SCENE 3
Great hall in the palace of Pachacuti. The INCA, as before, discovered seated on a golden tiana L. Enter to him R. OLLANTAY and RUMI-ÑAUI.

Pachacuti. The time has arrived, O great Chiefs,
To decide on the coming campaign.
The spring is approaching us now,
And our army must start for the war.
To the province of Colla 1 we march--
There is news of Chayanta's 2 advance.
The enemies muster in strength,
They sharpen their arrows and spears.
Ollantay. O King, that wild rabble untaught
Can never resist thine array;
Cuzco alone with its height
Is a barrier that cannot be stormed.
Twenty four thousand of mine,
With their champis 3 selected with care,
Impatiently wait for the sign,




p. 357

The sound of the beat of my drums, 1
The strains of my clarion and fife.
Pachacuti. Strive then to stir them to fight,
Arouse them to join in the fray,
Lest some should desire to yield,
To escape the effusion of blood.
Rumi-ñaui. The enemies gather in force,
The Yuncas 2 are called to their aid;
They have put on their garbs for the war,
And have stopped up the principal roads.
All this is to hide their defects--
The men of Chayanta are base.
We hear they're destroying the roads,
But we can force open the way;
Our llamas are laden with food--
We are ready to traverse the wilds.
Pachacuti. Are you really ready to start
To punish those angry snakes?
But first you must give them a chance
To surrender, retiring in peace,
So that blood may not flow without cause,
That no deaths of my soldiers befall.
Ollantay. I am ready to march with my men,
Every detail prepared and in place,
But alas! I am heavy with care,
Almost mad with anxious suspense.
Pachacuti. Speak, Ollantay. Tell thy wish--
'Tis granted, e'en my royal fringe.
Ollantay. Hear me in secret, O King.
Pachacuti (to Rumi-ñaui). Noble Chief of Colla, retire;
Seek repose in thy house for a time.
I will call thee before very long,



p. 358

Having need of thy valour and skill.
Rumi-ñaui. With respect I obey thy command.

[Exit Rumi-ñaui.

Ollantay. Thou knowest, O most gracious Lord,
That I have served thee from a youth,
Have worked with fortitude and truth,
Thy treasured praise was my reward. 1

All dangers I have gladly met,
For thee I always watched by night,
For thee was forward in the fight,
My forehead ever bathed in sweat.

For thee I've been a savage foe,
Urging my Antis 2 not to spare,
But kill and fill the land with fear,
And make the blood of conquered flow.

My name is as a dreaded rope, 3
I've made the hardy Yuncas 4 yield,
By me the fate of Chancas 5 sealed,
They are thy thralls without a hope.






p. 359

'Twas I who struck the fatal blow,
When warlike Huancavilca 1 rose,
Disturbing thy august repose,
And laid the mighty traitor low.

Ollantay ever led the van,
Wherever men were doomed to die;
When stubborn foes were forced to fly,
Ollantay ever was the man.

Now every tribe bows down to thee--
Some nations peacefully were led,
Those that resist their blood is shed--
But all, O King, was due to me.

O Sovereign Inca, great and brave,
Rewards I know were also mine,
My gratitude and thanks are thine,
To me the golden axe you gave.

Inca! thou gavest me command
And rule o'er all the Anti race,
To me they ever yield with grace,
And thine, great King, is all their land

My deeds, my merits are thine own
To thee alone my work is due.
For one more favour I would sue,
My faithful service--thy renown.

(Ollantay kneels before the Inca.)


p. 360

Thy thrall: I bow to thy behest,
Thy fiat now will seal my fate.
O King, my services are great,
I pray thee grant one last request.

I ask for Cusi Coyllur's hand
If the Ñusta's 1 love I've won.
O King! you'll have a faithful son,
Fearless, well tried, at thy command.

Pachacuti. Ollantay, thou dost now presume.
Thou art a subject, nothing more.
Remember, bold one, who thou art,
And learn to keep thy proper place.
Ollantay. Strike me to the heart.
Pachacuti. 'Tis for me to see to that,
And not for thee to choose.
Thy presumption is absurd.
Be gone!



Footnotes
356:1 Colla-suyu, the basin of lake Titicaca.

356:2 Chayanta, a tribe in the montaña south of the Collas.

356:3 Champi, a one-handed battle-axe.

357:1 Huancar, a drum; pututu, fife.

357:2 Yunca, inhabitant of warm valley. Here it refers to the wild tribes of the montaña.

358:1 In the original Quichua, Ollantay makes his appeal to the Inca in quatrains of octosyllabic verses, the first line rhyming with the last, and the second with the third. Garcilasso de la Vega and others testify to the proficiency of the Incas in this form of composition.

358:2 Ollantay was Viceroy of Anti-suyu.

358:3 Chahuar, a rope of aloe fibre. A curb or restraint.

358:4 Raprancutan cuchurcani: literally, 'I have clipped their wings.' Rapra, a wing.

358:5 The powerful nation of Chancas, with their chief, Huancavilca, inhabited the great valley of Andahuaylas and were formidable rivals of the Incas. But they were subdued by Pachacuti long before Ollantay can have been born. An allowable dramatic anachronism.

359:1 Huancavilca was chief of the powerful nation of Chancas.

360:1 Ñusta, Princess.



SCENE 4
A rocky height above Cuzco to the NE. Distant view of the city of Cuzco and of the Sacsahuaman hill, crowned by the fortress.

(Enter OLLANTAY armed.)

Ollantay. Alas, Ollantay! Ollantay!
Thou master of so many lands,
Insulted by him thou servedst well.
O my thrice-beloved Coyllur,
Thee too I shall lose for ever.

p. 361

O the void 1 within my heart,
O my princess! O precious dove!
Cuzco! O thou beautiful city!
Henceforth behold thine enemy.
I'll bare thy breast to stab thy heart,
And throw it as food for condors;
Thy cruel Inca I will slay.
I will call my men in thousands,
The Antis will be assembled,
Collected as with a lasso.
All will be trained, all fully armed,
I will guide them to Sacsahuaman.
They will be as a cloud of curses,
When flames rise to the heavens.
Cuzco shall sleep on a bloody couch,
The King shall perish in its fall;
Then shall my insulter see
How numerous are my followers.
When thou, proud King, art at my feet,
We then shall see if thou wilt say,
'Thou art too base for Coyllur's hand.'
Not then will I bow down and ask,
For I, not thou, will be the King--
Yet, until then, let prudence rule.

(Enter PIQUI CHAQUI from back, R.)

Piqui Chaqui, go back with speed,
Tell the Princess I come to-night.
Piqui Chaqui. I have only just come from there--
The palace was deserted quite,
No soul to tell me what had passed,
Not even a dog 2 was there.



p. 362

All the doors were closed and fastened,
Except the principal doorway,
And that was left without a guard.
Ollantay. And the servants?
Piqui Chaqui. Even the mice had fled and gone,
For nothing had been left to eat.
Only an owl was brooding there,
Uttering its cry of evil omen.
Ollantay. Perhaps then her father has taken her,
To hide her in his palace bounds.
Piqui Chaqui. The Inca may have strangled her;
Her mother too has disappeared.
Ollantay. Did no one ask for me
Before you went away?
Piqui Chaqui. Near a thousand men are seeking
For you, and all are enemies,
Armed with their miserable clubs.
Ollantay. If they all arose against me,
With this arm I'd fight them all
No one yet has beat this hand,
Wielding the champi sharp and true.
Piqui Chaqui. I too would like to give a stroke
At least, if my enemy was unarmed.
Ollantay. To whom?
Piqui Chaqui. I mean that Urco Huaranca chief,
Who lately was in search of thee.
Ollantay. Perhaps the Inca sends him here
If so my anger is aroused.
Piqui Chaqui. Not from the King, I am assured,
He cometh of his own accord
And yet he is an ignoble man.
Ollantay. He has left Cuzco, I believe;

p. 363

My own heart tells me it is so
I'm sure that owl announces it.
We'll take to the hills, at once.
Piqui Chaqui. But wilt thou abandon the Star?
Ollantay. What can I do, alas!
Since she has disappeared?
Alas, my dove! my sweet princess.

(Music heard among the rocks.)

Piqui Chaqui. Listen to that yarahui,
The sound comes from somewhere near.

(They sit on rocks.)

SONG

In a moment I lost my beloved,
She was gone, and I never knew where;
I sought her in fields and in woods,
Asking all if they 'd seen the Coyllur.

Her face was so lovely and fair,
They called her the beautiful Star.
No one else can be taken for her,
With her beauty no girl can compare.

Both the sun and the moon seem to shine,
Resplendent they shine from a height,
Their rays to her beauty resign
Their brilliant light with delight.

Her hair is a soft raven black,
Her tresses are bound with gold thread,
They fall in long folds down her back,
And add charm to her beautiful head.

Her eyelashes brighten her face,
Two rainbows less brilliant and fair,p. 364
Her eyes full of mercy and grace,
With nought but two, suns can compare.

The eyelids with arrows concealed,
Gaily shoot their rays into the heart
They open, lo! beauty revealed,
Pierces through like a glittering dart.

Her cheeks Achancara 1 on snow,
Her face more fair than the dawn,
From her mouth the laughter doth flow,
Between pearls as bright as the morn.

Smooth as crystal and spotlessly clear
Is her throat, like the corn in a sheaf
Her bosoms, which scarcely appear,
Like flowers concealed by a leaf.

Her beautiful hand is a sight,
As it rests from all dangers secure,
Her fingers transparently white,
Like icicles spotless and pure.

Ollantay (rising). That singer, unseen and unknown,
Has declared Coyllur's beauty and grace;
He should fly hence, where grief overwhelms.
O Princess! O loveliest Star,
I alone am the cause of thy death,
I also should die with my love.
Piqui Chaqui. Perhaps thy star has passed away,
For the heavens are sombre and grey.
Ollantay. When they know that their Chief has fled,


p. 365

My people will rise at my call,
They will leave the tyrant in crowds
And he will be nearly alone.
Piqui Chaqui. Thou hast love and affection from men,
For thy kindness endears thee to all,
For thy hand's always open with gifts,
And is closely shut only to me.
Ollantay. Of what hast thou need?
Piqui Chaqui. What? the means to got this and that,
To offer a gift to my girl,
To let others see what I have,
So that I may be held in esteem.
Ollantay. Be as brave as thou art covetous,
And all the world will fear thee.
Piqui Chaqui. My face is not suited for that;
Always gay and ready to laugh,
My features are not shaped that way.
To look brave! not becoming to me.
What clarions sound on the hills?
It quickly cometh near to us.

(Both look out at different sides.)

Ollantay. I doubt not those who seek me--come,
Let us depart and quickly march.
Piqui Chaqui. When flight is the word, I am here.

[Exeunt.


--------------------------------------------------------------------------------

Footnotes
361:1 Pisipachiyqui, to suffer from the void caused by absence. Pisipay, to regret the absence of, to miss any one.

361:2 The Dominican text has misi, a cat, instead of allco, a dog. Von Tschudi thought that misi was a word of Spanish origin. p. 362 Zegarra says that it is not. Before the Spaniards came, there was a small wild cat in the Andes called misi-puna. But the Justiniani text has allco, a dog.

364:1 Achancara, a begonia. A red flower in the neighbourhood of Cuzco, according to Zegarra. One variety is red and white.

SCENE 5
The great hall of the palace of Pachacuti. The INCA, as before, seated on the tiana. Enter to him RUMI-ÑAUI.

Pachacuti. I ordered a search to be made,
But Ollantay was not to be found.
My rage I can scarcely control--
Hast thou found this infamous wretch?

p. 366

Rumi-ñaui. His fear makes him hide from thy wrath.
Pachacuti. Take a thousand men fully armed,
And at once commence the pursuit.
Rumi-ñaui. Who can tell what direction to take?
Three days have gone by since his flight,
Perchance he 's concealed in some house,
And till now he is there, safely hid.

(Enter a chasqui or messenger with quipus.)

Behold, O King, a messenger
From Urubamba he has come.
Chasqui. I was ordered to come to my King,
Swift as the wind, and behold me.
Pachacuti. What news bringest thou?
Chasqui. This quipu will tell thee, O King.
Pachacuti. Examine it, O Rumi-ñaui.
Rumi-ñaui. Behold the llanta, and the knots 1
Announce the number of his men.
Pachacuti (to Chasqui). And thou, what hast thou seen?
Chasqui. 'Tis said that all the Anti host
Received Ollantay with acclaim;
Many have seen, and they recount,
Ollantay wears the royal fringe.
Rumi-ñaui. The quipu record says the same.
Pachacuti. Scarcely can I restrain my rage!
Brave chief, commence thy march at once,
Before the traitor gathers strength.
If thy force is not enough,
Add fifty thousand men of mine.
Advance at once with lightning speed,
And halt not till the foe is reached.
Rumi-ñaui. To-morrow sees me on the route,


p. 367

I go to call the troops at once
The rebels on the Colla road,
I drive them flying down the rocks.
Thine enemy I bring to thee,
Dead or alive, Ollantay falls.
Meanwhile, O Inca, mighty Lord,
Rest and rely upon thy thrall.

[Exeunt.

END OF ACT I.



--------------------------------------------------------------------------------

Footnotes
366:1 The llanta is the main rope of the quipu, about a yard long. The small cords of llama wool, of various colours, denoting different subjects, each with various kinds of knots, recording numbers.




ACT II
SCENE 1
Ollantay-tampu. Hall of the fortress-palace. Back scene seven immense stone, slabs, resting on them a monolith right across. Above masonry. At sides masonry with recesses; in the R. centre a great doorway. A golden tiana against the central slab.

(Enter OLLANTAY and URCO HUARANCA, both fully armed.)

Urco Huaranca. Ollantay, thou hast been proclaimed
By all the Antis as their Lord.
The women weep, as you will see--
They lose their husbands and their sons,
Ordered to the Chayanta war.
When will there be a final stop
To distant wars? Year after year
They send us all to far-off lands,
Where blood is made to flow like rain.
The King himself is well supplied
With coca and all kinds of food.
What cares he that his people starve?
Crossing the wilds our llamas die,
Our feet are wounded by the thorns,
And if we would not die of thirst
We carry water on our backs.
Ollantay. Gallant friends! Ye hear those words,
Ye listen to the mountain chief.

p. 369

Filled with compassion for my men,
I thus, with sore and heavy heart,
Have spoken to the cruel king:
'The Anti-suyu must have rest;
All her best men shan't die for thee,
By battle, fire, and disease--
They die in numbers terrible.
How many men have ne'er returned,
How many chiefs have met their death
For enterprises far away?'
For this I left the Inca's court, 1
Saying that we must rest in peace;
Lot none of us forsake our hearths,
And if the Inca still persists,
Proclaim with him a mortal feud.

(Enter HANCO HUAYLLU, several chiefs, and a great crowd of soldiers and people.)

People. Long Eve our king, Ollantay
Bring forth the standard and the fringe,
Invest him with the crimson fringe
In Tampu now the Inca reigns,
He rises like the star of day.

(The chiefs, soldiers, and people range them selves round. Ollantay is seated on the tiana by Hanco Huayllu, an aged Auqui or Prince.)

Hanco Huayllu. Receive from me the royal fringe,
'Tis given by the people's will.


p. 370

Uilcañota 1 is a distant land,
Yet, even now, her people come
To range themselves beneath thy law.

(Ollantay is invested with the fringe. He rises.)

Ollantay. Urco Huaranca, thee I name
Of Anti-suyu Chief and Lord;
Receive the arrows and the plume,

(Gives them.)

Henceforth thou art our general.
People. Long life to the Mountain Chief.
Ollantay. Hanco Huayllu, 2 of all my lords
Thou art most venerable and wise,
Being kin to the august High Priest,
It is my wish that thou shouldst give
The ring unto the Mountain Chief.

(Urco Huaranca kneels, and Hanco Huayllu addresses him.)

Hanco Huayllu. This ring around thy finger's placed
That thou mayst feel, and ne'er forget,
That when in fight thou art engaged,
Clemency becomes a hero chief.
Urco Huaranca. A thousand times, illustrious king,
I bless thee for thy trust in me.
Hanco Huayllu. Behold the valiant Mountain Chief,
Now fully armed from head to foot,
And bristling like the quiscahuan, 3
Accoutred as becomes a knight.




p. 371

(Turning to Urco Huaranca.)

Ne'er let thine enemies take thee in rear
Man of the Puna, 1 it ne'er can be said
You fled or trembled as a reed.
Urco Huaranca. Hear me, warriors of the Andes!
Already we have a valiant king,
It might be he will be attacked;
'Tis said th' old Inca sends a force,
The men of Cuzco now advance.
We have not a single day to lose;
Call from the heights our Puna men,
Prepare their arms without delay,
Make Tampu strong with rampart walls,
No outlet leave without a guard;
On hill slopes gather pois'nous herbs
To shoot our arrows, carrying death.
Ollantay (to Urco Huaranca). Select the chiefs!
Fix all the posts for different tribes;
Our foes keep marching without sleep--
Contrive to check them by surprise.
The compi 2 ruse may cause their flight.
Urco Huaranca. Thirty thousand brave Antis are here,
Amongst them no weakling is found;
Apu Maruti, 3 the mighty in war,
From high Uilcapampa 4 will come,
On steep Tinquiqueru 5 he'll stand






p. 372

To march when the signal appears;
On the opposite side of the stream
Prince Chara 1 has mustered his force;
In the gorge Charamuni 2 I post
Ten thousand armed Antis on watch;
Another such force is in wait
On the left, in the vale of Pachar. 3
We are ready to meet our foes,
We await them with resolute calm;
They will march in their confident pride
Until their retreat is out off,
Then the trumpet of war shall resound,
From the mountains the stones shall pour down,
Great blocks will be hurled from above.
The Huancas 4 are crushed or dispersed,
Then the knife shall do its fell work,
All will perish by blows from our hands,
Our arrows will follow their flight.
People and soldiers. It is well! It is very well!

(Cheers and martial music.)

[Exeunt.






--------------------------------------------------------------------------------

Footnotes
369:1 This, as we have seen, was not the reason why Ollantay fled from Cuzco; but, from a leader's point of view, it was an excellent reason to give to the people of Anti-suyu. The great wars of the Incas were, to some extent, a heavy drain upon the people, but the recruiting was managed with such skill, and was so equally divided among a number of provinces, that it was not much felt.

370:1 The snowy mountain far to the south, in sight from Cuzco. Uilca, sacred; unuta, water. Here is the source of the river Uilcamayu, which flows by Ollantay-tampu.

370:2 The aged Hanco Huayllu as Auqui, or Prince of the Blood, and relation of the High Priest, gave éclat to these ceremonies.

370:3 Quiscahuan. anything full of thorns.

371:1 Puna, the loftier parts of the Andes.

371:2 Compi, cloth or a cloak. This was an expression of the ancient Peruvians, perhaps equivalent to our 'hoodwinking.'

371:3 Apu Maruti was the head of the ayllu of the Inca Yahuar Huaccac, grandfather of Pachacuti. It was called the ayllu Aucaylli Panaca.--Mesa, Anales del Cuzco, quoted by Zegarra.

371:4 Uilcapampa, mass of mountains between the Uilcamayu and Apurimac.

371:5 Tinqui Queru, between Urupampa and Tampu. The word means 'two vases coupled.' Here are two rounded hills connected by a saddle, three and a half miles from Tampu.

372:1 Chara, was another descendant of Yahuar Huaccac.

372:2 A ravine on the right bank of the Vilcamayu.

372:3 Pachar is on the left bank of the Vilcamayu opposite Ollantay-tampu, with which it is connected by a rope bridge.

372:4 Huancas, natives of the valley of Jauja--Inca recruits.

SCENE 2
A wild place the mountains. Distant view of Ollantay-tampu.

(Enter Rumi-ñaui, torn and ragged, and covered with blood, with two attendants.)

Rumi-ñaui. Ah! Rumi-ñaui--Rumi-ñaui, 5


p. 373

Thou art a fated rolling stone, 1
Escaped indeed, but quite alone,
And this is now thy yarahui.

Ollantay posted on the height,
Thou couldst not either fight or see,
Thy men did quickly fall or flee;
No room was there to move or fight.

Thou knowest now thy heart did beat
And flutter like a butterfly;
Thy skill thou couldst not then apply,
No course was left thee but retreat.

They had recourse to a surprise,
Our warriors immolated quite.
Ah! that alone could turn thee white--
From shame like that, canst e'er arise?

By thousands did thy warriors fall,
I hardly could alone escape,
With open mouth fell death did gape,
A great disaster did befall.

Holding that traitor to be brave,
I sought to meet him face to face--
Rushing to seek him with my mace,
I nearly found a warrior's grave.

My army then was near the hill,
When suddenly the massive stones
Came crashing down, with cries and moans,
While clarions sounded loud and shrill.


p. 374

A rain of stones both great and small
Down on the crowd of warriors crashed,
On every side destruction flashed,
Thy heart the slaughter did appal.

Like a strong flood the blood did flow,
Inundating the ravine;
So sad a sight thou ne'er hast seen--
No man survived to strike a blow.

O thou who art by this disgraced,
What figure canst thou ever show
Before the king, who seeks to know
The truth, which must be faced?

'Tis better far myself to kill,
Or losing every scrap of hope,
To hang my body with this rope.

(Takes a sling off his cap--going.)

Yet may it not be useful still?

(Turns again.)

When bold Ollantay's end has come. 1

[Exit.



--------------------------------------------------------------------------------

Footnotes
372:5 like Ollantay in his appeal to the Inca, Rumi-ñaui, in the p. 373 original Quichua, has recourse to octosyllabic quatrains, the first and last lines rhyming, and the second and third.

373:1 Rumi, a stone.

374:1 Clearly, from Rumi-ñaui's own account, the strategy of Urco Huaranca had been a complete and brilliant success.



SCENE 3
A garden in the house of the Virgins of the Sun. Chilca shrubs and mulli trees (Schinus Molle) with panicles of red berries. The walls of the house at the back, with a door. A gate (L.) opening on the street.

(YMA SUMAC discovered at the gate looking out. To her enters (R.) PITU SALLA. Both dressed in white with golden belts.)

Pitu Salla. Yma Sumac, do not approach
So near that gate, and so often;
It might arouse the Mother's wrath.
Thy name, which is so dear to me,
Will surely pass from mouth to mouth.
Honour shall be shown to chosen ones, 1
Who wish to close the outer gate.
Amuse thyself within the walls,
And no one then can say a word.
Think well what you can find within--
It gives you all you can desire,
Of dresses, gold, and dainty food.
Thou art beloved by every one,
E'en Virgins of the royal blood.
The Mothers love to carry thee,
They give thee kisses and caress--
You they prefer to all the rest.
What more could any one desire,
Than always to remain with them,


p. 376

Destined to be servant of the Sun?
In contemplating Him there's peace.
Yma Sumac. Pitu Salla, ever you repeat
The same thing and the same advice;
I will open to thee my whole heart,
And say exactly what I think.
Know that to me this court and house
Are insupportable--no less;
The place oppresses--frightens me--
Each day I curse my destiny.
The faces of all the Mama Cuna
Fill me with hatred and disgust,
And from the place they make me sit,
Nothing else is visible.
Around me there is nothing bright,
All are weeping and ne'er cease
If I could ever have my way,
No person should remain within.
I see the people pass outside,
Laughing as they walk along.
The reason it is plain to see--
They are not mewed and cloistered here.
Is it because I have no mother,
That I am kept a prisoner?
Or is it I 'm a rich novice?
Then from to-day I would be poor.
Last night I could not get to sleep,
I wandered down a, garden walk;
In the dead silence of the night,
1 heard one mourn. A bitter cry,
As one who sought and prayed for death.
On every side I looked about,
My hair almost on end with fright,
Trembling, I cried, 'Who canst thou be?'
Then the voice murmured these sad words:

p. 377

'O Sun, release me from this place!'
And this. amidst such sighs and groans!
I searched about, but nothing found--
The grass was rustling in the wind.
I joined my tears to that sad sound,
My heart was torn with trembling fear.
When now the recollection comes,
I'm filled with sorrow and with dread.
You know now why I hate this place.
Speak no more, my dearest friend,
Of reasons for remaining here.
Pitu Salla. At least go in. The Mother may appear.
Yma Sumac. But pleasant is the light of day.

[Exit, R.

(Enter MAMA CCACCA, L., in grey with black edges and belt.)

Mama Ccacca. Pitu Salla, hast thou spoken
All I told thee to that child?
Pitu Salla. I have said all to her.
Mama Ccacca. And she, does she answer freely?
Pitu Salla. She has wept and asked for pity,
Refusing to comply at all.
She will not take the virgin's oath.
Mama Ccacca. And this in spite of thy advice?
Pitu Salla. I showed her the dress she will wear,
Telling her misfortune would befall
If she refused to be a chosen one--
That she would ever be an outcast,
And for us a child accursed.
Mama Ccacca. What can she imagine,
Wretched child of an unknown father,
A maid without a mother,
Just a fluttering butterfly?
Tell her plainly, very plainly,

p. 378

That these walls offer her a home,
Suited for outcasts such as she,
And here no light is seen.

[Exit, L.

Pitu Salla. Ay, my Sumac! Yma Sumac!
These walls will be cruel indeed,
To hide thy surpassing beauty.

(Glancing to where Mama Ccacca went out.)

What a serpent! What a puma!



--------------------------------------------------------------------------------

Footnotes
375:1 Aclla Cuna, the selected ones, the Virgins of the Sun. They were under the supervision of so called Mothers--Mama Cuna. The novices were not obliged to take the oaths at the end of their novitiate.

SCENE 2
Great hall of the palace of Tupac Yupanqui. The INCA seated on golden tiana (C.).

(Enter the HIGH PRIEST or UILLAC UMA, with priests and chosen Virgins of the Sun. The INCA dressed as his father. Uillac Uma in full dress, wearing the huampar chucu. Virgins in white with gold belts and diadems. They range themselves by the throne (L.). Then enter RUMI-ÑAUI and a crowd of chiefs, all in full dress, ranging themselves by the throne (R.).)

Tupac Yupanqui. This day, O Councillors and Chiefs,
Let all receive my benison;
You Holy Virgins of the Sun 1
Receive our father's tenderest care.
The realm, rejoicing, hails me king;
From deep recesses of my heart
I swear to seek the good of all.
Uillac Uma. To-day the smoke of many beasts
Ascends on high towards the sun,
The Deity with joy accepts
The sacrifice of prayer and praise.


p. 383

We found in ashes of the birds
Our only Inca, King, and Lord,
In the great llama sacrifice;
All there beheld an eagle's form,
We opened it for augury,
But lo! the heart and entrails gone.
The eagle Anti-suyu means--
To thy allegiance they return.

(Bowing to the Inca.)

Thus I, thy augur, prophesy.

(Acclamation.) [Exeunt all but Uillac Uma and Rumi-ñaui.

Tupac Yupanqui (turning to Rumi-ñaui). Behold the Hanan-suyu Chief
Who let the enemy escape,
Who led to almost certain death
So many thousands of my men.
Rumi-ñaui. Before his death thy father knew
Disaster had befallen me;
'Tis true, O King, it was my fault,
Like a stone 1 I gave my orders,
And volleying stones soon beat me down;
It was with stones I had to fight,
And in the end they crushed my men.
Oh! grant me, Lord, a single chance,
Give perfect freedom to my plans,
Myself will to the fortress march,
And I will leave it desolate.
Tupac Yupanqui. For thee to strive with all thy might,
For thee thine honour to regain,
For thou shalt ne'er command my men
Unless thy worthiness is proved.


p. 384

Uillac Uma. Not many days shall pass, O King,
E'er all the Antis are subdued.
I've seen it in the quipu roll,
Haste! Haste! thou Rumi Tunqui. 1

[Exeunt.



--------------------------------------------------------------------------------

Footnotes
382:1 Intic Huamin Caccunan (Intic Huarminca Caycuna, correct), 'Ye women of the Sun.' Zegarra thought, on the authority of Garcilasso de la Vega, that these could not be select Virgins of the Sun, because the virgins were never allowed outside their convent, and not even women might enter. He is clearly wrong. Much higher authorities than Garcilasso, as regards this point, especially Valera, tell us that the virgins were treated with the greatest honour and respect. They took part in great receptions and festivals, and when they passed along the streets they had a guard of honour.

383:1 Rumi. He keeps playing upon his name.

384:1 Again playing upon the name of Rumi-ñaui. The High Priest calls for haste, so he substitutes Tunqui for Ñaui (eye), the tunqui (Rupicola Peruviana) being one of the most beautiful birds in the forests.

SCENE 3
The great terrace entrance to Ollantay-tampu. On R. a long masonry wall with recesses at intervals. At back a great entrance doorway. On L. terraces descend, with view of valley and mountains.

(Guards discovered at entrance doorway. To them enter RUMI-ÑAUI in rags, his face cut and slashed with wounds, and covered with blood.)

Rumi-ñaui. Will no one here have pity on me?
One of the Guards. Who art thou, man?
Who has ill-treated thee?
Thou comest in a frightful state,
Covered with blood and gaping wounds.
Rumi-ñaui. Go quickly to thy king and say
That one he loves has come to him.
One of the Guards. Thy name?
Rumi-ñaui. There is no need to give a name.
One of the Guards. Wait here.

[Exit one of the guards.

p. 385

(Enter OLLANTAY with guards, R. front.)

Rumi-ñaui. A thousand times I thee salute,
Ollantay, great and puissant king!
Have pity on a fugitive
Who seeks a refuge here with thee.
Ollantay. Who art thou, man? Approach nearer.
Who has thus ill-treated thee?
Were such deep and fearful wounds
Caused by a fall, or what mishap?
Rumi-ñaui. Thou knowest me, O mighty chief.
I am that stone that fell down once,
But now I fall before thy feet;
O Inca! mercy! Raise me up!

(Kneels.)

Ollantay. Art thou the noble Rumi-ñaui,
Great Chief and Lord of Hanan-suyu?
Rumi-ñaui. Yes, I was that well-known Chief--
A bleeding fugitive to-day.
Ollantay. Rise, comrade mine. Let us embrace.

(Rises.)

Who has dared to treat thee thus,
And who has brought thee here to me
Within my fortress, on my hearth?

(To attendants.)

Bring new clothes for my oldest friend.

[Exit an attendant.

How is it that thou art alone?
Camest thou not fearing death?
Rumi-ñaui. A new king reigns in Cuzco now--
Tupac Yupanqui is installed.
Against the universal wish,
He rose upon a wave of blood;
Safety he sees in headless trunks,

p. 386

The sunchu 1 and the nucchu 2 red
Are sent to all he would destroy.
Doubtless you have not forgot
That I was Hanan-suyu's Chief.
Yupanqui ordered me to come;
Arrived, I came before the king,
And as he has a cruel heart,
He had me wounded as you see;
And now thou knowest, king and friend,
How this new Inca treated me.
Ollantay. Grieve not, old friend Rumi-ñaui,
Thy wounds before all must be cured;
I see in thee th' avenging knife,
To use against the tyrant's heart.
At Tampu now we celebrate
The Sun's great Raymi festival;
On that day all who love my name,
Throughout my realms hold festival.
Rumi-ñaui. Those three days of festival
To me will be a time of joy,
Perhaps I may be healed by then,
So that my heart may pleasure seek.
Ollantay. It will be so. For three whole nights
We drink and feast, to praise the Sun,
The better to cast all care aside
We shall be shut in Tampu fort.
Rumi-ñaui. The youths, as is their wont, will find
Their great delight in those three nights,
Then will they rest from all their toils,
And carry off the willing girls.




--------------------------------------------------------------------------------

Footnotes
386:1 Sunchu, a very large composita with a yellow flower, growing round Cuzco. It was one of those which were used on sacred festivals.

386:2 Nucchu is a salvia, also considered sacred. A red flower. Perhaps these flowers were sent as a summons from the Inca, but I have not seen the custom mentioned elsewhere.

SCENE 4
A corridor in the palace of Chosen Virgins.

