Cuzco.
VI. SUTIC-TOCCO AYLLU is the lineage which came out of one of the
windows called "SUTIC-TOCCO," as has been before explained. Of these
there are still some in Cuzco, the chiefs being DON FRANCISCO AVCA MICHO
AVRI SUTIC, and DON ALONSO HUALPA.
VII. MARAS AYLLU. These are of the men who came forth from the window
"MARAS-TOCCO." There are some of these now in Cuzco, the chiefs being
DON ALONSO LLAMA OCA, and DON GONZALO AMPURA LLAMA OCA.
VIII. CUYCUSA AYLLU. Of these there are still some in Cuzco, the chief
being CRISTOVAL ACLLARI.
IX. MASCA AYLLU. Of this there is in Cuzco--JUAN QUISPI.
X. ORO AYLLU. Of this lineage is DON PEDRO YUCAY.
I say that all these _ayllus_ have preserved their records in such a way
that the memory of them has not been lost. There are more of them than
are given above, for I only insert the chiefs who are the protectors and
heads of the lineages, under whose guidance they are preserved. Each
chief has the duty and obligation to protect the rest, and to know the
history of his ancestors. Although I say that these live in Cuzco, the
truth is that they are in a suburb of the city which the Indians call
Cayocache and which is known to us as Belem, from the church of that
parish which is that of our Lady of Belem.
Returning to our subject, all these followers above mentioned marched
with Manco Ccapac and the other brethren to seek for land [_and to
tyrannize over those who did no harm to them, nor gave them any excuse
for war, and without any right or title beyond what has been stated_].
To be prepared for war they chose for their leaders Manco Ccapac and
Mama Huaco, and with this arrangement the companies of the hill of
Tampu-tocco set out, to put their design into execution.
XII.
THE ROAD WHICH THESE COMPANIES OF THE INCAS TOOK TO THE VALLEY OF CUZCO,
AND OF THE FABLES WHICH ARE MIXED WITH THEIR HISTORY.
The Incas and the rest of the companies or _ayllus_ set out from their
homes at Tampu-tocco, taking with them their property and arms, in
sufficient numbers to form a good squadron, having for their chiefs the
said Manco Ccapac and Mama Huaco. Manco Ccapac took with him a bird like
a falcon, called _indi_[41], which they all worshipped and feared as a
sacred, or, as some say, an enchanted thing, for they thought that this
bird made Manco Ccapac their lord and obliged the people to follow him.
It was thus that Manco Ccapac gave them to understand, and it was
carried in _vahidos_[42], always kept in a covered hamper of straw, like
a box, with much care. He left it as an heirloom to his son, and the
Incas had it down to the time of Inca Yupanqui. In his hand he carried
with him a staff of gold, to test the lands which they would come to.
[Note 41: This bird called _indi_, the familiar spirit of Manco
Ccapac, is not mentioned by any other author. There is more about it in
the life of Mayta Ccapac, the great-grandson of Manco Ccapac. The word
seems to be the same as _Ynti_ the Sun-God.]
[Note 42: _Vahido_ means giddiness, vertigo.]
Marching together they came to a place called Huana-cancha, four leagues
from the valley of Cuzco, where they remained for some time, sowing and
seeking for fertile land. Here Manco Ccapac had connexion with his
sister Mama Occlo, and she became pregnant by him. As this place did not
appear able to sustain them, being barren, they advanced to another
place called Tampu-quiro, where Mama Occlo begot a son named Sinchi
Rocca. Having celebrated the natal feasts of the infant, they set out in
search of fertile land, and came to another place called Pallata, which
is almost contiguous to Tampu-quiro, and there they remained for some
years.
