Leon and Yamqui Pachacuti. Cieza appears to consider that Tuapaca was
merely the name of Uiracocha in the Collao. Yamqui Pachacuti gives the
names Tarapaca and Tonapa and connects them with Uiracocha. But he also
uses the word Pachacca, a servant. These names are clearly the same as
the Tahuapaca of Sarmiento. _Tahua_ means four, but Sarmiento gives
three as the number of these servants of Uiracocha. The meaning of
_paca_ is anything secret or mysterious, from _pacani_ to hide. The
names represent an ancient myth of some kind, but it is not possible, at
this distance of time, to ascertain more than the names. Tonapa looks
like a slip of the pen, and is probably Tarapa for Tarapaca. Don Samuel
A. Lapone Quevedo published a mythological essay entitled _El Culto de
Tonapa_ with reference to the notice in the work of Yamqui Pachacuti;
but he is given to speculations about phallic and solar worship, and to
the arbitrary alteration of letters to fit into his theories.]
Leaving the island, he passed by the lake to the main land, taking with
him the two servants who survived. He went to a place now called
Tiahuanacu in the province of Colla-suyu, and in this place he
sculptured and designed on a great piece of stone, all the nations that
he intended to create. This done, he ordered his two servants to charge
their memories with the names of all tribes that he had depicted, and of
the valleys and provinces where they were to come forth, which were
those of the whole land. He ordered that each one should go by a
different road, naming the tribes, and ordering them all to go forth and
people the country. His servants, obeying the command of Viracocha, set
out on their journey and work. One went by the mountain range or chain
which they call the heights over the plains on the South Sea. The other
went by the heights which overlook the wonderful mountain ranges which
we call the Andes, situated to the east of the said sea. By these roads
they went, saying with a loud voice "Oh you tribes and nations, hear and
obey the order of Ticci Viracocha Pachayachachi, which commands you to
go forth, and multiply and settle the land." Viracocha himself did the
same along the road between those taken by his two servants, naming all
the tribes and places by which he passed. At the sound of his voice
every place obeyed, and people came forth, some from lakes, others from
fountains, valleys, caves, trees, rocks and hills, spreading over the
land and multiplying to form the nations which are to-day in Peru.
Others affirm that this creation of Viracocha was made from the Titicaca
site where, having originally formed some shapes of large strong men[30]
which seemed to him out of proportion, he made them again of his stature
which was, as they say, the average height of men, and being made he
gave them life. Thence they set out to people the land. As they spoke
one language previous to starting, they built those edifices, the ruins
of which may still be seen, before they set out. This was for the
residence of Viracocha, their maker. After departing they varied their
languages, noting the cries of wild beasts, insomuch that, coming across
each other afterwards, those could not understand who had before been
relations and neighbours.
[Note 30: Jayaneo. This was the name given to giants in the books of
chivalry. See _Don Quijote_, i. cap. 5, p. 43.]
Whether it was in one way or the other, all agree that Viracocha was the
creator of these people. They have the tradition that he was a man of
medium height, white and dressed in a white robe like an alb secured
round the waist, and that he carried a staff and a book in his hands.
Besides this they tell of a strange event; how that Viracocha, after he
had created all people, went on his road and came to a place where many
men of his creation had congregated. This place is now called Cacha.
When Viracocha arrived there, the inhabitants were estranged owing to
his dress and bearing. They murmured at it and proposed to kill him from
a hill that was near. They took their weapons there, and gathered
together with evil intentions against Viracocha. He, falling on his
knees on some plain ground, with his hands clasped, fire from above came
down upon those on the hill, and covered all the place, burning up the
earth and stones like straw. Those bad men were terrified at the fearful
fire. They came down from the hill, and sought pardon from Viracocha for
their sin. Viracocha was moved by compassion. He went to the flames and
put them out with his staff. But the hill remained quite parched up, the
stones being rendered so light by the burning that a very large stone
which could not have been carried on a cart, could be raised easily by
one man. This may be seen at this day, and it is a wonderful sight to
behold this hill, which is a quarter of a league in extent, all burnt
up. It is in the Collao[31].