(Enter YMA SUMAC and PITU SALLA.)

Yma Sumac. Pitu Salla, beloved friend,
How long wilt thou conceal from me
The secret that I long to know?
Think, dearest, of my anxious heart,
How I shall be in constant grief
Until you tell the truth to me.
Within these hard and cruel bounds
Does some one suffer for my sins?
My sweet companion, do not hide
From me, who 'tis that mourns and weeps
Somewhere within the garden walls.
How is it she is so concealed
That I can never find the place?
Pitu Salla. My Sumac, now I'll tell thee all--
Only concerning what you hear,
And still more surely what you see,
You must be dumb as any stone;
And you too must be well prepared
For a most sad heart-rending sight--
'Twill make thee weep for many days.
Yma Sumac. I will not tell a living soul
What you divulge. But tell me all,
I'll shut it closely in my heart.

SCENE 5
A secluded part of the gardens of the Virgins, (L.) flowers, (R.) a thicket of mulli 1 and chilca, 2 concealing a stone door.

(PITU SALLA and YMA SUMAC.)

Pitu Salla. In this garden is a door of stone,
But wait until the Mothers sleep,
The night comes on. Wait here for me.

[Exit.

(Yma Sumac reclines on a bank and sleeps. Night comes on, Yma Sumac awakes.)

Yma Sumac. A thousand strange presentiments
Crowd on me now, I scarce know what--
Perhaps I shall see that mournful one
Whose fate already breaks my heart.

(Pitu Salla returns with a cup of water, a small covered vase containing food, and a torch which she gives to Yma Sumac. She leads Yma Sumac through bushes to the stone door, fixes the torch, presses something, and the door swings round.)

(CUSI COYLLUR is discovered senseless, extended on the ground, a snake twining itself round her waist.)

Pitu Salla. Behold the princess for whom you seek.
Well! is thy heart now satisfied?



p. 389

Yma Sumac. Oh, my friend, what do I behold?
Is it a corpse that I must see?
Oh, horror! A dungeon for the dead!

(She faints.)

Pitu Salla. What misfortune has now arrived?
O my Sumac, my dearest love,
O come to thyself without delay!
Arouse thee. Arise, my lovely flower.

(Yma Sumac revives.)

Fear not, my dove, my lovely friend,
'Tis not a corpse. The princess lives,
Unhappy, forlorn, she lingers here.
Yma Sumac. Is she, then, still a living being?
Pitu Salla. Approach nearer, and you can help.
She lives indeed. Look. Watch her now.
Give me the water and the food.

(To Cusi Coyllur, while helping her to sit up.)

O fair princess, I bring thee food
And cooling water to refresh.
Try to sit up. I come with help.
Yma Sumac. Who art thou, my sweetest dove?
Why art thou shut in such a place?
Pitu Salla. Take a little food, we pray.
Perchance without it You may die.
Cusi Coyllur. How happy am I now to see,
After these long and dismal years,
The new and lovely face of one
Who comes with thee and gives me joy.
Yma Sumac. O my princess, my sister dear,
Sweet bird, with bosom of pure gold,
What crime can they accuse thee of,
That they can make thee suffer thus?
What cruel fate has placed thee here
With death on watch in serpent's form?

p. 390

Cusi Coyllur. O charming child, the seed of love,
Sweet flower for my broken heart,
I have been thrust in this abyss.
I once was joined to a man
As pupil is part of the eye;
But alas! has he forgotten me?
The King know not that we were joined
By such indissoluble bonds,
And when he came to ask my hand,
That King dismissed him in a rage,
And cruelly confined me here.
Many years have passed since then,
Yet, as you see, I'm still alive;
No single soul have I beheld
For all those sad and dismal years,
Nor have I found relief nor hope.
But who art thou, my dear, my love,
So young, so fresh, so pitiful?
Yma Sumac. I too, like thee, am full of grief,
For long I've wished to see and love,
My poor forlorn and sad princess.
No father, no mother are mine,
And there are none to care for me.
Cusi Coyllur. What age art thou?
Yma Sumac. I ought to number many years,
For I detest this dreadful house,
And as it is a dreary place,
The time in it seems very long.
Pitu Salla. She ought to number just ten years
According to the account I've kept.
Cusi Coyllur. And what is thy name?
Yma Sumac. They call me Yma Sumac now,
But to give it me is a mistake.
Cusi Coyllur. O my daughter! O my lost love,

p. 391

Come to thy mother's yearning heart.

(Embraces Yma Sumac.)

Thou art all my happiness,
My daughter, come, O come to me;
This joy quite inundates my soul,
It is the name I gave to thee.
Yma Sumac. O my mother, to find thee thus!
We must be parted never more.
Do not abandon me in grief.
To whom can I turn to free thee,
To whom can I appeal for right?
Pitu Salla. Make no noise, my dearest friend.:
To find us thus would ruin me.
Let us go. I fear the Mothers.
Yma Sumac (to Cusi Coyllur). Suffer a short time longer here,
Until I come to take thee hence,
Patience for a few more days.
Alas! my mother dear! I go,
But full of love, to seek for help.

[Exeunt closing the stone door, all but Cusi Coyllur. They extinguish the torch.


--------------------------------------------------------------------------------

Footnotes
388:1 Schineus Molle, a tree with pinnate leaves, and panicles of red berries, well known in the Mediterranean countries, into which it was introduced from Peru. Called by the English 'pepper tree.'

388:2 Several bushes are called chilca in Peru. Eupatorium chilca (R. P.), baccharis scandens, and molina latifolia. Stereoxylon pendulum is called puna chilca.

Scene 6
Great hall in the palace of Tupac Yupanqui.

(The INCA discovered seated on the tiana. To him enter the UILLAC UMA, in full dress.)

Tupac Yupanqui. I greet thee, great and noble Priest!
Hast thou no news of Rumi-ñaui.
Uillac Uma. Last night, with guards, I wandered out
On heights towards Uilcañuta.

p. 392

Far off I saw a crowd in chains,
No doubt the Anti prisoners,
For they are all defeated quite.
The cacti 1 on the mountains smoke,
E'en now the fortress is in flames.
Tupac Yupanqui. And Ollantay, is he taken?
Perhaps--I hope his life is saved.
Uillac Uma. Ollantay was among the flames,
'Tis said that no one has escaped.
Tupac Yupanqui. The Sun, my Father, is my shield,
I am my father's chosen child.
We must subdue the rebel host,
For that I am appointed here.

(Enter a CHASQUI with a quipu in his hand.)

The Chasqui. This morning at the dawn of day,
Rumi-ñaui despatched this quipu.
Tupac Yupanqui (to the Uillac Uma). See what it says.
Uillac Uma. This knot, coloured burnt ahuarancu,
Tells us that Tampu too is burnt;
This triple knot to which is hung
Another which is quintuple,
In all of quintuples are three,
Denotes that Anti-suyu's thine,
Its ruler prisoner of war.
Tupac Yupanqui (to the Chasqui). And thou. Where wert thou?
The Chasqui. Sole King and Lord! Child of the Sun!
I am the first to bring the news,
That thou mayst trample on the foe,
And in thine anger drink their blood.
Tupac Yupanqui. Did I not reiterate commands


p. 393

To spare and not to shed their blood--
Not anger but pity is my rule.
The Chasqui. O Lord, we have not shed their blood;
They were all captured in the night,
Unable to resist our force.
Tupac Yupanqui. Recount to me in full detail
The circumstances of the war.

The Chasqui. For a signal thy warriors wait.
The nights passed at Tinquiqueru, 1
Concealed in the cavern below,
Yanahuara 2 men joining us late.

We waited within the large cave,
Thy men always ready to fight,
Behind foliage well out of sight,
Thy warriors patient and brave.

But for three long days and dark nights,
No food for the zealous and bold;
Feeling hungry, thirsty, and cold,
We waited and watched for the lights. 3

Rumi-ñaui sent orders at length,
When the Raymi 4 they carelessly keep,
And all of them drunk or asleep,
We were then to rush on with our strength.

Word came to surprise our foes,
Rumi-ñaui had opened the gate,
As cautious and silent as fate--
We were masters with none to oppose.





p. 394

Those rebels fell into the trap,
The arrows came on them like rain,
Most died in their sleep without pain,
Not knowing their fatal mishap.

Ollantay, still trusting, was ta'en,
The same Urco Huaranca befell;
Hanco Huayllu is captive as well,
We thy rebels in fetters detain.

The Antis by thousands are slain,
A fearful example is made,
They are beaten, crushed, and betrayed,
Their women in sorrow and pain.

Tupac Yupanqui. As witness of what has occurred,
On Vilcamayu's storied banks,
No doubt thou hast told me the truth.
It was a well designed attack.

(Enter RUMI-ÑAUI followed by several chiefs.)

Rumi-ñaui. Great Inca, I kneel at thy feet,
This time You will hear my report,
I beseech thee to deign to restore
The trust that I forfeited once.

(Kneels.)

Tupac Yupanqui. Rise, great Chief, receive my regard,
I accept thy great service with joy;
Thou didst cast o'er the waters. thy net,
And hast captured a marvellous fish.
Rumi-ñaui. Our enemies perished in crowds,
Their chiefs were captured and bound,
Overwhelmed by my terrible force,
Like a rook detached from the heights.
Tupac Yupanqui. Was much blood shed in the assault?

p. 395

Rumi-ñaui. No, Lord, not a drop has been shed,
To thine orders I strictly adhered.
Those Antis were strangled in sleep,
But the fort is entirely razed.
Tupac Yupanqui. Where are the rebels?
Rumi-ñaui. They are waiting with agonised fear,
For their fate, to perish by cords.
The people are sending up cries,
Demanding their deaths without fail.
Their women are now in their midst,
The children raise hideous cries;
It is well that thine order should pass
To finish their traitorous lives.
Tupac Yupanqui. It must be so without any doubt,
That the orphans may not be alone,
Let all perish, not sparing one,
Thus Cuzco recovers her peace,
Let the traitors be brought before me.
In my presence the sentence they'll hear.

(Exit Rumi-ñaui, and re-enter followed by guards in charge of OLLANTAY, URCO HUARANCA, and HANCO HAUYLLU, bound and blindfold, followed by guards with PIQUI CHAQUI bound.)

Tupac Yupanqui. Take the bands off the eyes of those men.
And now, Ollantay, where art thou?
And where art thou, O Mountain Chief?
Soon thou wilt roll down from the heights.

(To the soldiers who bring in Piqui Chaqui.)

Whom have we here?
Piqui Chaqui. Many fleas in the Yuncas abound,
And torment the people full sore,
With boiling water they are killed,

p. 396

And I, poor flea, 1 must also die.
Tupac Yupanqui. Tell me, Hanco Huayllu, tell me,
Why art thou Ollantay's man?
Did not my father honour thee?
Did he not grant thy requests?
Did he ever have a secret from thee?
Speak also, you, the other rebels,
Ollantay and the Mountain Chief.
Ollantay. O father, we have nought to say,
Our crimes are overwhelming us.
Tupac Yupanqui (to the Uillac Uma). Pronounce
their sentence, great High Priest.
Uillac Uma. The light that fills me from the Sun
Brings mercy and pardon to my heart.
Tupac Yupanqui. Now thy sentence, Rumi-ñaui.
Rumi-ñaui. For crimes enormous such as these
Death should ever be the doom
It is the only way, O King!
To warn all others from such guilt.
To stout tocarpus 2 they should be
Secured and bound with toughest rope,
Then should the warriors freely shoot
Their arrows until death is caused.
Piqui Chaqui. Must it be that evermore
The Antis must all perish thus?
Alas! then let the branches burn
What pouring out of blood is here. 3
Rumi-ñaui. Silence, rash man, nor dare to speak,




p. 397

(General lamentation outside.)

Having been rolled just like a stone,
My heart has now become a stone. 1
Tupac Yupanqui. Know that tocarpus are prepared.
Remove those traitors from my sight,
Let them all perish, and at once.
Rumi-ñaui. Take these three men without delay
To the dreaded execution stakes;
Secure them with unyielding ropes,
And hurl them from the lofty rocks.
Tupac Yupanqui. Stop! Cast off their bonds.

(The guards unbind them. They all kneel.)

(To Ollantay, kneeling). Rise from thy knees; come to my side.

(Rises.)

Now thou hast seen death very near,
You that have shown ingratitude,
Learn how mercy flows from my heart;
I will raise thee higher than before.
Thou wert Chief of Anti-suyu,
Now see how far my love will go;
I make thee Chief in permanence.
Receive this plume 2 as general,
This arrow 2 emblem of command. 3




p. 398

Tupac Yupanqui (to the Uillac Uma). Thou mighty Pontiff of the Sun,
Robe him in the regal dress.
Raise up the others from their knees,
And free them from the doom of death.

(Urco Huaranca, Hanco Huayllu, and Piqui Chaqui rise, the latter looking much relieved. The Uillac Uma places the robe on Ollantay's shoulders.)

Uillac Uma. Ollantay, learn to recognise
Tupac Yupanqui's generous mind;
From this day forth be thou his friend,
And bless his magnanimity.
This ring contains my potent charm,
For this I place it on thy hand.

(Gives him a ring, or bracelet.)

This mace receive, 'tis from the king,

(Gives him a mace (champi).)

It is his gracious gift to thee.
Ollantay. With tears I shall nearly consume
That mace thus presented to me;
I am tenfold the great Inca's slave,
In this world no. equal is found,
My heart's fibres his latchets shall be;
From this moment my body and soul
To his service alone shall belong.
Tupac Yupanqui. Now, Mountain Chief! come near to me,
Ollantay is given the arrow and plume,
Though to me he gave fury and war.
Notwithstanding all that has passed
He continues the Andean chief,
And will lead his rebels to peace;
Thee also I choose for the plume;

p. 399

From this day thou art a great chief,
And never forget in thy thoughts,
I saved thee from death and disgrace.
Urco Huaranca. Great King and most merciful Lord,
But now, expecting my death,
I am ever thy most faithful slave.

(Uillac Uma gives him the plume and arrow.)

Uillac Uma. O Urco, the Inca has made
A great and a powerful chief,
And grants thee with marvellous grace
The arrow and also the plume.
Rumi-ñaui. Illustrious King, I venture to ask,
Will Anti-suyu have two chiefs.
Tupac Yupanqui. There will not be two, O Rumi-ñaui
The Mountain Chief will rule the Antis;
In Cuzco Ollantay will reign--
As Viceroy deputed by me
His duties will call him to act
As ruler throughout the whole realm.
Ollantay. O King! thou dost raise me too high,
A man without service or claim;
I am thy obedient slave--
Mayst thou live for a thousand years.
Tupac Yupanqui. The mascapaycha now bring forth,
And to it the llautu attach.
Uillac Uma, adorn him with these,
And proclaim his state to the world.
Yes, Ollantay shall stand in my place,
Raised up like the star of the morn,
For Colla this month I shall start;
All preparations are made.
In Cuzco Ollantay will stay,
My Ranti 1 and Viceroy and friend.


p. 400

Ollantay. I would fain, O magnanimous King,
Follow thee in the Chayanta war;
Thou knowest my love for such work.
Peaceful Cuzco is not to my taste,
I prefer to be thy Cañari, 1
To march in the van of thy force,
And not to be left in the rear.
Tupac Yupanqui. Thou shouldst find the wife of thy choice,
And with her reign happily here
In Cuzco; repose without care;
Rest here while I'm absent in war.
Ollantay. Great King, thy sorrowful slave
Already had chosen a wife.
Tupac Yupanqui. How is it I know not of this?
It should be reported to me.
I will load her with suitable gifts;
Why was this concealed from my eyes?
Ollantay. In Cuzco itself disappeared
That sweet and adorable dove;
One day she did rest in my arms,
And the next no more to be seen.
In grief I made search far and near,
Earth seemed to have swallowed her up,
To have buried her far from my sight;
O such, mighty King, is my grief.
Tupac Yupanqui. Ollantay! afflict not thyself,
For now thou must take up thy place
Without turning thy eyes from thy work.

(To Uillac Uma.)

High priest, obey my command.


p. 401

(The Uillac Uma goes to the wings (R.) and addresses the people outside.)

Uillac Uma. O people, hear what I say:
The Inca, our King and our Lord,
Thus declares his imperial will:
Ollantay shall reign in his place.
People outside. Ollantay Ranti! Ollantay Ranti!

(Shouts and acclamations.)

Tupac Yupanqui (to Rumi-ñaui and other chiefs.) You also render him homage.
Rumi-ñaui. Prince Ollantay! Incap Ranti!
Thy promotion gives me joy.
All the Antis now released,
Return rejoicing to their homes.

(He and all the Chiefs bow to Ollantay.)

Guards without. You cannot pass. Go back! go back!
Voice without. Why, is this a festive day?
Let me pass. I must see the king;
I pray you do not stop me,
Do not drive me from the door;
If you stop me I shall die.
Have a care. You will kill me.
Tupac Yupanqui. What noise is that without?
Guard. It is a young girl who comes weeping
And insists upon seeing the king.
Tupac Yupanqui. Let her come in.

(Enter Yma Sumac.)

Yma Sumac. Which is the Inca, my lord,
That I may kneel down at his feet?
Uillac Uma. Who art thou, charming maid?
Behold the King.

(Yma Sumac throws herself at the King's feet.)

Yma Sumac. O my King! be thou my father,

p. 402

Snatch from evil thy poor servant.
Extend thy royal hand to me.
O merciful child of the Sun,
My mother is dying at this hour
In a foul and loathsome cave;
She is killed in cruel martyrdom--
Alas I she is bathed in her own blood.
Tupac Yupanqui. What inhumanity, poor child!
Ollantay, take this case in hand.
Ollantay. Young maiden, take me quickly there;
We will see who it is that suffers.
Yma Sumac. No, sir. Not so. It is the King himself
Should go with me.
Perhaps he may recognise her;

(To Ollantay.)

For you, I know not who you are.
O King, arise, do not delay,
I fear my mother breathes her last,
At least may be in mortal pain;
O Inca! Father! grant my prayer.
Uillac Uma. Illustrious King, thou wilt consent;
Let us all seek this luckless one--
Thou canst release from cruel bonds.
Lot us go, O King!
Tupac Yupanqui (rising). Come all! Come all!
In midst of reconciliations
This young maid assaults my heart.

[Exeunt.


--------------------------------------------------------------------------------

Footnotes
392:1 A kind of cactus, of which they make needles, grows abundantly on the mountains round Ollantay-tampu. It is called ahuarancu. They set fire to the cacti as a war signal. Zegarra calls it a thistle. The word in the Justiniani text is ahuarancu.

393:1 See note, p. 371.

393:2 Yanahuara, a ravine near Urubamba, where some of the troops of Rumi-ñaui had been posted.

393:3 Signal lights.

393:4 Ccapac Raymi, the great festival of the Sun. December 22.

396:1 Piqui Chaqui is literally 'flea foot.' He is punning on his name.

396:2 Tocarpu, a pole or stake used at executions. Condemned prisoners were fastened to a tocarpu before being hurled over a precipice.

396:3 Piqui Chaqui had an inkling that the Inca had expressed dislike at the shedding of blood. He ventured to say these words in the faint hope that they might remind the Inca of this dislike.

397:1 Rumi-ñaui at it again: for ever ringing changes on his name rumi, a stone.

397:2 The plume and the arrow were the insignia of a general.

397:3 Rather a staggerer for Rumi-ñaui! Perhaps, too, the change is too sudden, and infringes the probabilities. Tupac Yupanqui may have thought that his father had been unjust and that there were excuses. It is known that the young Inca was indignant at some other cruelties of his father. As a magnanimous warrior he may have despised the treacherous methods of Rumi-ñaui. He may have valued Ollantay's known valour and ability, and have been loth to lose his services. All these considerations may have influenced him more or less. The rebels were the best men he had.

399:1 Ranti, a deputy.

400:1 Cañari, a warlike tribe of Indians, in the south part of the kingdom of Quito. They were first conquered by Tupac Yupanqui, and they became devoted to him.

SCENE 7
The garden in the palace of Virgins of the Sun (same scene as Act III, Scene 5). Stone door more visible. (Enter the INCA TUPAC YUPANQUI with YMA SUMAC, OLLANTAY, UILLAC UMA and RUMI ÑAUI; URCO HUARANCA, HANCO HUAYLLU and PIQUI CHAQUI in the background.)

Tupac Yupanqui. But this is the Aclla Huasi; 1
My child, art thou not mistaken?
Where is thy imprisoned mother?
Yma Sumac. In a dungeon within these bounds
My mother has suffered for years,
Perhaps even now she is dead.

(She points to the stone door.)

Tupac Yupanqui. What door is this?

(Enter MAMA CCACCA and PITU SALLA. Mama Ccacca kneels and kisses the Inca's hand.)

Mama Ccacca. Is it a dream or reality,
That I behold my sovereign?
Tupac Yupanqui. Open that door.

(Mama Ccacca opens the door.)

(CUSI COYLLUR discovered chained and fainting, with a puma and a snake, one on each side of her.)

Yma Sumac. O my mother, I feared to find
That you had already passed away;
Pitu Salla! Haste. Bring water.
Perhaps my dove may still revive.

[Exit Pitu Salla.


p. 404

Tupac Yupanqui. What horrid cavern do I see?
Who is this woman? what means it?
What cruel wretch thus tortures her?
What means that chain bound around her?
Mama Ccacca, come near to me
What hast thou to say to this?
Is it the effect of malice
That this poor creature lingers here?
Mama Ccacca. It was thy father's dread command;
A punishment for lawless love.
Tupac Yupanqui. Begone! begone! harder than rock. 1
Turn out that puma and the snake, 2
Break down that door of carved stone.
(To Mama Ccacca.) Let me not see thy face again.
A woman living as a bat;
This child has brought it all to light.

(Enter Pitu Salla with water. She sprinkles it over Cusi Coyllur, who revives.)

Cusi Coyllur. Where am I? who are these people?
Yma Sumac, my beloved child,
Come to me, my most precious dove.
Who are all these men before me?

(She begins to faint again and is restored by water.)

Yma Sumac. Fear not, my mother, 'tis the King;
The King himself comes to see you.



p. 405

The great Yupanqui is now here.
Speak to him. Awake from thy trance.
Tupac Yupanqui. My heart is torn and sorrowful
At sight of so much misery.
Who art thou, my poor sufferer?
Child, tell me now thy mother's name?
Yma Sumac. Father! Inca! Clement Prince!
Have those cruel bonds removed.
The Uillac Uma. It is for me to remove them,
And to relieve this sore distress.

(Cuts the rope fastening Cusi Coyllur to the wall.)

Ollantay (to Yma Sumac). What is thy mother's name?
Yma Sumac. Her name was once Cusi Coyllur,
But it seems a mistake. Her joy
Was gone when she was prisoned here.
Ollantay. O renowned King, great Yupanqui,
In her you see my long lost wife.

(Prostrates himself before the Inca.)

Tupac Yupanqui. It all appears a dream to me.
The 'Star'! my sister! 1 and thy wife.
O sister! what newly found joy.
O Cusi Coyllur, my sister,
Come here to me, and embrace me,
Now thou art delivered from woe.

(Music.)

Thou hast found thy loving brother;
Joy calms the anguish of my heart.

(Embraces Cusi Coyllur.)

Cusi Coyllur. Alas! my brother, now you know
The cruel tortures I endured


p. 406

During those years of agony;
Thy compassion now has saved me.
Tupac Yupanqui. Who art thou, dove, that hast suffered?
For what sin were you prisoned here?
Thou mightest have lost thy reason.
Thy face is worn, thy beauty gone,
Thy looks as one risen from death.
Ollantay. Cusi Coyllur, I had lost thee,
Thou wast quite hidden from my sight,
But thou art brought again to life--
Thy father should have killed us both.
My whole heart is torn with sorrow.
Star of joy, where is now thy joy?
Where now thy beauty as a star?
Art thou under thy father's curse?
Cusi Coyllur. Ollantay, for ten dreary years
That dungeon has kept us apart;
But now, united for new life,
Some happiness may yet be ours.
Yupanqui makes joy succeed grief,
He may well count 1 for many years.
Uillac Uma. Bring new robes to dress the princess.

(They put on her royal robes. The High Priest kisses her hand.)

Tupac Yupanqui. Ollantay, behold thy royal wife,
Honour and cherish her henceforth.
And thou, Yma Sumac, come to me,
I enlace you in the thread of love;
Thou art the pure essence of Coyllur.

(Embraces her.)


p. 407

Ollantay. Thou art our protector, great King,
Thy noble hands disperse our grief;
Thou art our faith and only hope--
Thou workest by virtue's force.
Tupac Yupanqui. Thy wife is now in thy arms;
All sorrow now should disappear,
Joy, new born, shall take its place.

(Acclamations from the Chiefs, and Piqui Chaqui. Music: huancars (drums), pincullus (flutes), and pututus (clarions).)


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Footnotes
403:1 Aclla, chosen; Huasi, house: palace of the Virgins of the sun.

404:1 Ccacca means a rock.

404:2 My former translation, and those of Barranca and Tschudi, treated puma and amaru (snake) as epithets applied to Mama Ccacca. Zegarra considers that the puma and snake were intended to be actually in the dungeon, and I believe he is right. The puma would not have hurt his fellow-prisoner. Unpleasant animals were occasionally put into the prisons of criminals. The Incas kept pumas as pets.

405:1 The early Incas never married their sisters or relations. Pachacuti's mother was daughter of the chief of Anta. His wife, Anahuarqui, was no relation. But the wife of Tupac Yupanqui was his sister Mama Ocllo.

406:1 A play upon the word yupanqui, which means literally, 'you will count.' The word was a title of the Incas, meaning, 'you will count as virtuous, brave,' &c.

Narratives of the Rites and Laws of the Yncas
trans. and ed. by Clements R. Markham
[London, 1873]
{Reduced to HTML by Christopher M. Weimer, March 2003}

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This book is a compendium of translations of four rather disparate documents relating to pre-conquest Peru. As with most early studies of Spanish America, they range rather freely between religion, history, and laws. The fourth in particular is exclusively concerned with laws, while the third is mythological, and is also interesting because it deals with an outlying province of the Inca empire. The printed book also contains a fifty page index of subjects, places, names, and Quechua words which is not reproduced here.

THE FABLES AND RITES OF THE YNCAS,
BY
CHRISTOVAL DE MOLINA,
Priest of the Parish of Our Lady of Healing of the Hospital for
Natives in the City of Cuzco:1

Addressed to the Most Reverend LORD BISHOP DON SEBASTIAN DE
ARTAUN,2 of the Council of His Majesty.

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

p. 4

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

 In the life of Manco Ccapac, who was the first Ynca, and from whom they began to be called children of the Sun, and to worship the Sun, they had a full account of the deluge. They say that all people and all created things perished in it, insomuch that the water rose above all the highest mountains in the world. No living things survived except a man and a woman who remained in a box, and when the waters subsided, the wind carried them to Huanaco,3 which will be over seventy leagues from Cuzco, a little more or less. The Creator of all things commanded them to remain there as mitimas;4 and there, in Tiahuanaco, the Creator began to raise up the people and nations that are in that region, making one of each nation of clay, and painting the dresses that each one was to wear. Those that were to wear their hair, with hair; and those that were to be shorn, with hair cut; and to each nation was given the language that was to be spoken, and the songs to be sung, and the seeds and food that they were to sow. When the Creator had finished painting and making the said nations and figures of clay, he gave life and soul to each one, as well men as women, and ordered that they should pass under the earth. Thence each nation came up in the places to which he ordered them to go. Thus they say that some came out of caves, others issued from hills, others from fountains, others from the trunks of trees. From this cause, and owing to having come forth and commenced to multiply, p. 5 from those places, and to having had the beginning of their lineage in them, they made huacas and places of worship of them in memory of the origin of their lineage which proceeded from them. Thus each nation uses the dress with which they invest their huaca; and they say that the first that was born from that place was there turned into stones, others say the first of their lineages were turned into falcons, condors, and other animals and birds. Hence the huacas they use and worship are in different shapes.

 There are other nations which say that when the deluge came, all people were destroyed except a few who escaped on hills, in caves, or trees, and that these were very few, but that they began to multiply, and that, in memory of the first of their race who escaped in such places, they made idols of stone, giving the name of him who had thus escaped to each huaca. Thus each nation worshipped and offered sacrifices of such things as they used. There were, however, some nations who had a tradition of a Creator of all things. They made some sacrifices to him, but not in such quantity, or with so much veneration as to their idols or huacas. But to return to the fable. They say that the Creator was in Tiahuanaco, and that there was his chief abode, hence the superb edifices, worthy of admiration, in that place. On these edifices were painted many dresses of Indians, and there were many stones in the shape of men and women, who had been changed into stone for not obeying the commands of the Creator. They say that it was dark, and that there he made the sun, moon, and stars, and that he ordered the sun, moon, and stars to go to the island of Titicaca, which is near at hand, and thence to rise to heaven. They also declare that when the sun, in the form of a man, was ascending into heaven, very brilliant, it called to the Yncas and to Manco Ccapac, as their chief, and said:—"Thou and thy descendants are to be Lords, and are to subjugate many nations. Look upon me as thy father, and thou shalt be my p. 6 children, and thou shalt worship me as thy father." And with these words it gave to Manco Ccapac, for his insignia and arms, the suntur-paucar5 and the champi,6 and the other ensigns that are used by the Yncas, like sceptres. And at that point the sun, moon, and stars were commanded to ascend to heaven, and to fix themselves in their places, and they did so. At the same instant Manco Ccapac and his brothers and sisters, by command of the Creator, descended under the earth and came out again in the cave of Paccari-tambo,7 though they say that other nations also came out of the same cave, at the point where the Sun rose on the first day after the Creator had divided the night from the day. Thus it was that they were called children of the Sun, and that the Sun was worshipped and revered as a father.

 They also have another fable, in which they say that the Creator had two sons, the one called Ymaymana Viracocha, and the other Tocapo Viracocha. Having completed the tribes and nations, and assigned dresses and languages to them, the Creator sent the sun up to heaven, with the moon and stars, each one in its place. The Creator, who in the language of the Indians is called Pachayachachi8 and Tecsiviracocha, which means the incomprehensible God, then went by the road of the mountains, from Tiahuanaco, visiting and beholding all the nations, and examining how they had begun to multiply, and how to comply with his commands. He found that some nations had rebelled and had not obeyed his commands; so he turned a large number of them into stones of the shape of men and women, with the same dress that they had worn. These conversions into stone were made at the following places: in Tiahuanaco, and in Pucara, and Xauxa, where they say that he turned p. 7 the huaca called Huarivilca into stone, and in Pachacamac and Cajarmarca, and in other parts. In truth there are great blocks of stone in those places, some of which are nearly the size of giants. They must have been made by human hands in very ancient times; and, by reason of the loss of memory, and the absence of writing, they invented this fable, saying that people had been turned into stones for their disobedience, by command of the Creator. They also relate that in Pucara, which is forty leagues from the city of Cuzco on the Collao road, fire came down from heaven and destroyed a great part of the people, while those who were taking to flight were turned into stones.

 The Creator, who is said to be the father of Ymaymana Viracocha, and of Tocapo9 Viracocha, commanded that the elder, named Ymaymana Viracocha, in whose power all things were placed, should set out from this point, and go by the way of the mountains and forests through all the land, giving names to the large and small trees, and to the flowers and fruits that they bear, and teaching the people which were good for food or for medicine, and which should be avoided. He also gave names to all the herbs, and explained which had healing virtues and which were poisonous. The other son, named Tocapo Viracocha, which means in their language "the maker," was ordered to go by the way of the plains, visiting the people, and giving names to the rivers and trees, and instruction respecting the fruits and flowers. Thus they went until they reached the sea, whence they ascended to heaven, after having accomplished all they had to do in this world.

 They also relate, in this same fable, that at Tiahuanaco, where all mankind was created, all the different kinds of birds were made, male and female, and that each was given the songs they were to sing; those that were to live in the p. 8 forest being sent there, and each kind to its respective place. In like manner all the different beasts were created, male and female, and all the serpents and lizards that are met with in the land; and the people were taught the names and qualities of each of these birds, beasts, and reptiles.

