs where the women worked. At each door there was a careful portress, and in the last recess, at the end of the passage, were the women of the sun. The house had it« chief entrance, which was opened to no one but the queen, and to receive those who came to be nuns.

365At the commcDcement 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.

366There were, for the aervice of the virgins and of the house, 5ve 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 bis 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 ihcm their duties. These mama-cunas were those who bad grown old iu the house, and who then received the name and the office, as if it bad been said to them, " Now you may become a mother and a I mistreas of the house." In ihe division which the Spaniards made amonget 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 fui'ther on, This was the part containing the offices. The other half was given to the Licentiate de la Gama.t whom I knew in my childhood, and aAcrwards it belonged to Diego Orton de Guzman,^ a native of Seville whom I knew, and who was alive when I started for Spain.

367When Gonzalo Pisurro rose id rebellion, many of (bo citizens of Cuzco were forced to join him ; but Pedro del Barco, with others, Hod from his army while it was marching to Lima, and went to ArcijuLpa. Thence he and his companions travelled by land to Lima, ititonding to join the Viceroy; but they were captured by Qonzalo Pizarro and thrown into prison. Soon afterwards Oonzalo's cruel old Lieutenant Carbajal took Pedro del Barco aod two others out of prison, and hanged them on a tree outside the walls of Lima. Carbnjiil 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 woulthj man, and one of the original conquerors of Peru. The half-caste orphan children of Pedro del Barco were adopted and treated with great kindness by Oarcilasso de la Vega, the Yuca historian's father. One of them, an old schoolfellow of our author, was afterwards banished to Chile by tbo 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 Guamanga. t This cavalier dislinguifllicd himself on the royal side in the bloody The principal duty of the virgins of the fan i and to make all that the Ynca wore on his person, and likewise all the clothes of his legilimile wife the Ccoy*. Thej also wove all the very fine clothes which were offered u sacrifices to the sun. That which the Tnca 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 equare, being passed four or five times round the head, aod the crimson fringe which bung from it went from one temple to the other.

368The Tnca's dress was a tunic descending to the knees, called uncu. Tlie 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 uuns 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. 'Jliese hags 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 Curacss, to whom the Ynca extended this favour, were allowed to use it, and to these a few baskets (ceslos) were sent every year.

369The 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, nbcn the joungsr Almagro was defeated by Vscft do Caatro. He wm robbed of much silver by the rebel Giron, in a ■»{«•< I qiioQt iDiuncction at Cuzco.

370I 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 tbem to the Ynca, as his legitimate son and heir, that he might wear them. The Ynca received ihem 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. For 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 sacreiand 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, because 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. Further on we shall relate what other cloihes the Ynca presented to the Curacas, viceroys, and governors, as a mark of great favour. >, Besides the above duties, the nuns had to make the bread \ callc(I cancu al the proper ecason, for the sacrifices that irere offered ap to the Suu at the great festivals called ^nymi and Situa. They also made the liquor which the Ynca and hi» family drank on those occasions, which in their language ifl called aca, the last syllable being pronounced in the faucea, 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.

371The things we have mentioned were those which the nuns were chiefly occupied in making. All things relating to them were ia 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 accomplice should be strangled. But as it seemed to them but a slight punishment only to kill a man for so grave an oifence 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 down and the site strewn with stones, that the birth-place of so bad son might for ever remain desolate and accursed, where ni man nor even beast might rest.

372This was the law, but it was never put into execution cause no man ever transgressed it ; for, as we have said ia; other places, the Indians of Peru were very fearful of breaking the laws, and kept them very carefully, especially tho6< relating to their religion and their king. But if any one hai broken this law, the sentence would have been literail] executed without any rcmiesiDn whatever, as if it had beei I only a matter of killing a small dog. For the Yncas never made laws to frighten their vassals, but always with the intention of enforcing them on those ivho ventured to tranaAll that La* been said was with reference to the convent of the virgins of Cuzco, dedicated to the Sun. There were many others like il in other parts of the kingdom, in provinces where the Ynca, aa a great privilege, ordered ihcm to be built. Into these were admitted, not only maidens of the blood royal, but also those of mixed blood. Ae a great favour, the daughters of the Curacas were also allowed to enter; and those of the common people, who were very hcautifnl, were selected as concnbines of the Ynca, but not of the Sun. Tbeii' parents held it to be their greatest happiness to have the girls chosen as concubines of the king, as did the girls themselves.

373These 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 ihey 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 e desired to horn persons ' I prei These gifts were not prohibited, because ihey were made by aoo the Yncas and for him, and not by the Tirgins of the SuQ for tlie Sun.

374These houses also contained Mama-cunat, who ruled over the virgins, in the same manner as those at Cuzco. In fine, all things were ihc eame, except that in Cuzco all the virgins must he of the blood royal, and must preserve perpetual virginity; while women of all kinds were admilteil into the other houses, so long as they were virgins and very beautiful, because they were fur the use of the Ynca. When he Bslced for one, they selected the most beautiful, to be sent to where he was, as his concubine.

375The 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 ofiendcrs who violated the women of ihe sun, or of the Ynca, the accountant Auguslin 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 I 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 Be> curity, the news of which had reached Atahualpa, who com* J plained to the governor, saying, that he felt this insult moral than his imprisonment and all his other misfortunes, even il death should be included in them; thatso base born an Indian should BO injure him, knowing the law that existed in ihftt land against such a crime. For he who transgressed in this_ way, or even attempted to transgress, was burnt alive witll his parents, sons, brothers, and relations, even down to I ,f ora^^^l ian hAt this^J 301 ■flocks, and his nalive land was depopulated and sown with salt, the trees cut down, the house destroyed, and other great punishmeuts were iuflicted in memory of the crime." So far is from Augusliu dc Zarate, and it shows that he had received a full account of this law. I found the passage after I had written what I knew ahout it, and I was rejoiced to meet with so full an account of the law by a Spanish gentleman, who thus supports me with his authority ; for although the other historians speuk 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, reli 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 ia 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.

