Chapter 10

This great victory yielded such rich and plentiful spoils, that Pachacuti Inca Yupanqui proposed to go to where his father was, report to him the story of the battle and the victory, and to offer him obedience that he might triumph as if the victory was his own. Loaded with spoil and Chanca prisoners he went to visit his father. Some say that it was at a place called Caquia Xaquixahuana, four leagues from Cuzco, others that it was at Marco, three leagues from Cuzco. Wherever it was, there was a great ceremony, presents being given, called _muchanaco_[80]. When Pachacuti had given his father a full report, he ordered the spoils of the enemy to be placed at his feet, and asked his father to tread on them and triumph over the victory. But Viracocha Inca, still intent upon having Inca Urco for his successor, desired that the honour offered to him should be enjoyed by his favourite son. He, therefore, did not wish to accept the honours for himself. Yet not wishing to offend the Inca Yupanqui Pachacuti on such a crucial point, he said that he would tread on the spoils and prisoners, and did so. He excused himself from going to triumph at Cuzco owing to his great age, which made him prefer to rest at Caquia Xaquixahuana.

[Note 80: _Muchani_, I worship. _Nacu_ is a particle giving a reciprocal or mutual meaning, "joint worship."]

With this reply Pachacuti departed for Cuzco with a great following of people and riches. The Inca Urco also came to accompany him, and on the road there was a quarrel in the rear guard between the men of Urco and those of Pachacuti. Others say that it was an ambush laid for his brother by Urco and that they fought. The Inca Pachacuti took no notice of it, and continued his journey to Cuzco, where he was received with much applause and in triumph. Soon afterwards, as one who thought of assuming authority over the whole land and taking away esteem from his father, as he presently did, he began to distribute the spoils, and confer many favours with gifts and speeches. With the fame of these grand doings, people came to Cuzco from all directions and many of those who were at Caquia Xaquixahuana left it and came to the new Inca at Cuzco.

XXIX.

THE INCA YUPANQUI ASSUMES THE SOVEREIGNTY AND TAKES THE FRINGE, WITHOUT THE CONSENT OF HIS FATHER.

When the Inca Yupanqui found himself so strong and that he had been joined by so many people, he determined not to wait for the nomination of his father, much less for his death, before he rose with the people of Cuzco with the further intention of obtaining the assent of those without. With this object he caused a grand sacrifice to be offered to the Sun in the Inti-cancha or House of the Sun, and then went to ask the image of the Sun who should be Inca. The oracle of the devil, or perhaps some Indian who was behind to give the answer, replied that Inca Yupanqui Pachacuti was chosen and should be Inca. On this answer being given, all who were present at the sacrifice, prostrated themselves before Pachacuti, crying out "Ccapac Inca Intip Churin," which means "Sovereign Lord Child of the Sun."

Presently they prepared a very rich fringe of gold and emeralds wherewith to crown him. Next day they took Pachacuti Inca Yupanqui to the House of the Sun, and when they came to the image of the Sun, which was of gold and the size of a man, they found it with the fringe, as if offering it of its own will. First making his sacrifices, according to their custom, he came to the image, and the High Priest called out in his language "Intip Apu," which means "Governor of things pertaining to the Sun." With much ceremony and great reverence the fringe was taken from the image and placed, with much pomp, on the forehead of Pachacuti Inca Yupanqui. Then all called his name and hailed him "Intip Churin Inca Pachacuti," or "Child of the Sun Lord, over-turner of the earth." From that time he was called Pachacuti besides his first name which was Inca Yupanqui. Then the Inca presented many gifts and celebrated the event with feasts. [_He was sovereign Inca without the consent of his father or of the people, but by those he had gained over to his side by gifts_.]

XXX.

PACHACUTI INCA YUPANQUI REBUILDS THE CITY OF CUZCO.

As soon as the festivities were over, the Inca laid out the city of Cuzco on a better plan; and formed the principal streets as they were when the Spaniards came. He divided the land for communal, public, and private edifices, causing them to be built with very excellent masonry. It is such that we who have seen it, and know that they did not possess instruments of iron or steel to work with, are struck with admiration on beholding the equality and precision with which the stones are laid, as well as the closeness of the points of junction. With the rough stones it is even more interesting to examine the work and its composition. As the sight alone satisfies the curious, I will not waste time in a more detailed description.