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

 In the kingdom of Quito, there is a province called Cañaribamba, and the Cañaris Indians are so named from their province.1 These Cañaris say that, at the time of the deluge, two brothers escaped to a very high mountain called Huaca-yñan. As the waters rose the hill also increased in height, so that the waters never reached them. After the flood had subsided, their store of provisions being ended, they came forth and sought for food in the hills and valleys. They built a very small house in which they dwelt, living on herbs and roots, and suffering much from hunger and fatigue. One day, after going out in search of food, they returned to their little house, and found food to eat and chicha to drink, without knowing who could have prepared or brought it. This happened for ten days, at the end of which time they consulted how they should see and know the being who did them so much good in their great need. So the elder of the two agreed to remain concealed. Presently he saw two birds, of the kind called agua, and by another name torito. In our language they are called guacamayos.2 They came dressed as Cañaris, with hair on their heads fastened in front as they now wear it. The concealed p. 9 Indian saw them begin to prepare the food they brought with them, as soon as they came to the house, the larger one taking off the lliclla or mantle worn by the Indians. When the concealed man saw that they were beautiful, and that they had the faces of women, he came forth; but as soon as they saw him, they were enraged and flew away without leaving anything to eat on that day. When the younger brother came home from searching for food, and found nothing cooked and ready as on former days, he asked his brother the reason, who told him, and they were very angry. On the next day the younger brother resolved to remain in concealment, and to watch whether the birds returned. At the end of three days the two guacamayos came back, and began to prepare the food. The men watched for an opportune time when they had finished cooking, and shutting the door, enclosed them inside. The birds showed great anger; but while they were holding the smaller one, the larger went away. Then they had carnal knowledge of the smaller one, and had by it six sons and daughters. It lived with them for a long time on that hill, and they subsisted on the seeds they sowed, which were brought by the guacamayo. And they say that from these brothers and sisters, children of the guacamayo, an the Cañaris proceed. Hence they look upon the hill Huaca yñan as a huaca, and they hold the guacamayos in great veneration, and value their feathers very highly, for use at their festivals.

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

 They say that a month before the flood came, their sheep displayed much sadness, eating no food in the day-time, and watching the stars at night. At last the shepherd, who had charge of them, asked what ailed them, and they said that the conjunction of stars showed that the world would be p. 10 destroyed by water. When he heard this, the shepherd consulted with his six children, and they agreed to collect all the food and sheep they could, and to go to the top of a very high mountain, called Ancasmarca. They say that as the waters rose, the hill grew higher, so that it was never covered by the flood; and when the waters subsided, the hill also grew smaller. Thus, the six children of that shepherd returned to people the province. These and other tales are told, which I do not insert, to avoid prolixity. The chief cause of the invention of these fables, was the ignorance of God, and the abandonment of these people to idolatries and vices. If they had known the use of writing they would not have been so dull and blind. Nevertheless, they had a very cunning method of counting by strings of wool and knots, the wool being of different colours. They call them quipus, and they are able to understand so much by their means, that they can give an account of all the events that have happened in their land for more than five hundred years. They had expert Indians who were masters in the art of reading the quipus, and the knowledge was handed down from generation to generation, so that the smallest thing was not forgotten. By the quipus, which are like these strings that old women use for praying in Spain, only with ends hanging from them, they keep such an account of the years and months, that no error is committed in the record. The system became more complete under the Ynca Yupanqui, who first began to conquer this land, for before his time the Yncas had not advanced beyond the vicinity of Cuzco, as appears from the account now in the hands of your Reverence. This Ynca appears to have been the first to order and settle ceremonies and religions. He it was who established the twelve months of the year, giving a name to each, and ordaining the ceremomes that were to be observed in each. For although his ancestors used months and years counted by the quipus, yet they were never previously p. 11 regulated in such order until the time of this Lord. He was of such clear understanding, that he reflected upon the respect and reverence shown by his ancestors to the Sun, who worshipped it as God. He observed that it never had any rest, and that it daily journeyed round the earth; and he said to those of his council that it was not possible that the Sun could be the God who created all things, for if he was he would not permit a small cloud to obscure his splendour; and that if he was creator of all things he would sometimes rest, and light up the whole world from one spot. Thus, it cannot be otherwise but that there is someone who directs him, and this is the Pacha-Yachachi or creator. Influenced by this reasoning and knowledge, he ordered the houses and temple of Quisuar-cancha3 to be made, which are above the houses of Diego Ortiz de Guzman,4 coming towards the great square of Cuzco, where Hernan Lopez de Segovia now lives. Here he raised a statue of gold to the creator, of the size of a boy of ten years of age. It was in the shape of a man standing up, the right arm raised and the hand almost closed, the fingers and thumb raised as one who was giving an order. Although the Yncas had a knowledge of a creator of all things from the first, whom they reverenced and to whom they offered sacrifices; yet he never was held in such great veneration as from the time of this Ynca, who gave orders to the heads of provinces throughout his dominions that temples should be erected to him, and that he should have flocks, servants, farms, and estates, out of which the sacrifices should be provided. This also was the Ynca who so sumptuously erected the house of the Sun at Cuzco: for p. 12 before his time it was very small and poor. The cause of this is related in the following fable.

 They say that, before he succeeded, he went one day to visit his father Viracocha Ynca, who was in Sacsahuana, five leagues from Cuzco. As he came up to a fountain called Susur-puquio,5 he saw a piece of crystal fall into it, within which he beheld the figure of an Indian in the following shape. Out of the back of his head there issued three very brilliant rays like those of the Sun. Serpents were twined round his arms, and on his head there was a llautu6 like that of the Yuca. His ears were bored, and ear-pieces, like those used by the Yncas, were inserted. He was also dressed like the Ynca. The head of a lion came out from between his legs, and on his shoulders there was another lion whose legs appeared to join over the shoulders of the man; while a sort of serpent also twined over the shoulders. On seeing this figure the Ynca Yupanqui fled, but the figure of the apparition called him by his name from within the fountain, saying:—"Come hither, my son, and fear not, for I am the Sun thy father. Thou shalt conquer many nations: therefore be careful to pay great reverence to me, and remember me in thy sacrifices." The apparition then vanished, while the piece of crystal remained. The Ynca took care of it, and they say that he afterwards saw everything he wanted in it. As soon as he was Lord, he ordered a statue of the Sun to be made, as nearly as possible resembling the figure he had seen in the crystal. He gave orders to the heads of the provinces in all the lands he had conquered, that they should make grand temples richly endowed, and he commanded all his subjects to adore and reverence the new Deity, as they had heretofore worshipped the Creator. In the narrative of his life, which your Lordship has, it is related that all his conquests p. 13 were made in the name of the Sun his Father, and of the Creator. It was this Ynca, also, who commanded all the nations he conquered to hold their huacas in great veneration, and to propitiate them by sacrifices, saying that thus they would not be enraged at not receiving their due quantity of reverence and worship. He also caused worship to be offered to the thunder, and he had a statue of a man erected in gold, in a temple in the city of Cuzco. This huaca also had a temple, near that of the Sun, in all the provinces, with estates, flocks, and servants for the celebration of sacrifices. But as my intention is to touch upon worship and ceremonies, and not to treat of laws and customs, I will pass on to the other points of my present treatise.

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

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

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

p. 14

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

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

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

 There were other sorcerers who had charge of the huacas, among whom there were some who conferred with the devil, p. 15 and received his replies, telling the people what they wished to know, but they very seldom gave correct answers. According to the accounts they give, all the people of the land confessed to the sorcerers who had charge of the huacas; and these confessions were made publicly. In order to test the truth of the confessions, the sorcerers tried them by consulting signs, and in this way, with the aid of the devil, they discovered who had confessed falsely, and upon these they inflicted severe punishments. Those who had grave crimes to confess, which merited death, confessed them in secret to the sorcerer.

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

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

p. 16



MAY.

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

 They went to Curicancha8 in the morning, at noon, and at night, bringing the sheep that were to be sacrificed on that day, which they carried round the idols and huacas called Punchao Ynca,9 which means the Sun; and Pachayachachi,1 another idol in the shape of a man. The word means a Creator; and Chuqui yllayllapa,2 which was the huaca of lightning and thunder, and thunderbolt. It also was in the form of a person, though the face could not be seen, and it had a llautu of gold, and ear-rings of gold, and medals of gold called canipo. These huacas were placed on a bench, and the live sheep were taken round them, while the Priests said:—

 "O Creator, and Sun, and Thunder, be for ever young! do not grow old. Let all things be at peace! let the people p. 17 multiply, and their food, and let all other things continue to increase."

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

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

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

 At noon, in the same order, they burnt another in the court of the Coricancha or house of the Sun, which is now the cloister of the Friars of the Lord St. Domingo: and in the evening they took another to the hill called Achpiran, because there the Sun sets, which they sacrificed with the same ceremonies. They also offered up to the same huacas, certain cestos4 of coca, called paucar-runcu, and others called paucar-quintu like coca, and some toasted maize, and red and yellow sea shells called mullu, in the shape of maize. In addition to these ceremonies, on every other day of this month, they went to burn sheep and the other offerings at the following places: on a hill called Succanca, on another called Omoto-yanacauri, on another called Ccapac-uilca, which p. 18 is three leagues from Huanacauri, and on others called Queros-huanacauri, Rontoca which is in the Quehuares,5 Collapata in Pumacancha, fourteen leagues from the city, on a plain called Yana-yana, on another hill called Cuti in the puna of Pumacancha, and continuing along the same road they came on the next day to Vilcañota, which is twenty-six leagues from Cuzco. The reason for taking this direction in this month is because they say that the Sun was born in that part,6 and thus they went on that road, performing the sacrifices. On a plain near Rurucache they made the same offering, as well as on another hill called Suntu, near to Sihuana in Cacha, in another hill called Cacha-Uiracocha, in another called Yacalla-huaca, and in another called Rurama, on the plain of Quiquijana.7 The same was done in Mullipampa, in Urcos, on a hill called Urcos Uiracocha, on a plain called Anta-huaylla,8 on another plain near Anta-huayla, called Pati, on another called Acahuara, on a hill in Quispicancha, and on another called Sulcanca. The Tarpuntaes went by one road and came back by another. The Ynca, with all his lords, went to Mantucalla, and there remained to drink and enjoy himself in revelry and taquis.9 They called this taqui Huallina,1 and it was a dance with singing, which was performed four times in the day. The Yncas alone celebrated this feast; and the mama-cunas, women of the Sun, gave drink to those who performed it; their own wives did not enter the place where the Yncas were, but remained outside in a court. All the vases and utensils from which they ate and drank, and with which they cooked the food were of gold. Thus they performed the p. 19 taqui called Huayllina, and in it they worshipped the Creator. At this festival they brought out the two female figures called Pallasillu and Ynca uillu, covered with very rich clothes and small plates of gold, called llancapata, colcapata and paucaruncu. In front they bore the suntur-paucar and certain great figures of the size of sheep, two of gold and two of silver, with cloths placed over the loins in the fashion of horse cloths. They were carried on litters, and this was done in memory of the sheep which, they say, came forth from the tambo with them. The Indians who carried them were principal lords, dressed in very rich clothes, and they call the figures of gold and silver sheep corinapa collquenapa.2 The Ynca remained at Mantucalla until the end of the month, and when that time arrived he went to the square in front of the church of Cuzco, called uacay-pata, the path by which he came being strewn with plumes of bird's feathers of all colours. There he drank during the remainder of the day, and at night he went to his house. Thus this month was ended.



JUNE.

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

THE MONTH OF JANUARY.

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

p. 52



FEBRUARY.

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



MARCH.

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



APRIL.

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

p. 53

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

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

 The quicuchica is when girls reach the age of puberty: from the first day until the last, which was three days more or less. They fasted during the two first days, without eating anything at all, and on the third day they were given a little raw maize, that they might not die of hunger. They were confined in a place within the house, and on the fourth day they were washed, and dressed in clothes called ancalluasu, with shoes of white wool. Their hair was plaited, and a sort of bag was placed on their heads. On this day the principal relations came, and the girl came forth to set food before them, and to give them to drink. This lasted for two days, and the principal relation gave her the name she was to bear from thenceforth, and taught her how she should behave, and how she should obey her parents. They then offered gifts according to their means, without p. 54 any idolatrous practice whatever; and this custom was ordained by Ynca Yupanqui.

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

 The Ccapac-cocha was instituted by Pachacutec Ynca Yupanqui, and was as follows. The provinces of Colla-suyu, Chincha-suyu, Anti-suyu, and ****i-suyu brought to this city, from each lineage or tribe, one or two male and female children aged about ten years. They also brought cloth and flocks, gold and silver. Then the Ynca seated himself in the Huacay-pata, or great square of Cuzco. The children and the other sacrifices walked round the statues of the Creator, the Sun, the Thunder, and the Moon, which were placed in the square, taking two turns. The Ynca then called to the Priests of the provinces, and commanded them to divide the sacrifices into four parts, in token of the four provinces, Colla-suyu, Chincha-suyu, Anti-suyu, and ****i-suyu, which are the four divisions into which the land is divided. He told them, "Take, each one of you, his part of these offerings and sacrifices, and offer them to your principal huacas." So the children were strangled and buried with the silver figures of sheep, and the gold and silver figures of men and sheep, and they burnt the cloth, with some bags of coca. The people of Cuzco carried these sacrifices as far as Sacalpiña, about a league from Cuzco, p. 55 where they were received by the Indians of Anta, and in this way they were passed on until they were delivered at the places where they were to be offered up. In the same way, they were passed on to the other provinces. The Lord Ynca offered these sacrifices when he began to reign, that the huacas might give him health, and preserve his dominions in peace. No huaca or place of worship, how small soever, was left out in the distribution of the sacrifices, for the things that were to be sacrificed at each place were all set apart. The reason why all the huacas, whether they were sacred trees, fountains, or hills, or lakes, received part of the sacrifice, was because it was held to be an evil omen if any were left out, and because it was feared that if any were omitted they would be enraged, and would punish the Ynca. If any of the hills were very steep and could not be ascended, the sacrifices were hurled to the summits from slings. Thus, at all the principal huacas throughout the provinces, these sacrifices were offered up; and afterwards at all the smaller sacred places. At each place was offered up the portion that was assigned for it at Cuzco; for in Cuzco there was the Quipucamayu, or accountant, who took an account of each portion of the sacrifice, and of the province to which each was to be sent.

 They began to make the sacrifices in Cuzco, in the following order. The first was offered to the Creator, and was received by the priest who had charge of its image, and they prayed for long life and health, and for victory against the enemies of the Yncas, also that while this Ynca was Lord all the provinces might remain at peace, and be prosperous. After this prayer they strangled the children, first giving them to eat and drink, that they might not enter the presence of the Creator discontented and hungry. From others they took out the hearts while yet alive, and offered them to the huacas while yet palpitating. They anointed the huaca with the blood from ear to ear, and they called p. 56 this pirac. To others they gave the body with the blood, and finally they interred the bodies with the other sacrifices, in a place called Chuquicancha, which is a small hill above San Sebastian, about half a league from the town. Then the Priests of the Sun, in the same order, received what was assigned to their Deity, and in the same place they performed the sacrifice to the Sun, with the following prayer:—



Prayer for the Sun.

 Uiracochaya punchau cachan tutacachannas pacnicpacarichun yllarichun nispac nicpunchac churi yquicta carillacta quispillacta purichuruna rurascay-quictacancharin yampac quilla-rincanpac Uiracochaya casilla quispilla punchau Ynca runay-anani chisca yquicta quillari canchari ama un cochispa ama-nanachispa caçista quispicta huacaychaspa.  O Creator! Thou who saidest, let there be night and day, dawn and twilight, grant to thy child the Sun that when be rises be may come forth in peace. Preserve him that be may give light to men whom thou hast created. O Creator! O Sun! thou who art in peace and safety, shine down upon these people, and keep them in health and peace.

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

 Pachacmama! cuyrumama casillacta quispillacta Ccapac Ynca huahuay yquctamacari hatalli.  O mother earth! preserve the Lord Ynca, thy son, who stands upon thee, in peace and safety.

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 All the above sacrifices were placed in the Chuqui-cancha. Then the priests who had charge of the huaca Yanacauri offered their sacrifice. This huaca was of Ayar-cachi,5 one of the four brothers who were said to have come out of the cave at Tampu; but, as I have treated of this fable in the beginning of the history which your most illustrious Lordship possesses, I will not dwell upon it here. As this was the principal huaca, besides those already mentioned, the priest who had charge of it, with his comrades, received the children and other things that were dedicated to it, and sacrificed them on the hill called Huanacauri, which is two leagues and a half from Cuzco, a little more or less. They offered up a prayer at the time of making the sacrifice, beseeching the huaca that the Ynca, its descendant, might ever be youthful and victorious, and that ever, during the life of the reigning Ynca, the country might be at peace. Afterwards sacrifices were performed at all the fountains, hills, and other places in Cuzco that were held to be sacred; but no child was killed for these sacrifices. These places were so numerous in Cuzco, that it would be tedious to enumerate them here, and I will not do so because they are given in the account of the huacas which I have presented to your most reverend Lordship. As soon as they had concluded the sacrificial ceremonies in Cuzco, the Priests brought out those which had to be sent to other parts, in the way that has already been described. The order of marching with the sacrifices was that all the people who went with the Ccapac-cocha (also called Cachahuaca) took ways apart from each other. They did not follow the royal road, but traversed the ravines and hills in a straight line, until each reached the places where the sacrifices were to be made. They ran, and as they went they raised cries and shouts which were commenced by an Indian who was deputed to perform this duty. Having given the word, all the others p. 58 continued the same cries. The cries were to beseech the Creator that the Ynca might ever be victorious, and be granted health and peace. They carried on their shoulders the sacrifices and the lumps of gold and silver, and the other things destined to be offered up. The children that could walk went on foot, and others were carried in their mothers' arms. When they reached their destinations, the Huacacamayoc, who had charge of the huacas, received those that were intended for their huacas, and sacrificed them, bringing the gold and silver and other things; and the children, having first been strangled, were burnt in sacrifice, with the sheep, lambs, and cloth.

 It is worthy of remark that children were not sacrificed at all the huacas, but only at the chief huaca of each lineage or province. In this way they travelled over all the dominions of the Ynca, with these sacrifices, until each one reached the extreme point of the empire, in the direction in which he travelled. The journeys were so well ordered and arranged, and they were so well equipped when they started from Cuzco that, although the sacrifices and the places at which they were to be delivered were numerous, they never made a mistake. For this service the Ynca had Indians in Cuzco, who were natives of the four Suyus or provinces. Each one had a knowledge of all the huacas, how small soever they might be, that were in the province over which he was Quipucamayoc or Accountant. They were called Vilcacamayoc. Each Indian had charge of nearly five hundred leagues of country, and he had an account of the things that were to be sacrificed at every huaca within his district. Those who had to set out from Cuzco received their destined sacrifices from the Vilca-camayocs, with instructions as to whom they were to deliver them. In the chief places of each province there were also Indians with the same duties, who kept an account of the sacrifices; nevertheless, as the sacrifices were increased or augmented according to the will p. 59 of the Ynca, the instructions were sent from Cuzco as regarded what was to be done at each place.

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

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

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

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

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

 In the province of Parinacochas, in the diocese of Cuzco, the said Luis de Olivera learnt, that not only in that province, but in all the other provinces and cities of Chuquisaca, La Paz, Cuzco, Guamanga, and even Lima and Arequipa, most of the Indians had fallen into the greatest apostasy, departing p. 60 from the Catholic Faith, which they had received, and returning to the idolatries which they practised in the time of their infidelity. It was not understood how this had come to pass; but it was suspected that the wizards, whom the Yncas kept in Uiscacabamba, were at the bottom of it. For in the year 1560, and not before, it was held and believed by the Indians, that an ointment from the bodies of the Indians had been sent for from Spain to cure a disease for which there was no medicine there. Hence it was that the Indians, at that time, were very shy of the Spaniards, and they would not bring fuel or grass or anything else to the house of a Spaniard, lest they should be taken in and killed, in order to extract this ointment. All this had originated from that villainy, with the object of causing enmity between the Indians and Spaniards. The Indians of the land had much respect for the things of the Ynca, until the Lord Viceroy, Don Francisco de Toledo, abolished and put an end to them, in which he greatly served God our Lord. The deception by which the Devil deceived these poor people was the belief that all the huacas which the Christians had burnt and destroyed had been brought to life again; and that they had been divided into two parts, one of which was united with the huaca Pachacama, and the other with the huaca Titicaca. The story went on that they had formed in the air, in order of battle against God, and that they had conquered Him. But when the Marquis6 entered this land, it was held that God had conquered the huacas, as the Spaniards had overcome the Indians. Now, however, it was believed that things were changed, that God and the Spaniards were conquered, all the Spaniards killed, and their cities destroyed, and that the sea would rise to drink them up, that they might be remembered no more. In this apostacy they believed that God our Lord had made the Spaniards, and Castille, and p. 61 the animals and provisions of Castille; but that the huacas had made the Indians, and this land, and all the things they possessed before the Spaniards came. Thus they stripped our Lord of his omnipotence. Many preachers went forth from among the Indians, who preached as well in the desert places as in the villages, declaring the resurrection of the huacas, and saying that they now wandered in the air, thirsty and dying of hunger, because the Indians no longer sacrificed nor poured out chicha to them. They declared that many fields were sown with worms, to be planted in the hearts of the Spaniards, and of the Spanish sheep, and of the horses, and also in the hearts of those Indians who remained Christians. The huacas, it was announced, were enraged with all those who had been baptized, and it was declared that they would all be killed unless they returned to the old belief and renounced the Christian faith. Those who sought the friendship and grace of the huacas would, it was urged, pass a life of prosperity and health. Those who would return to the love of the huacas and live, were to fast for some days, not eating salt nor aji, nor coloured maize, nor any Spanish thing, nor entering churches, nor obeying the call of the priests, nor using their christian names. Henceforth the times of the Yncas would be restored, and the huacas would not enter into stones or fountains to speak, but would be incorporated in men whom they would cause to speak: therefore the people were to have their houses prepared and ready, in case any huaca should desire to lodge in one of them. Thus it was that many Indians trembled and fell to the ground, and others tore themselves as if they were possessed, making faces; and when they presently became quiet, they said, when they were asked what they had felt, that such and such a huaca had entered into their bodies. Then the people took such an one in their arms, and carried him to a chosen spot, and there they made a lodging with straw and cloaks; and began to worship the huaca, offering p. 62 sheep, colla-chicha, llipta, mollo, and other things. Then they made a festival for two or three days, dancing and drinking, and invoking the huaca that was represented by the possessed man. Such persons, from time to time, preached to the people, threatening them, and telling them not to serve God, but the huacas; and to renounce all christianity, with all christian names, and the shirts, hats, and shoes of Christians. These possessed persons asked the people if they had any relics of the burnt huacas, and when they brought some piece of stone they covered their heads with a mantle before the people, and poured chicha, and the flour of white maize on the fragment. Then the possessed shouted and invoked the huaca; and rose up with the fragment in his hands, thus addressing the people. "You see here your support. You see here that which can give you health, and children, and food. Put it in its place, where it was in the days of the Yncas;" and this was done with many sacrifices. The wizards who in those times were detected and punished, had freely performed their offices, returning to them, and not leaving the Indians who were possessed by huacas, but receiving the sheep and coys offered as sacrifices.

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

 As they believed that God and the Spaniards were conquered, the Indians began to rise, as happened in the year 1565, when the Licentiate Castro was Governor of these p. 63 kingdoms, who received reports from the Corregidors of Cuzco, Guamanga, and Huanuco. These cities were prepared for war during some time.

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

 By reason of this devilish teaching, there are still some Indian sorcerers and witches, though their number is small. When any Indian is sick, these witches are called in to cure him, and to say whether he will live or die. Having pronounced upon the case, they order the sick man to take white maize called colli sara, red and yellow maize called cuma-sara, yellow maize called paro-sara, sea shells called mullu mullu, of all the colours they can collect, which they call ymaymana mullu. When these things are collected, the wizard grinds the maize with the shell, and gives it ground to the sick man that, breathing on it, he may offer it to the huacas and vilcas; with these words:—"O all the huacas and vilcas of the four provinces of the land, my grandfathers and ancestors, receive this sacrifice, wheresoever you may be, and give me health." They also make him breathe on a little coca, and offer it to the Sun, praying for health; and the same to the Moon and Stars. Then, with a little gold and silver of little value in his hand, the sick man offers sacrifice to the Creator. Then the wizard commands him to give food to the dead, placing it on their tombs, and p. 64 pouring out chicha; if he is in the part of the country where this can be done, and if not in a corner of his house. For the wizard gives the patient to understand that he is visited with this sickness because the dead are starving. If he is able to go on foot to some junction of two rivers, the wizard makes him go there and wash his body with water and flour of white maize, saying that he will there leave his illness. At the end of this ceremony the wizard tells him that, if he would free himself from his sickness, he must confess all his sins, without concealing any. They call this hichoco. These Indians are so simple that some of them readily, and with little persuasion, fall into this apostacy and error, though some afterwards repent and confess their sins.

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

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



(THE MANUSCRIPT HERE ENDS ABRUPTLY.)

AN ACCOUNT
OF
THE ANTIQUITIES OF PERU.

--------------------------------------------------------------------------------

JESUS MARIA.

I, DON JUAN DE SANTA CRUZ PACHACUTI-YAMQUI SALCAMAYHUA, a Christian by the grace of God our Lord, am native of the towns of Santiago1 of Hanalucayhua and Hurinhuayhuacanchi of Urco-suyu,2 between Canas and Canches of Colla-suyu,3 legitimate son of Don Diego Felipe Coudorcanqui and of Doña Maria Huayrotari, legitimate grandson of Don Baltasar Cacyaquivi and of Don Francisco Yamquihuanacu (whose wives, my grandmothers, are alive), great grandson of Don Gaspar Apuquiricanqui and of General Don Juan Apu Ynca Mayhua, great great grandson of Don Bernabe Apu-hilas Urcuni the less, and of Don Gonzalo Pizarro Tintaya, and of Don Carlos Anco, all once principal chiefs in the said province, and professed Christians in the things of our holy Catholic faith. They were the first chiefs who came to the tambo of Caxamarca to be made Christians,4 renouncing all the errors, rites, and ceremonies of the time of heathenry, which were devised by the ancient enemies of the human race, namely the demons and devils. In the p. 68 general language they are called hapiñuñu5 achacalla.6 When the first Apostolic Priests entered this most noble province of Ttahuantin-suyu, inspired by the holy zeal of gaining a soul for God our Lord, like good fishers, with their loving words, preaching and catechising on the mystery of our holy Catholic Faith, then my ancestors, after having been well instructed, were baptized. They renounced the Devil and all his followers and his false promises, and all his rites. Thus they became Christians, adopted sons of Jesus Christ our Lord, and enemies of all the ancient customs and idolatries. As such they persecuted the wizards, destroyed and pulled down all the huacas and idols, denounced idolaters, and punished those who were their own servants and vassals throughout all that province. Therefore our Lord God preserved these my ancestors; and to their grandchildren and descendants, male and female, He has given his holy benediction. Finally I am, through the mercy of his divine majesty, and by his divine grace, a believer in his holy Catholic faith, as I ought to believe. All my paternal and maternal ancestors were baptized by the mercy of God, and freed from the servitude of the infernal yoke under which they were enthralled in the times of idolatry, with great risk and peril, on whose souls may our Lord have pity; and pardon all the offences committed in times past by those souls who were made in His image and likeness. I myself, as the grandchild and legitimate descendant of these ancestors, have, ever since I have reached manhood, continued firm and established in the mystery of our holy Catholic faith, exhorting my family to be good Christians, keeping the ten commandments of the law of God, believing in our Lord Jesus Christ, in obedience to our holy Mother Church of Rome. Thus the holy Roman Mother Church believes what I, Don Juan de Santa Cruz, p. 69 believe, and in her I desire to live and die in the fear of God three and one, who lives and reigns for ever without end, as I declare. I believe in God three and one, who is the powerful God that created heaven and earth and all things that are therein, the sun, the moon, the stars, the day star, thunder and lightning, and all the elements. I also believe that he created Adam, the first man, in his image and likeness, progenitor of all mankind, whose descendants we, the natives of Ttahuantin-suyu, are, as well as the other nations throughout the whole world, as well white as black. I believe that, for their sakes, the living son of God, our Lord Jesus Christ, by the work of the Holy Ghost, became incarnate in the womb of the holy Virgin Mary, coming down from heaven alone to free the human race from the infernal thraldom of the Devil in which they were kept. I believe that our Lord Christ, living among men during thirty-three years, and being true God and Man, afterwards suffered death on the cross at Jerusalem to redeem the human race, and died and was buried, and entered the infernal regions to free the souls of the holy fathers. I believe that he rose from the dead on the third day, and was in the body for forty days, and ascended into Heaven, where he sits in the great power of the Almighty God, and whence he sent the gift of the Holy Spirit to his apostles and disciples, that they might be more powerful in the spiritual things of God. God is the true God above all other Gods, the powerful God our Creator, and he it is who, by his order, rules the heavens throughout all ages, as supreme Lord and Judge and merciful Lord.

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

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 They say that, in the time of Purun7-pacha, all the nations of Ttahuantin-suyu came from beyond Potosi in four or five armies arrayed for war. They settled in the different districts as they advanced. This period was called Ccallac-pacha8 or Tutayac-pacha.9 As each company selected suitable places for their homes and lands, they called this Purunpacharacyaptin.1 This period lasted for a vast number of years. After the country was peopled, there was a great want of space, and, as the land was insufficient, there were wars and quarrels, and an the nations occupied themselves in making fortresses, and every day there were encounters and battles, and there was no rest from these tumults, insomuch that the people never enjoyed any peace. Then, in the middle of the night, they heard the Hapi-ñuños disappearing, with mournful complaints, and crying out—"We are conquered, we are conquered, alas that we should lose our bands!" By this it must be understood that the devils were conquered by Jesus Christ our Lord on the cross on Mount Calvary. For in ancient times, in the days of Purun-pacha, they say that the Hapi-ñuñus walked visibly over an the land, and it was unsafe to go out at night, for they violently carried off men, women, and children, like infernal tyrants and enemies of the human race as they are.

 Some years after the devils called Hapi-ñuñus Achacallas had been driven out of the land, there arrived, in these kingdoms of Ttahuantin-suyu2 a bearded man, of middle p. 71 height, with long hair, and in a rather long shirt. They say that he was somewhat past his prime, for he already had grey hairs, and he was lean. He travelled with his staff, teaching the natives with much love, and calling them all his sons and daughters. As he went through all the land, he performed many miracles. The sick were healed by his touch. He spoke all languages better than the natives. They called him Tonapa or Tarapaca (Tarapaca means an eagle) Uiracocharapacha yachipachan or Pachaccan.3 This means the servant, and Uicchaycamayoc4 means a preacher, and vicchaycamayoc cunacuycamayoc.5 Although he preached the people did not listen, for they thought little of him. He was called Tonapa Uiracocha nipacachan; but was he not the glorious apostle St. Thomas?

