CHAP. I.

ABOUT the Year 1484, a certain Pilot, Native of Helva in the County of Niebla, called Alonso Sanchez, usually Traded in a small Vessel from Spain to the Canaries; and there Lading the Commo­dities of that Countrey, sailed to the Maderas, and thence freigh­ted with Sugar and Conserves, returned home into Spain; this was his constant course and trafick, when in one of these Voyages mee­ting with a most violent Tempest, and not able to bear sail, he was forced to put before the Wind for the space of 28 or 29 days, not knowing where or whither he went, for in all that time he was not able to take an observation of the height of the Sun; and so grievous was the storm, that the Mariners could with no con­venience either eat or sleep: At length, after so many long and teadious days, the Wind abating, they found themselves near an Island, which it was, is not cer­tainly known, but it is believed to have been St. Domingo, because that lyes just West from the Canaries, whence a storm at East had driven the Ship, which is the more strange, because the Easterly Winds seldom blow hard in those Seas, and rather make fair weather, than tempestuous. But God, who is all-sufficient, in­tending to bestow his mercies, can make causes produce effects contrary to their nature; as when he drew water from the Rock, and cured the blind with Clay; in like manner his immense goodness and compassion designing to transmit the light of the true Gospel into the new World, made use of these unusual means to convert them from the Idolatry of Gentilism, and from their foolish and dark superstitions, as shall be related in the sequel of this History.

The Master landing on the shore, observed the height of the Sun, and so no­ted particularly in writing what he had seen, and what had happened in this Voy­age out, and home: and having supplied himself with fresh water and wood, he put to Sea again; but having not well observed his course thither, his way to return was the more difficult, and made his Voyage so long, that he began to want both water and provisions, which being added to their former sufferings, the peo­ple fell sick, and died in that manner, that of 17 persons which came out of Spain, there remained but five onely alive, when they arrived at the Terceras, of which the Master was one. These came all to lodge at the House of that famous Ge­noese, called ChristopherOr Colum­bus.Colon, because they knew him to be a great Seaman and Cosmographer, and one who made Sea-carts to sail by; and for this reason he received them with much kindness, and treated them with all things necessary, that so he might learn from them the particulars which occurred, and the discoveries they had made in this laborious Voyage: but in regard they brought a languishing distemper with them, caused by their Sufferings at Sea, and of which they could not be recovered by the kind usage of Colon, they all happened to dye in his house, leaving their labours for his inheritance; the which he improved with such readi­ness of mind, that he underwent more, and greater, than they, in regard that they [Page 2] lasted longer; and at length he so well succeeded in his enterprize, that he be­stowed the New World, with all its riches, upon Spain, and therefore deser­vedly obtained this Motto to be inscribed on his Armes:

In this manner the New World was first discovered, for which greatness Spain is beholding to that little Village of Helva, which produced such a Son, as gave Colon information of things not seen, or known before; the which secrets, like a prudent person, he concealed, till under assurances of silence he first disclosed them to such persons of authority about the Catholick Kings, as were to be assi­stant and usefull to him in his design, which could never have been laid, or chal­ked out by the art of Cosmography, or the imagination of man, had not Alonso de Sanchez given the first light and conjecture to this discovery; which Colon so rea­dily improved, that in 78 days he made his Voyage to the Isle of Guanatianico, though he was detained some days at Gomera to take in Provisions.

CHAP. II.

SInce we are to treat of the Countrey of Peru, it will be requisite to enquire, how it came to be so called, in regard the Indians have no such word in their language: to which end we must know, That a certain Gentleman, Native of Xerez, called Barco Nunnez, having in the year 1513, been the first Spaniard, who discovered the Sea of Zur, or the Pacifick Sea; in reward thereof the Kings of Spain honoured him with the title of Admiral of those Seas, and with the go­vernment of those Kingdoms and Countries which he should farther discover and conquer. During those few years he lived after these Honours (for his Son-in-law Pedro Arias de Avila being Governour, in recompence of all his services, cut off his head) his great care was to discover, and know what that Countrey was called, which from Panama runs all along the coast of the Sea of Zur; to which purpose he built three or four Vessels, and employed them in several quarters to make their discoveries; every one of which did afterwards return with relations of great tracts of land running along that coast: one of which Vessels stretching farther than the others to the very Equinoctial line, and sailing by the shore, they espied an Indian, as he was fishing at the mouth of a River, of which there are many, which in that Countrey fall into the Sea; so soon as the Spaniards saw him, they landed four of their men with all privacy imaginable, such as could run and swim well, that so he might not be able to escape them either by land or water. Having so done, they passed with their Ship, as near as was possible before the Indian, that whilst he amused himself with the strangeness of the object, he might more easily be taken by the ambush which was laid for him: the Indian behold­ing so unusual a sight as a Ship swimming with all her Sails on the Sea, which he had never before seen or heard of, his eyes were so fixed, and his imagination so taken up with looking, and considering what thing that was, which offered it self to his sight, that he was not sensible of the snare laid for him, untill he found himself taken in the Armes of the Spaniards, who with great joy and sport brought him to their Vessel; the poor man was so amazed with the surprizal, and to see the Spaniards with Beards, and in a different habit to his, and to find himself in a Ship, and under Sails, that it is no wonder if he laboured under the greatest consternation imaginable; but the Spaniards using all kind means to treat and ca­ress him, he, in a short time, recovered himself from the distraction of his fear: and then they asked him by signs and words, what Countrey that was, and how it was called? The Indian by their motion and gestures knew that they asked him some question, but could not understand what they demanded, but answering [Page 3] readily, lest they should doe him some hurt, said Beru, which was his own proper name, and then added Pelu; which was as much as to say, if you ask me my name, I am called Beru; but if you ask me of the place, where I was, it is Pelu; for that signifies a River in the Indian language: from which time, which was in the year 1515, the Spaniards have ever called this great and rich Countrey by the name of Peru; other Historians corrupting the letters, call it Piru, instead of Peru: and this place, where this Indian was surprized, we may certainly denote as the ut­most border of that Dominion which was under the Jurisdiction and Conquest of those Kings, which were called Incas; and which was ever after named Peru from that very place which is over-against Quita to Charcas, and is the principal Domi­nion of the Incas, containing 700 Leagues in length; although their Empire did reach as far as Chile, which contains 500 Leagues more, and is another most rich and fertile Kingdom.

CHAP. III.

THE four limits and borders of that Empire which the Incas possessed before the Spaniards invaded them, were these. To the North it was bounded with the River Ancarmaya, which runs between the Confines of Quita and Passau, and signifies in the common language of Peru, the Azure River, being situated al­most perpendicularly under the Equinoctial line: to the South its limits are con­fined by the River Mauli, which runs East and West through the Kingdom of Chili, before it comes to the Araucos, which is 40 degrees of South latitude from the Equinoctial. The distance between these two Rivers they account little less than 1300 Leagues by Land. That which is properly called Peru, contains 750 Leagues in length, reaching from the River Ancarmaya to the Chichas, which is the farthermost Province of the Charcas, and lyes North and South, as also doth that which is called the Kingdom of Chilo, which contains about 550 Leagues in length, reckoning from the farthest part of the Province Chichas to the River Mauli. To the East it is bordered by that Mountain which is inaccessible for men, beast or fowls, called the Cordillera, because it is always covered with Snow, and runs from St. Marta to the Straits of Magellan, which the Indians call Ritirgu, and is as much as the Countrey of Snow. To the West it hath the Sea of Zur for its Confines, running all along the coast to the Cape Passau, which is under the Equi­noctial, and extends to the Mauli, which also falls into the Sea of Zur; from the East to the West the Kingdom is esteemed but narrow, the broadest place of it being from the Province Mugupapa to the City Trugillo, which is situated on the Sea-coast, and contains 120 Leagues in breadth, being in the narrowest place, which is from the Port Arica, to the Province called Laricossa, about the space of 70 Leagues. These are the four bounds of that Dominion which the Incas posses­sed, the History of which we intend, by divine assistence, for to write. But be­fore we proceed forward, it will be requisite to recount the Story of Peter Serrano, for which we have place sufficient in this short Chapter.

Peter Serrano escaped from shipwreck by swimming to that desert Island, which from him received its name, being, as he reported, about two Leagues in com­pass, and for so much it is laid down, in the Waggoner, which pricks three little Islands in the Cart, with divers shallow places about them; so that all Ships keep at a distance from them avoiding them with all possible care and circum­spection.

It was Peter Serrano's misfortune to be lost upon these places, and to save his life on this disconsolate Island, where was neither water, nor wood, nor grass, nor any thing for support of humane life, at least not for maintenance of him for so long a time, as untill some Ship passing by might redeem him from perishing by hunger and thirst, which languishing manner of death is much more miserable, than by a speedy suffocation in the waters. With the sad thoughts hereof he [Page 4] passed the first night, lamenting his affliction with as many melancholy reflexi­ons, as we may imagine, capable to enter into the mind of a wretch in like ex­tremities; so soon as it grew day, he began to traverse his Island, and found on the shore some Cockles, Shrimps, and other creatures of like nature, which the Sea had thrown up, and which he was forced to eat raw, because he wanted fire wherewith to roast them: And with this small entertainment he passed his time, till observing someA sort of Fish. Turtles not far from the shore, he watch'd a convenience untill they came within his reach, and then throwing them on their backs, (which is the manner of taking that sort of fish) he cut the throat, drinking the bloud in­stead of water; and slicing out the flesh with a knife which was fastned to his girdle, he laid the pieces to be dried, and roasted by the Sun; the shell he made use of to rake up rain-water, which lay in little puddles, for that is a Countrey of­ten subject to great and sudden rains. In this manner he passed the first of his days by killing all the Turtles that he was able, some of which were so large, that their shells were as big as Targets or Bucklers; others were so great, that he was not able to turn them, nor to stop them in their way to the Sea, so that in a short time experience taught him, which sort he was able to deal with, and which were too unwieldy for his force: with his lesser shells he poured water into the greater, some of which contained 12 Gallons; so that having made sufficient pro­visions both of meat and drink, he began to contrive some way to strike fire, that so he might not onely dress his meat with it, but also make a smoak to give a sign to any Ship, which was passing in those Seas; considering of this invention, (for Seamen are much more ingenious in all times of extremity, than men bred at Land) he searched every-where to find out a couple of hard pebles instead of flints, his knife serving in the place of a steel; but the Island being all covered with a Dead Sand, and no stone appearing, he swam into the Sea, and diving often to the bottom, he at length found a couple of stones fit for his purpose, which he rubbed together, untill he got them to an edge, with which being able to strike fire, he drew some threads out of his shirt, which he worked so small, that it was like cotton, and served for tinder; so that having contrived a means to kindle fire, he then gathered a great quantity of Sea-weeds, thrown up by the waves, which with the shells of Fish, and planks of Ships, which had been wrec­ked on those sholes, afforded nourishment for his fuel: and lest sudden showres should extinguish his fire, he made a little covering, like a small Hut, with the shells of the largest Turtles or Tortoises that he had killed, taking great care that his fire should not go out. In the space of two months, and sooner, he was as unprovided of all things, as he was at first, for with the great rains, heat and moi­sture of that climate, his provisions were corrupted; and the great heat of the Sun was so violent on him, having neither cloths to cover him, nor shadow for a shelter, that when he was, as it were, broiled in the Sun, he had no remedy but to run into the Sea. In this misery and care he passed three years, during which time he saw several Ships at Sea, and as often made his smoak; but none turned out of their way to see what it meant, for fear of those Shelves and Sands, which wary Pilots avoid with all imaginable circumspection; so that the poor wretch despairing of all manner of relief, esteemed it a mercy for him to dye, and ar­rive at that period which could onely put an end to his miseries; and being ex­posed in this manner to all weathers, the hair of his body grew in that manner, that he was covered all over with bristles, the hair of his head and beard reaching to his waste, that he appeared like some wild and savage creature. At the end of three years Serrano was strangely surprized with the appearance of a Man in his Island, whose Ship had, the night before, been cast away upon those Sands, and had saved himself on a plank of the Vessel: so soon as it was day, he espied the smoak, and imagining whence it was, he made towards it. So soon, as they saw each the other, it is hard to say, which was the most amazed; Serrano ima­gined, that it was the Devil who came in the shape of a Man to tempt him to despair: the New-comer believes Serrano to be the Devil in his own proper shape and figure, being covered over with hair and beard: in fine, they were both afraid, flying one from the other. Peter Serrano cried out, as he ran, Jesus, Jesus, deliver me from the Devil: the other hearing this, took courage, and returning again to him, called out, Brother, Brother, don't fly from me, for I am a Christian, as thou art: and because he saw that Serrano still ran from him, he repeated the Credo, or Apo­stle's Creed, in words aloud; which when Serrano heard, he knew it was no [Page 5] Devil, that would recite those words, and thereupon gave a stop to his flight, and returning to him with great kindness, they embraced each other, with sighs and tears lamenting their sad Estate, without any hopes of deliverance: Serrano supposing that his Guest wanted refreshment, entertained him with such provisi­ons, as his miserable life afforded; and having a little comforted each other, they began to recount the manner and occasion of their sad disasters. Then for the better government in their way of living, they designed their hours of day and night to certain services; such a time was appointed to kill Fish for eating, such hours for gathering weeds, Fish bones, and other matters, which the Sea threw up to maintain their constant fire; and especial care they had to observe their watches, and relieve each other at certain hours, that so they might be sure their fire went not out. In this manner they lived amicably together for certain days, for many did not pass before a quarrel arose between them, so high, that they were ready to fight; the occasion proceeded from some words that one gave the other, that he took not that care and labour as the extremity of their condition required; and this difference so encreased, (for to such misery do our passions often betray us) that at length they separated, and lived apart one from the other: how­soever in a short time having experienced the want of that comfort which mu­tual society procures, their choler was appeased, and so they returned to enjoy converse, and the assistence which Friendship and Company afforded, in which condition they passed four Years; during all which time they saw many Ships sail near them, yet none would be so charitable or curious, as to be invited by their Smoak and Flame; so that being now almost desperate, they expected no other remedy besides Death, to put an end to their Miseries.

Howsoever at length a Ship adventuring to pass nearer than ordinary, espied the Smoak, and rightly judging, that it must be made by some Shipwrecked Persons escaped to those Sands, hoisted out their Boat to take them in. Serrano and his Companion readily ran to the place where they saw the Boat coming; but so soon as the Mariners were approached so near, as to distinguish the strange Figure and Looks of these two Men, they were so affrighted, that they began to row back; but the poor men cryed out, and that they might believe them too not to be Devils, or evil Spirits, they rehearsed the Creed, and called aloud upon the Name of Jesus; with which words the Mariners returned, took them into the Boat, and carried them to the Ship, to the great wonder of all there present, who with admiration beheld their hairy shapes, not like Men, but Beasts, and with singular pleasure heard them relate the story of their past misfortunes. The Com­panion dyed in his Voyage to Spain, but Serrano lived to come thither, from whence he travelled into Germany, where the Emperour then resided: all which time he nourished his Hair and Beard, to serve as an Evidence and Proof of his past Life: wheresoever he came the People pressed, as a Sight, to see him for Mo­ney; Persons of Quality having also the same curiosity, gave him sufficient to de­fray his charges, and his Imperial Majesty having seen, and heard his Discourses, bestowed a Rent upon him of Four thousand Pieces of Eight a Year, which make 4800 Ducats in Peru; and going to the Possession of this Income, he dyed at Panama, without farther Enjoyment. All this Story was related to me by a Gentleman called Garci Sanchez de Figueroa, one who was acquainted with Serrano, and heard it from his own Mouth; and that after he had seen the Emperour he then cut his Hair and his Beard to some convenient length, because that it was so long before, that when he turned himself on his Bed, he often lay upon it, which incommoded him so much as to disturb his sleep.

CHAP. IV.

FOR better understanding of the Life, Customs and Idolatry of the Indians of Peru, it will be necessary to distinguish the times before the Incas, from those wherein their Rule and Empire began, their Gods and Sacrifices and Customs being much different, according to the Ages; for the Men them­selves, in the first times, were at best but as tamed Beasts, and others were worse than the fiercest Creatures. To begin with their Gods, we must know, that they were agreeable to the quality of their own corrupt and abominable man­ners, and every Nation, Province, Tribe and House had its particular God; for their Opinion was, that one God would have business sufficient to take care of one Province, or Family, and that their Power was so confined, that it could have no virtue or extent within the Jurisdiction of another: and because their Fancies were not so sublimated, as to frame abstracted Notions of Deities, such as Hope, Victory, Peace, and the like, as the Romans did in the time of Genti­lism; they adored whatsoever they saw, such as Flowers, Plants, Herbs, Trees, especially, Pines and Elmes; Caves, Stones, Rivers; and particularly in that Province, which is called the Old Port, they had a high Veneration for the Es­merald, because it is the Pretious Stone of that Countrey, and the Diamond and Ruby are in no esteem, because they are not known to them; they also wor­shipped the Lion, Tyger and Bear, for their fierceness, and with that submission and humility, that they would not fly from them, but offer themselves to be de­voured by them. In fine they adored any thing wherein they observed an Excel­lency; as the Fox and Monky for Craft, the Hart for his Swiftness, the Falcon for his Agility and Courage, and the Eagle for the Acuteness of his Sight: such was the vanity aud folly in the imagination of this savage People, who had no Scrip­tures to teach and enlighten them, nor Prince to govern and protect them.

Howsoever there were other Nations more considerate in choice of their Deities, adoring none but such as afforded them benefit and advantage; as Foun­tains, and cool Springs which yielded them Drink, Rivers that watered their Pa­stures; the Earth they called their Mother, and worshipped, because it yielded them Food, the Air, because they breathed in it, and was their Life, the Fire, because it warmed them, and dressed their Meat; some also made choice of Sheep, and Corn, and Cattel, and every thing that abounded most in their Coun­trey, and served for nourishment, to be a God, and worthy of Divine Honour. The Inhabitants near the Cordillera worshipped that Mountain for its height, those of the Coast made the Sea their God, which in their language they call Mama­choca, and is as much as to say, the Mother Sea: the Whale for its prodigious bigness was in no less Veneration than the rest, and every sort of Fish which aboun­ded amongst them was deified, because they believe that the first Fish in the World above them, takes always care to provide them with a number of the like sort or species sufficient to maintain and nourish them. Besides these there are two Nations which are Chirihuanas, and others living about the Cape of Passau, (which are the North and South Borders of Peru,) that have no thoughts or incli­nations to Religion, and worship nothing either above or below; but giving them­selves over to stupidity and sloth, neither having fear nor love, live with the same sensuality that Beasts do, because they have not as yet had the happiness to receive the instructions, doctrine and government of the Incas, who are the Indian Kings. The Sacrifices which they made to these Gods were as cruel and barbarous as the Gods were stupid and senseless, to whom they offered them; for besides Beasts, and Fruits, and Corn, they sacrificed Men and Women of all ages, which they had taken in the War: And some Nations of these exceeded so far in their inhuma­nity, that they offered not onely their Enemies, but on some occasions their very [Page 7] Children to these Idols. The manner of these Sacrifices were to rip open their breasts whilst they were alive, and so tear out their Heart and Lungs, with the Bloud of which, whilst warm, they sprinkled their Idols: then they inspected the Lungs and Heart, to take an omen of good or bad, and know whether the Sacrifice had been acceptable to the Idol; then they burnt the Entrails, and ate the Flesh themselves with great joy and festivity, though it were of their own Child, or other Relation of the same bloud.

Blas Valera a certain Authour who in loose Papers wrote of the Indies, describes those Nations by distinguishing the former from the latter ages, and saith. That those who live in Antis eat Mens Flesh, and are more brutish than the Beasts themselves, for they know neither God, nor Law, nor Vertue, nor have they Idols, or any Worship; unless sometimes when the Devil presents himself to them in the form of a Serpent, or other Animal, they then adore and worship him. When they take any in the War, if he be an ordinary Fellow, they quarter him, and divide him to be eaten by their Wives, Children and Servants, or perhaps sell him to the Shambles; but if he be of Quality, or Noble, they call their Wives and Children together, and like Officers of the Devil, they strip him of his garments, and tye him to a stake, and then alive as he is, they cut him with Knives, and sharp Stones, paring off slices from the more fleshy parts, as from the Buttocks, Calves of the Legs, and the brawny places of the Arme; then with the Bloud they sprinkle the principal Men and Women, and the remainder they drink, and eat the Flesh as fast as they can, before it is half broiled, lest the mi­serable Wretch should dye before he hath seen his flesh devoured, and intombed in their bowels: The Women; more cruel and inhumane than the Men, wet the nipples of their Breasts with the bloud, that so the Infants which suck them may take a share of the Sacrifice. All this is performed by way of a religious Offering with mirth and triumph, till the Man expires; and then they complete the Feast in devouring all the remainder of his Flesh and Bowels, eating it with silence and reverence, as sacred, and partaking of a Deity. If in execution of all this torment the Patient was observed to sigh and groan, or make any distorted faces, then they broak his Bones, and with contempt threw them into the fields and waters; but if he appeared stout, and enduring the anguish and pains without shrinking at them, then his Bones and Sinews were dryed in the Sun, and lodged on the tops of the highest Hills, where they were deified, and Sacrifices offered to them. Such are the Idols and manner of living of these Brutes, because the Government of the Incas was never received into their Countrey, nor hath it any Power there at this day. This Generation of Men came out from the parts about Mexico, and spread themselves from Panama and Darien, over all those great moun­tains which run as far as the new Kingdom of Granada, and on the other side as far as the Cape of St. Martha. All which particulars we have received from Fa­ther Blas Valera, who in the Narrative he gives of their Lives and Manners much more aggravates their diabolical Practices, than by any thing we have here re­lated.

But other Indians less cruel, and of a more mild Nature, though they mingled humane Bloud with their Sacrifices, yet they did it not with the death of any; but drew it from Veins of the Arme or Leg, or from the Nostrils, in case of pains in the Head, and from other parts, as the nature or solemnity of the Sacri­fice required. Others offered Sheep, and Lambs, Conies, Partridges, and all sorts of Fowl, Herbs, and the Cocar-Nut, so much in esteem amongst them, with their Mayz, which is a sort of Wheat, as also Pulse, Annise and Cummin, and sweet Woods, which rendred a perfume; the which were severally sacrificed according to the nature of the Deity they adored. And thus much shall be suffi­cient to have been delivered concerning their Sacrifices, and Gods of the Ancient Gentilism.

CHAP. V.

THese People were as barbarous in their manner of living in their Houses and Habitations, as they were in the Worship of their Gods, and Sacrifices; such of them as observed any thing of a Political Government, lived in a kind of Society, having houses near together, placed without order of Streets or Passages, appearing rather like Pens or Sheepfolds, than humane Habitations: Others, by reason of the Wars and Variances amongst themselves, lived on Rocks and Moun­tains, and places inaccessible for their Enemies; others dwelt in little Cottages, scattered over the fields and vallies; and every one feared himself as well as he thought convenient for commodiousness of Victuals and Water, whether it were in Caves under ground, or in the hollow of Trees, the necessities, rather than the conveniences of living being provided for; and of this sort of People there are some yet remaining about the Cape of Passau, as the Chirihuanas and other Nati­ons, whom the Incas have conquered, and who still continue their ancient barba­rity, and savage manners: and these are the most difficult of any to be reduced to the subjection of the Spaniards, or the Christian Religion; for having never had Learning, or scarce Language sufficient to understand each other, they live like Beasts, without Communication, Friendship or Commerce.

Those amongst them who had most of Understanding, or of a Spirit most daring, took the privilege to Rule, and govern the others, whom he treated as his Slaves, with such Tyranny and Cruelty, that he made use of their Wives and Daughters at his pleasure, all things being confounded with War and Ruine. In some Provinces, they flead the Captives taken in War, and with their Skins co­vered their Drums, thinking with the sound of them to affright their Enemies; for their opinion was, that when their Kindred heard the rumbling noise of those Drums, they would be immediately seized with fear, and put to flight. For the most part they lived by Robberies, and the Spoils each of other; the stronger preying upon the weaker was the cause of several petty Kings; some of which per­haps being of a more gentle nature than others, and who treated their Subjects with less rigour and cruelty, were for that reason adored by them for Gods, fra­ming to themselves some representation of Divinity in the good actions of such men, who had some allays in their cruel and tyrannical Government. In other parts, they lived without Lords, or order of a Common-wealth; but like so many Sheep passed together in all simplicity; not that Vertue moderated their malice, but their stupidity and ignorance made them senseless and uncapable of good or evil.

Their manner of Cloathing, or covering their Bodies, were in some Countries as immodest as they were ridiculous; their Diet also was so foul and barbarous, that we, who know better, may wonder at the beastiality. In the hot Coun­tries, which were most fruitfull, they sowed little or nothing, but contented themselves with Herbs, and Roots, and wild Fruits, and with that which the Earth produced of it self, for they, requiring no more than natural sustenance, li­ved with little, and created no accidental necessities for support of Life. In some Countries they were such great lovers of Man's Flesh, that when they were kil­ling an Indian, they would suck his bloud at the Wound they had given him; and when they quartered his body, they would lick their fingers, that not one drop of bloud should be wasted: in their Shambles they commonly sold Mens Bodies, making Sausages of their Guts, stuffing them with flesh, that nothing might be lost. Peter of Cieca in the 26th Chapter of his Book, declares so much, and af­firms, that he saw it with his own Eyes; and that so far their gluttony pro­voked them in this kind, that they did not spare those very Children, which they [Page 9] begot upon those Women whom they had taken Captives in the War, but bree­ding them with such care and diet as might make them fat; so soon as they came to be twelve years of age, and that they were plump and tender, they dressed them for their Table, and devoured them with their Mothers, unless they were with Child; for then they reserved them till they were delivered, and had nursed up their brood. Moreover to those Men whom they took in the War they gave Women, and their breed they nourished and fatned, with intent to eat them, as we do Lambs, and Calves, and the young ones of our heards and flocks, without regard to Bloud or Parentage, which even in brute beasts hath some effect of love and tenderness. But what was most abominable above all, was a custome amongst some Indians to eat the Flesh of their Parents, so soon as they were dead; accoun­ting it a part of their respect and duty to bury and intomb them within their own Entrails, which they boiled, or roasted, according to the quantity; if the body was lean, and extenuated, they boiled the flesh to make it the more tender, and if it were gross and fleshy, then it was roasted; and for the bones, they buried them with some Ceremony, either in the holes of Rocks, or the hollow Trees: but this sort of People know no Gods, nor adore any thing, and inhabit for the most part in the hotter, and not in colder Regions of this Continent. In the more cold and barren Countries, where the earth is not so fruitfull, necessity compells them to sow Mayz, which is their Indian Wheat, and other sorts of pulse or grain, but they distinguish neither times, nor seasons for it; and in their fishing and fowling, and in all other things the like barbarity of manners predominates.

As to their manner of Cloathing, the modesty of an Historian obligeth me ra­ther to pass it by, than to describe it, lest I should seem offensive to chast and modest Ears: but to express it with as much decency as I am able; we are to know, that the Indians in the first ages wore no other covering than the Skins which Nature gave them. Some perhaps of them for curiosity, or affectation, girt themselves about the Waste with a clout of course thread, which they estee­med a Cloathing sufficient for them. I remember, that in the Year 1570. when I came into New Spain, that I met in the streets of Cartagena with five Indians, all naked, walking one after the other, like so many Cranes, so little had the conver­sation and society of the Spaniards in so long a time prevailed to the alteration of their Humours, Manners or Barbarity.

The Women wear no other garments than the Men; onely the married Wives girt a string about them to which they fasten a clout of Cotton, a yard square, like an Apron, and where they cannot or will not learn to weave, they cover their nakedness with the rine or broad leaves of trees. The Maidens also wear something girt about them, to which they add some other mark, as a sign of their Virginity. Modesty forbids us to enlarge farther on this Subject, it being suffici­ent what we have declared, that in hot Countries they went naked, without other covering, or ornament, than that which Nature furnishes to brute Beasts; whence we may imagine how barbarous those Indians were before the times in which the Incas gained a Sovereignty over them.

In colder Countries they used Garments, not for modesty, or decency, but for necessity to defend them from the cold: their cloathing was commonly with the Skins of beasts, and with a sort of Matt, which they wove with straw or rushes. Other Nations of them, who had more ingenuity, wore a sort of Mantles, ill made, and spun with a course thread, and worse woven with wool, or wild hemp, which they call Chahuar; and some ornament about their necks, and a covering about their wastes, was all the cloathing which their customs and manners required; and in this habit the Spaniards found those Indians, over whom the Incas had not extended their Dominion; and which even to this day continues amongst them: for they have such an aversion to garments, that even those who live familiarly with the Spaniards, and are their domestick Servants, are rather forced by im­portunity to use them, than that they chuse them out of inclination, or any consi­deration of decency or modesty; the like humour is also common to the Women; so that the Spaniards use in jest to tell them that they were bad Spinsters, and to ask them whether they would not cloath themselves because they would not spin, or would not spin, because they would not be cloathed.

CHAP. VI.

SUch as these Indians were in their eating and cloathing, such were they in their Marriages, in which they were as bestial, as in their other manners, exercising coition in the same way as Beasts; for having not Wives in property, they used their Women as Nature incited, or as accidentally they occurred; without regard to Mothers, Daughters, or Sisters, or the nearest proximity of bloud. In some Countries, where a certain sort of Marriage was usual, those Women that were free of their Bodies, were most esteemed, and obtained the best Husbands, because they were accounted active, and busie in their calling, when others of a more chast and cold Nature, were rejected as drones, dull and unfit for love. In other Countries they observed a different custome; for the Mothers preserved their Daughters with great respect and care, till the time of their Marriage, when bringing them into publick, they shewed the Tokens of their Virginity. In other parts the Father, or near of kindred, claimed a title to the Maidenhead of the Bride by conditions of the Marriage, before she was given to the Husband. Peter de Cieca in the 24th Chapter of his Book affirms the same; and that Sodomy was used amongst them, but yet in secret, and as a crime: though the Devil persuaded them to it in their Temples, as a pleasure which their Gods delighted in, that so under the guise of Religion he might take off that veil of Modesty, which covered humane nature.

There were some, both men and Women, that practised the art of Poisoning, so that they could kill with it immediately, or in a certain time, or could make mad, or fools, disfigure the countenance, make the body leprous, and the Limbs to wither and pine away.

Every Province, and every Nation had a different Tongue, or Dialect; those who spake the same Language they esteemed Friends and Kindred, and with them they kept peace and confederacy, all others were accounted Enemies and Stran­gers, with whom they maintained a perpetual War, eating those whom they took, as if they had been Animals of another species.

Witchcraft was more commonly used by the Women, than by the Men, who, to gain a reputation to themselves of Wisedom, of Prophecies and Predictions of things to come, like Pythonesses, or Sibyls, treated familiarly with the Devil. These Women, out of malice or Envy practised this Art most commonly on the Men, and which operated the same effect as their Poisons; such was the constitu­tion of these Indians in the first age, and in the time of their Gentilism, when they had no other guide but the Devil and their own Natures; and hereof we shall more particularly treat in the sequel of this History, when coming to discourse of the Nations apart, we shall have occasion to mention the barbarisms and be­stialities which are respectively appropriated unto the several People.

CHAP. VII.

THese People living and dying in that manner, as we have before declared, it pleased God at last that some little light should dawn from the morning, and through the dark clouds of Ignorance and Stupidity dart a small ray of the Law of Nature into their hearts, that learning something of that respect which one man ought to bear unto another, they might by degrees improve in morality, and from Beasts be converted into Men, and made capable of Reason and Under­standing; that so, when the same God, who is the Sun of Justice, should think fit to issue out the light of his Divine Rays on those poor Idolaters; they might be found more docible, and easily disposed to receive the principles of the Chri­stian faith; the which will plainly appear in the progress of this History; and that those, whom the Incas had subjected, and reduced to some terms of Humanity and Political Government, were much better and easier to receive the Evangelical Doctrine preached unto them, than those ignorant wretches who lived in their na­tural stupidity, and who to this day, after the space of 71 Years, that the Spani­ards have been Masters of Peru, have made no step or improvement towards the Doctrine of Morality, or a rational Life. And now that we may proceed for­ward, to relate these obscure matters, I must acquaint the Reader, that having considered with my self of the ways and methods whereby I might most clearly make known the beginning and original of the Incas, who were the Natural Kings of Peru, I have determined with my self, that there is no more expedite course, nor means hereunto, than to repeat those stories which in my youth I re­ceived from the relation of my Mother, and my Uncles, her Brothers, and others of my Kindred, touching this subject, which certainly will be more authentick and satisfactory than any account we can receive from other Authours, and there­fore shall proceed in this manner.

My Mother, residing at Cozco, which was her own Countrey, those few Kin­dred and Relations of hers which survived, and escaped from the cruelties and Tyrannies of Atanhualpa, (as shall be related in the History of his life) came al­most every week to make her a visit; at which their ordinary discourse was con­cerning the Original of their Kings, the Majesty, and greatness of their Empire, their Conquests, and Policies in Government, both for War and Peace, together with the Laws they instituted for the good and benefit of their subjects: in short, there was nothing great or prosperous amongst them, which they omitted in the Series of their Discourse.

From their past Happiness they descended to their present condition, and be­wailed the death of their Kings, by whose destruction the government fell, and the Empire was transferred. These, and such like discourses, the Incas, and the Ladies of quality, which we call Pallas, entertained us with at their visits, which they always concluded with tears and sighs in remembrance of their lost happiness, saying, that from Governours they were now become Slaves, &c. During these Discourses, I, that was a Boy, often ran in and out, pleasing my self with some pieces of the story, as Children do with the tales of Nurses. In this manner days, and months, and years passing, till I was come to sixteen or seventeen years of age, being one day present with my Kindred, who were discoursing of their Kings and Ancestours, it came into my mind to ask the most elderly Person amongst them, and interrupt his Discourse in this manner. Inca, said I, and my Uncle, how is it possible, since you have no Writings, that you have been able to conserve the memory of things past, and of the Original of our Kings? I observe that the Spaniards, and their neighbouring Nations, have their Divine and Humane Histories, whereby they learn the time that their own Kings, and the Princes of other Countries began their Reigns, when and how Empires were altered and transferred; nay, so far they proceed, as to tell us how many thousand years are past, since God created Heaven and Earth: all which, and much more, [Page 12] they have learned from their books; but as for your parts, in what manner can you retain the memory of your Ancestors, or be informed of the Original of your Incas? as who was the first of them, or what was his name? of what lineage, or in what manner he began to reign? what Nations he conquered, and when he gave a being to this great Empire, and with what Exploits our Ancestors atchieved their greatness?

The Inca was much pleased to hear me make these enquiries, because he took a delight to recount those matters, and turning himself to me; Cousin, said he, I most willingly comply with your request; for it concerns you to hear them, and keep them in your heart, (which is a phrase that they use, when they mean that it should be committed to Memory.) You must know therefore, that in ages past all this Region and Countrey you see round us, was nothing but mountains, and wild forest, and the People in those times were like so many brute Beasts, without Religion or Government; they neither sowed, nor ploughed, nor cloathed themselves, because they knew not the art of weaving with Cotton or Wool: They dwelt by two and two, or three and three together, as they happened to meet in Caves, or holes in the Rocks and Mountains; their food was Herbs, or Grass, Roots of Trees, and wild Fruits, and Man's Flesh; all the coverings they had were Leaves or Barks of Trees, and Skins of Beasts: ... In short, they were altogether savage, making use of their Women as they accidentally met, understanding no property, or single enjoyment of them.

And now I pray observe me with due attention, for I would not be troubled to make repe­tition of what I have said. Our Father the Sun, (for this is the language of the Incas, which is a title of Reverence and Respect, which they always adjoin, so often as they name the Sun; for they avail themselves much of the Honour of being de­scended from him; and his Name is so pretious, that it is blasphemy for any, and by Law he is to be stoned, who dares to take this Name into his mouth, who is not an Inca, or descended from that Lineage.) Our Father the Sun (said the Inca) beholding Men such as before related, took compassion of them, and sent a Son and a Daughter of his own from Heaven to Earth, to instruct our people in the knowledge of Our Father the Sun, that so they might worship and adore him, and esteem him for their God: giving them Laws and Precepts, whereunto they might conform their Lives, like Men of Reason and Civility; that they might live in Houses and Society, learn to sow the Land, cultivate Trees, and Plants, feed their Flocks, and enjoy them, and other Fruits of the Earth, as rational Men, and not as brute Beasts. With these Orders and Instructions Our Father the Sun placed his two Children in the Lake Titicaca, which is about eighty Leagues from hence, giving them liberty to go, and travell which way they pleased, and that in what place soever they staid to eat, or sleep, they should strike a little wedge of Gold into the ground, (which he had given them,) being about half a yard long, and two fingers thick, and where with one stroke this wedge should sink into the Earth, there should be the place of their Habitation, and the Court unto which all People should resort. Lastly, he ordered them, that when they should have reduced People to these Rules and Obedience, that then they should conserve and maintain them with Reason, Justice, Piety, Clemency and Gentleness, performing all the good Offices of a pious Father towards those Children which he loves with tenderness; and that in imitation of him, and by his example, who doeth good to all the World, affording them light to perform their business, and the actions of Life, warming them when they are cold, making their pastures, and their seeds to grow, their trees to fructifie, and their flocks to increase, watering their Lands with dew from above, and in its season bestowing chearfull and favourable weather: and to manifest his care of all things, said, I every day take a turn round the World, to see and discover the necessities and wants of all things, that so as the true Fo­menter and Parent of them, I may apply my self to their succour and redress. Thus after my example, and as my Children, sent upon the Earth, I would have you to imitate me, and to instill such Doctrine into this People, as may convert them from Beasts unto Men: and from henceforth I constitute and ordain you Lords and Princes over this People, that by your Instructions, Reason and Government, they may be conserved. Thus Our Father the Sun, having declared his pleasure to these his two Children, he dispatched them from him; and they taking their journey from Titicaca Northward, at every place where they came to repose, they tryed with their wedge to strike it in the ground, but it took no place, nor would it enter; at length they came to a poor Inn, or place to rest in, about seven or eight Leagues South­ward from this City, which to this day is called Pacarec Tampu, which is as much as to say, the Shining or Enlightned Dormitory. This is one of those Colonies which this Prince planted, the Inhabitants whereof boast of this Name and Title which our Inca be­stowed upon it; from whence he and his Queen descended to the Valley of Cozco, which was then onely a wild and barren Mountain.

[Page] [Page]

CHAP. VIII.

THE first stop (proceeded the Inca) which they made in this Valley, was in the De­sart called Huanacauti, which is to the southward of this City, and there they again struck their wedge of Gold into the Earth, which received it with great facility, and which sucked it in with so much ease, that they saw it no more. Then said the Inca to his Sister, and Wife, in this Valley Our Father the Sun hath commanded that we should stay, and make our abode, and in so doing we shall perform his Pleasure; in pursuance whereof it is necessary that we now separate each from the other, and take different ways, that so we may assemble and draw the People to us, in such manner as we may be able to preach and propagate the doctrine amongst them, which he hath committed to us. Accordingly our first Governours proceeded by divers ways from the Desart of Huanacauti to convocate the Peo­ple, which being the first place, of which we had knowledge, that they had hallowed by their Feet, and from whence they went to doe good unto Men, we have deservedly (as is manifest) erected a Temple, wherein to adore and worship our Father the Sun, and remember this good and benefit he hath done unto the World. Our Inca the Prince took his way northward, and the Princess to the Southward, and to all the Men and Women which they met in the wild thickets, and uncultivated places, they declared to them, that their Father the Sun had sent them to be Teachers and Benefactours to those [...]habitants, and to draw them from that rude and savage Life, and to another method of living, more agreeable to Reason and Humane So­ciety; and in farther pursuance of the Commands of their Father the Sun, they came to ga­ther them from those Mountains, and rude places, to more convenient Habitations, where they might live in Humane Society, and to assign them such food, as was appropriated to Men, and not to Beasts. These, and such like matters, these Princes declared to those savages, whom they found in Desarts and Mountains, who beholding these two persons cloathed, and adorned with such Habit as Our Father the Sun had vested them in, and observing that their Ears were bored through, for wearing Jewels, and more large and open than usual, that they might hear and receive the Complaints of the oppressed; (in which we also are like them, who are of their Offspring and Family,) and that by the gentleness of their words, and grace of their Countenance, they manifested themselves to be Children of the Sun, and such as were employed to assemble People into societies, and political ways of living, and to admi­nister such sorts of food as were wholsome and appropriated to Humane Sustenance, they were struck with such admiration of their figure and Persons, and allured with the promises they made them, that they gave entire credence to their words, adored them as Children of the Sun, and obeyed them as their Princes: And these poor wretches relating these matters one to the other, the fame thereof so encreased, that great numbers, both of Men and Women, flocked together, being willing to follow to what place soever they should guide them.

Thus great multitudes of People being assembled together, the Princes gave order that Provision should be made of such fruits, as the Earth produced for their sustenance, lest being scattered abroad to gain their food, the main body should be divided, and the numbers diminished: others in the mean time were employed in building houses, of which the Prince gave them a model and form. In this manner our Imperial City began to be peopled, being divided into two parts, one of which was called Hanan Cozco, which is as much as the Up­per Cozco, and the other Hurin Cozco, which is the Lower Cozco; those which were assembled under the King were of the Upper Town, and those under the Queen were of the Lower: Not that this difference was made out of any respect to Superiority, for that they were to be Brothers, and Children of the same Father and Mother, and in the same equality of Fortune; but onely it served to distinguish the followers of the King from those of the Queen; and to remain for an everlasting Memorial of their first Beginning and Original, with this difference onely, that the Upper Cozco should be as the Elder, and the Lower as the younger Children. And this is the reason that in all our Empire this diversity of lineage hath remained, being ever since distinguished into Hanan Ayllu, and Hurin Ayllu, which is the upper and the lower Lineage, and Hanan Suyu, and Hurin Suyu, which is the upper and the lower Tribe.

[Page 14]The City being thus Peopled; Our Inca taught his Subjects those Labours which apper­tained unto the Men, as to plough and sow the Land with divers sorts of Seeds, which were usefull, and for food; to which end he instructed them how to make Ploughs and Harrows, and other Instruments, fit and necessary for that purpose; he shewed them also the way of cutting chanels for the Water, which now runs through this Valley of Cozco, and to make Shoes for their Feet. On the other side the Queen instructed the Women in good Huswifery, as how to spin and weave Cotton and wool, and to make garments for their Husbands, their Children, and themselves, with other Offices appertaining to the House. In sum, nothing was omitted conducing to humane Wellfare, which the King did not teach his Men, and the Queen her Women, making them both their Scholars and their Subjects.

CHAP. IX.

THese Indians being in this manner reduced, looked on themselves much bettered in con­dition; and with singular acknowledgments of the benefits received, and with great joy and satisfaction travelled through the Rocks and Thickets to communicate the happy news of those Children of the Sun, who for the common good of all appeared on the Earth, recoun­ting the great good and benefits they had received from them; and to gain belief amongst them they shewed them their new Habit, and Cloathing, and Diet, and that they lived in Houses and in political Society. This relation induced this wild People to see those wonders, of which being fully satisfied by their own Eyes, they ranged themselves amongst the rest to learn, and obey; and thus one calling and inviting the other, the fame spread far and near, and the people increased in such manner, that in the first six or seven years the Inca had composed an Army fit for War; and having taught them how to make Bows and Arrows, and Lances, and such Weapons as we use to this day, they were not onely capable to defend, but also to of­fend an Enemy, and to compell those by force whose bestial nature detained from Humane Association.

And that I may not be tedious in the relation of what this Our first Inca acted, you must know, that he reduced all Eastward, as far as the River called Paucartampu, and eighty Leagues Westward, to the great River called Apurimac, and to the Southward nine Leagues to Quequesana. To these several quarters Our Inca sent out particular Colonies, to the largest a hundred Families, and to the lesser according to their capacity. These are the be­ginnings of this our City, and of this our rich and famous Empire, which your Father, and his Adherents have despoiled us of. These were our first Incas, and Kings in the first ages of the World, from whom the succeeding Princes, and we our selves are descended: but how many years it may be since our Father the Sun sent his Offspring amongst us, I am not able precisely to declare, because my Memory may fail me in it, but I imagine, they may be about 400 Years. This our Inca was named Manco Capac, and his Queen Coya Mama of Huaco, who were, as I have said, Brethren of the Sun and Moon. And thus having at large satisfied the request you made to me, in relation of which, that I might not incline you to sadness, I abstained from venting tears at my Eyes, which notwithstanding drop with bloud on my Heart, caused by that inward grief I feel, to see our Incas, and their Empire ruined and destroyed.

This large Relation of the Original of our Kings, I received from that Inca which was my Mothers Brother, from whom I requested it; and which I have caused faithfully to be translated out of the Indian into the Spanish Tongue; which though it be not written with such Majesty of words as the Inca spake it, nor with that significancy of termes as that Language bears, nor so large and particular (to avoid tediousness) as it was delivered to me, howsoever it may serve to give [Page 15] sufficient light to the nature and knowledge of this our History. Many other things of like sort, though of no great moment, this Inca often recounted in his Visits and Discourses he made me, the which I shall declare in their due places, being now troubled that I made no farther enquiries into other matters, for which I have room here to place them with good authority.

CHAP. X.

HAving thus laid the first Foundation whereon to build our History, though as to the Original of our Kings of Peru, it may seem something fabulous; it now follows, that we proceed forward to relate in what manner the Indians were reduced and conquered, enlarging the particulars which the Inca gave me, with divers other additions concerning the Natural Indians, and their Kings, which the first Inca, Manco Capac, reduced under his Government, with whom I was educated, and conversed untill I arrived to the age of twenty years; during which time I became informed of all the particulars concerning which I write, for in my youth they related these stories to me, as Nurses doe tales, or fables to their Children. Afterwards, in my riper years, I took a more particular notice of their Laws and Policies, comparing this new Government of the Spaniards, with that of the Incas, namely, what were esteemed faults and trespasses, and what severities and punishments were proportioned to the same: they informed me also of the Methods which their Kings used in War and Peace, how they trea­ted their Vassals, and what services they required from them. They instructed me also in their Idolatries, Ceremonies and Sacrifices, teaching me to distinguish between their more solemn festivals, and the ordinary holy-days, and how they were to be observed and celebrated; they told me also what was esteemed super­stitious, and of abuse in their Religion, what Omens there were of good and bad luck; in short, there was nothing either relating to their Government or Man­ners, of which they gave me not a distinct Account, so that should I describe every matter received from them, the particulars would be too large to be con­tained within the volume of this History. Besides what I have heard, I have been an Eye-witness for the most part of their Idolatrous Worship, Feasts, and other superstitious Customs, which untill the twelvth or thirteenth year of my age were not wholly abolished amongst them. For in regard I was born eight years after the Spaniards became Masters of my Countrey, and that, as I said, I was educated amongst the Indians till I was twenty years old, I had opportunity in all that time to observe, and be well acquainted with their Customs; besides all which, so soon as I took a resolution to write this History, I acquainted my Schoolfellows, such as were taught the art of Grammar, of this my intention, de­siring them to search into the Archives and Registers of their Countries, and to send me the various successes of them; the which purpose of mine they so well approved, that every one most readily contributed to this work, sending me the History of the Exploits and Actions of their respective Incas, and is the same which the Spanish Historians relate on this Subject, though not so particularly, and largely as we have done. And in regard the Beginning and Foundation of this History consists of the actions of this first Inca, it will be very pertinent to this matter to particularise them distinctly, that so we may not be obliged to repeat them in the Lives of his Successours, who having a great value for his Person and Vertues, made it their chief aim and intention to imitate the Humour, Acti­ons and Customs of this their first Prince Manco Capac; so that we shall endeavour [Page 16] to represent the most important matters, which he acted, omitting things less per­tinent and material. And though many things herein contained may seem fabu­lous, yet because they are such as the Indians make the Foundation of their Histo­ry, and of those greatnesses which the Spaniards do now in reality enjoy, I cannot pass them by, without injury and prejudice to the Beginning, Progress and Pe­riod of this Monarchy: Howsoever having sucked in a sincerity with my Milk, I shall give a true Account of all that I heard, and received from my Parents, promising, that neither favour nor affection to my People and Bloud shall encline me either to conceal the bad, or beyond Reason applaud the good or natural Ver­tues of them; for though Gentilism be such a Sea of Errours, that every thing may be believed of it, which is new and prodigious; yet I shall deliver nothing but what the Spanish Historians have before intimated of those Kings and Countries; and that I may not seem to obtrude any thing out of partiality to my Kindred, I shall confine my self within the bounds of the Spanish Writers, intending that these Papers shall serve for a Comment to theirs, and to rectifie the Errours they have made, as to Times, Persons and Countries: which indeed is no wonder, if considering the little knowledge they have in the language, they have been guilty of many mistakes relating to that People.

In fine, whatsoever I shall relate of these People, who were destroyed, before they were known; either in reference to their ancient Idolatry, Government, Laws and Customs, it shall be clearly laid down, without comparing it with divine or humane Histories, or the Governments of our time; because all compari­sons are odious; but rather leave those reflexions to the Reader, who finding something of similitude herein to the stories of Holy Writ, and to the Fables of Ancient Gentilism, may apply them according to his own fancy and humour. For my part, I having been a natural Indian born, and educated in Arms, have little or no abilities or strength of my own, and therefore have need of the favour and assistence of the Candid Reader.

CHAP. XI.

BUT to return now to the Inca, Manco Capac: After he had founded the City of Cozco, and divided it into two parts, (as we have already declared) he planted many other Colonies. To the Eastward of this City he placed those People, which now extend themselves over that tract of Land which runs to the River called Paucar tampu; and thirteen several other Nations he seated on both sides of the Royal way, called Antisuyu, which for brevity sake we omit parti­cularly to nominate, being all or the most part of the Lineage, or Tribe called Poques. To the Westward in the space of eight Leagues in breadth, and about nine or ten in length, he planted thirty several Villages, which spread themselves on one hand, and the other as far as the Royal way of Cuntisuyu. These People formed three different Nations, namely Masca, Chillqui, Paperi. To the North of this City were seated twenty Villages, which were distinguished by four names, viz. Mayu, Cancu, Chinchapucyu, Rimac tampu; the remainder of the Peo­ple seated themselves in the pleasant valley of Sacsahuanna, where the famous Battel was fought, wherein Gonçalo Piçarro was taken Prisoner. To the South­ward of the City thirty eight or forty other Villages were planted, eighteen of which were of the Nation of Ayarmarca, and extended themselves on one side and the other of the Royal high way of Collasuyu, for the space of thirty Leagues in length, beginning from those parts which are overagainst the Salinas, and reach [Page 17] within a little League of the City, where that fatal Battel was fought of Don Diego of Almagro the Elder, and Hernando Piçarro; all the other Nations have five or six different denominations, which are Quespicancha, Muyna, Urcos, Quehuar, Huaruc, Cavinna. This Nation of Cavinna boast themselves much of being de­scended from Parents, who proceeded from a certain Lake, where they report that the Souls of such who dye do enter, and thence return again to animate other Bodies. These People adored an Idol of a prodigious figure, and offered a strange sort of Sacrifice to it; but the Inca, Manco Capac, destroyed the Idol, and abolished their rites, and compelled them as he did all his other subjects to adore the Sun.

These People, who were not much above a hundred in number, were but small in the beginning, the greatest not exceeding a hundred families, and the lesser consisting of about twenty five or thirty, which afterwards by the privileges and encouragements, which the Inca, Manco Capac, bestowed upon them, (as we shall hereafter declare) they increased exceedingly, many of them extending themselves into a thousand Families, and the lesser to three or four hun­dred at least; the which immunities and favours being confirmed, and augmented by Manco Capac and his Successours, the people increased and flourished, till all was destroyed by the barbarous Tyranny of Atauhualpa. Now in these our times, and about twenty years past those Colonies which Manco Capac planted on this side, and almost all the People of Peru do not now possess their ancient dwellings; because a Vice-Roy, as we shall shew in its proper place, joined them afterwards, uniting five or six into one, and sometimes seven or eight, as was most agreeable to his purpose, from whence many inconveniences accrued to that People, which we omit, because they are grievous and ungratefull to repeat.

CHAP. XII.

THE Inca, Manco Capac, as he planted his Colonies, so every where he taught them to plow, and cultivate the Land, how to make Aqueducts and Con­servatories for their Water, and all other matters tending to the more commodi­ous well-being of humane Life; he gave them also some rules of Civility necessa­ry in society for maintenance of Friendship and Brotherhood, as the Laws of Nature and Reason dictated; that laying aside all animosities and passions one against the other, they should doe as they would be done by, maintaining without partiality the same Law for others which they allow for themselves: but above all he recommended to them a respect which they ought to bear towards the Bo­dies of their Wives and Daughters, for in that vice they were the most blameable and barbarous; and in order hereunto he made Adultery, Murther and Robbery, mortal crimes, and punishable with death. He ordered that no man should have more than one Wife at a time, and that in their Marriages they should con­fine themselves to their Tribes, that they might not make a confusion in the Line­age, and that from twenty years and upwards they might marry, because before that time their prudence was not ripe enough to manage their Affairs, nor go­vern their Families. He employed others to gather the more gentle sort of Cattle into flocks, which ran dispersed and wild through the Woods and Fields, causing them to make garments of their Wool, according to the Art which the Queen Mama Ocllo Huaco had taught them for spinning and weaving; he shewed them also how to make that sort of Shoes which they now wear, and which they call Usuta. Over every one of these Colonies he ordained a Chief, which they called [Page 18] Curaca, and is the same which Cacique signifies in the Language of Cuba, and Sancto Domingo, which is as much as a Ruler over Subjects: and these were chosen for their merits; for when any one was more gentle, affable, pious, ingenious and more zealous for the publick good than others, he was presently advanced to Government, and to be an Instructor of the ignorant Indians, who obeyed him with as much reverence, as Children do their Parents; and till these things could be put into execution, and till the Earth could produce these fruits, which by la­bour and art of Cultivation might be expected, a general store of Provisions were collected into a common place, to be distributed agreeable to the necessi­ties and largeness of Families. And that they might not live without Religion, he prescribed the Rites and Ceremonies for their Idolatry: he appointed out the place and design where and how to erect a Temple to the Sun, that they might sacrifice to him; for in regard they esteemed him the great God of all, by whose heat and light they lived, the Fields produced their Fruits, and their Cattle mul­tiplied, and that they received a thousand favours and benefits from him; it was but natural reason for them to acknowledge these benefits, and especially they esteemed themselves obliged to render service and adoration to the Sun and Moon, for having sent their own Children to them, who had reduced them from a Life of Beasts, to the present condition and state of humane Reason. It was likewise ordained, that a House should be built for Virgins dedicated to the Sun, and that the same should be possessed by none, but such as were of the Royal Bloud and Family, and supplied from thence, so soon as the number of the Royal Race was sufficiently increased. All which he ordained and appointed to his People, that they should inviolably observe in gratefull acknowledgment of the benefits recei­ved; promising on the other side, that in reward thereof they might expect per­petual additions of good to them from the blessings of the Sun who had revealed these secrets, and sent his Messengers to the Indians to instruct and guide them in the ways of Wisedom: all which matters, and much more, the poor Indians be­lieved, and by tradition have conserved to these our days; it being the main point of their belief, that the Inca was a Child of the Sun; of which and of such like fables they greatly boast, and that none but such as was of Divine progeny was able to have directed or prescribed things of such sublime and elevated an under­standing, as these.

CHAP. XIII.

THE Inca, Manco Capac, having employed himself for many years in the mat­ters before related, for the good and benefit of his Subjects, and percei­ving that thereby he had produced in their minds a real sense of gratitude towards him, and a readiness to yield to him and his, who were Children of the Sun, all due Honour and Reverence; he judged it requisite for the more effectual impres­sion of this Awe and Respect, to dignifie himself, and those descended from him, with noble Titles, and Habits different from others. Wherefore first he ordered, that after his Example all his Posterity should go with their Heads shorn, wearing onely one lock of Hair; but this shearing was performed with great difficulty, for they had not yet arrived to the invention of Scissors, but with a sharp flint cut the Hair, as well as they were able; whence it was, that a certain young Inca said to one of my Schoolfellows, with whom he was taught to write and reade, [Page 19] that Had the Spaniards introduced no other invention amongst us than the use of Scissors, Looking-Glasses and Combs, they had deserved all that Gold and Silver which our Countrey produces.

The other Mark of Distinction, was to have their Ears boared through, which the Women commonly did, with a sharp bramble, and by some art made the hole so wide, (as we shall hereafter describe) that it is wonderfull to conceive how it is possible for so small a piece of flesh, as the Velvet of the Ear, to be ex­tended so far, as to receive an Ear-ring as big as the frame of a pulley, for it was made in the form of those with which we draw up Pitchers from a Well; and of that compass, that in case it were beaten streight, it would be a quarter of a Yard long, and a finger in thickness; and because the Indians wear them thus big, the Spaniards call them Orejones, or flap-eared Luggs.

For the Dress of their Heads, the Incas wear a Wreath of divers Colours, which they call Llautu, and is the breadth of a finger, but not quite so thick, which they bind about their Heads four or five times, in form of a Tulbant. These three particulars of cutting the Hair, boaring the Ears, and binding the Head with this Llautu, were the distinctions which Manco Capac appropriated to his family; for though the Subject might wear this Wreath, or Llautu, about their Heads, yet it was to be of black onely, and not of divers colours, which appertained onely to the Royal Bloud. This having been the Fashion for some time, the Inca indulging farther favours to his People, permitted them also to cut their Hair, but in a dif­ferent manner to those of his Family, and of one from the other; that so the divers Lineages and Nations might be distinguished by their Heads. And that the Fashion of the Inca might not be very different to that of his Subjects, he or­dered that their Hair should be rounded, and clipped close on the top of their Heads, as far as their Temples, and that their Locks should hang on each side to the bottom of their Ears; others be ordered to clip their Hair as far as might reach to the middle of their Ears, and others shorter, but none was to wear it in fashion of the Inca. And thus these Indians kept themselves constant to their fashion, not to appear fantastical or varying, lest they should either seem to disapprove the Precepts of their Inca, or contemn the Customs of their own Lineage, which they ever had in great Esteem and Honour.

In process of time the Inca, willing to enlarge the privileges of his People, gave them permission to boar their Ears, though not so wide as the Inca, and that the Pendents to them should vary according to the diversity of their Lineages and Countries. To the Nation called Mayu, and Cancu, he gave leave to wear a Twist of Straw, about the thickness of the little finger. To the Nation Poques he ordained a Lock of white Wool to hang as big as the top of the Thumb. To the Nations Muyna, Huaruc and Chillqui, he appointed Ear-rings of the common Junk or Reed, which the Indians call Tutura. To the Nation Rimactampu he ap­propriated an Ear-ring of a certain soft wood, which in the Isles of Barlovento they call Maguey, and in the general Tongue of Peru, Chuchau, which, when the Bark is pilled off, is gentle, and easily bended. To the People called Urcos, Yucay, Tampu, and others inhabiting on the Banks of the River Yucay, he gave the privi­lege, as a peculiar mark and note of his Favour, to wear their Ear-rings of a lar­ger size than other Nations, but lest they should exceed herein beyond their due proportion, he gave them a measure and compass which they were not to pass; the matter of them was to be the reed called Tutura; these were called Ear-twists rather than Pendants, because they did not hang from the Ear, but were twined about it, as a rope is about the mouth of the Pitcher.

Besides these distinctions, the Inca appropriated other marks to every Nation, that so they might not be confounded one with the other; those Names and Titles which most nearly related to those which the King himself had assumed, being reputed most honourable and of greatest renown: not that the Inca was partial to any, or favoured any beyond Reason or Justice; but as some were of a nature more docible and tractable than others, and laboured to instruct and teach the rude People in the ways of Humanity; to those he granted a higher testimony of his Favours, and signal marks of honour; all which being confirmed by Revela­tion from the Sun his Father, the poor Indians without envy or emulation each to other, submitted unto, having already by good experience tasted the benefit of their obedience to their Inca.