Not content with this land, they came to another called Hays-quisro, a
quarter of a league further on. Here they consulted together over what
ought to be done respecting their journey, and over the best way of
getting rid of Ayar Cachi, one of the four brothers. Ayar Cachi was
fierce and strong, and very dexterous with the sling. He committed great
cruelties and was oppressive both among the natives of the places they
passed, and among his own people. The other brothers were afraid that
the conduct of Ayar Cachi would cause their companies to disband and
desert, and that they would be left alone. As Manco Ccapac was prudent,
he concurred with the opinion of the others that they should secure
their object by deceit. They called Ayar Cachi and said to him,
"Brother! Know that in Ccapac-tocco we have forgotten the golden vases
called _tupac-cusi_[43], and certain seeds, and the _napa_[44], which is
our principal ensign of sovereignty." The _napa_ is a sheep of the
country, the colour white, with a red body cloth, on the top ear-rings
of gold, and on the breast a plate with red badges such as was worn by
rich Incas when they went abroad; carried in front of all on a pole with
a cross of plumes of feathers. This was called _suntur-paucar_[45]. They
said that it would be for the good of all, if he would go back and fetch
them. When Ayar Cachi refused to return, his sister Mama Huaco, raising
her foot, rebuked him with furious words, saying, "How is it that there
should be such cowardice in so strong a youth as you are? Get ready for
the journey, and do not fail to go to Tampu-tocco, and do what you are
ordered." Ayar Cachi was shamed by these words. He obeyed and started to
carry out his orders. They gave him, as a companion, one of those who
had come with them, named Tampu-chacay, to whom they gave secret orders
to kill Ayar Cachi at Tampu-tocco, and not to return with him. With
these orders they both arrived at Tampu-tocco. They had scarcely arrived
when Ayar Cachi entered through the window Ccapac-tocco, to get the
things for which he had been sent. He was no sooner inside than
Tampu-chacay, with great celerity, put a rock against the opening of the
window and sat upon it, that Ayar Cachi might remain inside and die
there. When Ayar Cachi turned to the opening and found it closed he
understood the treason of which the traitor Tampu-chacay had been
guilty, and determined to get out if it was possible, to take vengeance.
To force an opening he used such force and shouted so loud that he made
the mountain tremble. With a loud voice he spoke these words to
Tampu-chacay, "Thou traitor! thou who hast done me so much harm,
thinkest thou to convey the news of my mortal imprisonment? That shall
never happen. For thy treason thou shalt remain outside, turned into a
stone." So it was done, and to this day they show the stone on one side
of the window Ccapac-tocco. Turn we now to the seven brethren who had
remained at Hays-quisro. The death of Ayar Cachi being known, they were
very sorry for what they had done, for, as he was valiant, they
regretted much to be without him when the time came to make war on any
one. So they mourned for him. This Ayar Cachi was so dexterous with a
sling and so strong that with each shot he pulled down a mountain and
filled up a ravine. They say that the ravines, which we now see on their
line of march, were made by Ayar Cachi in hurling stones.
[Note 43: _Tupac-cusi_, meaning golden vases, does not occur
elsewhere. It may be a mis-print for _tupac-ccuri, tupac_ meaning
anything royal and ccuri gold.]
[Note 44: _Napa_ was the name of a sacred figure of a llama, one of
the insignia of royalty. See Molina, pp. 19, 39, 47. The verb _napani_
is to salute, _napay_, salutation. _Raymi-napa_ was the flock dedicated
for sacrifice.]
[Note 45: _Suntur-paucar_ was the head-dress of the Inca. See
Balboa, p. 20. Literally the "brilliant circle." See also Molina, pp. 6,
17, 39, 42, 44, and Yamqui Pachacuti, pp. 14, 106, 120.]
The seven Incas and their companions left this place, and came to
another called Quirirmanta at the foot of a hill which was afterwards
called Huanacauri. In this place they consulted together how they should
divide the duties of the enterprise amongst themselves, so that there
should be distinctions between them. They agreed that as Manco Ccapac
had had a child by his sister, they should be married and have children
to continue the lineage, and that he should be the leader. Ayar Uchu was
to remain as a _huaca_ for the sake of religion. Ayar Auca, from the
position they should select, was to take possession of the land set
apart for him to people.
Leaving this place they came to a hill at a distance of two leagues, a
little more or less, from Cuzco. Ascending the hill they saw a rainbow,
which the natives call _huanacauri_. Holding it to be a fortunate sign,
Manco Ccapac said: "Take this for a sign that the world will not be
destroyed by water. We shall arrive and from hence we shall select where
we shall found our city." Then, first casting lots, they saw that the
signs were good for doing so, and for exploring the land from that point
and becoming lords of it. Before they got to the height where the
rainbow was, they saw a _huaca_ which was a place of worship in human
shape, near the rainbow. They determined among themselves to seize it
and take it away from there. Ayar Uchu offered himself to go to it, for
they said that he was very like it. When Ayar Uchu came to the statue or
_huaca_, with great courage he sat upon it, asking it what it did there.