 They say that this man came to the village of a chief called Apo-tampu (this Apo-tampu is Paccari-tampu6) very tired. It was at a time when they were celebrating a marriage feast. His doctrines were listened to by the chief with friendly feelings, but his vassals heard them unwillingly. From that day the wanderer was a guest of Apo-tampu, to whom it is said that he gave a stick from his own staff, and through this Apo-tampu, the people listened with attention to the words of the stranger, receiving the stick from his hands. Thus they received what he preached in a stick, marking and scoring on it each chapter of his precepts. The old men of the days of my father, Don Diego Felipe, used to say that Caçi-caçi were the commandments of God, and especially the seven precepts; so that they only wanted the names of our Lord God and of his son Jesus Christ our Lord; and the punishments for those who broke the commandments p. 72 were severe. This worthy, named Thonapa, is said to have visited all the provinces of the Colla-suyu, preaching to the people without cessation, until one day he entered the town of Yamquesupa. There he was treated with great insolence and contempt, and driven away. They say that he often slept in the fields, without other covering than the long shirt he wore, a mantle, and a book. They say that Thonapa cursed that village, so that it was covered with water. The site is now called Yamquisupaloiga.7 It is a lake, and nearly all the Indians of that time knew that it was once a village, and was then a lake. They say that, on a very high hill called Cacha-pucara,8 there was an idol in the form of a woman,9 and that Tonapa was inspired with a great hatred against it, and afterwards burnt it, and destroyed it with the hill on which it stood. They say that to this day there are signs of that awful miracle, the most fearful that was ever heard of in the world.

 On another occasion they say that he began to preach with loving words, in a town where they were holding a great festival and banquet to celebrate a wedding, and they would not listen to the preaching of Tonapa. For this they were cursed and turned into stones, which may be seen to this day. The same thing happened in Pucara and other places.1 They further say that this Tonapa, in his wanderings, came to the mountains of Caravaya, where he erected a very large cross, and he carried it on his shoulders to the mountain of Carapucu, where he preached in a loud voice, and shed tears. And they say that a daughter of a chief of that province was sprinkled on the head with water, and the Indians, seeing this, understood p. 73 that he was washing his head. So, afterwards, Tonapa was taken prisoner and shorn, near the great lake of Carapucu. The meaning of Carapucu is when a bird called pucu-pucu sings four times, at early dawn.2 They say that, when day broke, when Tonapa was a prisoner, a very beautiful youth came to him, and said:—"Do not fear; for I come to call you in the name of the matron, who alone watches over you, and who is about to go to the place of rest." So saying, he touched the cords, by which Tonapa was tied hand and foot, with his fingers. There were many guards, for Tonapa had been condemned to a cruel death. But at dawn, being five in the morning, he entered the lake with the youth, his mantle bearing him up on the water and serving in the place of a boat. On his arrival in the town and province of Carapuco, the chiefs and principal men were disturbed at having seen their idol thrown down and destroyed. They say that this idol flew like the wind to a desert place, which was never visited by men. Here the idol or huaca was mourning and lamenting with its head down; and in this plight it was found by an Indian, whose report caused the chiefs to be excited at the arrival of Tonapa, who had been imprisoned. They say that Tonapa after he had been freed from the hands of those savages, remained for a long time on a rock called Titicaca, and afterwards he passed by Tiquina to Chacamarca, where he came to a town called Tiyahuanacu. They say that the people of that town were engaged in drinking and dancing when Tonapa came to preach to them, and they did not listen to him. Then, out of pure anger, he denounced them in the language of the land; and, when he departed from that place, all the people who were dancing were turned into stones, and they may be seen to this day.3 Tonapa then followed the course of the river Chacamarca until he came to the sea. This is reported by those most ancient Yncas.

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 They say that the staff which Tonapa delivered into the hands of Apu-tampu was turned into fine gold on the birth of his son named Manco Ccapac Ynca, who had seven brothers and sisters. Their names were Ayar-cachi, Ayar-uchu, Aya-raeca, etc. The said Apu Manco Ccapac, after the death of his father and mother, named Apu Tampu Pacha and Mama Achi, being now an orphan, but grown to man's estate, assembled his people to see what power he had to prosecute the new conquests which he meditated. Finding some difficulties, he agreed with his brothers to seek new lands, taking his rich clothes and arms, and the staff which had been left by Tonapa. This staff was called Tupac-yauri.4 He also had two golden cups from which Tonapa had drunk, called Tupac-usi. Thus he set out, with his brothers, towards the hill over which the sun rose. They say that, marching in this direction, he arrived at the hill which was the highest point in that land. Then, over Apu Manco Ccapac arose a very beautiful rainbow, and over the rainbow appeared another, so that Apu Manco Ccapac seemed to be in the midst of the rainbows. He exclaimed: "We have a good sign. We shall have great prosperity and gain many victories, and we shall obtain all that we desire." After saying this, he joyfully advanced, singing the song of Chamay5 huarisca from mere delight. Then he descended to Collcapampa with his brothers, and from the town of Sañuc he saw, afar off, the form of a man. One of his brothers ran towards it, thinking that it was some Indian. They say that when he came up to it, he saw one like an Indian, looking most fierce and cruel with bloodshot eyes. He who went to look at him was the youngest brother, and when he approached the form raised its head, and said: "It is well that you have come in search of me; for you will find p. 75 that I am looking for you, and now you are in my power." When Manco Ccapac saw that his brother was so long in returning, be sent one of his sisters to call him. But she also remained away, and both were kept at the huaca of Sañuc. Seeing that both one and the other did not return, Manco Ccapac went himself in great wrath, and found them both nearly dead. He asked them why they stayed away so long, and they answered by complaining of a stone which was between the two. Then Apu Manco Ccapac struck the stone or huaca with much fury, giving it blows with his tupac-yauri on the head. Then words came from the midst of the stone, as if it was alive, saying, that if he had not got that staff, it would also do to him as it pleased. "Go on," it added; "for you have attained to great honour. But these, your brother and sister, have sinned, and it is therefore right that they should be where I am," meaning the infernal regions. This is called pitusiray sanasiray, which means one person fastened on the top of another. When Manco Ccapac saw his brother and sister in such fearful danger, he shed tears of natural grief and sorrow, and he went thence to the place where he had first seen the rainbow, the names of which are cuchi, and turumanya and yayacarui. He bemoaned the loss of his brother and sister, and exclaimed that he was the most unfortunate of orphans. But the rainbow strengthened him, and removed all his sorrows and afflictions.6 "Huaynacaptiy" or "Huaynacaptiyllapun chica chiqui unachayamoran Huanacauri." From that time the place was called Huaynacaptiy. Thence he went to Collcapampa7 with the tupac-yauri in his hand, and with a sister named Ypa mama huaco, and with another sister and a brother. They arrived at Collcapampa, where they were for p. 76 some days. Thence they went to Huamantiana,8 where they remained some time, and thence they marched to Cori-cancha,9 where they found a place suitable for a settlement. There was good water from Hurinchacan and Hananchacan (whence the names of Hurin-Cuzco and Hanan-Cuzco), which are two springs. A rock was called by the natives (who are the Allcayriesas, the Cullinchinas, and the Cayaucachis) by the name of Cuzco-cara-urumi, whence the place came to be called Cuzco-pampa and Cuzco-llacta; and the Yncas were afterwards called Cuzco-Ccapac and Cuzco-Ynca. This Ynca Apu Manco Ccapac married one of his own sisters named Mama Ocllo, and this marriage was celebrated that they might have no equal, and that they might not lose the caste. Then they began to enact good laws for the government of their people, conquering many provinces and nations of those that were disobedient. The Ttahuantin-suyus1 came with a good grace and with rich presents. The tidings of a new Ynca had spread widely. Some were joyful, others were afflicted; when they heard that the Ynca was the most powerful chief, the most valiant, and the most fortunate in arms, that his captains and men of valour were better armed than other men; and that all his affairs were prosperous.

 This Ynca ordered the smiths to make a flat plate of fine gold; which signified that there was a Creator of heaven and earth; and it was of this shape. He caused it to be fixed in a great house called Ccuricancha pachaya-chachipac huasin.2 This Ynca Manco Ccapac was an enemy to the huacas,3 and, as such, he destroyed the Curaca Pinao Ccapac
p. 77 with all his idols. He also conquered Tocay Ccapac, a great idolater.

 Afterwards he ordered works to be executed at the place of his birth; consisting of a masonry wall with three windows, which were emblems of the house of his fathers whence he descended. The first window was called Tampu-toco,4 the second Maras5-toco, and the third Sutic6-toco: referring to his uncles and paternal and maternal grandparents.



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

 He ordered that the dresses of each village should be different, that the people might be known, for down to this time there were no means of knowing to what village or tribe an Indian belonged. He also ordered, with a view to each tribe being clearly distinguished, that they should choose whence they were descended and from whence they came, and, as the Indians generally were very dull and stupid, p. 78 some chose, for their pacarisca7 or pacarimusca, a lake, others a spring, others a rock, others the hills or ravines; but every lineage selected some object for its pacarisca. The devils, or hapi-ñuñus, deceived those stupid people with little difficulty, entering into the false pacariscas, and thence uttering deceitful promises. Every day these pacariscas continued to increase, the origin or pacarinim being the Pacari-tampu. All the provinces and tribes said Pacariscanchic huccsiscanchic umachun chicpa-pacariscan.

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

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

 Sinchi Ruca Ynca began to rule over all the territory of his father, and was a great patron of agriculture, of weaving cloth, and of mining. He was not much addicted to warlike affairs, for, being a very proud man, and of haughty disposition, he seldom went abroad. All the provinces from Chacamarca and Angaraes sent him presents. When he desired to make conquests be sent his captains and their men. In each ravine they had to take stones to make usnus, which are certain stones arranged in heaps. They say that an Indian wizard appeared to one of the officers of war, and told him that the heaps must becalled apachitas. A rite was established, which was that every passer by should bring a great stone; and the wizard also told the officer of the p. 79 Ynca that all the soldiers must throw their coca pallets on the heap as they passed, saying:—Saycoyñiycaypitac quipasiyon coyñiypashinatac. From that time they began to bring stones and to throw coca, because the wizard had so ordered it.8

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



 A Uiracochantic çicapac caycaricachun cay raimicachun ñeca apa hinamtima chiccha camac maypin canqui manachurycayquiman hanampichun hurimpichun quinrayñimpichun capac usnoyqui hay-ñillalay, hanan cochaman tarayac hurincocha, tiyancay, camacpacha runarallpac, apoyunay, quicuna camman allcañancyran riaiy-tam munayqui ricaptiy yachaptiy unanchaptiy hamuttaptiy ricunan-quim yacharanquira, yntic quillaca punchaoca, tutaca, pocoyca, chiraoca, manamyancacho, camachiscan purin unanchascaman tupus-camanmi chayan, maycanmi, ttopayaricta apachinarcanqui hay-ñillaray uyarillaray manaracpas, saycaptiy rañuptiy.



 After this he always remembered Tonapa, saying:—



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



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

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

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 Cusisimirac cusi callurac cayhuacyanquital sasicuspa suyanqui, ychastalpas cusinchicpi quillpunchicpi maymantapas runahualpac apu, ticcicapac uyari sunquichay nisunqui camtaca, mayñic mantapas hinatac viñaypas caycama yocllamunqui.



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

 On the death of the old Ynca, the sovereignty descended to his son Sinchi Rocca Ynca, who was a very proud man. In his time it fell out that there were youths and maidens who loved each other excessively, and, in answer to questions put to them by the Ynca, they publicly confessed that they could not live apart. It was found that these lovers had certain small stones, perfectly round, and they said that these stones were called soncoapa chinacoc huacca chinacoc. They say that a poor boy in rags, a shepherd (llama-michec), entered the house of the Ynca Sinchi Rocca, and that a virgin who was very dear to the Ynca went away with that boy. A search was made until they were found, and orders were given that they should be tortured. The girl confessed that the llama-michec had stolen away her love, after having made a huacanqui9 to appear, given to him by a demon. The boy had made a pact with the devil in a certain cave; but the Ynca did not understand that this was the work of the old enemy, and that he had succeeded with the boy and girl because they had become his subjects, and held the huacanquis in their hands. They say that from that time many huacas appeared on the hills and in the streams without shame, and it was ordered that there should be sacrifices in each village.

 In those days they began to sacrifice with human blood, white lambs, guinea pigs, coca, shells, grease and sancu.1 This unfortunate Sinchi Rocca passed all his time in sensuality, and he ordered search to be made for chutarpu p. 82 and huanarpu,2 to make fornication a custom, and thus there were so many huacanquis that the Indians gave them as presents.

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

 They say that when the Ynca Lloque Yupanqui was very old, he had a son by a woman named Mama Tancarayacchi Chimpu Cuca, daughter of a huaca in the village of Tancar. She bore the Ynca Mayta Ccapac6 at the end of a year, and p. 83 they say that he cried out many times while he was yet in the womb of his mother. A few months after his birth he began to talk, and at ten years of age he fought valiantly and defeated his enemies, He governed very well, making moral laws, and forbidding evil customs. They say that this Ynca Mayta Ccapac foretold the coming of the holy gospel. While he was a boy he ordered all the huacas and idols to be brought to the city of Cuzco, promising to hold a great festival; but he caused trouble to the worshippers of these huacas by setting them on fire. They say that many escaped in the form of fire and wind, and as birds. There were Aysso-uilca, Chinchay-cocha, and the huaca of the Cañaris, and Uilcañota, Putina, Coropuna, Antapuca, Choquiracra, and Chuquipillu.7

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

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

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


Sun.
Plate of fine gold; image of the Creator and of the
true Sun of the Sun, called Uiracocha-pachaya-
chachic. Moon.

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

{See here for the picture facing page 84. There is no description or explanation of it given in the text}

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 They say that Mayta Ccapac Ynca was very wise, that he knew all the medicines, and could foresee future events. On occasion of the Ccapac Raymi, in honour of Uiracocha Pachayachachi, they held a solemn festival, which lasted for a whole month. The Ynca said many times, in the evenings after the days of festivity, that the feast will soon be over, and then comes death, as the night follows the day, and as sleep is the image of death. The festival, he would say, is the type of the true festival, and fortunate are those reasoning creatures who shall attain to the true feast of eternity, and know the name of the Creator; for men do not die like beasts. In consequence of these reflections he kept a fast in Toco-cachi,3 with great mourning, only eating one row of grains from a mazorca of maize, each day, and so he passed a whole month.

 This Mayta Ccapac had a son named Ccapac Yupanqui4 by Mama Tancapay-yacchi. He had another son Apu Urco Huaman Ynti ****i Mayta, and another Unco Huaranca. Their descendants multiplied so as to form the Usca Mayta Ayllu and Huañayñin Ayllu;5 though Ccapac Yupanqui was the heir, who was most successful in arms.

 After the death of Mayta Ccapac, many great Curacas and chiefs of this kingdom submitted to his son Ccapac Yupanqui. They say that, in his time, they invented the sacrifices of capaucha-cocuy, burying virgin boys with silver and gold; and of the arpac with human blood, or with white lambs called uracarpaña, cuyes,6 and grease. It happened one day that the same Ynca Ccapac Yupanqui wished to witness how the huacas conversed with their friends, so he entered the place selected, which was in a village of the p. 86 Andes called Capacuyo. When the young Ynca entered among these idolaters, he asked why they closed the doors and windows so as to leave them in the dark, and they all replied that in this way they could make the huaca come, who was the enemy to the name of God Almighty, and that there must be silence. When they had made an end of calling the Devil, he entered with a rush of wind that made them all in a cold sweat of horror. Then the young Ynca ordered the doors and windows to be opened, that he might know the shape of that thing for which they had waited with such veneration. But as soon as it was light the Devil hid its face, and knew not how to answer. The dauntless Ynca Ccapac Yupanqui said—"Tell me what you are called"; and, with much shame, it replied that its name was Cana-chuap yauirca. The Ynca then said—"Why are you so frightened and ashamed? If you can grant children, long life, good fortune, coycollas and huacanquis, why do you stand there like a criminal without raising your eyes? I tell you that you are some false deceiver; for if you were powerful you would not be afraid nor hang down your head. I now feel that there is another Creator of all things, as my father Mayta Ccapac Ynca has told me." The figure of this devil was ugly, with a foul smell, and coarse matted hair. It fled out of the house, raising shouts like thunder; and they say that from that time all the huacas feared the Yncas; and the Yncas also used the yacarcay, in the name of the Creator, as follows:—



 Hurinapachap hicrinpachap, cochamantarayocpa camaquimpa tocuya pacopa sinchiñauiyocpa manchaysimiyocpa caycasicachun cayhuarmicachun ñispacamacpa sutinrammica machiyqui pincanqui maycanmicanqui y mactamñinqui rimayñi.



 With these words the Yncas made all the huacas tremble; although they had not left off performing capacochacocuy. If these Yncas had heard the gospel, with what love and joy would they have believed in God! They say that this Ynca p. 87 Ccapac Yupanqui had a son, by his wife Mama Corillpay-cahua, named Ynca Ruca, at whose birth there was much festivity. But the Ynca did not entirely separate himself from idolaters, as he allowed the huacas of each village to be worshipped. It is said that the Ynca sent men to search for the place called Titicaca, where the great Tonapa had arrived, and that they brought water thence to pour over the infant Ynca Ruca, while they celebrated the praises of Tonapa. In the spring on the top of the rocks, the water was in a basin called ccapacchama quispisutuc unu.7 Future Yncas caused this water to be brought in a bowl called curi-ccacca,8 and placed before them in the middle of the square of Cuzco, called Huacay-pata: Cusi-pata: where they did honour to the water that had been touched by Tonapa.

 In those days the Curacas of Asillu and Hucuru told the Ynca how, in ancient times, a poor thin old man, with a beard and long hair, had come to them in a long shirt, and that he was a wise councillor in affairs of state, and that his name was Tonapa Vihinquira. They said that he had banished all the idols and hapi-ñuñu demons to the snowy mountains. All the Curacas and chroniclers also said that this Tonapa had banished all the huacas and idols to the mountains of Asancata, Quiyancatay, Sallcatay, and Apitosiray. When all the Curacas of the provinces of Ttahuantin-suyu were assembled in the Huacay-pata, each in his place, those of the Huancas said that this Tonapa Varivillca had also been in their land, and that he had made a house to live in, and had banished all the huacas and hapi-ñuñus in the province of Hatun Sausa Huanca to the snowy mountains in Pariacaca and Vallollo. Before their banishment these idols had done much harm to the people, menacing the Curacas to make them offer human sacrifices. The p. 88 Ynca ordered that the house of Tonapa should be preserved. It was at the foot of a small hill near the river as you enter Xauxa from the Cuzco road, and before coming to it there are two stones where Tonapa had turned a female huaca into stone for having fornicated with a man of the Huancas. It was called Atapymapuranutapya, and afterwards, in the time of Huayna Ccapac Ynca, the two stones declared to the people that they were huacanqui coycoylla. In those days there were also huacanquis in the wilderness of Xauxa, and before coming to Pachacamac, and in a nest of the suyuntuy (turkey buzzard) and stones in Chincha-yunca.

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

 When the Ynca died, he was succeeded by his son the Ynca Ruca, who received the tupac-yauri, tupac-cusi, and tupac-pichuc-llautu. This Ynca Ruca understood the making of cloth of cumpis,9 and he was a great patron of dancing, so that in his time nothing was done but dancing, eating, drinking, and other enjoyment. Idolatrous rites increased, and people devoted themselves to the worship of huacas; for the chiefs and people always follow the example that is set them by their sovereign.

 They say that the eldest son of this Ynca Ruca was named p. 89 Yahuar-huaccac1 Ynca Yupanqui. His mother was Mamicay-chimpu; and at his birth there was a grand feast. The square and all the streets were filled with arches of feathers, and the house of Curicancha was entirely covered with rich plumes, both within and without. They played on eight drums, and sang the ayma, torca, cayo, and huallma chamayuricssa, and haylli, and cachra, giving thanks to the Creator, and saying—



 Hananhamuyrac chiccha hurinchiccha apu hinantima lluttactic-cicapac runahuallpac llaychunca muchay cuscayqui allcañañiy huan chipicñispa hullpaycuscayqui riacllahuay mayucuna pachacunaripis cucunari callapallatichinay hanantarac cahariusinay llapan concay-qui raurac manayllay quihuanpas ynya y cuspalla rochocallasun cusicullasun ancha hinalla tachca nispañicusun.



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

 The Ynca Ruca died, and left the sovereignty to his eldest son Yahuar-huaccac Ynca Yupanqui, who began by being very free and liberal, but was finally so impoverished that he was obliged to draw tribute from the provinces, for the expenses of his house. At last the people rose in rebellion, p. 90 and, seeing this, the Ynca dissimulated, so that the people became quiet and brought him all kinds of presents. They say that this Ynca ordered the prisons to be made outside the town, that he might not see the punishment of criminals. As he grew old he began to undertake conquests, and ordered dresses to be made with plumes, and purapuras of gold and silver, and of copper for the soldiers, to put on the breast and shoulders as a protection against arrows and spears; and he distributed these among his captains and soldiers.

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

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



 Cam Cuzco-Ccapac ñuca Colla-Ccapac hupyasumicusu rimasu amapirima ñuca collque tiya cam chuqui tiya. Cam Uiracochanpa-chayachi mucha. Nuca Ynti-mucha.2



 At last the Ynca, being affable and friendly, assented; for he is said to have been too gentle. His chief employment was the building of houses, and of the fortress on the Sacsahuaman, and to cultivate and plant quiscuar and molli trees; but he neglected all warlike pursuits. He had a natural p. 91 son named Ynca Urcu, to whom he renounced the kingdom during his life time. This Ynca Urcu undertook the conquest of Colla-suyu with a great army. Before setting out he sent a haughty demand for tribute, but all the tribes, which had not acknowledged him as their lord, refused compliance. Ynca Urcu then set out with a powerful army, and undertook the conquest without securing the loyalty of the intervening tribes. He passed through the country of the Caviñas, taking with him the statue of Manco-Ccapac, to secure good fortune for himself. But he was defeated and killed at Huana-calla, by the hand of Yamqui Pachacuti, the chief of Huayra-Cancha. Then the Hanco-allos and Chancas besieged the city of Cuzco, which roused the Ynca Uira-ccocha Yupanqui from his careless ease. He knew not what course to pursue, and applied to the Hanco-allos and Chancas. Eventually he came out to arrange a peace, to Yuncay-pampa. Then his legitimate son, named Ynca Yupanqui, whom his father detested, was afflicted at the sight of his capital encompassed by an enemy. His heart was emboldened and he took the road to Cuzco, but before he arrived at Callachaca, as he travelled along the road alone, he saw a very fair and beautiful youth on the top of a rock, who said: "O son, I promise, in the name of the Creator, on whom you have called in your troubles, that he has heard you, and will give you the victory over your enemies. Fight then without fear." He then disappeared, and the prince felt at once emboldened and capable of command. On reaching his palace, he cried out, saying:—"Cuzco Ccapac pac churacllay yana pahuay may pimcanqui." Then he entered the house of arms, and took out all the offensive and defensive weapons. At that juncture twenty Orejones arrived, his relations, sent by his father. He armed all the men and women and, entering the temple, he took the tupac-yauri3 and ccapac unancha,4 and unfurled the p. 92 standard of the Yncas. The city became a fortress, and the enemy commenced the attack, but the prince had forgotten the tupac-yauri. At the first encounter, the prince Ynca Yupanqui was knocked down by a stone from a sling, and remained half insensible. Then he heard a voice from heaven saying that he had not got the sceptre of tupac-yauri. So he went back to the temple and took the sceptre, and returned to the battle, encouraging the captains and soldiers to fight. Meanwhile an old Ynca, a near relation of the prince's father, named Tupac Ranchiri, who was a priest of the Ccuricancha, set some stones in a row, and fastened shields and clubs to them, so that they might look at a distance, like rows of soldiers sitting down. The prince, looking out for succour from his father Uira-ccocha Yupanqui Ynca, saw these rows from a distance, and cried out to the supposed soldiers to rise, as his men were on the point of yielding. The Chancas continued the attack with increased fury, and then the prince saw that the stones had become men, and they rose up and fought with desperate courage and skill, assaulting the Anco-allos and Chancas; so the prince gained a victory, and followed the enemy to Quizachilla, where he beheaded the chiefs of the hostile army, named Tomay-huaraca, Asto-huaraca, and Huasco-Tornay Rimac. He thus gained a great victory;5 and they say that a widow named Chanan Coricoca fought valiantly in the battle like a soldier. The prince sent presents of the heads of the Chancas and Anco-Allos to his father. But the Ynca Uira-ccocha Ynca Yupanqui was ashamed to return to Cuzco, and lived at Puna-marca until his death. The young prince Ynca Yupanqui assembled more troops, and followed the Anco-Allos and Chancas, overtaking them at the river Apurimac, where the flying enemy killed one of the bravest of the Ynca captains, named Vilcaquiri, by hurling a stone upon him. p. 93 He exclaimed to the prince, "Is it possible that I must die without having fought or gained any glory?" They hollowed out the trunk of a tree, and buried the body in the tree, and the fruit of that tree yields a medicine called villca, which is good for all heated and feverish humours.6

 The Ynca Yupanqui followed the enemy as far as Anda-huayllas; and, on his return to Cuzco, he undertook the conquest of Colla-suyu; and other provinces submitted peaceably. Among them was that of the famous chief Yamqui-Pachacuti, whom the prince thanked for the death of Ynca Urcu, his brother. And the prince took his name and added it to his own, which became Pachacuti Ynca Yupanqui. He conquered all the land of the Colla-suyu, and invaded the provinces of the Chayas and Caravayas, where he destroyed a famous idol. He subdued the Chayas and Ollacheas, and, leaving a garrison in Ayapata,7 he returned to Cuzco. He next marched to the country of the Chancas with fifty thousand men; and at Vilcas-huaman he found seven huacas in the form of very great Curacas, black, and very ugly. They were called Ayssa-vilca, Pariacaca, Chinchacocha, Huallallu Chuquiracra; and two others of the Cañaris. The prince took them and sent them to Cuzco, to work at the Sacsahuaman fortress, and also afterwards to labour at the look-out towers on the sea-shore, at Chincha and Pachacamac. Then Pachacuti Ynca Yupanqui conquered the provinces of the Angaraes, Chilqui-urpus, Rucanas, and Soras. He received news that the Huancas were preparing for war at Taya-cassa; so he encamped at Paucaray and Rumi-huasi, where he formed three armies, which were to invade the valley of Hatun-Huanca-Sausa simultaneously. They advanced from Paucaray, but the enemy p. 94 submitted, and brought in provisions, and presents of maidens. The Ynca was pleased at the peaceful submission of these people, and he promised to confirm their three Curacas in their lordships, conferring upon them the additional title of Apu; and he ordered one of them to be given shoes of gold. He then entered the valley of Sausa in pursuit of his enemy Anco-allo, passing by Tarma, Colla-pampa, Huanucu, and Huamalies, and Cassamarca, until he reached a province where the people feasted on their dead. He continued to advance until he came to the province of the Cañaris, which was full of sorcerers and huacas. Thence he marched to Huancavillca; but the Anco-allos entered the forests, leaving their idol behind them.8

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

 He then pursued his way without stopping, by Mama and Chaclla to Xauxa, and went thence to Huancavilca, where he found two natural springs flowing with chicha, at a time when an his soldiers were suffering from thirst. The p. 95 natives presented him with ychma (colour), and the Yauyus brought him gold and silver. He next came to Huamañin, near Villcas, where he had first seen the seven evil huacas. In Puma-cancha,9 a very hot place before coming to Villcas, his eldest legitimate son was born, named Amaru Yupanqui, and he rested there for some days. Here the news arrived of a miracle at Cuzco. A yauirca or amaru, a ferocious creature, half a league long and two brazas and a half wide, with ears, eye-teeth, and a beard, had come forth from the mountain of Pachatusan, and entered the lake of Quichuipay. Then two sacacas (comets) of fire came out of Ausancata, and went towards Arequipa; and another went towards some snowy mountains near Huamanca. They were described as animals with wings, ears, a tail, and four legs, with many spikes on their backs; and from a distance they appeared to be made of fire. So Pachacuti Ynca Yupanqui set out for Cuzco, where he found that his father, Uiraccocha Ynca Yupanqui, was now very old and infirm.

 Then were celebrated the festivals of his return, and of the Ccapac Raymi of Pachayachachi, with great rejoicing. The Curacas and Mitmays of Caravaya brought a chuqui-chinchay, which is an animal of many colours, said to have been chief of the uturuncus.1 This Ynca caused all the deformed and idiotic persons to be employed in making clothes. He was very fortunate in arms. When his father died, the mourning was vicuña wool of a white colour; and the soldiers were ordered to carry the body of the old man, with his arms and insignia, through the city, singing a war-song and bearing their shields and clubs, their llaca-chuquis,2 chasca-chuquis, suruc-chuquis. The women came forth in another procession, with their hair shorn, and dressed in black, and their faces blackened, flogging themselves with p. 96 quichuas and coyas, secsec, sihuicas.3 They say that these women mourned for a whole week, and sought for the body of the dead Ynca.

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

p. 97

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

 In those days there was a great famine which lasted for seven years, and during that time the seed produced no fruit. Many died of hunger, and it is even said that some ate their own children. The Ynca was then living at Tumipampa. They say that Amaru Tupac Ynca, during those seven years of famine, obtained large harvests from p. 98 his farms at Calla-chaca and Lucrioc-chullo, that the dews always descended upon them at night, and that frost never visited them, insomuch that the people would have worshipped him by reason of the miracle; but Amaru Tupac would not consent to this insult to the Creator. He rather humbled himself, feeding the poor during the seven years of famine. For his disposition was to be humble and meek to all. He had filled the collcas or granaries with food many months before. His descendants were the Ccapac-Ayllu. At that time Huayna Ccapac Ynca was born in Tumipampa, a town of the Cañaris, his father being Tupac Ynca Yupanqui, and his mother Coya Mama Anahuarqui. The Ynca built the great palace of Tumipampa-Pachacamac; and all the sorcerers were pardoned in honour of the prince's birth, at the intercession of his mother, they having been condemned to death. For the Ynca Tupac Yupanqui had always been a great executor of justice upon llaycas and umus, and a destroyer of huacas, but not for this did they cease to increase in number.

 Eventually the Ynca returned to Cuzco, sending a captain in advance, named Arequi Ruca, with twelve thousand men, by the coast road, that he might visit the provinces and punish all rebels. The Ynca went direct to Cuzco, taking with him Cayambis, Cañaris, and Chachapuyas as labourers. He also took many girls of the Quitus, Quilacus, Quillasencas, Chachapuyas, Yuncas, Huayllas, and Huancas, as chosen maidens for Ticci Ccapac Uiracochan Pachacya-chachi, called Yurac-aclla, Huayra-aclla, Paco-aclla, and Yana-aclla;7 and much wealth of gold and silver and precious stones, and plumes of feathers. He then ordered that all the provinces from Quitu to Cuzco should make farms and collcas or granaries, roads and bridges and tampus;8 that there should be acllas,9 in all the provinces, p. 99 officers of cumpis,1 smiths, Paucar-camayoc, Pillcu-camayoc,2 and garrisons of soldiers for the security of the land, and hampi-camayoc.3 The Ynca also gave orders that every village should supply food for the poor.

 When the Ynca approached Cuzco, where Pachacuti Ynca Yupanqui had remained with thirty thousand men of war, the old man came out to meet him as far as Villca-cunca, with his chiefs or Apu Curacas, in litters; and the two armies made a most brilliant appearance with their gold and silver and rich plumes. The two forces imitated skirmishes, and the good old man, from joy at seeing his son and grandson, made his son a general, and his grandson master of the camp. He then sent half his army with Uturuncu achachi4 and caçir ccapac (this caçir ccapac means a vice-general or viceroy), and with all the Apu Curacas, that they might all be in order of battle on the Sacsahuaman fortress, to defend the city; that his grandson, Huayna Ccapac, might have a battle with fifty thousand men all armed with gold and silver. This was done by way of a representation or comedy, and those in the fortress were conquered, who were Cayambis and Pastus, and their heads were cut off (which was done by anointing them with the blood of llamas) and put upon lances. Then there was a triumphal march, with the haylli,5 to the Ccuricancha, where they offered up their prayers to the simple image of the Creator. Then the captains came forth by the other door to the square of Huacay-pata-Cusi-pata, with the song of the quichu, and the Curacas sat on their tiyanas6 in their order. Here also sat Pachacuti Ynca Yupanqui, with his sons Tupac Ynca Yupanqui, and Amaru Tupac Ynca, all on p. 100 equal tiyanas made of gold, all richly dressed with their ccapac-llautus,7 and the old man held the golden sceptre of tupac yauri, while his sons only had champis8 of gold.