[Page 20]In process of time the Inca finding himself aged, and burthened with years, summoned a general Assembly of the chiefest of his Subjects, at the City of Cozco, and in a solemn Oration gave them to understand, that he intended shortly to re­turn to Heaven, and take his Repose with his Father the Sun, (which words the Kings descended from him did always after use before their death) and being now to leave them, the ultimate testimony of all his favours which he had to bequeath to them, was the Appellation of his own Royal Name, that so they and their Posterity might be honoured and renowned through all the world: and as a far­ther evidence of this affection, he did not onely bequeath this Honour to them­selves onely, but to descend to their Posterity, and that without difference or di­stinction they might all assume the honourable Title of Incas; for having been his first Subjects, and such as had submitted to his Will and Pleasure, he loved them as Children, and therefore rejoyced to bestow upon them his Royal Name and Dignities, in hopes and expectation that they would ever after be obedient to their present King and his Successours, assisting them to reduce under their Dominion such other Indians as had not as yet submitted to their Empire; all which he desired them to lay up in their Hearts and memory, as loyal Subjects; yet notwithstanding he would not have it be understood that he intended to be­stow the Name of Pallas on their Women, which was a Title still to be appropri­ated to their Royal Bloud and Family; for that Women not being capable to bear Arms, and serve in the War against their Enemies, were not worthy of a Title so truly magnificent.

Those Indians which obtained this favour, were properly those who inhabit Peru, and were called Incas, and the Spaniards, and other Nations, out of courtesie, call their Women Pallas, and Coyas: For there are very few of the true Royal Bloud of those Kings remaining; and such as do, are by reason of their poverty and ne­cessity unknown and obscure, unless it be here and there one; for the tyranny and cruelty of Atahualpa had destroyed them wholly, and those few which did escape, at least the principal and most famous amongst them, perished by other distresses and calamities, as we shall hereafter make appear in its due place. All the di­stinction which the Inca, Manco Capac, reserved to himself and his Successours, was a coloured border on his Wreath, in nature of a Fringe, which bound his Head from one Temple to the other; the which was common to none, but the Inca and the Prince his Heir, who wore it narrower than his Father, and of a sallow colour. What Ceremonies were used at the Instalment of the Prince, and when he was sworn, we shall declare in its due place, when we come to speak of the Horse­men which the Incas armed out against their Enemies.

These Privileges and Favours proceeding immediately from the gratiousness of their Prince, the Indians received with great Thankfulness and Applause, because the Inca made them to believe that it was by the appointment and order of the Sun, who observing their Compliance, docility, and other merits, had conferred these marks of his good acceptance on them. And when they farther considered the greatness of his last Favour, which was the Title of Inca, and which was not onely allotted to themselves, but was to descend also to their Posterity, they were wholly ravished with the Bounty and Liberality of his Royal Mind, not knowing how to receive it with other sense than Transport of Admiration; so that it became the common subject of their Discourse, how that their Inca had not onely transformed them from Beasts into Men, and instructed them in all things necessary to humane Life, and taught them those natural Laws which con­duce to Morality, and the knowledge of their God the Sun, which was sufficient for ever to have obliged them to remain his Vassals and Slaves, and might justly have imposed on them Taxes and Tributes, but that instead thereof he had con­ferred on them the Majesty of his own Name, which being so Sacred and Divine, that none durst take it formerly in his mouth, without great Veneration, was now made so common, that every one might pronounce it with an audible voice; by which privilege being become his adopted Sons, they did for ever after dedi­cate themselves for Slaves and Vassals to him who was the undoubted Progeny and Child of the Sun. The Indians being astonished with the consideration of these great favours and affection, their Inca had bestowed upon them, they returned him all the blessings and praises imaginable, studying what Names and Titles they might confer on him, agreeable to the greatness of his Mind, and his Heroick Vertues; and on this consideration they invented these two Names, one of which [Page 21] was Capac, which signifies rich, not that they meant him to be rich in Goods, or Wealth of Fortune, but of Mind, such as Gentleness, Piety, Clemency, Libe­rality, Justice and Magnanimity, with a desire and Inclination to communicate his Benefits to all his Subjects; and for that Reason they deservedly gave him the Title of Capac, which signifies rich and powerfull in Arms: The other Name they gave him was Huac chacuyac, which is as much as to say, a great Friend and Benefactour to the poor; for as the first denomination intimated the greatness of his Mind, so the other spoke the benefits which he had conferred; so that for ever after he was called the Prince Manco Capac, having been named no otherwise before, than Manco the Inca; for Manco is but the proper Name of a Person, and in the common Language of Peru hath no signification; though in a particular Di­alect which some of them have, (which, as some write me from Peru, is entirely lost,) it signifies something, as all the other Names and Titles did, which they gave to their Kings, as we shall in the sequel of this Story have an occasion to interpret: The word Inca signifies as much as Lord, or King, or Emperour, though in its strict sense, it is one of the Royal bloud; and therefore the Curacas though they were great Lords, yet they were not called Incas: Palla signifies a Lady of the Royal Bloud; and so for distinction of the King from other Incas, he was called Capa Inca, which is as much as rich, sole and supreme Lord. Here­after, for the sake of the curious, we shall declare and interpret all the Royal Names of the Men and Women. Moreover the Indians gave to this first King; and his Posterity the Name of Yntip Churin, which is as much as Child of the Sun; but this we may esteem rather a denomination, proceeding from their false be­lief, than a true and proper addition to his Titles:

CHAP. XIV.

MAnco Capac reigned many Years, but how many it is not certain, some say, thirty, others forty, employing his whole time in the business and actions which we have before mentioned; and now finding the time of his death nearly approaching, he called his Sons together, as well those which he had by his Queen Mama Oello Huaco; as those which he had by his Concubines, which made up a great number; for as he told them, it was fit that the Children or Offspring of the Sun should be many. He also assembled the Chief of his Subjects, and in manner of a Testament he made this long Discourse to them. He recommen­ded to the Prince his Heir, a true Love and Affection towards his Subjects, and to the Subjects; Loyalty and Service to their King, and Obedience to the Laws; avouching again, that this was one of those Ordinances which the Sun his Father had in a most particular manner enjoined unto him. With this Lesson he dismissed his Subjects; afterwards in private Discourse which he made to his Children, he encharged them, that they should ever remem­ber that they descended from the Sun, and that therefore they ought for ever to adore him for their God and Father, and that according to his example they should observe his Laws and precepts, that so their Subjects in imitation of them might the more easily be induced to awe and reverence this Deity: that they being gentle and pious; might allure the Indians by Love, and by the force of Benefits, for that those can never be good Subjects, who obey onely out of fear; in short, he told them that they should manifest themselves by their Ver­tues to be Children of the Sun, approving their words by their actions; for those shall never be believed, who say one thing and perform another. In fine, he said, [Page 22] that being called by the Sun, he was now going to rest with him, that they should live in Peace and Unity together, and that he beholding their actions from Hea­ven, would take care to favour and succour them in their extremities and distress. Having uttered these, and other sayings of like nature, Manco Capac dyed, leaving the Prince Sinchi Roca, his eldest Son, which he had by Coya Mama Oello Huaco, his Wife and Sister, to be his Heir and Successour. Those Sons and Daughters which remained, besides the Prince, married one with the other; for they took great care to preserve that bloud which they fabulously believed to proceed from the Sun, clear and unmixed, because they esteemed it Divine, and was not to be defiled with any other humane mixture, though it were with those chief and principal Lords, whom they termed Curacas.

The Inca, Sinchi Roca, married with Mama Oello, or Mama Cora (as some will have it) his eldest Sister, after the Example of his Father, and his Grandfather the Sun, who, according to their Heathenish Doctrine, married with his Sister the Moon. This Marriage was concluded not onely for conservation of the Bloud in its pure Chanel, but likewise that the Inheritance, which came as well by the Mother as the Father, might equally descend to both Sexes. This Marriage in such proximity of Bloud, they report, was a Command of the Sun, but that no Brother could marry with the Sister, except onely the Prince and Heir; for in all others this nearness was forbidden, the which was a rule always observed, as we shall find in the sequel of this History.

The death of the Inca, Manco Capac, was greatly lamented by his Subjects; his funeral rites were observed, and celebrated for several Months; his Body was embalmed, that they might conserve it by them, and not loose the sight and pre­sence of it; for they adored him for a God, and Child of the Sun, so that they sacrificed Sheep and Lambs, tame Conies, Birds and Corn to him, confessing him to be Lord and Authour of all those good things which they enjoyed. What the Original of this Manco Capac might be, as far as I can guess by the nature and temper of this People, he must have been some Indian, of a more elevated Understanding and Prudence than ordinary, and one who had instructed them in the way of living, and carrying a subtile manner of deportment towards them had persuaded them that he proceeded from the Sun, and was come from Heaven; and that his Father had sent him to instruct and bestow benefits upon them. And to gain a greater belief, and credit amongst them, he habited himself in a different fashion to them, lugging his Ears to such a length, as is incredible to any but those, who have seen them, as I have done. Nor is it strange, that this ignorant and brutish People should be induced to believe his Genealogy to have been de­rived from the Sun, since we have the examples in History of a more refined People, who taught the Doctrine of Demons, believing Men of Wit, and Art, and Magnanimity, to have been the Sons of Jupiter, and other Gods; and having received good and benefits from them, and observing their Actions to correspond with their Words, have readily after their death bestowed a place on them in Heaven, and without much difficulty have been persuaded ever after to adore them for Deities, giving them a share of Worship with their Gods.

CHAP. I.

THAT which we call the second Age, and the Idolatry, which was used in it at that time, received its first beginning from the Inca, Manco Capac, who was the first that raised the Monarchy of the Incas, who were the Kings of Peru, and who in a direct Line reigned for the space of four hundred Years, though Fa­ther Blas Valera will have it, that their Government continued between five and six hundred. We have already declared the actions of Manco Capac, how, and in what manner he reduced the Indians to live in a political way of Society, teaching them to sow and plant, to build houses, and provide all things conducing to Humane Life: and how Mama Oello, his Wife, instructed the Indian Women in the art of spinning and weaving, and all other ways of good Hus­wifery: We have declared also that it was this Manco Capac who taught them to adore the Sun, by representing to them the many benefits that he had conferred on them, saying that this Pacha Chamac (which signifies as much as the sustainer of all things) had in vain exalted them above the Stars, whom he had made their Servants, if they did not advance his Worship above all other Creatures, and had ill conferred his benefits on them, in case they should stoop to the mean Idolatry of low and base things, such as Toads and Frogs and Lizards, forsaking the ser­vice of that true Deity, whose Glory and Brightness struck awe and reverence into all Creatures.

The Indians, convinced by these arguments, and more by the sensible benefits received, acknowledged the Sun for their God, without assuming a Father, or a Brother into society with him. Their Kings they ever styled to be children of the Sun, and descended from Heaven, and adored them with as much Vene­ration as the ancient Gentiles, such as the Greeks and Romans, did their Jupiter, Mars, Venus, &c. Thus the Idolatrous Worship of the Sun, and of the Incas, as they believed, descended from him, prevailed; and even to this day they ne­ver name their Kings (the Incas) but with wonderfull reverence and adoration; so that if they be asked, why they worship those for Gods whom they know to be but Men, they will presently reply; that it is true, they are now undeceived, and can consider them no otherwise in reality than as Men; yet having received so much good and benefit from them, they cannot esteem them less than of Di­vine Race; and did others appear in these days equal or comparable to them, they would readily perform the same Honours and Adorations towards them.

[Page 28]This was the sole and principal Idolatry which the Incas taught their Subjects; and though they believed the Moon to be Wife and Sister to the Sun, yet they did not worship her for a Goddess, nor offer Sacrifices, or build Temples to her as they did to the Sun; howsoever they esteemed her with great Reverence for the Universal Mother, but proceeded no farther, nor gave her other Attributes of Divine Honour.

Howsoever their Superstitions were many, giving heed to Fables, and Dreams, and inspection into the Entrails of Beasts. Thunder, and Lightenings, and Thunder-bolts they judged to be Servants of the Sun, as we shall understand hereafter, when we have occasion to name that Chamber which was built in that Temple at Cozco, which was dedicated to the Sun; but they never held them for Gods, as some of the Spanish Writers would have it; but rather fear and dread the House or Place where a Thunder-bolt chances to fall; for they stopt up the door of that Chamber with Stones and dirt, that so none might ever enter in there again: and in that place or field where a Thunder-bolt happens to fall, they say that their Father the Sun hath marked out that place as unfortunate, and ac­cursed to common use, and for that Reason they cover it with heaps of Stones, that none may tread or trample on it; the which I have seen and observed in the Palace of Huaynacapac at Cozco, in that quarter which was assigned to Antonio Alta­mirano, when that City was divided amongst the Conquerors; for in the time of Huaynacapac, a Thunder-bolt had pierced through a part of that Palace, the which was assigned to my self when the Spaniards had rebuilt it; three years after which another Thunder-bolt fell in the same place, and burnt it wholly, the which acci­dent confirmed the Indians in their opinion, that places in such manner strucken with Thunder, were accursed; and therefore the Spaniards were in an Errour when they rebuilt those places, for they ought to have remained void and neglected. And whereas the Historians say, that they esteemed Thunder and Lightning for Gods, it is a mistake; for they did indeed account those places for sacred, say­ing that their Gods had by Thunder, and Thunder-bolts, and Lightning marked out those places for their Worship, and therefore not being to be prophaned by common use, they built their most famous Temples thereupon. To these three they gave the common Name of Yllapa; and for the similitude hereunto they called all Fire-arms by the same word. And as to those Names which they give to Thunder, and to the Sun inThunder, Lightning, Thunderbolt. Trinity, they are framed by the Spaniards themselves as they have in other things; for no such words are compounded in the general language of Peru, nor have they any such signification as the Spaniards fansie, or would impose upon them.

CHAP. II.

BEsides the Sun, whom they worshipped for the visible God, to whom they offered Sacrifice, and kept Festivals, (as we shall hereafter declare,) the Incas, who were Kings, and the Amantas, who were Philosophers, proceeded by the mere light of Nature, to the knowledge of the True Almighty God our Lord, Maker of Heaven and Earth, as we shall hereafter prove by their own words and testimonies, which some of them gave of the Divine Majesty, which they called by the Name of Pachacamac, and is a word compounded of Pacha, which is the Universe, and Camac, which is the Soul; and is as much as he that animates the World. Pedro de Cieca, in his 62. Chapter, says, that they called the Devil [Page 29] by this Name; but I, who am an Indian born, and therefore better acquainted with the Language than he, know that they never took this name into their Mouths, but seldom, and when they did, it was with great Veneration, bowing their Heads and Bodies, casting up their Eyes to Heaven, and then down to the Earth, lifting their hands open as high as their Shoulders, and kissing the Air, which were the common manifestations of Reverence and Adorations, which were in use amongst the Incas and his People; these, and such like demonstrati­ons of Honour they used when they were forced to pronounce the word Pachaca­mac; but the Name of the Sun they took in their mouths more frequently, as they did also of their Incas, and with less ceremony, and of their Curacas, who were their Lords, with a more indifferent respect: And being asked, who this Pachacamac was, they answered, that it was he who gave Life to the Universe, sustained and nourished all things; but because they did not see him, they could not know him; and for that reason they erected not Temples to him, nor offered Sacrifice, howsoever they worshipped in their Hearts, and esteemed him for the unknown God.

Augustin de Carate, in his second Book and fifth Chapter, reports, that Father Vicente de Valverde telling the King Atahualpa, that it was Christ our Lord who created the World; he answered, that he knew nothing of that, but he was sure that there was no other Nourisher but the Sun, whom they esteemed to be a God, and the Earth their Mother; and that Pachacamac had created all things, &c. whence it is evident, that the Indians held our invisible God to be the Creatour of all things.

This Truth which the Indians had by the light of Nature discovered, the Devil himself, though the Father of Lyes, had much against his Will confessed and con­firmed; for when he saw that our Holy Gospel was preached, and that many Indians were baptized; he told some of his Familiars in that Vale, which is now called the Valley of Pachacamac, (so named from that famous Temple which is there dedicated to the Unknown God,) that the God which the Spaniards preached and he were the same, as Pedro de Cieca, and Geronimo Roman in their Writings of the West-Indies report: Howsoever they are mistaken where they say that the Indians gave the name of Pachacamac to the Devil, for whom they have another Word, which is Cupay, which when they utter, they spit, with other signs of Detestation. Notwithstanding this Enemy so far insinuated him­self amongst these Infidels, that he caused himself to be worshipped by them by entering into all those things, which they called sacred, or Holy; for he spake to them in their Oracles, their Temples, and the Corners of their Houses, calling himself by the Name of Pachacamac; and by this subtilty the Indians worship­ped every thing through which the Devil spoke, believing it to be a Deity; but had they believed that it was the Cupay, or Devil, whom they heard, they would certainly have burnt the things through which he spoke, as they now by God's Mercy do, who hath gratiously revealed and made himself known to them.

CHAP. III.

IN the City of Cozco the Incas had a certain Cross of white Marble, which they called a Crystalline Jaspar; but from what time it had been kept there, is not certain. In the year 1560 I left it in the Vestry of the Cathedral Church of that City; I remember it was hanged upon a Nail with a List of black Velvet; which when it was in the power of the Indians, it was hanged by a Chain of Gold or Silver, but afterwards changed by those who removed it. This Cross was ✚square, being as broad as it was long, and about three fingers wide. It former­ly remained in one of those Royal Apartments, which they call Huaca, which sig­nifies a Consecrated place; and though the Indians did not adore it, yet they held it in great veneration, either for the Beauty of it, or some other reason, which they knew not to assign: and so was observed amongst them, untill the Marquess Don Francisco Picarro entred into the Valley of Tumpiz, when by reason of some acci­dents which befell Pedro de Candia, they conceived a greater esteem and venera­tion for it, as we shall declare in its due place.

The Spaniards, after they had taken the Imperial City, they erected a Church in it to the Almighty God, and hanged this Cross in the Vestry (as we have said) of that Church, without other ornament or ceremony, whenas they ought to have placed a Relique of that nature upon the High Altar, adorning it with Gold and pretious Stones which abounded in that Countrey: by which respect to a thing which the Indians esteemed Sacred, and by assimilating the Ordinances of our Holy Religion, as near as was possible, with those which the Law of Na­ture had taught to this People, preaching and recommending the Works of Mercy in such style, as the Doctrine of these Gentiles did teach and allow; the lessons of Christianity would thereby have become more easie and familiar, and not seemed so far estranged from the Principles of their own Gentilism.

And because we have here mentioned the Cross, on which it is usual for us to swear in our Courts of Judicatory; we shall take this occasion to say, that neither the Incas themselves, nor yet any of the Nations under their Dominions did ever know the meaning of an Oath, for Swearing was not a custome, nor in use amongst them. For though the Names of Pachacamac and the Sun were ta­ken sometimes into their mouths, yet it was always with reverence and adora­tion: For when they examined Witnesses in the most important cases whatsoever, the Judge, instead of an Oath, did onely ask the Witness, If he promised to speak the Truth to the Inca? And then his Answer was, That he did promise: Then pro­ceeded the Judge, See that thou declare the Truth without any disguise of falshood, not concealing any thing that passed, or that which thou knowest. This was all the formality they used in giving testimony; the which they so religiously observed, that with scruple and tenderness they uttered Truth in its nakedness and simplicity: And in case any person did give a false testimony in matter of importance, his crime was punishable with Death; not onely in consideration of the damage he had done to the injured person, but of his falshood to the Inca, who had made it one of the Royal Commands, That he should not lye; and it was a common and known principle, that what a person declared to the Judge, he witnessed to the Inca himself, who being reverenced by them as a God, they believed it impossi­ble to conceal any thing from his scrutiny and knowledge.

After the Spaniards had conquered this Empire, there happened a remarkable case of this kind upon an enquiry about Murther in the Province of Quechuas. The Chief Justice of Cozco sent an Officer to take the testimony of a certain Cu­raca, (which is as much as a Lord over many Subjects;) and in performance hereof the Officer reached to him the top of his Staff, on which was a Cross, [Page 31] saying, Thou swearest to God and to this Cross, to speak the Truth: To which the In­dian replied, That he was not as yet Baptized, and therefore ought not to swear after the manner of the Christians: Then, said the Officer, thou mayst swear by thy own Gods, by the Sun, and Moon, and the Incas: No, said the Curaca, we never swear by these, for it is not lawfull, we onely take their Names in our mouths with Adoration, and in a Religious Worship: It is sufficient, that since you come to doe Justice in the Name of your King, that I promise to speak the Truth with as much sincerity, as if he were personally present, whom you represent, and no other manner of Oath do our Incas require from us: And for your farther satisfaction, I wish that the Earth may swallow me up alive, as I stand, in case I speak not the Truth. The Officer hereupon urged no farther, but accepted his te­stimony in this form, examining him by certain Interrogatories which were most pertinent in reference to the Murther; which when he had done, he would have proceeded no farther: but the Indian could not satisfie his own conscience with the Answers he had made to the demands, without enlarging himself by a parti­cular Narrative of the whole Story; For to speak the Truth (said he) in some things, and to be silent in others, was the same as if he had lied in all. After which the Officer returned to Cozco, where this Dialogue between him and the Curaca gave subject of much discourse.

CHAP. IV.

THE things offered to the Sun were of divers sorts: the chief and principal Sacrifice was that of Lambs; but besides, they offered all sorts of cattel, as Sheep and barren Ewes, tame Conies, all sorts of Birds which were eatable, the fat, of Beasts, Pulse, all sorts of Grane, the Herb Cuca, even cloths of the best and finest sorts; all which they burnt in the place of Incense, rendring thanks and ac­knowledgments to the Sun, for having sustained and nourished all those things for the use and support of Mankind. They used also Drink-offerings, which were made of Water and Mayz, which is their sort of Wheat; and at the end of their usual meals, when drink was brought; (for they did never use to drink between their eatings) at their first draught they dipped the tip of their finger in the mid­dle of the cup, and looking up to Heaven with great reverence, with a fillip they spirted off, the drop of water which wetted their finger, which was by way of acknowledgment for it to the Sun, rendring him thanks for the water they drank; and giving two or three empty kisses to the Air, which (as we have said) was a sign of Adoration amongst the Indians; they then drank up their liquour with­out farther ceremony.

This last Ceremony I have observed the Indians, in my time, who were not baptized to use, for there were many old men not then baptized; and for neces­sity, and want of a better, I have often my self performed that function. In this manner we may see that the Incas in their forms of Sacrifice differed very little from those of the first Age, onely they abstained from the Offerings of humane flesh and bloud; which Inhumanity they not onely detested, but made Laws a­gainst it: And whereas some Historians charge them with this unnatural and prodigious Religion, for their errour was caused by not making a due distinction between the first Age, and the times of the Incas,

I my self can attest, that I have heard my Father, and others of his time, in their discourses about the Customs and Government of Mexico and Peru to com­mend [Page 32] and praise the Incas of Peru for disallowing the Sacrifices of humane bloud; and on the contrary; to blame and abhor those of Mexico for suffering and making lawfull such Diabolical Worships, and Sacrifices, both within and without their City, as the History of the Conquest of that Countrey doth truly aver; which being wrote by the Pen of the General who made the Conquests, was most cer­tainly authentick and true, and did deserve to have been owned by him, that so they might have carried as great authority with them, as the Commentaries did of Julius Caesar, for having his Name affixed to them.

At the entrance into their Temples, or at the time of their being there, the Chief amongst them clapped his hands to his eye-brows, pulling some of the hairs from thence, which he blew towards the Idol in token of reverence: And this sort of Adoration they never used towards their Incas, but onely to Idols, or Trees, or other things into which the Devil entred and spoke to them; the same was practised by their Priests and Sorcerers, before they entred into corners and secret places to discourse with the Devil, imagining that by such submission and resig­nation of their Persons, they obliged their Familiar to hear and answer them. And of this Idolatry I can give testimony, because I have seen it with my own eyes.

All the Priests of the Sun, in the City of Cozco, were of the Bloud-Royal, though for the inferiour Officers of it, such others were assigned, as had gained the privilege of being called Incas. Their High Priest was either to be Brother or Uncle to their King, or some other of nearest Bloud; their Priests used no Vest­ments different from others. In other Provinces, those which were Natives, or related to the Principal men, were made Priests, though the Chief Priest amongst them was an Inca, that matters might bear some conformity with the Imperial City; which rule was also observed in all Offices relating to War and Peace, that so the Natives might have their share in the Government, and not seem to be slighted or neglected. They had also some Houses for Virgins, which professed a perpetual Virginity, where they ever remained Recluses: of which, and of the King's Concubines, we shall have occasion hereafter to treat more at large.

All these Laws in Government, and Rites in Religion, they pretend for the greater authority of them to have received from their first Inca, Manco Capac; and that where Matters were imperfect, it was left to his Successours to establish and complete: For as they affirm that these Laws, both in Religion and Govern­ment, were derived from the Sun, and inspired by him into his Children the In­cas; so it is hard to affirm, to whom in particular such and such Laws were to be attributed.

CHAP. V.

THE Incas divided their Empire into four Parts, which they called Tavan­tinsuyu, and signifies the four Quarters of the Heavens, viz. East, West, North and South. The City of Cozco they esteemed the Point and Centre of all, and in the Indian Language is as much as the Navel of the Earth, for the Coun­trey of Peru being long and narrow, in fashion of a Man's body, and that City in the middle, it may aptly be termed the Navel of that Empire. To the East­ward they called the Countrey Antisuyu, from the Province Anti, which extends all along that great Mountain, which runs through the snowy desert Eastward. To the Westward they called the Countrey Cuntisuyu, from that small Province which is called Cunti; to the Northward lies the Province Chincha, and to the [Page 33] Southward the Countrey Colla, which extends it self to the Zur. In these four Provinces are comprehended many great Countries, and amongst the rest the Kingdom of Chile, which contains about 600 Leagues in length towards the Zur, and is within the Province of Colla; and the Kingdom of Quita, which is with­in the Division of Colla, runs 400 Leagues to the Northward: So that to name those Quarters, is as much as to say, East and West, &c. according to which, the principal ways leading to the City were so called.

The Incas laid one method and rule in their Government, as the best means to prevent all mischiefs and disorders; which was this, That of all the people in every place, whether more or less, a Register should be kept, and a Division made of ten and ten; over which one of the ten, whom they called the Decu­rion, was made Superiour over the other nine; then every five Divisions of this nature had a Decurion over them, to whom was committed the charge and care of fifty; then over the two Divisions of fifty a Superiour Decurion was consti­tuted to supervise a hundred; so five Divisions of a hundred had their Captain which commanded five hundred; and lastly, ten Divisions had their General over a thousand; for no Decurion had a greater number to govern or account for; the charge of one thousand being esteemed a sufficient care for any that by his Under-Officers would undertake to account for his people, and rule them well.

The Decurions of ten had a double duty incumbent on them, one was with diligence and care to succour, and sustain those which were under their Divi­sion; giving an account to his Superiour Officer, in case any of them should be in want or necessity of any thing; as of Corn to sow or eat, or Wool to cloath them, or Materials to re-build their houses, destroyed by fire, or any other acci­dent, or should fall into any extremity whatsoever. His other duty was to be Censor Morum, or Monitor of their actions, taking notice, and giving information of the faults and irregularities of those under him, which he was to report to his Superiour Officer; who, according to the nature of the Misdemeanour, had the power of punishment; howsoever, the lower Officers had power to chastise the lesser defaults; that so for every petty Misdemeanour, they needed not to have recourse to the Superiour, or General of them all; whereby delays in Law-suits were avoided, and long processes, which tire and consume the people, were spee­dily ended; and litigious Causes and vexatious Actions determined without Ap­peals from one Judge to another; and in case of publick differences between two Provinces, they were always decided by the definitive sentence of one Justice, which the Inca constituted by a special Commission.

What Officer soever, either of higher or lower degree, that was negligent or remiss in his duty incurred a penalty agreeable to the nature of his default. If he administred not the assistence required, or neglected to Indict an Offender, though it were but the omission of one day without a lawfull excuse; he was not onely liable to answer for his own default, but to receive the punishment due to the crime of the Offendour. And in regard every one of these Decurions had a Superiour over him, who eyed and watched his actions, they were all diligent in their duties, and impartial in their justice; no vagabonds or idle persons durst appear, or trespasses were committed; for the Accusation was readily brought in, and the punishment was rigorous, which in many small cases was even capital; not so much for the sin it self, as for the aggravation thereof, being committed against the Word and Command of the Inca, whom they respected as a God; and though the Plaintiff or the injured person were willing to let fall his Suit, and remit the penalty to the Offendour; yet the course of the Law will still proceed, imposing a punishment agreeable to the quality of the crime, either death, or stripes, or banishment, or the like.

In Families strict severity was observed to keep their Children within the rules of modesty and decent behaviour: for there were Laws even against the ill man­ners of Children; for whose miscarriages the Decurion, as well as the Father, was responsible: So that the Children of the Indians, who are naturally of a gen­tle and complying temper, are educated in great awe, and made modest by the correction and example of their Parents.

In times of War the Generals and Captains assumed the same power over their Souldiery, and took the same care of them, as the Decurions did in the time of Peace, whose Offices (besides the matters before mentioned) obliged them to [Page 32] [...] [Page 33] [...] [Page 34] take an account of the Births and Burials of all those that were born, or died that year, under their jurisdiction, and of those who went to the War. Those people whom they conquered, though subdued by force of Arms, yet they did never plunder or take away their goods.

This word Decurion, which is composed from the Latin Decem, which is ten, and cura care; that is, a care over ten; answers directly to the Indian word Chun­ca camayu, chunca signifying ten, and camayu care; and by information of these the Incas came to a knowledge of the number of their Subjects in every Province, that so according thereunto they might proportion the Taxes and Impositions for publick Works, such as the building of Bridges, making and repairing High­ways, erecting Forts and Royal Palaces, with what number of Souldiers they ought to serve the Inca in his Wars. By these computations also the Inca was better enabled to send Provisions into those Provinces, which by reason of the sterility of the year occasioned by Flouds, or unseasonable weather, were become wanting of Corn, or Cottons, or Wool; all which were administred, and sent with such readiness and expedition, that as Blas Valera often says, the Incas took such care of their Subjects, providing for them in all their necessities, that they might rather be styled Fathers of their Countrey, and Guardians of their Pupils, than Kings over Subjects; and to express this care in one word, the Indians gave them the title of Lovers of the Poor.

And lest the Superiour Governours should be remiss, or negligent, in the exe­cution of their Offices; there was a Monitor or Remembrancer appointed, called Tucuy-ricoc, which is as much as a Supervisor or Informer; and his duty it was to put the Officers in mind of the matters relating to their Government; so that in case any of these should be found remiss in his charge, or guilty of any crime, his punishment was always proportioned to his quality, rather than his fault; it being an opinion amongst them, that the least evil was not to be tolerated in a Minister of Justice, who was chosen by the Sun and the Inca to eradicate Evils, and therefore was obliged to be more upright and observant of the Laws, than the other Subjects.

CHAP. VI.

PEcuniary Mulcts, or Confiscation of Goods, were never imposed by the In­cas in way of punishment for any offence, they esteeming nothing satisfac­tory to Law but that which required the extirpation of the Evils, rather than the Life of the Offendour; for that all other remedies give but onely encouragement and liberty to transgress. If a Curaca, or Lord, rebelled, which was always pu­nished with most severity by the Inca; and that thereby he forfeited his life; the Estate notwithstanding descended to his Son, or to his Heir, but with due admo­nition, that by such example he should beware of the Treason and Rebellion of his Father; so likewise if any Cacique, or Officer was deprived of his place, or his Seigniory for faults committed, the next Heir succeeded in it, whether he were a Son or a Brother: the same rule also was observed amongst the Souldiery, whose Commanders were Natives of the Countrey, and their Generals, or chief Com­manders, were Princes of the Bloud, under whom the Captains and Superiour Officers esteemed it for a particular honour and favour to serve. No Judge had power to moderate the Sentence of Law by any Rule of Equity, but rather to [Page 35] exact the severity of it, for being ordained by the Wisedom of the Incas, and the concurrence of Wise men, it ought neither to be controlled, or rendred more equitable by the sense and practice of particular Judges, who are capable of be­ing corrupted, or overcome by favour or affection to a party.

And though it may seem very barbarous and unreasonable that every offence should be punished with Death, and that there should be no difference between the crimes of a higher, and the faults of a lesser nature; yet considering the be­nefit which the Publick received thereby, and that the Evils, rather than the Per­sons, were taken away; such a constitution ought not to be esteemed unjust or irrational: For in regard that men naturally love life, and fear and abhor death, they studiously fled from the appearance of any thing which might bring them within the danger of it; so that in all this great Empire, which reaches 1300 Leagues in length, consisting of divers Nations and Languages, we scarce have heard in the space of a whole year, so much as of the punishment of a single person: and to this obedience and submission to Law, the opinion of the Sanctity of it did much avail; and the belief, that it was delivered by the Sun, who was their God, and by revelation inspired into the minds of the Incas his children; so encreased the veneration and honour they had for it, that none could be esteemed a breaker of the Law, but who also therewith was guilty of sacrilege or violation of the holy and divine Sanction. Hence it was, that many finding a remorse of conscience within themselves, in sense of some secret faults they had committed, have often, without accusation, presented them­selves before the Tribunals of Justice, confessing publickly their offences; by rea­son of which, diseases, deaths and distresses had befallen their People and Na­tion; and therefore desired that their lives might be offered to their God, as an expiation, and an attonement for their sin. This sort of confession was the ground of the mistake of certain Spanish Historians, who report that Auricular confession was practised amongst the Indians; whereas I am certain, that amongst those of Peru, (for I treat of no other) it was never accustomary to make other Confessions, than such as were publick. No Appeals (as we have said) were allowable in any case whatsoever, for every people having its proper Judge, no Process was to con­tinue longer than five days before it was finally determined: onely in obscure and difficult cases the matter was brought before the Superiour Governour, who resi­ded in the capital City, rather than before the common Judge of the Province. The Inferiour Judges rendred every month an account to their Superiours of all the Law-suits which were brought before them, and of the Sentences they gave in the determination thereof; to the end, that they might see and judge whether true Sentence were given, and the Laws rightly administred. This information from one to another came at length to the Inca; and in regard they were not as yet arrived to the knowledge of Letters, they gave these Informations to the In­cas and his supreme Council by way of Knots of divers colours tied in a silken twist, the colours being as so many cyphers, denoting the crimes they had puni­shed, and the bigness of them, and manner of making them up signified that Law which was executed (as we shall hereafter more particularly declare) and in this manner by way of Knots, they kept all their accounts so exactly, and sum­med them up with such readiness, that to the great admiration of the Spaniards, their best Arithmeticians could not exceed them.

It is an opinion, and held for a certain truth amongst them, that there never was Inca of the Royal Bloud that was punished, or that any of them did ever commit a crime, which incurred the penalty of the Law: For that the principles they received from their Parents, the example of their Ancestours, and the com­mon belief of the World, that they were the Progeny of the Sun, born to in­struct others, to doe good, and to refrain the people from Vice, were considera­tions that made such impressions in them, that they were rather the ornament than the scandal of Government, disdaining to stoop to such base and mean acti­ons, as were transgressions of their Law: The truth is, they wanted the tempta­tions, which others had to offend; for neither the desire of women, or richness, or revenge could be motives to them: For in case any one of them entertained a passion for the Beauty of a Woman, it was but to send for her; and she could not be denied, nay rather her Parents would receive the proposal with humble acknowledgments, that the Inca would vouchsafe to cast his eye on his handmaid that was his Slave. The like may be said as to the desire of Wealth, they had no [Page 36] necessities but what were readily satisfied; for being Children of the Sun, all the Wealth and Riches of their Countrey was esteemed their inheritance, and their occasions were satisfied by the Mandates sent to the Justices; and the Governours of Provinces for a supply. Nor were they liable to the unworthy passion of Re­venge, for none could provoke them to anger by injuries, who sought all ways and means to please and oblige them, for being adored as Gods, it was esteemed blasphe­my and sacrilege to disgrace them by Words, or injure them in their Estates; and therefore it may be said, that never was Indian punished for disrespect, or a mali­tious action against the Person of an Inca. Hence it is that the Spanish Historians have reported, that an Inca was not capable of being punished for any Offence what­ever; which is a mistake, and is as much as to say, that the Incas were Libertines, that they might be arbitrary, and by Law act against it; or that there were one Law for them, and another for their People: whenas an Inca was rather exposed to the greater severities, than any other; for he forfeited his Privileges, was de­graded of the Honours due to the Royal Bloud, and esteemed for Aüca, which is as much as a Traytor and a Tyrant. Thus when the Spaniards commended and applauded the just and generous actions of the Incas, the Indians would make an­swer, that it was not strange, in regard they were Incas; and if they disapproved at any time their proceedings, as in the case of Atahualpa, who by Treason and Rebellion dispossessed Huascar, his elder Brother, and true Heir to the Monarchy, (as we shall relate in its due place,) their Reply was, that no Inca could be guilty of such Enormities, and if he were, he was no true born Inca, but some Bastard or Impostour of that Family.

In every Province, according to the four Divisions, the Inca constituted his dif­ferent Councils of War, of Justice, and of his Treasury; every one of which maintained their subordinate Officers, one under the other, even to the Decurions of Ten, all which in their respective places rendred an account to their immediate Officers, till the Report came to the supreme Council. The chief Governour of every Division had the Title of a Vice-King, and were always Incas of the true Bloud, and Men approved for Prudence and good Conduct, both in the time of War and Peace. And so much shall suffice to have spoken concerning their Laws and Customs: We shall now proceed to the History of their Lives and Actions, relating those matters which are most famous and observable.

CHAP. VII.

SInchi Roca succeeded his Father, Manco Capac; this name Roca is pronounced with some aspiration at the top of the Mouth, and as Blas Valera says, signi­fies a prudent and experienced Prince; Sinchi signifies valiant; for though he had no Wars with any, yet because he was active in wrestling, running, vaulting, throwing the stone and lance, and excelled all others of that age in those Exer­cises, he was surnamed the Valiant and Magnanimous.

This Prince having performed those Obsequies which were due to the solemni­ty of his Father's Interment, took upon himself the Crown of his Kingdom, which was no other than the coloured Wreath, bound about his Temples; determining in the first place to inlarge the Borders of his Dominions, he assembled the prin­cipal Curacas and Counsellours which his Father had assigned him, and in a grave and serious Oration, amongst other things, he told them, that in performance of the Will of his Father, (which he declared to him at the time he was about to re­turn to Heaven) he resolved to go in Person, and summon the neighbouring Na­tions, [Page 37] to come in, and be converted to the knowledge and adoration of the Sun; and in regard they had the same Title of Incas, as well as their King, he concei­ved that the same Obligation lay upon them, to serve the Sun, who was the com­mon Parent of them all, and therefore required them to join with him in the same work and design; that so they might reduce those People from their brutish and bestial course of living to a Life more regular and rational; for that they see­ing the improvements which the instructions of his Father, the Inca, had made in his own Subjects, might be more easily allured to forsake their old barbarous Customs, and embrace those which are more beneficial and refined.

Hereunto the Curacas gave this ready and chearfull Answer, that they were not onely willing to obey his Commands in this particular, but even to enter into the fire for his sake; and so ending their Discourse, they prefixed a day to begin their Journey: and accordingly the Inca departed with a great Retinue of his Sub­jects, taking his Journey by the way of Collasuyu, which lies to the Southward from the City Cozco; and as they travelled, they persuaded the Indians with fair words to follow their Example, and to become Subjects to the Inca, and Devota­ries to the Sun, uniting with them in Religion towards their God, and Allegiance to their Prince. Those Indians which are of the Nations called Puchina and Can­chi, and are the next borderers, being a People very simple and credulous, (as in­deed all the Indians are,) seeing the effects which the Inca had operated on his own Subjects, which was the best argument to convince them, they immediately sub­mitted to his Government; and thus by degrees, during the whole course of this Inca's Reign, without violence or force of arms, in a gentle and peaceable manner he reduced all the People, as far as Chuncara, which is about twenty Leagues in length, with the Inhabitants of the parts adjacent to his Subjection, over all which he prevailed so far, as to plow and cultivate their Lands, to lead a moral Life ac­cording to the Rules of the light of nature, and that forsaking their Idols, and evil customs which they practised, they should worship the Sun, and observe those Laws and Precepts which by Revelation his Father, Manco Cupac, had delivered to them; all which the Indians readily accepted and embraced, being highly satis­fied with that benefit and improvement which the Dominion and Rule of Sinchi Roca had brought unto them, who after the example of his Father, studied all ways and means to endear that People to himself.

Some Authours report that this King proceeded much beyond the Countrey of Chuncara, and extended his Dominions over the Nations of Cancalla, Ruruchachi, Assillu, Asancatu, Huancani, and others; all which he gained with such gentle treatment, that he needed not Wars, or other Arms, than persuasions to invite them; using these new plantations, as good Gardiners doe their Orchards, pru­ning and digging about their Trees, in hopes of plenty and abundance of Fruit.

Sinchi Roca having thus lived in peace and quietness for the space of many years, and, as some will have it, for about thirty, finding himself at length decaying and aged, he declared that now after the labours and cares he had taken to reduce men to the knowledge of his Father the Sun, he was now going to take his rest and repose with him. His lawfull Son, by his legitimate Wife and Sister, Mama Cora, (or as others will have it, Mama Ocllo,) called Lloque Yupanqui, he left to succeed him, as Heir to all his Dominions: Besides this Prince he had other Sons by his Wife, and more Children by his Kinswomen, who were his Concubines, all which we may call legitimate. Moreover he had many Bastard Children by Wo­men of other Families, all which was allowable according to the rule, and saying, that it was fit and requisite that the Generation and Family of the Sun should be many and numerous.

CHAP. VIII.

LLoque Yupanqui was the third King of Peru, called Lloque, because he was left­handed, and Yupanqui serves to denote his Vertues and generous Actions. The word Yupanqui signifies as much as an account, or reckoning, as we say a Man of Account, which is a Cypher, or Hieroglyphick, in that language, for a sum of Vertues, as Clemency, Piety, Gentleness, &c. all which were qualities inherent in that Person, and is as comprehensive as the word Capac, which con­tains the Riches of Fortune, and the Wealth of Vertues, inherent in the mind, which Apellations, or rather Titles, they gave to none of their chiefest Lords, but to the King onely; it being esteemed a kind of Sacrilege to attribute such sacred Titles to any other: for as the Romans gave the name of Augustus to their Emperours, in a particular distinction to all others; so it would have been a di­minution to their Majesty to have made this peculiar Name common to their Subjects.

Lloque Yupanqui having taken a survey of his Dominions, resolved to extend his Jurisdiction farther than the Possessions of his Fathers, and being now the Lord of an Empire which had been established and radicated for the space of seventy years, he thought it a more expedite way by force of Arms to reduce that People, than by the slow insinuations which arguments and persuasions made upon them. To this end having raised an Army of about six or seven thousand men, under the conduct of his two Uncles, and of his other Kindred, whom he made Captains, and Commanders over them, he took his march towards the Countrey of Orco­suyu, leaving that of Llmasuyu, which his Father had already conquered, (the several ways to which divide in the Province of Chuncara) he passed through the division of Collasuyu, which contains the great Lake of Titicaca.

The Inca having passed the frontiers of his own Dominions, entered the Coun­trey called Cana; and immediately dispatched Messengers to the natural Inhabi­tants thereof, requiring them to leave their bestial Sacrifices and superstitious man­ners, and with all readiness to submit unto the Obedience and Service of him who was descended from the Offspring of the Sun: The People of Cana desired time to inform themselves of all the particulars which the Inca commanded them, as what were his Laws, and what were the Gods which he enjoined them to wor­ship; in all which when they had been well instructed, they readily confessed that their Religion and Laws were better, and more rational than their own, and therefore with a general consent they yielded and submitted to them, and so went forth to receive their King with Joy, and acknowledge themselves his obedient Subjects. The Inca leaving Persons with them to instruct them in his Idolatry, and to teach them the way of manuring and cultivating their Land; he proceeded forward to that Nation which is called Ayviri: but these being a sturdy and stub­born sort of People, were not to be wrought upon by persuasions, and promises, or by the example of others; but obstinately persisted in a resolution to dye in the defence of their Liberties; which was a new difficulty and opposition that the Incas had never as yet encountred. Thus both sides preparing for War, they came to an ingagement, which lasted long, there being many killed both on one side and the other; and being at length as it were a drawn Battel, and the Victo­ry doubtfull, both Armies retreated into fast places, which they had fortified after their own manner, sallying out every day to Skirmishes and single Combats. The People of the Inca avoided fighting what they were able, desiring rather to over­come them with reasons and persuasions, than by force of Arms; but the Ayviri interpreting this backwardness of the Inca to be an effect of Cowardise, became more obstinate, and encouraged to press harder upon him, so as almost to enter [Page 39] his Royal Tents; but their force was repelled with force, and were always repul­sed with loss and disadvantage. The Inca considering well the shame and disho­nour it would be to him to be foiled by this People; for that others by their Example might take courage to rebell and resist him; he dispatched immediate Orders for new recruits to be sent him; but these he designed rather for terrour and ostentation, than necessity, and in the mean time he straitned the Enemy so, that there being a great scarcity of all Provisions amongst them, they were com­pelled at length to make their way by force of Arms; the Battel was very hot and bloudy, many being killed and wounded on both sides, till at length the Aya­viri being worsted, never durst shew their Faces any more in Battel. The Incas not being willing to take this advantage to destroy them utterly endeavoured ra­ther by Famine to reduce them to his Obedience. During which Siege the re­cruits which the Inca had sent for, arrived in his Camp, the Report of which so dismayed the Enemy, that they immediately surrendred and submitted to the Mercy of the Inca; who first having severely reproved them with bitter termes, for having resisted the Offspring of the Sun, he pardoned their Contumacy and Rebellion; and leaving Officers and Instructours to teach them in the ways of Re­ligion and humane Living, and to require from them that riches which they had forfeited to the Sun and the Inca, he proceeded against that People which they call Pucara. In this Countrey he built a Fortress, for better defence of his Frontiers and conservation of his Conquests; and the rather, because the situation of the place being by nature strong, was by Art and Industry rendred impregnable, and served to reduce the People of Pucara, which were by no other means to be sub­dued, but by a War; which having done, and furnished his Fortress with a strong Garrison, he returned with great Joy and Triumph unto Cozco.

CHAP. IX.

MAny Years had not passed before Lloque Yupanqui returned again to the fron­tiers of his Conquests, that he might make a farther progress in reducing the Indians, and enlarging his Dominions. The Report which the Incas had spread from their beginning, of being sent from the Sun to instruct and reduce Mankind from a bestial way of living to Rules of Morality and Political Society, had made preparation in all places for reception of their Doctrine, and became most plausible and prevalent in the minds of those People, who knew not how to discover that ambition of the Incas, which they had concealed under the specious principle of the Sun's Commands: with this pretence the Inca sent to raise eight or nine thousand men well armed; and having set Officers over them, and chosen Counsellours for himself, he passed the Countrey of Collasuyu, and at length arri­ved at his Fortress called Pucara, where afterwards that great overthrow was given to Francisco Hernandez Giron; which is since called the Battel of Pucara: from thence he sent Ambassadours to Paucar colla, and Hatun colla, (which are Coun­tries of a large extent, containing divers Nations) requiring them to yield ready Submission and Obedience to him; and that being admonished by the example of the Ayaviri, they should fear to oppose the Progeny of the Sun, left the like punishments of Famine and Slaughter should be the rewards of their Rebellion. The People of Colla gave ear to this admonition, and assembling their Chiefs or most principal Men amongst them in Hatun Colla, which is Colla the great; they generally concluded, that all those Plagues and Mischiefs which had befallen [Page 38] [...] [Page 39] [...] [Page 40] the Ayaviri, and those of Pucara, was sent from Heaven, as a judgment for ha­ving resisted the Children of the Sun; and therefore with unanimous consent they declared themselves Vassals of the Inca, that they would adore the Sun, and observe and keep all those Laws and Ordinances which he should impose upon them; and with this intention they went out to meet the Inca, and received him with Acclamations, and with new Songs, and Musick, which they had fra­med and composed for this occasion.

The Inca received their Curacas with many kind and obliging Expressions; and to evidence the esteem he had of them, he bestowed on every one of them gar­ments which belonged to his own Person, with other Presents, very acceptable; and in process of time afterwards these two People, and their Posterity, were ever highly favoured by the Incas, especially those of Hatun Colla, both for the readiness with which they embraced the Worship of the Sun, and for their doci­ble and gentle Nature, which encouraged the Incas to build magnificent Temples in their Countrey, and found Monasteries for Virgins, which were matters of high admiration amongst the Indians.

The Collas consist of many and divers Nations, and report that their first Pa­rents issued from the great Lake Titicaca, which they esteemed to be their Mother; and before the times of the Incas, amongst other Gods, they offered Sacrifices to this Lake upon the Banks of it. Some of them report that their Parent proceeded from a great Fountain, others that their Ancestours issued from Caves, and the hol­low of Rocks, and accordingly at certain seasons they offered their Sacrifices to them; others that they originally issued from a certain River, and therefore held that the Fish of it were sacred, and that it was a sin to eat them. In this manner some adored one Deity, and some another, howsoever because that that People abounded much in flocks of Sheep, they had one God common to them all, which was a white Ram, saying, that there was a great sheep in the higher World, for so they call Heaven, which had a particular care of them, giving them a greater increase and number of Sheep, than to any other of the neighbouring People of Peru; and for that reason they offered up Lambs, and the fat of Mutton to this Sheep-faced Deity. But this God, and all others, the Inca took from them, allowing them no other but the Sun, whom he encharged and commanded them without any other Rival to adore and worship; besides which he altered that infamous Custome of Disso­luteness and Incontinence amongst single Women, to whom it was lawfull, and a laudible quality to be common Whores before their Marriage, though after­wards they were obliged to be true and faithfull to one Husband. But as to those Fables which relate the Original of these People, the Incas took no pains or care to confute them; for as they were obliged to believe the descendence of the Incas from the Sun; so the Incas in like manner would not seem to disapprove the Fables and Reports they made of their own Original.

Having laid these foundations of Government and Religion the Inca returned again to Cozco, giving a stop for the present to his Conquests and Proceeding; for it seemed to be the most reasonable Policy to give time and space for these new Subjects to taste the sweetness and lenity of the Inca, and by their own experi­ence to make report of it, and publish it to the neighbouring Nations, that so they might be more easily induced to embrace the like advantage: rather than overpowering all by cruel and hasty conquests, their Government should appear tyrannical, and partaking of an ambitious and covetous Spirit.

CHAP. X.

THE Inca was received at Cozco with all the demonstrations of joy and tri­umph imaginable; where having resided for the space of some years, which he employed towards the advancement of the common good and benefit of his people; he re-assumed his intentions of visiting again the Confines of his Domi­nions, that so he might afford his people the contentment of seeing his Person, and rectifying the corruption and negligence of his Ministers by his own personal appearance. With this occasion he raised an Army of ten thousand Men, and with them marched to Hatun Colla, and the Confines of Chucuytu, which is so fa­mous a Province, and so abounding with people, that when the Spaniards divided that Countrey, they presented that parcel of ground to the Emperour. So soon as the Inca was entred into Chucuytu, he sent Messengers to the Inhabitants, that leaving their ancient customs, they should receive the Laws and Commandments of the Sun, and should worship and adore him for their God: And they, in due compliance hereunto, answered, That they were ready and willing with all affec­tion and cordiality to receive his Injunctions; for that he being descended from the Sun, they were well assured of his gentleness and vertues, and therefore with all joy they received him for their Sovereign, under whose shadow and protecti­on they promised to themselves all happiness and security.

The Inca, according to accustomed goodness, received them gratiously, pre­senting them with such gifts as were in esteem amongst those Indians: And finding the success of these messages to answer his expectations, he was encoura­ged to send the like Summons to all the Neighbouring Nations, as far as that place, where the Lake Titicaca empties it self; all which, after the example of Hatun Colla and Chucuytu submitted themselves; the most principal of them were Hillavi, Chulli, Pumata and Cipita; all which surrendred on the same terms, and with the same formalities that the others did; so that there is no need to make repetition of the questions formerly demanded, nor the answers thereunto.

Having in this peaceable manner subjected these people, he disbanded his Ar­my, giving them leave to return unto their respective homes; onely he retained so many Souldiers as served for a guard to his Person, and as many as became the dignity and honour of his State; together with such as were fit to reach and in­struct them in the Religion and Laws they were to observe; and that he might yield more vigour and encouragement to this work, he was pleased to attend and assist herein with his own presence; which being accounted a particular demon­stration of his favour to those principal Provinces, proved afterwards of great use and benefit, as we shall hereafter make appear in the sequel of this History. And what did farther oblige the Curacas and others to the Inca, was his personal resi­dence amongst them for the whole Winter-season, during which time his employ­ment was to settle and establish himself in the affection and good will of his people; having now by his own experience learned, that the best expedient to invite and allure strangers to his subjection was Love and Beneficence to his own people: For by these means the Indians did every-where extoll the Excellencies of their Prince, and proclaim him to be a true child and off-spring of the Sun. And now whilst the Inca resided in Collao, and that the Spring was returned, he again raised an Army of ten thousand Men, over which he constituted four Colonels, and appointed his Brother to be their General, (whose name is not certainly known) to all five of which, he gave special order not to use violence, or break [Page 42] peace with the people, unless in case of absolute necessity; desiring rather, accor­ding to former examples, to reduce them by gentle and moderate terms, than by war and severity, shewing themselves rather compassionate Parents, than Martial Captains. Accordingly this General and Officers proceeded in their design West­ward, as far as that Province which is called Hurin Pacassa, and with prosperous success reduced all those they met for the space of 20 Leagues, as far as to the foot of the Mountain Cordillera, and the snowy desart. In reducing these Indians, there was little or no difficulty, because they were a people which lived at large, without Political Society or Government, the weaker giving way to the pride and power of him that was strongest; and being by nature simple and credulous, so soon as the fame was spread of the Miracles which were performed by this Child of the Sun, they all flocked in to be received for Vassals to this great and wonderfull Monarch: Howsoever, three years were spent in the reducing of these people, for they were of so dull and stupid a genius, that, like beasts, they were not capable to comprehend or learn those easie rudiments and principles which were instilled into them. Having completed this conquest, Officers were placed for their better government, with Instructors to teach them, and such Comman­ders and Souldiers as might serve to protect and defend them; and so the Gene­ral and four Captains returned to render an account to the Inca of their Acts and Negotiations, who all that time was employed in visiting several Countries of his Dominions, where he encouraged their industry, improved them in their Arts, and in cultivating Lands; raising publick Edifices, and making Aqueducts, Bridges and High-ways for the better communication of one Nation with ano­ther. After which he returned with his Captains, whom he gratiously received unto his Imperial Court, with intention to fix a term and limit to his proceedings, for having enlarged his Dominions 40 Leagues to the Northward, and more than 20 towards the East, he judged this addition a sufficient encrease for his Reign.

His reception into Cozco was with wonderfull joy, for his liberality and gentle nature was generally obliging; the remainder of his life he passed in quietness and repose, performing actions of Justice and Beneficence towards his Subjects; du­ring which time, he sent Mayta Capac his eldest Son and Heir twice to visit his Dominions, accompanied with Wise and Aged men, that so he might know and be known to his people, and might have some trial and practice in affairs before he came to handle the Government. And now the Inca finding himself weak, and near his end, he called his eldest Son, with his other Brethren, and in man­ner of his last Will and Testament, he earnestly recommended to them the ob­servation of those Laws and Ordinances which their Ancestours had prescribed; that they should take care of their Subjects, and in every thing behave themselves like those that are worthy of so pure and bright a Family, as that of the Sun: And lastly, he encharged the Incas, who were Captains, and the Curacas, who were Lords of the people, that they should be mindfull of the Poor, and obedi­ent to their Prince; and especially that they should live in peace and unity, for that now he was to leave them, being called by his Father the Sun to ascend un­to him, that he might rest and desist from his former labours and travels. Having ended these sayings, Lloque Yupanqui leaving many Sons and Daughters of his Con­cubines, though but one who was his true Heir and Successour, and two Daugh­ters by Mama Cova his lawfull Wife, died. The Death of this Inca was greatly la­mented through his whole Dominions, for his gentle temper had gained him the affection of all, and his Vertues procured him the esteem of a God, and rank with the other Children of the Sun, whom they Adored for Deities. And now for diversion of the Reader, we shall desist a while from prosecuting the Wars and Conquests, which were almost all atchieved after the like manner with the former, and shall relate something of the Customs they practised, and the Scien­ces they attained.

CHAP. XI.

THE improvement which the Incas had made either in Astrology or Philo­sophy, was as yet for want of Letters very imperfect, howsoever there were some certain men amongst them of good wit and understanding, which they called Amautas; who were subtile in their Argumentations, and laid down certain Phaenomena of natural things; but in regard they were unacquainted with Letters, they could leave none of those conceptions they had formed unto poste­rity, unless some few principles discovered by the Light of Nature, which they denoted by Glyphicks, or some uncouth and rude figures; yet in Moral Philoso­phy they attained to a greater degree, for their Laws, Customs and Practices were their daily lessons, and the doctrine of good manners being the work of the Magistrate, an easie and constant improvement was made therein.

Of Natural Philosophy indeed they had studied little; they knew not how to search into the secrets of nature, or lay down the first principles of it; they knew not what the qualities of the Elements were, or could say that the Earth was cold and dry, and the fire hot and dry; they onely observed the effects of things, that fire would warm and burn them: Howsoever, they learned something of Medi­cines, and of the Vertues of certain Herbs and Plants which experience and ne­cessity had taught them.

In Astrology they had proceeded yet farther, for the apparent objects of the Sun, and Moon, and Stars yielded them more sensible matter for speculation: they had observed the various motions of the Planet Venus, the increase, full and decrease of the Moon; and when it was upon the change and conjunction with the Sun, they called it the Death of the Moon. The Sun especially afforded them the most profound matter of speculation; they observed that by his motion the seasons of the year were distinguished, the hours of the day counted, and the days and nights measured; in all which they attained not to a farther search or consideration than what was visible, and materially presented it self before their eyes: they admired the effects, but laboured not to penetrate into the cause, or know the reason of the various changes of the Moon, or motions of the Planets. They called the Sun Yuti, the Moon Quilla, the bright Star of Venus, Chasca, which signifies radiant; other Stars also of greater Magnitude they observed, but did not distinguish them by their particular names, but onely under that general denomi­nation of Coyllur, which signifies a Star. And yet for all this sottish stupidity, the Incas had observed that the Sun accomplished his course in the space of a year; which they called Huata, though the Commonalty divided it onely by its seasons, and reckoned their year to end, or be finished with their Harvest. The terms of Summer and Winter Solstices, they denoted by the large characters of eight Towers, which they had erected to the East, and as many to the West of the City Cozco; being ranked four and four in several Positions, those two in the mid­dle being higher than the other two at each end, and were built much in the form of the Watch-towers in Spain: When the Sun came to rise exactly oppo­site to four of these Towers, which were to the East of the City, and to set just a­gainst those in the West, it was then the Summer Solstice; and in like manner, when it came to rise, and set just with the other four Towers on each side of the City, it was then the Winter Solstice. Pedro de Cieca and Acosta, make mention of these Towers, which served for their Almanacks, and were the best cyphers they had to distinguish their times and seasons, for they had not attained as yet to other measures by Days and Months, though they kept an account by Moons, as we shall hereafter declare; by which and by their Solstices they divided one year from another: these Solstitial Towers I left remaining in the year 1560, and [Page 44] may still be seen, unless the Wars and Alterations have demolished those dura­ble reliques.