376Those 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 permission to return home, or else died in the convent. were, between these three streets and the square,* Betweea 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 historiaua give an erroneous account of the city, when they say that the virgins dwelt in the temple i of the Sun, and that they were priestesses who assisted the | priests in their sacriiices. For there is a great distanco I between one building and the other, and it was the intention of the Kings Yncas that no man should enter the J house of the virgins, and that no woman should enter the I temple of the Sua. It was called the housp of the chosea ] ones, because they were selected by reason either of thei lineage, or of their beauty. They were obliged to be vii gins; and to ensure their being so, they were set apart at 1 the age of eight years and under.

377Within the house there were women who had grown old.l * The walls of ihe AcUa-huoii i ■till stKoditig, GicactI; in the po«itio part of iho coDTcnt of SantH Catalin. r House of the chosea Tirgins, k described in the text. Tliej fom S93 in the service, and who were called Mamacuna, wliich, literally translated, would mean matrons; but the exact significatioa 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

378They lived in perpetual seclusion to the end of their lives, and preserved their virginity ; and they were not permitted 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 HO 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.

379The Ynca sent the queen and her daughters to visit the secluded virgins, and thus to team how they were, and what * Cuna is the plural puticle for nouns. a94 they needed. I eaw thia house when il 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 Spaninrdsj 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 bouse had its chief entrance, which was opened to no one but the queen, and to receive those who came to be nuns.

380At the commencement of the passage, where was the door I 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, 5ve 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 bis rule, i 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 Yncaa ' by privilege. These girls had their mama-cunas of the same ' caste as themselves, who taught them their duties. These tnama-cunaa 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 ] I HOVAL CUMMCKlAKlliS. 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. ThU was the part containing the ofEccB, The other half was giyen to the Licentiate de la Gama.f whom I knew in my childhood, and afterwards it belonged to Diego Orton de Gu2man,j; a native of Seville whom I knew, and who was alive when I started for Spain.

381When Qonzalo Pizarro rose in rebellion, many of the citizens of Cuzco were forced to join him; but Pedro del Barco, with others, fied from his army while it was marching to Lima, and went to Arequipa. Thence bo and bis companions travelled by land to Lima, intending to join the Viceroy ; hut 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, Carbajiil laughed and jeered at the unfortunate victims, and told Barco he would bo allowed to choose which branch he fancied most, because he was a wealthy man, and one of the original conquerors of Peru. The bnlf-caste orphan children of Pedro del Birco were adopted and treated with great kindness by Qarcilasso de la Vega, the Yuca historian's father. One of them, an old schoolfellow of our author, was afterwards banished to Chile by the Viceroy Francisco de Toledo.

382+ This lawyer hold a bloody assizo after the battle of Chupai, and put many of the younger Almagro's followers to death, at Ouamanga, X This cavalier distinguished himself on the royal side in the bloady The priadpd doty of tbe nrgins of tbe san was to weave and to make aU Aat the Tnca tchc on his person, and likevise all tbe dotbes of bk legitiimte wife the Ccoja. Thej alio voTe all tbe tot fine clothes which were offered cacri&cc* to tbe son. That which the Yncs wore as a band round hk bead waa called Uaitu, It was tbe width of the Ibde GngCT and tvtj tbkk, so aa to be almost square, being paaaed fixir «r five tinea roond tbe bead, and the ciimsoa fiiBge wbid bung fron it went from one temple to the Tbe Ysca'a dieas was a tonic descending to the knees,, I called HKik He Spaniards call it cmmo, bat this is a word bdoDgiag to sooae pcorincial dialect, and not to tbe general language. Tbejr abo had a sqaare mantle in place of a cloak, called yaeoBai tbe qoos also made for tbe Yocs certain bags wbicb were sqoare ; tbej were worn onder one arm, secured bj a highly embroidered band, two fingers in widtb, passed from the left shoulder to the right side. Ibese bags were called ekutpa, and were solely nsed for carrying the herb called cuea, which tbe Vncas ate, and wbicb was not then to common as it is now ;* for only the Yncas and his relations, and some Caracas, to whom the Ynca extended this favoar, were allowed to use it, and to these a few baskets (ee$lot) were sent erery year, llie none aleo made small tassels of two coloars, yeUov and red, called paycha, fastened to a Gne band about a cubit long, which were not for the Ynca but for those of tbe Mood royal, who wore them round iheir beads and the tassd leU over tbe left temple. bUtle of Cbnpa^ when th« jounger Almagro wu defeated hj Taes da Oaatro. He wai robbed of madk silrcr bj the rebel Gmm, in a iiiImi qnent iDtnrrectioD at Ciueo.

383The nuns made all these things with their own hands, i great q s for the Sui , thei husband ; but, as the Sun ,t quantities fi could not dress nor fetch the ornaments, they sent ihem 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 lield 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. For these gentilea 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 sacreAand 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 tlieae 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, because 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. Further on we shall relate what other clothes the Ynca presented to the Curacas, viceroys, and governors, as a mark of great favour.

384Besides the above duties, the nuns had to make ihe bread \ ried couple, and the relations provided the furniture. If was not lawful for the naliveB of one province to marry witb I those of another, nor those of one village with those of 1 another, but all wore to intermarry in their own villages antl J with members of their own familicB (as amongst the tribes | of Israel}, in order that the lineages and tribes might not | be confounded and mixed, one with another. The sistera were reserved, and all those of one village were looked upoB j as relations (like sheep of one fold), and the people of one I province were considered as of one nation and langu: Nor was it lawful for anyone 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 thoinhabitante 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.