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

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

 On his death the provinces of the Puquinas and Collas rebelled, from Villcañota to Chacamarca, with all the Urco-suyus of Achacache, Huancane, Asillu, and Asancaru, and they made their fortress in Llallahua Pucara with two hundred thousand men; but as this fortress could not contain them all, those who had least courage went into two other strongholds in the province. So Tupac Ynca Yupanqui assembled an army to attack them; and the Hanan-Quichuas and Hurin-Quichuas, confident in their prowess, p. 101 petitioned to be allowed to march against the enemy. At last the Ynca yielded to their importunity, and a very powerful army of twelve thousand Quichuas marched from Cuzco, full of confidence, well armed, taking with them a huaca, or idol.

 They began to fight in Huarmi-Pucara9 with the women of the Quillacas, and the Quichuas were defeated. They retired to the principal fortress of Llahua-pucara, where they were besieged by the Collas and entirely cut to pieces. One man escaped, and brought the news to Tupac Ynca Yupanqui, who mourned for the flower of his army. Then he set out himself from Cuzco with one hundred and twenty thousand men, and marched against the Collas, laying siege to the said fortress of Llallahua-pucara. This siege lasted for three years. Then the Collas offered up sacrifices to the sun, of children and cuis,1 and from the air there was an encouraging answer to their Tayta2 (Tayta means a minister of the huacas). Then they waged war upon the Ynca without any fear; but it fell out very differently from what they expected, for the Ynca attacked these Collas with renewed fury, and there was much bloodshed. Next day the Collas, to strike terror among the troops of the Ynca, began to sing and beat drums, after which there was another battle without any decisive result. On the third day the Ynca and his captains renewed the assault at sunrise and drove back the Collas. Then Chuchi-Ccapac and his chiefs escaped to the province of the Lupacas dressed as women. They were brought before the Ynca in the town of Cac-yaviri, with the huaca of Ynti and other huacas. Tupac Ynca Yupanqui ordered the chiefs and the huacas to be placed in the centre of their army of one hundred thousand men, where they were insulted, and, to increase the affront, he sent for the huyachucos, suyuntus,3 llama-llamas, and chuñires p. 102 to trample upon them, and eventually they were thrown into the lake of Urcos, while the Collas were brought in triumph to Cuzco. In memory of these cruel wars of the Collas, the Ynca ordered two darts of gold and siver to be placed in Villcañota, and he left mitimaes and garrisons of loyal men for the security of the conquered provinces.

 The Ynca then assembled 200,000 men to undertake a new conquest in the Andes, naming Uturuncu Achachi as general of the army, and Ccapac Huari, Poqui-llacta, and others of the Chillquis, Papris, and Canas, as officers. These did good service in the conquest of the provinces of Mana-resu and Upatari, as far as the confines of Huancavillca on one side, and to Caravaya on the other, where they met with a province inhabited entirely by women, called Huarmi-auca.4 They then crossed a river of great volume; but at first, as no man could pass over, some audacious monkeys, belonging to a chief of the Manares, went across, and secured ropes and cables after overcoming great difficulties. This province is called the Golden, and in it they found a great and rich land called Escay-oya,5 with a very warlike race of people who were said to be cannibals; and they make such deadly poison, that it would seem they have a pact with the devil. They fought two desperate battles, and in the third they were defeated by the soldiers of the Ynca, not because they were less brave, but by superiority of arms and discipline. They say that while these new provinces were being numbered, and while arrangements were being made for leaving garrisons, news came that Tupac Ynca Yupanqui had banished a captain to a province of the Chirihuanas.6 The captain, Apu Quillacta, proclaimed this news to his people, and they returned to their own land, leaving the Ynca army with the general, Uturuncu Achachi. This was the reason that the Escay-oyas, and Upataxis, and Manares p. 103 again took up arms, for the forces of Uturuncu Achachi were reduced; and he returned to Cuzco, abandoning the conquests made by the labours of three armies and at great cost of lives. If this had not happened these provinces would now be subject to the crown of Spain, and their inhabitants would have been Christians; but our Lord knows it, and has reserved this good work for another time.

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

 The Ynca was in the fortress of Sacsahuaman with all his officers when Apu-Quillacta and his twelve thousand men of Colla-suyu returned, and complained of the ill-treatment of the exiles. The Ynca excused himself, saying that he knew nothing of it. Then news came that the Chillis were assembling warriors to attack the Ynca, and he sent a captain against them with twenty thousand men, and twenty thousand of the Huarmi-aucas. The two commanders marched as far as the Coquimpus, Chillis, and Tucumans, who were easily subdued, and a great quantity of very fine gold was brought back to Cuzco. When the Ynca received this large quantity of gold, he ordered plates of it to be made to cover the walls of the Ccuricancha. In the feast of Ccapac-Raymi it was the usual custom of the Ynca to invite all the people of Ttahuantin-auyu to drink in their order. The Curacas and common people murmured that there was stint in the liquor; and when this came to the ear of the Ynca, he ordered enormous querus7 for the ensuing year, when portentously large querus were given three times in the day.

p. 104

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

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

 This Hualpaya was now ready to rebel without the knowledge of the provinces; and one night a bastard uncle of Huayna Ccapac was lying half awake and half asleep, very early in the morning, when he saw troops headed by Hualpaya surrounding the city, and pointing their arrows at the p. 105 child Huayna Ccapac. This was a dream; but the uncle jumped up as if it had been true, went to the house of Cuys Manco, and assembled all the councillors. The governor entered the chamber where twelve grave councillors were assembled, and asked the cause. The uncle had told them his dream, and they made him repeat it three times. Then one ordered the friends of the governor to be seized, another that fifty men should watch the roads and see if anything unusual was on foot; and finally, the most trusted favourite of Apu Hualpaya confessed that many Indians laden with coca were on the roads, with their arms concealed, ready to rebel. Then the governor, with his numerous followers, could not be seized by the councillors; so they assembled five hundred of the most loyal and faithful of the councillors of Ttahuantin-suyu, who were sworn to defend the royal house, and he took the ccapac-uancha, or standard of the Yncas, out of the temple, and went to the governor, taking the infant Huayna Ccapac with them. Hualpaya was well armed, and on the point of coming forth with many captains, but he was seized with his followers and his head was cut off, and those who came from the provinces to help him were flogged. Then the councillors continued to rule the whole realm without a governor.

 After three years they began to prepare for the feast of the coronation; and they assigned as the wife of Huayna Ccapac his own sister Ccoya Mama Cusirimay, according to the custom of his ancestors. They were married on the day of the coronation, when all the walls and roofs in the city were covered with rich plumes of feathers, and the streets were paved with golden pebbles. The people were gorgeously dressed in cumpis and plumes. The Ynca came forth from the house of his grandfather Pachacuti Ynca Yupanqui, followed by all the Apu Curacas of Colla-suyu and councillors; while Mama Cusirimay came out of the p. 106 palace of Tupac Ynca Yupanqui, attended upon by the Apu Curacas of Chinchay-suyu, ****i-suyu, and Anti-suyu, with all their Auqui-cuna1 according to their rank. They were in litters, and Huayna Ccapac did not hold the tupac-yauri, but only the champi. Many attendants of less note surrounded him, all dressed in shining churus2 and mother-of-pearl, and well armed with their purupuras3 and chipanas4 of silver. They say that fifty thousand men guarded the city and the fortress of Sacsahuaman, and that the festival was a wonderful sight.

 The Ynca and his spouse then entered the temple, each by a separate door, the temple being that of the Creator Pachayachachi.5 This is the name given by these heathens, and the High Priest was called Apu Challcu Yupanqui. The sovereign and his wife were shod in llanques of gold; and afterwards they gave him the chipana of gold and raised him to the platform whence he performed these ceremonies, where he said a prayer in a loud voice, which concluded the proceedings of that day, and they were considered to be married. Afterwards they delivered to him the tupac-yauri6 and the suntur-paucar,7 after three days, and the ccapac-llautu8 and the unincha9 in the same place where they were married, and in continuation of the same ceremony. They also delivered to him the ccapac-unancha1a or royal standard to be carried before him, and the huaman-champi2a of two edges, with the shields or huallcancas,3a uracahuas, and uma-chucus.4a The Ynca took an oath and touched the ground, promising to emulate the deeds of his forefathers, and to attend to the things of Pachayachachi and his Ccuri-cancha, p. 107 and to do no evil to the kingdom of Ttahuantin-suyu, keeping the laws of former Yncas, and favouring all loyal servants. Then the Apu Challca Yupanqui said a prayer to the Creator, beseeching him to guard and protect the Ynca with his powerful hand, and to defend him from his enemies. Those present then shouted out their acclamations. Then they all praised the Creator called Pachaya-chachi Uiracochan. Then the Ynca went to the Huacay-pata, where was his ccapac-usnu,5 as in Villcas, and there each chief, and captain, in his order, promised obedience to the new sovereign.

 They say that the disposition of Huayna Ccapac was very affable and knightly, and that Ccoya Mama Cusirimay was beautiful. But before he married, Huayna Ccapac had a son named Ynti Tupac Cusi Hualpa, whose mother was Rahua Ocllo; and he was also the father, by a princess named Tocto Ocllo Cuca, of another son named Tupac Atahualpa. Then the Ynca had a son by his wife named Ninancuyochi, whose mother, the Ccoya, died soon afterwards. Then Huayna Ccapac Ynca wished to marry his second sister, named Mama Cuca, who refused her consent, and he then ill-treated her and began to use force, but her prayers and menaces made him desist. Then he went with presents and offerings to the body of his father, praying him to give her for his wife, but the dead body gave no answer, while fearful signs appeared in the heavens, portending blood. This was called Ccalla-sana.6 This made Huayna Ccapac give up his intention in regard to his sister, so he gave her to a very old and ugly Curaca who was a great chewer of coca; and he did this, not for her good, but in order to bring shame upon her. She wept; and leaving the old man, whose name was Hacaroca, she entered the p. 108 house of the Acllas as a princess, and became abbess, never having submitted to the old man. The Ynca Huayna Ccapac was then married a second time, but not with such ceremonies as on his union with his first wife, to Ccoya Chimpu Runtucay.

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

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

 Half the army was employed in building the edifices for a p. 109 Ccuricancha, a wonderful work. Then the Ynca departed with his army, numbering a million and a half of men, and came to Picchuya Sicchupuruhuay. All the inhabitants with the Cayambis, Quillisencas, and Quillacus, fled to fortresses to defend themselves against the Ynca. The two



armies then began to fight, and much blood was shed. The Colla-suyu troops had been ordered to take the enemy in the rear, but meanwhile the Cayambis did great injury to the royal camp, and discovered that the Colla-suyus were marching very leisurely. So they fell upon them furiously, and caused great slaughter, so that few escaped in the fine and powerful army of Colla-suyu. The Ynca felt this misfortune deeply, for the general of Colla-suyu was one of his wisest councillors. But the Ynca was to blame for having confided in the promises of the huaca at Pachacamac and other idols. His men were now left starved and in rags, while the war became more fierce than ever. At last the Ynca sent to Cuzco for reinforcements; but news came that the Chirihuanus had invaded his territory, which caused him fresh anxiety. He despatched his most experienced captains for the conquest of the Chirihuanus, with 20,000 men of the Chinchay-suyus. Thus his army was reduced to 100,000 men, and with this he continued the war. He sent the Colla-suyu troops over the mountains to attack the fortress of the Cayambis, while the Chinchay-suyus marched by the plains. The Ynca himself advanced by the direct p. 110 road. They fought more furiously than ever, and the Colla-suyus climbed to the fortresses of the Cayambis and attacked them fiercely, sparing neither age nor sex. The Ynca also fought in person, attended by the Mayus, Sancus, and Quillis-cachis. The enemies were worn out with fatigue; but next day the battle was renewed, and the Colla-suyus and Chinchay-suyus again attacked the fortresses, which were steep rocks. The enemy began to fly to another place, and the Ynca ordered his army to rest for that day. The enemy took refuge in a stronger fortress, and reinforcements joined the Ynca's army from Cuzco. The Cayambis fled to the montañas of Otabala,8 and assembled on the shores of a lake, where they were surrounded, and there was great slaughter. The warriors washed their arms in the lake, and there was a mass of blood in the centre, so the lake was called Yahuar-ccocha.9

 Then the Ynca went to Quito to rest, and to establish his government and laws. He then advanced beyond Pasto, but returned to Quito, where he solemnized the Ccapac-Raymi. At the hour for eating a messenger arrived in a black mantle, who reverently kissed the Ynca, and gave him a pputi1 covered up. The Ynca told the messenger to open it, but he excused himself, saying, that the command of the Creator was that the Ynca alone should do so. So the Ynca opened it, and there came flying out a quantity of things like butterflies or bits of paper, which spread abroad until they disappeared. This was the pestilence of Saram-pion (?), and in a few days the general Mihcnaca Mayta died, with many other captains, their faces being covered with scabs. When the Ynca saw this, he ordered a house to be built of stone, in which he hid himself, and there died. After eight days they took out the body quite dried up, and p. 111 embalmed it, and took it to Cuzco on a litter, richly dressed and armed as if it had been alive.

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

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

 Afterwards Tupac Cusi Huallpa took 1200 Chachapuyas and Cañaris for the servants of the palace, and dismissed p. 112 those of his father. He also began to punish his father's captains with death because they had left Tupac Atahuallpa and the other captains in Quito. Then he marched into the provinces of Colla-suyu, and came to Titicaca, where he ordered a golden image of the sun to be set up. He worshipped it as Uiracocha Ynti, thus adding the name of Ynti. On his return to Cuzco he came to Pocana-cancha, where he found all the Apu Curacas coming in their litters according to the privilege granted by former Yncas, and Huascar Ynca laughed at this, although he did not take away the privilege. In this place he ordered the Acllas, of all four classes, to be brought into the open square, in the middle of all the Apu Curacas and the whole army. Then he told a hundred Indians of the Llamallamas and Hayacuchos, while they were performing their dances, to seize the damsels and ravish them in public. The damsels, when they were thus treated, cried out and raised their eyes to heaven; and all the great men of the kingdom resented such conduct, and looked upon this Huascar Ynca as half a fool, and only treated him with reverence from fear.

 At that time Tupac Atahuallpa sent to Huascar Ynca, beseeching him to give him the title and nomination of Governor of the Provinces of Quito, and the Ynca Huascar granted the request, and gave him the name of Ynca-ranti.3 Then the chief of the Cañaris, named Urco-calla, brought false news to Huascar Ynca, asking him why he consented that Tupac Atahuallpa should have the title of Ynca. This enraged the Ynca, and when Tupac Atahuallpa sent him rich presents he caused them to be burnt, and drums to be made of the skins of the messengers who brought them, except a few, whom he sent back to Quito dressed as women, and with very shameful messages to Auqui Atahuallpa. They were followed by a chief named Huaminca-atoc, whom p. 113 the Ynca sent against Atahuallpa with 1200 men, and orders to take him and the other captains prisoners. This captain rested at Tumipampa. Meanwhile the surviving messengers arrived at Quito, and reported what had happened to Auqui Tupac Atahuallpa, who received the news in great sorrow, but in silence. Then he sent to the captain Huaminca-atoc, asking him to declare for what purpose he had come with an army; and the captain replied that he would answer by his deeds. Then Auqui Atahuallpa, with the consent of all his captains, determined to take up arms, and the people of Quito swore to obey him. He assumed the title of Ynca, and began to use a litter, and assembled 13,000 warriors. After a few days the captain Atoc reached Mullu Hampatu,4 near Quito, and Atahuallpa came out against him. There was a battle, in which Atahuallpa was defeated, and all the Mitimaes5 were terrified. But he resolved to attempt further resistance. So he appointed Challcuchima to be general, and Quis-quis to be master of the camp, who defeated and captured the captain Atoc and put out his eyes. When Huascar Ynca heard the news of the disaster he was transported with greater rage, and sent his brother Huanca Auqui, with 12,000 men, to attack Atahuallpa. He was ordered to increase his army on the road; and he advanced to Tumipampa, and thence to Quito. Atahuallpa came out with 16,000 men. In the first battle Huanca Auqui ordered a retreat to Yana-yacu, where both sides fought valiantly, and again at Tumipampa; but Huanca Auqui was defeated between the country of the Cañaris and Chachapuyas. Atahuallpa returned to Quito, punishing the Cañaris with great cruelty. Thus the army of Huanca Auqui was defeated in four battles. Challcuchima remained at Tumipampa, Atahuallpa returned to Quito, and Huanca Auqui conquered the province of the Pacllas of Chachapuya, in the name of Huascar Ynca. He fought the p. 114 enemy between Chachapuya and Caxamarca, and was again defeated, retreating to Huanuco. After many challenges, the two armies met once more at Bombon, each with 100,000 men. After having been arrayed for the encounter, the soldiers on both sides ate and drank. The battle lasted for three days, and on the last day Quis-quis and Challcu-chima, the captains of Atahuallpa, were victorious, 20,000 having fallen. Huanca Auqui, now almost despairing, retreated to Xanxa, where he met another fine army which had been sent from Cuzco to reinforce him; and the captain who commanded angrily reprehended Huanca Auqui. The defeated general had drinking bouts with his uncles in the valley of Xauxa, and sent thence to the huaca at Pacha-camac for help, and received a hopeful reply.

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

 At that time a captain from Cuzco, with 12,000 men, offered battle to the enemy on the river of Ancoyacu, and Huanca Auqui refused to send him any help; yet he detained them for a month; but at last he was defeated, and all his men were destroyed. This news reached Huascar p. 115 when he was engaged in the mucha6 of the huacas. There were forty huacas assembled, and the Ynca began to abuse them with many insulting words, saying:—



 Llulla vatica hauchha auca supay, chiquiy manta pallcaymantam chirmayñaymantam camcam Cuzco capacpa aucan-cunacta muchar-cayque callpaays ayran callpari cuyhuan aspacay niyhuan runa arpay ñiy huan camcam hillusu huaccunacatacay chapas camcam acoycunacataca runa huallpaquiypa hahocha aucana catamuscampas canquichic, chicallatac hinallatac mitaysanay villcaycunapas camcuna huaca rimachun camca cunactam, ari tonapa tarapaca Uiracochan Pachayachip yanan ñiscaca chienisus canqui.



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

 Huanca Auqui, on coming to Curampa, left a million of men at Huancarama and Cocha-cassa to keep the enemy in check, while he went to Cuzco to report to the Ynca the reasons of his reverses; and the two princes made a brotherly reconciliation. Then the Ynca set out from Cuzco, taking all the Apu-Curacas and Auquis, and the p. 116 chiefs called Mancop-churin-cuzco, who are knights, and the Ayllun-cuzcos as body-guards; and as a vanguard he had the Quehuars and those of Colla-suyu, the Tambos, Mascas, Chillquis, Papris, Quichuas, Mayus, Sancus, Quillis-cachis; and as supports came the Chachapuyas and Cañaris. All were in good order, and so the Ynca Huascar reached Utcu-pampa surrounded by an imperial pomp and majesty never before seen. Each tribe, with its general, was in battle array from Ollanta-tambo to beyond Huaca-chaca. The enemy extended from Chuntay-cassa to the river of Pollcaro; and thus the plains were covered with the men of both armies.

 On that day the two armies were formed ready for battle, and the Ynca Huascar ascended a high hill near the Apuri-mac, and beheld, with feelings of pleasure, the people covering the land like flour; and all the hills, huayccus,7 and plains glistening with the gold and silver and bright-coloured plumes of the warriors, so that there was no spot unoccupied for twelve leagues by six or seven. Each nation and province had its war songs and musical instruments. On the next day Huascar Ynca sent messengers to order each company to make the assault with all possible fury, and the battle then began. They continued to fight from dawn until dark, and they say that twenty thousand men were killed. Next day they began again after breakfast, and a most fierce battle raged until sunset. On the third day it was again renewed, and at the hour for eating both armies were nearly worn out, and they rested, and all the plains were covered with dead bodies, and well irrigated with blood. On the fourth day they began again with still greater fury; and Quis-quis and Challcuchima, the captains of Atahuallpa Ynca, retreated to three high hills with only half a million of men. Here they entrenched themselves, and at dawn next day the men of Colla-suyu attacked them fiercely, p. 117 while the Ynca ordered the hills to be surrounded and assaulted on all sides. Then Quis-quis and Challcuchima, having lost many men, collected the survivors and retreated to the highest of the three hills, which was covered with grass, with groves of trees at the base. An Indian of the Canas suggested that the trees and grass should be set on fire, and the Ynca gave the necessary orders. A high wind arose and burnt the men of Chincha-suyu, while the troops of the Ynca killed them like flies in honey. Challcuchima and Quis-quis escaped with only two thousand three hundred men. They say that rivers of blood flowed from the battle field, which was covered with dead bodies.

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

 At midnight Challcuchima and Quis-quis lighted a fire on their left hands with a piece of grease; putting one lump of grease to represent the camp of Huascar Ynca, and the other for the camp of Atahuallpa. And the one in the place of Huascar Ynca burnt much more than that in the place of Atahuallpa, so that the grease of Huascar, burning up so high, went out very quickly, while that of Atahuallpa went on burning. Then Challcuchima and Quis-quis sang the haylli, and told their men that all would go well. They set out for Utcu-pampa in search of Huascar Ynca, and got there at sunset with six hundred and forty men, when the Ynca was asleep, and took him prisoner, routing the Rucanas8 who were his bearers, and so they carried him to Sallcantay. When the army found that Huascar Ynca was taken they were terrified, and each tribe went off to its own land. As soon as Quis-quis and Challcuchima p. 118 had got possession of the body of Ynca Huascar, they desired nothing more. They did not enter the city, but posted their men at Quepay-pampa, whence they sent orders to all the Apu-curacas and Auquis to come to them, with the mother of Huascar, the general Huanca Auqui, and his captains.

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

 Huascar Ynca, his wife and mother, and two children, with Huanca Auqui and the chief officers and councillors of the Ynca, were sent with a guard of a hundred men to Atahuallpa. But in a few days the news arrived that the Spaniards had landed, and there was great dismay. By the advice of Quis-quis great riches were buried in the earth; and it is also said that Huascar had previously ordered a chain of gold and three thousand loads of gold, with as many of silver, to be concealed in ****i-suyu. They also hid all the cumpis and rich dresses of gold. One named Barco and Candia arrived at Cuzco without meeting Huascar Ynca, and Challcuchima was seized on the way to Caxamarca. Francisco Pizarro captured Atahuallpa in the p. 119 midst of a vast concourse of Indians, after he had spoken with the friar Vicente de Valverde, when twelve thousand men were killed. For the people thought that they were the messengers of Pachayachachic Uiracocha; and when they fired off their guns, it was supposed to be Uiracocha.

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

p. 120

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

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


COLLECTED

By the Doctor Francisco de Avila, Presbyter (Cura of the parish of
San Damian in the said province of Huarachiri, and vicar of the three
above mentioned), from trustworthy persons who, with special diligence,
ascertained the whole truth, and that, before God enlightened them,
they lived in the said errors, and performed these ceremonies. It is an
agreeable subject and well worthy to be understood, that the great
blindness in which those souls walk, who have not the light of faith,
nor desire to admit it to their understandings, may be known.
At present nothing more is given than the narrative, but our
Lord will thus be well served if the said illustrious
Doctor, God sparing his life, would adorn it with
reflections and interesting notes.


In the year 1608.

p. 122

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

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

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

 Chellcascayu is the idol that we went to search for.

{facing page 123}



p. 123

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

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

p. 124

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


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

 They say that in most ancient times the Coniraya Uiracocha appeared in the form and dress of a very poor Indian clothed in rags, insomuch that those who knew not who he was reviled him and called him a lousy wretch. They say that this was the Creator of all things; and that, by his word of command, he caused the terraces and fields to be formed on the steep sides of ravines, and the sustaining walls to rise up and supporl them. He also made the p. 125 irrigating channels to flow, by merely hurling a hollow cane, such as we call a cane of Spain; and he went in various directions, arranging many things. His great knowledge enabled him to invent tricks and deceits touching the huacas and idols in the villages which he visited. At that time they also say that there was a woman who was a huaca. Her name was Cavillaca, and she was a most beautiful virgin, who was much sought after by the huacas, or principal idols, but she would never show favour to any of them. Once she sat down to weave a mantle at the foot of a lucma tree, when the wise Coniraya succeeded in approaching her in the following manner: He turned himself into a very beautiful bird, and went up into the lucma tree, where he took some of his generative seed and made it into the likeness of a ripe and luxurious lucma, which he allowed to fall near the beautiful Cavillaca. She took it and ate it with much delight, and by it she was made pregnant without other contact with man. When the nine months were completed she conceived and bore a son, herself remaining a virgin; and she suckled the child at her own breast for a whole year without knowing whose it was nor how it had been engendered. At the end of the year, when the child began to crawl, Cavillaca demanded that the huacas and principal idols of the land should assemble, and that it should be declared whose son was the child. This news gave them all much satisfaction, and each one adorned himself in the best manner possible, combing, washing, and dressing in the richest clothes, each desiring to appear brighter and better than the rest in the eyes of the beautiful Cavillaca, that so she might select him for her spouse and husband. Thus there was an assembly of false gods at Anchicocha, a very cold inhospitable spot between the villages of Chorrillo and Huarochiri, about half way. When they were all seated in their order, Cavillaca addressed them as follows: "I have invited you to assemble p. 126 here, O worthies and principal persons, that you may know my great sorrow and trouble at having brought forth this child that I hold in my arms. It is now aged one year: but I know not, nor can I learn, who was its father. It is notorious that I have never known man nor lost my virginity. Now that you are all assembled, it must be revealed who made me pregnant, that I may know who did this harm to me, and whose son is this child." They were all silent, looking at each other, and waiting to see who would claim the child, but no one came forward. They say that, in this assembly, in the lowest place of all, sat the god Coniraya Uiracocha in his beggar's rags; and the beautiful Cavillaca scarcely looked at him, when she addressed the gods; for it never entered into her head that he was the father. When she found that all were silent, she said:—"As none of you will speak, I shall let the child go, and doubtless his father will be the one to whom he crawls, and at whose feet he rests." So saying, she loosed the child, who crawled away, and, passing by all the others, he went to where was his father Coniraya in his rags and dirt, and when the child reached him, it rejoiced and laughed, and rested at his feet.

 This conduct caused Cavillaca great shame and annoyance, and she snatched up the child, exclaiming:—"What disgrace is this that has come upon me, that a lady such as I am should be made pregnant by a poor and filthy creature." Then she turned her back and fled away towards the seashore. But Coniraya Uiracocha desired the friendship and favour of the goddess, so, when he saw her take her flight, he put on magnificent golden robes, and, leaving the astonished assembly of gods, he ran after her, crying out:—"O my lady Cavillaca, turn your eyes and see how handsome and gallant am I," with other loving and courteous words; and they say that his splendour illuminated the whole country, Yet the disdainful Cavillaca would not turn her head, but rather increased her speed, saying:—"I have p. 127 no wish to see any one, seeing that I have been made pregnant by a creature so vile and filthy."1 She disappeared, and came to the sea coast of Pachacamac, where she entered the sea with her child, and was turned into a rock. They say that the two rocks may still be seen, which are mother and child. Coniraya continued the pursuit, crying out, and saying, "Stop! stop! lady. Turn round and look! where are you, that I cannot see you?" As he ran, he met a condor, to whom he said:—"Brother, tell me whether you encountered a woman with such and such marks?" The condor answered:—"I saw her very near this place, and if you go a little faster, you will certainly overtake her." To whom Coniraya, rejoicing at the good news, thns made reply, blessing the condor, and saying:—"You shall live for ever, and I give you power to go whithersoever you please, to traverse the wildernesses and valleys, to search the ravines, to build where you shall never be disturbed; and I grant you the faculty of eating all things that you find dead, such as huanacu, llamas, lambs, and even when they are not dead but merely neglected by their owners, you shall have power to kill and eat them. I further declare that he who kills you shall himself be killed."

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

 The god went on and met a lion which, in reply to his p. 128 question, told him that he was very near the goddess Cavillaca, and that if he made a little more haste he would overtake her. This good news pleased the sage, and he blessed the lion, saying:—"You shall be respected and feared by all, and I assign to you the office of punisher and executioner of evil doers, you may eat the llamas of sinners, and after your death you shall still be honoured; for when they kill you and take your skin they shall do so without cutting off the head, which they shall preserve, with the teeth, and eyes shall be put in the sockets so as to appear to be still alive. Your feet shall remain hanging from the skin with the tail, and, above all, those who kill you shall wear your head over their own, and your skin shall cover them. This shall they do at their principal festivals, so that you shall receive honour from them. I further decree that he who would adorn himself with your skin, must kill a llama on the occasion, and then dance and sing with you on his back."

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

 He then met a falcon, which said that the lady Cavillaca was very near; so Coniraya declared that the falcon should be highly esteemed, that in the morning it should breakfast on the alquenti,2 which is a very delicate and beautiful little bird living on the honey within the flowers (I do not know its name in Spanish),3 and during the day that it should p. 129 eat any other bird it choose; and that he who killed it should also kill a llama in its honour; and that when he came out to sing and dance at the festivals, he should have the falcon's skin on his head.

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

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

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

 In those days it is said that there were no fishes in the sea, but that this Urpi-huachac reared a few in a small pond. Coniraya was enraged that Urpi-huachac should be absent in the sea, visiting Caviliaca; so he emptied the fishes out of her pond into the sea, and thence all the fishes now in the sea have been propagated. Having done this, Coniraya continued his flight along the coast. When the mother of p. 130 the girls returned they told her what had happened, and she pursued Coniraya in a great fury, calling out, until at last he determined to stop and wait for her. Then she addressed him with loving and tender words, saying,—"Coniraya, do you wish that I should comb your head and pick out the lice?" So he consented, and reclined his head on her lap; but while she was pretending to do this, she was forming a rock over which she might hurl him when he was off his guard. He knew this through his great wisdom, and told her he must retire for a few minutes. She agreed to this; and he went back to the land of Huarochiri, where he wandered about for a long time, playing tricks both to whole villages and to single men or women. The end of this huaca will be related presently.

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

 Also as regards the fox, I have seen, in the village of San Juan, near that of Santa Ana, because one man cried out p. 131 that he saw a fox, the whole village turned out, and ran in chase of it without knowing where it was, but all following the first, and I after them to see what was the matter. I have seen this happen twice in that village, and the same custom prevails in the others.

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

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


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CHAPTER III.
Of an eclipse of the Sun which is said to have taken place in ancient times.

 In all the stories and fables of these people I have never been able to make out which came first, or in what order they should be placed, for they are all very ancient traditions. They relate that, a long time ago, the sun disappeared and the world was dark for a space of five days; that the stones knocked one against the other; and that the mortars, which they call mutca, and the pestles called marop, rose against their masters, who were also attacked by their sheep, both those fastened in the houses and those in the fields. This p. 132 may have been the eclipse which occurred when our Redeemer died; but I cannot clearly make this out, for when it was day in that hemisphere it was night here, so that here the eclipse would have taken place at night. The rest of the story consists of lies, for, as these people had no watches, how could they tell that the sun was absent for five days, seeing that we count days by the absence and presence of the sun?