They had likewise observed the Equinoctials; for in the Month of March, when they reaped their Mayz, or Indian Wheat, they celebrated their Harvest with joy and feasting, which at Cozco they kept in the Walk of Colcan, otherwise called the Garden of the Sun. At the Equinoctial of September, they observed one of their four principal Feasts, which were dedicated to the Sun, which they called Citua Raymir; and then to denote the precise day of the Equinoctial, they had erected Pillars of the finest Marble, in the open Area, or place before the Tem­ple of the Sun; which when the Sun came near the Line, the Priests daily wat­ched and attended to observe what shadow the Pillars cast; and to make it the more exact, they fixed on them a Gnomon, like the Pin of a Dial; so that so soon as the Sun at its rising came to dart a direct shadow by it, and that at its height or mid-day the Pillar made no shade, but was enlightned on all sides; they then concluded that the Sun was entred the Equinoctial Line, at which time they adorned these Pillars with Garlands and odoriferous Herbs, and with the Saddle they had dedicated to the Sun; saying, That on that day he appeared in this most glittering Throne and Majesty, and therefore made their Offerings of Gold and pretious Stones to him, with all the solemnities of ostentation and joy, which are usual at such festivals. Thus the Incas, who were their Kings; and the Aman­tas, who were their Philosophers; having observed, that when the Sun came to the Equinoctial, these Pillars made little shadow at noon-day, and that those in the City of Quitu, and those of the same degree to the Sea-coast made none at all, because the Sun is then perpendicularly over them; they concluded that the Position of those Countries was more agreeable and pleasing to the Sun, than those on which in an oblique manner onely he darted the brightness of his rays; for which reason the Pillars of Quitu were had in so great veneration and esteem amongst them, that they worshipped and adored them; and therefore Sebastian de Belalcacar, in abhorrence of the Idolatry which the Indians performed towards them, demolished them and broke them in pieces, as did the other Spanish Cap­tains, in those places of the same solary degree, where this superstition pre­vailed.

The Months (as we have said) they counted by Moons, and therefore called the Months Quillas; the Weeks they called the Quarters of the Moon, having no names for the Days. They took great notice of the Eclipses both of the Sun and of the Moon, but knew them onely by their Effects, and not by their Causes; wherefore they were greatly affrighted when they observed the Sun to hide his face from them, believing that for their sins he obscured his countenance, and was angry, framing the like Prognostications of Famine, Pestilence and Wars, as our Astrologers predict from the influences of Eclipses.

When they observed the Moon begin to grow dark in her Eclipse, they said, she was sick; and when she was totally obscured, that she was dead; and then they feared, lest she should fall from Heaven, and overwhelm, and kill them, and that the World should be entirely dissolved. With these apprehensions, so soon as the Moon entred into Eclipse, they sounded their Trumpers and Cor­nets, beat their Kettles, Symbals, and all the Instruments which could make noise and sound; they tied their Dogs in Strings, and beat them till they cried and howled; saying, That with their Voices they called upon the Moon; who ha­ving received certain Services from them, was very inclinable to hearken to their call; and that all these varieties of Sounds together served to rowse and awaken her, being fallen into a drowziness and slumber, which her sickness had caused, and then they made their Children cry and call Mama Quilla, or Mother-Moon, Do not dye, lest we all perish.

Concerning the Spots in the Moon, they conceived another Fable more ridicu­lous than the former, and may be compared with that, which the more refined Ancients framed of Diana, and that the Moon was a Huntress, though this seems more bestial and absurd; for they feigned that a certain Fox seeing the Moon so beautifull, fell enamoured of her; and that his Love gave him wings, with which he ascended Heaven; and being ready to embrace the Moon, she closed and clung so close to the Fox, that ever since that time the Spots have appeared in the brightness of her Body. Of all which particulars, concerning the Moon, I my self have been and eye-witness; The Day they called Punchan, the Night Tuta, [Page 45] the Break of day, or the Dawning, Pacari, besides other proper words to denote Noon, Midnight, and other Hours.

Lightning, Thunder and Thunder-bolts (as we have said) they gave onely one denomination of Yllapa; and that though they did not acknowledge them for Gods, yet they honoured them as Servants of the Sun; as they also did the Rain­bow, and because they observed that the beautifull variety of its Colours was an effect of the Sun-beams reflecting on a Cloud, they placed it in their Banners, and made it the Arms of their Incas. That which we call the Milky-way, they fansied to be an Ewe giving suck to a Lamb; and have often shewed me, pointing to it, Seest thou not there the Head of the Sheep? and there the Head and Legs of the Lamb? But my imagination was never so strong as to fansie a creature there of that figure.

The force of their Astrology did never reach so far as to make Predictions from the Sun, or Moon, or Comets, or Conjunctions of Stars, unless it were of some­thing of great and notorious importance, such as the Death of their Kings, or the Destruction of Kingdoms; but rather deduced their Prognostications from their Dreams, or the entrails of the Beasts, which they offered in Sacrifice: But the superstition they had of their Dreams was so idle and vain, that we shall omit to mention them; the like they imagined of the Star Venus, which because it ap­pears at the beginning of the night, and again rises with the morning, they fan­sied, that being so bright and beautifull beyond the other Stars, the Sun was pleased to give it a double course, making it in the Evening to follow him, and in the Morning to precede, and be the messenger to advise his approach.

When they saw the Sun set within the Sea, (as they may every night observe to the Westward from the Coast of Peru) they fansied that the Waters were parted by the force of his fire and heat; and that being a good swimmer, he plunged himself into the Waves, and dived quite through the Sea to appear next morning in the East. And so much shall suffice to have spoken of their Astro­logy; let us now proceed, and see what knowledge they had attained in Physick and Medicines, which they administred to their sick in their several diseases.

CHAP. XII.

THey had gained so much knowledge in Physick, as to know, that Bleeding and Purging were two necessary evacuations: the Bloud they drew from the Legs, Armes or Forehead; and because they were not acquainted with the Anatomy of the Veins, they opened that which was nearest to the pain: Their Lancet was made of a sharp-pointed Flint, set at the end of a small Cane; which be­ing laid on the Vein, with a gentle fillip cuts it with less pain than our ordinary Lan­cets do: And as they are ignorant how the Veins branch themselves through the whole body, so likewise are they unacquainted with the particular humours, such as Flegm, Choler and Melancholy, and consequently have not the judgment to apply the most specifick Medicines to purge them: They most commonly pur­ged, when they found a Plethory of humours, rather than when the disease had prevailed upon them: the Ingredient which they used in their Purges, was a sort of white root, in fashion of a small Turnip; of which, they say, there is Male and Female; of both which they mix an equal proportion to the quantity of a­bout two ounces, which they beat to a Powder, and take it in water or their or­dinary drink, without other Herbs or Drugs; and then the Patient sets himself in the Sun, that his heat and blessing may contribute to its operation. In an [Page 46] hours time it begins to work with such squeamishness in the Stomach, and such giddiness in the Head, that they feel the same indisposition, as those who labour of Sea-sickness, and purges them both upwards and downwards with such vio­lence, that it brings away worms, and all kind of indigested matter, notwithstan­ding which, having finished its operation, it leaves the body strong and without decay of Spirits, and with a sharp and hungry appetite: All which I can bold­ly attest, having my self proved it, and taken it twice for a pain in my Sto­mach.

These Cures by purging and bleeding were commonly performed by old Wo­men, or by some certain Botanists, who in the times of the Incas were famous for the knowledge they professed in the virtue of Herbs; and these by Tradition transferred the secrets of their learning to their Sons, who did not profess to be Physicians common to all, but to apply their Art onely for medicining their Kings, and Curacas, and such as were lineally descended from them; but the ordinary People cured one the other, by such Medicines as were of common Report. When sucking Infants were sick of any disease, especially if it were a Fever, or Calenture, they washed them every morning in Urine, and then wrapped them up, giving them some of their own Water to drink. At the Birth of their Chil­dren, when the Midwife cut the string of the Navel, they left it at least a finger in length; which when it fell off from the Child of it self, they conserved it care­fully, and on any occasion of indisposition, of which a whiteness in the Mouth of the Child was their usual symptome, they gave it to suck of this string, which commonly proved an assured remedy.

What Reasons they had for these Secrets of Nature I know not, nor did I ever ask: I am sure they made no conjectures by the throbs of the Pulse, much less by Urine, having no other Symptoms of a Calenture, than what appeared by the excessive heat and burnings of the Body. Their Purges and bleedings were more commonly used when the Patient was but a little indisposed, and was able to walk, but not after he had yielded to the Disease, for then they committed him onely to the strength of Nature, and a regular Diet, they never arrived to the knowledge of Clysters, or to Unguents or Plasters; the cold and shaking fit of a Quartan they called Chucchu, the hot fit Rupar, which is burning, the which Indispositions they greatly feared by reason of the uneasiness they felt both by cold and heat.

CHAP. XIII.

THey have a certain Tree which they call Mulli, and the Spaniards Molle, which sweats forth a kind of rasomy juice, which hath a most sovereign quality for the cure of green Wounds; the herb or shrub, called Chillca, being heated in an earthen pan, hath done wonderfull effects on those who have been troubled with a pain in the joints and bones, taken by cold; they have a certain root, like the root or Fibres of Grass, but something grosser, and fuller of knots, the name of it I do not well remember, which they make use of to strengthen the Teeth, and fortify the Gums; and in the preparing of it they roast it in the hot embers, and when it is very hot they apply it to the Gums on each side of the mouth, keeping it untill it is cold, which is of great torment to the Patient, for it scalds the mouth exceedingly. This Remedy they apply in the Evening, and next morning doe the like, so that their Gums and Mouth look like roasted flesh, and for two or three days are not able to chew, or receive other nourishment than by a spoon; afterwards the white flesh of the Gums, which hath been cauterized in this manner, begins to fall off, and a new and well coloured sort of Gum, [Page 47] strong and hard returns, which fortified the Teeth closer and better than before. I have several times seen this proved, and being willing, though without necessity, to try it on my self, I was so scalded at first, that I had not the resolution after­wards to perfect the Experiment.

The herb, or plant, which the Spaniards call Tobacco, and the Indians Sayri, is of admirable use in many Diseases amongst them, particularly being taken at the Nostrils in snuff, serves to purge the Head, and the other qualities and vertues of it, are well known and esteemed in Spain, so that they give it the name of Yerva sancta, or the holy Herb. They had also the knowledge of another Herb, of an excellent quality for the Eyes, called Matecclu, it hath but one stalk, and that is covered with a single Leaf, and no more, and is like that which they call in Spain Abbats Ears, and grows in winter uponPerhaps it may be a sort of Housleek. the roofs of houses; the Indians eat it raw, having a pleasant relish; when it is bruised they spirt some of the juice into the Eyes, and at night, when they go to bed, they lay of the herb, being bruised, on the Eye-lids, binding it on, lest it should fall off, and in one nights space it dis­cusses all matter, and disperses those mists which obscure the Eyes, and offend the sight.

I my self have laid it on the Eye of a Youth, which was so swelled and infla­med, that it was started out of his Head; the first night I applied it the Eye re­turned again to its place, and the second time it was perfectly cured; and the Youth hath since told me, that he sees better with that Eye than the other; and a Spaniard confidently assured me, that he knew one, who being absolutely blin­ded by a film or skin which covered his Eyes, had by the mere application of this herb for two nights onely, recovered his sight. Those who had received this benefit by it, did afterwards kiss the herb with great affection, rendring thanks to Almighty God, that he was pleased to bestow such a sovereign and blessed vir­tue on this herb, for the good and use of Mankind. The Indians, who were my Relations, used divers other herbs, but the names and qualities of them I cannot remember.

The Indian Kings did never attain to the knowledge of compounded, but one­ly of simple Medicines, and seeing that in so necessary a study, as that which con­duces to the conservation of health, they made so little a progress; how can it be expected in matters less important and usefull, such as Natural Philosophy and Astrology, they should make any considerable improvement? much less can we suppose them skillfull in Divinity, who being wholly guided by sensible objects, were never able to raise their Intellects to invisible and immaterial Beings, more than what their Incas had taught them, and included in that word of Pachacamac, which signifies the Maker of this Universe. Since which time the Spaniards have improved their Physical Science to a higher degree, having discovered the secret virtues of many herbs growing in that hot Climate, of which the Indians were ignorant; and particularly that the Mayz, which is Indian Wheat, and of a substantial nutriment, hath moreover a peculiar quality against the Collick, and is an excellent Remedy for the Stone, either in the Kidneys or the Bladder, and clears all obstructions of Urine; the knowledge hereof the Spaniards collected from the constitution and temperament of the body of the Indians; for having ob­served, that they were never subject to these distempers, they concluded that the drink which they commonly used, made of Mayz, was the cause; whereof the Spaniards making now divers Preparations, have with good success experienced most admirable effects of it; and the Indians have also of themselves made many Plasters and Balsams of it, which they applied for Aches and other Pains.

CHAP. XIV.

THey had attained so much Geometry as served them for to measure out their Lands, and make out limits and bounds to their several partitions; but this was not done in an artificial manner, but by their lines, and small stones, which they used in all their Accounts.

As to their Geography, they knew how to decypher in colours the Model of every Nation, with the distinct Provinces, and how they were bounded. I have seen an exact Map of Cozco, with the parts adjacent, and the four principal ways to it, perfectly described in a sort of Mortar, compounded with small stones and straw, which delineated all the places, both great and small, with the broad Streets, and narrow Lanes, and Houses which were ancient and decayed, and with the three streams running through it, all which were described with great curiosity.

Moreover in this Draught the Hills and Valleys, the turnings and windings of the Rivers were made to appear so plain, that the best Cosmographer in the World could not have exceeded it. The use of this Model was to inform the Visitors, which they called Damian, of the extent and division of the Countries, whensoever they went by the King's Commission to survey the Province, and number the people within the precincts of Cozco, and other places; this Model which I mention, was made in Muyna, which the Spaniards call now Mohina, and is distant about five Leagues from the City of Cozco towards the Zur; the which I had opportunity to observe, being then present with the Visitors, who went to number the Indians that inhabited the Division of Garçilasso de Vega, My Lord and Master.

In Arithmetick they knew much, and were skilled in a peculiar manner and nature in that Science; for by certain knots of divers colours they summed up all the accounts of Tribute, and Contributions, belonging to the revenue of the Inca; and thereby knew how to account, and discount, to subtract, and to mul­tiply; but to proportion the respective Taxes on every Nation by way of division, they performed it in another manner by granes of Mayz, or Pebbles, which served in the place of Counters. And because it was necessary that Accounts should be kept of all charges relating to War and Peace, that the People, and the Flocks and Herds of Cattle should be numbred, that the payment of Tributes, and the like, should be registred and noted, there were certain Persons appointed for that work, who made it their study and business to be ready and skilfull in Accounts; and because perhaps one Person was appointed to keep the reckonings of three or four distinct things, as Accountant General, which seems difficult to be performed by the way of their threads and knots, we shall discourse it hereafter more at large, in what manner they distinguished their Accounts of divers businesses.

In Musick they arrived to a certain Harmony, in which the Indians of Colla did more particularly excell, having been the Inventors of a certain Pipe made of Canes glued together, every one of which having a different Note of higher and lower, in the manner of Organs, made a pleasing Musick by the dissonancy of sounds, the Treble, Tenor and Basse, exactly corresponding and answering each to other; with these Pipes they often plaid in consort, and made tolerable Musick, though they wanted the Quavers, Semiquavers, Aires, and many Voices which [Page 49] perfect the Harmony amongst us. They had also other Pipes, which were Flutes with four or five stops, like the Pipes of Shepherds; with these they played not in consort, but singly, and tuned them to Sonnets, which they composed in meetre, the Subject of which was love, and the Passions which arise from the Favours or Displeasures of a Mistress. These Musicians were Indians trained up in that art for divertisement of the Incas, and the Curacas, who were his Nobles, which, as rustical and barbarous as it was, it was not common, but acquired with great In­dustry and Study.

Every Song was set to its proper Tune; for two Songs of different Subjects could not correspond with the same Aire, by reason that the Musick which the Gallant made on his Flute, was designed to express the satisfaction or discontent of his Mind, which were not so intelligible perhaps by the words as by the melan­choly or chearfulness of the Tune which he plaid. A certain Spaniard one night late encountered an Indian Woman in the Streets of Cozco, and would have brought her back to his Lodgings; but she cryed out, For God's sake, Sir, let me go, for that Pipe which you hear in yonder Tower calls me with great Passion, and I cannot rufuse the summons, for Love constrains me to go, that I may be his Wife and he my Hus­band.

The Songs which they composed of their Wars, and grand Atchievements, were never set to the Aires of their Flute, being too grave and serious to be in­termixed with the pleasures and softnesses of Love; for those were onely sung at their principal Festivals when they commemorated their Victories and Triumphs. When I came from Peru which was in the Year 1560. there were then five In­dians residing at Cozco, who were great Masters on the Flute, and could play rea­dily by book any Tune that was laid before them; they belonged to one Juan Rodriguez, who lived at a Village called Labos, not far from the City: and now at this time, being the Year 1602. 'tis reported, That the Indians are so well impro­ved in Musick, that it was a common thing for a Man to sound divers kinds of Instruments; but, Vocal Musick was not so usual in my time, perhaps because they did not much practise their Voices, though the Mongrils, or such as came of a mixture of Spanish and Indian bloud, had the faculty to sing with a tunable and a sweet Voice.

CHAP. XV.

THe Amautas, who were Men of the best ingenuity amongst then, invented Comedies and Tragedies, which on their solemn Festivals they represen­ted before their King, and the Lords of his Court. The Actors were not Men of the common sort, but Curacas, or some of the young Nobility, and Officers of the Souldiery, because every one acted his own proper part; the plot or argument of their Tragedies was to represent their military Exploits, and the Triumphs, Victories and Heroick Actions of their renowned Men; and the subject or de­sign of their Comedies was to demonstrate the manner of good Husbandry in cul­tivating and manuring their Fields, and to shew the management of domestick Affairs, with other familiar matters. So soon as the Comedy was ended, the Actors took their places according to their degrees and qualities. These Plays were not made up with interludes of obscene and dishonest farses, but such as were of serious entertainment, composed of grave and acute sentences, fitted to the place and auditory, by whom the Actors were commonly rewarded with Jewels and other Presents, according to their merit.

[Page 50]Their poetical Verses were composed in long and short Meetre, fitted to amo­rous Subjects, and the Tunes to which they were set; their Kings, and the Ex­ploits and great Actions performed in their respective Reigns, were also matter for their Poetry, which they recorded in verse, and served in the place of History; their Sonnets were not long, but short and compendious, so as they might more easily be committed to Memory; they used not rhimes, but loose verse, like our Heroick Poems. I remember four Verses of an amorous Song, which for curiosity sake, and to shew their short but compendious sense, I shall repeat here; being thereby best accommodated to the Aire of their Flute: the Tune also I would gladly set down, but that the impertinence thereof may easily excuse me. The Sonnet in four verses is this:

Many other sorts of Verses the Incas, who were Poets, composed, who had the Name of Haravec, which properly signifies an Inventour. Blas Valera in his Writings mentions certain Verses, which he calls Spondels, consisting of four syllables; the Indian words he hath translated into Latin, the Subject of them is philosophical, and treats of those second causes which God hath placed in the Air, such as Thunder, and Lightning, Rain and Snow, all which are described in verse, and are agreeble to the fancy of their Fables, one of which is this: That the Maker of all things hath placed in Heaven a Virgin, the Daughter of a King, holding a Bucket of Water in her hand, for refreshment of the Earth, when occasion requires; and that sometimes her Brother knocking upon this Buc­ket, causes Thunder and Lightning to proceed from it; these noises, they say, are effects of the violent nature of Man, but Hail, and Rain, and Snow, falling with less noise and impetuosity, are more agreeable to the gentle nature of a Wo­man. They say, that an Inca, who was a Poet and an Astrologer composed ma­ny Verses in praise of the Vertues and Excellencies of this Virgin Lady, which God had bestowed upon her for the good and benefit of his Creatures. This Fa­ble and Verses Blas Valera reports to have found expressed in the knots and ac­counts of their ancient Annals, represented in the threads of divers Colours, and preserved by those to whom the care of the historical Knots and Accounts were committed; and he so much wondred at the ingenuity of the Amautas, that he thought those Verses worthy to be committed to Memory and Paper. I remem­ber in my Infancy to have heard this Fable, with many others, recounted by my Parents, but being then but a Child, I was not very inquisitive to understand the signification. Blas Valera hath translated this Song out of the Indian Language in­to Latin, and which runs in this manner:

With such trifles as these I have enriched my poor History; for whatsoever I have collected from Blas Valera, are all pearls and pretious curiosities, and such ornaments as my Countrey doth not deserve; which now, as they report, in these days improves in Poetry; for that the Mongrils, or those of Spanish and Indian bloud have taken a good strain in Verse, whose subject is Divine or Moral, God give them his grace that they may serve him in all things.

In this imperfect and gross manner had the Indians of Peru the knowledge of Sciences, which is not to be attributed to their want of natural parts and abilities of mind; for had they been instructed in letters, their capacities are such as might have improved every little beginning: And as the first Philosophers and Astrolo­gers delivered the principles of their Sciences to their posterity, who erected on those foundations the more lofty buildings of reason; so these people were endued with the like capacities, sufficient to advance such learning as descended from their Parents, especially we find that they were well disposed to the learning of that Morality which contained the Customs and Laws of their Countrey; and which did not onely extend to those rules relating to justice and decent comport­ment of one Subject to another, but as it had reference to that obedience which Subjects and Vassals owe to their Sovereign, and those Ministers which act un­der their command; for these being a people who were inclined to live according to those Laws which the light of nature dictated, and rather to doe no evil, than know well, were more easily made capable of that Science which was directed by material and exteriour objects, than of that which was conversant about more ab­struse and immaterial notions. Pedro de Cieca in the 38th Chapter of his Book, speaking of the Incas and their Government, says, That they acted so well, and that their Government was so good and political, as might be compared to the Wisedom of the best frame and Model of Common-wealths in this World. And Father Maestro Acosta, in the first Chapter of his 6th Book, makes a discourse in favour of the Incas, and the people of Mexico, in these words;

‘Having in the preceding discourse laid down the Particulars of that Religion which the Indians profess; I design in the following Treatise to declare their Customs and Political Government, for two ends: First, that I may undeceive the World of that false opinion which they have framed concerning this peo­ple, as being so brutish, and of so little understanding, as deserve not the name of rational creatures: From which erroneous conception, many grievous cala­mities have been imposed on them without pity or compassion; and being e­steemed no other than beasts, all that respect which is due to humane nature, or the person of Mankind hath been lost towards them. But this false notion, which none but the vain-glorious and confident of themselves (who are the common fools of the World) have entertained, hath been sufficiently confu­ted by more solid and considering men, who have made it their business to tra­vel and converse amongst them, and to discover the secrets of their Customs and Government. To remove which prejudicial censure from them, the most expedite means will be to declare the Justice and Customs which were in use amongst them, at that time, when they lived by their own Laws; with which, though there was a great mixture of Barbarism, and many things without foun­dation; yet their Government contained many excellent things, and worthy of admiration, and such as may be compared with the best Model of our Com­mon-wealths, and may afford us sufficient evidence of the genius of that people, and of that natural readiness of mind capable to be improved to greater and higher matters. Nor ought it to seem strange, if some erroneous fancies have intermixed with their Customs; for even Plato and Lycurgus, and other excel­lent Legislatours have been guilty of some follies, and interwoven superstitions, and vain rites, with their more substantial Laws. And indeed in those wise Common-wealths of Rome and Athens, many ridiculous Customs have been in­troduced; [Page 52] which to considering men would appear as idle as any of those prac­tices which have been in use amongst the Mexican or the Peruvian Common­wealths. But we who entred by the Sword, and afforded not time to these mi­serable Indians to give us proofs of their rationality, but hunted them as wild Beasts through the Mountains, and drew them as brutish creatures to bear the burthens of our slavish servitude, could not entertain any great opinion of their Wisedom: Howsoever, some observing men, who have been so curious, as to penetrate into the secrets of their ancient Government, and into the methods of their proceedings, have found that the Order and Rules they followed, were worthy of admiration.’ Thus far are the words of Joseph Acosta, who also adds, that they had certain compendious Systems of Morality, digested into Verse by way of Poetry; in which also many of their Laws, and the great Actions of their Kings were rehearsed, and kept in a kind of tradition for better instruction of their posterity; which savouring rather of Truth, than Romance, the Spaniards esteem them to be true and particular passages of their History: But many other things afford them matter of laughter, being ill-composed Fables, superstitious and vain, and such also as are contrary to common honesty.

CHAP. XVI.

HAving already declared how far they were proceeded in their Moral and Na­tural Philosophy, and in their Poetry; it follows now that we should de­clare something of their Mechanicks, and how much they failed in the Art of making those Instruments, which are necessary for shaping and framing those U­tensils which are required for convenient living and well-being. And first to be­gin with their Silversmiths; of which, though there were great numbers, and constantly laboured at their Trade, yet they were not so skilfull as to make an Anvil of Iron, or any other Metal; caused, perhaps, for want of knowledge in what manner to dig their Iron, and separate it from its Ore; of which they had several Mines, and called it Quillay; and therefore instead thereof they made use of a certain hard Stone, of a yellowish colour; which being planed, and made smooth, was rare, and of great value amongst them: They knew not the inven­tion of putting a handle of Wood to their Hammers, but worked with certain Instruments they had made of Copper, mixed with a sort of fine Brass. Neither did they know how to make Files or Graving-tools, or Bellows for Melting down Metals; but instead thereof used Pipes made of Copper, of about a Yard long, the end of which was narrow, that the Breath might pass more forcibly by means of the contraction: And as the Fire was to be more or less, so accordingly they used eight, ten or twelve of these Pipes at once, as the quantity of Metal did require: And still they continue this way, though our Invention of Bellows is much more easie, and forcible to raise the Fire. Nor had they the use of Tongs to take their heated Metal out of the Fire, but rather drew it thence by a piece of Wood, or some Bar of Copper; with which they cast it into a heap of wet Earth, which they kept purposely by them to cool their Metal, untill such time as they could take it into their hands: Notwithstanding this want of divers In­struments, they made many things with great curiosity, especially in Boaring Metals, as we shall hereafter discourse more at large. And notwithstanding their simplicity, experience had taught them, that the Steam and Effluviums from [Page 53] Metals, is dangerous and prejudicial to Man's health; and for that reason, they founded all their Metals in the open Air, and not under Coverts. But above all, their Carpenters seemed to be worst provided with Tools; for though ours use many Instruments made of Iron, those of Peru had no other than a Hatchet, and a Pick-axe made of Copper; they neither had Saw, nor Augre, nor Planer, nor any other Tool for the Carpenter's work, so that they could not make Arches or Portals for doors; onely they hewed and cut their Timber, and whitened it, and then it was prepared for their Building: And for making their Hatchets and Pick-axes, and some few Rakes, they made use of the Silversmiths, for as yet they had not attained to the Art of Working in Iron. Nor did they know how to make Nails, or use them, but tied all their Timber with Cords of Hemp. Nor were their Hewers of Stone more artificial, for in cutting and shaping their Stones, they had no other Tool, than one made with some sharp Flints and Pebbles, which they called Hihuana, with which they rather wore out the Stone by continual rub­bing, than cutting. For lifting or carrying up their Stones, they had no Engines, but did all by the strength and force of their Armes; and notwithstanding all this defect, they raised such mighty and stately Edifices, as is incredible, which appears by the Writings of the Spanish Historians, and by the Ruines of them, which still remain. They knew not how to make Scissars, nor Needles of Me­tal, but in place thereof they used a certain long Thorn, which grows in those parts; for which reason they sowed very little, but rather patched or cobled, as we shall hereafter declare. With this sort of Thorns they made also their Combs for the head, which they fixed within a Cane, which served for the back of the Comb, and the Thorns on each side for the Teeth. The Looking-glasses which the Ladies of Quality used, were made of Burnished Copper; but the Men ne­ver used any, for that being esteemed a part of effeminacy, was also a disgrace, if not ignominy, to them. In this manner they passed, as well as they could, in providing those matters which were onely necessary for humane life; and though these people were endued with no great capacity of invention, yet, when the Spaniards taught them, they learned with great facility, and imitated so well the patterns given them, that in time they excelled their Masters in their Artificial workmanship and contrivances. This ingenuity and aptness to attain Sciences, was evidenced by a genius they had in Personating and Acting Comedies, which the Jesuits and some Friars, and other Religious had composed for them. I remem­ber the argument of one to have been the Mystery of Man's redemption, and re­presented by the Indians with gracefull and proper action; nor were they altoge­ther strangers to this divertisement, because in the times of the Incas they usually represented their own Stories in Dialogues, and therefore more easily improved in that Art to which they were formerly inclined by a natural aptitude. It is observable how well they Acted a Comedy, made by a Jesuit, in praise of the Blessed Virgin Mary, which he wrote in the Tongue Aymara, which is different from the Language of Peru: the Argument was on those words in the 3d Chapter of Genesis, where it is said, I will put Enmity between thee and the Woman, and that she shall break thy Head, &c. This was Acted by Children and Young men in the Countrey, called Sulli. And at Potow they rehearsed a Dialogue, which contained all the Particulars of our Faith, at which about 12000 Indians were present. At Cozco another Dialogue was recited of the Child Jesus, at which were all the Nobles and People of the City assembled. Another was recited in the City, which is called the City of the Kings, where the Lord Chancellour and all the Nobility were present, toge­ther with an innumerable company of Indians: the Argument of which was, the Most Holy Sacrament, composed in Spanish, and the General Tongue of Peru; which was repeated by the Indian Youth in Dialogues, and pronounced with such grace and emphatical expression, with such air and handsome gestures, intermixed with Songs set to pleasant Tunes, that the Spaniards were much contented, and pleased to behold them; and some shed tears for joy, to see the ingenuity and good inclination of those poor Indians, that ever after they conceived a better opi­nion of them, considering them not to be blockish, rude and filthy, but docible, gentle and capable of improvement.

When these Indian Youths desire to commit any thing to memory, which is given them in writing, they go to those Spaniards who are acquainted with letters, desiring them to reade the first lines to them four or five times over, untill they have learned them by heart; and to fix them better in their memories, they re­peat [Page 54] every word often to themselves, and mark it with Pebbles, or little Granes of divers colours, of about the bigness of Pease, called by them Chuy, which serve for helps to their Memories; and such industry and care they use, till at length they have perfectly overcome the difficulty, and learned their part or lesson. Those Spaniards to whom the Young Indians have recourse for their Learning, how great soever they are, do not yet disdain to teach and inform them, giving them all the encouragement they are able. So that these Indians, though natu­rally dull of invention, have yet an aptitude to imitate any thing which is pro­posed before them.

John Cuellas, a Scholar, who was a Native of Medina, and Canon of the Ca­thedral of Cozco, who taught the Grammar to the Children which were of Spa­nish and Indian Parents, and to others of best quality in that City, can give us the most clear testimony thereof: For he was moved to perform this charitable Of­fice at the intreaty and instance of the Scholars, whose Masters and Tutours, in exchange for better preferments, had forsaken their Charge; for though every Scholar gave ten pieces of Eight a Month for his Learning, yet it was but little, in respect of their small number, which perhaps were not above 17 or 18 in the whole Town. I knew one amongst them who was an Inca, called Philip, and was Pupil to a rich and honourable Priest, named Father Peter Sa [...]chez, who ob­serving the ingenuity of this Youth, took pains to instruct him in his Studies; in which he profited so well, that he became as good a Grammarian as any that was of the Spanish and Indian Bloud. The change of many Masters was a great obstruction to their Learning; for every one of them having a different way of Teaching, they began not from the rules and principles formerly taught them, but made them to begin from their own methods, and forget what they had before learned, which was a great prejudice to their proceedings; untill this good Ca­non undertook to instruct them in the Latin Grammar, which he continued for the space of two years, amidst the Tumults and Wars raised between D. Sebastian de Castilla, and Francisco Hernandes Giron; which were the cause of much bloud, fire and destruction; and were of that continuance, that scarce was one fire ex­tinguished, before another flame broke forth. At this time this Canon Cuellas observing the great docility of his Scholars, and their inclinations to be improved in all Sciences; and the want of able and industrious Masters to cultivate the minds of this people; would cry out, and say, Oh, Children! what pity it is that I do not see a dozen of you Students in the University of Salamanca! And indeed this good Canon had reason so to say, because his attendance at the Choire took him off from the employment of Teaching his Scholars with such sedulity, as to make them perfect in the Latin Tongue: Howsoever, the little improve­ments they made were good evidences of their natural wit and understanding, which now in these days (praised be God) is much advanced by that abundance of Learning, and light of Sciences, which the Jesuits have introduced amongst them. And so much shall suffice to have discoursed on this subject, it being now time to return to the History of the Succession of the Incas, and of their Con­quests and great Actions.

CHAP. I.

THE Inca, Mayta Capac, having performed the Ceremonies due to the Obsequies of his dead Father, resolved to visit the remote parts of his Dominions; and though he had already in the time of his Father travelled those Countries, yet being then in his Minority, and under the Tuition of his Parents and Counsel­lours, he had not the opportunity to demonstrate the Excellency of his Vertues, nor yet to be observed by his people, as he was now, being an absolute Prince. Wherefore after the example of his Ancestours he honoured and satisfied the several Provinces of his Kingdom with the lustre of his Presence, giving such testimonies of liberality, courage and generous disposition to his Cu­racas, and all other his Subjects, that they remained with great admiration of his Royal Vertues and Abilities of mind.

Having accomplished this Visitation, he re-assumed the design of enlarging his Dominions after the example of his Ancestours covering his ambition and cove­tousness under the specious pretence of reclaiming the Nations from their barba­rity and vain superstitions, to a more civilized life, and to the true and religious worship and adoration of the Sun: Accordingly he raised an Army, and in the Spring following he began his march with twelve thousand Men under the Com­mand of four Generals and their Inferiour Officers, taking his way as far as that place, where the Lake Titicaca empties it self; which being the Countrey of Col­lao, plain and even, and the people simple, and yet docible, it was the more invi­ting, and more easily subdued.

Being come to this stream which runs from the Lake, he made floats, on which he Ferried his Army to the other side, and then sent his usual Summons to the next Inhabitants, requiring them to submit to his Government and Religion. These Indians having heard the report of those Miracles which the Incas had per­formed, without much difficulty submitted to his Commands; and amongst the rest, the people of Tiahuanacu were reduced to obedience; of whose great and incredible Edifices, it is requisite, that we should declare something in this place. Amongst the mighty Works and Buildings of that Countrey, there is a certain Hill, or heap of Earth thrown up by hand; which is so high, that it is a subject of great admiration; and lest with time it should settle, or sink lower, it is founded on great Stones cemented together: And to what end this was done, [Page 56] no man can conjecture, Unless it were like the Pyramids in Egypt, to remain for a Tro­phy of the Greatness of that Monarch who erected it. On one side of this mighty heap are the Statues of two Giants cut in Stone, with long Robes to the ground, and Wreaths or Binders about their heads; which being much impaired by time, shews the Antiquity of them. There is also a strange Wall to be seen, raised with Stones of an extraordinary bigness; and what is most wonderfull to consi­der, is, how, or in what manner they were brought thither by force of Men, who had not yet attained to the knowledge of Engines fit for such a work, and from what place they were brought, there being no Rocks or Quarries but such as are at a far distance from thence. There appear also many great and lofty Edifices; and what is more strange, there are in divers places great Portals of Stone, and many of them whole and perfect, made of one single and entire Stone; which being raised on Pedestals, are found by those who have measured them to be 30 foot in length, and 15 in breadth, which Pedestals, as well as the Arches of the Portals, were all of one single Stone: And then we may consider how great those Stones were before they were shaped, and what tools of Iron were requisite for such a labour.

The Natives report that these Buildings, and others of the like nature not men­tioned here, were raised before the times of the Incas, and that the Model of the Fortress at Cozco was taken from them, as we shall hereafter more particularly de­scribe: Who they were that erected them, they do not know, onely they have heard say by tradition from their Ancestours, that those prodigious Works were the effects of one nights labour; which seem, in reality, to have been the be­ginnings onely, and foundations for some mighty Structure. Thus much Pedro de Cieça in his Remarks concerning Peru, and its several Provinces relates; to which I shall farther add, what a certain Priest called Diego de Alcobaça, who was my School-fellow; and whom I may call my Brother, because we were both born in the same house, and his Father educated me as my Tutour and Master: This per­son, I say, amongst the many relations of things which both he and others sent me, concerning my own Countrey; coming to speak of the Buildings of Tiahua­nacu, hath these words: ‘In Tiahuanacu, which is a Province of Collao, amongst many other Antiquities worthy of immortal memory, there is one particularly famous, adjoining to the Lake, which is called by the Spaniards Chucuytu, though its true name be Chuquivitu; this is a Pile of Monstrous Buildings, to which is an open Court of 15 Yards square every way, the Building is two Stories high; and on one side of this great Yard or Square is a large Hall of 45 foot in length, and 22 in breadth; the Covering appears to be Thatch, like those on the Temple of the Sun, in the City of Cozco: All this Court, or Yard, which we mention, with its Walls, Floor, Hall, Roof, Portals and Jams of the doors, and back-gate to this Building, is all of one entire Stone, hewed out of a Rock; the Walls of the Court, and of the Hall, are three quarters of a Yard thick, and such also is the Covering or Roof; which though it may seem to be Thatched with Straw, is yet of Stone; for the Indians have worked it so artificially, and with those natural lines, that the Stones appear like Straw laid in the most curious manner of Thatch: the Waters of the Lake beat against the side of these Walls; and both this, and all the other Edifices here about, were all, as the Natives report, dedicated to the Maker of the Universe. Moreover, besides these Works, there are divers other figures of Men and Women cut in Stone, so naturally, that they seem to be living: Some of them are drinking with Cups in their hands, some are sitting, some standing, some are walking in the stream which glides by the Walls; other Statues there are of Women car­rying Children in their armes, and in the folds of their garments; others with them on their backs, and in a thousand other manners and postures. The Indi­ans of these days report, that for the great Sins of that people, in having stoned a Stranger, who passed through their Province, God in his judgment had con­verted those Men and Women into Stone.’ These are the words of Diego de Al­cobaça, who hath been Vicar-General of many Provinces in that Kingdom, and Preacher of the Indians; for being a Native of Cozco, and of Spanish and Indian Bloud, and consequently acquainted with the Indian Language, was most able to in­form and instruct that people; and in all probability, he was the most likely Man to deliver the most true and authentick Relation of those Countries.

CHAP. II.

BUT returning now to Mayta Capac, we find him busied in reducing the Pro­vince of Hatunpacassa, which is a Countrey to the left hand of that stream by which the Lake empties it self; and in performance of this work, he used no other means or force, than Doctrine and Instruction, teaching them the way to cultivate and manure their Lands, and the art to live in humane and political so­ciety; which method, as some report, the Incas onely used in the first beginnings of their Monarchy, which, so soon as it was grown up and fortified, they turned to open violence and compulsion. But whether this subjection were effected by one way or the other, it matters not much here, nor how many days journey every King proceeded; for such repetitions would be both tedious and impertinent; and therefore we shall onely recount in short what every Inca gained, and what additions he made to his Empire. This Inca therefore proceeding in his Con­quests, came at length to that People which is called Cac-yaviri, who were the In­habitants of a great number of Villages, spread all over that Countrey without order or rule; over every one of which some petty Lord presided. These having received the Allarm, that the Inca was coming to conquer and subdue them, flocked all together to a little hill, which had been raised by labour in that plain, being about a quarter of a League high, and picked at the top like a Sugar loaf. This Hill, whose beauty was the more remarkable, for being the onely lofty and eminent situation in those Plains, was esteemed sacred by the Indians, and the place appointed whereon to adore their Gods, and offer Sacrifice: Hereunto they fled for succour, and hoping that their God would make this place their Sanctuary, to defend them from their Enemies, they built upon it a dry Wall of Stone, and laid a turf of Earth over it; the Men laboured in the stone-work, and for better dispatch the Women cut and brought the turfs; and to this Fortress, which they had furnished with great store of Provisions, Men, Women and Children, in great numbers resorted.

The Inca, according to his custome, sent them his Summons to surrender, par­ticularly assuring them, that he came not to take away their Lives, or their Estates, but to confer upon them all those benefits, which the Sun, his Father, had com­manded him to perform towards the Indians; and therefore that they should be cautious how they wanted of paying due respect towards his Children, who were, by the help and assistence of the Sun, (who was the God which they adored,) strong and invincible in battel: This, or such like, Message the Inca sent often to these Indians, but they persisted obstinate in their refusals; saying, that they li­ved well already, and had no need of his Instructions to teach them to live bet­ter; and as to his Father, the Sun, they did not much value him, for that they had Gods of their own, one of which was that fortified Hill, which favoured them, and would preserve them, and that the Incas might be pleased to depart in Peace, and teach others, who were willing to receive their Instructions, for that they had no need of their Doctrine. The Inca, who had no great mind to over­come them by fight, but rather to win them with fair words, or at worst to compell them by Famine, divided his Army into four parts, and therewith be­sieged the Hill.

These People of Colla continued many days in this Resolution not to surrender, expecting when the Enemy would assault their Fortress; which when they found, that the Inca declined, they attributed this backwardness to weakness, or cowar­dise; with which being encouraged, they made divers Sallies from their Fort; in all which, though the Souldiers of the Inca, according to the command of their Prince, did rather defend themselves, than seek to offend them, yet these People, like brute Beasts, without order, or wit, throwing themselves on the weapons of their Enemy, perished in great numbers; the which gave occasion to that report [Page 58] which was common amongst the People of Collao, and afterwards was spread over all the Dominions of the Incas, That the Indians sallying out one day to fight, all the Stones they threw, and the Arrows they shot, returned upon themselves, so that many of Colla were killed and wounded by their own Weapons, which re­torted against their own Breasts; the which fabulous report we shall relate more at large hereafter. With this great destruction and mortality the Collaons being affrighted, especially their Curacas, and fearing that greater evils would be the ef­fect of their obstinacy, resolved to submit; and accordingly disposing their People in several Squadrons, or Bands, they marched orderly to crave Mercy. In the first place went the Children, next followed the Mothers, then the old Men, and then the Souldiery, with their Captains and Commanders, and last of all the Cap­tains with their Curacas, having their hands bound, and halters about their necks, as a sign that they had deserved death, for having resisted the Children and Fami­ly of the Sun; and to make their humiliation the more formal, according to the custome of Peru, they walked descalced, or bare-foot, for greater reverence to that Majesty or Deity which they went to adore.

CHAP. III.

THE several squadrons presenting themselves before the Inca, with all humi­lity prostrated themselves to the ground before him, and with loud accla­mations saluted him by the title of the Son of Phoebus; which ceremony being per­formed by the Commonalty, the Curacas followed next, who having made their humble reverence after the fashion of their Countrey, they begged his Majesty's Pardon for the crimes and offences they had committed against him; but in case it were his pleasure that they should be put to death, at least that he would be pleased to forgive the multitudes of those poor Souldiers, who being seduced by their ill example, had been persuaded to raise Arms against his Majesty; and that he would be pleased also to extend his Mercy farther to the Women, and to the old Men and Children, who having no part in the guilt of the Rebellion, were objects of his Compassion, but as for them, they were at his feet, ready to receive the Sentence he should pass upon them in satisfaction for all the others.

The Inca when he received them, was sitting in his Chair, encompassed with his Men of War, and having heard the Speech of the Curacas, commanded that they should be loosed from their bonds, and the halters taken from their necks, telling them, that he did not onely give them their Lives, but their Liberties also, and with gentle words assured them, That he came neither to deprive them of their Lives, nor of their Estates, but to doe them good, by teaching them to live according to the rules of Reason, and the Law of Nature; and that leaving their Idols, they should henceforward adore the Sun for their onely God, by whose gratious command he had received them to pardon, and in testimony here­of he did again confirm to them their Houses, Lands and Vassals, without other intent than onely to bestow favours and blessings on them, which should be pro­ved by a long tract of experience to them and their posterity; and so much, he said, the Sun had required him to communicate unto them, and therefore now they might return to their own homes, where they had onely to take care of them­selves, and obey him, for that would be for the common good and benefit of them all: And for the better assurance of their Pardon, and evidence of the Inca's gratious Favour, he ordered that the Curacus, in behalf of all their People, should accept the terms of Peace on their left knee; and be permitted the ho­nour [Page 59] to touch his Person, that for ever after they might be acknowledged for his Subjects; the which privilege was esteemed as a most condescending favour, be­cause none under the degree of the Royal Bloud, or any other, without his own licence, could be admitted thereunto under a less penalty than that which is due for the offence of Sacrilege. In this manner the Inca giving testimony of his gra­tious and gentle mind, cleared the Curacas from all suspicions of fear, who hum­bling themselves to the Earth before him, promised to be his faithfull Vassals; for that having demonstrated such an unexemplary act of Mercy towards those that had deserved death; he did thereby give undeniable proofs of his descent from the Sun.

And now to explain the Fable in the preceding Chapter, it is said, that the Captains of the Inca observing the boldness which the Collaons every day used by their obstinate resistence, gave orders to their Souldiers to treat them with all rigour, and subdue them with Fire and Sword, for that their bold attempts against the Inca were no longer tolerable. The Collaons making their usual Sallies in a fierce and enraged manner, cast themselves without defence or order on the Wea­pons of their Enemies, who receiving their attempt with more Martial discipline, killed the greatest part of them, and in regard the Souldiers of the Inca had untill now rather dallied than fought in earnest with them, being desirous to save their Lives, and reduce them without bloud; did at length use their best endeavours to subdue them by violence, which took such effect upon them, and with such ruine and slaughter, that the Collaons believed the Report which the Incas made of this battel, That their destruction was not performed by their Arms, but by the power of the Sun, who, in punishment for their obstinacy and rebellion, caused their own Weapons to be turned upon themselves; to the belief of which the credulous and simple Indians being easily persuaded, were farther thereby admo­nished by the Incas, and the Amautas, their Philosophers, how dangerous it was to fight against the Sun, who was their God, and disobey the Incas, who were his Children.

CHAP. IV.

THis Fable, with the great fame and applause which the Piety and Clemency of the King had gained, was divulged through all the neighbouring Coun­tries of Hatunpacassa, where these things were acted, and caused so much love and admiration amongst those People, that they voluntarily submitted to the Inca, Mayta Capac, whom they acknowledged to be a true Child of the Sun, and there­fore came to adore and serve him; amongst which three Provinces especially were worthy of note, namely, Cauquicura, Mallama and Huarina, (where afterwards that Battel was fought between Gonçalo Piçarro and Diego Centeno,) being all of them Countries large in extent, rich in Cattle, and powerfull with the numbers of warlike People. These being received into grace and favour, the Inca repassed the River towards Cozco; and from Hatun Colla sent an Army, under Command of his four Generals, towards the Western parts, ordering them, that having passed the desolate Countrey of Hatunpuna, (the borders of which Lloque Yupanqui had once stocked with Cattle,) they should proceed towards the People on the other side, who inhabit the Coast of the Sea of Zur, and should try all fair [Page 60] means to reduce them, and though they should find some so obstinate and perti­nacious, as not to be prevailed with by any terms of friendly accommodation; yet notwithstanding that they should not presently break into open Hostility with them, being assured, that what opposition soever the barbarous people made, it would be more disadvantageous, and of loss to themselves, than their voluntary submission could prove of benefit to the Inca. With these Instructions, and great supplies of Provisions, which they daily gathered in their march, they passed the snowy Mountain with the more difficulty, because they found no path to guide them, travelling for the space of at least thirty Leagues, through an un­peopled, and a most desolate Countrey; at length they came to the Province Cu­chuna, which was well inhabited, though they lived not in Towns or Villages, but scattered over the Countrey, where every one was most pleased to raise his Cottage. The Natives being allarmed with the approach of this Army, built a Fortress, and retired into it with their Wives and Children; the place was so weak, that it might easily have been forced; but the Incas in obedience to their King, encompassed it with their Army, and offered them conditions of Peace and Friendship; all which they refused, and for the space of above fifty days per­sisted in their obstinate Resolution; during which time the Incas had frequent op­portunities to have destroyed them; but the orders of their King, and their for­mer Customs and Principles of Mercy and Gentleness forbad them to make use of the advantages which offered. Howsoever at length Famine, the usual de­stroyer of the besieged, began to rage amongst them, having not had time to make their provisions for a Siege, which they could not imagine would have endured so long; but being much distressed by Hunger, which the Men and Women more easily suffered than their Children, were forced at length to permit the younger sort to adventure abroad, and gather the herbs of the field for their suste­nance; many of them fled to the Enemy, which the Parents more willingly suf­fered, than to see them die with hunger before their faces. The Incas seizing those that were sent abroad, gave them to eat, with some Provisions to carry with them to their Parents, and with the same occasion offered the usual and accustomary terms of Peace and Friendship. The Indians observing this kind treatment, and being without all expectation of Succour, resolved to com­mit themselves to the Mercy of their Enemies, concluding, that if they were so pitifull to them at a time when they stood out in opposition to them, how much more compassionate would they be after their submission and resignation to their Will and Pleasure: With these hopes they left their Fortress, and surren­dred all to the Command of the Incas; nor were they deceived in their expecta­tions, for all kind and friendly reception was given them, meat being set before them to satisfie their hunger; and then they farther informed them, that the Inca, whose Father was the Sun, had no other design than of doing good to the Inhabi­tants of the Earth, and that they might be better assured hereof by their own ex­perience, Garments, and other Presents, were given to the most principal Com­manders of them, in the name of the Inca; and the common sort being feasted, at least their present hunger satisfied, they were all dismissed, and sent to their own homes with entire contentment and assured security.

The Generals after this dispeeded Intelligence to the Inca of all that had passed, desiring that People might be sent them for planting two Colonies in that Coun­trey; for in regard the soil was rich and fruitfull, it was capable to maintain a considerable number of People; and that it would be requisite also to establish a Garison in those parts, both for security of the late Conquests, as also for pre­vention of such mischiefs as may arise for the future. The Inca accordingly sent them Women with their Children, sufficient for two Colonies, one of which they planted at the foot of the Mountain, where the Fortress was built, which they called Cuchuna, after the name of the Mountain, and the other Moquehua; which People are distant five Leagues one from the other, and the Provinces con­serve still their denomination, being within the Jurisdiction of Collisuyu. Whilst these Commanders were busied in regulating these People, and giving orders for their instruction in Religion and Laws, they came to understand that these Indians were notoriously skilled in the arts of poisoning, which upon every occasion of offence they administred to their Adversaries, the which was not so deadly as to kill presently, but with time reduced the body to a languishing and macerated [Page 61] condition; such as were of so strong a Constitution, as to resist the Poison and live; were yet rendred loathsome by botches and boils, which broke from their Bodies, and became overspread with a white Leprosie, nor did it onely affect their Bodies, but their Minds also, making them fools, or stupid, or else mad and raving; which were all pleasant effects to the revengefull adversaries, though no­thing could be more grievous and heavy to their Parents and Relations. The Cap­tains being informed of this evil which was amongst this People, gave advice thereof unto the Inca, who thereupon immediately commanded, that whosoever should be found guilty of that Crime, should be burnt alive, that no reliques or memory should remain of them. This Law of the Inca was so joyfully received by the Natives, that they themselves gave information against the Criminals, and readily with their own hands executed the Sentence, burning not onely the Offen­ders, but whatsoever moveables also were found in their Houses, which they demolished, and laid level with the ground: With them also they burnt their Flocks and Herds, rooted up the Trees which they had planted, and destroyed every thing that they possessed, lest the evil and pestilence of the Master should adhere unto, or infect the Inheritance. The which punishment, and severity in its execution, so affrighted the Natives, that they never after durst more at­tempt this wickedness, during the time of the Incas; though so soon as the Spa­niards came amongst them, they revived this evil again, which till then was out of use, and forgotten. The Captains having in this manner settled their Planta­tions, and reformed this abuse by the rigorous punishment of the Delinquents, they returned to Cozco, to render a more large account to the Inca of their Nego­tiations, who gratiously received them, and gratified their good Services with due Rewards.

CHAP. V.

AFter some years Mayta Capac resolved to make another sally abroad for the Conquest of new Provinces, for the Covetousness and Ambition of the Inca increased with his Dominions and Success. Wherefore having raised his Army, and supplied them with sufficient Provisions, they marched towards Pucara of Umasuyu, which were the most remote, or last, People which his Grand-Father (or as some will have it) his Father had reduced. From Pucara he bended his course Eastward, to that Province which they call Llaricassa, where the Natives surrendred themselves without resistence, being much con­tented to receive the Inca for their Lord and Master. Then he proceeded to the Province called Sancavan, which submitted with the like readiness and fa­cility; for the Fame of the Inca being now spread over all Countries, and the great Honours atchieved by the Father and Grand-Father of this Prince being the common discourse, so moved the Nations in all adjacent parts, that with unanimous consent they ran to embrace those conditions of Vassalage which the Inca should impose upon them. These two Provinces are about fifty Leagues in length, and about twenty at one place, and thirty another in breadth, and are both populous, and abounding with Cattle. The Inca having given orders for instructing the Natives in the doctrine of his Idolatrous Religion, and regulated the civil Affairs, passed forwards to the Province of Pacassa, where he encountred no opposition or contest in Battel, but every thing fell [Page 62] down before him with such Obedience and Veneration, as was agreeable to one whose birth and descent was from the Sun.

This Province is part of that which we have already mentioned to have been reduced by Lloque Yupanqui, so that now by the Father and Son this Countrey, which contained many People, was entirely subjected. Hence entering upon the Royal Way of Umasuyu, they marched towards that People, which to this day is called by the name of Huaychu, where they received intelligence, that a great number of People were assembled in a Body to oppose him in his passage, the which report rather hastened than retarded the march of the Inca in pur­suite of his Enemies, whom he first encountred at Huychu, where they appeared in defence of a pass on that River, so called, and were about thirteen or four­teen thousand in number, all of them Indians, bearing arms; and though they were of divers Nations, yet they called themselves by the common appellation of Colla. The Inca, according to his usual Method, sent frequent Messages to the Enemy, offering them terms of Peace and Friendship, which were all re­jected by them, and interpreted to be effects of fear; and thence took such en­couragements, that they daily became more inflexible, and at length so daring, and impudent, as to attack the very Royal Quarters of the Inca; notwithstanding which, the Inca persisted with such patience in his forbearance, that his Souldiers began to murmur, and say, That it was no longer tolerable to permit those Bar­barians to insult over the Majesty of him who was descended from the Sun, nor could their insolence be longer supported, without losing that Reputation which they had formerly acquired.

Howsoever the Inca endeavoured to moderate the displeasure of his People, by telling them, that it had been the custome of his Ancestours, and the Command of his Father the Sun, whose design was to doe good unto the Indians, to save their Lives, and advance their wellfare, and not break immediately into War and Bloud, but rather to expect with patience, and see whether they would come to any sight or knowledge of that good which was designed for them. With such fair words as these the Inca for some days restrained the fury of his Captains from engaging with the Enemy, untill one day being importuned by his Souldiers, and moved by the insolence of his Enemies, who pressed hard up­on him, he gave order to put his Army in Array, and provide for a Battel.

The Incas, who greatly desired to fight, readily entred the Field, and the Ene­my, who had often provoked them to an Engagement, as willingly joined, so that the Fight began, and was maintained on both sides with great heat and cou­rage, one part (as they imagined) contending for their Liberty, resolving to submit to none, though he were of the Race and Offspring of the Sun, and the other, not supporting such insolent obstinacy towards their King, were animated to contend unto the utmost in defence of his Honour and Dignity. The Collas notwithstanding fought with great Courage and Resolution, but yet with so little Art or Discipline, that like desperate Men, they threw themselves on the Weapons of their Enemies, which occasioned great slaughter amongst them. The Battel continued the whole day, in which the Inca behaved himself like a great Captain, some time ordering and encouraging his Squadrons, and again ventu­ring his Person in the midst of his Enemies, and in both Offices deserved the merit of a good Souldier.

CHAP. VI.

OF the Collaons (which is the common Name of these people) were killed according to their own account, six thousand in this Battel; the which slaughter was chiefly occasioned by their own unskilfulness, and want of art to defend themselves; when, on the other side, by reason of their Discipline in War, there perished not above five hundred: Howsoever, the Battel was fought with such courage, that it ended not untill the darkness of the night separated both parties, and caused them to retire to their respective quarters: The day following the Collaons viewing the heaps of their dead, and feeling the smart of their wounds now cold, began to droop, and lose all their former hopes and courage, not know­ing what course or resolution to take; for to overcome, and fight their way through their Enemies, was impossible, and to escape by flight was equally as difficult, be­ing encompassed on all sides by their Enemies; and to surrender and yield to Mer­cy seemed dangerous, for having already refused those advantageous Conditions which the Inca had profered; and having provoked him to anger by their obsti­nate resistence, they feared, lest they had put themselves beyond all hopes or ex­pectations of pardon. Howsoever, in this perplexed condition, they embraced the counsel of the most aged and wisest amongst them, which was to yield and in­voke the Clemency of the Prince; for having heard the report of that Mercy which this Inca, after the example of his Ancestours, had used towards all, as well towards Rebels, as to the obedient, they conceived some hopes, that they also might prove the effects of his natural compassion. Wherefore so soon as it was day, they attired themselves in the most penitent and humble manner that they were able; the attires of their heads were put off, their feet bare, and no other garment on their bodies, than their Shirts; their Captains and Leaders appeared with their hands bound, and in this humble posture they proceeded with silence to the Gates, where the Inca was quartered; and there kneeling down before him, they said, That they came not to ask his pardon, for that they well knew, that their offence and rebellion had put them besides all hopes of obtaining it; onely they were before him to present themselves to the Swords of his Souldiers, that their Bloud might expiate their Rebellion, and serve for caution and example to other Nations, how they resisted or disobeyed him whose Father was the Sun.

In answer whereunto the Inca commanded one of his Captains to tell them in his Name, that his Father the Sun had not sent him on the Earth to kill or destroy the Indians, but on the contrary had commanded him to succour, comfort and doe them good; and that teaching them to reform their bestial manner of life, he should instruct them in the true Religion and Worship of the Sun, who was their God: To which end, and to no other purpose (for he stood in no need of their service) he travelled from Countrey to Countrey, that he might publish these Laws and Ordinances of rational Government amongst them, which he had received from his Father the Sun: And as the pious Off-spring of such a Father, he received them to pardon, though their Rebellion deserved punishment, of which his intercession on their behalf with his Father the Sun, had procured a release; conditionally, that for the future they should reform their Manners, and obey the Sun, under whose Laws and Protection they might expect all blessings of prosperity and repose. With this answer he commanded that they should be cloathed, and care taken of the wounded, and all of them feasted and refreshed with provisions; and with such entertainment dismissing them to their own homes, they acknowledged that Rebellion was the cause of all their mischief, and that Submission and Obedience was by the Clemency of the Inca their onely remedy.

CHAP. VII.

THE News of this bloudy battel was soon spread over all the Neighbouring Countries, and every-where interpreted as a just judgment sent from the Sun on the Indians, who had refused his beneficial conditions, and disobeyed the Inca; on which apprehension many of those people, who had taken up Arms, and for­med their Camp with intent to oppose the Inca, did now lay aside their thoughts of War, resolving to submit and depend on the Clemency of the Inca; who accor­dingly received them with grace and favour, presenting them with Vests, and other gifts, with which the Indians remained greatly satisfied, and in every place published the Incas to be the true and undoubted off-spring of the Sun.

The people which were thus reduced, were the Inhabitants from Huaychu to Callamar, which is thirty Leagues to the Southward. Hence the Inca proceeded from Callamarca, twenty four Leagues farther, by the high-way of Charcas to Cara­collo, Summoning all the Natives to his service both on one hand; and the o­ther as far as to the Lake of Paria; thence taking a compass to the Eastward as far as Antis, he came at length to that Vally, which to this day is called Chuquia­pu, which in the common tongue is as much as to say, the principal or chief Lance; in which division he planted several Colonies, because he had observed, that those Valleys being fruitfull and warm, were a better Soil for producing Mayz (or In­dian Wheat) than any of those Provinces within the Precincts of Colla. From the Vale of Caracatu he continued his March Eastward, to the skirts of the great Snowy Mountain of Antis, which is above thirty Leagues distant from the Royal way of Umasuyu.