385Now that we have related the manner of marrying amongst I the Indians generally, it will be well that we should describe | the customs relating to the marriage of the prince who v heir to the kingdom, It must be known that the Kings j Yncas, from the first, established it as a very stringent law I and custom that the heir to the kingdom should marry hie J eldest sister, legitimate both on the side of the father and I the mother, and she was his legitimate wife, and was called f Ccoya, which is the same as queen or empress. The first-J born of this brother and sister was the legitimate heir to the^ kingdom.

386I 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.

387If the prince had no children by his eldest sister, he married the second, and ihe third, until he had children, and the strictness of this law and custom is founded on the precedents 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 nlso did it to ensure purity of the blood of the Sun ; for they said that it was unlawful to mix human blood, calling all iliat was not of the Yncas, human. They also declared that the princes married their sisters, in order that they might inherit the kingdom aa 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 respiting the right succession of the inheritance to the kingdom.

388To these reasons they added others, and said that it could not be permitted that the majesty of being queen should be giveu to any wouuii »lio had not a tv^itimate right to it in her own perBon, and not through union with the kiog; nor was it just that, not being capable of reigning in her own person, she should be revered and served by others who, j under ordinary circiimstancca, would be her belters, I 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 ibis 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 the were respected as beiug children of the king, they were uot^ 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 ^H Kings Yncas had three kinds of children, those of their ^M wives, who were legitimate heirs of the kingdom ; those of ^M relations who were legitimate by blood ; and the illegitimate ^M offspring of sirange women.

3891 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 circumstances could a bastard be allowed to inherit, and when there was no legilimate son of pure blood, the succession went to the nearest Icgilimalc male relation.

390It was on account of this law that Atahuaipe destroyed the KOYAL CJMllliMARIES. 311 whole royal family, both men and women, as we Bh.ill relate ill its place, because he was a bastard, and feared that the kingdom might be taken from htm, 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 legitimate children. But they reserved the daughter, whose marriage to a brother was only permitted in the case of the king. The eldest son always inherited the kingdom, aud thia mode of successiun never failed in the twelve generations that reigned down to the time of the Spaniards. Amongst the Caracas, who were lords of vassaU, there were various customs respecting the inheritance of estates. In some provinces the eldest eon 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. 'I'his law was framed that none of the sons of aCuraca 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.

391In other provinces the sons inherited accordiog to their respective ages. When the father died, the eldest son succeeded, then the second, and so on; and when all the sous died, the succession went to the sons of the eldest, and afterwards to those of the others. Having heard of this mode of inheritance among some of the Curacas, a Spanish historian was deceived into saying tliat it was the usual custom throughout Peru, not only among the Curacas, but also with the kings; hut, in truth, this custom was unknown amongst the Kings Yncas, but only amongst some Curacas, as we have said.

392The three different customs, or laws, in use among the lords of vassals in the difiercnt provinces, respecting the inSli KlRIK'IH lilloK U¥ THK heritance of their estates, were not made by the Yncas ; foi their laws and ordtnaaces were cocnmoii throughout thi whole kingdom. The Caracas 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 obaerycd from ancient times, so long as tliey were not opposed to those of the Yncas. Oo the contrary, the Yncas confirmed many of them which appeared to be good, especially that by which the moat virtuous and best beloved son inherited the estate for this law appeared very desirable, and they theiefore ordered it to be observed in the places where it had been established. One of the kings, indeed, wished to avail himseif of this law of the Curacas, in opposing the harshness and evil cundition of the prince his heir, as we shall see its place. In a village, which is forty leagues to the eastward of Cuzco, called Surcunca, where I have been, the following circumstance occurred, with reference to the different 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 tbem. 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 aud testament of ouc of his ilotk.

Chapter XI

393The Yncas were accustomed to have a great feast at the weaning of their first-borns, but not at that of their daughters or younger sous, at least the ceremonies on those occasionB were not so solemn as when the eldest was weaned ; for the dignity of primogeniture was much considered amoofj the Yncas, and all the vassals imitated their example.

394They weaned their children at the age of two yeara 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 godfather to the child, who gave the iirst 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.

395As soon as the presentation of gifts was over, the ceremony 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 godfather was the High Priest of the Sun. The Caracas of the 811 PiiUKI'll HOOK OK 'I'HB whole kingdom attended cither personally or through their ambaBSadorsi, the festival continued for more than twenty days, and rich gifts of gold, silver, and precious stones were ^ presented, lu well as all thai was most valuable in the dit j ferent provinces.

396In imitation of this feast, for all desired to take a pntterDi from ibeir bead, the Curacas did the ^unie, and in like I manner did all the people of Peru according to their meaus^ J for this was one of the chief festivals, For the satisfactioiK of those who are curious in the matter of language, we mafl mention that the general languajje of Peru has two namei for a BOQ. The father says Churi and the mother Hunhua. 1 (This word might, be written without the h, h, with only the j four vowels, each one being pronounced by itself in two diphthongs, but 1 have added the h, h, that two syllables may not be formed.) Both the words mean a child, including those of both sexes and numbers; and the rule is so strict that the parents cannot misuse tho words without making a male female and a female male. To distinguish the sexes they add the words which signify male or female J and to say a child in the plural or singular, the father sayJ Churi, and the mother ijaka. There are four differeotl words to express brothers and sisters. The male to the male says Huauque for brother. The female to the female Bays iVi/iio or sister. But if a brother should say iVdjla toi his sister, although it signifies sister, he would be making i woman of himself. In like manner, if a sister should e Haauque to her brother, though it means brother, it woi be to make herself a man. The brother says to his sistei Pana, whieh also means sister, and the sister to her brotha says Tula or brother. But a brother cannot say to his brothel Tora, though the word signifies brother, for it would be t make a woman of him; nor can one sister call another Pam though it means sister, for it would make a man of I Thus there are words of the same meaning appropiia Bome to the ubc of men, and olbers to that of women, witliout their beinij able to exchange them on pain of confusing the sexes. All whith things ought to be attended to in teaching our holy religion to the Indians, 80 that they may not have occasion to laugh at our baib^rUms. The Fathers of the Company are diligent in all things, and other religio men work hard at this language, in order to teach the heathens, as wc Raid at the beginning.