At these words the _huaca_ turned its head to see who spoke, but, owing
to the weight upon it, it could not see. Presently, when Ayar Uchu
wanted to get off he was not able, for he found that the soles of his
feet were fastened to the shoulders of the _huaca_. The six brethren,
seeing that he was a prisoner, came to succour him. But Ayar Uchu,
finding himself thus transformed, and that his brethren could not
release him, said to them--"O Brothers, an evil work you have wrought
for me. It was for your sakes that I came where I must remain for ever,
apart from your company. Go! go! happy brethren, I announce to you that
you will be great lords. I, therefore, pray that in recognition of the
desire I have always had to please you, you will honour and venerate me
in all your festivals and ceremonies, and that I shall be the first to
whom you make offerings. For I remain here for your sakes. When you
celebrate the _huarachico_ (which is the arming of the sons as knights)
you shall adore me as their father, for I shall remain here for ever."
Manco Ccapac answered that he would do so, for that it was his will and
that it should be so ordered. Ayar Uchu promised for the youths that he
would bestow on them the gifts of valour, nobility, and knighthood, and
with these last words he remained, turned into stone. They constituted
him the _huaca_ of the Incas, giving it the name of Ayar Uchu
Huanacauri.[46] And so it always was, until the arrival of the
Spaniards, the most venerated _huaca_, and the one that received the
most offerings of any in the kingdom. Here the Incas went to arm the
young knights until about twenty years ago, when the Christians
abolished this ceremony. It was religiously done, because there were
many abuses and idolatrous practices, offensive and contrary to the
ordinances of God our Lord.
[Note 46: Huanacauri was a very sacred _huaca_ of the Peruvians.
Cieza de Leon tells much the same story as Sarmiento, ii. pp. 17, 18,
19, 22, 89, 101, 107, 111. Garcilasso de la Vega mentions Huanacauri
four times, i. pp. 65, 66, and ii. pp. 169, 230, as a place held in
great veneration. It is frequently mentioned by Molina. The word is
given by Yamqui Pachacuti as Huayna-captiy. _Huayna_ means a youth,
_captiy_ is the subjunctive of the verb _cani_, I am. The word appears
to have reference to the arming of youths, and the ordeals they went
through, which took place annually at this place.]
XIII.
ENTRY OF THE INCAS INTO THE VALLEY OF CUZCO, AND THE FABLES THEY RELATE
CONCERNING IT.
The six brethren were sad at the loss of Ayar Uchu, and at the loss of
Ayar Cachi; and, owing to the death of Ayar Cachi, those of the lineage
of the Incas, from that time to this day, always fear to go to
Tampu-tocco, lest they should have to remain there like Ayar Cachi.
They went down to the foot of the hill, whence they began their entry
into the valley of Cuzco, arriving at a place called Matahua, where they
stopped and built huts, intending to remain there some time. Here they
armed as knight the son of Manco Ccapac and of Mama Occlo, named Sinchi
Rocca, and they bored his ears, a ceremony which is called _huarachico_,
being the insignia of his knighthood and nobility, like the custom known
among ourselves. On this occasion they indulged in great rejoicings,
drinking for many days, and at intervals mourning for the loss of their
brother Ayar Uchu. It was here that they invented the mourning sound for
the dead, like the cooing of a dove. Then they performed the dance
called _Ccapac Raymi_, a ceremony of the royal or great lords. It is
danced, in long purple robes, at the ceremonies they call
_quicochico_[47], which is when girls come to maturity, and the
_huarachico_[48], when they bore the ears of the Incas, and the
_rutuchico_[49] when the Inca's hair is cut the first time, and the
_ayuscay_[50], which is when a child is born, and they drink
continuously for four or five days.
[Note 47: Quicu-chicuy was the ceremony when girls attained puberty.
The customs, on this occasion, are described by Molina, p. 53. See also
Yamqui Pachacuti, p. 80, and the anonymous Jesuit, p. 181.]
[Note 48: Huarachicu was the great festival when the youths went
through their ordeals, and were admitted to manhood and to bear arms.
Garcilasso de la Vega gives the word as "Huaracu"; and fully describes
the ordeals and the ceremonies, ii. pp. 161--178. See also Molina, pp.
34 and 41--46, and Yamqui Pachacuti, p. 80.]