Besides this, Pachacuti Inca Yupanqui, considering the small extent of land round Cuzco suited for cultivation, supplied by art what was wanting in nature. Along the skirts of the hills near villages, and also in other parts, he constructed very long terraces of 200 paces more or less, and 20 to 30 wide, faced with masonry, and filled with earth, much of it brought from a distance. We call these terraces _andenes_, the native name being _sucres_. He ordered that they should be sown, and in this way he made a vast increase in the cultivated land, and in provision for sustaining the companies and garrisons.

In order that the precise time of sowing and harvesting might be known, and that nothing might be lost, the Inca caused four poles to be set up on a high mountain to the east of Cuzco, about two _varas_ apart, on the heads of which there were holes, by which the sun entered, in the manner of a watch or astrolabe. Observing where the sun struck the ground through these holes, at the time of sowing and harvest, marks were made on the ground. Other poles were set up in the part corresponding to the west of Cuzco, for the time of harvesting the maize. Having fixed the positions exactly by these poles, they built columns of stone for perpetuity in their places, of the height of the poles and with holes in like places. All round it was ordered that the ground should be paved; and on the stones certain lines were drawn, conforming to the movements of the sun entering through the holes in the columns. Thus the whole became an instrument serving for an annual time-piece, by which the times of sowing and harvesting were regulated. Persons were appointed to observe these watches, and to notify to the people the times they indicated[81].

[Note 81: The pillars at Cuzco to determine the time of the solstices were called _Sucanca_. The two pillars denoting the beginning of winter, whence the year was measured, were called _Pucuy Sucanca_. Those notifying the beginning of spring were _Chirao Sucanca_. _Suca_ means a ridge or furrow and _sucani_ to make ridges: hence _sucanca_, the alternate light and shadow, appearing like furrows. Acosta says there was a pillar for each month. Garcilasso de la Vega tells us that there were eight on the east, and eight on the west side of Cuzco (i. p. 177) in double rows, four and four, two small between two high ones, 20 feet apart. Cieza de Leon says that they were in the Carmenca suburb (i. p. 325).

To ascertain the time of the equinoxes there was a stone column in the open space before the temple of the Sun in the centre of a large circle. This was the _Inti-huatana_. A line was drawn across from east to west and they watched when the shadow of the pillar was on the line from sunrise to sunset and there was no shadow at noon. There is another _Inti-huatana_ at Pisac, and another at Hatun-colla. _Inti_, the Sun God, _huatani_, to seize, to tie round, _Inti-huatana_, a sun circle.]

Besides this, as he was curious about the things of antiquity, and wished to perpetuate his name, the Inca went personally to the hill of Tampu-tocco or Paccari-tampu, names for the same thing, and entered the cave whence it is held for certain that Manco Ccapac and his brethren came when they marched to Cuzco for the first time, as has already been narrated. After he had made a thorough inspection, he venerated the locality and showed his feeling by festivals and sacrifices. He placed doors of gold on the window Ccapac-tocco, and ordered that from that time forward the locality should be venerated by all, making it a prayer place and _huaca_, whither to go to pray for oracles and to sacrifice.

Having done this the Inca returned to Cuzco. He ordered the year to be divided into twelve months, almost like our year. I say almost, because there is some difference, though slight, as will be explained in its place.

He called a general assembly of the oldest and wisest men of Cuzco and other parts, who with much diligence scrutinized and examined the histories and antiquities of the land, principally of the Incas and their forefathers. He ordered the events to be painted and preserved in order, as I explained when I spoke of the method adopted in preparing this history.

XXXI.

PACHACUTI INCA YUPANQUI REBUILDS THE HOUSE OF THE SUN AND ESTABLISHES NEW IDOLS IN IT.