Chapter XII

397I Their children were strangely brought up, both tho 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 aa a rhild was born, they bathed the little creature with cold water before wrapping it iu 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 tenderness, she took the water in her moulh and washed the whole of the child's body with it, except the head, and particularly the crown of the head, which they never touched. They said that ihcy did this to accustom the children to the cold and to hard work, and hIso 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 ahorter than the others, that the child might be able to • • • ". The seal or litter, on which they put the child, was made of a thick net, as strong as a board, snd the same net went round each side of the cradle, that the child might not fall out.

398Neither in giving them milk, nor at any other time, did they ever take them in their arms, for they said that (his would make them cry, and want alwavs 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 vomitings, and that when it was a man it would grow up grcnt 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 soever she might be, unless she was suffering from illness and while she was suckling the child she abstained froi * • *, because they said it was bad for the milk, and madft^ the child pine away. They called those who had thi pined away ayusca, which is the past participle, and meai literally the incapable, or more properly the cbangeliD^; In the same way one lad said it to another, mocking hi that his mistress had more favour for another than for him. Hut 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. 1 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. ' mother seeing that her child had become an ayusca (at end of eight months after the milk had become dry),appii plasters of herbs to her back, which brought the milk ba< and she began to nurse her child agaia, and !>u restored uld not "^ to health. She would not give it to another nurse, because she said that the mother's milk was what nourished it best.

399If 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.

400When 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 herself 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 midwife. This was the usual custom of the Indian women in Peru, in bearing and nursing their children, without distinction between rich and poor, high and low.

401'fhe life of tlie married women was u«ua11}i a coDtiuual round of household duties. They spun and wove cloths of wool in the cold country, and ol' rotton in the wanner regions. Each one worked for herself, and for her huehand 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 I was required for each mantle or shirt. The vestments wero I not cut out, but were entire, just as the cloth came from thel frame ; for before ihey began to weave, they settled the reI quired length and breadth, more or less.

402There were neither tailors, shoemakers, nor hosiers, among I these Indians ; for they had no need of the things used by J us, and did without tbem. The women looked after thel clothing belonging to the house, and the men took care of I the shoes; for, as we explained, in the account of arming a I knight, they had to know how to make sandals, and even the"! Yncas of the biood royal and the Curacas had servants whol made sandals. Nor did they themselves disdain, now and I then, to practise making them, as well as all kinds of armsl 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 another.

403In some provinces, at a great distance from Cuzco, which J had not yet been well cared for by the Kings Yncai, thel women went to work in the fields, and the men stayed at hom«l 319 to spin and weave. But I speak of the nations that imitateil the court, which included nearly the whole empire, and the others, being barbarous, merit only to be forgotten Tlie Indian women were so fond ol workiand such enemies to wasting even the shortest space of time, that even in going from the villages lo ihe city, or in passing from one house to another on necessary business, they took with them the means both of spinning and twisting. On (he road they went along twisting what they had already spun, as being nioi-c easy; and on their visits, they took wilh them the distaff, and span while ihey conversed. Those who went along the roads twisting or spinning belonged to the lower classes. The Pallas of the blood royal, when they paid vieita, caused their servants to carry their distaffs ; but both visitors and those who were visited, were thus occupied while they tttUced, 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 tliread 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 il on the spindle. They carried (be distaff in the left hand, and not at the girdle, holding it with the two smaller fingers, and taking hold wilh both hands to thin off the thread, and get rid of anytiiing sticking to it. They did not bring it to the mouth, because, in my time, they did not spin linen, as they had none, hut only cotton and cloth. They spin slowly because of the complicated nature of the method 1 have described.* * Rivero Bays that all the textures of wool woven by the ancient PerumDs, which he bad examined, were as atrong us they were beautiful in colour and design. The Peruvians had good permanent vogetablu dyes of fle»h colour, jellow, gray, blue, green, black, nuJ red. sso HmuiTn BOOK I

Chapter XIV

404^^^^^ Tf any woman who was not a Palla, even though she might ^M be the wife of a Curaca, or lord of vassals, went to pay a H viKit to a Falla of the blood royal, she did not bring any H work of her own with her. But, after the first words of the ^L. visit, or rather adoration, for such it was, she begged to be ^L given some work, saying that she bad not come on a visit, H but to serve as an inferior to a superior. The Palla, as a H great favour, complied with this request, and gave some nf H the work that either she or one of her daughters was doing;

405H for she did not degrade her to the level of the servant girlt,| V by giving her some of their work. This favour was all thatj the visitor could wish for, seeing that the Palla thus madfln her in some sort on an equality with herself and her daugh-l ters. A like interchange of condescension and humility waa 1 shown in all intercourse between the men and women of that commonwealth, the inferiors studying bow to serve and please the superiors, and the superiors how to show kindness to ilieir inferiors, from the Ynca, who is king, to the poorest Llamanchcc, who is shepherd.

406The good custom amongst the Indian women of visiting I each other, and bringing their work with them, was imt-J talcd by the Spanish ladles in Cuzco until the time of the! rebellion of Francisco Hernandez Giron, which put an end to ihis virtuous habit, as such treasons usually do destroy good manners, with (heir cruel and tyrannical sway. I had □early forgotten to say how the common people mended their clothes, which is remarkable. If the cloth belonging to their dress, or to the furniture of their not through being worn out, but by an ace a briar, or a spark from the fire, they loi house, was torn, dent, either from k 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 mnuih of a pot or a calabash serving for a frame ; BO 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 heal, nor use more fuel than was necessary; and they wondered at the wasteful ways of the Spaniards.