[Note 49: Rutuchicu is the ceremony when a child reaches the age of
one year, from _rutuni_, to cut or shear. It receives the name which it
retains until the Huarachicu if a boy, and until the Quicu-chicuy if a
girl. They then receive the names they retain until death. At the
Rutuchicu the child was shorn. Molina, p. 53.]
[Note 50: Molina says that Ayuscay was the ceremony when the woman
conceives. Molina, p. 53.]
After this they were in Matahua for two years, waiting to pass on to the
upper valley to seek good and fertile land. Mama Huaco, who was very
strong and dexterous, took two wands of gold and hurled them towards the
north. One fell, at two shots of an arquebus, into a ploughed field
called Colcapampa and did not drive in well, the soil being loose and
not terraced. By this they knew that the soil was not fertile. The other
went further, to near Cuzco, and fixed well in the territory called
Huanay-pata, where they knew the land to be fertile. Others say that
this proof was made by Manco Ccapac with the staff of gold which he
carried himself, and that thus they knew of the fertility of the land,
when the staff sunk in the land called Huanay-pata, two shots of an
arquebus from Cuzco. They knew the crust of the soil to be rich and
close, so that it could only be broken by using much force.
Let it be by one way or the other, for all agree that they went trying
the land with a pole or staff until they arrived at this Huanay-pata,
when they were satisfied. They were sure of its fertility, because after
sowing perpetually, it always yielded abundantly, giving more the more
it was sown. They determined to usurp that land by force, in spite of
the natural owners, and to do with it as they chose. So they returned to
Matahua.
From that place Manco Ccapac saw a heap of stones near the site of the
present monastery of Santo Domingo at Cuzco. Pointing it out to his
brother Ayar Auca, he said, "Brother! you remember how it was arranged
between us, that you should go to take possession of the land where we
are to settle. Well! look at that stone." Pointing out the stone he
continued, "Go thither flying," for they say that Ayar Auca had
developed some wings, "and seating yourself there, take possession of
land seen from that heap of stones. We will presently come to settle and
reside." When Ayar Auca heard the words of his brother, he opened his
wings and flew to that place which Manco Ccapac had pointed out. Seating
himself there, he was presently turned into stone, and was made the
stone of possession. In the ancient language of this valley the heap was
called _cozco_, whence that site has had the name of Cuzco to this
day[51]. From this circumstance the Incas had a proverb which said,
"Ayar Auca cuzco huanca," or, "Ayar Auca a heap of marble." Others say
that Manco Ccapac gave the name of Cuzco because he wept in that place
where he buried his brother Ayar Cachi. Owing to his sorrow and to the
fertility he gave that name which in the ancient language of that time
signified sad as well as fertile. The first version must be the correct
one because Ayar Cachi was not buried at Cuzco, having died at
Ccapac-tocco as has been narrated before. And this is generally affirmed
by Incas and natives.
[Note 51: _Cuzco_ means a clod, or hard unirrigated land. _Cuzquini_
is to break clods of earth, or to level. Montesinos derives the name of
the city from the verb "to level," or from the heaps of clods, of earth
called _cuzco_. Cusquic-Raymi is the month of June.]
Five brethren only remaining, namely Manco Ccapac, and the four sisters,
and Manco Ccapac being the only surviving brother out of four, they
presently resolved to advance to where Ayar Auca had taken possession.
Manco Ccapac first gave to his son Sinchi Rocca a wife named Mama Cuca,
of the lineage of Sañu, daughter of a Sinchi named Sitic-huaman, by whom
he afterwards had a son named Sapaca. He also instituted the sacrifice
called _capa cocha_[52], which is the immolation of two male and two
female infants before the idol Huanacauri, at the time when the Incas
were armed as knights. These things being arranged, he ordered the
companies to follow him to the place where Ayar Auca was.
[Note 52: Ccapac-cocha. The weight of evidence is, on the whole, in
favour of this sacrifice of two infants having taken place at the
Huarachicu, Cieza de Leon, in remarking that the Spaniards falsely
imputed crimes to the Indians to justify their ill-treatment, says that
the practice of human sacrifice was exaggerated, ii. pp. 79, 80. See
also Molina, pp-54, 57. Yamqui Pachacuti, p. 86.]