[Note 31: Not in the Collaos but in the valley of the Vilcamayu.
Afterwards a very remarkable temple was built there, described by
Squier.]
After this Viracocha continued his journey and arrived at a place called
Urcos, 6 leagues to the south of Cuzco. Remaining there some days he was
well served by the natives of that neighbourhood. At the time of his
departure, he made them a celebrated _huaca_ or statue, for them to
offer gifts to and worship; to which statue the Incas, in after times,
offered many rich gifts of gold and other metals, and above all a golden
bench. When the Spaniards entered Cuzco they found it, and appropriated
it to themselves. It was worth $17,000. The Marquis Don Francisco
Pizarro took it himself, as the share of the General.
Returning to the subject of the fable, Viracocha continued his journey,
working his miracles and instructing his created beings. In this way he
reached the territory on the equinoctial line, where are now Puerto
Viejo and Manta. Here he was joined by his servants. Intending to leave
the land of Peru, he made a speech to those he had created, apprising
them of the things that would happen. He told them that people would
come, who would say that they were Viracocha their creator, and that
they were not to believe them; but that in the time to come he would
send his messengers who would protect and teach them. Having said this
he went to sea with his two servants, and went travelling over the water
as if it was land, without sinking. For they appeared like foam over the
water and the people, therefore, gave them the name of Viracocha which
is the same as to say the grease or foam of the sea[32]. At the end of
some years after Viracocha departed, they say that Taguapaca, who
Viracocha ordered to be thrown into the lake of Titicaca in the Collao,
as has already been related, came back and began, with others, to preach
that he was Viracocha. Although at first the people were doubtful, they
finally saw that it was false, and ridiculed them[33].
[Note 32: A mistake. See Garcilasso de la Vega, ii. p. 66.]
[Note 33: This story is told in a somewhat different form by Yamqui
Pachacuti, p. 72.]
This absurd fable of their creation is held by these barbarians and they
affirm and believe it as if they had really seen it to happen and come
to pass[34].
[Note 34: The tradition of the exercise of his creative powers by
Viracocha at lake Titicaca, is derived from the more ancient people who
were the builders of Tiahuanacu. Besides Sarmiento, the authors who give
this Titicaca Myth are Garcilasso de la Vega, Cieza de Leon, Molina,
Betanzos, Yamqui Pachacuti, Polo de Ondegardo, and the anonymous Jesuit.
Acosta, Montesinos, Balboa and Santillana are silent respecting it.]
VIII.
THE ANCIENT _BEHETRIAS_[35] OF THESE KINGDOMS OF PERU AND THEIR
PROVINCES.
It is important to note that these barbarians could tell nothing more
respecting what happened from the second creation by Viracocha down to
the time of the Incas. But it may be assumed that, although the land was
peopled and full of inhabitants before the Incas, it had no regular
government, nor did it have natural lords elected by common consent to
govern and rule, and who were respected by the people, so that they were
obeyed and received tribute. On the contrary all the people were
scattered and disorganized, living in complete liberty, and each man
being sole lord of his house and estate. In each tribe there were two
divisions. One was called Hanansaya, which means the upper division, and
the other Hurinsaya, which is the lower division, a custom which
continues to this day. These divisions do not mean anything more than a
way to count each other, for their satisfaction, though afterwards it
served a more useful purpose, as will be seen in its place.
[Note 35: _Behetria_. A condition of perfect equality without any
distinction of rank. Freedom from the subjection of any lord.]
As there were dissensions among them, a certain kind of militia was
organized for defence, in the following way. When it became known to the
people of one district that some from other parts were coming to make
war, they chose one who was a native, or he might be a stranger, who was
known to be a valiant warrior. Often such a man offered himself to aid
and to fight for them against their enemies. Such a man was followed and
his orders were obeyed during the war. When the war was over he became a
private man as he had been before, like the rest of the people, nor did
they pay him tribute either before or afterwards, nor any manner of tax
whatever. To such a man they gave and still give the name of _Sinchi_
which means valiant. They call such men "Sinchi-cuna" which means
"valiant now" as who should say--"now during the time the war lasts you
shall be our valiant man, and afterwards no ": or another meaning would
be simply "valiant men," for "cuna" is an adverb of time, and also
denotes the plural[36]. In whichever meaning, it is very applicable to
these temporary captains in the days of _behetrias_ and general liberty.