407It remains to speak of the public women, whom the Yocas 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 Parnpay-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 322 FOUUTH ElOllK OF THE significations), and Rui person, man or woman, i 1, which in the singular meaitB « iiid in the plural denotes a number of people. The two words together, if the former is takea ill its signification of a field, mean a people living in the- ■ open fields ; and if the signification of a square is taken for I pampa, ths term Pampni/-runa means a person or woniaaj of the square, that is to say, that as all the squnre is public, and intended to receive whosoever may wish lo go into it,,; 80 these women were public for all the world.

408The men treated them with extreme contempt Womei could not speak to them, c name, being shorn in publi( pudiated by their husbands were not called by their own i which means a prostitute. n pain of receiving the same^ , declared as infamous, and reif they were married. They ames, but simply Pampayrui The King Ynca Rocca, whose name, as has already been j quoted from the missionary Bias Valera, means a prudenU prince of mature judgment, took the red fringe on the death^ of his father; and, having celebrated the funeral ceremoni passed three years in visiting all parts of his dominionB.,1 Soon afterwards he ordered his warriors to be assembled, to I continue the conquests in the direction of Chincba-5uyu,,<J which is to the northward of Cuzco. He caused a bridgo'l to be made across the river Apurimac, which is on the higb J road from Cuzco to the City of the Kings; for it appeared to 4 him to be beneath his dignity that, being now king, he shuuld iF cross that river with his army in balms, aa he had donttJ KriVlT. (JOMMliXTAKlES. 323 when he was only [iiince. At that time the liile Yiica bad not ordered a bridge to he made, because the provinces in that direction were not then eubjus^aCed.

409An soon as the bridge was made, the Ynca started from Cuzco with SO.OOO men, and four masters of the camp. He* ordered that the army should cross the bridge in squadrons three abreast, to comincmoraie its opening. He arrived at the valley of Araancay, which word signifies a lily, and the name was given because of the great number of those flowers that grow there. This flower is diS"erent 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 smcU ; and the Spaniards only culled it a lily because It resembles one in its green and white colour. From Araancay the Yuca turned to the right of the road, towards the great snowy Cordillera. He met with few villages, and these he reduced to subjection. They call the inhabitants of this region Tacmana and Ouifiualla. Thence he marched to Cocha-cassa, where he ordered large depots of grain to be formed. His nest march was to Curampa, and he easily extended his sway over these provinces, because they contained few inhabitants, From Curampa be advanced to the great province of Antabuaylla,* the confines of which extend along the royal road for a distance of sixteen or seventeen miles. The inhabitants are rich and very warlike. They were called Chancas, and boasted that they were descended 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.

410324 Under the general name of Chancaa many other smnll tribes are included, as Huncohuallu,* Utunsulla,t Uramarca, Vilca.J and others; and all these boasted their doficent from various fathers, some from a fountain, others from a lake, i •others from a very high hill; and each tribe looked upon I the thing believed to be its progenitor na a god, and offered I sacrifice to it. The ancestors of these tribes came from a 1 great distance, and overran many provinces until they I reached that where they now live, which is the province of 1 Antahuaylla. They conquered it by force of arms, drove I the former inhabitants out, and forced the Quechua Indian*' I into a corner, taking many districts from them. They also I obliged these Qucchuas to pay tribute, treated them tyrannically, and did other famous things, of which their descendants still boast. The King Kocca Tnca was well ia-J formed of all these things, and when he reached the bordersl of the province of Aotahuaylla, he sent the usual summoncl to the Chancas that they should submit to the Children of I the Sun, or prepare to decide the question by force of a The tribes assembled to consider the reply that should be] given to this message, and there were different opinions whicbl divided the assembly into two parties. One side said that tcl was right that they should receive the Tnca as their lord,-! because he was a child of the Sun; white the other eidel (which was composed of the descendants of the lion) declaredfl that it was not proper to recognise a foreign lord, they beiuga lords of so many vassals and descendants of a tion. Thejril said that they knew their own descent, but they were i going to believe that the ¥nca was a child of the Sun ; aod^ • Hancohualla appears to have beeti close to Vilca, t CorrectI; I/iiCiin-auUa. Uatun is great. SuUa iHG&as devr. Tbii district is ID a wild part of the Cordillera, on the road Irom Quamangk to the const.

411X About twenty miles east of Guamanga. See an account of the gi ruins at Vilca or Tilcas in m; translntion of Cieia de Leon, p. 312. that it was more in accordance with their pedigree and wiih 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 (heir arms. They, therefore, decided that it was better to resist the Ynca than basely to submit at the first summons, without havini; first displayed their banners and gone out armed into the field.

412The Chancas occupied many days in this dispute, sometimes inclining to submit and at olhera resolved to resist, without being able lo agree amongst themselves. Knowing this, the Ynca determined to invade their province, in order to intimidate them, that ihey might not resolve upon war when they saw bis kindne.ss and humanity ; and that they might not, confiding in their many previous victories, presume 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 (heir lord or prepare their necks, for that he would put them all to death, being unable longer to suffer the display 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 iu 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 wc shall presently see.

413The 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 3iti Chancn nation. Thia province is small in extent, althongb it is well peopled by a brave and warlike race, anrf il wns not reduced witlioiit some resistance. If their power and numbers had equalled their warlike and gallant spirit, they would have made a dceperaie defence ; for in this direction the people did not show themselves to be so mild and friendly towards the Yncas as those of Cuntisuyn and CoUasuyu. But at last, though not without signs of unwillingness, the people of Uramarca Bubmilted. 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 ihe Chanel nation, were lords of other provinces that they had subja* gated by force of arms, and from dav to day they exiendec their power with much ambition, treating their newly c quered vassals with scorn and tyranny. The King Ynei Bocca put a stop to all this when he had reduced tliem 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 provinw When the Ynca learned this he addressed them in a dia course, intended to persuade them to desist from this crvD practice, and to worship the Sun ; and to prevent the perpetration of such acts in future he ordained a law, and promulgated it from his own mouth that it might be the morQ ■ respected, to the effect that if another child was put to dcatll the whole tribe should he exterminated, and iheir countrj^fl peopled by other nations who would love and not kill theiH children. The people felt this very deeply, for they v persuaded by the devils, who were (heir gods, tliat these we« the sacrifices most agreeable to them.