Having adorned the city of Cuzco with edifices, streets, and the other things that have been mentioned, Pachacuti Inca Yupanqui reflected that since the time of Manco Ccapac, none of his predecessors had done anything for the House of the Sun. He, therefore, resolved to enrich it with more oracles and edifices to appal ignorant people and produce astonishment, that they might help in the conquest of the whole land which he intended to subdue, and in fact he commenced and achieved the subjugation of a large portion of it He disinterred the bodies of the seven deceased Incas, from Manco Ccapac to Yahuar-huaccac, which were all in the House of the Sun, enriching them with masks, head-dresses called _chuco_, medals, bracelets, sceptres called _yauri_ or _champi_[82], and other ornaments of gold. He then placed them, in the order of their seniority, on a bench with a back, richly adorned with gold, and ordered great festivals to be celebrated with representations of the lives of each Inca. These festivals, which are called _purucaya_[83], were continued for more than four months. Great and sumptuous sacrifices were made to each Inca, at the conclusion of the representation of his acts and life. This gave them such authority that it made all strangers adore them, and worship them as gods. These strangers, when they beheld such majesty, humbled themselves, and put up their hands to worship or _mucha_ as they say. The corpses were held in great respect and veneration until the Spaniards came to this land of Peru.

[Note 82: _Champi_ means a one-handed battle axe (Garcilasso de la Vega, I. lib. ix. cap. 31). Novices received it at the festival of Huarachicu, with the word _Auccacunapac_, for traitors.]

[Note 83: According to Mossi _puruccayan_ was the general mourning on the death of the Inca.]

Besides these corpses, Pachacuti made two images of gold. He called one of them Viracocha Pachayachachi. It represented the creator, and was placed on the right of the image of the Sun. The other was called _Chuqui ylla_, representing lightning, placed on the left of the Sun. This image was most highly venerated by all. Inca Yupanqui adopted this idol for his _guauqui_[84], because he said that it had appeared and spoken in a desert place and had given him a serpent with two heads, to carry about with him always, saying that while he had it with him, nothing sinister could happen in his affairs. To these idols the Inca gave the use of lands, flocks, and servants, especially of certain women who lived in the same House of the Sun, in the manner of nuns. These all came as virgins but few remained without having had connexion with the Inca. At least he was so vicious in this respect, that he had access to all whose looks gave him pleasure, and had many sons.

[Note 84: _Huauqui_, brother.]

Besides this House, there were some _huacas_ in the surrounding country. These were that of Huanacauri, and others called Anahuarqui, Yauira, Cinga, Picol, Pachatopan[85] [_to many they made the accursed sacrifices, which they called_ Ccapac Cocha, _burying children, aged 5 or 6, alive as offerings to the devil, with many offerings of vases of gold and silver_].

[Note 85: Anahuarqui was the name of the wife of Tupac Inca Yupanqui. Yauira may be for Yauirca, a fabulous creature described by Yamqui Pachacuti. Cinga and Picol do not occur elsewhere. Pachatopan is no doubt _Pacha tupac_, beautiful land.]

The Inca, they relate, also caused to be made a great woollen chain of many colours, garnished with gold plates, and two red fringes at the end. It was 150 fathoms in length, more or less. This was used in their public festivals, of which there were four principal ones in the year. The first was called RAYMI or CCAPAC RAYMI, which was when they opened the ears of knights at a ceremony called _huarachico_. The second was called SITUA resembling our lights of St John[86]. They all ran at midnight with torches to bathe, saying that they were thus left clean of all diseases. The third was called YNTI RAYMI, being the feast of the Sun, known as _aymuray_. In these feasts they took the chain out of the House of the Sun and all the principal Indians, very richly dressed, came with it, in order, singing, from the House of the Sun to the Great Square which they encircled with the chain. This was called _moroy urco_[87].

[Note 86: The months and the festivals which took place in each month are given by several authorities. The most correct are those of Polo de Ondegardo and Calancha who agree throughout. Calancha gives the months as received by the first Council of Lima.

22 June--22 July. INTIP RAYMI (_Sun Festival_). 22 July--22 Aug. CHAHUAR HUARQUIZ--Ploughing month. 22 Aug.--22 Sept. YAPAQUIZ (SITUA _or Moon Festival_)--Sowing month. 22 Sept.--22 Oct. CCOYA RAYMI---Expiatory feast. Molina a month behind. 22 Oct.--22 Nov. UMA RAYMI--Month of brewing chicha. 22 Nov.--22 Dec. AYAMARCA--Commemoration of the dead. 22 Dec.--22 Jan. CCAPAC RAYMI (HUARACHICU _festival_). 22 Jan.--22 Feb. CAMAY--Month of exercises. 22 Feb.--22 March. HATUN POCCOY (great ripening). 22 March--22 April. PACHA POCCOY (MOSOC NINA _festival_). 22 April--22 May. AYRIHUA (Harvest). 22 May--22 June. AYMURAY (Harvest home).]