So that from the general flood of which they have a tradition to the
time when the Incas began to reign, which was 3519 years, all the
natives of these kingdoms lived on their properties without
acknowledging either a natural or an elected lord. They succeeded in
preserving, as it is said, a simple state of liberty, living in huts or
caves or humble little houses. This name of "Sinchi" for those who held
sway only during war, lasted throughout the land until the time of Tupac
Inca Yupanqui, the tenth Inca, who instituted "Curacas" and other
officials in the order which will be fully described in the life of that
Inca. Even at the present time they continue this use and custom in the
provinces of Chile and in other parts of the forests of Peru to the east
of Quito and Chachapoyas, where they only obey a chief during war time,
not any special one, but he who is known to be most valiant,
enterprising and daring in the wars. The reader should note that all the
land was private property with reference to any dominion of chiefs, yet
they had natural chiefs with special rights in each province, as for
instance among the natives of the valley of Cuzco and in other parts, as
we shall relate of each part in its place.
[Note 36: Cinchicona. _Sinchi_ means strong. _Cuna_ is the plural
particle. _Sinchi_ was the name for a chief or leader. I have not met
with _cuna_ as an adverb of time and meaning "now." No such meaning is
given in the _Grammar_ of Domingo de Santo Tomas, which was published in
1560, twelve years before Sarmiento wrote.]
IX.
THE FIRST SETTLERS IN THE VALLEY OF CUZCO.
I have explained how the people of these lands preserved their
inheritances and lived on them in ancient times, and that their proper
and natural countries were known. There were many of these which I shall
notice in their places, treating specially at present of the original
settlers of the valley where stands the present city of Cuzco. For from
there we have to trace the origin of the tyranny of the Incas, who
always had their chief seat in the valley of Cuzco.
Before all things it must be understood that the valley of Cuzco is in
130° 15' from the equator on the side of the south pole[37]. In this
valley, owing to its being fertile for cultivation, there were three
tribes settled from most ancient times, the first called Sauaseras, the
second Antasayas, the third Huallas. They settled near each other,
although their lands for sowing were distinct, which is the property
they valued most in those days and even now. These natives of the valley
lived there in peace for many years, cultivating their farms.
[Note 37: 13° 31'. He is 16 miles out in his latitude.]
Some time before the arrival of the Incas, three Sinchis, strangers to
this valley, the first named Alcabisa[38], the second Copalimayta, and
the third Culunchima, collected certain companies and came to the valley
of Cuzco, where, by consent of the natives, they settled and became
brothers and companions of the original inhabitants. So they lived for a
long time. There was concord between these six tribes, three native and
three immigrant. They relate that the immigrants came out to where the
Incas then resided, as we shall relate presently, and called them
relations. This is an important point with reference to what happened
afterwards.
[Note 38: The Alcabisas, as original inhabitants of the Cuzco
valley, are mentioned by Cieza de Leon (ii. p. 105) who calls them
Alcaviquiza. Betanzos has Alcaviya, and Balboa Allcay-villcas. Cieza
describes the victory over them by Mayta Ccapac. Yamqui Pachacuti gives
Allcayviesas, Cullinchinas, and Cayancachis as the names of the tribes
who originally inhabited the Cuzco valley. Cayancachi is a southern
suburb of Cuzco outside the Huatanay river.]
Before entering upon the history of the Incas I wish to make known or,
speaking more accurately, to answer a difficulty which may occur to
those who have not been in these parts. Some may say that this history
cannot be accepted as authentic being taken from the narratives of these
barbarians, because, having no letters, they could not preserve such
details as they give from so remote an antiquity. The answer is that, to
supply the want of letters, these barbarians had a curious invention
which was very good and accurate. This was that from one to the other,
from fathers to sons, they handed down past events, repeating the story
of them many times, just as lessons are repeated from a professor's
chair, making the hearers say these historical lessons over and over
again until they were fixed in the memory. Thus each one of the
descendants continued to communicate the annals in the order described
with a view to preserve their histories and deeds, their ancient
traditions, the numbers of their tribes, towns, provinces, their days,
months and years, their battles, deaths, destructions, fortresses and
"Sinchis." Finally they recorded, and they still record, the most
notable things which consist in their numbers (or statistics), on
certain cords called _quipu_, which is the same as to say reasoner or
accountant. On these cords they make certain knots by which, and by
differences of colour, they distinguish and record each thing as by
letters. It is a thing to be admired to see what details may be recorded
on these cords, for which there are masters like our writing
masters[39].