414From Villca the Ynca turned aside to the left of the rOM in the direction of the sea coast, and reached one of two vei large provinces, which are both called Sullu ; though, for thl!|l sake of distinction, they call one of them UtuusuIIu. Thee lilar I ino^^H ide^H d| 1 to ^^ heir Iren nces^H cru^^^H 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 UtunsuUu, some mines of gold and quicksilver were discovered about thirtytwo years ago, which are very rich, and the latter are of great importance in the preparation of silver.*

Chapter XVI

415After 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.

416Before proceeding with the hi&tory, it will be well to ex- * According to this, the provinces of Sullu must have included Huancavelica, where the quicksilver mine was discovered. plain the raenniitg of tlie name Yahuar huaccac, am 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 hlood. They do not know whether this only happened once or several times, but he probably had some disease in hi* eyes which brought hlood into thera. Others declare that be was horn weeping blood, and these are more positive about it than the others ; it may have been that some drops of hlood from the mother got into the child's eyes, and these people, being so very superstitious, may hare declared that they were the tears of the child. However this may be, they declare that he wept blood ; and, being bo given to a belief in omens, they thought much of this unhappy omen in the life of the prince, and feared some great misforluue 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 o£i blood," as some interpret it. And this weeping took pli when he was a child, and not after he was grown up and hi been conquered and taken prisoner, as some declare. F( no such thing ever happened to any Ynca until the lime the unfortunate Huascar, who was seized by the trait Atahualpha, his bastard brother, as we shall relate projier 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 hecn 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 an] man even imagined such a thing, without nitempting to | it into execution, he would have been buried alive with his relations and all the inhabitants of his village and province. We have explained, on several occasions, that Hxv cac, I 1 » KinAl. CUM.MKNTAillKS. 3;^9 people adored their kings as gods, children of their god the Sun, and held ihem in the greatest veneration, a veneration which exceeded that which any other heathen nation felt for its gods.

417With reference to this omen of the tears of hlood, I remember 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 (hat 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 arc really believed in, for I was myself a witness to them.

418The King Ynca Rocca (as we have said) determined to send his sou 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 as councillors. He was dit-patclied with complete instructions as to what he was to do. The prince advanced prosperously to the river Paucar-lamho and marched on to Clialla-pampii,* reducing; the few Indians inhabiting those parts to subjection. Thence he went on to Pilleu-pata, where he ordered four villagCK to be formed by the strangers in his army ; from I'illcu-pata he marched to Uaviaca and Tunu.t which were the first farms of coca possessed by the Yncas. This coca is the herb so highly esteemed by the Indians. The inheritance called Havisca afterwards belonged to my lord Garcilasso de la Vega, who grained it to me during his life, and I lost it through my leaving the country and going to Spain. To enter these valleys where ihey cultivate the coca, a tooudtiiin 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.

419In these provinces of the Antis they usually worshipped the tigers as gods, and also the great serpents that they calledfl Amaru; these serpents are much larger round than th^ girth of a man's thigh, and twenty-five or thirty feet lon^J * A pleasant village on the left bank of the Paucar-tnmpu rive t UaTidca waa the firot coca plaatalion !□ the vu/nlaiiat or for«sU tUM the cutero base of the Cordillurtui. Tuuu or Toau is the river wki^f dnjuB thit monlafia of Paucartambo, and has now been ascertained ta| be a tributary of the Beui. t I rode down ibis descent in thiM hours, in May 1853. ll mure than eight miles long. The acttnery i< maguificeiit.

420Others 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 ferocity 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.

421Having completed the conquest, the prince returned to Cuzco. The king his father then desisted from further conquests, for in Antisuyu, to the eastward, there was nothing left to conquer ; and to the westward, which is called Cuntisuya, 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.

422After some years, during which the King Ynca Rocca had remained at peace, he resolved to undertake a grand expedition with the object of completing the conquest of the provinces called Chaucas, which his father, the Ynca Ccapac * For an accouDt of the idolatry of the Antis, as described bj^ Father Bias Valera, see page 51.

423Tupanqui, had commenced in the refjion of Collasuyu. He ordered thirty thousand warriors to be assembled, a larger army than had ever been brought together by any of bis ancestors ; he appointed six mastera of tlie camp, besides captains and officers of lower grades, and directed the prince Tahiiar-huaccac to remain in charge of the government, with four other Yncas as his councillors.

424The Ynca left Cuzeo by the road to Collasuyu, and 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 summons, 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 warlike 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 lawafl and customs and adopt those oT tbc Ynca, who took awajl land from his vassaU and imposed taxes and tributes untn his Buhjects became slaves. Tliey declared that ihey woula io no wise submit to this, hut would rather die fighting fod their gods, their country, and their liberty.

Chapter XVIII

425The older and more prudent men said that lliey ouglit to consider what they had learnt from their neighbours who were vassals of the Ynca ; namely, that their laws were good and their gorernuient was mild; that they treated their vaseals as their own children, and not as conquered people; that the lands they took were not what the inhabitants required, but what was superfluous and could not be worked by them, and that the harvest of the lands which were tilled nt 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'a vassals, who were more prosperous, richer, and more contented than they ever had been before. It would be seen that the diGsensions 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 smatl, received any injury.

426They added that it should be known how many neighbouring provinces, on hearing of these blessings, had willingly 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 Yuca 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 881 FiHuril HOOK OF TUB be to obtain bis grace at oiice, for this would be ihc s way of placing ihpir lives nnd goods in security. Ai iheir gods, the Ynca bad declared that the Sun deserved be worshipped more than idols. Finally, if they would recfive the King Yuca as their lord, and the Sun aa their god, ihey 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 iheir land in token that they delivered it up to the Ynca. The youths, on the other hand, said that they brought ihnf. arms to serve in their prince's army as loyal vassals, and Uk] assist in conquering other new provinces.