In these Marches, and in the employment he had of settling Colonies, and con­stituting Laws and Government in his new Conquests, the Inca spent three years, and then returned again to Cozco, where he was received with expressions of joy and acclamation. And having there reposed two or three years more, he com­manded, that preparations should be made against the next Spring, both of Men and Provisions, for a new Conquest; for his active mind not suffering him to sit idle, moved him to enterprize something in the Countrey of Contisuyu; which is to the West of Cozco, containing many great and large Countries under it: And because they were to pass the River called Apurimac, he commanded a Bridge to be made for transporting his Army; for framing of which, because it was a thing as yet new and unknown, he consulted with the most ingenious Indians in the contrivance; and because it was the first Bridge of Osiers that was ever made in Peru, I shall describe the manner how it was made; not agreeing with the Wri­ters of Peru, who tell us Stories of Bridges made of Feathers, but omit to declare the manner and fashion of them.

In making this Bridge they twisted, or weaved, great quantities of Osiers toge­ther, which are not of the same sort which we have in Spain, but of a more fine and pliable Sprig: Of three Osiers they made one Twist for the length, and ano­ther for the breadth which the Bridge was to be; to these Twists of three Osiers, they added another of nine, and weaved three of these together, so that it came to be twenty seven Osiers in thickness; and so they went on Weaving in this manner, till it came to be as thick as a Man's body, and of this sort they made five pieces.

Having thus prepared their Bridge, some Indians either swam or ferried them­selves over on a Float to the other side, carrying with them the end of a small Cord, which was fastned to a Basse-rope, made of Rushes, called by the Indians Chahuar; this Rope or Cord was tied to the end of one of the twined or matted pieces, and by the force of many hands they drew it over to the other side of the Ri­ver, [Page 65] as are also the other four; all which they strained very hard, by help of the Rocks on the other side; and where they found not the convenience of Rocks, there they drove in Stakes, or cut into Quarries of Stone, as strong and stable as the Rock it self. The Bridge of Apurimac, which is now in the King's High­way of Cozco, is fixed on one side to a living Rock, and on the other side to a Pillar hewed out of a Quarry. These shores or supports of the Bridge are made with great holes and trunnels, through which the Ropes pass; and for strength­ning them the better, they are fortified with Walls on each side; through this hollowness of the Rock five or six Beams are crossed from one Wall to the o­ther, and placed one above the other, like the steps of a Ladder; on each of these Beams they give a turn of the Rope belonging to the several pieces, which are Matted with Osiers, and strain them as hard as by a Capstone, so that the Bridge may not sink with its own weight: Howsoever, this Bridge is not so tight, but that it sinks in the middle, whereby those who pass it descend at first, and afterwards mount again, untill they come to the end, so that it remains in the fashion of a Bow; nor is it so firm, but that it shakes as often as the Wind blows harder than ordinary.

Three of these thick matted pieces were laid one on the other for the floor and foundation of the Bridge, and the other two served for the Rails or Walls on each side: the floor they covered with thin Boards, which they laid cross­ways, so that the length of the Board took the whole breadth of the Bridge, be­ing about two Yards: these Boards served to strengthen the matted pieces, and keep them from being suddenly worn out; and also they were crossed with Rims or Ledges of Wood, which served to keep the feet of the Beasts which passed from slipping: the Rails or Walls of the Bridge were greatly fortified with thin Boards, close tied to the matted pieces, which served to strengthen it in that man­ner, that both Man and Beast might pass securely over it. This Bridge of Apu­rimac, which is the most considerable of any, is about two hundred paces in length. For my own part, I cannot say that I ever measured it, but that discour­sing thereof with some in Spain, they assured me that the length was rather more than less, and that several Spaniards had passed it on horse-back, and some of them running, which shews perhaps more rashness than prudence, and less wit than fear. This great Machine, which is begun onely with a Twist of three Osiers, is at length brought to a mighty and stupendious work, and is more curious and wonderfull than I have been able to describe; the usefulness of it hath proved so great, that it hath been untill these days kept in repair at the publick charge, and not suffered to fall to decay like other greater Machines which the Spaniards found in that Countrey. In the times of the Incas those Bridges were yearly repaired by the Neighbouring Provinces, which were appointed to provide the Materials, and pay the Workmen according to a Tax laid on them respectively, and propor­tioned to their nearness and ability; which also is in use to this day.

CHAP. VIII.

THE Inca being informed that the Bridge was finished, commanded his Ar­my to meet at their rendezvous; which consisting of twelve thousand able Souldiers, under the Command of experienced Officers, he marched towards the Bridge, which he found well guarded against any attempt the Enemy could make to burn it: But instead thereof, the Indians of Peru, who to the very time that the Spaniards invaded them, were so simple as to admire any new invention, did [Page 66] now stand astonished at the sight of this wonderfull Fabrick, and needed no o­ther testimony and evidence to prove the Inca's descent from the Sun, than that prodigious and mysterious work, which (as they thought) nothing less than a Divine Power and Wisedom could present before their eyes. Such apprehensi­ons they had of the Spaniards, when they saw them fighting on fierce creatures, such as their Horses appeared to them, and to kill their Enemies at a distance of two or three hundred paces with Fire-arms, which they called Thunder and Light­ning; and with the same ignorant Spirit of admiration are they still affected, as often as they behold any new invention not known to them before; as Mills to grind Corn, Oxen to Plow, and Bridges of Stone erected in Rivers with Ar­ches, which they fansie to be placed and poised in the Air; and with astonish­ment of these and other things, they break out, and say, Worthy are the Spaniards to be Masters of the Indians. And in the time of Mayta Capac, the Indians being yet more simple than in these days, might well be strook with such admiration at the sight of this Bridge, that many Neighbouring Provinces needed no other ar­gument than this to persuade them to receive the Inca; one of which people was called Chumpivillca, situated in the Division of Contisuyu, containing about twenty Leagues in length, and ten in breadth; all which received him as a person of high degree and merit, both for the greatness of his Birth, being descended from the Sun, and for the stupendious work which he had framed, and which none but a Divine Wisedom could contrive and accomplish, onely a sort of people called Villilli made some weak resistence; for having encompassed a small fortress at the dread of the approach of the Enemy, they all crouded into it; but the Inca begirting them round, and sending his usual Summons, and gratious Propositions of Peace; in the space of twelve or thirteen days they all surrendred, and were received to grace and pardon; and having settled this Province in a peaceable condition, he crossed the desolate part of Contisuyu, containing about sixteen Leagues, where he came to a Moor or Marish ground, of about three Leagues broad, which hindred the passage of his Army. Here the Inca commanded a Cawse-way to be made of great and small Stones, which they filled up with Earth, and covered with Turf: And for better expedition and encouragement of his people, the Inca himself worked, helping to raise and lay the greatest Stones; which so animated the Souldiers to labour, that in a few days they finished the Cawse-way, which was six Yards broad, and two Yards thick; and which the Indians, even to these times, have in so great veneration; both because part of it was the proper handy-work of the Inca, as also for the convenience and benefit of it, whereby the way is made shorter, when formerly with much labour and travel they were forced to take a large compass to avoid the Moorish Countrey: And for this reason they keep it still in good repair, so that scarce a Stone de­cays, or sinks from it, but another is put into its place by the care and industry of the Surveyors, who are appointed thereunto by the bordering people, who ha­ving severally their distinct divisions and parcels allotted to them, do endeavour to out-vy each the other in conservation of that common benefit and conveni­ence: the like rule is observed for maintenance of all other publick Works, such as Bridges and Royal Palaces, Fortresses, and the like. In making the Cawse-way, the Turf they laid upon it was of great use; for it did not onely make the way smooth, soft and easie, but also the Roots of the Grass extending themselves within the Stones, did greatly bind, and keep all close together.

CHAP. IX.

THE Causeway being in this manner finished, the Inca, Mayta Capac, passed over it to the Province called Allca, and here he encountred the Indians of that Countrey in a warlike posture, who being encouraged by the advantage of the pass, which they designed to defend, being such as was asperous, craggy, and horrid to behold, and even such as was difficult to Passengers to travell over, how much more must it be, when guarded and defended by armed Men; and yet such was the prudence and good conduct of the Inca, and his Military Art and Prowess, that though People were killed both on one side and the other, that still he gained ground and advantage on the Enemy, which they with great admiration obser­ving, did unanimously conclude, that the Inca was of the true Offspring of the Sun, and therefore was invincible, and on this vain belief with common consent resolved to submit, and accordingly received him as their Lord and King, pro­mising him all Loyalty and Obedience.

The Inca passing in a triumphant manner through this People, called Allca, pro­ceeded farther to other greater Provinces, whose Names are Taurisma, Cotahuaci, Pumatampu, Parihuana Cocha, which signifies the Lake ofA sort of Bird in that Countrey. Pinguins; for in the part of that Countrey which remains unpeopled, there is a great Lake, which the Indians in their Language call Cocha, or the Sea, as they do all great Waters; and Parihu­ana in that sort of Bird, which abounding in that Province, gives the denomination to it, and is a Countrey rich, fertile and pleasant, and where great quantities of Gold arise, the Spaniards, by contraction, call it Parina cocha. Pumatampu signi­fies a Den of Lions, Puma is a Lion, and Tampu a Den, because it is a Countrey where many Lions are found.

From Parihuina Cocha the Inca marched forward, and crossed the desolate Countrey of Coropuna, where is to be seen a most lofty and beautifull Pyramid of Snow, which the Indians most properly call Huaca, which amongst many other apt significations hath this of wonderfull; and indeed it seemed so great to the simplicity of the ancient Indians, that they adored and worshipped it for its Beauty and Eminence. Thence the Inca proceeded to the Province called Aruni, which runs along as far as to the Vale of Arequepa, which, as Blas Valera affirms, signifies a sounding Trumpet.

All these Provinces and Nations Mayta Capac added to his Empire, with much ease to himself, and gentleness towards those he subdued; for they having generally heard of the difficulties the Inca had overcome, and the passages he forced through inaccessible places, could not imagine, that such Actions as these were pos­sible to be performed by any other than one of Divine Extraction, and descended from the Sun, by which opinion they chearfully submitted, and became proud of their subjection: In every of which Provinces he continued so long as was requi­site, for the settlement of Affairs, and peace of the Government; and finding that the Vale of Arequepa, was desolate, and without inhabitants, notwithstanding that it was a most fruitfull situation, and an Air pure, and serene, he therefore resolved to cause the Inhabitants of other parts less agreeable, which he had con­quered to transplant themselves to this more commodious and happy soil; and such effect had his persuasions on the people, allured by the pleasures of that Cli­mate, and the commodiousness of the Habitation, that not onely some Colonies of the conquered Countries, but also several of the natural Subjects of the Inca transplanted themselves to the number of about three thousand Families into that pleasant Valley, which became the Original of four or five distinct Nations, one of which is called Chimpa, and another Sucahuaya: And having supplied all places with Governours, and necessary Officers, the Inca returned to Cozco, having in this second expedition spent three years time; during which, and the former in­vasion, [Page 68] he made an addition to his Empire, in the Division of Contisuyu onely, of almost ninety Leagues in length, and ten or twelve in breadth one way, and fifteen another way; all which tract of Land was contiguous, or adjoining to the other parts subjected to his power. The Inca returning home, was received at Cozco, with all the Festivity, Joy and Triumph imaginable, and met with Songs and Musick, chanting out the praises of his mighty and heroick Actions. The Inca having rewarded his Souldiers with Presents agreeable to their merit, disbanded his Army, it seeming sufficient for the present time the atchievements already made; and that now it was seasonable to give rest and repose from military acti­ons, and attend to the Execution of the Laws, and to the Government of his Kingdom, a great part of which he considered to be the care of making provisions for Widows and Orphans, and other poor and disabled People; in which good works he passed all the remainder of his days; his Reign having continued for thirty Years, as is said, but the truth is, there is so little credit to be given to Re­ports of this nature, where are no Registers, or Letters, that we know not what to believe in the Case; onely this is certain, that he dyed full of Honour, and Tro­phies, having acquired a great name, both in War and Peace; and being much beloved and honoured. His Death was lamented with sincere grief by all, which, according to the Custome of the Incas, continued for the space of a full Year. His Eldest Son, Capac Yupanqui, born of his Wife Mama Cuca, he left his Universal Heir of all; besides whom also he left other Sons, and Daughters as well, such as were legitimate, as such as were termed illegitimate.

CHAP. X.

THE Inca, Capac Yupanqui, (the interpretation of whose Name we have al­ready declared amongst the proper Names of his Ancestors) after the death of his Father, bound his Head with the coloured Wreath, in token of his entrance into the possession of his patrimonial Inheritance, and having performed the Ob­sequies of his Father's Interment, he immediately took a Journey through all parts of his Dominions, making enquiry into the Behaviour and Lives of his Officers, and in what manner Justice was administred amongst them. In this Progress he passed two years, and then returned to Cozco, where he commanded that Souldi­ers should be levied, and Provisions made for the following Year, intending to extend his Conquests into those parts of Contisuyu, which lie Eastward from Cozco, where he was informed, that there were many and great Provinces, and abounding with People. For the more easie passage to those parts he ordered another bridge to be made over the great River of Apurimac, at that place which is called Huaca­chaca, below Accha, which was accordingly performed with all diligence, surpas­sing the former bridge in length and breadth, because the River was wider in those parts.

In this manner the Inca departed from Cozco, attended with twenty thousand Men of War, and being come to the bridge, which was about eight Leagues from the City, through a rough and asperous way, three Leagues of which are a steep descent to the River, though in height it may not be perpendicular above half a League, and the ascent on the other side may likewise contain about three Leagues farther. Having passed the bridge, and this difficult way, they entred into the pleasant Countrey of Yanahuara, which at that time contained thirty Nati­ons; what those People were taken, and how numerous, we have no certain ac­count, onely we are assured, that the Inhabitants on that side, called Piti, so soon [Page 69] as they heard of the approach of the Inca, came forth to meet him, both Men and Women, old and young, and with Songs and Musick, Acclamations, and all things that might testifie their Joy, they received him for their King, vowing all Obedience and Vassalage to his Person. The Inca on the other side received them with a gratious Eye, bestowing on them such Vests, or Garments, as were in the mode and fashion of his Court: Of this kind treatment the Piti sent advice to their Neighbours, being of the same Nation with them of Yanahuara, giving them to understand that the Inca had taken up his aboad amongst them, and that they had received him for their Lord and Master, according to which example of the Piti, the Curacas of divers Nations came likewise in, and submitted them­selves.

The Inca received them all with his accustomed goodness, and as an evidence of his greater favour, he was desirous to shew himself to his People, and visit their Countrey, which contained about twenty Leagues in length, and about fifteen in breadth. From this Province of Yanahuara, he passed into another, cal­led Aymara, between which two there is a space of ground wholly desolate and unpeopled of about fifteen Leagues over. On the other side of this desart, a great number of People were gathered into a body within a certain inclosed ground called Mucansa, to stop the passage of the Inca, and entrance into their Countrey, which contains thirty Leagues in length, and fifteen in breadth, and is rich in Mines of Gold, Silver and Lead, and abounds in Cattle and People, and consisted of at least eighty Nations, before they were reduced to the Obedience of the Inca.

At the Foot of this Inclosure the Inca commanded his Army to encamp, so as to cut the Enemy off from all supplies, who being barbarous, and ignorant of War, had dispeopled all the Countrey, and gathered them into one body, not considering that by this means they were cooped up on all sides, and hemmed in, as it were in a Cage. The Inca continued several days in this manner, with an unwillingness to attack them, inviting them to submission with all fair terms and proposals of Peace, and offering no other violence to them than to hinder them from provisions and sustenance; that so what Reason and Argument could not effect, Famine and Hunger might enforce. In this resolute condition the Indians remained for the space of a whole month, untill being constrained by the necessi­ties of Famine, they sent Messengers to the Inca, giving him to understand, that they were ready to receive him for their King, and adore him, as the true Off­spring of the Sun, conditionally, that he, on the Faith and Word of his Divine Progeny, promise, that so soon as they shall have yielded themselves to him, he will conquer and subject under his Imperial Command the neighbouring Province of Umasuyu, which being a numerous and warlike People living upon Rapine and Spoil, did make frequent incursions to the very doors of their Houses, eating up their provisions and pastures, and committing many other mischiefs and outrages; for which injuries they had often made War upon them, which ended in bloud and confusion on the one side and the other; and when at length Peace was made, and terms of accommodation agreed on, they suddenly broke out again into new vio­lences, not considering the Faith and Promises they had given: Wherefore if he pleased to avenge them of these Enemies, and restrain their incursions on them for the future, they would yield, and acknowledge him for their Prince and Lord.

To this Proposal the Inca made answer by one of his Captains, That the design of his coming into those parts had no other aim than to relieve the oppressed, and reclaim the barbarous Nations from that bestial manner of living, whereto they were accustomed, and that he might instruct them in the Laws of Reason and Morality, which he had received from his Father the Sun; but as to the a­venging them of their Enemies for the injustice and injuries they had done them, it was the Office and Duty of the Inca to perform; howsoever it became not them to impose conditions on the Inca, who was their Lord and Sovereign, and was to give rather than receive terms, and therefore that they should refer all their grie­vances to his Wisedom, who inheriting the justice of the Sun, his Father, was inclinable of himself to redress their Oppressions, and reduce their Enemies to terms of Reason and Justice.

With this Answer the Ambassadours returned; and the day following all the Indians that were retired within the inclosure to the number of above twelve thou­sand fighting men, with their Wives and Children to about thirty thousand souls, came forth, and in several Divisions presented themselves on their knees before [Page 70] the Inca, professed themselves to be his Slaves and Vassals, and in testimony there­of offered unto him Gold, and Silver, and Lead, and whatsoever else was the pro­duct of their Countrey. The Inca receiving them with his accustomed Goodness, ordered that meat should be given them to satisfie their present hunger; and like­wise provisions for their journey, that so they might all return to their respective Habitations lest they should faint by the way, and want due refreshment and care in their Travel.

CHAP. XI.

THese People being sent home to their respective dwellings, the Inca procee­ded to another part of the same Province of Aymara, called Huaquirca, which even to this day contains two thousand Families; from thence he dispatch­ed Messengers to summon the Caciques, or Lords of Umasuyu to appear before him; for that being descended from the Sun, he claimed it as his Prerogative, to hear and decide the differences between them and their Neighbours of Aymara, about the pasturage, and places where they feed their Cattle: and that residing now in Huaquirca he expected their coming thither, so that he might impose Laws and Rules of Reason on them, whereby to measure their actions, that they might not like brute Beasts destroy one the other, for causes of so small import or moment, as that of pasturage, since it was evident that the Countrey was large, and the grounds abounding with Grass, sufficient to feed the Flocks both of one and the other People. The Curacas, or Chiefs of Umasuyu, being assembled together to consult of this common concernment, gave this general answer, That they had no business with the Inca, so as to oblige them to repair to his place of Residence, but if he had any occasions for them, that he should seek them within their own Territories, where they were ready to attend and receive him with Arms in their hands; whether the Sun were his Father, or not, they did neither know nor care, and if he were, yet the Sun was no God of theirs, for they had natural Gods of their own, whose Protection and goodness they had so well proved, as not to change them for any other: That the Inca might bestow his Laws and Ordinances on his own Subjects, for that they would accept of none which restrained them from a liberty of taking that, to which their Arms and Power gave them a right and title; and by the same Arms they would defend themselves and their Coun­trey against any who should dare to disturb them in their Peace and enjoyments. This, they said, was all the answer that they would give, and that in case the Inca required any other, he should appear in the field, and decide the controversie like a valiant Souldier. The Inca, Capac Yupanqui, entering into consultation with his principal Officers, upon this answer of those of Umasuyu; agreed and conclu­ded, that the success of this War depended on dispatch, and therefore that they should without delay make an attempt upon them, the suddenness of which would so distract and confound them, that the surprisal and fear, more than the real hurt, would affright them into submission; for that it being a Law and Ma­xime of the first Inca, Manco Capac, and from him derived to all his Royal Poste­rity to spare the bloud of the Indians, and gain them by all arts and contrivances of Gentleness and Invitation; and that War and Force were to be the last reme­dies: In consideration of which, Capac Yupanqui thought fit to make use of this Strategeme, commanding eight thousand select Men of his Army to march day [Page 71] and night into the Province of Umasuyu, so that by the speediness of their march they might surprise the Enemy, who did not expect the motion of so great a body in less than the space of a whole month; but seeing them already in the midst of their Countrey with a flying Army, and the gross Body on their march towards them, and considering that it was impossible for them to assemble so soon together, as to make a head sufficient to resist, began to repent of their pertinacious answer; and now laying aside the thoughts of War, the Curacas with speed and haste assem­bled together from all parts, resolving that the onely expedient in that exigency was to ask pardon, and mercy for their late offence; so that one after the other, as they chanced to come in, prostrated themselves before the Inca, acknowledging him for a true Child of the Sun, and as such they swore and vowed unto him all Faithfulness and Obedience.

The Inca, contrary to the expectation of the Curacas, who expected nothing less than death, or punishment, received them with a gratious Clemency; telling them by one of his Captains, that when he considered their Barbarity, and that they were wholly ignorant of all kind of Morality, he did not admire at their re­fusal to accept his Religion, and the lenity of his government, being assured that when they shall have once learned and proved those things which conduce to hu­mane Life, they will bless the hour in which they were persuaded to forsake those their Idols, which were formed in the similitude of Beasts, and vile Creatures, and capable of nothing but contempt; wherefore now he commanded them, that in every thing they should resign themselves with implicite Faith, and entire Obe­dience to the Religion, Laws and Government which the Inca and his Ministers should impose upon them, for such was the pleasure of the Sun his Father.

The Curacas with most profound humility answered, That they did promise and vow to acknowledge no other God than the Sun, nor no other King than the Inca, whose Laws and Ordinances being founded on Reason and Justice, were the best [...]es whereby to make his Subjects happy. The Inca, in favour and honour to these his new Subjects, settled his Court for a while in the Province of Chirirqui, which is the chief and capital Seat of this People; at which place informing himself of the situation and position of their pasturages, and of the Causes and Original of the differences arising between these People and their Neighbours, did after mature consideration determine where the confines of each Countrey should be limitted; and in testimony thereof caused heaps of Stones to be thrown up at such places, where he thought fit, to remain for Boundaries and Marks to distinguish the Lands of one People from the other; the which Land-marks are to this day conserved, and continued in great Veneration, be­cause they were the first of that Nature, which had been raised in Peru by order of the Inca.

The Curacas of both Provinces being entirely satisfied with this Sentence and Determination of the Inca, with profound humility kissed his Hands, and retur­ned to their respective abodes, whilst the Inca in the mean time visited at his lei­sure the chief places of both these Provinces, that so he might settle his Govern­ment, and establish his Laws amongst them, after which not judging it fit to pro­ceed farther in his Conquests, though his Prosperity and Success was greatly invi­ting, he returned back again to Cozco, where he entred in this triumphant manner into his Imperial City. First the Curacas and Nobles of the two late reduced Provinces, who came out of curiosity to see the Imperial Seat, carried the Inca on their Shoulders in a Chair of Gold, in token of their servitude and subjection, the Souldiers marched before in their military order, their Captains, and Chiefs followed immediately after the Chair; every Squadron keeping its due order, ac­cording to its degree of precedency, the which was allotted them according to their Seniority, the new Conquests giving place to the more ancient subjects: and thus the triumph being ranked in this order, the whole City concurred to the solemnity, going forth according to their usual manner, to meet and receive their Inca with Musick, and Songs, and all Festivity.

CHAP. XII.

THE Inca having for four years attended onely to the administration of his Government, and the benefit of his Subjects, thought it not fit to spend more time in quietness and ease, lest his Souldiers living in peace and repose, should grow resty and luxurious, and forgetfull of their Military Discipline; wherefore he commanded, that the Souldiery should be in a readiness, and Pro­visions made for War against the following year.

And now the time of entring into the Field being come, he appointed his Bro­ther Auqui Titu for his Captain-General and four other Incas of his nearest rela­tions, who were well practised in the affairs both of War and Peace, to be Ma­jor-Generals, every one of which had an equal share of 5000 Men committed to his charge, and all five of them in joint commission commanded the Army: The design was to carry on that Conquest which they had already begun in the Divi­sion of Contisuyu; and for a good beginning and omen to their future proceedings, the Inca was pleased in person to accompany them as far as to the Bridge of Hua­cachaca; where having recommended to them the example of his Ancestours as the pattern for them to follow, he returned again to his City of Cozco.

The General, with his other Commanders, entred into the Province called Cotapampa, where they were met by the Lord thereof, accompanied with one of his Kinsmen, who likewise commanded another Countrey called Cotanera, and both of them Natives of Quechua. The Caciques having intelligence that the Inca had sent an Army into their Countrey, assembled together, and unanimously resolved to receive him, as their King and Lord, with all readiness; for ha­ving many days expected and desired his coming, they all upon news of his ap­proach went forth with Songs and Dances to meet the Inca, Auqui Titu, making great demonstrations of joy and contentment, one of them in behalf of all the rest, expressing himself in this manner: Inca Apu, (which signifies General) thou art welcome, because thou art here to give us a new Being, and a new Title of being Servants and Subjects to that great Prince, who derives his Pedigree from the Sun: And because that thou art his Brother, we honour and adore thee; giving thee to understand, that hadst thou not come in a short space to have reduced us to this Service of the Inca, we were all resolved to go the next year unto Cozco, there to have owned and acknowledged our selves for Ser­vants of your King, beseeching him to receive us under his mighty defence and protection; for the fame of those great atchievements and miraculous actions performed by this Off-spring of the Sun both in War and Peace, have affected us with such wonder and love towards him, that every day seems a year, untill we enjoy the honour and privilege of being his Subjects: And indeed hereby we promise our selves the happiness of being delivered from the Tyrannies and Cruelties with which our Neighbours of Chanca and Hancohualla have for many years from the times of our Ancestours and Forefathers most grievously vexed and oppressed us; and so if thou wilt receive us under thy protection, our desires will be fulfilled, and our hap­piness consummated, and may thy Father the Sun evermore defend and preserve thee. Ha­ving said these things, they made their Obeisance to the Inca and his Generals, delivering a great quantity of Gold to be sent as a present to the Inca their Sove­reign. This Province of Cotapampa, after the War of Gonçalo Piçarro, was the portion allotted to Don Pedro Luys de Cabrera, a Native of Seville; and the Pro­vince Cotanera, and another called Huamanpallpa, of which we shall have occasion hereafter to speak, was the possession of my Master Garçilasso de la Vega, and was the second Dividend which was made in Peru; and of the first we shall speak in its due place. In answer hereunto the General Aqui Titu, and his Captains, re­plied in the name of the Inca; that both their desires and affectionate expressions towards them were very acceptable, and so obliging, that they promised to re­count [Page 73] every syllable of them to the Majesty of their Inca, who, no doubt, but would remain so sensible of their good will, that he would not omit to make sutable returns in the same, if not in a higher degree, than he had towards others. The Curacas were greatly pleased, that their words should have the honour to reach the Ears of the Inca; and therefore every day gave new testimonies of their affection, by their readiness to execute what Commands soever the Captains im­posed upon them. And having left in this place such instructions as were con­venient for the orderly government thereof; they proceeded to another Province called Huamampallpa, which yielded it self without any contradiction or opposition whatsoever. Thence the Incas passed a River which divides the two Provinces by two or three streams, which afterwards a little lower falling in together, make that famous River of Amancay.

One of those streams passes thorough Chuquiinca, where the Battel was fought between Francisco Hernandez Giron, and the Mareschal Don Alonso de Alvarado; and some years before, on the very same place, a Battel was fought between Don Die­go de Almagro, and the said Mareschal; in both which Don Alonso de Alvarado was overthrown, as we shall recount in its due place, if God gives us life to arrive so far in this History. Thus the Incas continued their progress in reducing the Countries both on one side and the other of this River Amancay; which though they be many in number, yet they are all contained under the common appellation of Quechua, which abounds with Gold and Cattel.

CHAP. XIII.

SUch Orders being given and established as were requisite for the better govern­ment and administration of affairs in the conquered places, they proceeded into the desolate Countrey of Huallaripa, which is a desart much famed for the great quantities of Gold extracted thence, and where much more remains to be still digged; and having crossed one side of the desart for about 35 Leagues, they descended into those Plains which run along by the Sea-coast: All this Countrey by the Sea-coast, the Indians call Yunca, which is as much as to say, the Hot Coun­trey, under which name are comprehended all the Vallies which border on the Sea; and the Spaniards call the Low grounds Vallies, which are watered by the streams that fall from the Mountains; for in that Countrey, that part is onely ha­bitable which lyes towards the Sea; all the rest being dry, is nothing but dead and barren Sands, where grows neither Grass, nor Herb, nor any thing for the sustenance of Mankind.

On that side, by which the Incas passed into those Plains, lyes the Vale of Ha­cari, which is wide, rich and well peopled, and which in times past contained 20000 Indians; all which with much willingness submitted to the obedience and service of the Inca. This Vale of Hacari led them into other Vales called Vuinna, Camana, Caravilli, Picta, Quellca, and others, which run for the space of 70 Leagues North and South along the Coast of the Sea of Zur: All which Vales here na­med, are each above 20 Leagues long from the desart to the Sea, and all watered by streams on one side and the other; some of which are so full and plentifull, that after they have supplied the Lands with sufficient moisture, the remainder empties it self into the Sea; and others perhaps having refreshed the Lands for two or three Leagues from their Source or Fountain-head, are afterwards absorpt, or drank up by the driness of the Earth. The General Aqui Titu, and his Cap­tains, having reduced all these Vallies to obedience without fighting one stroke, [Page 74] rendred an account to the Inca of their success; and particularly, that having made enquiry into the secret customs of those Natives, and into their Rites and Cere­monies, as also what Gods they worshipped: They observed and found, that their chief Deity was the Fish which they killed and eat; and also, that there were So­domites amongst them; but howsoever, that this wickedness was not general or common to all the Vallies, but to some few; nor was it openly practised, but in secret, being that which nature and the light of humane reason did abhor. They farther likewise acquainted the Inca, that being arrived to the utmost bounds which are terminated by the Sea, there remained on that side no other Land to subdue. The Inca was much pleased with the Relation of these Conquests, and much more, that it had cost no bloud; wherefore he sent to Command his Souldiers, that ha­ving left and established such Orders as were necessary for the government and se­curity of those Countries, they should return to Cozco; but first, that they should make strict inquisition concerning those who were esteemed guilty of that unna­tural sin of Sodomy, and not onely burn those alive in a publick place, who were evidently convicted of that crime, but even those who were but so much as suspected thereof; that they should also burn and destroy their Houses, their Trees and Inheritance, leaving them a sad spectacle to their neighbours and acquaintance. And farther, the Inca commanded that they should proclaim and publish this his Edict against Sodomy for the future to be, That whosoever should be found guilty of this abomination, that not onely he should be destroyed in particular, but likewise his Relations, his Neighbours, and all the Inhabitants of the parts round should be punished with the same destruction, ruine and desolation.

All which being performed exactly according to the pleasure and direction of the Inca, this new Law was with great admiration and astonishment of the Na­tives put into execution on the Offendours; for being a crime so shamefull and detestable to the Inca, and his proper Subjects, the mention and name thereof was not without some abhorrence taken into their mouths; so that if any Indian, who was a Native of Cozco, should at any time in passion revile his neighbour with that word and opprobrious term, he was presently looked upon as one defiled, and for many days polluted, untill his mouth were cleansed from a word so filthy and detestable.

The General and his Officers having in this manner executed all the Com­mands of the Inca, they returned to Cozco, where they were received in great triumph, and rewarded with honours and favours agreeable to their merit. But many years had not passed after these Conquests, before the Inca, Capac Yupanqui, resolved to begin a new Expedition in person for enlargement of his Dominions on the side of Collasuyu; (for as yet in his late Marches he had not passed the Di­visions of Contisuyu) so that in order hereunto, he commanded that twenty thou­sand select men should be put in a readiness against the following year. And that in the mean time nothing should be omitted, which might contribute to the due administration of his Government, he appointed his Brother Aqui Titu to re­main Deputy in his place, and that the four Major-Generals which had accompa­nied him in the last Wars should be his Counsellours. Into their places he chose four other Generals, and both they and all the Captains and Officers of the Army were not of less degree or quality than that of an Inca; for though the Forces which came from divers Provinces were conducted by their own Chief or Com­mander, yet afterwards, when they came to be united with the Imperial Army, an Inca was given to preside over them, so that the Chief became, as it were, his Lieutenant; by which means the whole Army had Incas for their Officers, and yet none seemed to be displaced or acquitted of his charge. By which method and policy in government, things were preserved in their just balance; for unless it were in matters of Law and Justice, which admitted of no dispensation, it was a Maxim amongst the Incas never to disoblige their Curacas, but in every thing to render their Yoke so easie and gentle, that the Indians might be fond of it; and that the love of the people might be the basis and foundation of their Govern­ment. Moreover, the Inca thought fit to take his Son, who was his Heir, to ac­company him; for though he were young, yet his years were capable of educa­tion and practice in the War.

CHAP. XIV.

THE appointed time for this expedition being come, Capac Yupanqui departed from Cozco, and marched as far as the Lake of Paria, which was the ulti­mate bound or limit of his Fathers Conquest; and in the way, as he marched he gathered the recruits which divers Provinces had made ready for him, not omitting to visit the Nations, as he passed, that so he might favour and honour them with his presence; the which they esteemed so high an obligation, that in divers Countries they have noted the places with a particular remark, where the Inca pitched his Camp, or where they sent him provisions, or refreshed himself; the which places to this day the Indians conserve in great Veneration, as if the ground had been hallowed by his sacred feet.

So soon as the Inca arrived at the Lake of Paria, all the neighbouring People submitted themselves to his Service and Jurisdiction; some of which inclined to Obedience out of an esteem they had of his gentle and wise Government, and others out of fear, and dread of the power, which they were not able to resist. In these Marches Messengers arrived at the Court, from two great Captains in the Division of Collasuyu, who made War one on the other. These two powerfull Curacas were descended from two great Generals, who in times past, before the Empire of the Incas, being Souldiers of Courage and Bravery, raised separate Ar­mies, and began each to set up for himself, and lay foundation for Authority and Power: But as Rule and Empire can bear no Equal, or Competitor, these two great Men turned their Arms one against the other, and continued a War during the whole course of their Lives: the which created such animosities between their People, that their Children inherited the like anger, and took up the same occa­sion of Quarrel, which was never decided untill the Inca, Capac Yupanqui deter­mined their differences.

For these People observing the constant miseries of War, in which they were engaged, destroying one the other without advantage; for that their courage, and skill in war being equal, neither submitted to the other, or reaped other benefit than desolation, and the fatal consequences of War; they therefore agreed with mutual consent, and with concurrence of their Captains and Relations, to remit all their differences and quarrels to the sole Arbitrement and determination of the Inca, Capac Yupanqui, resolving to stand to whatsoever he should sentence in deter­mination of Right, and accommodation of the Quarrels, and for moderating the heats and fury between them. These terms being resolved, they both desired and courted the acquaintance of the Inca, whose Fame and Reputation for Justice and Equity, derived from his ancient Progenitors, and the great Actions which he had performed, with the assistence and help of his Father, the Sun, were pub­lished and made known to all those Nations. One of these great Lords was cal­led Cari, and the other Chipana, both which were the Names of their Fathers, and which each of them conserved from Father to Son, successively for many Ge­nerations, in remembrance of their Ancestours, and for a motive to imitate and follow their Bravery and Valour. Pedrode Cieça in his History touches this passage briefly, and calls one of these Curacas Cari, and the other Capana. These Persons having understood that the Inca proceeded in his Conquests, in all parts adjacent, dispatched their Messengers, to render him a particular account of all the Wars, Differences and Disputes which were between them, beseeching him that he would be pleased to permit them licence to appear in his presence, that they might kiss his hands, and give him a more large relation of the grounds and causes of [Page 76] their Quarrels and Differences; being desirous to remit all their pretensions to the sole determination, and arbitrement of his Majesty, for in regard that he was de­scended from the Sun, they were assured of his Justice and Rectitude, and that his Sentences were infallible; and therefore protested that they would adhere unto and rest satisfied with whatsoever he should declare to be his Judgment and ulti­mate Decision in their Controversie.

The Inca having heard the Message, gave answer, That the Curacas might be pleased to come at such time as would best suit with their convenience, and that then he would use his best endeavours to bring them to a right understanding of each other; of which he did not entertain the least doubt, in regard that he, resolving to consult the Wisedom of his Father the Sun in their case, and ap­ply his Ordinances and Laws to the present difference, the Judgment he should pronounce would be infallible, and uncapable of any Errour or Mistake.

This gratious Answer was very satisfactory to the Curacas, so that they both met before the Inca at the time appointed, and both at the same time cast them­selves on their knees, and kissed his Hand, that neither might seem to have a preference before the other. Cari, whose Lands bordered nearest on the fron­tiers of the Inca, was the first that had the privilege to speak in the name of them both, rendring a large account of the differences which were between them, and of the Original from whence they did arise; he declared, That their Quarrel was enflamed by Envy and Emulation, whensoever one observed the other to gain and advance in honour, and to be more prosperous than himself; sometimes Co­vetousness was the motive, when both designed on each others Territories; but most commonly the Boundaries and Limits of their respective Jurisdictions was the occasion of their Wars: For determination of which they presented them­selves before his Majesty, humbly imploring his sacred Sentence and Arbitrement to determine those Wars, of which they were weary, and which had for many years wasted their Countries, to the great Misery and Desolation of each others People and Subjects. The Inca heard and received their Request with his accu­stomary gentleness and favour, and ordered that for the present two of his Cap­tains, who were Incas, and ancient Counsellours, should severally take one of these Curacas into his charge and tuition, to teach and instruct him in the Laws of Nature, which were the Rules the Incas observed in the Government of their People, that so they might live in peace and unity, and giving unto every one his due and right, both in Estate and Honour. And as to the differences which arose about the Bounds and Extent of their respective Jurisdictions, he told them that he would send two Incas, who were of his Kindred, to take informations from the Curacas of the Provinces, concerning the Cause and Original of their long continued War and Quarrel. The which being performed, and the Inca maturely advised in every particular, he debated the matters with his Council, and then calling the Curacas before him, he told them in few words, That his Father the Sun had revealed unto him, that the onely way and means to recon­cile these dissenting Parties, was to enjoin them to keep his Laws and Precepts, the design and intent of which was to conserve Peace and Concord in the World, and that since War produces nothing but Destruction, a proof and evidence whereof they had by their own, which had wasted each others force, they should now at length be advised to Peace, lest they both become a prey to some other, who observing their enfeebled and consumed condition, may take his opportunities to invade them in their weakness, and destroy them both: And as to the Limits of their respective Territories, he appointed that heaps of Stones, or Mounts should be cast up, for Land-marks and Boundaries of their Frontiers, which be­ing passed and invaded in a hostile manner, should be accounted a breach and vio­lation of the Peace on the side of the first Aggressor. Lastly, he told them, That this was the Sentence and final Determination of his Father the Sun, for procuring Peace, and ending all strife and variance between them; and that since they had by mutual consent constituted him the Umpire and Arbitrator of their Differences, he protested that he confirmed the Sentence of his Father, and re­solved to proceed severely against him who should give the first occasion to vio­late the same.

[Page 77]The Curacas replied, That they would sincerely obey his Majesty, and that out of a respect they bore to his Service, they promised to be his true Friends and faithfull Allies.

Afterward these Caciques, Cari and Chipana, being in private together, entred into Discourse concerning the Laws of the Inca, the Government of his House and Court, and the rare administration of Justice through his whole Kingdom, where no Injury or Offence passed without punishment; but more particularly they observed the gentle compulsion and soft violence he used in his War, as al­so the sweetness of his temper, and Impartial Behaviour towards them both; all which being rare and admirable evidences of his Excellencies and Vertues, they both resolved, after some short conference together, to yield themselves and Sub­jects to the Service and Devotion of the Inca. And hereunto they were more easi­ly inclined, because they perceived that the Inca began to approach near to them, and to have his Confines contiguous with their Frontiers, and therefore conside­red that it was good to make a Vertue of Necessity, and seem to doe that out of Choice and free Will, rather than by being compelled to what is irresistible, loose all the merit of a voluntary Submission. With this Resolution presenting themselves before the Inca, they implored His Majesty's Protection, vowing unto him all Homage and Obedience, desiring also that he would be pleased to send Instructors to them, who might direct them and their Subjects in the Laws of his Father the Sun, and inform them of all particulars which may be requisite for his service.

In answer whereunto the Inca told them, That he accepted their good Intenti­ons, and would watch all occasions to requite them; then he commanded that such Vests should be given to the Caciques, as he himself wore, and to their Kindred and Attendance, Garments of a courser Thread, for which they made many acknowledgments of Duty and Obligation. In this manner the Inca reduced those several People and Provinces to his Empire, which within the Division of Collasuyu were subjected to the Dominion of those Ca­ciques. Moreover he added to these new Conquests the Countries of Poco, Ata, Muru, Maccha, Caracan [...] and all those other Provinces which run as far East­ward as the great Mountain of Antis, together with all that waste and desart Countrey which reaches to the borders of that Province which is called Tapac-ri, and now by the Spaniards Tapacari, containing in breadth thirty Leagues; and by reason of the coldness of it is much unpeopled; howsoever it is fruitfull in pa­stures, and abounds with all sort of Cattel and wild Beasts, and is full of Foun­tains; and particularly there is one Spring of Water, issuing from Mines of Sul­phur, so hot, that none can suffer his hand in it for a moments space; and yet what is still more observable, there are other Springs, not far from thence, of cold and pleasant Waters, both which meeting afterwards together, make that River, which is called Cochapampa.

Having traversed this desart Countrey, which abounds, (as we have said) with Fountains and Pastures, there appears a Mountain, which descends for seven Leagues, and leads to the plain of the Province Tapacri, where my Master Garçi­lasso de la Vega, had his first proportion allotted to him in the Lands of Peru: It is a Countrey very fruitfull and populous, stored with all sorts of Cattel, for the space of twenty Leagues in length, and about twelve in breadth: About eight Leagues farther, is that most pleasant Province of Cochapampa, which is a Valley of thirty Leagues long, and four broad, all which is made fruitfull by a plenti­full River, that waters the whole Countrey: These two pleasant Provinces, with divers others, were the inheritance of Cari and Chipana, (as before related) and were now added to the Dominion and Empire of the Incas, extending seventy Leagues in length.

In these parts, because they were pleasant and fertile, the Spaniards in the Year 1575. settled a Colony, which they called St. Peter of Cardenna, so named by the chief and first Planter thereof, who was a Gentleman, and a Native of Burgos, cal­led Captain Lewis Osorio.

The Matters of these two Caciques being in this manner ordered and disposed, the Inca commanded two of his principal Officers to make a survey of their Coun­tries, and to take with them such Persons as were proper and able to govern those new Subjects, and instruct and teach them in the Laws they were now to ob­serve. [Page 78] And thus the Inca having finished this work, which he esteemed sufficient for that year, and more than was expected, he returned to Cozco, accompanied with the two Caciques, who were curious to see the splendor of the Indian Court, where they were kindly received, and treated with Banquets and Sports; and be­cause it was pleasing to the Inca, the whole City endeavoured to honour and ca­ress them with all the demonstrations imaginable of Civility and Respect. After some days thus passed, he gave them liberty to return into their own Dominions, being greatly satisfied with the entertainment they had received, and at their de­parture he gave them to understand, that he intended speedily to visit their Coun­tries again, that so he might reduce those Indians which inhabited the parts be­yond them, and that therefore they should make such provisions as were necessa­ry for the support and maintenance of his Army and Attendance.

CHAP. XV.

THE Inca, Capac Yupanqui, was so much pleased with the convenience and success of the last Bridge, which (as we said) was built at Huacachaca, over the River of Apurima [...] that he ordered another of the like sort to be made at that place where the Lake Titicaca empties it self, that so it might be in a readiness against the time that he intended to return to complete his Conquests in the Di­vision of Collasuyu; and because those Countries were plain, and commodious for the march of an Army, the Incas were unquiet untill they could make a complete and entire Conquest of all that Division. The Bridge of Huacachaca; as also all the others which are in Peru, are made of Osier, onely that which passes the wa­ter called by the Spaniards, The Conduit, because it is the vent by which the Lake empties it self, is made of Flags and Rushes, and such like materials: This passes over the water, as that at Seville, which is made upon Boats, and is not arched, as that we have formerly mentioned. There is a sort of Rushes which grow over all Peru, that are of a fine and pliant sort, convenient and easie to weave with, the Indians call them Yehu, which they use in thatching their Houses. That sort which grows in Collao is excellent feeding for the Cattel, and of which they make their Baskets and Hampers, like little Chests with covers, (called by them Patacas) and hereof also they make Cords and Ropes; the best sort of these Rushes grows in the River which falls from the Lake Titicaca, whereof there is great abundance, as also of Flags and Bulrushes, and a sort called En [...]a. The In­dians cut great quantities hereof, at the proper seasons of the year, of which they make provisions, to be dried and prepared for service of the Bridge, as occasions shall require. With these Rushes they twisted four great Ropes, as big as a Man's Leg, two of which they cast over the River, and fastened them on each side: This water on the top or superficies of it, seems still and quiet, but towards the bottom runs with a strong current, as some say that have made an experiment of it. These Ropes, or Cables, which serve in the place of Boats, are covered with great bundles of Flags and Rushes, all twisted and twined one within the other; and over these they throw the other two great Ropes, to keep down and streng­then the whole work; over these Ropes they cast great quantities of Rushes, twi­ned into lesser cords, about the bigness of a Man's Arme, woven one within the other, and made so firm and close, that neither the trampling of Beasts or the Feet of Men can break or disorder them. These smaller cords the Spaniards call [Page]

[Page] [Page 79] the floar of the Bridge, which Bridge was about thirteen or fourteen Foot broad, and about a Yard thick, and about an hundred and fifty Paces in length; so that we may imagine what a vast quantity of Rushes is required for a work of this na­ture. It is moreover observable, that this Bridge requires reparations every six Months, or rather, to be made new, for the whole composition of it being no­thing but Straw and Rushes, which are fading and decaying materials, must be often renewed, especially the Ropes or Cables, which are the main traves of the work, must be maintained, and kept in good repair. This Bridge, as likewise all other publick conveniences, were in the times of the Incas kept up, and main­tained at the charge and labour of the neighbouring Countries; so that many Hands making light work, and the materials provided from year to year, the good order observed, made it a matter without much trouble or difficulty. The end of these main Cables, which were the Foundation of this sort of Bridge, were fixed in the ground, and not seised, or made fast to Rocks of Stone, as some others were; and the Indians say, that this is the better invention, for that this Bridge may be removed, and carried either higher or lower on the River, as oc­casion requires.

The Bridge being thus made and completed, the Inca, with his eldest Son and Heir, departed from Cozco, travelling by short journies, untill they arrived at the remotest parts of those Provinces which belonged to Cari and Chipana, being those Countries which we formerly mentioned by the names of Tapacri and Cochapampa, where the Caciques attended in a readiness with their Souldiers to receive the Inca. From Cochapampa they proceeded forward to Chayanta, and in their way thither they passed a most desolate and barren Countrey, where is not one Foot of good Ground, but onely Stones and Rocks; and which produces nothing but Bushes bearing Thorns, as long as a Man's finger, and which the Indians use for Needles to sow the poor Drapery they wear; and which sort of Thorn grows common in all parts of Peru: Having passed this desart, which contains about twenty Leagues in length, and about as much in breadth, they entred into Chayanta; where the Inca commanded the Prince his Son to send the Summons which were usual, and accustomary to the Inhabitants of that Province.

At the receipts of these Summons the Indians were divided into different opini­ons; some were for present Submission and Obedience to this celestial Race which was descended from the Sun, being assured all those Laws which were given and imposed by such an infallible Light, could not be other than just, gentle, and such as tended rather to the Liberty and Security of the Subjects, than to the Interest and Advantage of the Governour. Howsoever others that were of a different sentiment, and more stubborn in their humour, argued, That they had no need of a King, or new Laws, since that those which they had already were good and profitable, and such as their Ancestours had lived under with great happiness and security; that they had Gods already of their own, whom they worshipped and served, and knew no necessity that there was of a new Religion, or Customs; and what was most grievous, that they must submit to the pleasure of a Prince, who preached Religion and Sanctity to them, and made them promises of Privilege and Liberty; whenas perhaps to morrow, so soon as he had gained them under his power, he would then impose such Laws as were slavish and agreeable to his own Lust and Pleasure; and therefore they concluded, that it was better not to trust to such a hazard, but rather to live in their own freedom, or else die in the defence of it.

In this Suspence matters remained for some days, both parties insisting on the truth of their opinions, untill at length the fear of compulsion from the Inca, and the hopes of receiving good and wholsome Laws from him, extorted an answer which was dubious, and favouring something of both opinions; for they declared that they were willing to receive the Inca for their King and Lord, but as to his Laws, they were ignorant of them, not knowing whether they conduced to their Benefit or Damage; untill which time, that they were informed of the substance and form of them, they desired a cessation of Arms, and of all violence, and that the Inca, with his Army, might enter into their Countrey upon parole, that in case his Laws proved not to their contentment, that then he would quit his station, and leave them to their own freedom and liberty; but if they appeared as good as he avouched and affirmed them to be, that then immediately they [Page 80] would submit and prostrate themselves before him, and acknowledge him to be of the true race and progeny of the Sun.

Though this people was in no capacity of giving conditions to the Inca, yet he was pleased to accept such as they offered; being resolved to adhere to the old Maxim of his Ancestours, which was rather to conquer with love and affection, than by force; and therefore he assured them on his word, that in case they did not think to adore his Father the Sun, nor yet to accept his Laws, he would then leave them to their own choice and freedom: The which promise he made on an undoubted confidence, that so soon as those Mysteries and excellent Statutes were revealed to them, they could not but accept and embrace them; and that they would onely be troubled, that such admirable beauty of reason arrived so late to their hearing and knowledge.

Upon this assurance and promise the Inca entred into Chayanta, where he was received with much awe and veneration, but not with that mirth and rejoycing as they used in other parts at this Solemnity: For as yet these poor people stood wavering between hope and fear, untill the Reverend Counsellours deputed by the Inca, with the Prince his Son and Heir, took some pains for several days to declare, and expound to them the Laws relating to their Idolatrous Religion, and to their Secular Government: the which they inculcated so frequently, and with such patience and plainness, untill at length they became capable of that Doctrine which they taught. The Indians stood gaping all this while with wonderfull at­tention, admiring that such Laws should be made for their honour and advantage; and then burst out into Acclamations, saying, That worthy were they to be ac­counted Gods, and esteemed for Lords of the Universe, who were able to frame and deliver such Laws and Statutes to Mankind; the which they promised to re­ceive and obey; and that renouncing all their former Idols, rites and vain customs, they vowed and swore to embrace the Religion of the Inca; and in token thereof they prostrated themselves before the Prince, who represented the Person of his Father the Sun, and the Inca, Capac Yupanqui.

Having thus yielded themselves in a solemn manner, they fell to Dancing after the fashion of their Countrey, shewing some new Dances which they had pur­posely made for the entertainment of the Incas; and all people habited themselves in their best cloathes, with Tinsel and Ribbons, singing Ballads made in honour and praise of the Sun, and the Incas, and of their good Laws and Government; and in fine, they made all the demonstrations of love and affection imaginable.

CHAP. XVI.

HAving already mentioned the two several sorts of Bridges, which the Incas made for passing Rivers; one of which was composed of Osiers, and the other of Rushes and Canes. We shall now proceed to declare some other In­ventions which the Indians projected for the same purpose; for in regard the la­bour and charge of making Bridges was so great, that they were onely made for convenience of the great Roads and the King's High-ways; and that the Coun­trey being in other places large and wide, wanted that convenience whereby the people might maintain communication one with the other; wherefore Necessity, which is the Mother of Ingenuity, taught them several contrivances according to the disposition and nature of the Rivers, as also how to swim on the Seas with such floats, as served their present occasions; for they had not as yet attained to [Page 81] the Invention of Boats, or such Canoes, as they use in Florida, or the Isles of Bar­lovento, and other places of the Main Land, which are a sort of Troughs hewed out of Timber, and are all of one piece: but the Wood in Peru is not fit for this use, being sappy, and heavy as Iron, and therefore not boyant, as the nature of such floats require: Wherefore they made choice of another sort, of a more light and spungy Timber, which grows in the Provinces of Quitu, from whence, by order of the Inca, many Trees were felled, and brought down to the banks of the Rivers. Hereof they made all their Boats greater or lesser, some of them were of five, others of seven pieces of Wood, which served for the bottom, tied one to the other, that in the middle being the biggest: The first Boards on the side were something shorter than those of the Keel; the second above were shor­ter, and the third shorter than those below; that so that being pinched in above, and not all of the same breadth, the Vessel would find less resistence in its motion through the Water; and the Stern and the Head of the Boat were both of the same fashion: To both the ends of these Boats they fastned a Cord, so that Passengers being desirous to Ferry over, they drew the Cord on one side; and being to return, they drew that which was fastned to the other. I remember that I passed a River in one of these Ferries; which because it had been made in a time when the Incas reigned, the people accounted it a Relique, and had it in great esteem and veneration.

Besides these Ferries, they have other lesser Boats more manageble, made of Canes and Reeds closely woven, and shaped upwards sharp, like the Prow of a Boat, that they may with less resistence cut the Water: the Mid-ships are made broad, and wide, and capacious to receive the Loading: One of these Boats is governed by a single Indian, who places himself at the Stern, and lying on his breast with his hands and feet on each side in the water instead of Oars, he Sculls and Steers along with the current to the place he designs: If the current be very rapid, they row along the bank of the River to take the advantage of a hundred paces upwards, making account that the swiftness of the stream will carry them 200 paces downwards before they can reach the other side: When a Passenger Ferries over, they order him to lye flat on his face, stretched at length in the Boat, with his face towards the Ferry-man, and to hold himself fast by the Cords, and by no means to rise or stir, or so much as open his eyes. I once crossed a very swift current in one of these Boats, which is something hazardous; (though on smooth and still waters there is no danger) I then remember that the Ferry-man conjured me with all the Loves in the World, that I would neither lift up my head, nor open my eyes: I being then but a Boy, was so affrighted, that I thought either the Earth would sink, or the Heavens fall: Howsoever, I could not for my life but lift up my head, and open at least one of my eyes to see if there were any enchantment, or some discovery of a New World in the matter; and being in the middle, I lifted up my head a little, and seeing the water round, me-thoughts we had fallen from Heaven above; and I became so giddy, that my brains turned, and swam faster than the Boat, which was carried with a very rapid and violent stream; so that I presently shut my eyes again, and confessed that the Boat-man had much reason for the caution he gave me.

They have likewise another sort of Float made of large Gourds, joined and fastned strongly together, about the bigness of a Yard and a half square: Here­unto they fit a Rope in fashion of a Poitral to a Horse's Saddle, wherein the In­dian Boat-man puts his head; with which swimming away, he Tows the Boat af­ter him with her Lading, untill he passes to the other side of the River, or Arme of the Sea; and if the Lading be heavy, so that the Boat draws much water, he is then assisted by an Indian or two more, who push at the Stern, and drive the Boat forward.

But in those great Rivers, where the current is very forcible and rapid, so that they are not passable in these Boats of Gourds or Rushes; and where also the banks of the River are so rocky, that there is no place to Land either on one shore or the other: there they make use of their great Cables made of Canes, called Chahuar, which they throw over from the higher parts of the craggy places, fa­stening them to great Trees or firm Rocks: Within this great Cable they put a Case, or Basket made of Osiers, capable to receive three or four persons; to each end whereof they fix an Ear, or handle of Wood, through which they pass the Cords for drawing it from one side to the other; and in regard the Cable is very [Page 82] large, it hath a mighty swing and fall in the middle; and therefore they lore the Ropes of the Basket very easily, and by degrees, untill it comes to the middle, which is the lowest part of the Cable; and thence by main force they draw it up­wards. There are certain Indians who live near that place, and are appointed by the Countrey for that work, and are very assistant and helpfull to Passengers with­out any consideration of interest, or payment whatsoever. Some Passengers who have used that kind of Ferry, putting their legs and feet in the basket, have with­out other help than their armes and hands onely forced themselves upwards upon the Cable. I remember, when I was a Boy, that I passed this way three or four times; but being very young, the Indians carried me on their backs; in the same manner they transport their Cattel on the other side; but this is done with much more trouble: For but few of them can pass at a time, and those of the lesser sort, such as Sheep, Goats and Kids, which they tye fast within the basket; and as for Mules, Horses, Asses or Cows, they are of too great a burthen for this sort of Ferry, but are driven about to the great Bridges, or to shallower places, where the River is fordable. This kind of passage the Indians call Uruga, and is onely made use of by the Countrey people, that have occasion to pass from one side to the other; but in the great Roads the convenience is better.

The Indians all along the Coast of Peru, Fish in their little Boats made of Rushes, and adventure four or five Leagues out at Sea in them, and farther if oc­casion require; for that Sea is called the Pacifick, being calm for the most part, and not subject to bad weather; but when they carry things of great burthen, they use Floats made of Timber. The Fisher-men, when they go to Sea, kneel down in their Boats, and sit on their legs, and so row with a Paddle made of a large Cane, cleft towards the end; for in that Countrey they have great Canes, which are as big as a Man's thigh; of which we shall treat more largely hereafter. This Cane they hold with both hands, one being placed at the top, and the other in the middle; and the end being made broad in the shape of an Oar, they Row their Boat forward; the Boat being very light, feels every stroke of the Oar, and turns, then they change the hand to the other side, and so shift it over again, which moves the Boat with an incredible swiftness.

Then for their Fishery, when they go to take great Fish, they use a Fisgig in the same manner as they strike Whales with in Biscay. To this Fisgig, which is a sharp Spear at the end of a Staff, they fasten a line of about 20, 30 or 40 fathom in length, the end of which they tye to the head of the Boat; the Fish being strook, the Indian vears his Line, and gives him Rope as fast as he can; and when he hath given it all out, he then plays with the Fish untill it is quite tired; and so ma­stering it, they take it, and some of them are of an incredible bigness. They Fish also with Nets and Hooks; but they make no great matter of their Fish­ing in that manner; for their Nets being small and manageable by one Man, can never inclose any number; and their Hooks being ill made, not knowing the use of Steel or Iron, they take very few with that Art; for though they have Mines of both Metals, yet they know not how to separate and purifie the Ore: Their Boats of Rushes are not able to bear Sail, because they have no Keel, nor hold in the water, and perhaps make better way with a Paddle, than with a Sail; though on their Floats made of Wood, they set up a Sail, which serves them be­fore the Wind.

These are the Arts which the Indians have invented for making short Voyages on the Seas, and for passing swift and rapid currents; the which have received little improvement, for they were in use when I was there, and believe they have still continued in the same manner without alteration; for they being a poor sort of miserable people, of mean dejected spirits, follow the old road, not aspiring to greater matters, than a supply of their necessities. In the History of Florida, the sixth Book, treating there of their Canoes, we have touched upon their contri­vances to Pass and Navigate on Rivers, which have a swift and rapid current; so that now we shall not enlarge farther thereupon, but rather proceed to the o­ther Conquests of the Inca, Capac Yupanqui.

CHAP. XVII.

THE Inca having secured the Countrey of Chayanta with a sufficient force and supplied it with Officers requisite for administration both of their reli­gious and civil Government. He proceeded forward to other adjacent Provinces, amongst which Charca was of great Renown, comprehending many different Na­tions and Languages under its Dominion; all which were in the Division of Col­lasuyu; The chief of principal Countries of which were Tutura, Sipispo, Chaqui; to the Eastward of which, and towards the Mountain Antis, are other Provinces cal­led Chamuru, where grows great plenty of the Herb which they call Cuca, though it be not so good as that which grows about Cozco. There is also another Pro­vince named Sacaca, with divers more, which for brevity sake we omit; to all which the Inca sent his Summons in his accustomary form and manner.