[Note 87: The great chain, used at festivals, is called by Sarmiento Muru-urco. See also Molina. _Muru_ means a coloured spot, or a thing of variegated colours. Molina says that it was the house where the chain was kept that was called Muru-urco, as well as the cable. _Huasca_ is another name for a cable (See G. de la Vega, ii. p, 422).]

XXXII.

PACHACUTI INCA YUPANQUI DEPOPULATES TWO LEAGUES OF COUNTRY NEAR CUZCO.

After Pachacuti had done what has been described in the city, he turned his attention to the people. Seeing that there were not sufficient lands for sowing, so as to sustain them, he went round the city at a distance of four leagues from it, considering the valleys, situation, and villages. He depopulated all that were within two leagues of the city. The lands of depopulated villages were given to the city and its inhabitants, and the deprived people were settled in other parts. The citizens of Cuzco were well satisfied with the arrangement, for they were given what cost little, and thus he made friends by presents taken from others, and took as his own the valley of Tambo [_which was not his_].

The news of the enlargement of this city went far and wide, and reached the ears of Viracocha Inca, retired in Caquia Xaquixahuana[88]. He was moved to go and see Cuzco. The Inca Yupanqui went for him, and brought him to Cuzco with much rejoicing. He went to the House of the Sun, worshipped at Huanacauri and saw all the improvements that had been made. Having seen everything he returned to his place at Caquia Xaquixahuana, where he resided until his death, never again visiting Cuzco, nor seeing his son Pachacuti Inca Yupanqui.

[Note 88: This great plain to the north-west of Cuzco, called Xaquixahuana, and Sacsahuana, is now known as Surita. Most of the early writers call it Sacsahuana. Sarmiento always places the word Caquia before the name. _Capuchini_ is to provide, _capuchic_ a purveyor. Hence _Capuquey_ means "my goods," abbreviated to _Caguey_, "my property." The meaning is "my estate of Xaquixahuana."]

XXXIII.

PACHACUTI INCA YUPANQUI KILLS HIS ELDER BROTHER NAMED INCA URCO.

Pachacuti Inca Yupanqui found himself so powerful with the companies he had got together by liberal presents to all, that he proposed to subjugate by their means all the territories he could reach. For this he mustered all the troops that were in Cuzco, and provided them with arms, and all that was necessary for war. Affairs being in this state Pachacuti heard that his brother Urco was in a valley called Yucay, four leagues from Cuzco, and that he had assembled some people. Fearing that the movement was intended against him the Inca marched there with his army. His brother Inca Rocca went with him, who had the reputation of being a great necromancer. Arriving at a place called Paca in the said valley, the Inca went out against his brother Urco, and there was a battle between them. Inca Rocca hurled a stone which hit Urco on the throat. The blow was so great that Urco fell into the river flowing down the ravine where they were fighting. Urco exerted himself and fled, swimming down the river, with his axe in his hand. In this way he reached a rock called Chupellusca, a league below Tampu, where his brothers overtook him and killed him.

From thence the Inca Pachacuti Yupanqui, with his brother Inca Rocca marched with their troops to Caquia Xaquixahuana to see his father who refused ever to speak with or see him, owing to the rage he felt at the death of Inca Urco. But Inca Rocca went in, where Viracocha was and said, "Father! it is not reasonable that you should grieve so much at the death of Urco, for I killed him in self defence, he having come to kill me. You are not to be so heavy at the death of one, when you have so many sons. Think no more of it, for my brother Pachacuti Yupanqui is to be Inca, and I hold that you should favour him and be as a father to him." Seeing the resolution of his son Inca Rocca, Viracocha did not dare to reply or to contradict him. He dismissed him by saying that that was what he wished, and that he would be guided by him in everything. With this the Inca Yupanqui and his brother Inca Rocca returned to Cuzco, and entered the city triumphing over the past victories and over this one.