427The Ynca received ihem 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 ihcm by favour but by lot, in order Ih.it 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 treatment, that they began to raise great acclamations, crying out, " Thou art good, O child of the Sun ! thou alone deservest to be king. Wilh good reason art ihou 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 1 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 ofGcers, he marched onwards to reduce the neighbouring provinces of Misqui, Sacaca, Machaca, (Jaracara, and others forH as far as ChuquieacH, which is the place now called the city of La Plata;* they are all within the liaiits of Charcas, though they are inhabited by various nalions speaking different languages. The King Yni;a Eocca reduced them all lo obedience with as much ease as he had overcome the first he encountered. In ihis campaign he extended the limits of his empire for more than fifty leagues to Ihe south, and as many from east to west ; he returned to Cuzco, after appointing ihc necessary ofHcers 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 ftivoura.

428After 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 be 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 bis conquests and in doing good to bis vassals. He founded schools where the Amautas were appointed to teach such knowledge as they had attained to; and built bis own royal palace near them, as we shall see in its proper placet He also instituted laws and uttered several notable sayings. The father Bias Valcra wrote several of these in bis papers, and presently I will repeat the sayings which his paternity * Thia city ^na selected m the capital of the republic of Bolivia, and received the name of Sucrd, in honour of one of Bolivar's ablest generals, who traa the firaC president.

429+ The remains of the palnce of Ynca Bocca are situated in the present Calle del Triunfo, near tbe great gquare of Cuzco. The walls are constructed of huge masses of rock, of various shapes and sizes, one of them BCtualij having twelve sides, but fitting into each other with astonishing eiactaess, though their exterior faces are rough. The stone is a very dark-coloured limestone. The walls of the Yaclia-huati, or schools founded by this Fuca, are still standing, and form part of the church of San Laiaro. Manj serpents are carved in relief on the stones.

430336 Fotrui'it BOOK of tub recorded, and which are well worthy of remembrance. Ynca was nniversally lamented, and his body was embaltneil. accurding to the custom of these kings. He left his son Tahuar-huaccac as hia heir, being born of bis legitimate wife and sister Mama Micay ; he also left many other children, bolh legitimate and illegitimate.

Chapter XIX

431The Father Bias Valera, who made great researcbes the history of the Yncaa, gives the following particulars Bpecting this King. He i-cigned for more than fifty ye: and established many laws, amongst which the most doecworthy 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 he taught the emploi ments of their fathers, which was enough for them. A\ thieves, murderers, adulterers, and incendiaries were to put to death without mercy. Children were to serve th( parents until the age of twenty-five, after which time thel were to be employed in the service of the state. Bias Valera also says that the Ynca Rocca was the first who established Bchools in the city of Cuzco, in which the Amautas imparted their learning to the Ynca princes of tbe blood royal, and to the nobles of the empire. The schools were not established for teaching letters, for these people bad none; but to instruct the pupils concerning the righl precepts, and ceremonies of their false religion, and Ith.

432I principles of their laws and customs, with their correct interpretation. 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 recording 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 were held in great veneration. Father Bias Valera says that this Prince Ynca Bocca 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 Bocca that, after re* fleeting 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 Bocca 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.

Chapter XX

433On the death of the King Ynca Rocca his son Yahaarhuaccac 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 prosperous state in which they had been left by his ancestors, without 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 angef 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 himself 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 Cuzco, along the coast beyond Arequipa, where his predecessors had refrained from annexing a large extent of country because it was thinly inhabited. He selected his brother Ynca Mayta as captain-general, who, ever after that campaign. 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 np 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 of&cers completed 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 province called CoUa-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.

434After 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 inspired the Ynca with fresh vigour, and he resolved to underdertake another more honourable and famous expedition for the reduction of some other great provinces in the CoUa-suyu, called Caranca, UUaca, Llipi, Chicha, and Ampara. These provinces, besides being large, were thickly inhabited by a valiant and warlike race. The former Yncas had not therefore 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 neighbouring districts, where the vassals had obtained so many benefits, under the mild and just government of the children of the Sun.

435The Ynca Yahuar-huaccac conducted this campaign with much hesitation, being divided between hope and fear, at Y 2 one time counting upon the same success as had atteDded the campaign of his brother Apu Mityta, and at another in a stale of despondency, on-ing to some bad omen. Thai be would not undertake aoy operation of war by reason of the danger that might attend it. While be was proceeding on his expedition, in the midst of these doubts and niisgiring!, he turned his attention to other domestic cares that arose within his own household. These were caused by the character 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 attended 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 bo would become more judicious, and lose the bad points of his character ; yet these anlicipationa were not realised, for the prince's fierce disposition increased with his years. This was a source of extreme anxiety to the Ynca his father, for as all his ancestors bad 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 persuasion, and by reminding him of the examples of his ancestors, as well as by upbraiding and puuishing him ; but all was of little or no avail, for an evil disposition in the great and powerful seldom or ever admits of correction.

436Thus it fell out with this prince that every remedy applied to his evil disposition was converted into some poiaon. 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 selecting the most worthy among the sons as the heir. The Ynca resolved to establish this law with his son, which had not hitherto been adopted hy the Kings' Yncas. The prince being then about nineteen years of age, was therefore ordered 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 headstrong 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

437The 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 provinces, devoting himself exclusively to the peaceful govern- * The lofty plateau of Chita, to the eastward of Cuzco, divides the valley of the Yilcamayu 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 arc scattered over its surface.