[Note 39: The system of recording by _quipus_ is described by
Garcilasso de la Vega, i. pp. 150 and 191, also ii. p. 117 and more
fully at ii. pp. 121--125. Cieza de Leon mentions the _quipu_ system in
his first part (see i. p. 291 and note) and in the second part (ii. pp.
33--35, 53, 57, 61,165). At p. 32 the method of preserving the memory of
former events is described very much as in the text. See also Molina,
pp. 10, 169. Molina also describes the boards on which historical events
were painted, p. 4. They were, he says, kept in a temple near Cuzco,
called Poquen-cancha. See also Cieza de Leon (second part), p. 28.]
Besides this they had, and still have, special historians in these
nations, an hereditary office descending from father to son. The
collection of these annals is due to the great diligence of Pachacuti
Inca Yupanqui, the ninth Inca, who sent out a general summons to all the
old historians in all the provinces he had subjugated, and even to many
others throughout those kingdoms. He had them in Cuzco for a long time,
examining them concerning their antiquities, origin, and the most
notable events in their history. These were painted on great boards, and
deposited in the temple of the Sun, in a great hall. There such boards,
adorned with gold, were kept as in our libraries, and learned persons
were appointed, who were well versed in the art of understanding and
declaring their contents. No one was allowed to enter where these boards
were kept, except the Inca and the historians, without a special order
of the Inca.
In this way they took care to have all their past history investigated,
and to have records respecting all kinds of people, so that at this day
the Indians generally know and agree respecting details and important
events, though, in some things, they hold different opinions on special
points. By examining the oldest and most prudent among them, in all
ranks of life, who had most credit, I collected and compiled the present
history, referring the sayings and declarations of one party to their
antagonists of another party, for they are divided into parties, and
seeking from each one a memorial of its lineage and of that of the
opposing party. These memorials, which are all in my possession, were
compared and corrected, and ultimately verified in public, in presence
of representatives of all the parties and lineages, under oaths in
presence of a judge, and with expert and very faithful interpreters also
on oath, and I thus finished what is now written. Such great diligence
has been observed, because a thing which is the foundation of the true
completion of such a great work as the establishment of the tyranny of
the cruel Incas of this land will make all the nations of the world
understand the judicial and more than legitimate right that the King of
Castille has to these Indies and to other lands adjacent, especially to
these kingdoms of Peru. As all the histories of past events have been
verified by proof, which in this case has been done so carefully and
faithfully by order and owing to the industry of the most excellent
Viceroy Don Francisco de Toledo, no one can doubt that everything in
this volume is most sufficiently established and verified without any
room being left for reply or contradiction. I have been desirous of
making this digression because, in writing the history, I have heard
that many entertain the doubts I have above referred to, and it seemed
well to satisfy them once for all.
X.
HOW THE INCAS BEGAN TO TYRANNIZE OVER THE LANDS AND INHERITANCES.
Having explained that, in ancient times, all this land was owned by the
people, it is necessary to state how the Incas began their tyranny.
Although the tribes all lived in simple liberty without recognising any
lord, there were always some ambitious men among them, aspiring for
mastery. They committed violence among their countrymen and among
strangers to subject them and bring them to obedience under their
command, so that they might serve them and pay tribute. Thus bands of
men belonging to one region went to others to make war and to rob and
kill, usurping the lands of others.