The triumph was after this manner. The warriors marched in order, in their companies, dressed in the best manner possible, with songs and dances, and the captives, their eyes on the ground, dressed in long robes with many tassels. They entered by the streets of the city, which were very well adorned to receive them. They went on, enacting their battles and victories, on account of which they triumphed. On reaching the House of the Sun, the spoils and prisoners were thrown on the ground, and the Inca walked over them, trampling on them and saying--"I tread on my enemies." The prisoners were silent without raising their eyes. This order was used in all their triumphs. At the end of a short time Inca Viracocha died of grief at the death of Inca Urco, deprived and despoiled of all honour and property. They buried his body in Caquia Xaquixahuana.

XXXIV.

THE NATIONS WHICH PACHACUTI INCA SUBJUGATED AND THE TOWNS HE TOOK: AND FIRST OF TOCAY CCAPAC, SINCHI OF THE AYAMARCAS, AND THE DESTRUCTION OF THE CUYOS.

Near Cuzco there is a nation of Indians called Ayamarcas who had a proud and wealthy Sinchi named Tocay Ccapac. Neither he nor his people wished to come and do reverence to the Inca. On the contrary, he mustered his forces to attack the Inca if his country was invaded. This being known to Inca Yupanqui, he assembled his _ayllus_ and other troops. He formed them into two parties, afterwards called Hanan-cuzcos and Hurin-cuzcos, forming them into a corps, that united no one might be able to prevail against them. This done he consulted over what should be undertaken. It was resolved that all should unite for the conquest of all neighbouring nations. Those who would not submit were to be utterly destroyed; and first Tocay Ccapac, chief of the Ayamarcas, was to be dealt with, being powerful and not having come to do homage at Cuzco. Having united his forces, the Inca marched against the Ayamarcas and their Sinchi, and there was a battle at Huanancancha. Inca Yupanqui was victorious, assaulting the villages and killing nearly all the Ayamarcas. He took Tocay Ccapac as a prisoner to Cuzco, where he remained in prison until his death.

After this Inca Yupanqui took to wife a native of Choco named Mama Anahuarqui. For greater pleasure and enjoyment, away from business, he went to the town of the Cuyos, chief place of the province of Cuyo-suyu. Being one day at a great entertainment, a potter, servant of the Sinchi, without apparent reason, threw a stone or, as some say, one of the jars which they call _ulti_, at the Inca's head and wounded him. The delinquent, who was a stranger to the district, was seized and tortured to confess who had ordered him to do it. He stated that all the Sinchis of Cuyo-suyu, who were Cuyo Ccapac, Ayan-quilalama, and Apu Cunaraqui, had conspired to kill the Inca and rebel. This was false, for it had been extorted from fear of the torture or, as some say, he said it because he belonged to a hostile tribe and wished to do them harm. But the Inca, having heard what the potter said, ordered all the Sinchis to be killed with great cruelty. After their deaths he slaughtered the people, leaving none alive except some children and old women. Thus was that nation destroyed, and its towns are desolate to this day.

XXXV.

THE OTHER NATIONS CONQUERED BY INCA YUPANQUI, EITHER IN PERSON OR THROUGH HIS BROTHER INCA ROCCA.

Inca Yupanqui and his brother Inca Rocca, who was very cruel, had determined to oppress and subdue all the nations who wished to be independent and would not submit to them. They knew that there were two Sinchis in a town called Ollantay-tampu, six leagues from Cuzco, the one named Paucar-Ancho and the other Tocori Tupac, who ruled over the Ollantay-tampus, but would not come to do homage, nor did their people wish to do so. The Inca marched against them with a large army and gave them battle. Inca Rocca was severely wounded, but at last the Ollantay-tampus were conquered. [_All were killed, the place was destroyed so that no memory was left of it_][89] and the Inca returned to Cuzco.

[Note 89: This is untrue. The splendid ruins remain to this day. The place was long held against the Spaniards by Inca Manco.]

There was another Sinchi named Illacumpi, chief of two towns four leagues from Cuzco, called Cugma and Huata. Inca Yupanqui and Inca Rocca sent to him to do homage, but he replied that he was as good as they were and free, and that if they wanted anything, they must get it with their lances. For this answer the Inca made war upon the said Sinchi. He united his forces with those of two other Sinchis, his companions, named Paucar Tupac and Puma Lloqui, and went forth to fight the Inca. But they were defeated and killed, with nearly all their people. The Inca desolated that town with fire and sword, and with very great cruelty. He then returned to Cuzco and triumphed for that victory.