438' ment of his kingdom. He also desired not to lose sight of bis aon entirely by going far away from him, bat to be near him, and watch his conduct; for hU the rcmcdice for (hit evil, such ae perpetual imprisonment or disiahcrisoD, and the election of another in the prince's place, appeared to be Tiolent and unsafe, owing to their novelty, and to the imI portancc of the case; for it would be equivalent to depriring the Yncas of their deified position as the divine children of the Sun ; and the va88a.U would not consent to the infliction of such a punishment, nor of any other that it might be desired to visit the prince with.

439These cares and anxieties deprived the Ynca of all rest for more than three years, during which time nothing occurred worthy of record. In this interval he twice sent four of his relations to visit his empire, directing each to mit certain provinces, and to construct such works as were necessary for his honour and the good of his vassals, such new aqueducts, depflts, royal houses, bridges, paved roai fountains, and the like. But he did not leave the court, whi he was engaged in celebrating the festivals of the Sun, am others, and in administering justice to his vassals. One dayi at the end of this long period, a little after noon, the prince entered the house of his father, where he was little expected, 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 B 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 miglu 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 thioj which it was very important the Ynca ehould know : that ere I 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.

440The 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 messages, 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 pMtures 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 brother of the Ynca Manco Ccapac and of the Coya Mam& OcUo 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 rebellion, 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 composed 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. from his throne, and destroy our imperial city of Cuzco. G«, therefore, to the Ynca my brother, and lell him from me to prepare himself, nnd to take such order as may be necessary to avert this danger. And to you, in particular, I say thai 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 t deliver his message to you."

Chapter XXII

441The Ynca Yahuar-huaccac, being enraged against son, would not believe his story, but said that he was ar Solent madman for asserting that his own nonsense was a, revelation from his father the Sun ; and ordered him to return to Chita at once, and not again to leave it, on patn of the roTal displeasure. So the prince returned to tend bis 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 bi ther, seeing thai he had said he was a child of the Sun, that he came on the part of his father. Nor could it hi lievcd that the prince would invent such things concerning the Sun, for it would be sacrilege to imagine it, much more 1 to say it before his father the Ynca, They urged that it would be well that the words of the prince should be examined one by one^ that sacrifices to the Sun should be made, and auguries taken to see whether what they prognosticated was good or evil^ and that the necessary arrangements 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.

442The Ynca, influenced by the anger caused by his son's misconduct, was disinclined to take the advice of his relations, 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 Yricas 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 preserve 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.

443By order of the King, the Yncas were silent, and spoks no more on the subject; but they did not cease to cnCertnin fears of some misfortune in their minds; for these Indians, as all others in heathendom, were very superstitious, and CBpecially bo in the matter of dreams, more particularly when such dreams were related by the king, the prince, ot the high priest. Ihose three personages were looked upon as gods and great oracles, (tad the soothsayers sought an account of their dreams from them, in order to divine and interpret, if the Yncas themselves did notJ'elale what thejrl had dreamt.

Chapter XXIII

444Three months after the dream of the Prince Uira-ceocha Tnca {for so he was called by his people from that time' forward, because of the apparition he had seeoj, an uncer*. tain rumour came concerning the rebellion of the provincea' of Chincha-suyu, from Antahualla onwards, which was forty leagues to the northward of Cuzco. The news carac confused way, as is usually the case on similar occasions that, although the Prince Uira-ccocha had dreamt it, am thus confirmed the news in his sleep, the Ynca took notice of it, because the rumour appeared to him to be ii< more than roadside gossip, or some version of the dreai which should have been forgotten. But a few days after-' wards the same news again reached him, though still doubtful 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 proach was known. The third notice of the rebellion thi so 1 arrived was more explicit, and it announced that the nations called Chanca, Uramarca, Villca, UtusuUu, 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.

445These 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 embarrassed by the bad disposition of his son the Prince YncaHuira-ccocha, and having heard something of the new cause of anger that the Ynca had against his son ; it seemed a sufficiently 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 included). One of these was named Hancohuallu,* a youth aged twenty-six, another was named Tumay Huaraca,t and the third Astu Huaraca.J The two last were brothers, and relations 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. Banco or ffanecu is anything unripe or raw. Hualluni is a verb meaning to cut off the ears. t Tumay huaraca means '' He who whirls a sling round.*' t Possibly Astay-huaracaf which would mean "He who carries a sling." large provinces. They had brought these Quechuas under subjection^ and treated them very tyrannically. The Quechuas, 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 preserved 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.

446With 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 captaingeneral, 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.

Chapter XXIV

447The Ynca Yahuar-huaccac was confused at the certainty of the news that the enemy was approaching ; for he had never helievcd 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 influenced by anger caused by the Prince's prophecy concerning 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.

448The 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 bj the first Tnca Manco Ccapac (see pages 80, 86, and 190). without captaia or chief to give aiders, much more to defend it, for all were seeking safety in &ight. The principal people were escaping in the directiona wtich they thought best, with a view to saving their lives. Sotie of the fugi1 tives went to the Prince Uira-ccocha Ynca, »pd gave him ] news of the rebellion in Chincha-suyu, and how the King his father had retreated towards CoUa-suyu because il seemed impossible lo resist the enemy, owing to the suddenna«s of the rising.

449The Prince felt very deeply the disgrace of his father having fled and deserted llie 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 Krffls, 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 Sluyna, for he had not yet set out from that station. Covered with dust and sweat, with a lance ia 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: — "OYnca! how is it permitted that, owing to news concerning a few rebellious vassals, whether true or false, yoa should desert your city and court, and turn your back oi the enemy before he ia in sight? How can it be endaredj that the house of the Sun, your Father, should be delivered over for the enemy to tread with shod feet, and to perform 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 observance of perpetual chastity, if we leave them for the bestial rebels to do what they please with ? What honour shall we n 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 witness 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."

450Having 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.

451In this way he entered the city, and ordered that the assembled people should presently take the road of Chinchasuyu, 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, 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 continuance of one part of the subject. Afterwards, we shall return to the deeds of the Prince Uira-ccocha, which were very glorious.