These several Nations, who had already been informed of all the particulars which had passed in Chayanta, returned their answers much after the same man­ner; the substance of all which was, That it was their great honour to have the knowledge of so holy a Religion, as that which enjoined them to adore the Sun, and to serve the Inca, who was descended from him; and that they had the pri­vilege to be offered such good and wholsome Laws for their Government: And therefore desiring his Majesty to receive them under his potent Protection, they resigned up their lives and fortunes to his disposal; and in regard, that having re­ceived new Laws and superstitious Rites, differing from those of their adjacent Neighbours, they stood in great danger of having their Apostacy revenged by them; they therefore desired, that those people also might be reduced, and obli­ged to embrace the same Laws, Religion and Worship with them.

The Inca returned them answer, That they should not need to trouble them­selves for those matters, but that they should rather with entire confidence remit all their care unto him, who knew the times and ways best for their protection, being assured that their subjection to him was their best security, and that none had ever suffered for receiving his Laws and Vassalage, but rather lived with joy and comfort under those infallible Oracles which the Sun had gratiously dispensed to them. With these assurances this people, without other Queries or Demurs, yielded themselves; on which particulars we shall not farther enlarge, in regard nothing of moment offers on that subject. In this Conquest the Inca spent two, and some say three years; and having lest Guards sufficient in the Countrey to curb and prevent all Incursions of the Neighbourhood, he returned to Cozco, visi­ting in his way all those Nations which had formerly submitted themselves; he commanded the Prince his Son to take another way, that so he might please his Subjects in other parts, who esteemed themselves highly honoured with the pre­sence of their Kings and Princes.

The Entry which the Inca made to his Court was very Magnificent and Royal, being attended by his own Captains, and with the Curacas of the late subjected Provinces, who out of honour to the Inca, and curiosity to see the Imperial Court, made up some part of his Equipage; and the people with Demonstrations of Joy and Triumph were not wanting to welcome the return of their Inca. Some few days after the Prince Rocca likewise came, whose Arrival the people also celebra­ted with Dances and Songs in praise of his Noble and Victorious Actions. Then the Inca having gratified his Commanders for their pains and faithfulness in the late Expedition, he gave them leave to return to their own Houses, there to enjoy repose and rest after their long and tedious journies; and residing now at his own Court, he attended to the government and administration of those matters which respected the happiness and advantage of his Subjects; for his Territories [Page 84] were now become very large, extending from Cozco along the Coast of that Sea which is called Zur, above one hundred and eighty Leagues as far as Tutyra and Chaqui; then to the Westward from the City, the Dominion reached seventy Leagues one way, and eighty another: and to the Eastward it ran to the River Paucar tampu, being thirteen Leagues full East from the City; and to the South-east forty Leagues; so that the Empire being grown thus large and wide, the Inca thought fit for some time to fix boundaries to his Conquests, that so he might at­tend to the conservation of what he had already gained, and to the benefit and security of his Subjects: And now living for some years in peace and plenty, he had leisure to enrich and adorn the Temple of the Sun, and of those selected Vir­gins which the Inca, Manco Capac, had endowed: he also built many other Edifices, both within and without the City, and in divers Provinces, where they were most to advantage. He made likewise Aqueduct, and opened Springs for wate­ring the grounds; he built divers Bridges to pass Rivers and Streams, to the great convenience of publick Roads; he opened divers new ways for commodious tra­vel, and for better communication of one Province with another. In short, he omitted nothing which might conduce to the publick benefit, to the advantage of his Subjects, and to the greater Glory and Grandeur of his own Majesty.

CHAP. XVIII.

IN these, and such like Affairs, the Inca employed himself, for the space of six or seven years; and then it was judged fit to reassume again the thoughts of War, for the farther enlargement of Empire; to which end orders were given for raising an Army of twenty thousand men, under the conduct of four Major Gene­rals, and of the Prince Rocca, who was to command in Chief: The Design was to march towards Chinchasuyu, which lies Northward from Cozco; on which side their Dominions did not reach farther than Rimac tampu, which was not above seven Leagues, and was the utmost Bounds in those Quarters to which the first Inca, Manco Capac, had proceeded; since which time the other Incas did not esteem it worthy the troubles of a Conquest, being a Countrey desolate, rocky and without Inhabitants.

The Prince leaving Cozco, came to the River Apurimac, which he passed on great floats, prepared for that purpose; and because the Countrey was desolate, he proceeded as far as Curahuaci, and Amancay being about eight or ten Leagues from the City, and without any opposition reduced all those poor Indians where­soever he passed. From the Province Amancay he took to the left hand along the great road, which leads from Cozco to Rimac, and leaving the Desart which is cal­led Cochacassa, being about twenty two Leagues over, he entred into the Province called Sura, which is very populous, and rich, both in Gold and Cattel, and where the Inca was received with ready submission. Thence he proceeded to the next Province, called Apucara, where also he was received without opposition; for in regard these Countries were always at enmity together, they were not able to unite in a common League, nor yet resist in a single condition.

From Apucara he marched forward to the Province Rucana, which is divided into two parts, the lesser and the greater: The People hereof are both beautifull in their Bodies, and ingenious in their Minds, by advantage of which they more easily apprehended the felicity they should obtain under the Government of the Inca, and therefore with joy and applause received his Commands. Thence he [Page 85] descended to the Sea Coast, which the Spaniards call the Launes, and passed the first Valley, which in those parts hath the name of Nanasca, which signifies dole­full, or dismal; what might be the occasion of this Epithet, is not certain, but it is believed that it might be from some great punishment, or calamity, which had happened there; the Spaniards call it Lanasca, where also the Inca was recei­ved without opposition, and obeyed without conditions; the like submission was yielded by the Inhabitants of all the Vallies from Nanasca to Arequepa, which lies by the Sea-coast for the space of above eighty Leagues in length, and fourteen or fifteen in breadth: the chief Valleys are Hacari and Camata, containing twenty thousand Inhabitants; there are other Vallies of less consideration, which are Ati­ca, Ucunna, Atiquipa and Quellca, all which yielded ready Obedience, both be­cause they neither had force to resist, being a poor naked People, and because every Valley had its particular Lord, and some of them two or three, amongst whom were perpetual Quarrels and Dissentions.

And since we are now treating of those places, it will not se [...] an improper Digression, though perhaps out of its due order, if we should recount a remar­kable passage, which happened in the Valley of Hacari, some time after that the Spaniards were Masters of it. The occasion was this: Two Curacus, who had not as yet been baptized, were greatly at variance together, about the Limits or Bounds of their Jurisdictions, which increased so high, that they often endea­voured to decide the Difference in Battel; to prevent which, the Spanish Gover­nours sent a Commissioner to them, with power to determine, and put a final end to their Disputes by a friendly and amicable Composure: The Judge, or Umpire, having heard both sides, allotted unto each such Boundaries as he thought did of right belong unto them, respectively obliging them to maintain Peace and Friendship together; which though they promised to doe, one of them who thought himself injured and aggrieved by this Division, concealed his pas­sion and intention to Revenge under the specious appearance of Friendship: for the Day being come, when the Solemnities of the Peace were to pass, they both are and drank together; the Banquet being ended, the offended Curaca arose, and taking two Cups in his hand, filled with Liquour, as if he intended to drink a Health to the confirmation of their Friendship, (as the custome amongst the In­dians is) he offered one of the Cups, which was prepared with poison, to his Enemy, reserving the other, which was wholsome, for himself; but the other Curaca observing some change in the Countenance of him who made him the offer, and a Dissatisfaction in the terms he received, refused the Cup which he reached to him, desiring rather to have the other which he reserved for himself. The Curaca, not to seem cowardly, or to offer that which he refused himself, was easily persuaded to change his hands, and with that reached to his Enemy the wholsome Cup, and without difficulty drank up the Poison himself; of which dying in a few hours after, he gave a sufficient evidence, that the Draught was not more deadly than the Poison of his own Rage and Malice, with which he swelled and burst.

CHAP. XIX.

FRom Nanasca the Inca translated some Indians, who were Incas of that Nation, to plant themselves on the River Apurimac, because that the Climate of that Region, from Cozco to Rimac, being very hot, agreed best with the Temperament or Constitution of the People of Nanasca, whose Countrey was in the same de­gree of heat with that of Apurimac, whenas on the contrary, the People which were transplanted from the Desart, which is a more cool and moderate Climate, were subject to Diseases and Calentures, and not able to support the intolerable heats; for which reason the Incas in the establishment of their Colonies, had al­ways a respect to the Constitution of the People, that so they might not pass from one Extreme to another, but that their new Habitation might correspond in some degree with the Air of their native Soil. This regard the Inca having al­ways to his Colonies, the People which he planted on the Banks of the River Apurimac, were extracted from the hotter Climates; but there was no need of great numbers for this occasion, because that most of the Land on both sides of that River is rocky and barren; onely there are some pieces of good ground, which the Inca was desirous to have manured in the manner of Gardens, and places of Pleasure; because that soil which borders on the River, produces most excellent and rare Fruit.

Matters being settled in this posture, and every thing established in due order, relating to the Government of the new acquired Provinces, the Prince Rocca re­turned to Cozco, where he was kindly received by his Father, and the whole Court, and being then to disband his forces, he dismissed the Commanders with signal marks of his Favour and Esteem.

And now the Inca, Capac Yupanqui, finding himself to decay with Years, and to enter into a Region of Life, which required ease and repose, he resolved to put a full stop to the enlargement of his Conquests, and onely spend the remainder of his Days in the Administration of Justice, and performing matters tending to the Benefit and Advantage of his People. In this easiness several years passed, du­ring which time the Inca performed the part of a kind and indulgent Prince, and the People of loving and loyal Subjects, who with all readiness and affection ap­plied themselves to the service of the Inca; particularly in building the Temple of the Sun, and erecting other Edifices, wherein they shewed great willingness and diligence, because they were works recommended to them by the Inca; more­over they of their own accord, within the Division of every Province, built other Houses for the Convenience and Divertisement of the Inca.

In this Prosperity and Ease the Inca, Capac Yupanqui, died, with the Character of a valiant and able Prince, and worthy of the Title Capac, which caused him to be much lamented in the Court, and in all parts of his Kingdom, with deep Resentments; he was afterwards embalmed, and interred in the Sepulchre of his Fathers. He left for his Heir and Successour Rocca, his Eldest Son, which he had by Coya Mama Curi-yllpa, his Wife and Sister; he left also many other Sons and Daughters, as well natural as legitimate, the precise number of which we cannot determine, though some say, that they were above Eighty, which is not much, for some of these Incas have arrived to a hundred, some two hundred, nay some are confidently reported to have had three hundred Sons and Daugh­ters.

CHAP. XX.

THE principal Idol in esteem both with the Inca and his Subjects, was the Imperial City of Cozco it self, which the Indians adored as a sacred Relique, both because it was founded by the first Inca, Manco Capac, and because it was the Repository of innumerable Trophies acquired by Victory, and was the Seat and Throne of the Incas, who were esteemed for Gods. This superstition ap­peared in every little instance; for in case two Indians of equal quality did but meet on the way, one coming from Cozco, and the other travelling thither; he that came from thence, gave always the first salutation, and the upper hand to him who was going thither; and if he, who had been at this City, was ever af­ter esteemed by his Neighbours as a Pilgrim or a Holy Man, how much more was he to be reverenced, who was a Citizen, or Native of the place: And in pursuance of this humour and opinion, whatsoever was said to come from Cozco, though it were but Lentils or Seeds, and did not surpass others of like kind in its Excellency, yet it had always the pre-eminence, and was thought an impiety to think or judge otherwise. To keep up this fancy and belief in the people, the Incas laboured to adorn and enoble the City with many Sumptuous Edifices and Royal Palaces, many of which they built for their own use, as we shall hereafter declare, when we come to describe the publick Buildings, amongst which there is none comparable to the Temple of the Sun, which was enriched with incre­dible Wealth; to which every Inca particularly added something, and improved and perfected that which his Predecessour had left deficient. The Riches of that Temple were so immense, that I should not adventure to describe them, did I not find them mentioned in all the Spanish Histories of Peru; but neither what they have wrote, nor I delivered, are able to reach the vastness of that real Wealth. The Building of this Temple is esteemed the Work of the King Yupanqui, the Great Grandfather of Huayna Capac; not that he was the Founder of it, having received its beginning from the first Inca, but because he completed the Adorn­ment of it, and exalted it to those immense Riches and Majesty in which the Spaniards found it.

Now to describe this Temple; it is to be noted, that that place which was the Chamber of the Sun, is now the Church of the Divine St. Dominick; but be­cause I have not the exact measures of the length and breadth of it, I omit to mention it at guess; onely that how large soever it be, it is all made of Freeze­stone well polished.

The High Altar (which for our better understanding we call by that Name, though the Indians knew not how to erect an Altar) is placed at the East-side; the Roof was flat, made of lofty Timber; but the Covering was thatched with Straw, because their Art arrived not to make other. All the four Walls of the Temple were Wainscoated from the top to the bottom, with Panes and Frames of Wood all over guilded: In the upper place, where we seat the High Altar, was the Figure of the Sun drawn upon a Plate of Gold, much broader and thicker than the Boards which covered the Walls; this Figure represented the Face of the Sun in a round shape, with all his Rays and Emissions of Fire, and Light pro­ceeding from him much in the same manner as our Painters draw him: The Fi­gure was so great and large, that it took up all the Quarter of the Temple, from one Wall to another: Besides this Representation of the Sun, the Indians erected no other Idols in their Temples, because they did not acknowledge, nor adore [Page 88] any other Gods, though some Writers maintain a different opinion. When the Spaniards first entred the City of Cozco, this Figure of the Sun fell to the lot of a certain Nobleman called Macio Serra de Leguiçano, whom I knew, and left there alive when I came thence for Spain; he was so great a Gamester atA Game at Cards. Pri­mero, and all other Games; that though the Image was very great, yet he made a shift to lose it in one Nights play; whence that Proverb came, as Acosta says, Play for the Sun before the Day breaks. Sometime after which, the Common-Council of the City taking notice, how much this Son or Member of theirs was given to play, and how much he lost, thought fit, as the best expedient to wean him from that Vice, to chuse him Alcalde, or Chief Justice in Ordinary, for the space of a year: In execution of which employment he applied himself with so much diligence and care in the discharge of his trust, that being a Gentle­man of excellent parts, he took not a Card in hand for the whole year follow­ing; the City observing this his active diligence, continued him in Office for a year longer, and afterwards kept him constantly employed in one publick charge or other; so that this Macio Serra difusing his course of Gaming, came at length to abhor it, calling to mind the many dangers, troubles and inconveniences to which it had betrayed him; which serves as a pregnant example to demon­strate to us, how much idleness contributes to Vice, and employment unto Ver­tue. But to return to our History, we say, that a Calculate may in some mea­sure be made of the Riches of that City, when an Image of Gold of that pro­portion and value fell to the lot and share of one single person. On each side of this Image the Bodies of the dead Incas were placed, embalmed with such rare Art (we know not how) that they seemed still living: their postures were sitting on Chairs of Gold, erected on those very Frames of Gold on which they usually sate when they were alive: their Faces were turned towards the people; onely Huayna Capac, as if he had merited a supereminence over all the others, was places with his Face towards the Figure of the Sun, as if he had been the most beloved, and greatest Favourite of all his Race; and indeed his Vertues and Royal Endowments, which appeared in him from his Infancy, were such, as procured for him a degree above the rest, and a place amongst the Gods which they adored. These Bodies, with what Treasure they were able, the Indians con­cealed in such secret Vaults, that none of them came to appear untill this year of 1559, when the Licenciado Polo made a discovery of five of them, three where­of were Kings, and the other two were Queens.

The principal Gate opened to the North, as it is at present; besides which there were several other small Doors for better convenience of the Temple; all which were lined on the inside with Plates of Gold, as also the Jambs or Posts of the Doors. On the top of the Temple without, on the highest Wall, was a large Circle of Gold in form of a Crown, of above a Yard in breadth, which encompassed the whole Temple.

CHAP. XXI.

FRom the Temple there is a passage into the Cloisters, which are encompas­sed with four Walls, one of which is the Wall of the Temple: the top of this Cloister is spread with a Cieling of Gold, of about a Yard in breadth, and was the Ornament and Crown aloft; but the Spaniards afterwards despoiled the Roof of the Gold, and in place and memory thereof laid a Cieling of white Plaster; the which, when I departed thence, was still white and fresh, and the Walls sound and standings as formerly. The Provost, or Master of this Cloister, had five large Chambers square allowed him for his Lodgings, not contiguous, or joyning one to the other, but separate and apart, being covered in form of a Pyramid, and which made the other three Walls of the Cloister.

One of these square Chambers was dedicated to the Moon, whom they styled the Wife of the Sun, and therefore was nearest to the principal Chapel of the Temple; all the sides within, as also the Doors were Plated with Silver, for the better correspondence and resemblance with the colour of the Moon, whose Image was also erected in Silver, with the face of a Woman, and placed in the same manner as that of the Sun. Into this Chamber they did usually enter to make their visits to the Moon, and recommend themselves to her favour; for that she being the Sister the Wife of the Sun, was consequently the Mother of the Incas, and of all their generation; wherefore they called her Mamaquilla, which signifies as much as Mother-Moon, to whom they offered Sacrifices as they did to the Sun. On each side of this Image they placed the Bodies of the dead Queens, according to their Order and Seniority. Onely Mama Ocllo, who was the Mother of Huayna Capac, had the chief place, being seated nearest, and with her face just opposite to the Moon; in regard, that having been the Mother of a Son so excellent and famous, did seem to have merited the primary place of Honour.

The Chamber next hereunto was dedicated to Venus the Evening-Star, and the other seven Stars, and to all the other Stars in general. The Star Venus they called Chasca, which is as much as to say, long and curled Locks; they named this Star the Page of the Sun, because it always attended on him, going some­times before, and sometimes after him; for the seven Stars they entertained a particular respect, because of the strangeness of their position, and their equal proportion: These Stars they fansied to be the Attendants and Hand-maids to the Moon; and for that reason they lodged them in the Lobby, or Chamber next to her, that so they might be near, and the place more commodious for their ser­vice; for they were of opinion, that the Stars were Attendants belonging to the Court of the Moon, and not of the Sun, because they appeared in the Night onely, and vanished so soon as the Morning dawned, and the Sun arose.

This Chamber had its Walls and Doors all plated with Silver like that of the Moon; the Roof was painted like a Starry Sky, full of Stars of the greater and lesser Magnitude.

The next Chamber hereunto was dedicated to the Lightning, Thunder and Thunder-bolt, which three they comprehended under one common Name of Yllapa, and the distinction of them was denoted by the Adjunct Verb: As for example; when they say, Did you see the Yllapa? then they mean Lightning; or did you hear the Yllapa? then it is Thunder; or did you see where the Yllapa fell, or the damage it did? then they understand the Thunder-bolt.

[Page 90]All which they did not esteem for Gods, but regarded them as Servants of the Sun, as the Ancients did, who fansied the Thunderbolt to be the Arms of Jupi­ter; and for that reason they allotted them Lodgings in the Temple of the Sun, the which were adorned all over with Gold: howsoever they formed no Statue or Representation of them, because they knew not how to decypher any Simili­tude or Hieroglyphick to express them: This triple signification of Yllapa the Spa­nish Historians have not understood, for if they had, they might have made a pro­per use of it, in making our word Trinity more intelligible to the capacity of the Indians, than by some other less significant terms which they have used and framed, but have not reached the Imagination or Genius of that People. Thus much I write, and as I have often said, so I still aver the same to be true, because I have sucked it in with my milk, and have heard it from my Ancestours; and as to other matters concerning the Thunder, we refer the Reader to what we have al­ready declared.

The fourth Chamber they dedicated to the Rain-bow, because they apprehen­ded it to be a Ray, or Emission from the Sun, and for that reason the Incas placed it in their Arms, or Scutcheons, as a badge of their Family and Alliance; this Chamber was also furnished with Gold, and on the Walls a Rainbow was pain­ted very naturally, with all its colours, which reached from one side to the other; the Indians call it Cuychu, and have it in such Veneration, that when they see it in the Air, they shut their Mouths, and clap their Hands before it; be­cause they have an opinion, that if the Rainbow should discover their Teeth, his Influences would spoil them, and cause them to rot; the which was one amongst their vulgar Errours, which they held without any reason, or founda­tion for it.

There was moreover a fifth and last Chamber appropriated to the High-Priest, and other inferiour Priests under him, who attended on the service of the Temple, who were all Incas, descended from the Royal Bloud: This Chamber was not ordained for a room to sleep or eat in, but for a place of audience, or consultation, in what manner to regulate the Sacrifices, and all other matters appertaining to the Services of the Temple; the which Chamber, as all the others, was furnished and adorned with Gold from the top to the bottom.

CHAP. XXII.

THE Spaniards call the High Priest Vilaoma, by corruption of the true word Villac Umu, which is compounded of Villa, which signifies as much as to speak or utter, and Umu, which is to divine or foretell; as if we should say, a Soothsayer, or one skilfull in Divination; not that he is to declare his own senti­ments, but such as by his frequent intercourse and communication with the Sun, and by virtue and privilege of his Priesthood, he shall have received from him, namely, all those Fables which the Devils have uttered through the Organs of their Idols, or by secret voices, sounding in their Sanctuaries, or by the Interpretation of Dreams, or such kind of superstitious Rites, have all been esteemed oraculous and mysterious sayings, conveyed to them by the Administrations of the High Priest.

[Page 91]Of those five Chambers which we have already mentioned, there were three onely that I saw remaining in their ancient state of Walls and Roof; and these al­so were despoiled of their Plates of Gold and Silver; but the other two, which were the apartments of the Moon and Stars were demolished, and laid level with the ground. In the outside of these Walls, which bordered on the Cloisters, were four Niches, or Tabernacles made of free Stone, as the Walls themselves were; and these Niches had cases of Stone cut and placed within the hollow of the Tabernacle, the which were lined with Plates of Gold, not onely on the top and sides, but on the bottom also; and the corners of these stone-cases, or frames, were all inlaid with pretious Stones, such as Esmeralds and Turquoises, because that Countrey neither yields Diamonds, nor Rubies: On great festival Days the Inca did usually sit in one of these Tabernacles, sometimes, in one, and sometimes in another, as was appointed for the Festival.

In two of these Tabernacles, in the same Wall which looked to the East­ward, I remember that I observed many little holes in the Cases, or Frames, which were embossed within the Stone, and those which were in the corners reached from one side to the other; those holes which were in the middle of the Tabernacle, onely marked or pitted the Wall: Enquiring of the Religious which belonged to that House, what these holes meant, they told me, that in the times of Indian Gentilism those were the places in which the pretious Stones were set; these Tabernacles, and all the Doors, which were twelve in number, that opened to the Cloister, were all plated with Leaves of Gold, excepting onely the Chambers of the Moon, together with those of the Stars, which, as we have said, in resemblance of what they represented, were overlaid with Silver onely.

Besides these five principal Chambers (which we have already mentioned to be appertaining to the Temple of the Sun) there were other Rooms of lesser note, which belonged to the Priests, and the Servants under them, who were made Incas by privilege, because that no other Indian, how great soever he were, though a Curaca, or Lord, had not the liberty to enter within that House, much less was it granted to Women, though Daughters, or Wives of the King himself: The Priests attended to the service of the Temple by Weeks, which they reckoned by Quarters of the Moon; during which time they abstained from the company of their Wives, not departing from the confines of the Temple, ei­ther by day or night.

Those Indians which performed the Drudgery of inferiour Services of the Tem­ple, such as Porters, Sweepers, Cooks, Butlers, and the like, were the very same that were Menial Servants and Officers in the Palace of the Incas; for these two Houses of the Father and Son were served with like attendance, excepting onely that in the Temple of the Father no Woman had admission, and in the Pa­lace of the Son no Sacrifices were offered; all other matter had an equality of Grandeur and Majesty.

CHAP. XXIII.

THE places where they burned their Sacrifices were appointed according to the solemnities of them; for some were offered in one open square, and some in others; for there were many hallowed places belonging to the Temple, in which the Incas ordered the celebration of the Sacrifices, according as their plea­sure and devotion directed. That general Sacrifice which was made at the great Festival of the Sun, called Raymi, was offered in the open Market-place of the City; other Feasts of lesser note were celebrated in an open Court before the Temple, where all the People and Nations of divers Provinces, belonging to the Dominion of the Empire, assembled together to keep the Holy-day with Dances and Songs, and other Recreations; but they could not pass beyond that place into the body of the Temple, nor remain there with Shoes on their Feet, because the ground was hallowed, being within the confines, and sanctified limits of the Temple; the which we observe here, to denote how far those boundaries ex­tended.

There were three principal Streets, which ran Northward from the Market-place to the Temple; one of which passed by the brook side, and another, which in my time they called the Prison-street, because the Spaniards made their Prison in it, (which, as I am informed, is since changed;) a third led from a corner of the Market-place to the Temple. There is another Street to the Eastward of these three, which leads also to the same place, and which is now called the Street of St. Austin; through all which four Streets there was a way to the Tem­ple; but the principal Street, and most direct way thither, was that which we call the Street of the Prison, though the Indians called it the Street of the Sun, be­cause that that being in the middle, and in the streightest line of all the rest, was the common passage by which they went, and carried all their Offerings and Sa­crifices to the Temple. There was also another Street which ran East and West, and crossed the other four mentioned Streets, which was the place determined for them, where to leave their Shoes; and though they intended not to go so far as the Temple, yet that ground being within the Verge of it, no person could pass it, unless descalced, and with bare feet paid his reverence to the hallowed Earth, from which place are above two hundred paces to the Gate of the Temple.

But to return now to the Ornaments of the Temple; there were five Foun­tains of Water, which ran from divers places through Pipes of Gold; the Ci­sterns were some of Stone, and others of Gold and Silver, in which they washed their Sacrifices, as the Solemnity of the Festival appointed. In my time, there was but one of those Fountains remaining, which served the Garden of a Con­vent with Water; the others were lost, either for want of drawing, or opening, or cleansing; and this is very probable, because to my knowledge, that which belonged to the Convent was also lost for six or seven months, for want of which Water, the whole Garden was dryed up, and withered, to the great la­mentation of the Convent, and the whole City, nor could any Indian understand how that Water came to fail, or to what place it took its course.

[Page 93]At length they came to find, that on the West-side of the Convent the Wa­ter took its course under ground, and fell into the Brook, which passes through the City; which in the times of the Incas had its banks kept up with stones, and the bottom well paved, that the Earth might not fall in; the which work was continued through the whole City, and for a quarter of a League without; the which now, by the carelessness and sloth of the Spaniards, is broken, and the pavement displaced; for though the Spring commonly yields not water very plen­tifully, yet at some times it rises on a sudden, and makes such an incredible in­undation, that the force of the current hath disordered the Chanel, and the bot­tom.

In the Year 1558. there happened a great eruption of Water from this Foun­tain, which broke the main Pipe, and the Chanel, so that the fury of the Tor­rent took another course, and left the garden dry; and now by that abundance of rubbish and sullage which comes from the City, the chanel is filled up, and not so much as any mark, or signal thereof remains.

The Friars, though at length they used all the diligence imaginable, yet they could not find the ancient Chanel, and to trace it from the Fountain head by way of the Pipes, it was an immense work, for they were to dig through Houses, and deep conveyances under ground, to come at it, for the Head of the Spring was high: Nor could any Indian be found that could give any direction herein, which discouraged them in their work, and in the recovery of the others which anciently belonged to the Temple.

Hence we may observe, the ignorance and inadvertisement of those Indians, and how little the benefit of Tradition availed amongst them; for though it be onely forty two Years at this day since those Waters forsook their course; yet neither the loss of so necessary a provision as Water, which was the refreshment of their Lives, nor of that stream which supplied the Temple of the Sun, their God, could by Nature, or Religion, conserve in them the memory of so remarkable a particular. The truth is, that it is probable that the Undertakers, or Master-workmen, of those Water-works, did communicate, or make known to the Priests onely the secret conveyances of those Waters, esteeming every thing which belonged to the Honour and Service of the Temple to be so sacred, that it was not to be revealed to common ears; and for this reason, perhaps, the knowledge of these waters might dye, and end with the order of Priests. Had any thing re­mained which was to have been enquired into, as matters of Tribute, or of things relating to the Regalities, or Services, which are secular and profane; there is no doubt but the Memory of the People or Tradition would have given us light therein, as we plainly see in the History of these Countries, which were conser­ved by appointed, and approved Notaries, though in these days they begin to fail, and wear out of memory, being swallowed up by the modern Histories of this New Empire.

CHAP. XXIV.

TO return now to this Fountain, I say, that at the end of six or seven months after it was lost, it happened, that some Indian Boys playing about the Stream, discovered an eruption of Water from the broken Pipe; of which they acquainting one the other, at length it came to the knowledge of the Spaniards, who judging it to be the water of the Convent, that had been lost, and diverted from its former course, gave information thereof unto the Friars, who joyfully re­ceived the good news, and immediately laboured to bring it again into direct con­veyance, and conduct it to their Garden; the truth is, the Pipes lying very deep, were buried with Earth, so that it cost much labour and pains to reduce it to its right chanel; and yet they were not so curious or industrious as to trace the Fountain to the Spring Head.

That Garden which now supplies the Convent with Herbs and Plants, was the Garden which in the times of the Incas belonged to their Palace, called the Garden of Gold and Silver, because that in it were Herbs and Flowers of all sorts, lower Plants, and shurbs, and taller Trees, made all of Gold and Silver, together with all sorts of wild Beasts, and tame, which were accounted rare and unusual; there were also strange Insects, and creeping things, as Snakes, Serpents, Lizards, Ca­melions, Butter-flies and Snails; also all sorts of strange Birds and every thing dis­posed and in its proper place with great care, and imitated with much curiosity, like the nature and original of that it represented.

There was also a Mayzall, which bears the Indian Wheat, of an extraordinary begness, the seed whereof they call Quinua, likewise Plants which produce lesser Seeds, and Trees bearing their several sorts of Fruit, all made of Gold and Silver, and excellently well representing them in their natural Shapes. In the Palace also they had heaps or piles of Billets, and Faggots, made of Gold and Silver, rarely well counterfeited. And for the greater adornment and Majesty of the Temple of their God the Sun, they had cast vast Figures in the forms of Men, and Wo­men, and Children, which they laid up in Magazines, or large Chambers, called Pirva; and every year at the principal feasts the People presented great quantities of Gold and Silver, which were all employed in the adornment of the Temple; and those Gold-smiths whose Art and Labour was dedicated to the Sun, attended to no other work than daily to make new Inventions of rare workmanship out of those Metalls. In short, they made all sorts of Vessels, or Utensils, belonging to the Temple, of Gold and Silver, such as Pots, and Pans, and Pails, and Fire-sho­vels, and Tongs, and every thing else of use and service, even their very Spades, and Rakes of the Garden were made of the like Metall, that with very good rea­son they might call the Temple, and all the House of the Sun, the Coricancha, or the Ingot of Gold.

In imitation of this Temple at Cozco, they made the Temples which were in the other Provinces of that Kingdom, of many of which, as also of the select Vir­gins Pedro de Cieça de Leon makes mention in his Observations of that Countrey; but omits to describe either the number of them, or the places, in which they were, but onely such as occurred to him in his travels through the great roads leaving those unmentioned, which remained on both hands out of the way; perhaps to avoid a tedious prolixity he might pass them by, in regard that by the model of one, the others may be described.

[Page 95]In the adornment of which Temples the Curacas contended, according to that abundance which their Countries produced of Gold and Silver, and herein they were very zealous, that so they might both honour their God, and flatter their Prince; by which means all the other Temples were plated with Gold and Sil­ver, and might stand in some competition and terms of comparison with that of Cozco.

The nearest Kindred or Relations to the Curacas were made the Priests of those Temples which were in the Provinces, though the Chief Priest, or Superintendent over them was an Inca of the Bloud Royal, because it was necessary that he should direct the manner and order of their Sacrifices, after the use and custome of Cozco; for in regard they were now to abhor and reject their Sacrifices of Men, and Wo­men, and Children, and were forbidden to eat Man's Flesh, and many other bar­barous Rites of abomination and superstition; it was necessary for them to have the superiour guidance of an Inca, lest they should forget the true way, and re­lapse back again into their former customes. This Superintendency which the Incas exercised was very acceptable to the Indians, for as they esteemed much of their management both of civil and martial Affairs; so likewise they believed that they had most need of their direction in religious Worship, from whom all the knowledge thereof was descended to them. And thus much shall suffice to have touched concerning the riches of that Temple; other matters of which may be properly related in their due places.

CHAP. XXV.

AMongst the many famous Temples, which were dedicated to the Sun in Peru, and which in Ornament and Riches might compare with that of Cozco; that in the Isle of Titicaca was of chief Fame and Renown. The word Titicaca signifies the Forest of Lead, being compounded of Titi, which is lead, and Caca, which is a Forest, the Lake in which this Island is situated, hath taken the same name, being about two Musquet shot from the main Land, and is about five or six thou­sand paces in compass, where the Incas reported, that the Sun their Father first placed his two Children, the Man and Woman, whom he sent into the World to convert Mankind from the Errour of their ways, and to teach and instruct them the Rules of right Reason and Religion. To this Fable they add many others of ancient date, saying, that the Rays of the Sun, after the general Floud, were first seen in that Island, and in that Lake, before they appeared in any other place; and that this Lake is seventy or eighty fathom deep in some places, and about eighty Leagues in compass; the reason they give for not being navigable, or why Boats cannot go upon it, I can say little unto, onely Blas Valera writes, that there is such quantities of the Magnet, or Load-stone in all parts of it, that hinder the Navigation, or use of the Compass.

By help of this Fable, and his own Ingenuity, the first Inca, Manco Capac, took the advantage to persuade the Indians, that he and his Wife were the Children of the Sun, and that they were placed in it by their Father, that from thence they might proceed into the World, to teach and instruct it in the way of true Reli­gion, as we have at large related in the beginning of this History. The Incas, who were Amautas, or Philosophers, and wise in the politicks, made use of both these Fables, and related them by way of Prophecy: saying, that when the Sun darted his first Rays of Light into that Island, he then gave a sign and promise, that from that place the first Doctrines of Light should issue; the which promise [Page 96] was afterwards accomplished by those Kings, who proceeded thence, and taught the World how to cast away the turpitude of their manners, and live by another Law and Rule of Reason. By advantage of these, and other such Inventions, it was not difficult for the Incas to persuade the other Indians of their descent from the Sun, and to confirm their belief by those many benefits and advantages which their Doctrine and Religion brought with them. On the assurance of these two Fables the Incas, and all his Subjects did really esteem this Island to be a faced and a holy piece of Ground; and with that opinion they erected a rich Temple on it, all plated with Gold, and dedicated to the Sun; where generally all the Pro­vinces subjected to the Inca, did yearly offer Gold, and Silver, and pretious Stones, in a thankfull acknowledgment of those two Blessings he had given them in that place; and that Temple being of greater Devotion, had the same atten­dence, and Officers belonging to it, as that of Cozco. And so immense was the quantity of Gold and Silver, which was amassed in that Island, besides that which was cast and framed into Utensils, for the service of the Temple, that the Re­port which the Indians make of it is incredible, and more to be admired, than be­lieved. Blas Valera speaking of the Riches of this Temple, and of the quantities of Gold and Silver which abounded, after all Vessels and Ornaments were sup­plied, saith, th [...] he was informed by those Indians who are called Mitmac, and are a Colony who inhabit in Copa-Cavano, that there was such a superfluity of Gold and Silver, after all was finished, as might have been sufficient to have rai­sed and completed another Temple, without other materials whatsoever; and that so soon as those Indians had news of the Invasion of the Spaniards, and were in­formed that their Errant and Business was to despoil them of their Riches, they demolished their Temple, and threw all the materials, and the immense Wealth of it, into that great Lake.

There is another Story which passes, not unlike this, That in the Valley of Orcos, which is about six Leagues from Cozco, towards the Sea of Zur, there is a lit­tle Lake of less than half a League round, but very deep, and encompassed with high Woods; It is reported, that when the Indians understood of the Arrival of the Spaniards, they threw a great quantity of the Treasure belonging to Cozco into it, and amongst the rest, that Chain of Gold which Huayna Capac caused to be made, of which we shall speak in its due place; upon assurance and belief hereof twelve or thirteen Spaniards, who sojourned at Cozco, not Inhabitants, but Merchants, and Adventures, entred into an agreement together, on terms of equal benefit and loss, to possess themselves of that Treasure by draining the Lake for it; in order whereunto they sounded the depth, and found twenty three or twenty four fathom water, besides the mudd, which was also deep; then they resolved to open a sluce, or bay, at the lowest ground, or level of the Lake, that so a wide chanel being made for the water to pass into the River of Yucay, the Lake might be sewed or emptied by the great vent it would find by such an eva­cuation; in other parts they could not open it farther, because of the Rocks, and disadvantage of the ground, nor did they lay their Trench open to the top, (which perhaps might have been better,) but to save charges made a Mine, and cut their Drain under ground. This work was begun in the Year 1557. with great hopes and expectations of Treasure; and being entred about fifty paces within the Earth, they unhappily crossed upon a Vein of hard Rock, at which pecking a long time, they found that they struck more fire out of it, than they drew water; in which ha­ving spent much money, time and labour, they at length gave over the work as desperate, and desisted from their Enterprise. I remember that I entred two or three times within the vault, whilst they were working, and have heard it often reported, that the Indians threw infinite Treasure into Lakes, Caves and Moun­tains, beyond all hopes or possibility of recovery.

Those Kings who were Incas, besides the Riches they bestowed, and encou­ragement they gave for the adornment of this Temple, they endeavoured much to improve the very Land of this Isle, that so they might render it fertile, and fit to bear Fruit; and that in gratitude to this place, on which their Ancestours de­scending from Heaven, had set their first footsteps, they might enoble it with all sorts of good Husbandry and Agriculture: to this end they levelled and cleared it of Rocks and Stones, then they made Walks, and covered them over with good Earth, and Manure brought from far; and made the ground capable to produce Mayz, or Indian-Wheat, which by reason of the coldness of the Climate, is not [Page 97] produced in that Countrey; this grane, with other seeds they sowed in the Gar­dens, which they had made, and which yielded good increase, together with a small quantity of Flax, the which Fruits the King sent as sacred Presents to the Temple of the Sun, and the select Virgins at Cozco, with orders to disperse them all over the Convents and Temples of his Dominions, of which they sent some grane of this Year to this place, and next Year to the other, which were in high esteem, as Reliques or sacred Donatives; and hereof they sowed some in the Gar­dens belonging to the Temples of the Sun, and of those Houses which were of publick use within the Provinces; and divided and reparted them amongst the People; some Granes of this Corn they cast into the Granaries of the Sun, and of the King, and into the publick Magazines of Corn, believing that some divine virtue was contained in it, and that it would bless and increase the Corn with which it was mixed, and conserve it from corruption, and render all more whol­some for humane sustenance; and that Indian who was so happy as to be able to get but one grane of this Mayz, to throw into his Heap, was possessed with a cer­tain belief, that he should never want Bread in the whole course of his Life; so superstitious were they in all matters relating to their Religion, and their Incas.

CHAP. I.

AMONGST the many things worthy of Observation, which those Heathen Kings followed in their vain Religion and Gentilism; the Profession which some of their Women made of perpetual Cha­stity, and the Retirements which were built for them in several Provinces are not here to be omitted; and for better understan­ding who those Women were, to whom they dedicated them­selves, and wherein they were employed, we shall declare very distinctly, be­cause it is a matter which the Spanish Historians touch but slightly, and as the Proverb goes, as the Cat doth a Coal of fire: and particularly we shall here treat of the House at Cozco, because that that was the model or pattern of all the rest.

In that City is a certain Lane, which they call Acllahuaci, which is as much as the House of the separated Virgins: This Lane passed through the two Streets, which lead from the Market­place to the Convent of St. Dominick, which was anciently the Temple of the Sun; one of these Streets passed directly from a Corner of the Market-place, bending on the left hand towards the great Church to the North­ward. When, in the Year 1570. that I departed from that City, this then was the chief Street for the Merchants; and the other Street which passes from the middle of the Market-place, where in my time the Prison was, led directly on the right hand to the said Convent of St. Dominick: The Front of this House was just opposite to the Market-place, and opened between those two Streets before mentioned; the backside of it bordered on another Street, which crosses East to West; so that this House was placed in an open square between the Market-place and the three Streets; and between this and the Temple of the Sun, there was a separate pile of Buildings, with the great Area, or Court-yard, before the Temple. Whence we plainly perceive the mistake of those Writers, who report, that those Virgins had their Lodgings within the Temple of the Sun; and that they were Priestesses, and Assistants to the Priests in their Offertories and Sacri­fices. For in regard it was the design and intention of the Incas to separate these Virgins from the conversation, and society of Men; and that as Women were not permitted to enter within the Temple of the Sun, so neither were men allow­ed admission into the retirements of these Virgins; it cannot be rationally belie­ved that these Virgins could have any other than a distinct House, distant and dis­joined from any other; and for this reason they called them the select, because [Page 100] they were selected apart and chosen with respect to their lineage and beauty; and that for assurance, that they were Virgins at the time of such admission into the Monastery, they were received into that Order at eight years of age, or under.

And because these Virgins who belonged to the Monastery at Cozco were dedi­cated, and as it were espoused to the Sun, it was esteemed necessary that they should be of his Lineage and Bloud, that is, Daughters of the Incas, or of his Un­cles, and such who were descended by Father and Mother of the same Lineage, and not Bastardized by mixture of humane bloud with divine race, but pure and unspotted; for since their opinion was, that they were espoused unto the Sun, and that he was to have Children by them, 'twas reason that they should be without spot or blemish, and their bloud pure and undefiled.

These Monks, or Nuns, were commonly about 1500 in Number, governed by grave Matrons, admitted to the same profession, who had lived and grown old under the same rules and observance of their Vow: To these were properly committed the care and government of the younger sort, and from this Office they took the Name of Mamacuna, or Mother of the Maids, the word Mama sig­nifying a Mother; and Cuna in composition, care or watchfulness. With this Title their Offices were very agreeable, for some were Abbesses, others Mistresses to instruct the Novitiates, not onely in their Religious Worships, but likewise in Spinning, Weaving, Sowing, and the like employments; some also were Por­ters belonging to the Gates, others took care of the Huswifery, and Management, of the domestick affairs, and to make a provision of Necessaries, with which they were sufficiently supplied out of the Estate of the Sun; for they being his Wives, could not be denied a maintenance out of his Revenue.

CHAP. II.

THey were Recluses, and for ever shut up, during the whole term of their lives, and obliged to perpetual Virginity; they had no Locutory, or place allowed them at which they might see or converse with Man or Woman; nor had they other society than one with another; for they held, that the Wives of the Sun were to have no communication with other, than with himself; and this their Seclusion was so strict and rigorous, that though the Inca might personally have claimed this privilege, yet because no other should dare or adventure on this attempt by his example, he also denied himself this liberty; onely the Coya, or Queen, with her Daughters, had the freedom to enter in, and visit this Mo­nastery; and by them the Inca presented his Salutes, demanding of their health, and what their occasions and necessities required. I once saw this House standing alone, without any other Building before it; for onely that, and the Temple of the Sun, which made up two Streets, and four other great Courts, which had been the Palaces of their Kings, remained entire; having been spared by the In­dians, out of respect to their God the Sun, and the Incas their Kings, when in a general Insurrection against the Spaniards they set fire, and consumed all the rest of the City. Amongst other rarities of this Building, there was a narrow Gallery, in which two onely could go a-breast, that ran through the whole House; and this was the passage to several Chambers and Apartments on each hand, where the Offices of the House were kept, and where the Women worked: At every one of these Doors was a Portress; and in the farthest Chamber, at the end of the Gallery, was the Apartment for the Wives of the Sun, where none entred besides themselves. This House had its common Gate, which we call the Great [Page 101] Gate; at which none entred besides the Queen, and such as intended to profess the Order.

At the entrance of this Gallery there was a Gate for the common use and ser­vice of the House, at which there were twenty Porters always attending to bring in, or carry away whatsoever was needfull; but none of them could pass farther than the second Gate upon pain of Death, though they received Commands from within so to doe; nor could any that was within give such Command, or Licence, but on the same penalty.

There were 500 Maidens appointed to attend the Service of these Virgins, who were Daughters of those who had the privilege to be called Incas; not such as were descended from the true Line, and pure Bloud of the Royal Incas, for those were esteemed and separated as Wives, or Spouses of the Sun; but such as the First Inca had made Incas by title and privilege, as before related; to which strangers, or those who were afterwards reduced, could not attain. These Mai­dens had also their Mamacunas, or Matrons of the same Lineage appointed to them, being such, as having passed their years, and grown old in that House, had part of the care and management thereof committed to them. When the Spa­niards had overcome this City of Cozco, and that they divided the publick Build­ings amongst themselves for places to dwell and inhabit; one half of this Con­vent, which belonged to the Offices, fell to the lot of Pedro del Barco, whom in the sequel of this History we shall have occasion to mention; and the other half was the share of the Licenciado de la Gama, who resided there when I was very young; and afterwards it belonged to Diego Ortiz de Guzman, a Gentleman born at Sevil, whom I knew, and left at Cozco, when I departed thence for Spain.

The principal employment of these Wives of the Sun was to Spin and Weave all the garments which the Inca and the Coya his lawfull Wife wore on their own Persons; they made also all the fine Linen which was offered to the Sun in Sa­crifice; and what the Inca wore about his head, which was called Llautu, which was about the breadth of the middle finger, but very thick, and so long as to take four or five turns about the head, with a coloured List reaching from one temple to the other.

Their Cloathing was a shirt which reached to their knees, called Uncu; the Spaniards called it Cusma, which was not the common name of it, but onely that which a particular Province gave to it: They wore also a square Mantle of about two Foot deep, which served for a Cloak, called Yacolla. Moreover, these Nuns made Purses for the Inca of about a quarter of a Yard square, which they car­ried under their Arme, hanged by a fine Twist curiously embroidered, of about two fingers broad, and was in fashion of a Ribbon on the left Shoulder, reach­ing cross to the right side: These Purses they called Chuspa, and served them to put their Cuca into, which was an Herb that Indians now commonly eat, but was then so rare, that none had the privilege to eat of it but the Inca onely, and his Kindred; unless some Curacas, to whom the King out of a particular favour and affection sent perhaps some Baskets of it every year.

They also made certain Twists of two colours, which were Straw-colour and Carnation, which they called Paycha: these Twists were very fine, of about a Yard long; but were not designed for service of the Inca, but for others of the Royal Bloud, which they wore on their Heads, binding their Foreheads from one temple to the other.

CHAP. III.

ALL these Curiosities were the handy-work of these Virgins, made in great quantity for their Spouse the Sun; but because he was not capable to re­ceive or wear those Ornaments on his own Person, they were sent unto the Inca as his lawfull and undoubted Son and Heir, that so he might use them in the stead and place of his Father; the which were esteemed by him as Sacred, and with great reverence and devotion respected by the Subjects of his whole Empire. And if the Greeks and ancient Romans did in the times of their Gentilism adore Juno, Venus and Pallas for Goddesses, it ought not to seem strange if these poor and simple people, who were under the highest circumstances of invincible igno­rance imaginable, should with a superstitious zeal, and devout affection, adore and worship whatsoever their Religion taught them to be Divine and Sacred; for they apprehending that these Virgins were Coyas, or Queens and real Wives of the Sun, could not but shew respect and reverence to whatsoever proceeded from their hands and labour; for which reason, the Incas themselves could not bestow their Works on any that was not an Inca of the true Bloud; for that were a pro­phanation of such holy things, and a direct sacrilege to employ divine producti­ons to common and humane services. And though, as we have formerly said, the King gave Vestments to Curacas, and other Governours, as Signals of his grace and favour; yet those were of another sort, as we shall hereafter make ap­pear.

Moreover, the employment and office of these Virgins was to make the Bread, called Cancu, which at the great Festivals of the Sun, named Raymi and Cittua, were offered to him in Sacrifice: they also made the Liquour which the Inca and his Kindred drank on the Holy-days of those Festivals called Aca. All the Vessels which were used in this House, such as Kettles, Pots, Jars, and the like, were all made of Gold and Silver, it being reasonable that the Wives of the Sun should live in an equipage agreeable to the quality of such a Husband; so that their Garden also was adorned with Trees and Fruit all made of Gold and Silver, with Plants, and Flowers, and Herbs, and Birds, and other Animals, all rarely coun­terfeited after the manner of those in the Garden of the Sun.

These were the chief employments of those Nuns which lived in the City of Cozco; the other part of their Life and Actions was agreeable to the profession they made of perpetual Virginity, and of Recluses from the rest of the World. That Nun who violated her Chastity, was buried alive, and her Lover hanged: But in regard that (as they said) a simple death onely seemed too mean a punish­ment for so exorbitant an offence, which imported no less than the violation of a Wife dedicated to the Sun their God, and Father of their Kings; they ordai­ned, that with the Delinquent his Wife and Children, Servants and Kindred, with his very Neighbours and Herds of Cattel, should without any remorse, com­passion or lamentations of any be put to death; that all his Fields and Farms should be laid desolate, and covered with heaps of stones, that so no Cattel might ever feed more thereon, or ever be more trod with humane feet, which had pro­duced or maintained a wretch so vile and impious as this accursed transgressour.

This was the Law, but it was never put into execution, because none ever did transgress against it: For as the Indians of Peru (as we have said before) were great observers of their Law, and especially devoted to that part which respected their Religion, and the awe and reverence due to their Princes, so they were very severe in execution of those punishments which the Law prescribed, adhe­ring [Page 103] to the very rigour of the letter without more remorse or compassion, than if they had destroyed a swarm of Wasps, or drwned a litter of Whelps; for the Incas designing their Laws for the Rules of Humane life, would never suffer them to be frustrated or eluded by the boldness of any that attempted to break them.

CHAP. IV.

ALL that we have said before had relation to the House of those Virgins at Cozco, who were dedicated to the Sun: But besides this, there were se­veral other Houses for Women of the same profession in divers of the principal Provinces, which the Inca out of his bounty and favour commanded to be built and endowed; but into these, Maids of all conditions and qualities had admission, as well those whose bloud was tainted with common mixture, as those who were of the pure and limpid streams of Royal Bloud. The Daughters also of Curacas, as a mark of favour, were sometimes admitted here; some Maids also of exact beauty, and rare features, though of the common race, were sometimes also re­ceived in, the which both their Fathers and themselves esteemed for an extraordi­nary favour; but then they were not admitted under the notion of Wives, or Concubines, to the Sun, but of the Inca onely. Howsoever, they reserved them­selves with the same retirement and care as those of the Sun; and were attended with young Maidens for their Servants, and maintained at the charge of the Inca: Their employment also was the same with those at Cozco, being to Spin and Weave, and make Garments for the Inca, which they performed in great abun­dance, and in the same manner as we have related of the others: But howsoe­ver, those Vestments were not esteemed so sacred, as to be onely appropriated to the Person of the Inca, but were such as the Inca bestowed on his great Lords and Captains, and other Subjects, whensoever he was pleased to honour them with some signal note, or mark of his favour.

These also had their Mamacunas, or Matrons to oversee them, as those had which lived at Cozco, and were governed by the same rules; excepting that those who lived at Cozco were all of the true Royal Bloud, and obliged to a perpetual Cloister and Virginity; but these were Maids of all sorts and conditions, pro­vided that they were beautifull, being not designed for Wives of the Sun, but Concubines to the Inca.

The same rigour of Law was practised against those who debauched and de­filed the Women of the Inca, as against those who became Adulterers with the Virgins espoused to the Sun; for the crime being the same, required the same pu­nishment; but as there was never any such offence committed, so there was ne­ver any such severity executed; but to confirm that there was such a Law, we have the authority of Augustin de Carate, who in the seventh Chapter of his se­cond Book, discoursing of the causes of the violent Death of Atahualpa, hath these very words, which I have copied out Verbatim, being very much to our pur­pose. And as (saith he) all the Allegations which were made hereupon were all pronoun­ced by the Tongue of the same Filipillo, he interpreted nothing but what made to his own purpose. What might be the cause which moved him hereunto, can never be certainly de­termined; though it must be one of these two things, either that this Indian entertained private Amours with one of the Wives of Atabaliba, and expected by his death to enjoy her [Page 104] with more security; which being come to the knowledge of Atabaliba, he complained there­of to the Governour, saying, That he was more sensible of that misfortune, than he was of his imprisonment; and that no misery, though accompanied with Death, could touch him so nearly as this; for that a common Indian of base extraction, should esteem him at so mean a rate, as to make him the subject of so high an affront, in despight of that Law of their Countrey, which assigned no less a punishment for it, than that such offendour should be burnt alive, with his Wives, Fathers, Children, Brothers, and all the rest of his Kindred, nay the very Flocks and Herds of such an Adulterer were to be destroyed, his Lands laid desolate, and sowed with Salt, his Trees eradicated from the very Roots, his Houses demoli­shed, with many other inflictions of the like nature. Thus far are the words of Augustin de Carate, which serve to confirm what I have wrote concerning this matter, and indeed I was pleased to have my words avouched by the testimony of this Spanish Cavalier: For though other Historians mention this Law, yet they onely say, that it was with the Death of the Offendour, omitting that of his Wife, and Father, and Relations, and all the other Solemnities of this punishment; whereby we may understand how grievous that offence was esteemed; and how deeply that poor Inca Atahualpa resented it, when in the Agony of his Heart, he said, That he felt it more than his Imprisonment; and all other infelicities, though atten­ded with Death it self.

Those Women who had the honour to be extracted from these Houses for Concubines to the King, were made uncapable of ever returning thither again, but remained in the Court as Ladies and Attendants on the Queen, untill such time as they were dismissed, and licence given them to return into their own Countries; where for ever afterwards they were provided with Houses and Re­venue agreeable to their Quality, and to the Dignity and Honour they had acqui­red by having been Mistresses to the Inca. Those who could not attain to this Honour, were obliged to remain in their Cloister untill they were ancient, and then had liberty either to continue till the time of their Death, or to return to their own Countrey, where they were treated with such respect as was due to the profession they had made.

CHAP. V.

THose Virgins which were dedicated or designed for the present King, had the Title after his Death of Mothers to the Successour, with the Addition also of Mamacuna, which was a Name properly belonging to their Office, which ob­liged them to teach and oversee the young Novices, who were admitted for Con­cubines of the New Inca, and treated by them as their Children and Daughters-in-law. Every one of these Convents had its Governour or Superiour, who was an Inca, and whose business it was to provide all Necessaries for the use of these Wives of the Inca; for though in reality they were but Concubines, yet in re­spect and courtesie they gave them the Honourable title of Wives. In every one of these Houses belonging to these Maidens, separated for the use of the Inca; all their Utensils and Services of the House were made of Gold and Silver, as those were which belonged to the Wives of the Sun, and to the famous Temple, and (as we shall hereafter declare) to the Royal Palaces; for indeed all the Gold and Silver, and pretious Stones which were found and amassed in that great Empire, were, for the most part, employed to no other use, than to the Service and Adorn­ment [Page 105] of the Temples of the Sun, which were very numerous, and of the Cloi­sters of those Virgins, which were equally considerable, and to embellish the Royal Palaces with agreeable pomp and magnificence; the quantity consumed in the Services of Curacas, and great Men was little, and that chiefly in their Cups, or drinking Vessels, which was also limited and moderated according to such a de­gree of Weight and Number as the Inca was pleased to allow them; there was also some small matter licensed for their Garments and Cloathing, when the grand Festivals were celebrated.

It is a great errour and mistake of those who report, that any of these separated Virgins might lawfully be given for Wives to the great Commanders and Cap­tains by any favour or dispensation of the Inca; for being once dedicated and consecrated for Wives of the Inca, and admitted to that profession, they were ever after rendred uncapable of so low a condescension as to own any other Hus­band; for that were to prophane that Sacred Character whereby they were de­dicated to the Inca, and an injury to the Woman, who thereby would be forced to renounce all the grandeur and privileges she enjoyed, under the Reverend Title of one Married to the Inca, that she might receive the less honourable condition of a private person. And since it was a fundamental Law amongst them, That none was to be injured, much less ought any diminution to be offered to their Kings, who, as we have said, were honoured and adored by them under the Notion of Gods.

CHAP. VI.

THE truth is, there were some Women, of whom the Inca made Presents to such Curacas and Captains, who by their Services had merited rewards from him; but then these were but the Daughters of other Curacas, which the Inca took from them to bestow in Marriage upon those who had deserved well from him, which seemed a favour to them both; unto the one that the Inca would vouchsafe to receive and prefer his Daughter; and to the other, that he was plea­sed to bestow her on him with his own hand, being for that reason esteemed pre­tious; for not so much the gift, as the Donor being regarded, rendred the least present from the Inca's hand equal to the highest treasure, as if it had something of Divinity conferred with it. Sometimes, though but seldom, the Incas pre­ferred their natural Daughters of the Royal Bloud to the Curacas, and Gover­nours of Provinces for Wives, as signals of his favour, and as engagements to them to continue in their Loyalty; of which sort the Inca having many to bestow abroad, had no necessity to have recourse to those for a supply, who were entred in the Sacred and Royal Foundations; for that would have been a diminution to their exalted Degree, a violation to their Religion, and an impiety to mix di­vine race with prophane Bloud.

CHAP. VII.

BEsides these Virgins, who lived Recluses in Cloisters, under the Vow of per­petual Chastity, there were many other Women of Royal Bloud, who lived in retirement, and vowed to conserve their Virginity, though with liberty to go abroad, and visit their nearest Relations, and assist the sick, and Women in their Travels, and to be present at the Ceremony of shaving, when they gave a Name to their first-born. These Women were held in great Esteem and Veneration, for their Chastity, and purity of their Lives; giving them by way of Excellency, or of some Vertue Divine, the Title of Occlo, which signifies something of super­eminent Sanctity; and this their Chastity was not pretended, or feigned, but true and real; for if any falsity or hypocrisie were discovered in it, they burnt them alive, or threw them to the Lions to be devoured. I remember that I knew one of these that was very ancient, and had never been married, which they cal­led Occlo; sometimes she visited my Mother, and, as I have heard, she was her Aunt by the Grandfather; I can say, I am a witness of the great respect they bore towards her, and especially my Mother, who for her Relation, Years and Vertue, behaved her self towards her with all imaginable Reverence and Veneration.

Nor must we here omit the Modesty and Vertue of Widows in general, who for the first Year of their Widowhood kept themselves retired, and free from all conversation, there being very few of those, who had not Children, that married again, much less those who were provided with them, did ever return to a second Marriage, but lived with Continence and Chastity; for which reason the Laws were favourable towards them, commanding Labourers to plow and cultivate their Lands before those of the Curacas, with many other privileges, which the favour of the Inca indulged to them. The truth is, it was a disparagement for a Man, who was not a Widower himself, to marry with a Widow, for as they said, he lost I know not what quality and repute by such a condescension. And this is what is most observable in reference to Virgins, and Widows, and modest Women.

CHAP. VIII.

IT will now be proper in this place for us to treat of their Marriages, and how they were joined together in the Kingdoms and Provinces subjected to the Inca: In order hereunto it is to be noted, that every year, or every two years, the King commanded his Officers to take an account of such young Men and Maidens of his Lineage, as were marriageable, within the City of Cozco, that so they might be matched together; the Maidens were to be of eighteen to twenty years of age, and the young Men from twenty to twenty four, and upwards; under which age they were not esteemed to be of years of consent, for that it was necessary they should be of a ripe age and judgment to govern their Families, which could not be done by [Page 107] Children in their minority. At the Ceremonies of Matrimony the Inca stood be­tween the two Persons, and casting his Eyes upon them both, he called the Man by his Name, and then the Woman, and taking their hands into his, joined them together, which being the bond of Matrimony, the Function was performed; and being by the Inca consigned to their Parents, they went home to the House of the Bridegroom's Father, where the Wedding was kept for four or six days with great rejoycing: This was the manner and form of their legal Marriages, which for the great Favour and Honour the Inca had performed in this Function, were called in their Language, the Incan Couple. The King having in this manner matched those of his own Lineage, then the next day following the Officers for this Employment joined the Neighbourhood of the City, with respect to that Di­vision, which we have mentioned at the beginning of this History, of the Upper and the Lower Cozco.