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

 It is necessary to go back a step in this chapter, for this should be the third, and the preceding chapter the fourth. For what I have to mention here is a saying of the Indians which is more ancient than the eclipse. They relate that there was nearly an end to the world, which happened in the following way: An Indian was tethering his llama in a place where there was good pasture, and the animal resisted, showing sorrow and moaning after its manner, which it does by crying yu’ yu’. The master, who happened to be eating a choclo, observing this, threw the core (which they call coronta) at the llama, saying, "Fool, why do you moan and refrain from eating? Have I not put you where there is good pasture?" The llama thus replied: "Madman! what do you know, and what can you suppose? Learn that I am not sad without good cause; for within five days the sea will rise and cover the whole earth, destroying all there is upon it." The man, wondering that his llama should speak, answered it by asking whether there was any way by which they could save themselves. The llama then said that the man must follow it quickly to the summit of a high mountain p. 133 called Villca-coto, which is between this parish6 and San Geronimo de Surco, taking with him food for five days, and that he might thus be saved. The man did as he was told, carrying his load on his back and leading the llama, and he arrived on the summit of the mountain, where he found many different kinds of birds and animals assembled. Just as he and his llama reached the top the sea began to rise, and the water filled the valleys and covered the tops of the hills, except that of Villca-coto; but the animals were crowded together, for the water rose so high that some of them could hardly find foothold. Among these was a fox, whose tail was washed by the waves, which they say is the reason that the tips of foxes' tails are black. At the end of five days the waters began to abate, and the sea returned to its former bounds; but the whole earth was without inhabitants except that solitary man, from whom, they say, descend all the people who now exist. This is a notable absurdity, for they do not say that any woman was saved; and they make out that the man had intercourse with some devil; and, as the commentator of the books of the city of God (Lib. xv. cap. 23) says, they glory and rejoice, like some others of those times, at being the sons of a demon. The Egyptians denied that a man could have connection with a demon, though they affirmed that it was possible with a female demon; but the Greeks related stories of many men having been, with this object, beloved by the Devil, such as Hyacynto, Phæbus, Hypolito, all of whom the Devil loved.

 According to the most certain and true opinion there could not have been inhabitants in this land before the universal deluge; for as it is certain that all men sprang from our father Adam, and that in the period between Adam and Noah so wide a dispersion could not have taken place, how is it possible that these Indians can have had p. 134 any knowledge of the deluge? They declare that, in the days of Coniraya Uiracocha, their country was yunca, and that the crops ripened in five days. This is also impossible, for the situation of this province is the same as that of all the country which slopes from the snowy chain of mountains to the sea, from Pasto to Chile, a distance of more than twelve hundred leagues. If this small portion was ever yunca, the whole of the rest of that region which slopes towards the sea must also have been yunca, which the people deny; therefore this district cannot have been so. For there cannot have been a change of climate affecting this small district without breaking the chain of mountains, and then continuing it again, which is absurd. How, too, could they know this if, as they say, it was before the deluge, when there can then have been no inhabitants; and if the deluge, as is certain, destroyed all, including even the llama on Vilica-coto?7

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

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

 We have related the most ancient traditions of these people, and how they assert that, after the deluge, they were all descended from that one man. It must now be understood that in the time after the deluge, in every district, the Indians chose the richest and most valiant man among them for their leader, and this period they call Purunpacha,8 which means the time when there was no king. They say that in those days there appeared five large eggs on a mountain between Huarochiri and Chorrillo, towards the south, (and this is the origin of Pariacaca) called Condorcoto. At that time there lived a poor and ill-clad Indian named Huathiacuri, who, they say, was a son of Pariacaca, and who learnt many arts from his father. They say that he was called Huathiacuri because his food was all huatyasca, which means parboiled, not properly cooked, or, as we say here, roasted "en barbacoa." Being poor, he could afford nothing better. At the same time they say that a very rich and great lord had his house on Anchicocha, about a league and a half from the place where the five eggs appeared. His house was very richly and curiously adorned, for the roof was made of the yellow and red feathers of certain birds, and the walls were covered with similar and even more curious materials. This lord had a great number of llamas—some red, others blue and yellow and of other bright colours, so that, to make mantles, it was unnecessary to dye the wool, and he had many other kinds of riches. For these reasons people came to him from all directions to pay their respects; and he made himself to be very wise, even saying that he was the God and Creator. But at last p. 136 a great misfortune befell him, which was that he fell sick of a tedious and disgusting disease, and everybody wondered that a man who was so wise and rich, and was a God and Creator, should be so ill and be unable to cure himself. So they began to murmur against him. During all this time the pretended God did not fail to seek for remedies, trying various cures, procuring extraordinary medicines, and sending for all who had any knowledge of the healing art. But all was of no avail, and there was no man who understood either the disease or the cure. At this time they say that Huathiacuri journeyed towards the sea, and slept on that height, called Latallaco, where the ascent commences in going from Lima to Cienequilla. While he was there he saw a fox going towards the sea, and another coming from the coast towards Anchicocha. The one coming from the sea asked the other whether there was any news, and the other answered that "all was well except that the rich man was very sick, and was taking extraordinary pains to get cured, and to assemble learned men who could tell him the cause of his illness, and that no one understood it. But," added the fox, "the real cause is that, when his wife was toasting a little maize, one grain fell on her skirt, as happens every day. She gave it to a man who ate it, and afterwards she committed adultery with him. This is the reason that the rich man is sick, and a serpent is now hovering over his beautiful house to eat it, while a toad with two heads is waiting under his grinding-stone with the same object. But no one knows this," concluded the fox; and it then asked the other fox whether it had any news. The other fox replied that a very beautiful daughter of a great chief was dying for having had connection with a man. But this is a long story, which I shall tell presently; and now we will return to the proceedings of Huathiacuri.

 Having heard what the foxes said, he went to the place where the rich man was lying sick, and, with much dissimulation, p. 137 he asked a young and beautiful girl (who, with another elder sister already married, was daughter to the sick God) if any one was ill. She said, "Yes, my father is sick." He replied: "If you will consent to show me favour and to love me, I will cure your father." The name of this girl is not known, although some say that she is the same who was called Chaupiñaca. But she did not wish to consent, so she went to her father and told him that a dirty ragged man said he could cure him. Then all the wise men who were assembled laughed heartily, saying that none of them could effect a cure, and how much less could this poor wretch succeed. But the sick man, by reason of his earnest desire to be cured, did not refuse to place himself in the hands of the stranger, and ordered that he should be called in, whoever he might be. He entered, and said that he could certainly effect a cure if the sick man would give his young daughter to him for a wife. The sick man replied that he would willingly do so; which the husband of his elder daughter took very ill, holding it to be a shame that his sister-in-law should be the wife of so poor a man, who would thus appear to be the equal of himself, being rich and powerful. The contention between these two will be related presently.

 The wise Huathiacuri commenced the cure by saying—"Do you know that your wife has committed adultery, and that this is the reason of your sickness? Do you know that there are two great serpents above your house waiting to eat you? and that there is a toad with two heads underneath that grind-stone? Before everything else we must kill those animals, and then you will begin to recover your health. But, when you are well, you must worship and reverence my father, who will appear before many days, for it is quite clear that you are neither God nor Creator. If you were God you would not be ill, nor would you be in need of a cure." The sick man and those who stood round were astonished. p. 138 The wife said that the accusation against her was a wicked lie, and she began to shout with rage and fury. But the sick man was so desirous to be cured that he ordered search to be made, and they found the two serpents on the top of the house and killed them. Then the sage reminded the wife that when she was toasting maize one grain had fallen on her skirt; that she had given it to a man; and that afterwards she had committed adultery with him. So she confessed. The sage then caused the grindstone to be raised, and there hopped from underneath a toad with two heads, which went to a spring that now flows by Anchicocha, where they say that it still lives, making those who go to it lose their way, and become mad, and die. Having done all this, the sick man became well, and the wise Huathiacuri enjoyed the girl. They say that he generally went once a day to that mountian of Condorcoto where were the five eggs, round which a wind blew, and they say that before this there was no wind. When the sage wanted to go to Condorcoto, the sick man, now recovered, gave him his daughter to take with him, and there the pair enjoyed themselves much to their own satisfaction.

 To return to the brother-in-law of the girl, that rich man who, as we have said, was displeased that she should be given to Huathiacuri,—he was very angry when he was told that Huathiacuri had enjoyed her, and declared that he was a poor wretch and not a sage. He resolved to make others think this. So one day he said to Huathiacuri, "Brother, I am concerned that you, as my brother-in-law, should be ragged and poor, when I am so rich and powerful and so honoured by the people. Let us choose something at which we may compete, that one may overcome the other." Huathiacuri accepted the challenge. Then he took the road to Condorcoto, and went to the place where his father Pariacaca was in one of the eggs, and told him what had taken place. Pariacaca said that it was well to accept any challenge, p. 139 and that he should come back and tell him what it was. So with this advice Huathiacuri returned to the village.

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

 All this happened as Pariacaca had said; and Huathiacuri went to the place where his brother-in-law was drinking to those who stood round with great quantities of chicha, and was dancing with many of his friends. His drums were beaten by more than two hundred women. While this was going on Huathiacuri entered with his wife, dancing with her, and she charging his cup and playing on a drum. At the first sound of her drum the whole earth began to shake, as if it was keeping time to the music, so that they had the advantage of the rich man, for not only the people but the earth itself danced. Presently they went to the place where they kept the drinking bouts, and the brother-in-law and all his friends came to beat Huathiacuri in drinking, thinking p. 140 that it was impossible for him to drink alone as much as the rich man and all his friends. But they were deceived, for he drank all they gave him without showing a sign of having had enough. Then he rose and began to drink to those who were seated, his wife filling the cups with chicha from the fox's jug. They laughed, because they thought that before he had given cups to two of them the jug would be empty; but the chicha never failed, and each man that drank fell down in a state of intoxication. So in this also he came out as a conqueror.

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

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

 Still the conquered brother-in-law was determined to have a final trial. This was a challenge for each to build a house in the shortest time and in the best manner. Huathiacuri accepted it; and the rich man at once began to collect his numerous vassals, and in one day he had nearly finished the walls, while Huathiacuri, with only his wife to help him, had scarcely begun the foundations. During the night the work of the rich man was stopped, but not that of Huathiacuri. For, in perfect silence, an infinite number of birds, snakes, and lizards completed the work, so that in p. 141 the morning the house was finished, and the rich man was vanquished, to the great wonder of all beholders. Then a great multitude of huanacus and vicuñas came next day laden with straw for the roof; while llamas came with similar loads for the rich man's roof. But Huathiacuri ordered an animal that shrieks loudly, called oscollo,9 to station itself at a certain point; and it suddenly began to scream in such a way as to terrify the llamas, which shook off their loads, and all the straw was lost.

 At the end of this competition Huathiacuri, by advice of his father Pariacaca, determined to put an end to the affair; so he said to the rich man, "Brother, now you have seen that I have agreed to everything that you have proposed. It is reasonable, therefore, that you should now do the same; and I propose that we should both see who dances best, in a blue shirt with a white cotton huara round the loins. The rich man accepted the challenge, and, as usual, was the first to appear in the public square, in the proposed dress. Presently Huathiacuri also appeared, and, with a sudden shout, he ran into the place where the other was dancing; and he, alarmed at the cry and the sudden rush, began to run, insomuch as, to give him more speed, he turned, or was turned by Huathiacuri, into a deer. In this form he came to Anchicocha, where, when his wife saw it, she also rose up saying, "Why do I remain here? I must go after my husband and die with him." So she began to run after him, and Huathiacuri after both. At last Huathiacuri overtook the wife in Anchicocha, and said to her, "Traitress! it is by your advice that your husband has challenged me to so many proofs, and has tried my patience in so many ways. Now I will pay you for this by turning you into a stone, with your head on the ground and your fect in the air." This happened as he said, and the stone is there to this day; and the Indians go there to p. 142 worship and to offer coca, and practise other diabolical superstitions. Thus the woman was stopped; but the deer ran on and disappeared, and it maintained itself by eating people; but after some time the deer began to be eaten by men, and not men by deer.

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


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

p. 143

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

 The woman was thankful at receiving this warning, and on the fifth day she took good care to go far away from the village with her children, brothers, and relations; leaving the rest of the inhabitants off their guard, and still engaged in drinking and feasting. But the enraged Pariacaca had ascended a high mountain called Matro-coto, which overhangs the village of Huarochiri, and below which there is p. 144 another mountain peak called Puipu-Huana, which is on the road from San Damian to Huarochiri. Then an enormous quantity of rain began to fall, with hail and yellow and white stones, which carried the village away into the sea, so that no man escaped. This flood is still a tradition among the people of Huarochiri, and some high banks were left, which may be seen before arriving at the village. Having completed this work, Pariacaca, without speaking to anyone in the other villages, or communicating with them, crossed over to the other side of the river, where he did what I shall describe in the following chapter.


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

 Having crossed the river, Pariacaca travelled over the fields which now belong to the Ayllu Copara, and which then were in great want of water for irrigation. They did not then procure it from the river, but from a spring on the mountain called Sienacaca, which overhangs the village now called San Lorenzo.2 A large dam was built across this spring, and other smaller dams were thrown across it lower down, by which means the fields were irrigated. In those days there was a very beautiful girl belonging to the Ayllu Copara, who, seeing one day that the maize crop was drying up for want of water, began to weep at the small supply that came from one of the smaller dams she had opened. Pariacaca happened to be passing by, and, seeing her, he was captivated by her charms. He went to the dam, and taking off his yacolla or cloak, he used it to stop p. 145 up the drain that the girl had made. He then went down to where she was trying to irrigate the fields, and she, if she was afflicted before, was much more so now, when she found that there was no water flowing at all. Pariacaca asked her, in very loving and tender words, why she was weeping, and she, without knowing who he was, thus answered:—"My father, I weep because this crop of maize will be lost and is drying up for lack of water." He replied that she might console herself and take no further thought, for that she had gained what he had lost, namely, his love; and that he would make the dam yield more than enough water to irrigate her crop. Choque-suso told him first to produce the water in abundance, and that afterwards she promised willingly to yield to his wishes. Then he went up to the dam, and, on opening the channel, such a quantity of water flowed out, that it sufficed to irrigate the thirsty fields, and to satisfy the damsel. But when Pariacaca asked her to comply with her promise, she said that there was plenty of time to think about that. He was eager and ardent in his love, and he promised her many things, among others to conduct a channel from the river which should suffice to irrigate all the farms. She accepted this promise, saying that she must first see the water flowing, and that afterwards she would let him do what he liked.

 He then examined the country, to see whence he could draw the water; and he observed that above the site of the present village of San Lorenzo (in which that Ayllu Copara now resides) a very small rill came from the ravine of Coca-challa, the waters of which did not flow beyond a dam which had been thrown across it. By opening this dam and leading the water onwards, it appeared to Pariacaca that it would reach the farms of the Ayllu Copara, where were the fields of his lady-love. So he ordered all the birds in those hills and trees to assemble, together with all the snakes, lizards, bears, lions, and other animals; and to remove the p. 146 obstruction. This they did; and he then caused them to widen the channel and to make new channels until the water reached the farms. There was a discussion as to who should make the line for the channel, and there were many pretenders to this duty, who wished to show their skill as well as to gain the favour of their employer. But the fox managed, by his cunning, to get the post of engineer; and he carried the line of the canal to the spot just above the present site of the church of San Lorenzo. Then a partridge came flying and making a noise like Pich-pich, and the unconscious fox let the water flow off down the hill. So the other labourers were enraged, and ordered the snake to take the fox's place, and to proceed with what he had begun. But he did not perform the work so well as the fox; and the people to this day deplore that the fox should have been superseded, saying that the channel would have been higher up and better, if this had not taken place: and because the course of the channel is broken, just above the church, they say that is the place where the fox let the water flow off, and which has never since been repaired.

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

p. 147

 Above this channel there is another called Vim-lompa,4 where there is another stone, into which they say Coniraya was turned.


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

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



HERE THE MANUSCRIPT ENDS ABRUPTLY.

REPORT
BY
POLO DE ONDEGARDO.
Written in a memorandum book, apparently as a rough Draft, among the papers of the Licenciate Polo de Ondegardo.

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


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OF THE LINEAGE OF THE YNCAS, AND HOW THEY EXTENDED THEIR CONQUESTS.

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

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

 It must have been at about that period that they began to dominate and conquer in the districts round Cuzco, p. 152 and, as would appear from their records, they were sometimes defeated. For, although Andahuaylas, in the province of the Chancas, is only thirty leagues from Cuzco, they did not bring it under their sway until the time of Pachacutec Yupanqui Ynca, who defeated those Chancas. The history of this event is given in the record of the Pururunas, or huacas, which originated and resulted from this battle with the Chancas, the commencement of all the Ynca victories.1 On the other side of Cuzco is the road of Colla-suyu; and they also retain a recollection of the time when the Canas and Canches, whose country is even nearer, were paid to go with the Yncas to the wars, and not as vassals following their lords; and this was in the same battle in which Pachacutec Ynca fought against Usco-vilca,2 Lord of the Chancas. They also recollect the time when they extended their dominion along this road to the lake of Villca-ñota, the point where the Collao begins. Two powerful rivers flow out of this lake, one going to the north sea, and the other to the south. The lake was worshipped by the natives, and looked upon as a noted huaca. A long interval of time elapsed before the Yncas advanced beyond this point. It was the successor of that lord who conquered the Chancas who began to advance beyond this point, and those provinces had no peace until the time of Tupac Ynca, father of Huayna Ccapac. We found these wars recorded in the registers of the Yncas, but each province also had its registers of wars, so that, if it were necessary, we might very easily fix the time when each province was subjugated by the Yncas.

 But it is enough to understand that these Yncas at first extended their conquests by violence and war. There was no general opposition to their advance, for each province p. 153 merely defended its land without aid from any other; so that the only difficulty encountered by the Yncas was in the annexation of the districts round Cuzco. Afterwards all the conquered people joined them, so that they always had a vastly superior force as well as more cunning in the art of war. Thus it was seldom that they were completely defeated, although sometimes they were obliged to retreat, and desist from a war during a year.

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

 The second thing that may be taken for granted is that having resolved to conquer and subjugate other nations, the Yncas sought some colour and pretext for prosecuting their objects. The first story that these Yncas put forward, though it was not the title which they finally asserted, was an idea that, after the deluge, seven men and women had come out of a cave which they call Paccari-tampu, five leagues from Cuzco, where a window was carved in masonry in most p. 154 ancient times; that these persons multiplied and spread over the world. Hence every province had a like place of worship where people came forth after the universal destruction; and these places were pointed out by their old men and wizards, who taught them why and how the Yncas venerated the cave of Paccari-tampu. Thus in every province these places of worship are to be found, each one with a different tale attached to it.

 With this title the Yncas were for a long time unable to conquer more than the provinces bordering on Cuzco until the time of Pachacuti Ynca Yupanqui. His father had been defeated by the Chancas, and retreated to Cuzco, leaving his troops in a Pucara or fortress. Then the son formed an army out of the fugitives, and out of the garrison of Cuzco, and out of the men of Canes and Canches, and turned back to attack the Chancas. Before he set out his mother had a dream that the reason of the victory of the Chancas was that more veneration was shown for the Sun than Pachayachachic, who was the universal Creator. Henceforward a promise was made that more sacrifices and prayers should be offered to that statue. Then the son was promised a victory over the Chancas, and that men should be sent from Heaven to reinforce him. With this title he went forth and conquered, and thence arose that idea of the Pururaucas, which was one which was most important for the Yncas as a title in extending their conquests . . . . . sacrifices of many kinds were continually invented, and all who were subjugated were taught that Cuzco was the abode and home of the gods. Throughout that city there was not a fountain, nor a well, nor a wall, which they did not say contained some mystery, as appears in the report on the places of worship in that city, where more than four hundred such places are enumerated. All this continued until the arrival of the Spaniards; and even now all the people venerate the huacas given them by the Yncas.

p. 155

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

 The fourth thing is that in every place where a settlement or village community was formed, the land was divided in the following manner: one portion was set apart for the support of religion, being divided between the Sun and the Pachayachachic, and the thunder, which they called Chuquilla, and the Pacha-mama and their ministers, and other huacas and places of worship, both general and such as were peculiar to each village. It would take long to enumerate them, for they were so numerous that, if they had had nothing else to do, the sacrifices alone would have given them occupation. For each town was divided in the same way as Cuzco, and every notable thing was made an object of worship, such as springs, fountains, streams, stones, valleys, and hill summits, which they called apachetas. Each of these things had its people whose duty it was to perform the sacrifices, and who were taught when to sacrifice and what kind of things to offer up. Although in no part were there so many objects p. 156 of worship as in Cuzco, yet the order and manner of worshipping was the same.

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

 Another share of the produce was reserved for the Ynca. This was stored in the granaries or sent to Cuzco, according to the necessities of the Government. For it was not always disposed of in the same way. The Ynca supplied with food all his garrisons, his servants, his relations, and the chiefs who attended upon him, out of this share of the tribute, which was brought to Cuzco from all parts of the country. In time of war the provisions from some parts were sent to others, in addition to the ordinary consumption, and there was such order in these arrangements that no mistake ever occurred. Sometimes the stores were sent from the magazines in the mountains to the coast, at others from the coast to the interior, according to the exigencies of each case, and this was done with never-failing speed and exactness. When there was no demand the stores remained p. 157 in the magazines, and occasionally there was an accumulation sufficient for ten years.

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

 The lands set apart for the tribute of the Ynca and of religion were sown and reaped in the same order; but it must be understood that when the people worked upon them, they ate and drank at the cost of the Ynca and of the Sun. This work was not performed by gangs, nor were the men told off for it, but all the inhabitants went forth except the aged and infirm, dressed in their best clothes, and singing songs appropriate for the occasion. In these two kinds of tribute there were two things that seem worthy of note. One is that the aged, infirm, and widows did not join in it. The other is, that although the crops and other produce of these lands were devoted to the tribute, the land itself belonged to the people themselves. Hence a thing will be apparent which has not hitherto been properly understood. When any one3 wants land, it is considered sufficient if it can be shown that it belonged to the Ynca or to the Sun. But in this the Indians are treated with great injustice. For in those days they paid the tribute, and the land was theirs; but now, if it is found convenient to tax them in some other way, it is clear that they will pay double tribute—in one way by being deprived of their land, and in another by having to pay the tax in the form that may be now fixed. If any one, as is often done, sets up a claim by saying the Ynca had power to appropriate the land, the injustice and wrong is all the greater; because if such was the right, his Majesty succeeds to it; and, as regards encomiendas for a life or lives, it is clear that it is not the intention to grant them, nor is it just as regards the estate p. 158 of the Ynca. Such tribute or tax was levied by the Ynca as King and Lord, and not as a private person. Hence arose a notable mistake. It was declared that all the farms of coca belonged to the Ynca, which was true, and therefore they appertain to his Majesty. He could grant them in encomienda, and resume them at the end of the term, if he so pleased, as is the case with the alcabalas of Valladolid. The Fiscal exerted himself to prove that the farms belonged to the Ynca, and that the encomienda only extended to the Indians, and this was through not comprehending the nature of the tribute that was given to the Ynca. In effect the Ynca took the produce of all the coca farms throughout the Andes for his own use, except a few small patches granted to chiefs and camayus.4 All the rest was taken to Cuzco, but there was not then so much as there is now, nor one fiftieth part; for in this too the reports were deceptive, as I have more particularly shown in my report on the coca.

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

 After I had become thoroughly acquainted with the subject, p. 159 I severely censured some who took a quantity of flocks from the Aymaraes and other parts, on this pretext. But, on an appeal to the Audiencia, it was permitted on the ground that his Majesty succeeded to the right.

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

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

p. 160

 There was a rule that females should never be killed, and thus the flocks multiplied exceedingly, for neither were those of the Ynca or of religion killed except for sacrifices. If any beast was attacked with carache,5 which is the disease by which so many have been lost in our times, the rule was that they should not be fed or cured, but buried at once, deep in the ground, as the disease was infectious.

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

 One thing should here be noted, which is that when they distributed the cloth to each man according to the quantity required for clothing his family, no account was taken of what such a person might have of his own, because he was supposed to enjoy this without prejudice to his enjoying his share with the rest, even if a family possessed a large quantity. It is important to decide how this tribute may now be taken, with due regard to justice, from the estates of religion, of the Ynca, and of the community. For in the event of there being sufficient for the payment of this class of contribution, and of that which results from it and is made from the wool, but a deficiency under some other class, it would not be reasonable to make up such deficiency by an exaction from every head, which is the way that it is p. 161 now made up. For if one Indian only has a single head of flock it will be taken for the tribute, while if another possesses a hundred head no more than one will be taken. This consideration gave rise to their own custom that no man should pay tribute from his own personal property, but only from the work of his hands, all working as a community. It is clear that the tribute of religion and the Ynca was levied from the whole community for the public service, while the private property of each man was held by favour from the Ynca, and, according to their laws, they had no other title to it. From this private property no tribute of any kind was exacted, even when it was considerable in amount. But all were obliged to do their part in producing the tribute demanded from the community. It is not right, therefore, that they should now be taxed by the head, but rather according to their estates. If there are a thousand Indians in a Repartimiento, among whom there are five hundred mitimaes6 who never possess any sheep, and if the tribute amounts to five hundred head, it is impossible to raise it. Consequently when, by reason of the flocks, the tribute is to be paid in sheep, it is necessary to ascertain to whom the sheep belong, and to assess the mitimaes and the natives separately. Thus the difficulty will be overcome, and the injustice will be avoided. The community is composed of rich and poor, and the tribute of sheep should be distributed among those who breed them, without including any poor man who happens to have acquired a single sheep. For this immunity should be granted, and the matter is of sufficient importance to justify this digression.

 The same remark applies to the tax which is exacted throughout the Collao and the province of Charcas where they have flocks. This consists in having to convey to Potosi a quantity of provisions in proportion to the number of sheep in the flock. This class of tribute was well known p. 162 in the time of the Yncas, because they carried tribute to Cuzco on the sheep of the Sun and of the Ynca in great quantities. But in assessing this burden the mitimaes were treated with great injustice; for, as they were all taxed together, the natives received their share, and the mitimaes theirs, so that the natives conveyed their provisions on their beasts, while the mitimaes had to carry them on their own backs, for a distance of forty leagues and more. It is a serious matter for an Indian to have to carry three arrobas on his back, which is the weight of a fanega of flour, besides his own food, and the loss of time.

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

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

 On the death of an owner of land, the heirs and descendants possessed it in common, without the power of dividing it; but the person who represented the Ayllu had the charge, and all the rest enjoyed the fruits in common, which were divided among them in the following manner: If a son of the first possessor had six sons, and another son had two, each one had equal shares, and there were as many shares as persons. At the time of sowing they all had to be present to divide the crop; and at the harvest if any one, even though a descendant, had not been at the sowing, he could neither take his share nor give it to another. Yet even if he was absent ten years, he did not lose his right, if he p. 163 chose to be at the sowing; and even when there were so many descendants as that there was scarcely a mazorca of maize for each, the rule was still observed; and it is still kept up in the district of Cuzco, where the lands are held in this manner.

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

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

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

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

p. 164

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

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

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

 The order established by the Ynca in matters relating to the chase, was that none should hunt beyond the limits of his own province; and the object of this was that the game, while proper use was made of it, should be preserved. After p. 165 the tribute of the Ynca and of religion had been paid, leave was given to supply the requirements of the people. Yet the game multiplied by reason of the regulations for its conservation, far more rapidly than it was taken, as is shown by the registers they kept, although the quantity required for the service of the Ynca and of religion was enormous. A regular account was kept of all the hunts, a thing which it would be difficult for me to believe if I had not seen it.

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

 There was another kind of contribution in the time of the Yncas, which was as heavy and onerous as all the others. In every province they had a house called Aclla-huasi, which means "the house of the chosen ones," where the following order was kept: There was a governor in each province whose sole duty was to attend to the business of these houses, whose title was Apu-panaca. His jurisdiction extended over one hunu, which means ten thousand Indians, and he had power to select all the girls who appeared to him to be of promising dispositions, at the ages of eight or nine years, without any limit as to the number chosen. They were put into this house in company with a hundred Mama-cunas, who resided there, where they were taught all the accomplishments p. 166 proper for women, such as to sew, to weave, to make the drinks used by the Indians; and their work, in the month of February, at the feast of Raymi, was taken to the city of Cuzco. They were strictly watched until they reached the age of thirteen or fourteen years and upwards, so that they might be virgins when they should arrive at Cuzco, where they assembled in great numbers from all the provinces in the middle of March. The order of distribution was as follows:—

 Women were taken for the service of the Sun, and placed in the temples, where they were kept as virgins. In the same order women were given to the service of Pacha-mama, and of other things in their religion. Then others were selected for the sacrifices that were offered in the course of the year, which were numerous. On these occasions they killed the girls, and it was necessary that they should be virgins; besides offering them up at special seasons, such as for the health of the Ynca, for his success in war, for a total eclipse of the sun, on earthquakes, and on many other occasions suggested by the Devil. Others were set apart for the service of the Ynca, and for other persons to whom he showed favour. When any man had received a woman as his legitimate wife or mamanchu, he could not take another except through the favour of the Ynca, which was shown for various reasons, either to one who had special skill in any art, or to one who had shown valour in war, or had pleased the Ynca in any other way. The number of women who were set apart for these uses was very great, and they were selected without any regard to whom they belonged, but merely because they were so chosen by the Apu-panaca, and the parents could not excuse or redeem them under any circumstances. Estates were set apart for the support of the houses of the chosen ones, and this tribute would have been felt more than any other if it had not been for the belief that the souls of the girls that were p. 167 sacrificed went to enjoy infinite rest, which was the reason that sometimes they voluntarily offered themselves for sacrifice.

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

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

p. 168

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

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

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

 In the arrangement of tribute, men were also set apart for the construction of public works, such as bridges and roads. In an the royal roads from Quito to Chile, and still p. 169 further on to the borders of the government of Benalcazar,9 and the branch road to Bracamoras, there were chasquis stationed at the end of every tupu, both on the road of the coast and of the mountains. A tupu measures the same as a league and a half. At these points there were small houses adapted to hold two Indians, who served as postmen, and were relieved once a month, and they were there night and day. Their duty was to pass on the messages of the Ynca from Cuzco to any other point, and to bring back those of the governors, so that all the transactions and events of the empire were known. When the Ynca wished to send anything to a governor, he said it to the first chasqui, who ran at full speed for a league and a half without stopping, and passed the message to the next as soon as he was within hearing, so that when he reached the post the other man had already started. They say that from Cuzco to Quito, a distance of five hundred leagues, a message was sent and another returned in twenty days. I can believe this, for in our wars we have sometimes used these chasquis, and as it was an ancient custom, they readily made the arrangement. In this way letters have been brought from Cuzco to Lima in three days, a distance of a hundred and thirty leagues, over a very bad road. The Yncas also used these chasquis to bring up fresh fish from the sea; and they were brought up, in two days, a distance of a hundred leagues. They have records in their quipus of the fish having sometimes been brought from Tumbez, a distance of more than three hundred leagues. The food of the chasquis was provided from the store-houses of the Ynca; for those who worked for the Ynca'a service, or for religion, never ate at their own expense.

p. 170



EDIFICES AND FORTRESSES.

 One other contribution and tribute in the time of the Yncas imposed heavy labour, and this was the demand for Indians to work at the edifices of Cuzco. This work was very toilsome, for all their buildings were of masonry, and they had no tools of iron or steel, either to hew the stones out of the quarries or to shape them afterwards. All this was done with other stones, which was a labour of extreme difficulty. They did not use lime and sand, but adjusted one stone to another with such precision that the point of junction is scarcely visible. If we consider the number of times they must have fitted and taken off one stone before this accuracy was attained, an idea may be formed of the toil and of the number of workmen that was required. To this labour was added the conveyance of stones from great distances by force of men's arms. Any one who has seen their edifices, will not doubt their statements that thirty thousand men were employed. For not only are these works above the ground, such as those in the city and fortress, but there is also much well-cut masonry underground, as well hewn as any that can be found in Spain. As they had nothing but stone tools, it seems to me that a hundred Indians could not work and shape a single stone in a month, and any one who likes to look at them will certainly think the same. These edifices are not only in Cuzco, but in many other parts where the work must have been much more heavy and difficult, by reason of the stones being more distant. For at Cuzco, from Santa Ana, which is in Carmenca, where the city commences, to Angostura, there is a distance of three leagues, a little more or less; and within this space all kinds of stone for building are to be found, black and white, hard and soft; and all the stones of the neighbouring hills are excellent for lime and plaster. I have examined the quarries, and have seen their ingenious contrivances, in company p. 171 with dexterous artificers from Spain, and they assured me they had never seen so many kinds of excellent stone within so small a space. He who has seen the work which the Yncas commenced in Tiahuanacu, near Chuqui-apu,1 and considers that the stone is not met with within a hundred leagues of the spot, will understand the advantage enjoyed by Cuzco.