Arriving on the land of Huanay-pata, which is near where now stands the
_Arco de la plata_ leading to the Charcas road, he found settled there a
nation of Indians named Huallas, already mentioned. Manco Ccapac and
Mama Occlo began to settle and to take possession of the land and water,
against the will of the Huallas. On this business they did many violent
and unjust things. As the Huallas attempted to defend their lives and
properties, many cruelties were committed by Manco Ccapac and Mama
Occlo. They relate that Mama Occlo was so fierce that, having killed one
of the Hualla Indians, she cut him up, took out the inside, carried the
heart and lungs in her mouth, and with an _ayuinto_, which is a stone
fastened to a rope, in her hand, she attacked the Huallas with
diabolical resolution. When the Huallas beheld this horrible and inhuman
spectacle, they feared that the same thing would be done to them, being
simple and timid, and they fled and abandoned their rights. Mama Occlo
reflecting on her cruelty, and fearing that for it they would be branded
as tyrants, resolved not to spare any Huallas, believing that the affair
would thus be forgotten. So they killed all they could lay their hands
upon, dragging infants from their mothers' wombs, that no memory might
be left of these miserable Huallas.
Having done this Manco Ccapac advanced, and came within a mile of Cuzco
to the S.E., where a Sinchi named Copalimayta came out to oppose him. We
have mentioned this chief before and that, although he was a late comer,
he settled with the consent of the natives of the valley, and had been
incorporated in the nation of Sauaseray Panaca, natives of the site of
Santo Domingo at Cuzco. Having seen the strangers invading their lands
and tyrannizing over them, and knowing the cruelties inflicted on the
Huallas, they had chosen Copalimayta as their Sinchi. He came forth to
resist the invasion, saying that the strangers should not enter his
lands or those of the natives. His resistance was such that Manco Ccapac
and his companions were obliged to turn their backs. They returned to
Huanay-pata, the land they had usurped from the Huallas. From the sowing
they had made they derived a fine crop of maize, and for this reason
they gave the place a name which means something precious[53].
[Note 53: The origin of the Inca dynasty derived from Manco Ccapac
and his brethren issuing from the window at Paccari-tampu may be called
the Paccari-tampu myth. It was universally received and believed.
Garcilasso de la Vega gives the meanings of the names of the brothers.
Ayar Cachi means salt or instruction in rational life, Ayar Uchu is
pepper, meaning the delight experienced from such teaching, and Ayar
Sauca means pleasure, or the joy they afterwards experienced from it.
Balboa gives an account of the death of Ayar Cachi, but calls him Ayar
Auca. He also describes the turning into stone at Huanacauri. Betanzos
tells much the same story as Sarmiento; as do Cieza de Leon and
Montesinos, with some slight differences. Yamqui Pachacuti gives the
names of the brothers, but only relates the Huanacauri part of the
story. Montesinos and Garcilasso de la Vega call one of the brothers
Ayar Sauca. Sarmiento, Betanzos and Balboa call him Ayar Auca. All agree
in the names of the other brothers.]
After some months they returned to the attack on the natives of the
valley, to tyrannize over them. They assaulted the settlement of the
Sauaseras, and were so rapid in their attack that they captured
Copalimayta, slaughtering many of the Sauaseras with great cruelty.
Copalimayta, finding himself a prisoner and fearing death, fled out of
desperation, leaving his estates, and was never seen again after he
escaped. Mama Huaco and Manco Ccapac usurped his houses, lands and
people. In this way MANCO CCAPAC, MAMA HUACO, SINCHI ROCCA, and MANCO
SAPACA settled on the site between the two rivers, and erected the House
of the Sun, which they called YNTI-CANCHA. They divided all that
position, from Santo Domingo to the junction of the rivers into four
neighbourhoods or quarters which they call _cancha_. They called one
QUINTI-CANCHA, the second CHUMPI-CANCHA, the third SAYRI-CANCHA, and the
fourth YARAMPUY-CANCHA. They divided the sites among themselves, and
thus the city was peopled, and, from the heap of stones of Ayar Auca it
was called CUZCO[54].
[Note 54: Garcilasso de la Vega gives the most detailed description
of the city of Cuzco and its suburbs, ii. p. 235, but he does not
mention these four divisions. The space from Santo Domingo to the
junction of the rivers only covers a few acres; and was devoted to the
gardens of the Sun.]
XIV.
THE DIFFERENCE BETWEEN MANCO CCAPAC AND THE ALCABISAS, RESPECTING THE
ARABLE LAND.