The Houses which were appointed for the Habitation of the new married Couples, who were Incas, (concerning whom we treat at present) were prepared by the Indians of those Provinces, whose charge it was, according to such provi­sion as was made in that case. All the Furniture and Utensils of the Houses were provided at the charge of the Parents; every one of their Kindred giving them something towards House-keeping, which was all the Ceremony or Sacrifice per­formed at that Solemnity; and though many Spanish Historians report divers other barbarous Customs in use at Marriages, it is for want of a distinct knowledge of the Rites of one Province from another; for in those Provinces indeed which were remote from Cozco, and where the Seigniority and Rule of the Incas had not as yet arrived, there may have been many absurd and impious Ceremonies in use, which since have been corrected, and abolished by the more wise and refined Go­vernment of the Incas.

But as to the true Politicks of the Incas, they observed no other Form of Marri­age than this before recited, according to which the Curacas in their Provinces, and the Governours in their respective Divisions conformed their discipline, and as Fathers and Lords of their Countrey, practised it in the same manner as did the Inca. And though the Inca, who was Governour, was present at the Mar­riages which the Curaca solemnized; yet it was not to interpose, or diminish the Authority of the Curaca therein, but onely to approve that in the name of the King which the Curaca had performed by virtue of the power he exercised over his own Vassals. When the Commonalty, or ordinary sort married, the Com­munity of the People were obliged to build, and provide them Houses, and the Parents to furnish them. It was not lawfull for any to marry out of his own Pro­vince, or People; but, as the Tribes of Israel, they were obliged to match within their own Lineage and Nation; and excepting onely Sisters, they joined promis­cuously together, like Sheep of the same flock; so that the People of a Province were not allied onely by Nation, but by Kindred and Bloud. By which it ap­pears, that it was not lawfull for any to change his Countrey or Habitation, or pass the limits of his Division, or Decurion, but to keep himself close to his Peo­ple and Families; for in regard the Assemblies within the Community were obli­ged to build the Houses of the new married, it was their own duty to conserve them in Repair, and not to wander without the Barrier, and Confines of their Parentage.

CHAP. IX.

HAving now declared the manner in general, and the way how the common Indians married; we shall in the next place proceed to treat of the Marriage of the Prince, who was Heir apparent. In explanation of which it is to be noted, that it was the most ancient Custome, and fundamental Law of those Kings, that the Prince, who was Heir, should marry with her that was his own Sister by Fa­ther and Mother, and she onely was capable of being his Legitimate Wife, whom they called Coya, which is as much as Queen, or Empress; and the Eldest Son of these two was allowed for the true and lawfull Heir of the Kingdom.

The Original of this Law and Custome was derived from the first Inca, Manco Capac, and his Wife, Mama Occlo Huaco, who feigning themselves to be the Chil­dren and descended from the Sun, and to be Brother and Sister, it was therefore concluded by all the Indians, (who perfectly believed this Story) that by the exam­ple of these two, the same Rule was to be observed in the succession of all future Ages; and this they confirmed by another Example of the Sun and Moon them­selves, who being Brother and Sister, were joined in Marriage; and therefore this served for an undeniable Authority and Argument to prove the Legality of such a Marriage, by an instance so convincing, as that of these Deities: Yet for want of such Issue female, the Prince might then marry with the nearest of Kindred, such as his Cousin-German, or Aunt, who, for want of Heirs male, were capa­ble of inheriting the Crown, according to the Custome in Spain.

For want of Heirs male by the first Sister, the Prince might marry with the second, or third, and so on, untill he met with one that produced such issue: and this Rite was punctually observed, and maintained to be legal, from the example of the Sun and Moon, and of the first Inca and his Sister, and from that Rule which enjoined them to keep the Streams of Royal Bloud pure and unmixed, left they should incur the impiety of mixing Divine Bloud with Humane Race. And because the right of this Inheritance came as well by the Mother as the Father, the same could not be conserved, unless they both concurred to make an Heir with an undoubted Title. Hereunto they added farther, that the Majesty of the Queen could not be communicated to any other, unto whom it did not apper­tain by Nature; for that her Conjunction and Union with the King could not render her capable of such a Character, which was to be worshipped and adored in the place of a Deity, for that were to commit Idolatry, by giving Divine Worship to a Humane Creature.

Besides the lawfull Queen those Kings might have many Concubines, both of their own Kindred, to the fourth Degree, and also of Strangers; but the Children by them were observed with different degrees of respect; the Sons by the Kins­women were esteemed legitimate, having no mixture of common Bloud, which quality was ever esteemed with high Veneration, when those by Strangers were accounted Bastards; and though they had some respect shewn them above that of common degree, yet it was not with such exteriour and interiour Devotion, as to those of purer Bloud, who were accounted Gods, when these were onely ho­noured as Men. So that the King had three sorts of Children, one by his Sister and Wife, who were legitimate, and capable of the Succession; another sort was by his Kinswomen of the same Bloud; and a third by Strangers, who were reputed Natural and Bastard-Sons.

CHAP. X.

FOR want of Issue male by the legitimate Wife, the Law then was, that the Eldest of the true bloud should succeed, as it happened in the case of Manco Inca a Huascar, as we shall hereafter make appear in its due place, for in no wife it would be permitted that a Bastard should inherit; and for want of lawfull Sons of the bloud, the Inheritance fell to the next of Kindred, provided he were truly descended by Father and Mother.

By reason of this Law Atahualpa destroyed the whole Race of the true and Royal Bloud, both Men and Women, (as we shall relate in its due place;) for he being a Bastard, and therefore uncapable to inherit, made way to his usurped Kingdom by the death of the lawfull Heirs, lest one of them remaining alive, should recover it again from his Power. All those of the Bloud married together, to the fourth Degree, that so the Generation of them might multiply to great numbers; onely the eldest Sister was reserved for the King, it not being lawfull for any to take her besides himself. The eldest Son always inherited the Kingdom for a series of twelve Kings, who succeeded without interruption, untill the Spa­niards invaded them.

Howsoever amongst the Curacas, or Lords over Vassals, a different Rule and Custome was observed; for in some Provinces the Eldest Son succeeded, in others the most beloved, and esteemed for his Vertue, and Affability was the qualifica­tion required, of which the People being Judges, the Government seemed rather Elective than Hereditary. This Law was a curb to the Sons of the Curacas, re­straining them from Tyranny, and an obligation to be vertuous; for in regard the Disposal of the Inheritance depended on the pleasure of the People; the Sons contended in kindness towards their Subjects, and every one laboured to render himself, by his Valour and Gentleness, the most beloved and acceptable to the People.

In some Provinces the Sons inherited according to their Birth, as when the Fa­ther dyed, the Eldest Son succeeded, then the second, then the third, and so for­ward; and when all the Brothers were extinct, the Inheritance fell to the Eldest Son of the Eldest Brother, and so successively; so that hence appears the mistake of a certain Spanish Historian, who says, that it was the common Custome of all Peru, that the Brothers of the King should gradually succeed one after the other; and that all of them being dead, then the Kingdom ascended again to the Eldest Son of the eldest Brother; which Errour proceeded from a misunderstanding of the true difference between the manner of inheriting by Incas, and Curacas. For though the Incas did reduce and subdue many Provinces to their Power, yet they did not alter their Customes, and ancient Laws, unless they interfered with their Religion, and their own supreme and absolute Jurisdiction; but rather they con­firmed many of those Customs which were good and laudable; particularly that whereby the most deserving Son was chosen to the Government, it seeming a spur and incitement to Vertue, to have Power and Grandeur set up for the Prize and Reward of their Merit: the which appeared so reasonable, that a certain Inca King desired once to have introduced this Custome into his own Family, and in despight of their own severe Law of Primogeniture, have made his Sons depend on the favour and air of the Peoples Suffrages, as we shall discourse in its due place. There is a People about fourty Leagues to the Eastward of Cozco, which I have been amongst, of the Nation of Quechua, some call them Sutcunca, where a par­ticular instance happened, relating to the different manner of inheriting in that Countrey. The Curaca of that People, called Don Garçia, finding himself at the point of death, called for his four Sons, who were Men grown, with the Nobles of his Province, and admonished them by way of his last Words and Testament, [Page 110] that they should observe and keep that Law of Jesus Christ which they had lately received, and for ever praise and thank God for sending them so inestimable a be­nefit and honour, and serve the Spaniards for having been the means and instru­ments of such Divine Revelations; and that they should serve and obey their Master with singular Affection, to whose lot and fortune it should fall to be their Lord and Governour; lastly, he told them, that since it was the Custome of their Countrey to elect the most vertuous unto their Government, he charged them to make choice of that Person amongst his Sons, whom they esteemed the most de­serving; and that in case none of them appeared worthy of their paternal Succes­sion and Honour, that then, passing them by, they should chuse such a Person from amongst themselves, whom they reputed of greatest Honour and Worthi­ness; for that since nothing was so dear to him as the common Good, and Benefit of his People, he desired not the promotion of his Children farther than as it tended to that end and design: All which a Priest, who had been his Confes­sour, reported as a remarkable Testament and Passage in those barbarous parts.

CHAP. XI.

THE Incas, when they weaned their Eldest Sons, they made great Feasts and rejoycing, which they did not observe for their Daughters, or second or third Sons, at least not with that solemnity; for the order of Primogeniture of Males was in high Esteem with the Incas, and by their Example with all their Subjects.

They weaned them at two years of age, and upwards, and then clipt off the Hair of their Heads, and with that gave them their Names: At which cere­mony the Kindred assembled, and he that was to impose the Name, shore off the first lock of the Infant's Hair. Their Scissers were made of a Flint, for as yet the Indians were not arrived to a better Invention; after the God-father had snipped his lock, the rest of the Kindred did the like, one after the other, according to their Age and Quality; and when the Infant was quite shorn, then the Name was given, with the Presents which they brought; for some gave him Garments, and clothing, others bestowed Cattle, others Arms of divers Fashions, others Cups of Gold and Silver to drink in: the which was performed onely towards the Princes of the Royal Bloud; for that the Commonalty were not permitted this Honour, unless by particular Privilege or Dispensation.

After this Ceremony was ended, then came in their drink, for a dry Feast was accounted dull, and with Singing, and Dancing, they passed the whole Day, untill Night parted them; which Jollity being the next day renewed, continued for three or four days, according to the quality of the Parents; the like Ceremony was observed, when the locks of the young Prince, and Heir ap­parent, were clipt, at which the High Priest of the Sun assisted, and was the first to cut his Hair; moreover at this solemnity the Curacas of the whole Kingdom, either in Person, or by their Deputies appeared, and were assisting at this Festival, which continued for the space of at least twenty days, offering their Presents of Gold, and Silver, and pretious stones, and what else was curious and rare, in their respective Provinces.

In resemblance hereof (because it is natural for People to imitate their Prince) the Curacas, and generally all the Nations of Peru followed this Example, in some proportion agreeable to their Quality and Ability; and this was accounted one of their most jolly and merry meetings.

CHAP. XII.

AS well the Incas, as the Commonalty, both rich and poor, bred up their Children with the least of tenderness and delicacy that was possible: for so soon as an Infant was born, they washed it in cold water, before they swathed it in its Mantles; and then every morning they bathed it in cold water, and some­times exposed it to the dew of the night; perhaps the Mother would sometimes out of tenderness spirt the water out of her mouth on the Child, and so wash it; but generally they had an opinion, that cold and exercise did corroborate and strengthen the Body and Limbs: their Armes they kept swathed, and bound down for three months, upon supposition, that to loose them sooner, would wea­ken them; they kept them always in their Cradles, which was a pitifull kind of a frame, set on four legs, one of which was shorter than the rest, for convenience of rocking; the Bed was made of a sort of course knitting, which was something more soft than the bare boards, and with a string of this knitting they bound up the Child on one side, and the other, to keep it from falling out.

When they gave them suck they never took them into their Lap or Armes, for if they had used them in that manner, they believed that they would never leave crying, and would always expect to be in Armes, and not lie quiet in their Cradles; and therefore the Mother would lean over the Child, and reach it the Breast, which they did three times a day, that is, at morning, noon and night, and unless it were at those times, they never gave it suck; for they said, that not accustoming it to set hours, would cause it to expect suckling the whole day, and be never quiet, but when the Breast was at the Mouth; which causes frequent vomits and pewkings, and made them, when they were grown Men, to be glut­tons, and drunkards; for we see, said they, in other Creatures, that they admini­ster their Dugs and Nipples to their Young at certain hours and seasons. The Mother always nursed her own Child, for though she were a Lady of the highest degree, she would never suffer her Infant to be nourished with the milk of another, unless in the case of sickness, or some other infirmity; and during the time of their nursing, they abstained from the Bed of their Husbands, as that which would curdle their milk, and make the Child a Changeling. Such as were thus transferred to stranger Nurse, were called Ayusca, which is a participle of the preterperfect tense, and is as much as to say, one denied, or renounced, or changed by its Parents; and by way of Metaphor the younger sort would reproach one the other with that word, intimating that his Mistress shew'd more favour to his Rival than to him­self; to utter that word to a married man were a high affront, being one of those five words that are scandalous, and will bear an Action. I knew once a Palla, of Lady of the Bloud Royal, who was forced to give her Daughter to be suckled by another; the faithless Nurse proving with Child, her Foster-child fell into a Con­sumption and Convulsions, and became nothing but Skin and Bones; the Mother finding her Daughter in this manner made Ayusca, at the end of eight months after, when she had almost dried up her milk, she restored her Infant to her own natural Breasts, which fetched down her milk again, and applying an Unguent of Herbs to the Shoulders, the Infant recovered, which was before given over, as in a de­sperate condition; such is the virtue of the Mother's Milk, that there is nothing more medicinal, and nothing more restorative than that natural sustenance.

If the Mother had a sufficient stock of Milk, the Child never received any other nourishment than that, untill the time it was weaned; for they were of opinion, that all other sorts of food created nothing but crudities and indigestions. When it was time to take it out of the Cradle, they made a little pit for it in the floor, which reached to the Breast, in which they put it, with some old clouts to make [Page 112] it soft, to which the Child being inured, did not trouble the Mother's Armes, and having some few play-things thrown before it, it pleased and contented it self without the least disturbance; and so unwilling were they to accustome it to the Lap, that though it were a Child of the greatest Curaca of the Kingdom, it was not treated otherwise; and that when it was grown so big as to crawl about, they would use it to suck upon its knees at one Breast, and then teach it to creep about to the other, but would never take it into the Armes. The Woman in Child-bed was treated yet more hardily than was the Child; for so soon as she had brought forth, she went to the next stream, or to some cold water in the House, where she washed her self and her Infant, and afterwards applied her self to her domestick Affairs, without any concernment whatsoever: They had no use of Midwives, or others, at their Labours, and if any did assist, she was rather a Witch, or Enchantress, than a Midwife. And this was all the custome and manner in Peru, which was equally practised by the Rich and Poor, Nobility and Commonalty, both at the Birth of their Children, and breeding them up af­terwards.

CHAP. XIII.

THE married Women always employed themselves at home in spinning and weaving Wool in the cold Countries, and of Cottons in the hot, every one spinning and making Cloaths for themselves, their Husbands, and Children; sowing was the least of their work, either for Men or Women, for their thread was bad, and their needles worse; notwithstanding whatsoever they wove, whe­ther Wool, or Cotton, all was spun, and twined into threads. All their Cloth was made of four threads, and not woven wider or longer, than just as much as was sufficient to make a Mantle, Shirt, or Wastcoat; their Vestments were not cut out, or shaped, but all of a piece, after the manner that they came from the Loom; for before they began to weave them, they designed the proportion of length and breadth, which they intended to give them; so that they had need neither of Taylors, Hosiers, nor Shomakers, for they had no need of those things which we make necessaries, and their Women took care of their Houses and Clothing, onely the Men were to provide the Hose, or Stockings, and Arms; and though the Incas of the Royal Bloud, and such as were Curacas, and rich Men, had Servants to perform all these works for them; yet sometimes for di­vertisement, and in complyance with the Profession which their Law enjoyned them, they sometimes did not disdain to work themselves, and make a pair of Breeches, or Stockins, or an Arrow, or some other sort of Arms; but as to the Labours of the field both Men and Women, did jointly concur in their assistence one of the other.

In some Provinces far distant from Cozco, where the Lands were ill manured, there the Women laboured in the Field, and the Men remained at home to spin and weave; but my Discourse is here of those Countries onely to which the Power and Jurisdiction of the Incas did extend, for other parts were so barbarous, and void of all humanity, that it were not worth our time or labour to give an account of their Customs or Manners. The Indian Women were so addicted to spinning, and so unwilling to lose time from their Labour and Work, that as they walked from the Villages to the City, and so in their return home, and also in their Visits, and Conversation together, they still made use of their Spindle and Reel; for this was the constant employment of the common People; but the Pallas, or Ladies, who were of the Royal Bloud, whensoever they made their Visits, they made their Serving-Maids carry their Spindles and work with them, [Page 113] and during their Visits, not to loose time, or be idle, they spun and worked as they discoursed; their Spindles were made of Canes, as we in Spain have them of Iron, they were crooked, but not hollow at the point, as ours are; with their thread they made a kind of Filleting, which they wound in upon their Spindles, twisting it with the fingers of their left hand; their Distaff they carried in their left hand; and not at their girdle; being about a quarter of a yard long, and held between two of their Fingers, and then with both hands they formed the fineness of their thread, and cleared it of foulness, but did not wet it at their mouths, be­cause in my time they spun nothing there besides Wool and Cottons; nor do they make any great riddance of their work, because their Instruments and Tools are bad, as we have already declared.

CHAP. XIV.

WHen any Woman, that was not a Palla, though she were the Wife of a Curaca, who is a Lord that hath command over his Subjects, came to make a Visit to a Palla, who was a Lady of the Bloud Royal; so soon as the first Salutations and Complements were ended, she presently asked whether she had any Work for her, or Service to command her; for she carrying not her Work with her, did seem to intimate, that she pretended not to so much familiarity as to come onely for Converse, but as an inferiour, to demand wherein she might be esteemed usefull in her service. The Palla, to make a courteous return to this humble proffer, would usually give her some of the same work which she, or one of her Daughters was then working; for to have put any thing else into her hand, which her Maids were doing, would have equalled her Visitant with them, which in this manner was a Complement, and a courteous preferring her to some degree of equality with her self and her Daughters. Such was the courtesie and obliging carriage of one to the other; for it was the design and fashion in that state, for the Superiours to carry themselves with an affable and winning behaviour to­wards their inferiours, and for them with all Modesty and Observance to honour and respect their superiour Magistrates and Rulers; which was the common pra­ctice of all, even from the Inca, who was King, to the meanest Peasant, or Shep­herd, whom they called Llamamichec.

The Spanish Women, which came afterwards to live at Cozco, imitated this cu­stome, after the manner of the Indian Women, carrying always their Work with them, whensoever they came to make their Visits; and this fashion was in use amongst them to their great commendation, untill such time as Francisco Hernan­dez began his Civil War, which as it introduced nothing but Tyranny and Cru­elty, so it abolished this laudable custome, and discountenanced all vertuous and innocent practices. I forgot to mention the great care they had in mending their Clothes, in case they were broken by any accident, as torn by a Nail, or burnt with a coal of fire, for then they presently derned it up again with their needle made of a Thorn, and with thread of the same colour; and bringing it again to the Loom, they so neatly wove in the Thread, that it could not be seen where the rent was made; and in this matter they thought they had more wit than the Spaniards, and would laugh at the patches they laid on their Clothes: The truth is, the Web which the Indians wove, was different to the fabrick of Cloth which the Spaniards made, and would not bear the same sort of mending. It is also ob­servable, that the Fire-hearths which the Indians used to dress their meat in, were a kind of Ovens, made of clay, bigger or less, according to the Wealth or Estate [Page 114] of the Master: the Fire vented it self at the mouth of these Ovens, and on the top was a place for two or three Dishes, in which they set them to stew; and was so very a great convenience for their Cookery, both in dressing their Meat well, and saving their Wood; that it seemed the most ingenious of all their contri­vances; and therefore it was strange, that the Spaniards, when they came in a­mongst them, should despise and destroy this invention.

To avoid greater evils, the Incas thought fit to permit common Whores to live amongst them; but then they were not to remain in the City, but in little Huts without in the Fields, separate from all society that so by their conversation they might not have opportunity to corrupt other Women: the Name they gave them was Pampayruna, which signifies both their profession and place of residence; Pampa is a Countrey or open place; and Runa properly is a Person, either Man or Woman; so that these two words in composition, are as much as one who lives alone in the Fields; and as we say, a Hedge-whore; and that as the Fields are open, so is her Body, and embraces to receive any one who hath an appetite to come to her. The Men treated these Women with all sort of contempt and scorn; and the Women were not so much as to name them, under penalty of incurring the same title and censure; and of having their Heads publickly shorn, of be­ing stigmatized for infamous, and divorc'd from their Husbands: they never called them by other name, than that of Pampayruna, which is as much as Common Harlot.

CHAP. XV.

THE Father being dead, his Son Inca Roca (whose Name, as Blas Valera says, signifies prudent and considerate) took upon him the Government, bind­ing his Head with the coloured Wreath; and having accomplished the Solemni­ties of his Father's Funeral, he made a progress into all parts of his Dominions, to visit, and settle, and order what was there amiss; in which Journey he passed the three first years of his Reign: And then determining to proceed farther in his Conquests, he ordered sufficient force to be levied, and therewith passed on the side of Chinchasuyu, which lyes Northerly from Cozco. He commanded also that a Bridge should be made over the River Apurimac, which is in the great Road from the City of Cozco to the King's Town; for that he being now King, it seemed too low and mean for him to transport his Army over the River on Floats, as he had done when he was Prince; being more Great and Royal to erect the fix'd convenience of a Bridge, which for better uniting a correspondence with the Pro­vinces lately conquered, was now become almost necessary.

The Bridge being finished, he departed from Cozco with an Army of twenty thousand Men, under the Command of four Major-Generals, ordering his Men to March three a-breast over this Bridge; which being a new device, and not be­fore practised, was Recorded to the Honour of his Memory. Thence he procee­ded to the Vale of Amancay, or the Cowslip Vally, because of the great quanti­ties of them which grow in those parts; this Flower is in the fashion of a Bell, and in that Countrey are of a greenish colour, smooth, without Leaves; and for their similitude with the Cowslip, the Spaniards gave them that name. From A­mancay he took to the right hand, towards the Mountain Cordillera, which over­tops the snowy desart, and between that and the great Road he met some few [Page 115] people, whom he reduced under his Dominion, the which were called Tacmara and Quinnualla; then he came to Cochacassa, where he made some stay and aboad; and from thence he proceeded to Curampa, and, without difficulty, subdued that people, because they were few in number; from Curampa he came to the Pro­vince called Antahuaylla, which is inhabited on both sides of the way for the space of sixteen or seventeen Leagues, by a people both rich and warlike: This Na­tion is called Chanca, boasting themselves to be descended from one Leon, whom they esteemed and adored for a God; and at their great Festivals, both before and after they were subdued by the Incas, they carried twenty four Pictures in Procession, painted after the manner of Hercules, with a Lion's skin, and a Man's head: I remember I saw these Pictures once brought forth on Corpus Christi day, or the Feast of the Holy Sacrament. Under this denomination of Chanca many o­ther Nations were comprehended, as Hanco hualla, Utunsulla, Uramarca, Villca and others; all of which make their boasts of being descended from different Origi­nals; some from this Fountain, others from that Lake; every Nation esteeming that for their God, and thereunto offering Sacrifice, from whence they owned and derived their Pedigree; the Ancestours of these people were said to be come from far, and to have conquered many Provinces in their passage untill they arri­ved at the Countrey of Antahuaylla; the which they subdued by force of Arms, and expelled the ancient Inhabitants of it; and afterwards gaining much Land from the Quechuas, they drove them up, and straitned them in their Quarters, made them pay a Tribute, which they exacted with the highest Tyranny, besides many other famous Atchievements, of which their posterity did greatly glory. Of all which the Inca Roca being well informed, he thought them worthy of his Conquest; so that so soon as he arrived on the Confines of Antahuaylla, he dis­patched his usual Summons to the Chancas, requiring them to submit to the Off­spring of the Sun, or otherwise prepare themselves for battel. These people as­sembling together to consider of these Summons, were divided into two several Parties and Opinions. Some maintained that they ought not to refuse to receive the Inca for their Lord, who was descended from the Sun; others who boasted of their Lineage from Leon, were of a contrary persuasion; for being Allied to Leon, and Masters of many Countries and People, judged it a disparagement to be subjected to any other, or to be cheated with a fabulous pretence of the Sun and his Family; and that it was more agreeable to the Banners which they carried, and the ancient Honours which they had acquired by the Conquest of so many Nations, rather to subdue others, than tamely to submit to an unknown Master; and forgetting all their ancient bravery, poorly and basely to yield themselves at the first Summons without so much as an appearance in the Field, or displaying their Banners would argue the highest piece of degeneracy and cowardise of mind in the World.

In this ambiguity of mind and irresolution, sometimes inclining to a surren­der, and then again to adventure a battel, the Chancas persisted many days; of which the Inca having intelligence, determined to enter their Countrey, and af­fright them with the advance of his Army; for that perhaps to a people of their disposition, who availed themselves much upon their ancient Prowess and Victo­ries; indulgence and gentleness would be argued as a point of fear and cowardise, and that therefore to attempt them briskly was the onely way to strike a terrour in them, and astonish them with the fear of a cruel War, and a severe Punishment as an effect thereof; in pursuance of this resolution, he ordered his Major-Gene­rals to invade the Countrey of Antahuaya; and immediately upon their entry to send their Summons to the Chancas, telling them plainly, that they must either receive the Inca for their Lord, or else must prepare to offer their lives a sacrifice to his Sword; for that their contumacy and rebellion was such as was not longer tolerable, and that their delays and impertinencies had already wearied his patience. The Chancas observing this resolution of the Inca, and that the Quechuas, and o­ther Nations, whom in former times they had injured and provoked, judged it convenient to temporize, and with a feigned submission to accept the conditions of Surrender, being moved thereunto out of fear of his force, and of that re­venge which their Enemies might by this opportunity take upon them, rather than out of any affection or esteem they had to his Laws and Ordinances, as will be proved hereafter in the process of this History.

[Page 116] The Inca leaving his Officers to receive their submission, proceeded forward in his Conquests to another Province called Uramarca, which also is surnamed Chanca, and is a small Countrey, but very populous, and inhabited by such a hardy and war-like Nation; that had their Numbers been equal to their Courage, they had been capable to have made a stout and considerable resistance; for that the people on this side were not so easie, and simple, and fond of the Incas, and their Government, as were those of Contisuyu and Collasuyu; howsoever, to be short, those of Uramarca submitted, but with much reluctancy, and against their inclinations. Thence the Inca marched forwards to the people called Hancohuallo and Villca, named by the Spaniards Vilcas, who with the same unwillingness yiel­ded to the power of the Inca; for that these people, being all Chancas, were Lords themselves of divers Provinces, which by force of Arms they had subdued, and did daily enlarge their Dominions; with which their ambition and covetousness increasing, they could not, without difficulty, forego their Usurpations and Ty­ranny over others, to yield themselves to the same conditions; the which re­fractary humour of theirs the Inca Roca observing, reproved in them with severe reprehension; and though they received his Admonitions with Mortification and Anger, yet they durst not openly own and discover their dislike. In both these Provinces their custome was to Sacrifice Children to their Gods at their principal Feasts; of which the Inca being informed, he made a discourse to them of the in­humanity and unreasonableness of such a custome, and that for the future they should Adore the Sun for their God, and receive the Statutes and Ordinances which he had given them; declaring to them by his own mouth, that he would exact the life of every Child at their hands, whom they should in that manner attempt to destroy; and that in punishment for the offence, he would destroy and root out their whole Nation, and give their Countrey to be inhabited by a better sort of people, of more bowels and compassion, who should love and che­rish their own bloud, as nature required them. Nothing could come more dole­full and sad, than this news to the Ears of these people, who were persuaded by the Devils, whom they worshipped for their Gods, that this Sacrifice of tender Infants was most acceptable of any to the Infernal Powers.

From Villca he took the way on the left hand, and marched Westward, to­wards the Sea-coast, and entred one of those two Provinces, which are both sty­led by the name of Sulla, though for distinction sake one of them is called Utum­sulla: these two Provinces comprehend under them many Nations of different Names, some of them being full of people, others having but few. And in the Histories of these matters, to avoid tedious discourses, they report, that the Num­ber of them might be of about forty thousand Families; in the subduing of which, the Inca is said to have spent much time, and some report three years; which were chiefly taken up in the persuasions and gentle Arts which the Inca used for reducing of that people, being more desirous to conquer them by kind­ness, than the severity of Arms. For those Indians confiding much in their own Numbers, and Art of War, did often incline to a breach, and a defence of them­selves; but that the moderation of the Inca, and his prudent conduct of affairs was such, that with time he reduced them to his service, and a willingness to re­ceive his Laws, and such Governours and Ministers as he was pleased to consti­tute over them; and then afterwards with this success and victory he returned to Cozco. In these two Provinces of Sulla and Utumsulla, there were about thirty two years past, some very rich Mines discovered of Silver, and Quick-silver; the latter of which is very usefull in Melting the Silver Ore.

CHAP. XVI.

THE King Inca Roca having passed some Years in the quiet possession and go­vernment of his Kingdoms, thought it fit to employ his Son and Heir, na­med Yahuarhuacac, in the entire Conquest of Antisuyu, which lyes to the East of Cozco, and not far from the City; for on that side no great advance had been made since the time of the first Inca, Manco Capac, who had not proceeded far­ther than the River Paucartampu.

But before we proceed farther in the Relation of this Story, it would be requi­site to explain the signification of this long name of Yahuar-huacac, and the reason which they had to give it to the Prince. It is a Tale amongst the Indians, that when he was a Child of three or four years old, his Tears were bloud, perhaps it was because he had some disease in his Eyes, and that the bloud, when he cried, might fall from thence with his tears: But it is a general belief amongst them, that so soon as he came crying into the World, his Tears were bloud: It might like­wise perhaps be, that he brought something of the Matritial bloud with him on his Eyes, which the superstitious Indians were ready to interpret for Tears; but be the cause what it will, they would not be persuaded out of this belief; and on this supposition founded many of their Witcheries and Prognostications, foretel­ling the anger and displeasure of his Father the Sun against him, and that there­fore he would be unfortunate and accursed. The derivation therefore of his Name, is evident from Yahuar, to weep, and Huacac. This manner of Weeping must have been when he was a Child, and not at Man's estate; for then he was neither overcome nor taken Prisoner, as some will have it; for none of the Incas was ever so unfortunate, untill the time of the wretched Huascar, whom the Tray­tor Atahualpa his Bastard-brother took Prisoner, as we shall relate in its due place, if God Almighty gives us life and power to arrive so far in this our History. Nor was he stoln away when he was an Infant, as some Writers will have it; for it is not probable, that when Indians conceived generally such awe and veneration for their Incas and the Royal Bloud, that any person should be found so profligate, and daring as to steal the Prince and Heir to the Empire; nor is it probable, that the Tutors and Servants should be so remiss in their care and charge; for such was the reverence that the Indians bore towards their Incas, that the very imagination of such an attempt would have terrified them to that degree, that they would have believed the very thought would have procured the vengeance of Heaven, and caused the Earth to have opened and swallowed both them and their whole Families: For, as we have formerly said, they Worshipped the Sun for their God, and for his sake the Incas, whom they accounted Children descended from him, were adored with the same divine Honours.

These Tears of bloud which the Indians interpreted to be ominous, and to be fore-runners of some dismal fate, put me in mind of another superstitious fancy of theirs, which they gathered from the motion and twinkling of the eyes; for it was a common opinion both of the Incas and his Subjects, that the Eyes did Prognosticate by their motion and twinkling either good or bad fortune; for it was accounted good luck when the upper eye-lid of the left eye twinkled, for they said, that it foresaw matters of contentment and satisfaction; but much more when the right eye-lid sparkled and twinkled, that was a most excellent sign of all happiness and prosperity, peace and plenty imaginable: And to the contrary, when the lower Curtain of the right eye trembled, it betokened weeping and tears for some sad and unfortunate accident; but if the lower part [Page 118] of the left eye moved, it foretold nothing but woe and sorrow, and such mise­ries as would produce nothing but grief, and abundance of tears: And such con­fidence and belief did they put in these symptoms, that in case the lower eye-lashes did but so much as tremble, they immediately put themselves into most violent passions of fear and weeping; and in apprehension of what they feared, they made themselves more miserable, than if all the misfortunes of the World had already fallen upon them: And then for the onely remedy of the ensuing evils, they entertained another superstition more ridiculous than the former: they would take the point of a Straw, and wetting it with Spittle, they would stick it beneath their eye; and would then say, comforting themselves, that that blessed Straw which crossed their under eye-lid would stanch the tears which were to flow from their eyes, and prevent the Evils which the tremblings did Prognosticate: The like conjectures almost they made from a buzzing, or singing in their Ears, which I forbear to enlarge upon, because it was not so remarkable and certain as that of the Eyes; and both one and the other I can testifie, because I have seen and heard their Lamentations on those occasions.

The King Inca Roca (as we have said) resolving to send his Son to conquer Antisuyu, ordered an Army of fifteen thousand Souldiers to be raised, under the Command of three Major-Generals, whom he joined with him for Companions and Counsellours. The Prince being well instructed in all matters, proceeded with good success as far as the River Paucartampu, and thence marched forwards to Challapampa, where he reduced those few poor Indians which he found in those Quarters; thence he passed to Pillcupata, where he planted four Colonies with a sort of wandring and vagabond people. From Pillcupata he travelled to Havisca and Tuna, where the first Subjects of Chac-ras de Cuca submitted to the Dominion of the Incas, and where great quantities of that Herb called Cuca grows: the In­heritance of Havisca was afterwards given to my Lord and Father Garçilasso de Vega, and he was pleased to bestow that Estate upon me for my life, but I renoun­ced, and left it upon my going into Spain. The passage into these Vallies where the Cuca grows, is over that high Mountain called Canac-huay, descending five Leagues almost perpendicular, which makes a Man's head giddy to look down; how much more laboursome must it be to ascend and descend those ways tur­ning and winding in form of a Serpent?

CHAP. XVII.

IN those Provinces of Antis they commonly worshipped Tygers for their Gods, and great Serpents, much thicker than a Man's Thigh, and twenty five, or thirty foot in length, though some others might be less, called Amaru; they are a certain sort of a sluggish Serpent, which are not venomous, and, as they say, were charmed by a skilfull Sorceress, that they should doe no harm, having before been dangerous, and very poisonous. The Tiger they adored for his nimbleness and bravery, saying that Serpents and Tygers were the true and natural Inhabitants and Lords of that Countrey, and therefore did justly require reverence and respect from Men, who were but Strangers and Aliens in it. They worshipped also the Plant Cuca, or Coca, as the Spaniards call it. Thus far the Prince Yahuar-Huacac having enlarged his Dominions, being almost thirty Leagues in length, and in a Countrey ill Inhabited, he found himself stopped in his farther progress, by the Mountains, moorish Grounds and Bogs, which interrupted him in his passage, and which confine and give bounds to that Province, properly named Anti, whence all that side takes the Denomination of Antisuyu.

The Prince having finished this Conquest, returned to Cozco, where his Father for that present, thought fit to repose, and lay aside all farther designs of new Enterprises; for on the side of Antisuyu, which is to the Eastward, there remained nothing more to conquer; and to the Westward, which they called Cuntisuyu, there was nothing more to be reduced, for they were come as far as to the Paci­fick Sea, or the Sea of Zur, so that the Empire, from East to West, extended at least an hundred Leagues cross along by the way of Cozco, and then from North to South it reached two hundred Leagues: All which tract of Land the Incas la­boured to manure, and cultivate, and adorn with Royal Palaces, Gardens, Baths, and places of Pleasure for divertisement of the Inca; and for better convenience of the Countrey, they erected in all the great Roads Magazines and Granaries, wherein to lodge their Ammunition, Arms, Corn, Provisions, and Clothing for the common Souldiery.

Some Years being passed in this manner with peace and quiet, when the King Inca Roca resolved to add another famous Atchievement to the glory of his Reign, that so in person he might put an end to the entire Conquest of those great Pro­vinces, which were called Charcas, the beginning of which was commenced in the time of his Father, in the Division of Collasuyu: And in order hereunto he com­manded thirty thousand Men to be levied, which was an Army greater than any that his Ancestours had yet brought into the field; to command this Army six Major Generals were appointed, besides other inferiour Officers; and the Prince Yahuar-Huacac was, with four other Incas for his Counsellors, ordained to remain at home for government of the Kingdom. The Inca took his Journey from Cozco by way of the great Road towards Collasuyu, and in his march all the forces came in to make up his Army: And being come to the Confines of those Provinces of Chuncuri, Pucuna, and Muyumuyu, which bordered on his Kingdom; he sent his summons to them, acquainting them, that he was come to reduce those Nations, and re­quire them to live under those Laws which his Father the Sun had ordained; and that leaving their Idols made of Stone and Wood, they should worship him onely for their God; and that forsaking their corrupt Customs, and Manners, they should learn and follow the light of Nature, and the Instructions of his Wis­dom, which would direct them in ways more agreeable to humane Life. The Natives of these Countries received the message with great anger, and the young and hot Captains betook themselves to their Arms, and answered with fury and rage, That it was a hard case for them, that they must be forced to renounce their own natural Gods, and adore a stranger, and a God unknown to them; [Page 120] that they must reject their own Laws and Customs, and receive new ones from the Inca; who in recompense thereof would impose Tributes and Taxes, and serve himself of their labour and services, as of Slaves and Vassals; which being conditions not to be endured by a People so free as they, they resolved to defend themselves, and dye in the Defence of their Gods, their Countrey and their Li­berty.

CHAP. XVIII.

NOtwithstanding this huff of the young Souldiers, the more ancient and con­siderate amongst them, were of opinion, that they should not so soon break forth into a War, but first of all consider, that for several years they have had a neighbourhood and converse with the Subjects of the Inca; and that they could never hear otherwise from them, but that their Laws were good, and the Yoke of their Government gentle and easie: that he treated his People rather like his Children, than his Subjects; that the Lands which they required, were not those which the Indians had in their possession, but such as lay waste, and unma­nured by them; and that he required no other Tribute than the Fruit and Benefit which those Lands, cultivated at his own cost and charge, should produce, and not exact any thing at the labour and cost of the Indians, to whom he rather gave than diminished from their Estates; and in proof and evidence hereof, without other argument, they desired them to enquire, and consider seriously without passion, how much the Subjects of the Incas were improved in their Estates, and how quiet, civil and prosperous they were become, since their submission to his Government; how all their Discords, Animosities, and Civil Dissentions, which in former times had miserably torn and distracted them, were now appeased; how Estates were more secure, and more protected from Thieves, their Wives, and Daughters from Rapes and Adulteries; and in fine, how quiet and well established was the publick Welfare, where none durst offer injury, nor none could receive it without redress.

That they should farther consider, that many neighbouring Provinces, being well satisfied and allured by the gentleness and happiness of this servitude, did vo­luntarily, and of their own accords, offer themselves, and beg the Protection of the Inca and his Laws. And since these things were thus apparent, it were better to submit readily and without constraint, than defending themselves for the pre­sent from that which they know they must in a short time yield unto, provoke the Inca to that degree of Anger and Displeasure, as might divert him from those good Intentions and Favours which he designed towards them; and that therefore it were more safe and secure, both for their Lives and Estates, their Wives and Children, to make a Vertue of Necessity, and submit with a voluntary surrender: and that as to their Gods, which the Inca imposed upon them, reason it self in­structed, and taught them, that the Sun more visibly deserved to be adored and worshipped, than any of those dumb and insensible Idols, which they had made and formed with their own hands. With these Arguments, and others of the like nature, the ancient and sage Persons so far prevailed, that took off the mettle and heat of the young Men, so that they all unanimously went to receive the Inca; the young Men marched with Arms in their hands, and the old with their Pre­sents of such Fruits as their Countrey yielded, saying, That the Fruits of their Land were in token of that Livery and Seizin which they were to give unto the Inca thereof: the young men professed that their Arms were to serve the Inca in [Page 121] his Wars, and to be employed by him for the acquisition of new Provinces.

The Inca gratiously accepted this their Submission with his accustomary Good­ness, commanding, that in testimony thereof, the Old Men should be vested with the better sort of Garments, in token of greater respect; and that the com­mon People should be clothed with the more common Apparel; and that he might not seem wholly to slight or contemn the offer which the Captains and Souldiers made him of their Arms, he received five hundred of them into his Service, not by choice, but by lot, left the preferring of one before the other, should seem but a kind of a neglect, or discontent, on such as were refused; and to satisfie the rest, he advised them to return to their homes, lest they should otherwise leave their own Countrey naked and undefended; with the Vestments which the Inca gave them, and his Behaviour towards them, both the young and old were so well pleased and satisfied, that with loud Acclamations they cryed out, How like art thou to a Child of the Sun! how worthy art thou of the Title of a King! how well doth the Name of being a Friend to the Poor befit thee! for no sooner had we sub­mitted to be thy Subjects, before thou didst load us with thy Favours and Benefits. May the Blessings of thy Father the Sun light upon thee, and all the Nations of the four quarters of the World obey and fall down before thee; for thou art truly the Capa Inca, who deserves Riches, and absolute Power, and universal Dominion. With these, or the like expres­sions of Honour, the Inca Roca being saluted by his new Vassals, and having pro­vided and established Ministers and Officers to instruct and govern them, he march­ed forwards to the bordering Provinces, called Misqui, Sacaca, Machaca, Caracaya, and others, as far as Chuquisaca, which is now called the City of Plate: all which were comprehended under the common denomination of Charcas, though they were of different Nations and Languages, and were all as easily reduced, as those before mentioned, In this expedition he enlarged his Empire North and South, a hundred Leagues, and as many more East and West; and having as accustoma­ry left Officers and Ministers to teach and instruct them in matters of Religion, and to govern them by Laws, and gather his Revenue, he returned to Cozco, where he disbanded his Army, and rewarded the Commanders according to their Deserts.

Having atchieved these great matters, he seemed now to desire repose, and at­tend onely to Peace, and the quiet Administration of his Government, in which he spent the remaining years of his Life, we cannot say how many; but at length he came to dye, having not in the least degenerated from the Vertue of his An­cestours; but rather imitated and equalled them in the highest strain of their glo­rious and martial Actions, and in Good-will and Beneficence towards his People. He founded some Schools where the Amautas taught those Sciences which they had attained; near whereunto he built himself a House, as we shall declare in its due place, instituted Laws, and uttered grave Sentences: And because Blas Va­lera hath made particular mention of some of them, we shall repeat them from him, being very remarkable, and worthy to be noted. He was universally be­wailed by all his Subjects, and embalmed according to the custome of those Kings. He left Yahuar-huacac, his Son and Heir by his lawfull Wife and Sister Mama Micay, to succeed him in the Government of his Dominions: besides whom he left others, both legitimate and bastard Children.

CHAP. XIX.

BLas Valera, who was very curious, and had taken great pains in his Enquiries touching these Incas, saith, ‘That this King reigned almost fifty Years, and made many Laws, amongst which these following are the most observa­ble. That the Children of the common People ought not to be educated in the Liberal Arts and Sciences, for that were to make them proud, conceited and ungovernable; but that the Nobility were those onely to whom such Li­terature did appertain, to render them more honourable, and capable of Offices in the Common-wealth. That Thieves, Murtherers, and Adulterers, and In­cendiaries should be hanged without Mercy. That Sons should obey and serve their Fathers, untill they came to the age of twenty five Years, and that after­wards they should be employed in matters tending to the good of the Com­mon-wealth. It is reported that he was the first who founded Schools in Cozco, where the Amautas were the Masters, and taught such Sciences as were fit to improve the minds of Incas, who were Princes, and of the chief Nobility, not that they did instruct them by way of Letters, for as yet they had not attained to that knowledge, but onely in a practical manner, and by daily Discourses: their other Lectures were of Religion, and of those Reasons and Wisedom on which their Laws were established, and of the Number and true Exposition of them; for by these means they attained to the Art of Government and mi­litary Discipline; they distinguished the times and seasons of the Year, and by reading in theirWhat the Knots were, is before mentioned. Knots, they learned History, and the Actions of past ages; they improved themselves also in the elegance, and ornament of speaking, and took Rules and Measures for the management of their domestick affairs. These Amautas, who were Philosophers, and in high esteem amongst them, taught something also of Poetry, Musick, Philosophy and Astrology, of all which they attained to some knowledge, though superficial, and in a low and mean degree. All these particulars were instituted in manner of a Law by this Inca Roca, and afterwards, for their better encouragement, he favoured and enlarged them with fair Endowments; and hereunto Pachacutec, to whom he was great Uncle, added many other Laws and Precepts. The Sayings of this King Inca Roca were these: That considering the immense Vastness, Beauty and Splen­dour of the Heavens, he would often say, That if the Heaven be so glorious, which is the Throne and Seat of the Pachacamac, (who is the great God) how much more powerfull, glittering and resplendent must his Person and Majesty be, who was the Maker and Creatour of them all. Other sayings of his were these: If I were to adore any of these terrestial things, it should certainly be a wise and discreet Man, whose Excellen­cies surpass all earthly Creatures. When an Infant is born, he grows up, and then he dies. He that yesterday had a beginning, to day arrives at his end. He that cannot make himself immortal, nor recover that Life which Death hath deprived him of, is not worthy of adoration.’ Thus far is the report which Blas Valera hath given us.

CHAP. XX.

THE King, Inca Roca, being dead, his Son Yahuar-huacac succeeded him in the Inheritance of his Kingdom, and governed with Justice, Piety and Gentleness, cherishing his Subjects with as much indulgence and tenderness, as was possible. His chief design was to keep and preserve what his Father and An­cestours had left him, not seeking quarrels with any, or encroachments on others right; lest contemning the ill omen of his Name, and the misfortunes which the skilfull Masters in Divination did daily presage, he should tempt his fortune, and provoke his Father the Sun to afflict him with all those evils which they progno­sticated. With this fear and apprehension he lived for many years, desiring nothing more than peace and quietness, both at home and abroad; but not to remain al­together idle, he visited all parts of his Dominions three or four times, and im­proved and adorned them with stately Buildings, feasted, and generally caressed all his Subjects in a higher degree, and with greater demonstrations of love and tenderness, than any of his Ancestours, which were effects of the great dangers he apprehended from the Prophecies concerning him; and in this caution and dread upon his Spirits, he continued for the space of nine or ten years: untill at length considering that this cautious timidity would argue Cowardise and lowness of Spi­rit, of which none of his Ancestours were ever before taxed, he resolved to send an Army of twenty thousand Men to the Southwest of Cozco, along the Coast of Arequepa, where a point of Land runs out far into the Sea, which his Predeces­sours had overseen, or neglected, because it was ill inhabited: His Brother, cal­led Inca Mayta, he made Commander in Chief of his Forces, and for that reason was ever afterwards called Apu Mayta, or General Mayta, to whom he added four other Incas, to be Major-Generals under him: But as to himself, he would not adventure to go in Person; for the thoughts of the ill Omen did still so haunt and oppress his Spirits, that he could never resolve to trust the success of any mar­tial adventure to the fortune of his own Person; and where the desire of Glory spurred him forward to any great Attempt, there always the dread of the sinister Omen retracted and drew him back. This apprehension moving him to com­mit the charge of his Army to his Brother, and Officers, they proceeded so suc­cessfully in it, that in a short time they reduced all that tract of Land from Are­quepa to Tacama, which they call Collasuyu, to his Empire, being at this time the utmost Limit and Confine by the Sea-coast of that Countrey which they call Peru, the which Land being long, and narrow, and ill peopled, cost more time to march it over than to conquer it.

This Enterprise being thus happily completed, they returned again to Cozco, where they rendred an account to the Inca, Yahuar-huacac, of their success; with which taking heart, and recovering new courage, he began to aspire to the Ho­nour and Fame of reducing those great Provinces, yet unconquered in the Divi­sion of Collasuyu, called Caranca, Ullaca, Llipi, Chica, Ampara, the which, as they were large, and great, so they were populous, and defended by a warlike Nation; and for this reason the ancient Incas forbore to molest or irritate them, lest being as yet uncivilized, and unacquainted with the gentle and easie Government of the Incas, they should fly to their Arms, and oblige the Incas against their Maximes, and natural Disposition, to subject them with Slaughter and Destruction; and therefore rather chose to tame and mollifie them by degrees, and prevail by the clear Evidences of their Neighbours Happiness, to persuade them into a good opi­nion of the gentleness of that Yoke which the Inca imposed on his Subjects.

[Page 124] With the cares and fears of this Conquest the Inca, Yahuar-huacac was greatly turmoiled, being as it were crucified between his hopes and fears, sometimes he promised himself good success, and that the same Fortune would smile upon him, that did on his Brother Apu Myata; then again the dread of the fatal Omen pos­sessed his Mind, which always kept that awe upon him, that he never durst at­tempt any thing in War, wherein there appeared least Difficulty or Hazard. Whilst he was thus tossed with these Passions and anguish of mind, he was di­verted from his foreign Designs by domestick Troubles, caused by the untoward Disposition of his Eldest Son, and Heir of his Dominions; who from his Child­hood gave symptomes of an evil and cruel Nature, by his harsh treatment of those Boys of his own age, who conversed and played with him; and though the Inca his Father used all the means imaginable to reclaim him by due and severe correction, and that he hoped that Years and Instruction would prevail upon him, yet in the end all proved vain, and without effect, the ferocity of his Mind, and the impetuosity of his ill Nature prevailing over all the means, and endeavours to reduce him; for neither the Examples of his Ancestours, nor the gentle Ad­monitions, nor severe Reproofs of his Father, had any influence upon him; so that his desperate incorrigibleness became now the greatest fear and affliction of the Inca.

For so far was the Spirit of ill Nature engrafted in the Heart of this Prince, that all the Treacle of wholesome Advice he converted into Poison; the which his Father having observed and duely considered, he resolved wholly to discoun­tenance and remove him from his Favour, and if that would not operate, then absolutely to disinherit him, and constitute another of his lawfull Sons in his place, who was of a Spirit more agreeable to that sweet Temper and generous Galan­try of his Ancestours. This Resolution he took in imitation of that Custome practised in some of his Provinces, where the most favoured and most worthy was elected to the Government; the which on this occasion the Inca was desi­rous to introduce, against all the Precedents and Examples of former Incas. With this intention the Inca commanded the Prince, being now of nineteen or twenty Years of age, to avoid the Court, allotting him a place of Residence about a League from the City, and where were fair and verdant Pastures Eastward from the City, which they called Chita, and where I my self remember often to have been, and where his Employment was to feed the Cattle of the Sun, in company with those Shepherds who were designed for that Service. The Prince not being able to resist the Pleasure of his Father, submitted to the Ba­nishment and the Disfavour of the Inca, which laid as a punishment on him for the Bravery and Gallantry of his Martial Spirit. In short, he submitted and really applied himself with the other Shepherds to keep and feed the Cattel of the Sun for the space of three years, and more, where we will leave him untill the time comes which shall bring him on the Stage, and to speak well of him, if that which we are to mention of him may be called good.

CHAP. XXI.

THE Inca Yahuar-huacac having in this manner Banished his Eldest Son, whose Name we cannot assign, because the obscurity of his condition was such, as made no impression in the minds of Men, so as without the help of Let­ters to conserve it in remembrance: He seemed now to lay aside all the thoughts of War, and Conquests of new Provinces, and to make the Government of his Dominions, and the Conservation of the common peace and quietness to be his onely employment: As to his Son, he thought it not convenient, nor secure to remove him far from his sight, that so he might more easily apply those remedies to reclaim him, as best suited with his condition; nor did he judge it fit to im­prison, and disinherit, and chuse some other in his place, for that seemed an expe­dient too violent, and without Example, and was a new and unpractised case to depose the true Heir, and degrade the Divinity of the Incas of its Right and Honour; besides, it appeared doubtfull how far the people would assent to this impiety, and how ill they would take this harsh usage of the Prince and Heir to the Empire.

In this wavering and unquiet condition, which deprived the Inca of all content­ment and repose, he passed three years without any observable occurrence; du­ring which time, he twice Commissionated four of his Kinsmen to visit his Do­minions giving to every one their respective charges, and dispatches into distinct parts of his Dominions, in order to perform such publick Works as might con­duce to the honour of the Inca, and the common benefit of his Subjects; such as the making of Aqueducts, raising Magazines for laying up Provisions, Royal Houses, Fountains and Bridges, Causeys, and such other Works of publick use: But for his own part, he never had the courage to depart from his Court, but one­ly there to attend and celebrate the Festivals of the Sun, and such like, and ad­minister Justice to his Subjects. At the end of this long time, one day about Noon the Prince entred into the Palace of his Father, without any Companion or Attendance, like a Person forlorn, and in disfavour of his Inca; and sent him word, that he was there to speak with him, having a Message of high importance to deliver: The Inca made a quick Answer in his sudden passion, that he should without Demur or Reply retire again to the place of his Confinement, on penalty of being proceeded against according to that severe punishment which the Law inflicts on those who break the Royal Command. The Prince made answer, that he was not come thither in contempt of his Commands, but in obedience to the Message and Injunction of another Inca as great as himself, who sent him to impart unto him matters of high and considerable importance; which if he were pleased to hear, he desired to be admitted and to have Audience; if not, he had complied with the Commands of him that sent him, and should return again to render an account of his success.

The Inca hearing him mention another, as Great a Lord as himself, ordered him to be admitted, for he wondered at the impertinence of the Message, and the boldness of any who should dare to employ his banished and disgraced Son with Advices of any nature whatsoever. The Prince being introduced, and standing before his Father, said in this manner: I am come, Sir, to make known unto you, that sitting this day, about Noon, under one of those great Rocks, which are in the Fields of Chita, where, by your Order, I was employed to feed the Flocks of our Father the Sun; I know not whether I was asleep, or well awake, there appeared before me a Man in a strange Habit, and of a Figure different from us: His Beard was above a span in length, his Garments long and loose, reaching down to his Feet, and about his Neck he carried a sort of living [Page 126] creature, which I know not what to call it, because I never saw the like before: He called to me, and said, Cousin, I am a Child of the Sun, and Brother to the Inca, Manco Capac, and to Coya Mama, Occlo Huaco his Wife and Sister, who were the first of your Fa­mily, and by them I am Allied in Bloud to your Father, and all of you, being called Inca Viracocha; and am sent by our Father the Sun to order you, that you immediately carry this Advice to my Brother the Inca, acquainting him, that the greatest part of the Provinces of Chinchasuyu, as well those who are under his Dominion, as those which are not, are in rebellion, and are united in confederacy to assault him, and with a strong and numerous Army to cast him from his Throne, and destroy the Imperial City of Cozco; wherefore I order you immediately to give this intelligence to my Brother the Inca, advising him from me, that he provide against this emergency, and take such vigorous resolutions to prevent it, as the importance of this matter doth require. And as to thine own particular, let me tell thee, that in what misfortune soever thou art, thou loss not thy courage or spirit, for I shall ever be at hand, and ready to succour thee as my own flesh and bloud; and therefore I strictly ad­monish thee not to attempt any thing, how great soever it be, unworthy thy Family and ancient Bloud, and the Greatness of thy Empire; for I will ever be assistant, and near to succour thee in thy greatest and ultimate exigencies. Having said these words, the Inca Vira­cocha vanished, and I saw him no more; and then returning to my self, I delayed no time to come and appear before your Majesty to communicate unto you the particulars of these Matters.

CHAP. XXII.

THE Inca, Yahuar-huacac, out of the great displeasure and prejudice which he had taken to his Son, would not give any belief or credence to his Re­lation, but rather termed him a Fool, and impertinent, and that swelled with the vanity of Revelations from his Father the Sun, he was come to impose his Enthusi­asms for divine Truths; and therefore ordered him immediately to return to Chita, and to confine himself within those bounds on penalty of his highest displeasure; in compliance to which severe admonition, the Prince returned again to his re­tirement, and the keeping of his Flocks. Howsoever the Incas, who were Coun­sellours, and had the King's Ear, and of a nature very superstitious and credulous, especially of Dreams, took this advertisement in another fashion, than the King apprehended it, telling him, that such an Apparition as this was not to be slighted, especially since it presented it self in the form of Viracocha, who was Brother to the Inca, and of Alliance to the Sun, in whose name and behalf he brought this Message. Nor was it credible that the Prince should be so much an Impostour, as to dare to entitle the Sun to such an apparent forgery, or delude the Inca his Fa­ther with a Lye; and therefore that it were best to examine the matter more strictly; and by Sacrificing to the Sun, make judgment of the good or bad O­mens, and not neglect any care or diligence whatsoever in a matter of so high im­portance; for to leave the matter neglected and slighted, were to contemn the advice which the Sun had sent, and his Messenger Viracocha; and, in short, to add Errour unto Errours, and Sins unto Sins.

Notwithstanding all which, the Inca had conceived that prejudice against his Son, that he could upon no terms admit the counsel which his Kindred gave him, but rather termed the Vision he declared, to be the effect of a wild and furious brain, imagining by lyes and forgeries to bring his extravagant humour again into repute; which was such an aggravation of his former folly, that he deserved on this very score to be deprived of the inheritance, and declared for ever uncapable [Page 127] of the Succession; and that in the place of him, some other of a more flexible and gentle temper, worthy the title of being allied to the Sun, should be ordai­ned and proclaimed the true Heir in the place and stead of a revengefull, merci­less and tyrannical Prince, and of one of a far different temper to that sweet and pleasant humour of his Ancestours, which had been the most forcible Arms to win and overcome all the Nations they governed. Moreover, that in Wisedom they ought to provide against all Rebellions, but not on the score or belief of the vain words of a wild fellow; who ought to be punished, and have his Head cut off for daring to break the limits assigned for his Banishment; and profaning the Sacred Name of the Sun with a pretence so false and enthusiastick as this: And therefore he charged them not to mention this matter farther, nor so much as to name the Prince, for that he had already determined in what manner to deal with him.

The Incas upon this Command of the King were silent, and urged the matter no farther; howsoever, they could not forbear to revolve the thing in their minds, as portending some sad and dismal disasters: For the Indians were naturally addic­ted to Signs and Prognostications; and especially if the King, or the Prince, or the High Priest, who were esteemed Gods and Oracles, had any Dream, they were never at ease untill the Diviners, or Magicians, made the Interpretation; in which they esteemed themselves so expert, that they not onely pretended to interpret the Dream, but also to declare what the Incas themselves had related short, or mistaken in it.

CHAP. XXIII.

THree Months after this Dream of the Prince Viracocha, (for so afterwards his Friends named him from the Vision he had seen) a confused and un­certain rumour came of an Insurrection in the Provinces of Chincasuyu, and that all the people were in Arms, which is from Atahualla, about forty Leagues North­ward from Cozco, through all the Countries to the farthest extent of the new Con­quests. This News had as yet no certain authour or ground, being but whispered as in cases of like nature; and though it agreed with the Dream of the Prince Viracocha, and seemed an Accomplishment of the words of his Vision, yet the King gave no heed or credit to it, believing it to be a Canterbury tale, or Stories of the way, broached to revive the Dream of the Prince, which seemed almost forgot, and out of memory: Some few days after the report became hotter than before, and common in every Man's mouth, though still uncertain, and without any particulars; for the Enemies had obstructed all the ways and passages in that manner, that no intelligence should be carried, and that the knowledge of their Rebellion might be first made known by appearance of their force before Cozco. Howsoever, at length certain and particular information was brought, that the Nations called Chanca, Uramarca, Villca, Uiusulla, Hancohuallu, and other Neigh­bouring Nations, were all in Arms; and having killed all the Governours and Officers of the Inca, were now Marching with an Army of forty thousand Men against the City.

