IV. HUACAYTAQUI AYLLU. Some still living in Cuzco.

V. SAnOC AYLLU. Some still in Cuzco.

The above five lineages are HANAN-CUZCO, which means the party of Upper 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 t.i.tle 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-G.o.d.]

[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 pa.s.sed, 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 princ.i.p.al 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, n.o.bility, and knighthood, and with these last words he remained, turned into stone. They const.i.tuted 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 G.o.d 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. Garcila.s.so 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 n.o.bility, 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 p.u.b.erty.

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.

Garcila.s.so 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 pa.s.s 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 circ.u.mstance 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 Sanu, daughter of a Sinchi named Sitic-huaman, by whom he afterwards had a son named Sapaca. He also inst.i.tuted 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.

Garcila.s.so 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.