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


--------------------------------------------------------------------------------

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



THE END.

The Creation Account of the Uitoto of Colombia, South America
1
In the beginning, the word gave origin to the Father. A phantasm, nothing else existed in the beginning; the Father touched an illusion, he grasped something mysterious. Nothing existed. Through the agency of a dream our Father Naimuena [he who is or has a phantasm] kept the mirage to his body, and he pondered long and thought deeply.

2
Nothing existed, not even a stick to support the vision: our Father attached the illusion to the thread of a dream and kept it by the aid of his breath. He sounded to reach the bottom of the appearance, but there was nothing. Nothing existed indeed.

3
Then the Father again investigated the bottom of the mystery. He tied the empty illusion to the dream thread and pressed the magical substance upon it. Thus by the aid of his dream he held it like a wisp of raw cotton.

4
Then he seized the mirage bottom and stamped upon it repeatedly, sitting down at last on his dreamed earth.

5
The earth-phantasm was now his, and he spat out saliva repeatedly so that the forests might grow. Then he lay down upon his earth and covered it with the roof of heaven. As he was the owner of the earth he placed above it the blue and the white sky.

6
Thereupon, Rafuema, "the man who has the narratives," sitting at the base of the heavens, pondered, and he created this story so that we might listen to it here upon earth.

[From Literature of the American Indian : Abridged Edition, ed. Thomas E. Sanders and Walter W. Peek, Glencoe Press, 1976, p. 28; no further source given]

mmmm, indeed --- best way to hear in many ways.

Thnx for that my friend -

THE TRIAL OF LOVERS:
OR THE MAIDEN OF MÁTSAKI AND THE RED FEATHER
(Told the First Night)

In the days of the ancients, when Mátsaki was the home of the children of men, there lived, in that town, which is called "Salt City," because the Goddess of Salt made a white lake there in the days of the New, a beautiful maiden. She was passing beautiful, and the daughter of the priest-chief, who owned more buckskins and blankets than he could hang on his poles, and whose port-holes were covered with turquoises and precious shells from the ocean-so many were the sacrifices he made to the gods. His house was the largest in Mátsaki, and his ladder-poles were tall and decorated with slabs of carved wood-which you know was a great thing, for our grandfathers cut with the tímush or flint knife, and even tilled their corn-fields with wooden hoes sharpened with stone and weighted with granite. That's the reason why all the young men in the towns round about were in love with the beautiful maiden of Salt City.

Now, there was one very fine young man who lived across the western plains, in the Pueblo of the

{p. 2}

Winds. He was so filled with thoughts of the maiden of Mátsaki that he labored long to gather presents for her, and looked not with favor on any girl of his own pueblo.

One morning he said to his fathers: "I have seen the maiden of Mátsaki; what think ye?"

"Be it well," said the old ones. So toward night the young man made a bundle of mantles and necklaces, which he rolled up in the best and whitest buckskin he had. When the sun was setting he started toward Mátsaki, and just as the old man's children had gathered in to smoke and talk he reached the house of the maiden's father and climbed the ladder. He lifted the corner of the mat door and shouted to the people below--"Shé!"

"Hai!" answered more than a pair of voices from below.

"Pull me down," cried the young man, at the same time showing his bundle through the skyhole.

The maiden's mother rose and helped the young man down the ladder, and as he entered the firelight he laid the bundle down.

"My fathers and mothers, my sisters and friends, how be ye these many days?" said he, very carefully, as though he were speaking to a council.

"Happy! Happy!" they all responded, and they said also: "Sit down; sit down on this stool," which they placed for him in the fire-light.

"My daughter," remarked the old man, who was smoking his cigarette by the opposite side of the hearth-place, "when a stranger enters the house of

{p. 3}

a stranger, the girl should place before him food and cooked things." So the girl brought from the great vessel in the corner fresh rolls of héwe, or bread of corn-flour, thin as papers, and placed them in a tray before the young man, where the light would fall on them.

"Eat!" said she, and he replied, "It is well." Whereupon he sat up very straight, and placing his left hand across his breast, very slowly took a roll of the wafer bread with his right hand and ate ever so little; for you know it is not well or polite to eat much when you go to see a strange girl, especially if you want to ask her if she will let you live in the same house with her. So the young man ate ever so little, and said, "Thank you."

"Eat more," said the old ones; but when he replied that he was "past the naming of want," they said, "Have eaten," and the girl carried the tray away and swept away the crumbs.

"Well," said the old man, after a short time, it when a stranger enters the house of a stranger, it is not thinking of nothing that he enters."

"Why, that is quite true," said the youth, and then he waited.

"Then what may it be that thou hast come thinking of?" added the old man.

"I have heard," said the young man, "of your daughter, and have seen her, and it was with thoughts of her that I came."

Just then the grown-up sons of the old man, who had come to smoke and chat, rose and said to one another: "Is it not about time we should be

{p. 4}

going home? The stars must be all out." Thus saying, they bade the old ones to "wait happily until the morning," and shook hands with the young man who had come, and went to the homes of their wives' mothers.

"Listen, my child!" said the old man after they had gone away, turning toward his daughter, who was sitting near the wall and looking down at the beads on her belt fringe. "Listen! You have heard what the young man has said. What think you?"

"Why! I know not; but what should I say but 'Be it well,'" said the girl, "if thus think my old ones?"

"As you may," said the old man; and then he made a cigarette and smoked with the young man. When he had thrown away his cigarette he said to the mother: "Old one, is it not time to stretch out?"

So when the old ones were asleep in the corner, the girl said to the youth, but in a low voice: "Only possibly you love me. True, I have said 'Be it well'; but before I take your bundle and say 'thanks,' I would that you, to prove that you verily love me, should go down into my corn-field, among the lands of the priest-chief, by the side of the river, and hoe all the corn in a single morning. If you will do this, then shall I know you love me; then shall I take of your presents, and happy we will be together."

"Very well," replied the young man; "I am willing."

Then the young girl lighted a bundle of cedar

{p. 5}

splints and showed him a room which contained a bed of soft robes and blankets, and, placing her father's hoe near the door, bade the young man it wait happily unto the morning."

So when she had gone he looked at the hoe and thought: "Ha! if that be all, she shall see in the morning that I am a man."

At the peep of day over the eastern mesa he roused himself, and, shouldering the wooden hoe, ran down to the corn-fields; and when, as the sun was coming out, the young girl awoke and looked down from her house-top, "Aha!" thought she, "he is doing well, but my children and I shall see how he gets on somewhat later. I doubt if he loves me as much as he thinks he does."

So she went into a closed room. Down in the corner stood a water jar, beautifully painted and as bright as new. It looked like other water jars, but it was not. It was wonderful, wonderful! for it was covered with a stone lid which held down many may-flies and gnats and mosquitoes. The maiden lifted the lid and began to speak to the little animals as though she were praying.

"Now, then, my children, this day fly ye forth all, and in the corn-fields by the river there shall ye see a young man hoeing. So hard is he working that he is stripped as for a race. Go forth and seek him."

"Tsu-nu-nu-nu," said the flies, and "Tsi-ni-ni-ni," sang the gnats and mosquitoes; which meant "Yes," you know.

"And," further said the girl, "when ye find him,

{p. 6}

bite him, his body all over, and eat ye freely of his blood; spare not his armpits, neither his neck nor his eyelids, and fill his ears with humming."

And again the flies said, "Tsu-nu-nu-nu," and the mosquitoes and gnats, "Tsi-ni-ni-ni." Then, nu-u-u, away they all flew like a cloud of sand on a windy morning.

"Blood!" exclaimed the young man. He wiped the sweat from his face and said, "The gods be angry!" Then he dropped his hoe and rubbed his shins with sand and slapped his sides. "Atu!" he yelled; "what matters--what in the name of the Moon Mother matters with these little beasts that cause thoughts?" Whereupon, crazed and restless as a spider on hot ashes, he rolled in the dust, but to no purpose, for the flies and gnats and mosquitoes sang "hu-n-n" and "tsi-ni-ni" about his ears until he grabbed up his blanket and breakfast, and ran toward the home of his fathers.

"Wa-ha ha! Ho o!" laughed a young man in the Tented Pueblo to the north, when he heard how the lover had fared. "Shoom!" he sneered. "Much of a man he must have been to give up the maid of Mátsaki for may-flies and gnats and mosquitoes!" So on the very next morning, he, too, said to his old ones: "What a fool that little boy must have been. I will visit the maiden of Mátsaki. I'll show the people of Pínawa what a Hámpasawan man can do. Courage!"--and, as the old ones said "Be it well," he went as the other had gone; but, pshaw! he fared no better.

{p. 7}

After some time, a young man who lived in the River Town heard about it and laughed as hard as the youth of the Tented Pueblo had. He called the two others fools, and said that "girls were not in the habit of asking much when one's bundle was large." And as he was a young man who had everything, he made a bundle of presents as large as he could carry; but it did him no good. He, too, ran away from the may-flies and gnats and mosquitoes.

Many days passed before any one else would try again to woo the maiden of Mátsaki. They did not know, it is true, that she was a Passing Being; but others had failed all on account of mosquitoes and may-flies and little black gnats, and had been more satisfied with shame than a full hungry man with food. "That is sick satisfaction," they would say to one another, the fear of which made them wait to see what others would do.

Now, in the Ant Hill, which was named Hálonawan,[1] lived a handsome young man, but he was poor, although the son of the priest-chief of Hálonawan. He thought many days, and at last said to his grandmother, who was very old and crafty, 'Hó-ta?"

[1. The ancient pueblo of Zuñi itself was called Hálonawan, or the Ant Hill, the ruins of which, now buried beneath the sands, lie opposite the modern town within the cast of a stone. Long before Hálonawan was abandoned, the nucleus of the present structure was begun around one of the now central plazas. It was then, and still is, in the ancient songs and rituals of the Zuñis, Hálona-ítiwana, or the "Middle Ant Hill of the World," and was often spoken of in connection with the older town as simply the "Ant Hill."]

{p. 8}

"What sayest my nána?" said the old woman; for, like grandmothers nowadays, she was very soft and gentle to her grandson.

"I have seen the maiden of Mátsaki and my thoughts kill me with longing, for she is passing beautiful and wisely slow. I do not wonder that she asks hard tasks of her lovers; for it is not of their bundles that she thinks, but of themselves. Now, I strengthen my thoughts with my manliness. My heart is hard against weariness, and I would go and speak to the beautiful maiden."

"Yo á! my poor boy," said the grandmother. She is as wonderful as she is wise and beautiful. She thinks not of men save as brothers and friends; and she it is, I bethink me, who sends the may-flies and gnats and mosquitoes, therefore, to drive them away. They are but disguised beings, and beware, my grandson, you will only cover yourself with shame as a man is covered with water who walks through a rain-storm! I would not go, my poor grandchild. I would not go," she added, shaking her head and biting her lips till her chin touched her nose-tip.

"Yes, but I must go, my grandmother. Why should I live only to breathe hard with longing? Perhaps she will better her thoughts toward me."

"Ah, yes, but all the same, she will test thee. Well, go to the mountains and scrape bitter bark from the finger-root; make a little loaf of the bark and hide it in your belt, and when the maiden sends you down to the corn-field, work hard at the hoeing until sunrise. Then, when your body is

{p. 9}

covered with sweat-drops, rub every part with the root-bark. The finger-root bark, it is bitter as bad salt mixed in with bad water, and the 'horn-wings' and 'long-beaks' and 'blue-backs' fly far from the salt that is bitter."

"Then, my gentle grandmother, I will try your words and thank you,"--for he was as gentle and good as his grandmother was knowing and crafty. Even that day he went to the mountains and gathered a ball of finger-root. Then, toward evening, he took a little bundle and went up the trail by the river-side to Mátsaki. When he climbed the ladder and shouted down the mat door: "Shé! Are ye within?" the people did not answer at once, for the old ones were angry with their daughter that she had sent off so many fine lovers. But when he shouted again they answered:

"Hai, and Ée, we are within. Be yourself within."

Then without help he went down the ladder, but he didn't mind, for he felt himself poor and his bundle was small. As he entered the fire-light he greeted the people pleasantly and gravely, and with thanks took the seat that was laid for him.

Now, you see, the old man was angry with the girl, so he did not tell her to place cooked things before him, but turned to his old wife.

"Old one," he began--but before he had finished the maiden arose and brought rich venison stew and flaky héwe, which she placed before the youth where the fire's brightness would fall upon it, with meat broth for drink; then she sat down

{p. 10}

opposite him and said, "Eat and drink!" Whereupon the young man took a roll of the wafer-bread and, breaking it in two, gave the girl the larger piece, which she bashfully accepted.

The old man raised his eyebrows and upper lids, looked at his old wife, spat in the fireplace, and smoked hard at his cigarette, joining the girl in her invitation by saying, "Yes, have to eat well."

Soon the young man said, "Thanks," and the maiden quickly responded, "Eat more," and "Have eaten."

After brushing the crumbs away the girl sat down by her mother, and the father rolled a cigarette for the young man and talked longer with him than he had with the others.

After the old ones had stretched out in the corner and begun to "scrape their nostrils with their breath," the maiden turned to the young man and said: "I have a corn-field in the lands of the priest-chief, down by the river, and if you truly love me, I would that you should hoe the whole in a single morning. Thus may you prove yourself a man, and to love me truly; and if you will do this, happily, as day follows day, will we live each with the other."

"Hai-í!" replied the young man, who smiled as he listened; and as the young maiden looked at him, sitting in the fading fire-light with the smile on his face, she thought: "Only possibly. But oh! how I wish his heart might be strong, even though his bundle be not heavy nor large.

"Come with me, young man, and I will show you

{p. 11}

where you are to await the morning. Early take my father's hoe, which stands by the doorway, and go down to the corn-field long before the night shadows have run away from Thunder Mountain"--with which she bade him pass a night of contentment and sought her own place.

When all was still, the young man climbed to the skyhole and in the starlight asked the gods of the woodlands and waters to give strength to his hands and power to his prayer-medicine, and to meet and bless him with the light of their favor; and he threw to the night-wind meal of the seeds of earth and the waters of the world with which those who are wise fail not to make smooth their trails of life. Then he slept till the sky of the day-land grew yellow and. the shadows of the night-land grew gray, and then shouldered his hoe and went down to the corn-field. His task was not great, for the others had hoed much. Where they left off, there he fell to digging right and left with all his strength and haste, till the hard soil mellowed and the earth flew before his strokes as out of the burrows of the strongest-willed gophers and other digging creatures.

When the sun rose the maiden looked forth and saw that his task was already half done. But still she waited. As the sun warmed the day and the youth worked on, the dewdrops of flesh stood all over his body and he cast away, one after the other, his blanket and sash and even his leggings and moccasins. Then he stopped to look around. By the side of the field grew tall yellow-tops. He

{p. 12}

ran into the thicket and rubbed every part of his body, yea, even. the hair of his head and his ear-tips and nostrils, with the bark of the finger-root. Again he fell to work as though he had only been resting, and wondered why the may-flies and gnats and mosquitoes came not to cause him thoughts as they had the others. Yet still the girl lingered; but at last she went slowly to the room where the jar stood.

"It is absurd," thought she, "that I should hope it or even care for it; it would indeed be great if it were well true that a young man should love me so verily as to hold his face to the front through such a testing." Nevertheless, she drew the lid off and bade her strange children to spare him no more than they had the others.

All hasty to feast themselves on the "waters of life," as our old grandfathers would say for blood, again they rushed out and hummed along over the corn-fields in such numbers that they looked more like a wind-driven sandstorm than ever, and "tsi-ni-ni-i, tso-no-o" they hummed and buzzed about the ears of the young man when they came to him, so noisily that the poor fellow, who kept at work all the while, thought they were already biting him. But it was only fancy, for the first may-fly that did bite him danced in the air with disgust and exclaimed to his companions, "Sho-o-o-m-m!" and "Us-á!" which meant that he had eaten something nasty, that tasted as badly as vile odors smell. So not another may-fly in the throng would bite, although they all kept singing their song about his ears. And

{p. 13}

to this day may-flies are careful whom they bite, and dance a long time in the air before they do it.

Then a gnat tried it and gasped, "Weh!" which meant that his stomach had turned over, and he had such a sick headache that he reeled round and round in the air, and for that reason gnats always bite very quickly, for fear their stomachs will turn over, and they will reel and reel round and round in the air before doing it.

Finally, long-beak himself tried it, and, as long-beak hangs on, you know, longer than most other little beasts, he kept hold until his two hindlegs were warped out of shape; but at last he had to let go, too, and flew straight away, crying, "Yá kotchi!" which meant that something bitter had burned his snout. Now, for these reasons mosquitoes always have bent-up hindlegs, which they keep lifting up and down while biting, as though they were standing on something hot, and they are apt to sing and smell around very cautiously before spearing us, and they fly straight away, you will notice, as soon as they are done.

Now, when the rest of the gnats and mosquitoes heard the words of their elder brothers, they did as the may-flies had done--did not venture, no, not one of them, to bite the young lover. They all flew away and settled down on the yellow-tops, where they had a council, and decided to go and find some prairie-dogs to bite. Therefore you will almost always find may-flies, gnats, and mosquitoes around prairie-dog holes in summer time when the corn is growing.

{p. 14}

So the young man breathed easily as he hoed hard to finish his task ere the noonday, and when the maiden looked down and saw that he still labored there, she said to herself: "Ah, indeed he must love me, for still he is there! Well, it may be, for only a little longer and they will leave him in peace." Hastily she placed venison in the cooking-pot and prepared fresh héwe and sweetened bread, "for maybe," she still thought, "and then I will have it ready for him."

Now, alas! you do not know that this good and beautiful maiden had a sister, alas!--a sister as beautiful as herself, but bad and double-hearted; and you know when people have double hearts they are wizards or witches, and have double tongues and paired thoughts--such a sister elder had the maiden of Mátsaki, alas!

When the sun had climbed almost to the middle of the sky, the maiden, still doubtful, looked down once more. He was there, and was working among the last hills of corn.

"Ah, truly indeed he loves me," she thought, and she hastened to put on her necklaces and bracelets of shells, her ear-rings as long as your fingers-of turquoises,--and her fine cotton mantles with borders of stitched butterflies of summer-land, and flowers of the autumn. Then she took a new bowl from the stick-rack in the corner, and a large many-colored tray that she had woven herself, and she filled the one with meat broth, and the other with the héwe and sweet-bread, and placing the bowl of meat broth on her head, she

{p. 15}

took the tray of héwe in her hand, and started down toward the corn-field by the river-side to meet her lover and to thank him.

Witches are always jealous of the happiness and good fortune of others. So was the sister of the beautiful maiden jealous when she saw the smile on her hani's face as she tripped toward the river.

"Ho há!" said the two-hearted sister. "Témithlokwa thloká! Wananí!" which are words of defiance and hatred, used so long ago by demons and wizards that no one knows nowadays what they mean except the last one, which plainly says, "Just wait a bit!" and she hastened to dress herself, through her wicked knowledge, exactly as the beautiful maiden was dressed. She even carried just such a bowl and tray; and as she was beautiful, like her younger sister, nobody could have known the one from the other, or the other from the one. Then she passed herself through a hoop of magic yucca, which made her seem not to be where she was, for no one could see her unless she willed it.

Now, just as the sun was resting in the middle of the sky, the young man finished the field and ran down to the river to wash. Before he was done, he saw the maiden coming down the trail with the bowl on her head and the tray in her hand; so he made haste, and ran back to dress himself and to sit down to wait for her. As she approached, he said: "Thou comest, and may it be happily,"--when lo! there appeared two maidens exactly alike; so he quickly said, "Ye come."

{p. 16}

"E," said the maidens, so nearly together that it sounded like one voice; but when they both placed the same food before him, the poor young man looked from one to the other, and asked:

"Alas! of which am I to eat?"

Then it was that the maiden suddenly saw her sister, and became hot with anger, for she knew her wicked plans. "Ah, thou foolish sister, why didst thou come?" she said. But the other only replied:

"Ah, thou foolish sister, why didst thou come?"

"Go back, for he is mine-to-be," said the maiden, beginning to cry.

"Go back, for he is mine-to-be," said the bad one, pretending to cry.

And thus they quarrelled until they had given one another smarting words four times, when they fell to fighting--as women always fight, by pulling each other's hair, and scratching, and grappling until they rolled over each other in the sand.

The poor young man started forward to part them, but he knew not one from the other, so thinking that the bad one must know how to fight better than his beautiful maiden wife, he suddenly caught up his stone-weighted hoe, and furiously struck the one that was uppermost on the head, again and again, until she let go her hold, and fell back, murmuring and moaning: "Alas! that thus it should be after all, after all!" Then she forgot, and her eyes ceased to see.

While yet the young man looked, lo! there was only the dying maiden before him; but in the air

{p. 17}

above circled an ugly black Crow, that laughed "kawkaw, kawkaw, kawkaw!" and flew away to its cave in Thunder Mountain.

Then the young man knew. He cried aloud and beat his breast; then he ran to the river and brought water and bathed the blood away from the maiden's temples; but alas! she only smiled and talked with her lips, then grew still and cold.

Alone, as the sun travelled toward the land of evening, wept the young man over the body of his beautiful wife. He knew naught but his sad thoughts. He took her in his arms, and placed his face close to hers, and again and again he called to her: "Alas, alas! my beautiful wife; I loved thee, I love thee. Alas, alas! Ah, my beautiful wife, my beautiful wife!"

When the people returned from their fields in the evening, they missed the beautiful maiden of Mátsaki; and they saw the young man, bending low and alone over something down in the lands of the priest-chief by the river, and when they told the old father, he shook his head and said:

"It is not well with my beautiful child; but as They (the gods) say, thus must all things be." Then he smiled--for the heart of a priest--chief never cries,-and told them to go and bring her to the plaza of Mátsaki and bury her before the House of the Sun; for he knew what had happened.

So the people did as their father had told them. They went down at sunset and took the beautiful maiden away, and wrapped her in mantles, and buried her near the House of the Sun.

{p. 18}

But the poor young man knew naught but his sad thoughts. He followed them; and when he had made her grave, he sat down by her earth bed and would not leave her. No, not even when the sun set, but moaned and called to her: "Alas, alas! my beautiful wife; I loved thee., I love thee, even though I knew not thee and killed thee. Alas! Ah, my beautiful wife!"

"Shonetchi!" ("There is left of my story.") And what there is left, I will tell you some other night.

(Told the Second Night)

(Told the Second Night)

"Sonahtchi!"

"Sons shonetchi!" ("There is left of my story";) but I will tell you not alone of the Maid of Mátsaki, because the young man killed her, for he knew not his wife from the other. It is of the Red Feather, or the Wife of Mátsaki that I will tell you this sitting.

Even when the sun set, and the hills and houses grew black in the shadows, still the young man sat by the grave-side, his hands rested upon his knees and his face buried in them. And the people no longer tried to steal his sad thoughts from him; but, instead, left him, as one whose mind errs, to wail out with weeping: "Alas, alas! my beautiful wife; I loved thee, I love thee; even though I knew not thee and killed thee! Alas! Ah, my beautiful wife!"

But when the moon set on the western hills, and

{p. 19}

the great snowdrift streaked across the mid-sky, and the night was half gone, the sad watcher saw a light in the grave-sands like the light of the embers that die in the ashes. As he watched, his sad thoughts became bright thoughts, for the light grew and brightened till it burned the dark grave-sands as sunlight the shadows. Lo! the bride lay beneath. She tore off her mantles and raised up in her grave-bed. Then she looked at the eager lover so coldly and sadly that his bright thoughts all darkened, for she mournfully told him: "Alas! Ah, my lover, my husband knew not me from the other; loved me not, therefore killed me; even though I had hoped for love, loved me not, therefore killed me!"

Again the young man buried his face in his hands and shook his head mournfully; and like one whose thoughts erred, again he wailed his lament "Alas, alas! my beautiful bride! I do love thee I loved thee, but I did not know thee and killed thee! Alas! Ah, my beautiful bride, my beautiful bride!"

At last, as the great star rose from the sky-land, the dead maiden spoke softly to the mourning lover, yet her voice was sad and strange: "Young man, mourn thou not, but go back to the home of thy fathers. Knowest thou not that I am another being? When the sky of the day-land grows yellow and the houses come out of the shadows, then will the light whereby thou sawest me, fade away in the morn-light, as the blazes of late councils pale their red in the sunlight." Then her voice

{p. 20}

grew sadder as she said: "I am only a spirit; for remember, alas! ah, my lover, my husband knew not me from the other--loved me not, therefore killed me; even though I had hoped for love, loved me not, therefore killed me."

But the young man would not go until, in the gray of the morning, he saw nothing where the light had appeared but the dark sand of the grave as it had been. Then he arose and went away in sorrow. Nor would he all day speak to men, but gazed only whither his feet stepped and shook his head sadly like one whose thoughts wandered. And when again the houses and hills grew black with the shadows, he sought anew the fresh grave and sat down by its side, bowed his head and still murmured: "Alas, alas! my beautiful wife, I loved thee, though I knew not thee, and killed thee. Alas! Ah, my beautiful wife!"

Even brighter glowed the light in the grave-sands when the night was divided, and the maiden's spirit arose and sat in her grave-bed, but she only reproached him and bade him go. "For," said she, "I am only a spirit; remember, alas! ah, my lover, my husband knew not me from the other; loved me not, therefore killed me; even though I had hoped for love, loved me not, therefore killed me!"

But he left only in the morning, and again when the dark came, returned to the grave-side.

When the light shone that night, the maiden, more beautiful than ever, came out of the grave-bed and sat by her lover. Once more she urged

{p. 21}

him to return to his fathers; but when she saw that he would not, she said: "Thou hadst better, for I go a long journey. As light as the wind is, so light will my feet be; as long as the day is, thou canst not my form see. Know thou not that the spirits are seen but in darkness? for, alas! ah, my lover, my husband knew not me from the other; loved me not, therefore killed me; even though I had hoped for love, loved me not, therefore killed me!"

Then the young man ceased bemoaning his beautiful bride. He looked at her sadly, and said: "I do love thee, my beautiful wife! I do love thee, and whither thou goest let me therefore go with thee! I care not how long is the journey, nor how hard is the way. If I can but see thee, even only at night time, then will I be happy and cease to bemoan thee. It was because I loved thee and would have saved thee; but alas, my beautiful wife! I knew not thee, therefore killed thee!"

"Alas! Ah, my lover; and Ah! how I loved thee; but I am a spirit, and thou art unfinished. But if thou thus love me, go back when I leave thee and plume many prayer-sticks. Choose a light, downy feather and dye it with ocher. Wrap up in thy blanket a lunch for four daylights; bring with thee much prayer-meal; come to me at midnight and sit by my grave-side, and when in the eastward the dayland is lighting, tie over my forehead the reddened light feather, and when with the morning I fade from thy vision, follow only the feather until it is evening, and then thou shalt see me and sit down beside me."

{p. 22}

So at sunrise the young man went away and gathered feathers of the summer birds, and cut many prayer-sticks, whereon he bound them with cotton, as gifts to the Fathers. Then he found a beautiful downy feather plucked from the eagle, and dyed it red with ocher, and tied to it a string of cotton wherewith to fasten it over the forehead of the spirit maiden. When night came, he took meal made from parched corn and burnt sweetbread, and once more went down to the plaza and sat by the grave-side.

When midnight came and the light glowed forth through the grave-sands, lo! the maiden-spirit came out and stood by his side. She seemed no longer sad, but happy, like one going home after long absence. Nor was the young man sad or single-thoughted like one whose mind errs; so they sat together and talked of their journey till the dayland grew yellow and the black shadows gray, and the houses and hills came out of the darkness.

"Once more would I tell thee to go back," said the maiden's spirit to the young man; "but I know why thou goest with me, and it is well. Only watch me when the day comes, and thou wilt see me no more; but look whither the plume goeth, and follow, for thou knowest that thou must tie it to the hair above my forehead."

Then the young man took the bright red plume out from among the feathers of sacrifice, and gently tied it above the maiden-spirit's forehead.

As the light waved up from behind the great mountain the red glow faded out from the grave-sands

{p. 23}

and the youth looked in vain for the spirit of the maiden; but before him, at the height of one's hands when standing, waved the light downy feather in the wind of the morning. Then the plume, not the wife, rose before him, like the plumes on the head of a dancer, and moved through the streets that led westward, and down through the fields to the river. And out through the streets that led westward, and down on the trail by the river, and on over the plains always toward the land of evening, the young man followed close the red feather; but at last he began to grow weary, for the plume glided swiftly before him, until at last it left him far behind, and even now and then lost him entirely. Then, as he hastened on, he called in anguish:

"My beautiful bride! My beautiful bride! Oh, where art thou?"

But the plume, not the wife, stopped and waited. And thus the plume and the young man journeyed until, toward evening, they came to the forests of sweet-smelling piñons and cedars. As the night hid the hills in the shadows, alas! the plume disappeared, but the young man pressed onward, for he knew that the plume still journeyed westward. Yet at times he was so weary that he almost lost the strength of his thoughts; for he ran into trees by the trail-side and stumbled over dry roots and branches. So again and again he would call out in anguish: "My beautiful wife! My beautiful bride! Oh, where art thou?"

At last, when the night was divided, to his joy

{p. 24}

he saw, far away on the hill-top, a light that was red and grew brighter like the light of a camp-fire's red embers when fanned by the wind of the nighttime. And like a star that is rising or setting, the red light sat still on the hill-top. So he ran hastily forward, until, as he neared the red light, lo! there sat the spirit of the beautiful maiden; and as he neared her, she said:

"Comest thou?" and "How hast thou come to the evening?"

As she spoke she smiled, and motioned him to sit down beside her. He was so weary that he slept while he talked to her; but, remember, she was a spirit, therefore she slept not.

Just as the morning star came up from the dayland, the maiden rose to journey on, and the young man, awaking, followed her. But as the hills came out of the shadows, the form of the maiden before him grew fainter and fainter, until it faded entirely, and only the red plume floated before him, like the plume on the head of a dancer. Far ahead and fast floated the plume, until it entered a plain of lava filled with sharp crags; yet still it went on, for the maiden's spirit moved over the barriers as lightly as the down of dead flowers in autumn. But alas! the young man had to seek his way, and the plume again left him far behind, until he was forced to cry out: "Ah, my beautiful bride, do wait for me, for I love thee, and will not turn from thee!" Then the plume stopped on the other side of the crags and waited until the poor young man came nearer,

{p. 25}

his feet and legs cut and bleeding, and his wind almost out. Then the trail was more even, and led through wide plains; but even thus the young man could scarce keep the red plume in sight. But at night the maiden awaited him in a sheltered place, and they rested together beneath the cedars until daylight. Then again she faded out in the daylight, and the red plume led the way.

For a long time the trail was pleasant, but to ward evening they came to a wide bed of cactus, and the plume passed over as swiftly as ever, but the young man's moccasins were soon torn and his feet and legs cruelly lacerated with the cactus spines; yet still he pursued the red plume until the pain seemed to sting his whole body, and he gasped and wailed: "Ah, my beautiful wife, wait for me; do wait, for I love thee and will not leave thee!" Then the plume stopped beyond the plain of cactus and waited until he had passed through, but not longer, for ere he had plucked all the needles of the cactus from his bleeding feet, it floated on, and he lifted himself up and followed until at evening the maiden again waited and bade him "Sit down and rest."

That night she seemed to pity him, and once more spoke to him: "Yo á! My lover, my husband, turn back, oh, turn back! for the way is long and untrodden, and thy heart is but weak and is mortal. I go to the Council of Dead Ones, and how can the living there enter?"