These Nations (as we have said) being all reduced by the power of the King Inca Roca, rather out of fear, than love, had ever since suppressed their rancour and malice to the Incas, with intention to own and testifie the same, when occasion presented; which now seemed fairly to offer it self in the time of this Inca, Yahuar­huacac, who being a Prince not addicted to War, but rather intimidated by the ap­prehnsion [Page 128] and fear he conceived from his sinister Omen; and being also moved with compassion of the hard usage, and unnatural treatment which the Inca shewed towards the Prince his Son, they judged it warrant and reason sufficient to re­venge his cause in detestation of the base cowardise and tyranny of this mean-spi­rited, and yet cruel, Inca: Wherefore with what expedition and secrecy they could, they incited their Neighbours to rebell, who being already well disposed in the matter, they easily took fire, and putting themselves in Arms, and with a body of thirty thousand Men marched directly against the Imperial City of Cozco. The principal Authours and Contrivers of this War, besides other Lords, were three principal Curacas of three great Provinces, all comprehended under the common name of Chanca: The first of these Lords was called Hancohuallu, a Young Man of twenty six years of Age, the second was Tumay Huaraca, and the third Astu Huaraca; the two last of which were Uncles and Brothers to Hanco-huallu. The Ancestours of these three petty Kings, before the times of the Incas, waged a perpetual War with their Neighbouring Nations, especially with the people called Quechua, under which denomination five other great Provinces were contained: For which reason, and for the Tyranny and Oppression which they suffered from them, the Quechuas were greatly pleased to accept and receive the Protection of the Incas. And so on the contrary, these petty Kings greatly re­sented the curb and power the Incas imposed upon them, by restraining them in their Progress and Conquests, rendring them in the place of absolute and sove­reign Princes, Tributaries and Vassals, which they stomached and suppressed un­till this season, in which they esteemed it convenient to vent their hatred. And in regard that the life of all designs is speedy execution, and that now they were to surprize the Inca, unprovided of Men, and power of Resistence, they did not doubt, but by one single Victory to render themselves Masters again, not onely of their ancient Enemies, but of all the Empire of the Incas.

With these probable hopes and expectations of successes, they invited all their Neighbours, as well those that were Subjects to the Inca, as those that were not, to partake with them in the design and reward of the enterprize; the which ap­peared fair and promising in this present conjuncture. To these Summons the In­dians easily yielded, expecting great advantages, and depending on the great re­nown and fame in War, which the Ancient bravery of the Chancas had acquired: And having constituted Hanco-huallu their Captain-General, and the two Brothers Major-Generals, with other Curacas for Colonels and Officers, they marched di­rectly with resolution to Summon and make demand of the City of Cozco.

CHAP. XXIV.

SO soon as the Inca Yahuar-huacac understood the certainty of this News, and of the approach of the Enemy, he was affrighted and terrified within him­self; for it seemed a surprize to him to understand of a rebellion, for as yet no such thing had ever happened in the Provinces, during the lenity of that Govern­ment which the Incas had exercised from the time of Manco Capac to those very days; under the security of which, and out of the hatred he conceived to his Son, to whom he could not allow the honour of divine revelation, he neither would give credit to the dream, nor hearken to the advice or counsel of his kindred; but having blinded his understanding with passion and prejudice, he found himself ensnared in inextricable difficulties, having neither time to levy a force sufficient to encounter his Enemies, nor a Garrison in readiness to defend the City, untill other relief or succour could be administred. Wherefore in these doubts he re­solved to give way to the Torrent of his Enemies rage, and retire towards Colla­suyu, [Page 129] where he promised to himself security of life, and defence from the Loyalty and Valour of that people. With this intention and design he departed from Cozco with a retinue of such Incas as were able to follow him, and came to the Straits of Mayna, about five Leagues Northward from the City, towards the Sea of Zur, and there posted himself on the top Mountain, from whence he could survey the Enemies Camp, and descry what they acted in the way as they passed. The King having thus abandoned Cozco, the City was exposed to open violence, none daring to propose, much less act in the defence of it; every one endea­vouring to shift for himself, and save his life in the best manner he was able. Of these Fugitives, some repaired to the Prince Viracocha, informing him of the Re­bellion of Chincasuyu, and of the flight of his Father; and that there was no possibility in so short time and warning to withstand or make head against the Enemy.

The Prince deeply resenting this sad news of the flight of his Father, and the nakedness of the City, commanded those who brought him the advice, and those few Shepherds that were with him, that they should immediately repair to the City, and order those that they should find there, and as many as they should meet in the ways, that they should with such Arms as they had, and with as much speed as they could possibly, repair to the Inca their Lord and Master; gi­ving them likewise to understand, that it was his intention so to doe, and that this was his Order and Special Command to them. Having issued out this ad­vice, the Prince Viracocha proceeded in Quest of his Father, and without visiting the City, he took a short cut; and losing no time, overtook him in the Straits of Muyna, from whence he was not as yet departed; and being covered over with sweat and dust, holding a Lance in his hand, which he had casually taken up on the way, he presented himself before the King, and with a grave and melancholy countenance, he thus addressed his Speech to him.

How is it, Inca, that upon a report (whether true or false, is uncertain) of some few of your Subjects risen in Rebellion, you should abandon your City and Court, and fly be­fore an Enemy, not as yet seen, nor appearing? How can you yield and resign the Temple of the Sun your Father into the power of your Enemies, to be polluted by their Prophane and un­hallowed feet; giving them thereby liberty to return to their ancient Abominations, and there offer again their detestable Sacrifices of Men, Women and Children, with other un­humane and unnatural actions, from which your Ancestours had reformed them? What ac­count shall we be able to render of the charge committed to us for guard and defence of those Virgins dedicated to the Sun, if we abandon and leave them to the brutality and lusts of our Enemies? And what benefit shall we get by saving our lives, with the loss of our honour and admission of all the evils and mischiefs imaginable? For my part, I shall never assent unto it, but rather appear singly before the face of my Enemies, and lose my life in opposing their entrance into Cozco, rather than live to see the desolation of that City, and those a­bominable practices committed in that Sacred and Imperial Court, which the Sun and his Children had founded: Wherefore let such as have courage follow me, and I shall shew them how to exchange an infamous and loathsome Life for a noble and honourable Death.

Having said thus much with deep sense and heat of spirit, he took his way to­wards the City, without losing so much time as to eat or drink. The Incas of the Bloud, who untill now had accompanied the King, and with them his own Bro­thers, Cousins and nearest Relations, to the number of above 4000 Men, returned and followed the Prince, so that onely some few old and impotent Men remained with the King: As many as they met in the way they marched, and those also who were scattered abroad in the Countrey, they called and summoned unto them; giving them to understand, that the Prince Viracocha was returned to the City with intention to defend that and the Temple of his Father the Sun, with the last drop of his bloud. With this news, which was soon spread over all places, the Indians were so encouraged, (the presence of the Prince giving coun­tenance to the resolution) that they all unanimously returned to the City, inten­ding there to dye with great alacrity and chearfulness with their Prince, who evi­denced so much resolution and courage in their defence.

In this manner, and with these thoughts, he entred the City, and from thence immediately taking the direct road towards Chincasuyu, which was the Pass by which the Enemy marched; he commanded his Army, without any delay, to fol­low [Page 130] him, intending there to place himself between the Enemy and the City; not that he expected thereby to give a stop to their proceedings, for that it could never be hoped that their inconsiderable number could make head against such Multitudes; but that as valiant and desperate Men, they might dye fighting a­gainst their Enemies, rather than behold the Barbarians victorious in the Temple and City of their Father the Sun, which was a matter that made the most sensi­ble impression of all these disasters.

And because we must here set a period to the Reign of Yahuar-huacac, (whose Life we now write) and as hereafter will appear, we shall now put a full stop to the current of this History, that so we may distinguish the Actions of this King from those of his Son Viracocha: And for variety sake, and to please the Reader, we shall intermix other matters which are curious and divertising, and then after­wards return to the Atchievements and Exploits of the Prince Viracocha, which were famous and of great Renown.

CHAP. I.

SO soon as the Inca had conquered any Kingdom or Province, and that he had settled and established his Government and Religion amongst the Inhabitants, he ordered that those Lands which were capable of improvement (that is, such as would bear Mayz) should be dressed and manured; and in order hereunto they drained all wet Moors and Fens, for in that Art they were excellent, as is apparent by their Works which remain unto this day: And also they were very ingenious in making Aque­ducts for carrying Water into dry and scorched Lands, such as the greatest part of that Countrey is, which is situated under the Torrid Zone, being commonly barren for want of Water to refresh and make it fruitfull; and for that reason, wheresoever they intended to sow their Mayz or Indian Wheat, they always made contrivances and inventions to bring their Water for them, nor less carefull were they to water their Pastures, which they drowned in case the Autumn proved dry, that so they might have Grass sufficient to feed the numerous Flocks they main­tained. These Aqueducts, though they were ruined after the Spaniards came in, yet several Reliques and Monuments of them remain unto this day.

After they had made a provision of Water, the next thing was to dress, and cultivate, and clear their Fields of Bushes and Trees; and that they might with most advantage receive the Water, they made them in a Quadrangular form; those Lands which were good on the side of Hills, they levelled them by certain Allies, or Walks, which they made, as is to be seen in Cozco, and all over Peru unto this day; to make these Allies, they raised three Walls of Freezed Stone, one before, and one of each side, somewhat inclining inwards, (as are all the Walls they make) so that they may more securely bear and keep up the weight of the Earth, which is pressed and rammed down by them, untill it be raised to the height of the Wall: Then, next to this Walk, they made another something shorter and less, kept up in the same manner with its Wall; untill at length they came to take in the whole Hill, levelling it by degrees in fashion of a Ladder, one Ally above the other, untill they came to take in all the Hill, and inclose the ground which was capable of improvement, and of receiving Water; where the [Page 132] ground was stony, they gathered up the Stones, and covered the barren Soil with fresh Earth to make their Levels, that so no part of the ground might be lost: The first Allies were the largest, and as spatious as the situation of the place could bear, some being of that length and breadth as were capable to receive a hundred, some two hundred, or three hundred Bushells of Seed: The second row of Allies were made narrower and shorter, and so went lessening, untill at last at the bot­tom and lowermost Ally, they were contracted to so narrow a Compass, as was not capable to produce more than two or three small measures of Mayz. In some parts they husbanded their matter, that they brought the Chanels of water from fifteen or twenty Leagues distance, though it were onely to improve a slip of a few Acres of Land, which was esteemed good Corn-ground.

Having in this manner (as we have said) improved, and enlarged their Lands, the next thing was to make a just Division of them in all Countries; for performance of which they divided the grounds into three parts, one was allotted to the Sun, a second to the King, and a third to the Inhabitants: This Rule was observed with great exactness, and in favour of the People, that so the Natives might not want ground for tillage; for in that case, when the Countrey abounded with numbers of People, they abated of the proportion allotted to the Sun, and to the Inca, for the sake and benefit of the Subjects; so that in effect, neither did the King in his own, or in right of the Sun, appropriate to himself any Lands, but such as lay untilled, unpossest, and without a Proprietor. Most of the Lands belonging to the Sun, and the Inca, were inclosed, and laid in Allies, being so manured and improved by special Command. Besides these Lands, which by reason of their convenient situation for receiving water, produced Mayz, they made a Division of other Land, also that were in a dry soil, without any conve­nience of water, and yet because they were capable to produce some sorts of grane, and pulse, such as they called Papa, and Oca, and Annus, which were very benefi­cial; the Sun and the King had their shares allowed thereof. This soil, which for want of water was thus barren, they did not sow above one or two years to­gether, and then broke up fresh ground, leaving the other to lie fallow, untill it had again recovered its former strength.

Their Mayz, or Wheat fields, which had the benefit of water, they sowed every year, dunging them after every crop, as we do our Gardens, which made them extremely fruitfull; and with the Mayz they sowed a small seed, like Rice, which they call Quinua, and grows much in cold Countries.

CHAP. II.

IN cultivating their Lands they observed this Rule and Method; those of the Sun were preferred in the first place, then those belonging to Orphans, and Widows, and Persons impotent, by reason of age and sickness; all which remai­ning under the notion of poor, were by order of the Inca provided for, and their Lands manured by special Command: To perform which, there were Deputies appointed in every Parish, or Community of the People, to take care that those Lands were tilled and dressed. These Deputies were called Llactacamayu, which is as much as Monitors of the People, whose charge it was according to the Sea­sons of the Year, to plow, and sowe, and reap, and gather the fruit, laying it up in places which they had built like Barnes to receive them. The summons which the People had to this work, was by sound of Trumpet, or other loud Instru­ment, to crave attention; and then the Crier proclaimed, That such a day the work of the poor was to be done, and therefore that every one should provide against that time to attend that service; and then where they were first to be­gin, and how to proceed, either in that of their Relations, or Neighbours, was assigned by the Overseer. Every workman that came to labour in the fields of the Orphans, or Widows, or impotent brought his own Provisions with him; for that the Poor were obliged to no care, their infirmities and wants excusing them from other troubles, than a patient sufferance of their own evils. If the poor wanted seed to sow their Lands, it was administred to them out of the pub­lick Granaries, of which we shall have occasion to speak hereafter.

The Lands of Souldiers, whilst they were actually employed in the Wars, were manured with the same care and manner as those of the poor; their Wives, during the absence of their Husbands, being listed into the number of Widows, and the Children of those who were slain in the Wars were provided for, and carefully educated, untill the time of their Marriage.

The Lands of the poor being already tilled, in the next place every private Person might attend to his own Farm, and the first that had done was to help his fellows: then the Lands of the Curaca were to be served, and were the last in or­der after those of the People; the which was observed so severely, that in the Reign of Huayna Capac, a certain Indian Overseer was hanged for tilling the Land of a Curaca, who was his Kinsman, before that of a Widow; and to make the punishment more exemplary, the Gallows was set up in the very Land of the Cu­raca. The severity of this Law was grounded on the same practice, which was observed in the Lands of the Inca himself; for that the Inca always preferred the Tillage of his Subjects before his own, it being their sure Maxime, that the Happiness of the Prince depends on the Prosperity of the People, without which they become unable to serve him, either in times of War or Peace.

The last Lands to be tilled were those of the King, to which, and to those of the Sun, the People in general applied themselves with great alacrity and rejoicing; they then at that work appeared in their best Cloths, full of Gold and Silver plates, and feathers on their Heads, in the same manner as they were dressed on their festival days. When they ploughed, which seemed the more pleasant work, they sung the Sonnets made in praise of their Incas, with which the time passed so easily, that their Labour seemed a Recreation, so great was their Devotion to­wards their God and their King.

[Page 134] Within the City of Cozco, bordering on the side of that Hill where the Castle was built, there was a spatious Walk or Alley, containing many acres of ground, called Collcampata, and is still remaining, unless they have built houses upon it, since the time I was there; the plat of ground on which it was, took its name from the Walk it self, being the best piece of Land, and as it were the Jewel, and Flower of all the Estate belonging to the Sun, and was the first plat of Earth which the Incas had dedicated to him. This Walk was like a Garden, manured and cultivated onely by Incas of the Royal Bloud, nor was any other admitted to be Gardiner or Labourer there, under the degree of Inca, or Palla, which was a Lady of the Royal Family. All the Songs they made, were Panegyricks in praise of the Sun; and the substance of them was taken from the word Haylli, which in the common language of Peru signifies triumph; as if they were victorious, and triumphed over the Earth, when they ploughed and digged into its bowels, forcing it to fructify, and raking fruit from thence. With these Sonnets they in­termixed the quick and acute Sentences and Sayings of discreet Lovers, and vall­ant Souldiers, tending to the Subject and Work in hand, concluding every staff, or stanza of their Verses with the word Haylli, which was the burthen of the Song, and repeated as often as was necessary to fill up the cadence of the Tune; and thus they sang, and worked backward and forward, as they made the Furrows, with which chearfulness the toil and labour was much alleviated.

The Plough they use was made of a piece of Wood, of about four fingers broad, and a yard long, it was flat before, and round behind, and pointed at the end, that so it might the more easily pierce, and enter the Earth; then about half a yard high, on the main shaft they bound two pieces of Wood for a stay to the Foot, with which the Indian pressing very hard, thrust his Plough, or Shovel, up to the very step, or stay to the Foot; and therewith seven and seven, or eight and eight a breast, according to the number of the Kindred, or Partnership, drawing all together, they turned up turfs, and clods of Earth of an incredible bigness, so that those who have not seen this Invention before, would wonder that so weak an Instrument could be able to doe so great and heavy a work, and with that dis­patch and ease also, as did not put the Labourers out of breath, so as to spoil the Air and Cadence of the Tune. The Women likewise were assistents to the Men in this work, helping to turn up the turf and clods, and pluck up the Weeds and roots, that they might dye and wither; in which labour they bore also part in the Musick, and joined in the Chorus of Haylli, Haylli.

The Indian Tunes having a kind of sweet Air with them, the Musick-Master of the Cathedral Church at Cozco, in the Year 1551. or 1552. composed an An­theme, and set it to one of their Tunes, which he plaid on the Organ, upon the Festival of the most Holy Sacrament, at which Solemnity he introduced eight Mongrel Boys, of mixed Bloud between Spanish and Indian, and my School fel­lows, singing the Songs which he had set according to the true Air of Incas Mu­sick, and each of them carrying a Plough in his hand, accompanied the Procession, representing and imitating the Haylli of the Indians; all the Chapell in the mean time joining in the Chorus, to the great satisfaction of the Spaniards, and content­ment of the Indians, who were over-joyed to see the Spaniards so far to honour them, as to practise their Dances and Musick, when they celebrated the Festival of their Lord God, which they called Pachacamac, and is as much as to say, he that gives Life to the whole Universe.

Thus I have related the manner how the Incas celebrated the Feast which they held at the time of ploughing, and sowing the Grounds dedicated to the Sun, the which I saw, and observed for two or three following years, when I was a Child, and by them we may guess at the form and manner of the Festivals solemnized in other parts of Peru, on the same occasion, though those Feasts which I saw, as the Indians assured me, were but faint representations of those in ancient times, and were not to be esteemed comparable to them.

CHAP. III.

TO every Indian was given a Tupu of Land, which was as much as he might sow with a Hanega, (which is as much as a Bushel and a half of Mayz, or Indian- Wheat, though the Hanega of Peru is a Hanega and a half of Spain.) This word Tupu signifies also a League in travelling, likewise all sorts of measures of Water, or Wine, or any other Liquour; as also the great Pins with which Wo­men tuck up their dressings: The Measure of Seed-corn hath also another name, which is Poccha.

One Tupu of Land was esteemed sufficient to maintain an ordinary Countrey-Fellow and his Wife, provided he had not Children; for then, so soon as he had a Son, they added another Tupu of Land to his Estate, and if a Daughter, half an one: When the Son married, so that he left his Father's House, then he re­signed over to the Son his Tupu of Land, in which he had an Original Right and Propriety.

But this was differently observed as to Daughters, for they were not to take their Lands with them in marriage, it having been given them for their subsistence during their Minority onely, but not to accrue to them by way of Portion; for every Husband claiming his share of Land in his own Right, was obliged to sup­port his Wife, the Law taking no farther cognizance of Women after their Mar­riage; the Land remaining with the Father, in case he had need of it, and if not, then it returned again to the Community, for it was not lawfull either to sell or alienate it.

Proportionably to those Lands which they gave for bearing Mayz, they also adjoined others, which were dry Lands, and did not require Water, and yet pro­duced Pulse and other seeds.

To Noble and great Families, such as were those of the Curacas, or Lords who had Subjects under them, they allotted so much Land as was sufficient to main­tain their Wives and Children, Concubines and Servants. To the Incas of the Bloud Royal the same advantage and benefit was allowed, in any part wheresoe­ver they were pleased to fix their aboad; and their Lands were to be the best and richest of any: And this they were to enjoy over and above the common share and right which they claimed in the Estates of the King, and the Sun, as Chil­dren of the one, and Brothers of the other.

They used to dung their Lands, that they might make them fruitfull, and it is observable, that in all the Valley about Cozco, and in the hilly Countries, where they sowed Mayz, they esteemed the best manure to be Man's Dung; and to that end they saved and gathered it with great care, and drying it, they cast it upon their Land before they sowed their Mayz. But in the Countrey of Collao, which is above an hundred and fifty Leagues long, which, by reason of the coldness of the Climate, doth not produce Mayz, though it bear other sort of Grane, there they esteem the Dung of Cattle to be the best manure and improvement.

By the Sea-coast, from below Arequepa, as far as Tarapaca, which is above two hundred Leagues, they use no other Dung, but such as comes from the Sea-birds, of which there are great numbers, and incredible flocks on the Coast of Peru; they breed in little Islands, which lie in the Sea, and are unpeopled, where they lay such heaps of Dung, that at a distance they seem to be Hills of Snow. In the times of the Incas, who were Kings, great care was taken of these Birds in the season of their Breeding; for then on pain of Death no Man was to enter on those Islands, left they should disturb the Birds, or spoil their Nests; nor was it lawfull to take or kill them at any time, either off or upon the Island.

[Page 136] Every Island was by order of the Inca, assigned to such and such Provinces, and if the Island were very large, then two or three of them divided the soilage, the which they laid up in separate heaps, that so one Province might not encroach on the proportion allotted to the other; and when they came to make their Di­vision to particular Persons, and Neighbours, they then weighed and shared out to every Man the quantity he was to receive; and it was felony for any man to take more than what belonged to him, or to rob or steal it from the ground of his Neighbour, for in regard that every man had as much as was necessary for his own Lands, the taking a greater quantity than what belonged to him, was judged a Crime, and a high offence; for that this sort of Birds dung was esteemed pre­tious, being the best improvement and manure for Land in the World.

Howsoever in other parts of that Coast, and in the Low Countries of Atica, Atiquipa, Villacori, Malla and Chillca, and other Vallies, they dung their grounds with the Heads of a small fish, like our Pilchards, and with no other soilage. The Natives of these Countries which we have named, and others under the same Climate, live with great labour and toil, where they can neither water their Grounds with streams from the Springs or Fountains, nor yet with the Rain or Dews from Heaven: For it is a certain truth, that for the space of seven hundred Leagues along that Coast it did never rain, nor are there in all that tract of Land streams, or places for water, the whole Countrey being exceedingly hot, dry, and nothing almost but sand; for which reason the Natives endeavouring to moisten their grounds, so as to make them capable to yield Mayz, they approach as near to the Sea, as they are able, where they turn aside, and cast away the Sand which lies upon the surface, and dig down as deep as a Man's Body is in length, and sometimes twice as deep, untill, having passed the Sand, they come to such a sort of Earth as is able to bear the weight of Water, which places the Spaniards call Hoyas, or Vaults; and being of different proportions, some greater, and some lesser; some are not capacious enough to receive above half a measure of Seed-corn, others again are so large as to receive three or four measures of Seed: In these places they neither plow, nor reap, because they rather set than sow, plan­ting their grane of Mayz at an equal distance one from the other; and in the holes or furrows which they make; they cast three or four grains of Mayz, with a sew Pilchards Heads; which being all the dung they use, and which is onely, as they say, profitable in that soil, they expect their Harvest at its due season. And to see how Divine Providence taketh care of all Creatures, for that neither the In­dians may want that Manure, which onely makes their Land fruitfull, nor the Birds of the Islands their food, there are such quantities of Pilchards cast up by the Sea at those seasons, as are not onely sufficient for the Food of Men, and Birds, and for dunging the Earth, but even to lade many Ships, if occasion should re­quire: It is said, that this Fish is chased ashore by some Dolphins, or greater Fish; be it by what means it will, the advantage is great, and the Providence of God is admirable in these his Blessings towards his poor Creatures. Who was the first Inventer of this manner of planting in holes with the Heads of Pilchards, is uncertain; we may rather attribute it to Necessity, which is the Mother of Inge­nuity; for in regard, as we have said, that there is great want of Bread in all parts of Peru, the same Understanding which in some parts taught them to plant their Mayz in holes, the same also instructed them to make their Allies in the parts of Cozco, and by this means every one sowing for his own maintenance, and not to sell, all People enjoyed sufficient for their support, never any scarcity or famine having been known in that Land.

CHAP. IV.

IN those Countries where Water was scarce, they took care to divide their Waters to every one according to his necessities, and by such equal proporti­ons, and with that order, that all quarrels and contentions for it were avoided; and hereunto they had most especial regard in dry years, when Rain was wanting; for then they allotted out unto every one his certain hours, having by experience learned in how much time an Acre of Ground might be supplied, and drink the Water it required. In which benefit neither the Rich nor the more Noble, nor the Kinsman of the Curaca, nor the Curaca himself, nor the Governour, nor the King himself enjoyed any privilege or preference before another, but every one took his turn; as his Lands and Furrows lay in order. He that was negligent to take his turn, and to watch his ground whilst the Water ran into the Furrows, and Dams, was punished for a sluggard in the most affrontive manner; for he was to receive publickly three or four thumps on the Back with a Stone, or whipped on the Armes and Legs with Switches of Osier, and shamed with the disgracefull term of an idle and sloathfull fellow, which was a great dishonour and disreputa­tion to them, calling them Mizquitullu, which is Easie-bones, being a word com­pounded of Mizqui, which signifies sweet, and Tullu which is bones.

CHAP. V.

HAving already declared the manner by which the Incas divided the Lands, and the ways and inventions by which the Subjects improved them; we are in the next place to proceed to shew what Tribute they gave unto their Kings. The chiefest part of their Tribute did consist in their labour, which was to culti­vate and manure the Lands belonging to the Sun, and to the Inca, and also to gather and reap the Fruits, and lay them up in the King's Barns: One sort of Fruit which was in esteem amongst them, was that which they call Uchu, and the Spaniards Axi, and we in English Red Pepper. The places in which they laid their Corn called Pirua, were made of Clay, tempered with Straw: In the times of the Incas they were very curious in this work, and made them of different sizes and fashions; some being long and narrow, and others square; some of them were made to receive thirty, some fifty, and some an hundred measures of Corn: Every one of these Clay-vessels was put into a Chamber by it self, just fitted to the proportion of the Vessel, and fixed with Walls on each side, so as not to be [Page 138] removed; and in the middle of the Chamber a passage was left to go from one to the other to empty and fill them according to the seasons of the year; for emptying these Vessels, they opened a little shutter before, of about a quarter of a Yard square, or bigger, or lesser, according to its proportion, by which they knew certainly the quantity that was taken out, and what remained without mea­suring of it; whereby, and by the largeness of the Vessels, they easily made the account of the quantity of the Mayz which remained in every Barn or Magazine. I remember that I once saw some of these Clay-vessels, which remained ever since the time of the Incas; they were such as were of the best sort, for they had be­longed to the Convent of the Select Virgins, who were Wives to the Sun, and made solely for the service of those Women; when I saw them, they were in the House of the Sons of Pedro de Barco, who had been School-fellows with me. The Provisions of the Sun, and of the Inca, were laid up apart, and in different Vessels, though in the same Store-house or Magazine. The Corn for Seed was given out by the Lord of the Land, who was the Sun and the Inca: as also the Corn which made Bread for the Labourers, during the time that they cultivated and manured their Lands; so that all the Tribute which the Indians were obliged to give, was nothing but their personal labour, their Lands and Fruits being free of all Tax or Imposition. The truth of which is affirmed by Acosta in the fifteenth Chapter of his sixth Book, in these words: ‘The Inca gave the third part of the Lands to the People; but it is not certain whether this third part was so ex­actly measured, as to answer an equality with that of the Inca: But this is sure, that great care was taken to render unto every one a sufficient proportion of Land for his maintenance and support. In this third part no particular per­son had such a right, as to be able to give it away, or sell, or by any ways alie­nate it to another, because the Inca was the sole Lord of the Fee; and the Ori­ginal right was in him. Of these Lands, new Divisions were made every year, according to the increase or diminution of Families; so that the proporti­ons of Lands were in general ascertained, and the Divisions already laid out, that there needed no great trouble farther therein. Of all these Lands so given, no Tribute was exacted, unless it was their labour to cultivate and manure the Lands of the Inca and the Guacas, and to gather the Fruits, and lay them up in their Store-house, which was all the Tribute or Imposition required of them.’ These are the words of Acosta, who calls the Sun by the Name of Guacas.

In all the Province of Colla, which is above 150 Leagues long, Mayz doth not grow, by reason of the coldness of the Climate; but in the place of it they have great abundance of Quinua, which is a sort of Rice, besides plenty of other Grane and Pulse, and such Corn as grows low upon the ground; such as is that which they call Papa, which is round and juicy, and by reason of the great humidity of it inclines much to corruption, and is soon rotten; but the better to conserve it, they spread it on the ground upon Straw, of which there is great store, and very good in that Countrey, exposing it for many Nights to the Frost; for the Frosts are very sharp and lasting there; after it hath in this manner, as it were, been di­gested and ripened by the colds, they then gently press it, that the watrishness may pass away with the crude humour caused by the Frost; and after they have thus well pressed it, they lay it out in the Sun, keeping it from the serene damps of the Night, untill it is perfectly dried. And by these means they conserve the Papa for a long time, which then they call by the Name of Chunum, and by that Name all the Papa passed, which was gathered from the Lands of the Sun, and of the Inca, and which they conserved in their Store-houses, with other Grane, and with their Pease and Vetches, and such like.

CHAP. VI.

BEsides this Tribute of Labour which the Indians bestowed on the Lands of the Sun, and the Inca, and of the gathering in their Fruit; the second Tribute required was a contribution towards the Cloathing, Shoes and Arms of the Souldiery, as also for the poor and needy, who by reason of Age, or want of Health, were not able to labour and provide for themselves: And herein the same rule and order was observed, as in the former Tribute. The Cloathing in all the Hilly Countries was made of Wool, which was produced by those multitudes of Cattel which were pastured in those parts for account of the Sun; but in the Plains along the Sea-coast, where the Countrey is hot, they made all their Gar­ments of Cottons, which grew in the Lands belonging to the Inca and the Sun; so that the Indians were at no farther expence therein, than that onely which pro­ceeded from the labour of their hands. Their Woolen Cloathing was of three sorts; the coursest, which they called Avasca, was for the common people; the next degree, which was something finer, they called Compi, which was fit for Cap­tains and Nobles, and the better sort of people, and were made of divers colours, and dressed and curried like the Dutch Cloths: To the finest sort likewise they gave the same name of Compi, which was onely for the cloathing of Incas of the Royal Bloud, and such of them as were Souldiers and Officers both of War and Peace. This finest sort was made in Countries where the best Workmen lived, and the most ingenious Artists; and the courser was made by the more dull and courser sort of Heads. All the Wool for this Cloathing was Spun by the Wo­men; as likewise the Avasca, or courser sort, was Woven by them; but the finest was Woven by the Men, because they always Weaved standing; and both one and the other was the Work of the Subjects, and not of the Incas, though it were for their own Cloathing, though some are of opinion that the Incas worked and weaved for themselves; which we must contradict, and shall shew hereafter, when we come to treat of the Arms of Horsemen, what it was that they termed the Spin­ning of the Incas. Those Provinces were most charged with the Assesment for Shoeing, where Hemp grew in most plenty, and was made from the Stalk of a Plant called Maguey; their Arms likewise were made in those Countries where the Materials for them were most plentifull: In some places they made Bows and Arrows, in others Lances and Darts, in others Clubs and Bills; some Countries provided Ropes and Winlesses for lading and fastning of Burthens, and others made Helmets and Targets, besides which they had no other defensive Arms. In short, every Province furnished and supplied such Commodities as the Nature of the Countrey did most easily produce, and such Manufactories as they could make at home; for it was a settled and an established Law through the whole Empire, that no Indian should be obliged to seek or ransack other Countries for the Tri­bute he was to pay; for as that would not be just nor equal; so it would be a means to make them Vagabonds, and to open a door to the Inhabitants to go out of their Countrey, and forsake their own habitations; so that the Subjects were obliged to furnish the Inca with four things, viz. Provisions or food arising from the proper grounds of the Inca; Cloathing made of the Wool of his own Flocks, Shoes and Arms, arising from Countries where the Materials are most common; all these Assesments were laid and imposed with great order and attention; for those Provinces which were charged with Cloths, by reason of the quantity of Wool, which abounded in their parts; were freed from the charge and care of providing Shoes; those that provided Shoes, were freed from Arms, so that none could be twice charged, nor the Subject agrieved by the weight of his Op­pressions. By this gentleness and lenity of the Yoke which the Inca laid on his [Page 140] people, every one served him with such chearfulness and alacrity, that a Spanish Historian much admiring thereat, used these words: ‘The Riches of those bar­barous Kings consisted in the Number of their Subjects, who were all Slaves to them; and what is most wonderfull is, that all the labour and toil they used for their Kings, was their greatest delight and recreation; and such was the good rule and order observed in it, that no labour was tedious, but rather of contentment and satisfaction.’ These words are not my own, but the expressi­ons of Joseph de Acosta, a Person of good authority, which I gladly insert here, as in other places, to defend my self against the Malice and Obloquy of those who are ready to charge me with Fables forged in honour and favour to my own Kindred and Countrey. And this is what we have to say of the Tribute which was given to these Idolatrous Kings.

There was another sort of Tribute which the Kings exacted from the Impotent, and such as were called Poor; and that was, that every one was obliged from so many days, to such a time, to deliver into the hands of the Governours a Reed filled with Lice. It is said, that the reason why the Incas required this strange sort of Tribute, was, that so no person, how impotent soever, might pretend an entire exemption from Tribute; and because Lice were the easiest Tribute, the King exacted such as they could pay; and the rather; that so this people by such obligation might be forced for payment to clear and make clean themselves of Vermine, and not pretend to be void of all employment; and the care of this Collection was encharged to a Decurion, or Officer of ten, as before mentioned. By such Acts of mercy and compassion as this towards the Poor, the Inca meri­ted the Title of a Lover of the Poor, the which Name he assumed to himself amongst his other Dignities and Titles of Honour.

The persons exempt from all Tribute were the Incas of the Bloud-Royal, the Priests, and Ministers of the Temple, the Curacas and Sovereign Lords, Colonels, and Captains, and Centurions, though they were not of the Bloud-Royal; also Governours, Judges, Ministers of State, during the time of their Offices, they were onely obliged to attend their charge and employments, without other trou­ble or diversion: All Souldiers who were actually in Arms, and attending in the War, were excused from other Services; and Youths under the Age of twenty five years, being untill that time esteemed Servants to their Fathers, and without power over themselves; and not capable to dispose of themselves in Marriage, were not obliged to pay any sort of Tribute; as also new-married persons for the first year were dispensed with in that particular. Old Men from fifty years and upwards, as also Women, and Maids, and Widows, and Married people were also exempt from Tribute, though the Spanish Writers alledge, that Women were obliged unto that payment, because they were observed to work and labour as o­ther people; but herein they were mistaken, for that Women were not obliged to this labour by way of Tribute, but onely for the help and assistence of their Parents or Husbands, that so they might more speedily dispatch their tasks, and finish the labour allotted to them. It was also an excuse for any to prove himself to have been sick and indisposed in his health; the lame also and the blind, but not the dumb nor deaf were freed from their personal labour; the which belong­ing properly to every particular person, became a debt not to be remitted, unless on the preceding Conditions and Provisoes. And thus much Blas Valera alledges so agreeable to our sense, as if what we shall hereafter declare in this matter, or have already herein delivered, had been onely a Copy, or Extract, out of his Wri­tings.

CHAP. VII.

ALL that great quantity of Gold and Silver, and pretious Stones which the Incas possessed, were not Rents, nor Fruits issuing from Tribute, but Pre­sents which the People voluntarily offered to their Kings; for neither Gold nor Silver were esteemed necessary for maintenance of Peace, nor (as we will have it) the Sinews of War, nor reckoned as any part of Riches, or Estate, nor were they measures in buying or selling, or given in payment to the Souldiers; for they could neither drink nor satisfie their hunger with those Metalls, and therefore were valued at no other rate, than for their glittering Lustre, and resplendent Beauty, designed onely for Ornaments to adorn the Temples of the Sun, and the Palaces of the Incas, and the Monasteries of the Virgins, as we have already made appear, and shall hereafter have occasion to prove more at large. They found out the Mines of quick-silver, but knew not the use of it, onely that it was hurt­full, and of a quality noxious to the Head, and for that reason prohibited the People from gathering or medling with it.

We say then, that Gold and Silver was a free Offering from the Subjects to their Prince, and never demanded by them in way of Tribute, or Duty: and in regard it was a custome amongst that People, never to appear before their Supe­riours with empty hands, for when nothing better offered, even a basket of dry or ripe fruit was acceptable: and that also it was accustomary for the Curacas, and Princes, who had sovereign Authority over Subjects, to present themselves be­fore the Inca at the principal feasts of the Year, which were dedicated to the Sun, such as Raymi, and at other times when Triumphs were celebrated for great and signal Victories, or when a Prince and Heir was born, or his Head shorn, or that the Inca visited the Provinces, and the like, the Curacas did then never pre­sume to appear before the Inca, and kiss his Hands, without their Presents of Gold, and Silver, or pretious Stones, such as the Indians, who were their Vassals, had at their leisure times extracted from the Mines; for in regard that these things were not necessary for support of humane Life, the acquisition of them was scarce esteemed worth their labour, and the employment onely appointed for their vacant hours; for when they knew that there was no other use for them, but onely for the adornment of their Temples, and Palaces of the Inca, they then esteemed them worthy their trouble, for no other reason, than that they might appear with confidence before their Gods, who were the Sun and the Inca.

Moreover besides such rich Gifts as these, the Curacas did commonly present to the King Timber of the best and strongest nature for his Buildings, with excel­lent Masters, and the most able Artists and Workmen to erect them; for it there were any Persons ingenious, or excellent in Arts, or Crafts, such as Silver-smiths, Painters, Stone-catters, Carpenters, or others, they were always preferred and recommended by the Curacas to the service of the Inca; for indeed such Persons as these could find no Employment or Encouragement with the common People, every one of which had skill and art sufficient for building his own poor Hutt or Cottage where he dwelt, and making his own Shoes and Garments; for though anciently the Community had the care of providing every Family with a House, yet now, since every single Person hath learnt that mystery, and become a rare Architect, and can, with the assistence of a few Friends and Relations, be able to form his own Nest and Habitation; the Art of Surveyors, and the La­bour of Workmen is of little use to them, for being poor, and living onely with design to supply the necessities of humane Life, they have no need of those super­fluities [Page 142] which are necessary to support the Magnificence and Pomp of great Per­sonages.

Moreover they presented to the Inca wild Beasts, such as Tygers, Lions and Bears, with other Creatures less fierce, such as Drills, Monkies, Mountain-Cats, Deer, Parots, and other greater Birds, as Ostritches, and another sort of Bird cal­led a Cuntur, which is the biggest of any in the world: Hereunto they some­times added Serpents which were produced in Antis; the biggest and largest of which they call Amaru, being twenty five or thirty foot in length, as also Toac's of a monstrous bigness; and Snakes that were very fierce. And from the Sea-coast they sent Soils and Allagators, which they called Caymanes, and were some of them twenty five or thirty foot in length. In short, there was no creature excellent in its kind either for ferocity, or bigness, or nimbleness, which they omitted to carry and present with their Offerings of Silver and Gold, that so by this way of Homage, and Duty, they might acknowledge him the supreme and universal Lord of all, and testify the zeal and affection they bore to his Service.

CHAP. VIII.

WE are come now to enquire in what manner this Tribute was conserved, in what it was expended, and what account was given of it: and herein it is to be observed, that there were three Treasuries in the whole Kingdom, where­in they amassed and kept the Tributes, and publick Profits. In every Province whether it were great, or small, there were always two Magazines, or Storehouses; in one of which they laid up corn, and provisions for support of the Natives against years of scarcity, or famine; in the other, all the Profits and Benefits belonging to the Sun, and the Inca, were laid up: besides which they had other smaller Store-houses, built upon the King's High-way, about three or four Leagues one from the other, which the Spaniards make use of at present for Inns and Lodgings when they travell.

All the Estate of the Sun, and the Inca which lay within fifty Leagues about the City of Cozco, was all brought thither for maintenance, and support of the Court, that so the Inca might not onely have a sufficient plenty for himself and Family, but likewise to bestow in Rewards and Presents to his Captains and Curacas, and to entertain and treat them: But some part of the Revenue which be­longed to the Sun, and which was within the aforesaid limits of fifty Leagues, was separated, and laid up apart for the common benefit of the People.

What Revenue was coming in from other places more remote, without the compass of the fifty Leagues, was laid up in the King's Store-houses, which he had in every Province, and from thence it was transported to the places which were built on the common Road, for receiving Provisions, Arms, Cloths, Shoes, and all ne­cessaries for an Army, that so in all parts they might readily be supplied, whenso­ever they marched unto any of the four quarters of the World, which the Indians called Tavantinsuyu. These Store-houses being thus, as we have said, provided, were able to supply and furnish an Army with whatsoever they needed; so that in their march they neither lay upon free quarter, nor burthened the People; nor might any Souldier rob or vex the Inhabitants upon pain of Death. Pedro de Cieça in the 60th. Chapter of his Book, speaking of the great Roads, hath these Words. ‘The Incas had great and large Store-houses, wherein they stowed and laid up all their Ammunition and Provisions of War, in which they were so carefull, that they never failed to make due and large Provisions, and in failure thereof [Page 143] the Officer encharged was severely punished; and consequently the Army being thus well provided, no person was permitted to break into the Fields or Houses of the Indians, though the damage were never so inconsiderable, under less than a capital punishment.’ Thus far are the Words of Pedro de Cieça; and the rea­son of this severity was grounded on the sufficient maintenance which the Souldi­ers received, who were thus well provided for by the People, on condition that they might be secured from their violence and outrages; and thus as the Maga­zines in the Roads were emptied by the Souldiers in their March, so they were again replenished, and supplied by the Provincial Stores. Augustin de Carate dis­coursing of the great Roads, or the King's High-Ways, (as we shall hereafter have occasion to mention more at large) doth in the 14th. Chapter of his first Book say: ‘That besides these common Store-houses on the Roads, Guayna­cava gave command for building in all the mountainous Countries large and capacious Houses, able to receive him, and his Court, and all his Army, and to be seated at the distance of a days march, one from the other. In the plains also he built others of the like capacious Form, but those were situated more remote one from the other, being at eight or ten, or perhaps fifteen or twenty Leagues asunder, according as the Rivers or conveniences of Water happened; and these Houses were called Tombos, where the Indians laid up such quantities and stores of Arms, and other necessaries, for an Army, that every one of them was sufficient to cloath, and arme, and feed twenty or thirty thousand Men, with the Provisions contained within it self; and yet the Army, though it was numerous, was yet well accoutred with all sorts of Weapons, such as Pikes, Halberts, Clubs and Pole-Axes, made of Silver, and Copper, and some of them of Gold, having sharp points, and some of them hardened by the fire, besides Slings, and Darts thrown by hand.’ Thus far are the Words of Augustin Carate, touching the Provisions lodged in the Roads for accomodation of the Army.

If the King were at any time put unto excessive charge in his Wars, so that his Revenue could not reach the expence, then in that case it was lawfull for the Inca, as universal Heir to his Father the Sun, to make use of his Riches, and Revenue, and that whensoever the Wars were finished, the overplus which remained of such Provisions were carefully laid up in the respective Store-houses, for support and maintenance of the People in Years of Famine and Scarcity; in which such care was taken, that the Inca himself judged it an Employment fit to be supervised by his own particular regard and inspection.

The Priests, in all parts of the Empire, were maintained at the charges of the Sun, that is, whilst they were actually employed in the Service of the Temple, for they attended by Weeks, according to their turns; but when they were at home, and out of waiting, they then sed and maintained themselves from the fruits of those grounds, which were equally divided to them with other People; by which, and the like Parsimony, used in expending the Revenue of the Sun, his Stores were always great and plentifull, and sufficient to assist, and succour the Inca, as his necessities and urgencies did require.

CHAP. IX.

AS by this good Order, and Method, the Souldiery was well provided with Clothing, so with the like care every two years a certain proportion of Wool was distributed to the Commonalty, and to the Curacas in general, where­with to make Garments for themselves, their Wives, and their Families; and it was the Office of the Decurions to see, and render an account to the Superiour Offi­cers, how far this Wool was employed to the uses, unto which it was designed. The Indians were generally very poor in Cattel, and the Curacas themselves for the most part were Masters of so few as were not sufficient for supply of them­selves and their Families; whereas on the other side, the Sun, and the Inca, had such vast Flocks and Herds, as were almost innumerable. The Indians report, that when the Spaniards came first in amongst them, their flocks of Cattel were greater than their Pastures could feed, and I have heard from my Father, and others who lived in his time, that the Spaniards made great Destruction of the Cattel, as we shall hereafter have occasion more largely to relate. In the hot Countries they gave them Cottons to spin for the clothing of themselves and Fa­milies; so that every one having a sufficiency of Food and Raiment, none could properly be termed poor, nor could any be forced to beg, because his Necessities were supplied; it is true, that none could be called rich, if Riches be placed in af­fluence and abundance; for as none wanted, so noon had more than his Needs required. What we have declared at large, is confirmed by Acosta in a few words, who in the 15th Chapter of his 6th Book, speaking of Peru, hath this passage: ‘At the seasons they shore their Cattel, and then divided unto every one suffici­ent for him to spin, and weave for his own, and the clothing of his House and Family, and how diligent he was in his work, and how well he complied with his Task, was carefully inspected by an Officer, appointed for that Affair: what Wool or Cotton remained after such Division, was laid up in the com­mon Storehouses, which was performed with that good Husbandry, that they were found full when the Spaniards entred their Countrey. And herein no thinking Man can without due reflexion admire and wonder at the Providence of this People, and their political Government; for though they had not been refined with the pure Doctrine of the Christian Religion, nor yet had been taught the Rules of a Monastical Life, yet they had learned that point (which we call perfection) how, and in what manner to provide all necessaries both for the King and his People, without appropriating any thing to a particular possession:’ And thus Acosta ends this 15th Chapter, which he entitles, The Revenue and Tribute of the Inca. In another Chapter following, discoursing there of the Offices held by the Indians, he touches many points which we have alrea­dy declared, and which we shall have occasion to speak of more at large hereafter, he hath farther these express words. ‘The Indians of Peru had this Rule and Maxime amongst them, that it was necessary to teach their Children so soon as they were capable, those works which were conducing to humane Life; for in regard they had no Trades amongst them, such as Shoemakers, Weavers, and the like, whose Profession it was to make Shoes and Clothing for others, as well as themselves; but every one applyed himself to make and provide that of which he had need and occasion; so that all knowing how to weave and sow, provided themselves with Garments out of the Wool which the Inca di­stributed to them. Every one knew how to plow, and manure his Land with­out putting himself to the charge of Labourers; every one was a Carpenter, and Mason, and was able to build his own House, especially the Women were the most ingenious and diligent of any; for being bred up, and educated [Page 145] in hardship and toil, contributed much to the assistence of their Husbands in all their labours. But those Professions and Arts which were not common, and which did not so properly belong to the necessity of Humane Life, such as Silversmiths, Painters, Potters, Boatmen, Accountants and Pipers, had their par­ticular Masters and Professours; but the ordinary and necessary Works were taught and practised in every Family, every one doing his own business, did not hire, or pay another for it, but made his own Cloaths and Shoes, sowed his own Fields, and gathered in his own Harvest: And this, as it was the ancient custome amongst them, so it hath continued even to this day; wherein they seem to have imitated the Lives of the Ancient Monks, as the Fathers of the Church have delivered them to us. The truth is, they are a people neither covetous, nor luxurious by nature; that, in reality, were the life they lead a point of free-will, rather than necessity, or chosen for the sake of Mortifica­tion; certainly these people would be rarely well disposed to receive the Doc­trine of the Gospel, which is an enemy to pride, and covetousness, and luxu­rious living, though the Preachers up of these Graces unto the Indians do not always live according to those Precepts which they deliver in their Pulpits.’ And then soon after he adds; ‘That it was an Established Law amongst them, that no Man should change the Habit and Fashion of his Countrey, though he altered his Habitation out of one Province into another; the observance of which Rule, the Inca enjoined with great severity as a matter of importance in relation to the Government.’ Thus far are the words of Acosta: To which I shall add, that the Indians wonder much to see the Spaniards so frequently change their Habits, and attribute it to their pride, presumption, and wantonness of their humour.

In the Year 1560, when I departed from Peru, it was not the custome for any to beg, or ask Alms; for where-ever I travelled in that Countrey, I never obser­ved any Man or Woman to beg, unless it were an Old Woman which I knew at Cozco, called Isabel; and she neither had no great necessity, onely she was deligh­ted to Gossip from house to house, and, like a Gypsie, with her Jests and Tricks, persuaded the Neighbours to be kind to her. Howsoever, the Indians detested her way of living, and in token of their abhorrence thereof would reprove her with words, and then spit on the ground, which was a kind of reproach; and for that reason this Woman would never beg of the Indians, but onely of the Spani­ards; and because at that time, in my Countrey, there was no Money coined, they gave her Mayz, which was the chief thing she desired; and if she found this come freely, she would beg a little Flesh, and then some of their Drink; and then with her Tricks and Jests she would get some of their Cuca, which is that preti­ous Plant so much in esteem amongst the Indians, and which they commonly carry in their Mouths; and thus she passed a merry and wanton life, but detestable to her Neighbours. Nor were the Incas, amongst their other Charities, forgetfull of the conveniencies for Travellers, but in all the great Roads built Houses, or Inns, for them, which they called Corpahuaci, where they were provided with Victuals, and other necessaries, for their Journies, out of the Royal Stores, which were laid up in every Province; and in case any Traveller fell sick in the way, he was there attended, and care taken of him, in a better manner perhaps than at his own home: But the truth is, no person Travelled for his curiosity, or pleasure, or business, but for the service, and by order of the King, or his Curacas, when they had occasion to dispatch Messengers, such as Captains for the War, or other Officers for conser­vation of the Peace; and then these were well provided for, and treated with all conveniencies; whereas others who had not the pretence and pass-port for their Travels, were taken up for Vagabonds, and punished accordingly.

CHAP. X.

THE Flocks of Cattel which belonged to the Inca were so numerous, that for the better keeping an account of them, they separated them by distinct Droves, according to their colours; for their Cattel are of Party-colours in those Countries, as the Horses are in Spain; and for every colour they have a proper word: Those creatures which have great variety of colours, they call Murumuru, which the Spaniards by corruption call Moromoro. As for instance, so soon as a Lamb was Yean'd of a different colour to the Ewe which was her Dam, they presently separated it, and made it to associate with the Flocks of the same co­lour; in which manner they easily kept an account of their Cattel by their Knots, which were always made of the same colour with that of their Cattel.

The Beasts which carried their burthens were a sort of Sheep, with a bunched back like Camels, but in every thing else had a likeness with our Sheep; and though it was common for the Indians to Lade their burthens on these creatures, yet the Inca never made use of them himself, unless it were in some case of ne­cessity, or for the publick profit and use; such as carrying Materials for building Fortresses, Royal Palaces or Bridges, or for making the High-ways, Allies and Water-works; these being publick and common concernments, admitted of no excuse or exemption from them.

We have already mentioned that the Gold and Silver which was presented by the Subjects to their Inca, was employed in Adorning the Temple of the Sun, and of the Royal Palaces; and herein we shall enlarge, when we come to speak farther of the House belonging to the Select Virgins.

All the strange Birds and Beasts, such as Serpents of all sorts and sizes, Lizards, and other creeping things which the Curacas presented, they kept in certain Pro­vinces, which to this day have their Names from those creatures: They also kept some of them in the Court, both for grandeur, and also to please the Indians, who esteemed themselves greatly obliged by the acceptance which the Inca did vouch­safe to make of them.

I remember that when I came from Cozco, there remained some Ruines of those places where they kept these creatures, which they called Amarucancha; which is as much as to say, the Conservatory of those Serpents which were of the largest size, for Amaru signifies a great Serpent, on which place now the College of Je­suits is erected: So likewise they called those Dens where they kept the Lions, and Tygers, and Bears, Puma curcu and Pumap chupan; for Puma was their word for a Lion; one of which Dens was formerly at the foot of the Castle-hill, and the other just behind the Monastery of St. Dominick.

Their Aviary for the better Air, and chearfulness of the Birds, was placed with­out the City, which they called Surihualla, which signifies the Field of Ostritches, which is about half a League Southward from Cozco, and was the Inheritance of my Tutor John de Alcobaça, and descended afterwards to his Son Diego de Alcobaça, who was a Priest and my School-fellow.

Those fierce creatures, such as Tygers and Lions, Serpents and Toads of a pro­digious bigness, served not onely for ostentation and the grandeur of the Court, but also were sometimes made use of to punish and devour Malefactors, of which we shall have occasion to speak where we treat of those Laws and Ordinances which were made against Offenders in Criminal matters.

And thus much shall serve for what we have to say concerning the Tribute which they gave to their Incas, and of the Manner and Occasion for which it was expended. From the Papers of that curious and learned Father Blas Valera, I have made this following Extract, that so we may by his Authority confirm the truth [Page 147] of what we have related, touching the Beginnings, Customs, Laws and Govern­ment of this people.

And because he hath wrote on this subject with much perspicuity, order and elegancy of expression, I have thought fit to Adorn this History, and supply the defects of it by some of those Excellencies which I have copied from his Works.

CHAP. XI.

THat which now immediately follows concerning the Government of the In­cas, we have for the better confirmation and authority of what we have already declared, Translated Verbatim out of the Elegant Latin of Blas Valera. ‘The Indians of Peru, saith he, began to lay some Foundations of a Political Go­vernment in the Reigns of the Inca, Manco Capac, and of the Inca Roca, who was also one of their Kings; for before that time, in all preceding Ages, they lived like Brutes, in all filthiness and bestiality, without order, rule, or any go­vernment: But from that time they began to educate their Children with some mean rudiments of learning, and to enter into civil and mutual communica­tion; they then also began to Cloath themselves, not onely with a respect to modesty, but likewise for ornament; they then plowed and cultivated their Fields with industry and labour, and therein afforded mutual assistence each to other; they then constituted Judges, and kept Courts, they built Houses both for private Dwellings and publick Meetings, with many other things commendable, and worthy of praise. Those Laws and Statutes which their Princes from the mere light of reason dictated and prescribed to them, they readily embraced, and thereunto directed and conformed all their Actions in that exact manner, that for my part I cannot but prefer these Incas of Peru, not onely before the Inhabitants of China and Japan, and all those of the East-Indies; but even before the Natural Gentiles of Asia, and the Natives of Greece: For if it be well considered, the labour and industry which Numa Pompilius exercised in framing and constituting Laws agreeable to the humour and disposition of the Romans; and that Solon was an excellent Legislatour for the Athenians, and Licur­gus for the Lacedemonians, is not much to be admired, because they were Men expert, and knowing in all the points of Humane literature; which was a great advantage, and availed them much in composing Laws and Customs proper and necessary for those present days, and the happiness and welfare of future Ages. But it is strange and wonderfull, that these poor Indians, who had none of those helps nor advantages, should be able to lay such a solid foundation of excellent Laws, which (excepting the Errour of their Idolatrous Worship) were truly rational and comparable in every respect to the Constitutions of the most lear­ned Statesmen, and which these constant Indians conserve with sacredness and veneration unto this day: And which is most strange, that without letters or writing, and onely by knots of thread of divers colours they should be able to distinguish their Laws, and reade them with their true sense and significa­tion; and so well by this invention to commit them to the knowledge of po­sterity, that since they were established by their first Kings, six hundred years are fully elapsed, and yet are as faithfully and as lively conserved in the memo­ry of that people, as if they had been Laws of later date. Such was their Municipal Law, which treated of the particular advantage of every Nation, and the Privileges and Immunities respective to every people. They had their Agrarian Law, which determined and measured out the bounds and limits of [Page 148] Provinces, which was with singular diligence and rectitude observed; for they had their sworn Measurers, who meted out their Lands with Cords by Acres, which they called Tupu, whereby they made a just division to the Neighbour­hood, assigning to every one his just share and proportion. They had also that which they called a Common Law, which, as they said, respected every one (unless Old Men, and sick, and Children, and infirm, which were exempted) but all others were obliged to labour in matters relating to the benefit of the Common-wealth, such as in the building of Temples, Palaces for the King, and the great Lords, raising Bridges, making and mending High-ways, and o­ther matters of like nature. They had another Law, which they named the Law of Brotherhood, which laid an obligation on the people to be aiding and assisting one to the other, in plowing, and sowing, and gathering in the Fruits, and in building Houses one for the other, without pay, or expectation of re­ward. They had another Law, which they called Mitachanacuy, which was as much as to say, a rotation, or a turn, or circulation of labour, which was no more than that in all the work which was performed by publick assistence, the like account should be observed, and measures taken, as was in the division of the Lands, that so no Province, People, Lineage or Person, should be obliged to labour beyond their due proportion, but that their Lives should have their turns and times mixed with recreation and leisures, as well as labours. They had also a Sumptuary Law, which prohibited all kind of vanity and expence in Cloathing and Adornments of them with Gold, or Silver, or pretious Stones; and especially all profuseness in banquets and delicacies in Diet were forbidden, onely the Neighbourhood were enjoined to Dine two or three times a Month together, in presence of their Curacas, and then afterwards to exercise them­selves in feats of Arms, or in sports and divertisements, which was esteemed a probable means to reconcile Mens affections, and conserve them in love and friendship one with the other: And this Law was also made in favour to the Shepherds, and other Field-labourers, that so they might tast some pleasures and recreations. They had also a Law in relation to those whom they call Poor; which was, That such as were blind, dumb, lame, old, decrepit and lin­gering with any long or Chronical disease, so as that they were uncapable of work, should be cloathed and sed out of the King's Store. Likewise it was a Law, that out of these Stores all Strangers and Travellers should be provided; for whom also Inns and places of refreshment were erected, which they called Corpahuaci, which is as much as a House of Hospitality in which Men had their charge and expence defrayed by the Publick: And in this Law also it was Or­dained, that twice or thrice a Month they were to invite those which, as before mentioned, are termed Poor unto their Meetings and publick Feasts, that so their miseries might receive some consolation and diversion by the common joy and society. Another Law they called the Ordinance of good Husbandry, which enjoined and required two things: First, that no person should remain idle, or be exempt from labour; for (as we have said before) even Children of five years of Age were employed in something agreeable to their capacities, nor were the lame and infirm altogether excused, but some work was given them, which they were best able to perform; for idleness, which was punish­able with much dishonour and infamy, was not indulged on any pretence but what was of necessity, and unavoidable. And farther it was Ordained by this Law, That the Indians should dine and sup with their Doors open, that so the Officers and Ministers of the Judges might have free and open access to them at their pleasure; for there were certain Officers appointed to visit the Houses of particular persons, as well as the Temples, and publick Houses, and Edifices, whom they called Llactacamayu; and these were Monitors, or Visitors, appointed to oversee, and make enquiry into the Houses of particular persons, observing the order, and regular care, and diligence which the Husband and Wife used in their labour and families, and what obedience and respect the Children paid unto their Parents; the evidence and measures of which they took from the neatness and politeness of their Attire, and from the cleanliness of their Uten­sils and good Housewifery in their Houses; such as they found in all things cleanly, they praised and commended in publick; and such as were slovenly and nasty, they punished with stripes, whipping them on their Armes and legs, or with such other infliction as the Law required; by which care, and severe in­spection, [Page 149] every one became laborious, and that industry produced such abun­dance of all things necessary to humane Life; that those things were given al­most for nothing, which now are to be purchased at excessive rates. What other Laws, and moral Constitutions they observed, either relating to Men in a com­mon or a single capacity, they were all regulated, and squared by the rule of right Reason; and which may be known and collected from those particulars, which we shall hereafter relate, concerning the Lives and Customs of this Peo­ple. And we shall hereafter, in the eight and ninth Chapters, specifie the cause and manner, why, and how they came to loose these Laws and Customs, which were thus worthy and commendable; all which declined, and fell with the Government of the Incas: And that the barbarity of the Indians is much more savage, and their living much less political, and greater want of all things necessary in these days amongst them, than was in the ancient times, when the Incas bore the sway and rule in those Dominions.’