As these movements took place in many parts by many tribes, each one
trying to subjugate his neighbour, it happened that 6 leagues from the
valley of Cuzco, at a place called Paccari-tampu, there were four men
with their four sisters, of fierce courage and evil intentions, although
with lofty aims. These, being more able than the others, understood the
pusillanimity of the natives of those districts and the ease with which
they could be made to believe anything that was propounded with
authority or with any force. So they conceived among themselves the idea
of being able to subjugate many lands by force and deception. Thus all
the eight brethren, four men and four women, consulted together how they
could tyrannize over other tribes beyond the place where they lived, and
they proposed to do this by violence. Considering that most of the
natives were ignorant and could easily be made to believe what was said
to them, particularly if they were addressed with some roughness, rigour
and authority, against which they could make neither reply nor
resistance, because they are timid by nature, they sent abroad certain
fables respecting their origin, that they might be respected and feared.
They said that they were the sons of Viracocha Pachayachachi, the
Creator, and that they had come forth out of certain windows to rule the
rest of the people. As they were fierce, they made the people believe
and fear them, and hold them to be more than men, even worshipping them
as gods. Thus they introduced the religion that suited them. The order
of the fable they told of their origin was as follows.
XI.
THE FABLE OF THE ORIGIN OF THE INCAS OF CUZCO.
All the native Indians of this land relate and affirm that the Incas
Ccapac originated in this way. Six leagues S.S.W. of Cuzco by the road
which the Incas made, there is a place called Paccari-tampu, which means
"the house of production[40]" at which there is a hill called
Tampu-tocco, meaning "the house of windows." It is certain that in this
hill there are three windows, one called "Maras-tocco," the other
"Sutic-tocco," while that which is in the middle, between these two, was
known as "Ccapac-tocco," which means "the rich window," because they say
that it was ornamented with gold and other treasures. From the window
called "Maras-tocco" came forth, without parentage, a tribe of Indians
called Maras. There are still some of them in Cuzco. From the
"Sutic-tocco" came Indians called Tampus, who settled round the same
hill, and there are also men of this lineage still in Cuzco. From the
chief window of "Ccapac-tocco," came four men and four women, called
brethren. These knew no father nor mother, beyond the story they told
that they were created and came out of the said window by order of Ticci
Viracocha, and they declared that Viracocha created them to be lords.
For this reason they took the name of Inca, which is the same as lord.
They took "Ccapac" as an additional name because they came out of the
window "Ccapac-tocco," which means "rich," although afterwards they used
this term to denote the chief lord over many.
[Note 40: Correctly "the tavern of the dawn."]
The names of the eight brethren were as follows: The eldest of the men,
and the one with the most authority was named MANCO CCAPAC, the second
AYAR AUCA, the third AYAR CACHI, the fourth AYAR UCHU. Of the women the
eldest was called MAMA OCCLO, the second MAMA HUACO, the third MAMA
IPACURA, or, as others say, MAMA CURA, the fourth MAMA RAUA.
The eight brethren, called Incas, said--"We are born strong and wise,
and with the people who will here join us, we shall be powerful. We will
go forth from this place to seek fertile lands and when we find them we
will subjugate the people and take the lands, making war on all those
who do not receive us as their lords," This, as they relate, was said by
Mama Huaco, one of the women, who was fierce and cruel. Manco Ccapac,
her brother, was also cruel and atrocious. This being agreed upon
between the eight, they began to move the people who lived near the
hill, putting it to them that their reward would be to become rich and
to receive the lands and estates of those who were conquered and
subjugated. For these objects they moved ten tribes or _ayllus_, which
means among these barbarians "lineages" or "parties"; the names of which
are as follows:
I. CHAUIN CUZCO AYLLU of the lineage of AYAR CACHI, of which there are
still some in Cuzco, the chiefs being MARTIN CHUCUMBI, and DON DIEGO
HUAMAN PAOCAR.
II. ARAYRACA AYLLU CUZCO-CALLAN. At present there are of this ayllu JUAN
PIZARRO YUPANQUI, DON FRANCISCO QUISPI, ALONSO TARMA YUPANQUI of the
lineage of AYAR UCHU.
III. TARPUNTAY AYLLU. Of this there are now some in Cuzco.
IV. HUACAYTAQUI AYLLU. Some still living in Cuzco.
V. SAÑOC AYLLU. Some still in Cuzco.