But the youth only wept, and begged that she let him go with her. "For, ah," said he, "my

{p. 26}

beautiful wife, my beautiful bride, I love thee and cannot turn from thee!"

And she smiled only and shook her head sadly as she replied: "Yo á! It shall be as thou willest. It may be thy heart will not wither, for tomorrow is one more day onward, and then down the trail to the waters wherein stands the ladder of others, shall I lead thee to wait me forever.

At mid-sun on the day after, the plume led the way straight to a deep cañon, the walls of which were so steep that no man could pass them alive. For a moment the red plume paused above the chasm, and the youth pressed on and stretched his hand forth to detain it; but ere he had gained the spot, it floated on straight over the dark cañon, as though no ravine had been there at all; for to spirits the trails that once have been, even though the waters have worn them away, still are.

Wildly the young man rushed up and down the steep brink, and despairingly he called across to the plume: "Alas! ah, my beautiful wife! Wait, only wait for me, for I love thee and cannot turn from thee!" Then, like one whose thoughts wandered, he threw himself over the brink and hung by his hands as if to drop, when a jolly little striped Squirrel, who was playing at the bottom of the cañon, happened to see him, and called out: "Tsilhl! Tsilhl!" and much more, which meant "Ah hai! Wananí!" "You crazy fool of a being! You have not the wings of a falcon, nor the hands of a Squirrel, nor the feet of a spirit, and if

{p. 27}

you drop you will be broken to pieces and the moles will eat up the fragments! Wait! Hold hard, and I will help you, for, though I am but a Squirrel, I know how to think!"

Whereupon the little chit ran chattering away and called his mate out of their house in a rock-nook: "Wife! Wife! Come quickly; run to our corn room and bring me a hemlock, and hurry! hurry! Ask me no questions; for a crazy fool of a man over here will break himself to pieces if we don't quickly make him a ladder."

So the little wife flirted her brush in his face and skipped over the rocks to their store-house, where she chose a fat hemlock and hurried to her husband who was digging a hole in the sand underneath where the young man was hanging. Then they spat on the seed, and buried it in the hole, and began to dance round it and sing,--

"Kiäthlä tsilu,
Silokwe, silokwe, silokwe;
Ki'ai silu silu,
Tsithl! Tsithl!"

Which meant, as far as any one can tell now (for it was a long time ago, and partly squirrel talk),

Hemlock of the
Tall kind, tall kind, tall kind,
Sprout up hemlock, hemlock,
Chit! Chit!"

And every time they danced around and sang the song through, the ground moved, until the fourth

{p. 28}

time they said "Tsithl! Tsithl!" the tree sprouted forth and kept growing until the little Squirrel could jump into it, and by grabbing the topmost bough and bracing himself against the branches below, could stretch and pull it, so that in a short time he made it grow as high as the young man's feet, and he had all he could do to keep the poor youth from jumping right into it before it was strong enough to hold him. Presently he said "Tsithl! Tsithl!" and whisked away before the young man had time to thank him. Then the sad lover climbed down and quickly gained the other side, which was not so steep; before he could rest from his climb, however, the plume floated on, and he had to get up and follow it.

Just as the sun went into the west, the plume hastened down into a valley between the mountains, where lay a beautiful lake; and around the borders of the lake a very ugly old man and woman, who were always walking back and forth across the trails, came forward and laughed loudly and greeted the beautiful maiden pleasantly. Then they told her to enter; and she fearlessly walked into the water, and a ladder of flags came up out of the middle of the lake to receive her, down which she stepped without stopping until she passed under the waters. For a little--and then all was over--a bright light shone out of the water, and the sound of many glad voices and soft merry music came also from beneath it; then the stars of the sky and the stars of the waters looked the same at each other as they had done before.

{p. 29}

"Alas!" cried the young man as he ran to the lake-side. "Ah, my beautiful wife, my beautiful wife, only wait, only wait, that I may go with thee!" But only the smooth waters and the old man and woman were before him; nor did the ladder come out or the old ones greet him. So he sat down on the lake-side wringing his hands and weeping, and ever his mind wandered back to his old lament: "Alas! alas! my beautiful bride, my beautiful wife, I love thee; I loved thee, but I knew not thee and killed thee!"

Toward the middle of the night once more he heard strange, happy voices. The doorway to the Land of Spirits opened, and the light shot up through the dark green waters from many windows, like sparks from a chimney on a dark, windless night. Then the ladder again ascended, and he saw the forms of the dead pass out and in, and heard the sounds of the Kâkâ, as it danced for the gods. The comers and goers were bright and beautiful, but their garments were snow-white cotton, stitched with many-colored threads, and their necklaces and bracelets were of dazzling white shells and turquoises unnumbered. Once he ventured to gain the bright entrance, but the water grew deep and chilled him till he trembled with fear and cold. Yet he looked in at the entrances, and lo! as he gazed he caught sight of his beautiful bride all covered with garments and bright things. And there in the midst of the Kâkâ she sat at the head of the dancers. She seemed happy and smiled as she watched, and youths as bright

{p. 30}

and as happy came around her, and she seemed to forget her lone lover.

Then with a cry of despair and anguish he crawled to the lake-shore and buried his face in the sands and rank grasses. Suddenly he heard a low screech, and then a hoarse voice seemed to call him. He looked, and a great Owl flew over him, saying "Muhaí! Hu hu! Hu hu!"

"What wilt thou?" he cried, in vexed anguish.

Then the Owl flew closer, and, lighting, asked: "Why weepest thou, my child?"

He turned and looked at the Owl and told it part of his trouble, when the Owl suddenly twisted its head quite around--as owls do--to see if anyone were near; then came closer and said: "I know all about it, young man. Come with me to my house in the mountain, and if thou wilt but follow my counsel, all will yet be well." Then the Owl led the way to a cave far above and bade him step in. As he placed his foot inside the opening, behold! it widened into a bright room, and many Owl-men and Owl-women around greeted him happily, and bade him sit down and eat.

The old Owl who had brought him, changed himself in a twinkling, as he entered the room, and hung his owl-coat on an antler. Then he went away, but presently returned, bringing a little bag of medicine. "Before I give thee this, let me tell thee what to do, and what thou must promise," said he of the owl-coat.

The young man eagerly reached forth his hand for the magic medicine.

{p. 31}

"Fool!" cried the being; "were it not well, for that would I not help thee. Thou art too eager, and I will not trust thee with my medicine of sleep. Thou shalt sleep here, and when thou awakest thou shalt find the morning star in the sky, and thy dead wife before thee on the trail toward the Middle Ant Hill. With the rising sun she will wake and smile on thee. Be not foolish, but journey preciously with her, and not until ye reach the home of thy fathers shalt thou approach her or kiss her; for if thou doest this, all will be as nothing again. But if thou doest as I counsel thee, all will be well, and happily may ye live one with the other."

He ceased, and, taking a tiny pinch of the medicine, blew it in the face of the youth. Instantly the young man sank with sleep where he had been sitting, and the beings, putting on their owl-coats, flew away with him under some trees by the trail that led to Mátsaki and the Ant Hill of the Middle.

Then they flew over the lake, and threw the medicine of sleep in at the windows, and taking the plumed prayer-sticks which the young man had brought with him, they chose some red plumes for themselves, and with the others entered the home of the Kâkâ. Softly they flew over the sleeping fathers and their children (the gods of the Kâkâ) and the spirits) and, laying the prayer-plumes before the great altar, caught up the beautiful maiden and bore her over the waters and woodlands to where the young man was still sleeping. Then they hooted and flew off to their mountain.

{p. 32}

As the great star came out of the dayland, the young man awoke, and lo! there before him lay his own beautiful wife. Then he turned his face away that he might not be tempted, and waited with joy and longing for the coming out of the sun. When at last the sun came out, with the first ray that brightened the beautiful maiden's face, she opened her eyes and gazed wildly around at first, but seeing her lonely lover, smiled, and said: "Truly, thou lovest me!"

Then they arose and journeyed apart toward the home of their fathers, and the young man forgot not the counsel of the Owl, but journeyed wisely, till on the fourth day they came in sight of the Mountain of Thunder and saw the river that flows by Salt City.

As they began to go down into the valley, the maiden stopped and said: "Hahuá, I am weary, for the journey is long and the day is warm." Then she sat down in the shadow of a cedar and said "Watch, my husband, while I sleep a little; only a little, and then we will journey together again." And he said: "Be it well."

Then she lay down and seemed to sleep. She smiled and looked so beautiful to the longing lover that he softly rose and crept close to her. Then, alas! he laid his hand upon her and kissed her.

Quickly the beautiful maiden started. Her face was all covered with sadness, and she said, hastily and angrily: "Ah, thou shameless fool! I now know! Thou lovest me not! How vain that I should have hoped for thy love!"

{p. 33}

With shame, indeed, and sorrow, he bent his head low and covered his face with his hands. Then he started to speak, when an Owl flew up and hooted mournfully at him from a tree-top. Then the Owl winged her way to the westward, and ever after the young man's mind wandered.

Alas! alas! Thus it was in the days of the ancients. Maybe had the young man not kissed her yonder toward the Lake of the Dead, we would never have journeyed nor ever have mourned for others lost. But then it is well! If men and women had never died, then the world long ago had overflown with children, starvation, and warring.

Thus shortens my story.

THE YOUTH AND HIS EAGLE
In forgotten times, in the days of our ancients, at the Middle Place, or what is now Shíwina (Zuñi), there lived a youth who was well grown, or perfect in manhood. He had a pet Eagle which he kept in a cage down on the roof of the first terrace of the house of his family. He loved this Eagle so dearly that he could not endure to be separated from it; not only this, but he spent nearly all his time in caring for and fondling his pet. Morning, noon, and evening, yea, and even between those times, you would see him going down to the eagle-cage with meat and other kinds of delicate food. Day after day there you would find him sitting beside the Eagle, petting it and making affectionate speeches, to all of which treatment the bird responded with a most satisfied air, and seemed equally fond of his owner.

Whenever a storm came the youth would hasten out of the house, as though the safety of the crops depended upon it, to protect the Eagle. So, winter and summer, no other care occupied his attention. Corn-field and melon-garden was this bird to this youth; so much so that his brothers, elder and younger, and his male relatives generally, looked down upon him as negligent of all manly duties, and wasteful of their substance, which he helped not to earn in his excessive care of the bird. Naturally, therefore, they looked with aversion

{p. 35}

upon the Eagle; and one evening, after a hard day's work, after oft-repeated remonstrances with the youth for not joining in their labors, they returned home tired and out of humor, and, climbing the ladder of the lower terrace, passed the great cage on their way into the upper house. They stopped a moment before entering, and one of the eldest of the party exclaimed: "We have remonstrated in vain with the younger brother; we have represented his duties to him in every possible light, yet without effect. What remains to be done? What plans can we devise to alienate him from this miserable Eagle?"

"Why not kill the wretched bird?" asked one of them. "That, I should say, would be the most simple means of curing him of his infatuation."

"That is an excellent plan," exclaimed all of the brothers as they went on into the house; "we must adopt it."

The Eagle, apparently so unconscious, heard all this, and pondered over it. Presently came the youth with meat and other delicate food for his beloved bird, and, opening the wicket of the gate, placed it within and bade the Eagle eat. But the bird looked at him and at the food with no apparent interest, and, lowering its head on its breast, sat moody and silent.

"Are you ill, my beloved Eagle?" asked the youth, "or why is it that you do not eat?"

"I do not care to eat," said the Eagle, speaking for the first time. "I am oppressed with much anxiety."

{p. 36}

"Do eat, my beloved Eagle," said the youth. "Why should you be sad? Have I neglected you?"

"No, indeed, you have not," said the Eagle. For this reason I love you as you love me; for this reason I prize and cherish you as you cherish me; and yet it is for this very reason that I am sad. Look you! Your brothers and relatives have often remonstrated with you for your neglect of their fields and your care for me. They have often been angered with you for not bearing your part in the duties of the household. Therefore it is that they look with reproach upon you and with aversion upon me, so much so that they have at last determined to destroy me in order to do away with your affection for me and to withdraw your attention. For this reason I am sad,--not that they can harm me, for I need but spread my wings when the wicket is opened, and what can they do? But I would not part from you, for I love you. I would not that you should part with me, for you love me. Therefore am I sad, for I must go tomorrow to my home in the skies," said the Eagle, again relapsing into moody silence.

"Oh, my beloved bird! my own dear Eagle, how could I live without you? How could I remain behind when you went forward, below when you went upward?" exclaimed the youth, already beginning to weep. "No! Go, go, if it need be, alas! but let me go with you," said the youth.

"My friend! my poor, poor youth!" said the Eagle, "you cannot go with me. You have not

{p. 37}

wings to fly, nor have you knowledge to guide your course through the high skies into other worlds that you know not of."

"Let me go with you," cried the youth, falling on his knees by the side of the cage. "I will comfort you, I will care for you, even as I have done here; but live without you I cannot!"

"Ah, my youth," said the Eagle, "I would that you could go with me, but the end would not be well. You know not how little you love me that you wish to do this thing. Think for a moment! The foods that my people eat are not the foods of your people; they are not ripened by fire for our consumption, but whatever we capture abroad on our measureless hunts we devour as it is, asking no fire to render it palatable or wholesome. You could not exist thus."

"My Eagle! my Eagle!" cried the youth. "If I were to remain behind when you went forward, or below when you went upward, food would be as nothing to me; and were it not better that I should eat raw food, or no food, than that I should stay here, excessively and sadly thinking of you, and thus never eat at all, even of the food of my own people? No, let me go with you!"

"Once more I implore you, my youth," said the Eagle, "not to go with me, for to your own undoing and to my sadness will such a journey be undertaken."

"Let me go, let me go! Only let me go!" implored the youth.

"It is said," replied the Eagle calmly. "Even

{p. 38}

as you wish, so be it. Now go unto your own home for the last time; gather large quantities of sustaining food, as for a long journey. Place this food in strong pouches, and make them all into a package which you can sling upon your shoulder or back. Then come to me tomorrow morning, after the people have begun to descend to their fields."

The youth bade good-night to his Eagle and went into the house. He took of parched flour a great quantity, of dried and pulverized wafer-bread a large bag, and of other foods, such as hunters carry and on which they sustain themselves long, he took a good supply, and made them all into a firm package. Then, with high hopes and much thought of the morrow, he laid himself to rest. He slept late into the morning, and it was not until his brothers had departed for their fields of corn that he arose; and, eating a hasty breakfast, slung the package of foods over his shoulders and descended to the cage of the Eagle. The great bird was waiting for him. With a smile in its eyes it came forth when he opened the wicket, and, settling down on the ground, spread out its wings and bade the youth mount.

"Sit on my back, for it is strong, oh youth! Grasp the base of my wings, and rest your feet above my thighs, that you may not fall off. Are you ready? Ah, well. And have you all needful things in the way of food? Good. Let us start on our journey."

Saying this, the Eagle rose slowly, circling wider

{p. 39}

and wider as it went up, and higher and higher, until it had risen far above the town, going slowly. Presently it said: "My youth, I will sing a farewell song to your people for you and for me, that they may know of our final departure." Then, as with great sweeps of its wings it circled round and round, going higher and higher, it sang this song:

Huli-i-i-- Huli-i-i--
Pa shish lakwa-a-a--
U-u-u-u--
U-u-u-u-a!
Pa shish lakwa-a-a--
U-u-u-u--
U-u-u-u-a!

As the song floated down from on high, "Save us! By our eyes!" exclaimed the people. "The Eagle and the youth! They are escaping; they are leaving us!"

And so the word went from mouth to mouth, and from ear to ear, until the whole town was gazing at the Eagle and the youth, and the song died away in the distance, and the Eagle became smaller and smaller, winding its way upward until it was a mere speck, and finally vanished in the very zenith.

The people shook their heads and resumed their work, but the Eagle and the youth went on until at last they came to the great opening in the zenith of the sky. In passing upward by its endless cliffs they carne out on the other side into the sky-world; and still upward soared the Eagle,

{p. 40}

until it alighted with its beloved burden on the summit of the Mountain of Turquoises, so blue that the light shining on it paints the sky blue.

"Huhua!" said the Eagle, with the weariness that comes at the end of a long journey. "We have reached our journey's end for a time. Let us rest ourselves on this mountain height of my beloved world."

The youth descended and sat by the Eagle's side, and the Eagle, raising its wings until the tips touched above, lowered its head, and catching hold of its crown, shook it from side to side, and then drew upon it, and then gradually the eagle-coat parted, and while the youth looked and wondered in love and joy, a beautiful maiden was uncovered before him, in garments of dazzling whiteness, softness, and beauty. No more beautiful maiden could be conceived than this one,--bright of face, clear and clean, with eyes so dark and large and deep, and yet sharp, that it was bewildering to look into them. Such eyes have never been seen in this world.

"Come with me, my youth--you who have loved me so well," said she, approaching him and reaching out her hand. "Let us wander for a while on this mountain side and seek the home of my people."

They descended the mountain and wound round its foot until, looking up in the clear light of the sky-world, they beheld a city such as no man has ever seen. Lofty were its walls,--smooth, gleaming, clean, and white; no ladders, no smoke, no filth in any part whatsoever.

{p. 41}

"Yonder is the home of my people," said the maiden, and resuming her eagle-dress she took the youth on her back again, and, circling upward, hovered for a moment over this home of the Eagles, then, through one of the wide entrances which were in the roof, slowly descended. No ladders were there, inside or outside; no need of them with a people winged like the Eagles, for a people they were, like ourselves--more a people, indeed, than we, for in one guise or the other they might appear at will.

No sooner had the Eagle-maiden and the youth entered this great building than those who were assembled there greeted them with welcome assurances of joy at their coming. "Sit ye down and rest," said they.

The youth looked around. The great room into which they had descended was high and broad and long, and lighted from many windows in its roof and upon its walls, which were beautifully white and clean and finished, as no walls in this world are, with many devices pleasing to the eye. Starting out from these walls were many hooks or pegs, suspended from which were the dresses of the Eagles who lived there, the forms of which we know.

"Yea, sit ye down and rest and be happy," said an old man. Wonderfully fine he was as he arose and approached the couple and said, spreading abroad his wings: "Be ye always one to the other wife and husband. Shall it be so?"

And they both, smiling, said "Yes." And so the youth married the Eagle-maiden.

{p. 42}

After a few days of rest they found him an eagle-coat, fine as the finest, with broad, strong wings, and beautiful plumage, and they taught him how to comform himself to it and it to himself. And as Eagles would teach a young Eagle here in this world of ours, so they taught the youth gradually to fly. At first they would bid him poise himself in his eagle-form on the floor of their great room, and, laying all over it soft things, bid him open his wings and leap into the air. Anxious to learn, he would spread his great wings and with a powerful effort send himself high up toward the ceiling; but untaught to sustain himself there, would fall with many a flap and tumble to the floor. Again and again this was tried, but after a while he learned to sustain and guide himself almost wholly round the room without once touching anything; and his wife in her eagle-form would fly around him, watching and helping, and whenever his flight wavered would fan a strong wind up against his wings with her own that he might not falter, until he had at last learned wholly to support himself in the air. Then she bade him one day come out with her to the roof of the house, and from there they sailed away, away, and away over the great valleys and plains below, ever keeping to the northward and eastward; and whenever he faltered in his flight she bore his wings up with her own wings, teaching him how, this way and that, until, when they returned to the roof, those who watched them said: "Now, indeed, is he learned in the ways of our people. How good it is that this is so!" And they were

{p. 43}

very happy, the youth and the Eagle-maiden and their people.

One day the maiden took the youth out again into the surrounding country, and as they flew along she said to him: "You may wonder that we never fly toward the southward. Oh, my youth, my husband! never go yonder, for over that low range of mountains is a fearful world, where no mortal can venture. If you love me, oh, if you truly love me, never venture yonder!" And he listened to her advice and promised that he would not go there. Then they went home.

One day there was a grand hunt, and he was invited to join in it. Over the wide world flew this band of Eagle hunters to far-away plains. Whatsoever they would hunt, behold! below them somewhere or other might the game be seen, were it rabbit, mountain sheep, antelope, or deer, and each according to his wish captured the kind of game he would, the youth bringing home with the rest his quarry. Of all the game they captured he could eat none, for in that great house of the Eagles, so beautiful, so perfect, no fire ever burned, no cooking was ever done. And after many days the food which the youth brought with him was diminished so that his wife took him out to a high mountain one day, and said: "As I have told you before, the region beyond those low mountains is fearful and deadly; but yonder in the east are other kinds of people than those whom you should dread. Not far away is the home of the Pelicans and Storks, who, as you

{p. 44}

know, eat food that has been cooked, even as your people do. When you grow hungry, my husband, go to them, and as they are your grandparents they will feed you and give you of their abundance of food, that you may bring it here, and thus we shall do well and be happy."

The youth assented, and, guided part of the way by his faithful, loving wife, he went to the home of the Storks. No sooner had he appeared than they greeted him with loud assurances of welcome and pleasure at his coming, and bade him eat. And they set before him bean-bread, bean-stews, beans which were baked, as it were, and mushes of beans with meat intermixed, which seemed as well cooked as the foods of our own people here on this mortal earth. And the youth ate part of them, and with many thanks returned to his home among the Eagles. And thus, as his wife had said before, it was all well, and they continued to live there happily.[1]

Between the villages of the Eagles and the Storks the youth lived; so that by-and-by the Storks became almost as fond of him as were the Eagles, addressing him as their beloved grandchild. And in consequence of this fondness, his

[1. This curious conception of the food of the storks and cranes and pelicans, for of such birds the folk-tale tells, is interesting. It is doubtless an attempt to explain what has been observed with relation to the pelicans and the storks especially: that they consume their food raw, and, as the Indian believes, cook it, as it were, in their own bodies, and then withdraw it, either for their young or for their final consumption. As this semi-digested food of such birds resembles very nearly the thick bean stews of the Zuñis, they have evidently taken from it the suggestion for the special kinds of food which were offered to the youth.]

{p. 45}

old grandfather and grandmother among the Storks especially called his attention to the fearful region lying beyond the range of mountains to the south, and they implored him, as his wife had done, not to go thither. "For the love of us, do not go there, oh, grandchild!" said they one day, when he was about to leave.

He seemed to agree with them, and spread his wings and flew away. But when he had gone a long distance, he turned southward, with this exclamation: "Why should I not see what this is? Who can harm me, floating on these strong wings of mine? Who can harm an Eagle in the sky?" So he flew over the edge of the mountains, and behold! rising up on the plains beyond them was a great city, fine and perfect, with walls of stone built as are the towns of our dead ancients. And the smoke was wreathing forth from its chimneys, and in the hazy distance it seemed teeming with life at the moment when the youth saw it, which was at evening time.

The inhabitants of that city saw him and sent messages forth to the town of the Eagles that they would make a grand festival and dance, and invited the Eagles to come with their friends to witness this dance. And when the youth returned to the home of his Eagle people, behold! already had this message been delivered there, and his wife in sorrow was awaiting him at the doorway.

"Alas! alas! my youth! my husband!" said she. "And so, regarding more your own curiosity than the love of your wife, you have been into that

{p. 46}

fearful country, and as might have been expected, you were observed. We are now invited to visit the city you saw and to witness a dance of the inhabitants thereof, which invitation we cannot refuse, and you must go with us. It remains to be seen, oh my youth, whom I trusted, if your love for me be so great that you may stand the test of this which you have brought upon yourself, by heedlessness of my advice and that of your grandparents, the Storks. Oh, my husband, I despair of you, and thus despairing, I implore you to heed me once more, and all may be well with you even yet. Go with us tonight to the city you saw, the most fearful of all cities, for it is the city of the damned, and wonderful things you will see; but do not laugh or even smile once. I will sit by your side and look at you. Oh, think of me as I do of you, and thus thinking you will not smile. If you truly love me, and would remain with me always, and be happy as I would be happy, do this one thing for me."

The youth promised over and over, and when night came he went with the Eagle people to that city. A beautiful place it was, large and fine, with high walls of stone and many a little window out of which the red firelight was shining. The smoke was going up from its chimneys, the sparks winding up through it, and, with beacon fires burning on the roofs, it was a happy, bustling scene that met the gaze of the youth as he approached the town. There were sounds and cries of life everywhere. Lights shone and merriment echoed from every

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street and room, and they were ushered into a great dance hall, or kiwitsin, where the audience was already assembled.

By-and-by the sounds of the coming dance were heard, and all was expectation. The fires blazed up and the lights shone all round the room, making it as bright as day. In came the dancers, maidens mostly, beautiful, and clad in the richest of ancient garments; their eyes were bright, their hair black and soft, their faces gleaming with merriment and pleasure. And they came joking down the ladders into the room before the place where the youth sat, and as they danced down the middle of the floor they cried out in shrill, yet not unpleasant voices, as they jostled each other, playing grotesque pranks and assuming the most laughter-stirring attitudes:

"Hapa! hapa! is! is! is!" ("Dead! dead this! this! this!")--pointing at one another, and repeating this baleful expression, although so beautiful, and full of life and joy and merriment.

Now, the youth looked at them all through this long dance, and though he thought it strange that they should exclaim thus one to another, so lively and pretty and jolly they were, he was nevertheless filled with amusement at their strange antics and wordless jokes. Still he never smiled.

Then they filed in again and there were more dancers, merrier than before, and among them were two or three girls of surpassing beauty even in that throng of lovely women, and one of them looked in a coquettish manner constantly toward the youth,

{p. 48}

directing all her smiles and merriment to him as she pointed round to her companions, exclaiming: "Hapa! hapa! is! is! is!"

The youth grew forgetful of everything else as he leaned forward, absorbed in watching this girl with her bright eyes and merry smiles. When, finally, in a more amusing manner than before, she jostled some merry dancer, he laughed outright and the girl ran forward toward him, with two others following, and reaching out, grasped his hands and dragged him into the dance. The Eagle-maiden lifted her wings and with a cry of woe flew away with her people. But ah, ah! the youth minded nothing, he was so wild with merriment, like the beautiful maidens by his side, and up and down the great lighted hall he danced with them, joining in their uncouth postures and their exclamations, of which he did not yet under stand the true meaning--"Hapa! hapa! is! is! is!"

By-and-by the fire began to burn low, and the maidens said to him: "Come and pass the night with us all here. Why go back to your home? Are we not merry companions? Ha! ha! ha! ha! "Hapa! hapa! is! is! is!" They began to laugh and jostle one another again. Thus they led the youth, not unwillingly on his part, away into a far-off room, large and fine like the others, and there on soft blankets he lay himself down, and these maidens gathered round him, one pillowing his head on her arm, another smiling down into his face, another sitting by his side, and soon he fell asleep. All became silent, and the youth slept on.

{p. 49}

In the morning, when broad daylight had come, the youth opened his eyes and started. It seemed as though there were more light than there should be in the house. He looked up, and the room which had been so fine and finished the night before was tottering over his head; the winds shrieked through great crevices in the walls; the windows were broken and wide open; sand sifted through on the wind and eddied down into the old, barren room. The rafters, dried and warped with age, were bending and breaking, and pieces of the roof fell now and then when the wind blew more strongly. He raised himself, and clammy bones fell from around him; and when he cast his eyes about him, there on the floor were strewn bones and skulls. Here and there a face half buried in the sand, with eyes sunken and dried and patches of skin clinging to it, seemed to glare at him. Fingers and feet, as of mummies, were strewn about, and it was as if the youth had entered a great cemetery, where the remains of the dead of all ages were littered about. He lifted himself still farther, and where the head of one maiden had lain or the arms of another had entwined with his, bones were clinging to him. One by one he picked them off stealthily and laid them down, until at last he freed himself, and, rising, cautiously stepped between the bones which were lying around, making no noise until he came to the broken-down doorway of the place. There, as he passed out, his foot tripped against a splinter of bone which was embedded in the debris of the ruin, and as a sliver sings in the wind, so this sang

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out. The youth, startled and terrorized, sprang forth and ran for his life in the direction of the home of the Storks. Shrieking, howling, and singing like a slivered stick in the wind, like creaking boughs in the forest, with groans and howls and whistlings that seemed to freeze the youth as he ran, these bones and fragments of the dead arose and, like a flock of vampires, pursued him noisily.

He ran and ran, and the great cloud of the dead were coming nearer and nearer and pressing round him, when he beheld one of his grandparents, a Badger, near its hole. The Badger, followed by others, was fast approaching him, having heard this fearful clamor, and cried out: "Our grandson! Let's save him!" So they ran forward and, catching him up, cast him down into one of their holes. Then, turning toward the uncanny crowd and bristling up, with sudden emotion and mighty effort they cast off that odor by which, as you know, they may defile the very winds. Thlitchiii! it met the crowd of ghosts. Thliwooo! the whole host of them turned with wails and howls and gnashings of teeth back toward the City of the Dead, whence they had come. And the Badgers ran into the hole where lay the youth, lifted him up, and scolded him most vigorously for his folly.

Then they said: "Sit up, you fool, for you are not yet saved! Hurry!" said they, one to another. "Heat water!" And, the water being heated, nauseating herbs and other medicines were mingled with it, and the youth was directed to drink of that. {p. 51} He drank, not once, but four times. Ukch, usa!--and after he had been thus treated the old Badgers asked him if he felt relieved or well, and the youth said he was very well compared with what he had been.

Then they stood him up in their midst and said to him: "You fool and faithless lout, why did you go and become enamored of Death, however beautiful? It is only a wonder that with all our skill and power we have saved you thus far. It will be a still greater wonder, O foolish one, if she who loved you still loves you enough after this faithlessness to save the life which you have forfeited. Who would dance and take joy in Death? Go now to the home of your grandparents, the Storks, and there live. Your plumage gone, your love given up, what remains? You can neither descend to your own people below without wings, nor can you live with the people of the Eagles without love. Go, therefore, to your grandparents!"

And the youth got up and dragged himself away to the home of the Storks; but when he arrived there they looked at him with downcast faces and reproached him over and over, saying: "There is small possibility of your regaining what you have forfeited,--the love and affection of your wife."

"But I will go to her and plead with her," said the youth. "How should I know what I was doing?"

"We told you not to do it, and you heeded not our telling."

So the youth lagged away to the home of the

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Eagles, where, outside that great house with high walls, he lingered, moping and moaning. The Eagles came and went, or they gathered and talked on the housetop, but no word of greeting did they offer him; and his wife, at last, with a shiver of disgust, appeared above him and said: "Go back! go back to your grandparents. Their love you may not have forfeited; mine you have. Go back! for we never can receive you again amongst us. Oh, folly and faithlessness, in you they have an example!"

So the youth sadly returned to the home of the Storks. There he lingered, returning ever and anon to the home of the Eagles; but it was as though he were not there, until at last the elder Eagles, during one of his absences, implored the Eagle-maid to take the youth back to his own home.

"Would you ask me, his wife, who loved him, now to touch him who has been polluted by being enamored of Death?" asked she.

But they implored, and she acquiesced. So, when the youth appeared again at the home of the Eagles, she had found an old, old Eagle dress, many of the feathers in it broken; ragged and disreputable it was, and the wing-feathers were so thin that the wind whistled through them. Descending with this, she bade him put it on, and when he had done so, she said: "Come with me now, according to the knowledge in which we have instructed you."

And they flew away to the summit of that blue

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mountain, and, after resting there, they began to descend into the sky which we see, and from that downward and downward in very narrow circles.

Whenever the youth, with his worn-out wings, faltered, the wife bore him up, until, growing weary in a moment of remembrance of his faithlessness, she caught in her talons the Eagle dress which sustained him and drew it off, bade him farewell forever, and sailed away out of sight in the sky. And the youth, with one gasp and. shriek, tumbled over and over and over, fell into the very center of the town in which he had lived when he loved his Eagle, and utterly perished.

Thus it was in the times of the ancients; and for this reason by no means whatsoever may a mortal man, by any alliances under the sun, avoid Death. But if one would live as long as possible, one should never, in any manner whatsoever, remembering this youth's experience, become enamored of Death.

Thus shortens my story.