CHAP. XII.

THE Policy and Arts which the Incas used in their Conquests, and the man­ner and methods they pursued in civilizing the People, and reducing them to a course of moral Living, is very curious, and worthy to be observed. For from the first foundation, which their Kings laid of Government; which served afterwards for an example, or pattern to their Successours, their Maxime was, Never to make War on their Neighbours without just cause, or reason; so the Barbarity and Ignorance of the People seemed a good and lawfull motive, and next the Oppression and Violence which the Neighbours used towards their Sub­jects, was another; but before they attempted on them by any acts of Hostility; they first sent their summons three or four times, requiring their Obedience: Af­ter any Province was subdued, the first thing that the Inca did, was to take their principal Idol as an Hostage, and carry it to Cozco, where it was to remain in the Temple as a Captive, untill such time as the People, being disabused by the Va­nity and Inability of their Gods, should be reduced to a complyance with the Incas in their Worship and Adoration of the Sun. Howsoever they did not pre­sently overturn and demolish the strange Gods of the Countrey so soon as they had subdued it; but rather out of respect to the Inhabitants, they tolerated for some time their Idols, untill that having instructed, and persuaded them in a bet­ter Religion, as they thought, they might without their displeasure, and perhaps with their consent, destroy and suppress the God they had adored. Next they carried the principal Cacique of the Countrey, with all his Sons, to Cozco, there to caress, and treat them with all kindness and humanity; by which occasion they informing them of the Laws, Customs and propriety of their Speech, and instruct­ing them in their superstitious Rites and Ceremonies, they became more easily reconciled to the Laws and Servitude of the Inca: After which the Curaca be­ing restored to his Ancient Honour and Rule, was permitted to return unto his Subjects, who were commanded, as formerly, to obey him as their natural Prince and Lord. And that the conquered Nations might be reconciled with their Conquerours, and that the rancour and malice which lay on the Spirits of those, who conceived themselves injured, by acts of Violence and War, might be aba­ted, and assuged by gentle Lenitives, an Act of Oblivion was passed, and Ban­quets were prepared for feasting of the new Subjects, together with the Conque­rours of them, that so a perpetual Peace and Amity might be concluded by a co­alition of their Minds, reconciled at these Feasts; to which also the blind, the lame, and the infirm were admitted, that so they also might partake of the boun­ty and liberality of the Inca. At these Banquets they were entertained with the [Page 150] Dances of the young Maidens, and activity of the Youth, and with the military Exercises of the Souldiery; besides which they presented them with gifts of Gold, and Silver, and Feathers, for the adornment of their Habits, at the times of their principal Festivals; and also they gave them Cloths, and other small curiosities, which they highly esteemed: so that those People, though never so barbarous and brutish at first, were yet made sensible of these kindnesses to such a degree, that they never afterwards so much as attempted to arise in Rebellion. And to take away all occasions of complaint from the Subjects of Aggreivances and Op­pressions whatsoever; lest those Complaints should from words proceed to blows, and open violence; wherefore to prevent that, their Estates and Liberties were always conserved to them; onely they were required to be obedient to the Laws, Statutes, and ancient Institutions, which wer published, and openly promulged amongst them, for unto these, and to the Worship of the Sun, their submission was required, and no Dispensation allowed in the case; and being obstinate, they were to be compelled by force; sometimes, where it was convenient, they trans­planted Colonies from one place to another, but then they provided them with Lands, and Houses and Cattel, and Servants, and whatsoever was necessary and requisite for their livelihood; and into their places they transported perhaps some of the Citizens of Cozco, or others of approved Loyalty, which served for Guards and Garrisons, to keep the Neighbourhood in awe and subjection, and also to teach and instruct those Savages, and ignorant People in their Laws and Religion, together with the Tongue and Language of their Countrey.

All the other points of Government, and Injunctions imposed by the Inca Kings, were more easie and gentle than of any other Princes, who ruled the Nations of the New World; the which is not onely made manifest and apparent by their own Historical Knots, by which they committed the occurrences of past times unto memory, but are also approved and confirmed by the faithfull Commentaries of the Vice-King Don Francisco de Toledo, who having informed himself of the Cu­stome and manners of every Province from the Indians themselves, made a Col­lection of them with his own hand-writing, and commanded his Visitors, Judges and Registers to transcribe them, Copies whereof are conserved unto this day in the publick Archives, and serve to evidence that Benignity and Gentleness, which the Kings of Peru in exercise of their Government used towards their Subjects: for as we have noted before, that excepting some particular matters, enjoined and imposed for the Defence and Security of the Empire; all other Laws, and Sta­tutes had no other aspect, than what regarded the sole benefit, and interest of the Subjects; for every Man's private Estate and Patrimony had the same Protection, as that of the publick; no Souldiers were permitted to pillage, or plunder even those People whom they had subdued by force of Arms; but received and treated them, as if they were faithfull and true Servants: and for those who voluntarily submitted and surrendred themselves, they conferred in some short time Places and Offices of preferment, relating to civil or military Commands.

The Duty of Tribute which these Kings laid on their Subjects was so trivial, and inconsiderable, that when in the sequel of this History we shall come to treat of the particulars thereof, and wherein it consisted, it will seem ridiculous to the Reader; in return notwithstanding hereof, the Incas were not onely conten­ted to bestow on their Subjects their Food and Rayment, but many other pre­sents, which they bountifully conferred on the Curacas, and Great Men, extending also their largesses to the poor, and necessitous; as if they had been Stewards or Masters of Families, whose Office was to make Provision for others, rather than Kings, who bore the renowned Title of Capac Titu, which the Indians conferred upon them; Capac signifying as much as a Prince powerfull in Riches, and Titu is as much as Liberal, Magnanimous, a Demi-God, or Augustus. Hence proceeded that great Love and Affection which the Peruvians bore towards their Kings, that even to this day, though they are become Christians, they cannot forget the me­mory of them, but are ready on all occasions, when their present Oppressions grieve them, with sighs and groans to invoke their Names; and in reality they had much reason; for we do not reade in all the Histories of Asia, Africa, or Eu­rope, that ever those Kings were so gratious to their Subjects, as these; or that they were so frank, or familiar with them, or so gentle and carefull managers of their Interest. And now, from what we have already said, and what we shall hereafter declare, the Reader may be able to collect, and understand what were [Page 151] the ancient Laws, Customs, and Statutes of the Indians of Peru, and how, and in what manner they lived; and that by the same accustomed Methods of Gentleness, we may believe; that these People may be best and most easily redu­ced unto the Christian Religion.

CHAP. XIII.

BLas Valera, in the process of this Discourse, hath one Chapter under this title, and also how the Overseers of the labours of the People distributed to eve­ry one his respective task. How also they dispensed the Estate belonging to the publick, and to particular Persons, and how also they proportioned and laid their Tributes.

‘The Inca having subdued any new Province, and carried the Idol God captive to Cozco, he then endeavoured to satisfie and appease the minds of the Lords of the Countrey, and gain the good-will of the People; commanding that all Indians in common, as also their Priests and Sorcerers should worship and adore the God Ticci Viracocha, under the title and denomination of Pachacamac, which is as much as the Almighty, or supreme God of Gods ... The next command laid on them, was, That they should acknowledge the Inca for their sovereign Lord and King; and that the Caciques should by their turns appear, and present their Persons at the Court once every year, or every two years, according as the distance of the Province was remote from Cozco; by which means so great was the concourse of people to that City, that it became the most populous part and place of the New World. Moreover it was ordained, that the Natives and Strangers which came to sojourn in any Province, should be numbred, and registred according to their Age, Line­age, Offices, Estates and Qualities; all which being performed by help of their Threads of various colours, served afterwards for a rule, whereby they regula­ted and proportioned their Tribute; and measured every thing which had rela­tion to the publick Interest. The next thing the Inca did after such Conquest, was to nominate his Generals, and several Officers of the Army, such as Colonels, Captains, Ensigns, Serjeants, and Corporals: Some of which commanded ten, some fifty Souldiers; but a Captain of the most inferiour degree was set over at least an hundred, others commanded five hundred, others a thousand, but the Major-Generals commanded four or five thousand Men; a General was not called so, unless he were at the Head of ten thousand Men, and then his Title was Ha­tun Apu, which was as much as Great Captain. Those whom they called Curacas, were sovereign Lords, such as our Dukes, and Earls, and Marquesses, who being the Natural Lords of their People, ruled and presided over them, both in the times of War and Peace. These had power to make Laws, and tax the people for payment of their Tribute; and it was their duty also to provide, and to take care for their Subjects in hard times of want and necessity. The Captains of the highest, as well as those of inferiour rank, though they were not capacitated to make Laws, did yet by right of Inheritance succeed into the Offices of their Pa­rents; their military Employments privileged and exempted them from the pay­ment of Tribute, being freed of all Taxes, and Impositions, and in case of want were to be supplied out of the Royal, and not out of the common Stores. How­soever the Officers of inferiour rank, such as were the Chiefs of ten or fifty Men, were not freed of their Tribute, because they were not of Noble Descent. The Generals of the Armies had power to make and commissionate Officers, and con­stitute them in their Employments, but being once so setled and established, they [Page 152] could not take away their Commissions, or devest them of their Offices. The diligent and carefull discharge which the Decurions performed in their duty, such as surveying the fields, overseeing the true and lawfull disposal of Inheritances, the Royal Houses, and dispensing Food and Rayment to the Commonalty, was accepted in the place of their Tribute, and no other charge required at their hands. Under the great Ministers other subordinate Officers were substituted in all mat­ters relating either to Government, or to the Tribute, it being esteemed the best and most certain way to prevent cheats and frauds in Accounts. They had also Chief Shepherds, and servants that were under them, to whose care the Flocks were committed, which belonged both to the King, and to the Community, which they conserved with that fidelity, that not a Lamb was missing, nor Pastor Fido more faithfull to his charge, than these trusty Shepherds, whose chief dread and fear was of Wild-beasts, which they watchfully chased away; but as for Thieves, there being none, they passed their time with the less fear. They had Guardians, and Surveyors of the Fields, and Possessions; they had also Stewards, Administrators, Judges and Visitors, whose chief care and incumbency was to see that nothing should be wanting, either to the People in common, or to any pri­vate person whatsoever; for in case any one did signifie his necessities to the De­curions, they were obliged immediately to make their needs known to the Cura­cas, and they to the Inca, who readily supplied their occasions, it being his greatest Glory to be esteemed the Father of his Countrey, and the Guardian of his People. It was the Office of the Judges and Visitors to see that the Men employed them­selves in their respective duties; and that the Women were good Housewives, ta­king care of their Houses, keeping their Rooms clean, and nursing and educating their Children; and in short, that every one busied him or herself in spinning and weaving. That the young Women obeyed their Mothers and Mistresses, and were diligent about the Affairs of their Houses, and other works appertaining to their Sex. The aged and infirm were excused from all laborious works, and had no injunctions laid on them, but such as tended to their own benefit, such as gathering sticks, and straws, and lousing themselves, being afterwards obliged to carry their Lice to the Chief of their Squadron, and so they took a discharge for their Tri­bute. The Employment for blind men was to cleanse the Cottons of the Seeds, and foulness, and rub out the Mayz from the stalks, or Ears in which it grew. And besides these principal Officers which respected the orderly Government of the Commonwealth, there were Heads, or Master-workmen set over the Silver­Smiths, and Goldsmiths, Carpenters, and Masons and Jewellers; which Order and Rule, had it been continued, and confirmed by the Acts and Patents of the Emperour Charles the Fifth, with the same care and policy, as it was first esta­blished by the Incas, that People would at this day have been more flourishing, and considerable, and all things, both for eating and clothing, would have been more plentifull, and this happiness of affairs would have been a good preparation to the preaching and admission of the Gospel. But now our negligence, and want of due care, hath been the cause of the decay and ruine of that People; of which the poor Indians were so sensible, that they often murmured, and complained of the present Government in all their private Cabals, and Meetings; but how they compared the particulars of these times with the Reigns of the Incas, we shall dis­course more largely hereafter, in the 9th Chap. of our 2d Book, pag. 55.’ Thus far are the Words of Father Blas Valera. And this Authour proceeding farther, in his Discourse, hath these words. ‘Besides what we have said already, they had Officers set over the Countrey Labourers, over the Fowlers, over the Fisher­men, who fished either in the Sea, or in the Rivers; some also were set over the Weavers, Shoemakers, and over those who hewed Timber for the Royal Palaces, and publick Edifices; also over those Smiths, who made instruments of Copper, for several uses. They had also Heads and Chiefs over the Mechanicks, who did all attend with great care and diligence to their Trades; so that it is strange to consider in these our days, that these People who were so fond, and tenacious of conserving their ancient Customs and Practices, should be so careless in conserva­tion of their Arts, they being wholly disused, and now lost and forgotten amongst them.’

CHAP. XIV.

‘AFter the Inca had subdued a Province, he confirmed the Right of possession to the Natives of it, and then constituted Governours over the people, and Instructors who were to teach them the Doctrine and Ways of Religion, and to compose all troubles and differences arising amongst them: For better dispatch of which, it was ordered, that they should decipher and set down by their Knots, a Plat, or Map, of all the Meadows, Mountains, Hills, Arable Grounds, Mines, Salt-pans, Fountains, Lakes, Rivers, and Plantations of Cottons and Fruit-trees; together with their Flocks which produced Wool, and Herds of other Cattel. All which particulars, with many more, they ordered to be measured, and laid down distinctly by themselves. As first a Scheme was drawn of the whole Pro­vince; then how it was divided into its several people; and lastly, how it bor­dered on all parts and quarters on its Neighbours; then the length and breadth of it was measured, and notice taken of the quality of the Land, as what was barren, and what part of it was fruitfull; the design of all which was, not in or­der to apply any part or parcel thereof to the Estate, or benefit of the Inca; but onely that a due knowledge and consideration being had of the fruitfulness or ste­rility of the Land, sure and certain measures might be the better taken of what every Countrey was able to provide and give towards their Tribute; and that having made a just calculate of all things, they might be the better enabled to lay a due proportion of those supplies which were required from them in times of Pestilence, Famine, or other Calamities: And lastly, it was publickly promul­ged, and made known to every Individual person, what Service the Inca, or the Curacas, or the Commonwealth required at his hands: And lastly, it was Ordai­ned, that according to such Models and Measures as were laid down of the Pro­vince, and the situation of it, that Boundaries and Land-marks should be set up for distinction and separation from the Frontiers belonging to the Neighbouring Countries. And lest in times to come there should happen out any mistakes or confusion for want of due distinction, they gave new and proper Names to every Mountain, Hill, Field, Meadow, Fountain, and all other particular places; and if any of them had Names anciently given them, they confirmed them again, ad­ding something new and more distinguishing; the which will be more remarka­ble when we treat of that great veneration and respect which the Indians conserve unto this day of several places. After this they divided and shared out the Land by parcels to the people of the Province according to their proportions, ordering them especially to be carefull, that these Lands thus measured, and laid out, and bounded, should in no-wise be mixed or confounded with the Pasturage or Moun­tains of other people, but that every one should know its own Land-marks and Boundaries allotted. The Mines of Gold and Silver, whether anciently known, or discovered of late times, were allowed to the Curacas to enjoy for themselves, their kindred and servants; not for Treasure, for they contemned that, but onely to Adorn their Cloaths and Vestments with which they were apparelled on Festi­val-days, and with such a quantity as might serve for Cups and Vessels for the Curaca to drink in, for he was stinted and limited to such a certain number of them: besides these uses, they had little regard unto their Mines, but rather suf­fered them to be forgotten and lost; which was the reason, that when the Spani­ards came in, though the Artists and Labourers in other Crafts were very nume­rous, yet in this alone few Founders, or skilfull in Melting Ore, were to be found. Such as were employed in the King's Service were abundantly provided with all Utensils and Instruments, together with Cloaths and Diet at the charge and ex­pence of the King, or of the Lord. These Artists were obliged to work two [Page 154] Months of the Year in Service of the Inca, which was in discharge of their Tri­bute, the remainder of the Year was their own, free, and might dispose of them­selves as they thought fit; this was a particular Trade and Mystery, and such as laboured in it were called Smelters. That sort of Copper which they called An­ta, served them in the place of Iron, of which they made their Knives and Car­penters Tools, and the great Pins with which the Women tucked up their Cloths; and hereof they made great and large Plates, which served for Looking-glasses; and likewise of the same Metal they made all their Rakes and Hammers; so that being of an Universal use to them, they preferred it before Gold or Silver, and for that reason worked more in the Mines of Copper, than in the richer Mines of Gold or Silver.’

‘The Salt which they made, whether it were from their Salt Springs, or Sea-Water, as also Fish taken in the Seas, or Rivers, or Lakes and Fruit growing from their Wild Trees, as also Cottons and fine Rushes were by Command of the Inca deemed and judged to be the Common Estate of the people, and the Goods of the Inhabitants in every Province, of which they had right and licence to take and use as much as their occasions did require; but of those Trees which any particular person had planted, the Fruit was peculiar, and appropriated onely to the use of him who planted them.’

‘The Corn which the Countries yielded for Bread, and those also which pro­duced other Grane, were by order of the Inca divided into three parts, and ap­plied to different uses. The first was for the Sun, his Priests and Ministers; the second was for the King, and for the support and maintenance of his Governours and Officers, whom he dispatched and employed in foreign parts; and the third was for the Natives and Sojourners of the Provinces, which was equally divided according as the needs which every Family required. This was the division which the Inca observed and proportioned in all parts of his Empire; so that there was no other Tribute required of the Indians payable either to their King, or their Lords or Governours, or to the Temple or Priests, or any person, or for any other matter or thing whatsoever. What overplus remained of the King's Provisions, were at the end of the Year transported to the Common Stores of the people; and what overplus remained to the Sun, was distributed amongst the poor, the lame, and the blind, and others who were in any manner disabled; but no distribution hereof was made, untill such time as the Sacrifices were completed, which were many; and plentifull provision made for the Priests and Ministers of the Temple, who were almost innumerable.’

CHAP. XV.

‘COming now to discourse of those Tributes which the Inca Kings of Peru ex­acted of their Subjects, they were so small and inconsiderable, that if we duly reflect on the quality and quantity of the Matters required, we may boldly affirm, that the great Caesars, who were styled August and Pious, were not to be compared to these Incas, in respect of that protection and compassion they had to­wards their People; for indeed, if it be well considered, these Princes seemed to have paid Toll and Tribute to their Vassals, rather than they unto their Kings, whose care and business it was to lay out themselves for the good and welfare of their people. The quantity of their Tribute being reduced to the Account and Measures we make in these days, would be very inconsiderable; for the days work of the Labourers, and the value of the things in themselves, and the con­sumption which the Incas made of their Stores, being all duly calculated, it will be found that many Indians did not pay the value of four Ryals of our Money. And lest this small Tribute should seem burthensome in the payment thereof, ei­ther to their Inca, or their Curaca, they expressed much joy and chearfulness when they carried it into the Stores; having some consideration that the Tribute was but small, and yet greatly tended to the conservation and benefit of themselves and the publick. Those Laws and Statutes which were made in favour of the Tributaries, were so faithfully and inviolably conserved, that neither the Gover­nours, nor Captains, nor Generals, nor the Inca himself had power to corrupt or cancel them in prejudice of his Subjects. The which Laws are these which fol­low. The First and principal Law was this: That whosoever hath at any time been free, and exempt from Tribute, cannot at any time afterwards be obliged to the payment thereof. Those that were free and privileged, were all those of the Bloud-Royal, all Captains of high or low degree, even the very Centurions, with their Children and Grandchildren; together with the Curacas, and all those of their Generation: Souldiers also actually employed in the War were excu­sed; and Young Men, untill they arrived at the Age of twenty five, were not within the Order, because untill that time they were judged to be under the Tui­tion, or Pupillage of their Parents. Old Men of fifty years, and upwards, were also exempted from Tribute; as likewise all Women, whether Virgins, or Wives, or Widows: The sick and infirm, untill they had recovered their health, were excused; and the blind, and lame, and deaf, and dumb, were employed in such Tributary Work as they were capable of. The Second Law was, That all others, unless Priests and Ministers attending on the Temple of the Sun, and the Select Virgins, were all without any limitation, or restriction, (except before excepted) obliged to payment of their Tribute. A Third Law was, That no Indian what­soever was obliged to pay his Tribute, or any part thereof, out of his own Stores or Estate, but onely by his Labour, or in discharge of his Office, or by the time which he employed in the publick Service of his King and Countrey; and here­in every Man was equal, the Rich being not farther charged than he that was Poor: We call him Rich that had many Children and Servants, who assisted him in his Work, and speedily to dispatch the task of Tribute which was impo­sed upon him; for a Man might be Rich in other things, and yet Poor in this particular. A Fourth Law was, That no Man could be obliged to any other La­bour, but that which was properly his own, unless it were upon Tillage of Land, and in the Wars, for those were Matters of common concernment. A Fifth Law was, That no Nation, or Province, in payment of their Tribute, was ob­liged to any Contribution, but of that which was of the Growth of their own [Page 156] Countrey; for otherwise it would be an agreivance unto the people to be obli­ged to wander into foreign parts for fruits of different nature to them which their soil did produce, The Sixth Law was, That all those Officers and Master­workmen who were engaged in service of the Inca, or the Curacas, were to be pro­vided at the charge of the Employers, with such Tools and Instruments as their Trade, and such materials as their work required. As for example, he that worked upon Metalls was to be provided with Gold, or Silver, or Copper, on which he was to exercise his art and labour; the weaver was to be supplied with Wool, or Cottons, the Painter with Colours, and so the like in other matters; so that the Artist was not obliged to bestow more than his time and skill: and then at the end of two months, or three at most, he was dismissed from his task, and made free from his Labour, for the remaining part of the whole year: and in case any one, out of his own voluntary good-will and pleasure, or out of a desire to finish and perfect any part of his work, already begun, should think fit to con­tinue his labour untill a longer time, then such overplus of time was passed to his credit, and discounted in the two months of the following Year, and notified, and kept in memory by the help of their knots. The Seventh Law was, That all those Artists who laboured in any Trade or Mystery, being in discharge of their Tribute, were to be provided of all necessaries, either for Food or Rayment, and of Medicines in case of sickness; and that not onely they, but also their Wives and Children, and those that came to their assistence were also to be main­tained with the like provisions; but then the account was kept according to the task imposed, and not by the time; for if a Man could, with the help of his As­sistents, perform that in a week, which would require two months of his own single work, he was judged to have complied with his obligation, and so dischar­ged from his service. And this shall serve to discover the errour of those who al­ledge, that anciently the Mother, and Sons, and Daughters, paid their Tribute, the same being a mistake, by not rightly distinguishing that from right and duty, which was onely performed by a voluntary assistence, which the Wives, and Chil­dren, and Servants, yielded to their Fathers and Masters; for in case the Husband of the Family were pleased to labour singly, and without other assistence, his Wife, or Children, could not be forced to work; nor had the Judges or Decuri­ons any other power, than to correct and punish their idleness, in case they were negligent and remiss in their own Affairs: So that in the time of the Incas, those persons were onely accounted rich, who had a numerous Family of Children, able to work, and to be assistent to him, by whose help a quick riddance was made of his task, whilst others moiling and toiling singly for a long time at their work, untill their Tribute was accomplished, often fell sick, and fainted under their burthen: Wherefore for ease and remedy herein, a Law was made, that the rich Family having performed their own task, were to bestow the labour of a day or two on their fellows, which was very acceptable, and pleasing to all the In­dians.’

CHAP. XVI.

‘THE Eighth Law ordained and prescribed the manner and rule how every person was to be taxed for his proportion of Tribute, for equality and just proportion was observed in all matters by them; and the manner was this: Up­on a certain day appointed, the principal People of every Province, such as their Judges, Tax-gatherers, Accountants, and Keepers of their Knots in threads, as­sembled together, by help of which, and of their Pebles, which were in number as many as the Inhabitants of the Province were, they made their Accounts so exact, that I know not who are more to be commended, either those who with­out figures of Arithmetick were able by a quicker way, than our Accountants, to make a speedy or just reckoning, or the Governour and Ministers, who easily ap­prehended the method and reason of their Accounts, by such obscure and unin­telligible ways to us.’

‘By these Knots they were informed of the work done by every Indian, what Offices he had acted, what journies he had undertaken by order of his Curaca, or Superiour, what Trade he had exercised, all which was placed to his Account, in discharge of his Tribute. Then they readily made appear to the Judges and Governours every thing distinctly by it self, as how much Provision was laid up in the Stores, and what was the quality of them, as Pepper, Cloths, Shoes, Arms, and other things, which were matters of Tribute, together with the Gold, Silver, pretious Stones, and Copper; and what thereof appertained to the Inca, and what proportion unto the Sun. They also accounted for the Stores of every Province; and farther the Law ordained, that every Inca, Governour of a Pro­vince, should keep a Copy of the Accounts or Tally in his own possession, as a means to avoid and prevent all fraud and cheats in the Ministers. A Ninth Law was, that what overplus remained of Tribute after the occasions of the Inca were supplied, were to be transported to the common Magazines of the Countrey, and there lodged for common support and maintenance of the Natives in the times of scarcity and famine, As to Jewels, and pretious Stones, Gold, and Silver, Fea­thers of Birds, with various Colours for Painting, and Miniature, with divers other Curiosities, which the Curacas every year presented to the Inca; they were all taken, and disposed of for adornment of the King, and his near Relations; and then afterwards, in case any overplus remained, or that there was more than the occasions of the Royal Family required, they were in grace and favour to the Cap­tains, and Lords, who presented them, returned again to them; for though they were the goods and product of their own Countrey, and that they could not make use of them; yet being restored with such obliging circumstances from the Inca, the favour and honour was highly esteemed: from all which it is evident, that the Incas enjoyed the smallest part of all the Tribute, and that the Taxes and Imposi­tions were more for the benefit of the People, than of the King. The Tenth Law enumerated, and particularized the several Works and Employments which were to be performed by way of Tribute, for service of the King and Countrey; as making and plaining the High-ways, building or repairing the Temples of the Sun, and other Idolatrous Sanctuaries, erecting publick Houses, as Store-houses, and places for the Tribunals of Justice, and seats for the Governours, making Bridges, or taking the Employment of Messengers, whom they called Chasqui, til­ling the Grounds, and inclosing Orchards, feeding Flocks and Herds of Cattel, watching the Possessions, and sowed Lands, building Inns, and places of Hospi­tality for Strangers and Travellers, and giving their attendance there for succour [Page 158] and help of such as were in their journey. Moreover they had some farther charge and duty laid upon them, for the common good and benefit, and which had re­lation to the service of the King, and of the Curacas, but in regard there were at that time great numbers of Indians, which were obliged to take their turns in that Office, the which was observed without partiality or favour to any, the time of the trouble was so short, that no person could be sensible of the inconvenience. It was also farther provided by this Law, that care should be taken for the amend­ment of the High-ways, and that the Overseers should repair the Bridges, and clear the Aqueducts and Chanels by which the Lands were watered, all which being for the common good and advantage, was to be performed without any charge or expence whatsoever.’

These were the principal Laws which had any relation to the Tribute; there were other Orders of less consideration, which for brevity sake we omit; thus far being the words of Blas Valera. And now I should gladly demand of a certain Historian this one question; Wherein did the severity of those Laws, relating to Tribute consist? which he charges on the Incas; and indeed I would the more wil­lingly be resolved herein, because I find that the Kings of Spain, of glorious me­mory, did afterwards confirm the same, which they would never have done, had they been blameable, and severe to that high degree which he pretends; and in this opinion Blas Valera concurs with me. And thus let us now return to the Prince Viracocha, whom we left embroiled in a thousand difficulties to defend his own Reputation, and the Honour of his Ancestours.

CHAP. XVII.

THE noble Actions of the Inca Viracocha, do now call upon us to omit other Relations, and return to the History of his Wars and Bravery. We left him towards the end of his Father's Reign at Muyna, from whence (as we said) he returned to Cozco, rallying, and gathering in his way the People into a body, who were wandring, and dispersed through the Fields and Countrey; and that when he departed from the City, he intended to march towards the Enemy with reso­lution to dye with Honour, rather than live with Infamy, and basely to behold his City made captive by the violence of Rebels, and the Temple of the Sun, and the Convent of the pure Virgins, and all that was esteemed sacred by them, prophaned and unhallowed by the insolence of polluted Hands. Now we must know, that about half a League Northward from the City, there is a certain plain, where the Prince Viracocha appointed his general rendezvous; that the Peo­ple both from Cozco, and other parts might there meet, and join in a Body, which being in a short time assembled, formed an Army of about eight thousand Men, who were all Incas, and resolved to dye before the face of their Prince, and in defence of their Countrey. During this stay news came to the Camp, that the Enemy was within nine or ten Leagues of the City, having already passed the great River of Apurimac; but this ill news was the next day followed by a more comfortable Message, which was, that from the parts of Contisuyu an Army of twenty thousand Men were marching for relief of the Prince, being composed of the Nations of Quechna, Cotapampa, Cotanera, Ymara, and other parts, borde­ring on the revolted Provinces, and that they were come near, and not many Leagues distant.

[Page 159]The Quechnas, who were the nearest Neighbours to the Chancas, were the first that discovered the Conspiracy, and in regard the urgency of the Affair ad­mitted of no delay, nor time to advise the Inca, and receive his orders, they imme­diately complied with the present necessity, and putting all their People into arms, they marched directly towards the City, resolving to evidence their Loyalty to­wards their King with the last drop of their Bloud. These People were of those, who in the time of the Inca, Capac Yupanqui, (as we have already declared) volun­tarily submitted themselves to the Obedience of the Inca, and therefore being moved by a Principle of Love and Affection towards his Government, did rea­dily give a testimony thereof, by the seasonable Succours they brought to his ser­vice; and also the ancient hatred they bore towards the Chancas was a farther in­centive hereunto; for being jealous, and fearfull, that in case the Chancas should prevail, they were in danger of falling again under their Tyranny, and the Yoke of that Servitude, from whence they had been lately rescued by the power of the Incas; they took a resolution to march with all expedition imaginable, that so they might arrive at the City before the Enemy could attempt it, and crossing the nearest way towards the Northward, the Enemy was not sooner come, than they appeared also to bid them defiance.

The Prince Viracocha, and his People, were much surprised with the news of this unexpected Succour, admiring from whence it should come; untill at length recollecting themselves, they called to mind the Apparition of his Uncle Viraco­cha, who in a Dream promised his favour and assistence, at times of his greatest Extremity, and that he being of his Bloud and Flesh, would in all occasions of necessity perform the Office of a faithfull Kinsman: from the remembrance here­of they certainly concluded, that these Forces and Recruits were effects and ac­complishments of this Promise, and were sent in an extraordinary manner, as it were, from Heaven; the which being often mentioned by the Prince, and incul­cated into his People, it took such deep impression in their minds, that being en­couraged thereby, they resolved with full assurance of Victory to meet the Ene­my, and attack them within the Hills, and disadvantageous Passes, which are be­tween the River Apurimac and the Mountains of Villa-cunca, which being high and rugged, are not to be attempted without hazard and difficulty. Howsoever it was resolved first to attend the arrival and conjunction of the Recruits with them, and that then afterwards they should allow some day of repose and refresh­ment to the Forces wearied with their long march, and should likewise give time to the Enemy to dislodge themselves out of their advantageous posts, and shew themselves in a more equal field: It was likewise agreed by the Prince and his Council, that considering the increase of their Army, their best and wisest course was to continue their Camp in their present station, where they were not onely enabled to relieve the City, but also more easily supplied with Provisions and Ammunition for their numerous Army: with this resolution the Prince remained quietly expecting his additional succours, which shortly after arrived, to the num­ber of twelve thousand Souldiers. The Prince received them with all the grati­ous Expressions of Thanks and Acknowledgments for their Loyalty towards the Inca, and rewarding the Captains and Curacas of each Nation, together with the Souldiery, with such Gifts and Presents, as then offered; he highly applauded their Loyalty; promising for the future some more signal rewards for such emi­nent and seasonable services. The Curacas having performed their Complements and Respects towards the Inca Viracocha, acquainted him that about two days march off, were other five thousand Men coming; which for haste and expedition sake they thought not fit to expect, but leave them to follow with what conve­nient speed they were able. The Prince having returned them thanks for the assistence of both Armies, and consulting with his Kindred in the case, gave or­ders to the Curacas, immediately to dispatch an Express to those who were co­ming, advising them, that the Prince was encamped with his Army in the plains, and that they should march towards certain hollows, and close places in a moun­tain not far distant from thence, where they should lie in ambush, expecting the Enemy, where, in case the Enemy should offer Battel, he with his Forces would be ready to enter into the heat of the fight, and they might them sally forth, and attacking one wing of them, might make the victory easie and secure; and in case they declined the engagement, they had still performed the Office of good Soul­diers, according to the Rule of Martial Discipline. Two days after these Recruits [Page 160] came, the Van-guard of the Enemy appeared on the top of the Mountain called Rimac-tampu; where having notice that the Inca lay encamped about five Leagues off, they made a halt, and passed the Word to the Rere, that both the Main Body and Rere-guard should hasten to come up and joyn with the Van of the Army. In this manner and order having marched the whole day, they came at length and joined at Sacsahuana, a place distant about three Leagues and a half from the Quar­ters of the Prince Viracocha; where afterwards that famous Battel was given be­tween Gonçalo Piçarro, and de la Gasca.

CHAP. XVIII.

THE Prince Viracocha sent his Ambassadours to the Enemy then encamped at Sacsahuana, with offers of peace and friendship, promising to them Pardon, and an Act of Oblivion for all that was past. But the Chancas being well infor­med that the Inca Yahuar-huacac had left his City, and retired into some remote part; they were so encouraged thereby, that though they knew that the Prince his Son was in Arms, and in a posture to defend the City; yet they so slighted his Ambassadours, that they would not so much as hear them, or give them Audi­ence; for being puft up with the vain opinion, that the Father being fled, the Son would speedily give place, promised to themselves an assurance of Victory, with these hopes; next day following they removed their Camp from Sacsahuana, and marched towards Cozco; and though they made what haste they were able; yet in regard they were to March in order of Battel, the night came on before they could arrive at the Prince's Camp, and therefore they pitched about half a League short of the Enemies Quarter: Notwithstanding which, the Inca Viracocha dispatched other Messengers to them with Tenders of Peace and Pardon; but the Chancas still continued obstinate, not vouchsasing other Answer, than with great scorn and disdain; saying, That to morrow it should be determined who de­served the Title of King, and in whose power it was to offer Peace, and Condi­tions of Pardon.

This Answer being given, both Armies remained the whole night upon their Guard, with Centinels set on each side; and in the morning, by break of day, the Squadrons Arming themselves, with great Noise and Shouts, with sound of Trumpets, and Timbrels, and Cornets, they began the on-set. The Inca Viracocha marching in the head of his Army, was he that threw the first Dart at the Enemy, with which the Battel began. The Chancas in hopes of Victory, of which they seemed to be assured, fought with great resolution: And the Incas, who did not despair neither of success, adventured to rescue the Life of their Prince, and re­venge the affront which the Rebels offered. The Fight continued untill Noon, being maintained with equal Courage on both sides; the slaughter was great, and not as yet determined to which party the Victory inclined: At length the 5000 Indians which lay in Ambush made their sally, and with extraordinary resolution and shouts attacking the right Wing of the Enemy, began to give a turn to For­tune; for being fresh, they so pressed the Chancas, that they were forced to give way, and retreat with great loss and slaughter: Howsoever, animating one the other, they engaged a second time, endeavouring to recover the Ground which they had lost, being enraged to meet that opposition which they never expected, and so much difficulty in attaining a Victory which they promised to themselves with so much ease and assurance.

[Page 161]After this second onset they fought two hours longer, the advantage still conti­nuing doubtfull and uncertain: At length the Chancas growing tired and weary, began to faint; and observing that fresh recruits continually re-inforced the Army of the Incas, the Chancas became discouraged, and desperate of Victory: For those people, who before were fled from the City with fear, and the Neighbour­ing Countries thereabouts, having received intelligence, that the Prince Viracocha was returned, and made head against the Enemy, in defence of the Temple of the Sun; they joined together into small Bodies of fifty, and a hundred in a Com­pany; and in such Troops rushed into the Battel with more noise than numbers. The Incas observing these unexpected succours to come in, cried out, that the Sun and the God Viracocha had converted the Rocks and Stones of the Countrey into Men, and had raised them up to fight in defence of his own cause and peo­ple; the which report took the easier impression in the minds of that people; who being accustomed to the belief of superstitious Fables, were willing in this exigence to support their courage with the power of a Miracle. The Chancas also, who were a people of the like superstitious fancy, giving ready credence to this rumour, were strook and affrighted with a strange amazement; and this belief so far dilated and radicated it self afterwards in the minds of the simple people of the whole Kingdom; that it was accounted an Impiety, and a piece of Atheism and Prophaneness to distrust, or question, the truth of this report. Of which Geronimo Roman writing in his Treatise of the West-Indies, and in the 11th Chapter of his second Book, speaking particularly of this Battel, hath these very words.

‘It is certain, according to the report of all the Indians, who discourse of that fa­mous Battel, that the Inca remained Master of the Field, and won the day; and they farther believe, that by a miraculous power of the Sun, the Stones of the Field were Metamorphosed, or transformed into Men, and arose up in Battel against the Enemy; and that this was done in accomplishment of that promise which was given to the Valiant Pachacuti Inca Yupanqui; for so also they give this Title to the Prince Viracocha.’ These are the Words of that curious Ar­thour of the aforementioned Book, who in the said Chapter touches many points in brief, of which we have recited some, and shall farther have occasion to touch on others in the Sequel of this History of the Kings of Peru. In like man­ner Acosta mentions the Vision which appeared to Viracocha, though there be some difference in the proper Names belonging to the Kings of that Age. And indeed both he and other Writers mention this Battel, as other matters, with such bre­vity, that they seem almost to pass it by, as a matter inconsiderable: And indeed, for the most part, all the Relations which the Spaniards give of the Indians are very intricate and confused; the which we may lawfully attribute to the little know­ledge they had of their Language, and the loss of those Knots, which were the Mo­numents and Characters of their History; howsoever, they deliver the substance of them without any regard either to time or order; but in what manner or me­thod soever that they are wrote, I am yet pleased to recite the passages which they deliver, that so by their Authority I may be acquitted of the Scandal of writing Fables; for if they prove such, they ought to be esteemed the Fictions of my Parents, and such as the Spaniards themselves have heard, and perhaps believed, though not with such Faith as I have done, who sucked in those Stories with my Milk, and received a deep impression of them in the time of my tender In­fancy.

This Acosta farther proceeds in these words, which I have copied from the 21st Chapter of his sixth Book. ‘Pachacuti Inca Yupanqui reigned 70 Years, and made great Conquests; the principal cause and original of his success was occasioned by his Elder Brother, who taking upon him the Government by consent of his Father, was overthrown in a Battel by the Chancas, who are a Nation which inhabit in the Vally of Andaguaylas, which is about thirty Leagues distant from Cozco, in the way to Lima: His Younger Brother Yupanqui taking advantage of this disgrace, feigned a report, that he being at a certain time pensive and me­lancholy in a solitary retirement, a strange Apparition under the Name of Vi­racocha presented it self before him; complaining, that he being the Universal Creatour, and Lord of all things, who had made Heaven, and the Sun, the World, and Men, and placed them under his feet, and in subjection to him, had not received that due respect and obedience which was owing to him; but in lieu thereof, Mankind was become so blind as to divide their Service and [Page 162] Worship, and to share a proportion of the veneration which was owing to him the onely God, unto the Sun, to the Thunder, and other Creatures who had no other Being, Vertue and Beauty, but such as they received from him; and that therefore he was now come to make known to him, that his Habita­tion was in Heaven where he was Worshipped under the Title of Viracocha Pa­chayachachic, which signifies the Universal Creatour of all things. And that they might be assured of the truth hereof, and that it was no Dream, or idle fancy, he promised to raise him People and Armies by his Omnipotent power; and that though the Chancas were numerous and victorious, yet he would send him invisible Troops, and such as should not be known from whence they came, should aid and succour him against his Enemies. With this assurance and belief he raised his Men, which flocked to him in those Numbers, that he obtained a Victory; and afterwards deposing both his Father, and his Elder Brother, he made himself Absolute and Sovereign Prince of the Empire. From the time of which Victory he Established a Law, that Viracocha should be Worshipped and Adored as the sole and Supreme Lord of the Universe; and that the Ima­ges of the Sun and Thunder should bow before his Idol, and doe him reverence; and from that time afterwards the Image of Viracocha was exalted above those of the Sun and the Thunder, and the other Minor Guacas, or Little Deities. And though this Inca Yupanqui did assign, and set out Lands and Flocks for the maintenance of the Sun and Thunder; yet he made no Establishment for the Viracocha, by reason that he being the Universal Lord, and Creatour of all, con­tained All-sufficiency within himself, having no need of supplies from the Crea­tures which his Power had made.’

‘After this Battel was ended with Signal Victory over the Chancas, he decla­red to his Souldiers, that it was not by their Force and Valour that their Ene­mies were subdued, but it was by the Aid and Assistence of Numbers of Men with great Beards, which the Viracocha had sent to fight for them, and that they were invisible to all, but to himself: And that now their Work being finished, they were returned again to their former invisible Beings, and Nature of Stones: Howsoever, it seemed neither decent, nor convenient to omit due acknowledg­ments, even to those insensible Beings, which none but he could know; and therefore going into the Mountains, he cast up heaps of Stones, which he cul­led and separated with his own hands from the rest, setting them up for Guacas, or Demi-gods, commanding Adoration and Sacrifices to be offered to them, calling them by the Name of Pururaucas, the which they carried with them to the Wars with great devotion. And such credit did this Fable gain in their minds, that by force of this superstitious impression, this Inca obtained many great and signal Victories.’ Thus far are the Words of Acosta, which agree in the substance with what we have before related; but as to what he alledges concern­ing the Image of Viracocha, that it was exalted above the Idol of the Sun; it was a novelty, and new manner of Worship introduced by the Indians, in compliance with the Spaniards: For it is a mistake to conceive, that they apprehended any no­tion of the Name of God, with a peculiar respect of his Supreme and Omnipo­tent Essence, for they had no conceit of any but of two Deities, one was the invisible and unknown, which was the Pachacamac; the other was the Sun, which was clear and apparent to the sight of the Universe; but as to Viracocha, and other Incas, they esteemed them as Children, and Off-spring of the Sun.

CHAP. XIX.

THE Incas finding their Enemies to faint, and retreat, cried out the more violently, invocating the Name of Sutio Inca Viracocha, which was the Vi­sion that appeared to the Prince, and therewith strenuously invaded the Enemy, subduing them with mere violence and dint of Sword; great numbers and heaps were slain, and thrown one on the other; the remainder turned their backs, and fled, not being able to make farther resistence. The Prince having pursued the Enemy a-while, caused a retreat to be sounded, and Command given to desist from farther slaughter, the Victory being already evident and complete; and then the Prince in Person ran through the Plain where the Battel was fought, giving order to bury the dead, and to take care that the wounded and disabled should be cured: To the Prisoners he freely gave liberty and licence to return into their own Countries, proclaiming Mercy and Pardon unto all. The Battel continued for the space of eight hours, being fought with such courage and resolution, that the Bloud did not onely Dye the Fields, but the streams of it overflowed the Banks of a Brook which ran through the Plains; for which cause they gave the Name of Yahuar Pampa to that place, which signifies as much as the Field of Bloud. In this Fight there were thirty thousand Indians slain, eight thousand of which were of the side of the Incas, the rest were such as took part with the Rebels, consisting of seve­ral Nations of Chanca, viz. Hanchohuallu, Uramarca, Uill [...] and Untunsulla, with others.

Hanchohuallu having received a slight wound, was carefully cured; and being ta­ken Prisoner with two others of his chief Officers, were reserved for the greater glory and oftentation on the day of Triumph, which was afterwards with great Solemnity performed. But some few days after this Battel, an Uncle of the Prince with much gravity reproved the bold insolence of those Prisoners, for daring to raise themselves up against the Family of the Sun; who, that they might appear invincible, the very Stones and Trees, by virtue of the Sun were transformed in­to Men, as was apparent in the last Battel, and would again be made manifest so often, as Enemies and Rebels should dare to lift up their hands and armes against the Divine Race. Many other Stories and Fables he recounted in favour of the Incas; concluding as the sum of all, that they were obliged in duty to render a thousand thanks to the Sun for sending his Gratious Children into the World, commanding them to use compassion and mercy, and to receive the Rebellious Indians unto pardon; for which reason the Prince did not onely confer upon them their Lives as a gift, but restore them also to their Estates and Dwellings, and their Curacas to their Dominion and Government, though the crimes they had committed deserved no less than Death; conditionally, that for the future they behave themselves as good Subjects, lest by a second offence they provoke the Sun to avenge the first, and cause the Earth to open its bowels, and swallow them alive. After this Lecture the Curacas with profound humility acknowledged the favour, promising all Loyalty, Duty and Obedience for the future.

After this Victory the Inca Viracocha immediately dispatched away three Ex­presses; One of them was sent to the Temple of the Sun, to inform him of the good news of this Victory, which by his aid and succour they had obtained; for though they esteemed the Sun for a God, yet in all respects they treated him as a Man, and as one who had need of intelligence and information of matters which succeeded; besides which, they formed other gross conceptions of him; as to drink to him; and that he might pledge them again on their Festival-days, they filled a Golden Cup with Liquour, which they set in a part of the Temple, which was most open to the Sun-beams; and what was exhaled by that heat, [Page 164] they judged to be drank up by the Sun; they also set meat for him to eat, and when any novelty occurred, they sent him the advices of it by Messengers, and when they were victorious, they returned him Thanks for their Successes. In pursuance of this ancient custome the Prince Viracocha sent advice to the Sun of this his Victory; and commanded the Priests, that having recalled those others, which for fear were fled away, they should join together in offering new Sacri­fices, with Praises and Thanksgivings, to the Sun. Another Messenger he dis­patched to the House of the Select Virgins, giving them to understand, that by means of their Prayers and Intercessions, the Sun had bestowed that Favour and Victory upon him. A third Messenger, whom they call Chasqui, he dispeeded to his Father the Inca, giving him the particulars of all the late Successes, desiring him to continue in the same station where he was, untill he should in person pre­sent himself before him.

CHAP. XX.

HAving made these dispatches, he selected six thousand Souldiers to accompa­ny him in the pursuit of his Enemies; the rest of his Army he disbanded, gi­ving them licence to return unto their own homes; the Body which he reserved was commanded, besides other inferiour Officers, by two Major-Generals, who were his Uncles; and with this Force two days after the Battel, he marched in the pursuit of his Enemies, not with intention to treat them ill, but to cure them of their fears, assuring them of pardon for their late Offence; so that as many as they overtook, in case they were wounded, he ordered them to be cured; and such as were whole and sound, he treated them with gentleness and kind usage; sending likewise Messengers to the respective Provinces and People, to assure them of the pardon and favour of the Inca, and that he was coming in person to give them farther testimonies thereof. Having by these pre-advices comforted and encouraged the people, he marched with great expedition, and being come to the Province of Antahuaylla, which belongs to the Chancas, all the Women and Children assembled together, and came forth to meet him, and carrying green branches in their hands, went crying, O thou undoubted Child of the Sun, who art the Lover and Favourer of the Poor, have compassion upon us, and pardon us.

The Prince received these people with grace and favour, telling them, that it was not they, but their Fathers, and Husbands, who were guilty of the crime; and that even them also he had pardoned for their actual Rebellion; and to assure them hereof, and confirm them in this belief, he was come in person to pronounce their pardon with his own mouth. He ordered likewise that they should give them such provisions as their necessities required, treating them with all civility and affection imaginable, and that especial care should be taken of the Widows and Orphans of those who were slain in the Battel of Yahuar Pampa.

In this manner he over-ran all the revolted Provinces, constituting his Gover­nours with sufficient Guards over them, and made such expedition, that in a months time (as the Indians report, who count their Months by their Moons,) he finished his march, and returned again to his City of Cozco. The Indians, as well those who were loyal, as those who had rebelled, were wonderfully surprized with this strange gentleness of the Prince, whose Humour and Disposition being sowre and severe, promised nothing but Revenge and Destruction to the last drop of his Ene­mies bloud; but finding his Nature otherwise changed, they concluded that the [Page 165] command of the Sun had altered his Disposition, and reduced him to the natural temper of his Fore-fathers. But the truth is, that Ambition and thirst of Honour which makes great changes in the minds of Men, had so miraculously operated on his rough and hard temper, that his Nature seemed entirely to be altered, and to have put on that gentle and sweet humour, which was Royal and natural to his Family.

This being done, the Inca Viracocha made his entry into Cozco on foot, that he might appear more a Souldier than a King; he descended thither by the way of Caramenta, and in triumphant manner, being encompassed by his Souldiers, and on each hand supported by his two Uncles, that were Major-Generals, causing the prisoners to be conducted behind, with great joy and loud acclamations he was received into the City. The grave Incas aged, and stricken in years came forth to meet him, and with due reverence having saluted and adored him and acknow­ledged him for a true Child of the Sun, entred amongst the ranks of the Souldie­ry, to partake of the glory of this Triumph; adding farther this complement to their Courtship, That they wished themselves youthfull again for no other reason, than that they might be Souldiers, and serve in the Wars under his fortunate and auspicious Conduct. His Mother also Coya Mama Chic-ya, with her Wo­men, and others nearly allied in Bloud to the Prince, being attended also with a multitude of Pallas, or Ladies, went forth, with Songs and Dancings, to meet and receive him; some embraced him, others wiped off the sweat from his Brows, others swept the dust from his Feet, strewing the ways with Flowers, and odori­ferous Herbs, in which joyfull and solemn manner the Prince first visited the Temple of the Sun, in which making his entry on his bare Feet, according to their usual custome, he returned thanks for the Victory, which his Father the Sun had given him. Then he visited the Select Virgins, Wives of the Sun; and af­ter these two Offices were performed, he departed from the City to see his Fa­ther, who all this while conserved himself within the Straits of Muyna, and in the same place where he had formerly left him.

The Inca Yahuar-Huacac received the Prince his Sun with all the expressions of joy and contentment imaginable, congratulating his Success, and victorious Archieve­ments, but yet his Countenance appeared so melancholy and reserved, that he seemed thereby to testifie more of Emulation and Envy, than of real Satisfaction; for the shame and confusion he conceived in seeing his Son victorious seemed to upbraid his Cowardise; nor can it well be determined, whether the Envy of his Son's Honour, or the sense he had for basely forsaking the Temple of the Sun, or the fear of being deposed for his mean and pusillanimous Behaviour, was most prevalent in his confused mind. But certain it is, that at this publick interview few words passed between them; what afterwards happened in private is not cer­tainly known, but it is believed by the Indians, that the whole Discourse was in reference to the Government, which of the two should reign, and which appea­red by the sequel, it being resolved between them, that the Father having forsa­ken and abandoned the City, was no more worthy to return unto it. For Am­bition, and desire of Government, is so prevalent in the minds of Princes, that they are willing to take any pretext to cover their aspiring thoughts; and indeed this imputation of Cowardise seemed the more plausible reason, in that it was se­conded by the suffrages of the people, and the consent of the Court; to which the Father condescended,. being constrained thereunto by force, and by an abhor­rence the naturally had to War, especially to Civil Dissentions. Upon which agreement the draught of a Palace was immediately designed, and intended to be built between the Straits of Muyna and Quespicancha, where was an excellent Air, and pleasant Situation, and easily improveable by Gardens, and Orchards, and all the Divertisements of Hunting, Fishing, and other Royal Pastimes; be­ing much advantaged therein by the benefit of the River Yucay, into which many Streams and Brooks fall, on the East-quarter of the House. The Foundation of this House being laid, (some ruines of which do to this day remain) the Prince returned to Cozco, where he changed his yellow for the crimson Wreath, and yet was contented that his Father should still conserve his Royalty in the colour of his Ribbon, on condition that he renounced the substantial parts of Government; for proud and ambitious Men can endure punctilio's, and immaterial circumstances [Page 166] in others, whilst Power and Greatness is reserved for themselves. This Fabrick being completed, it was furnished with all things necessary, and such attendance allowed, as was agreeable to the State and Magnificence of a King, so that Yahuar-huacac found no difference in his living, unless it were in being freed and eased from the Burthen of Government. In this solitary manner this poor King passed the remainder of his unhappy days, deposed from his Kingdom, and confined to the Countrey, having exchanged his condition with his Son, who now lived and governed in the City, whilst the Father lived an Exile in the fields, having his Conversation with Beasts rather than Men.

This unhappy Fortune (as the Indians believe) was the effect of that direfull Omen of weeping bloud; but yet in their political reflexions on some passages, they concluded, that in case the Inca, in the time of the obstinacy and perverse­ness of his Son, had, instead of a confinement to a Countrey Life, given him a small Dose of that Poison which was in practice amongst the Tyrants and Ma­gicians of that Empire, he might easily have diverted that sad Fate, which his Tears of Bloud portended. But others, better inclined to speak favourably of the Prince, for though they could not wholly acquit him of Crime towards his Father, yet they moderated it in some manner, by alledging, that his Father's Fate might have been worse, in case his Enemies had prevailed; for having for­saken the Protection of his City, and Empire, out of mere Cowardise, it was some Happiness to have his Defaults repaired by the Valour of his Son, under whom the Succession was secured, and his own Life spared and defended. O­thers, speaking of the general Praise of their Kings, said to this effect, That this unhappy Inca had no thought or imagination of Poison, for that all other his Predecessors having made it their business to prohibit the practice of it, and de­stroy the use of it in the World, he himself was ready to have checked any such motion within his own Mind, in case either his Thoughts, or persuasion of others had suggested such a remedy to him. Others herein applauded the Reli­gion and Generosity of the Incas, who scorned to act that which their own De­crees had made unlawfull; it being unseemly, and beneath the Dignity of the Sun's Race, to allow that in themselves, which they had made illegal in their Subjects.

Many such Discourses and Reflexions passed on this matter, according to eve­ry Man's particular fancy and opinion; with which we shall conclude our Histo­ry of Yahuar-Huacac, and not farther mention other particulars of his Life, leaving him at his Countrey retirement to die with obscurity.

CHAP. XXI.

BUT to return now to the Prince, to whom they gave the Name of Viracocha, by reason that the Vision which appeared to him in a Dream, so called himself. And in regard this Phantafm was described by the Prince to appear with a long Beard, and Garments trailing on the ground, which was a much different habit to the fashion of the Indians, who naturally have little Hair in their Faces, and by custome wear Coats not reaching farther than their knees; so soon as they had a sight of the first Spaniards that invaded Peru, and observed their long Beards and Garments which clothed all parts of their Bodies; and that their first Action was to take and kill Atahualpa, their Tyrant King, who not long before had murthe­red Huascar, the lawfull Heir and Successour, and destroyed all those of the Royal Bloud, which might endanger his Title to the Government, without any regard to Age or Sex,. with many other Cruelties, which we shall recount in their due place. When, I say, they observed that the Spaniards revenged the Bloud of their Incas; and punished the enormous Crimes, they called to mind the Appari­tion Viracocha, and comparing the punishment which he executed on the Chancas for their rebellion, with the Justice which the Spaniards performed on Atahualpa in revenge of the Murthers he committed on the Royal Family, they presently concluded, that the God Viracocha was the Parent of the Spaniards, for which rea­son they received and welcomed them to their Countrey, and worshipped and adored them with the Name of Viracocha; and hence it was, that the Conquest of Peru became so easie, that six Spaniards onely, of whom Hernando de Soto, and Pedro de Barco were two, adventured to travell from Cassamarca to Cozco, which is a Journey of two hundred and thirty Leagues, by which they made a discovery of the Riches of that City, and other places; and to shew their great kindness and civility they carried them over the Countries in Chairs, or Sedans; giving them the Title of Incas, and Children of the Sun, in the same manner, as they did their own Kings. Now had the Spaniards taken the advantage of this credulity of the Indians, persuading them, that the true God had sent them, for their deliverance from the tyrannical Usurpations of the Divel, which enslaved them more than all the Cruelties of Atahualpa; and had preached the Holy Gospel with that sancti­ty and good example, which the innocence of that Doctrine requires, they had certainly made great Progresses in the advancement of Religion. But the Spanish Histories report things in a different way of proceedings, to which, for the truth thereof, I refer the Reader, lest being an Indian my self, I should seem partial in the relation: But this truth we may confidently aver, that though many were blameable, yet the greater number discharged the Office and Duty of good Chri­stians; howsoever amongst a people so ignorant and simple, as these poor Gentiles, one ill man is able to doe more mischief, than the endeavours of a hundred good Men are able to repair.

The Spanish Historians farther say, that the Indians gave this Name to the Spani­ards, because they came over the Sea, deriving Viracocha from the composition of two words, namely, Vira, which is vast, immense, and Cocha, which signifies the Sea or Ocean. But the Spaniards are much mistaken in this composition, for though Co­cha is truly the Name for the Sea, yet Vira signifies fatness; and is no other than the proper Name which that Apparition gave to it self; the which I more confi­dently aver, because that Language being natural to me, and that which I sucked in and learned with my Mother's Milk, I may more reasonably be allowed to be a Judge of the true Idioms of that Tongue, rather than Spaniards, who are Stran­gers and Aliens to that Countrey. But besides what we have already mentioned, there may yet be another reason for it, which is, that the Indians gave them that [Page 168] Name from the Cannon and Guns they used, which they taking to be Lightning and Thunder, believed them Gods, by whose hands they were used. Blas Valera interpreting this word, says, that it signifies a Deity, which comprehends the Will and Power of a God; not that the word doth properly signifie so much, but that it is a Name which the Indians found out to give to this Apparition; which they Worshipped in the second place to the Sun, and after that they Ado­red their Kings and Incas, as if they had been Gods.

It is disputable whether the Inca Viracocha was more admired for his Victory, or for his Dream; but certain it is, that he was so reverenced for both, that they esteemed him for a God, and adored him as one expresly sent from the Sun to save his Family, and the Divine Off-spring from utter ruine; and because that by him the Imperial City, the Temple of the Sun, and the Convent of the Select Virgins were preserved; he was afterwards Worshipped with greater ostentation and honour, than any other of his Ancient Progenitors. And though this Inca endeavoured to persuade his Subjects to transfer the Honour which they gave to him, unto his Uncle, the Vision which appeared to him; yet so far was this de­votion infixed in their minds, that they could not be diverted from performing Divine Honours towards him, untill at length they compounded for their super­stition, and agreed to impart and divide their Worship equally between them; and whereas they had both the same Name, they should Adore them together under the same Title and Notion: And for this reason the Inca Viracocha (as we shall hereafter mention) erected a Temple in Honour and Memory of his Uncle Viracocha; in which also his own Fame was celebrated.

We may believe that the Devil, who is a cunning Sophister, did appear to the Prince either sleeping or waking in that Figure; though the Indians confidently report that the Prince was waking, and that this Apparition presented it self to him as he lay reposing himself under the shadow of a Rock: We may imagine also that this Enemy of Mankind played this trick to delude the World, and con­firm the Authority of that Idolatrous superstition, which he had already planted in the minds of this people: the which seemed the most plausible way that he could proceed; for that in regard a foundation was already laid of the Indian Em­pire, and that by the Constitutions of it, the Incas were to be the Lawgivers, and the Oracles of their Religion; and that they were to be believed, and esteemed, and obeyed for Gods; whatsoever contributed to this end, and to augment the reputation and sanctity of the Incas, was a point gained towards the advancement of this Gentilism; of which, though there go many Stories; yet none is recounted by them with that admiration, as this Apparition of Viracocha, who coming with the popular character of an Allye to the Sun, and Brother to the Incas: And ha­ving the good fortune to have his Dream confirmed with the success of a Victory, carried so much force of belief with it, that on all occasions afterwards of their distress, they had recourse to his Temple, where the Oracle was consulted, and directions taken for the management of their affairs. This is that imaginary God Viracocha, of which some Writers report, that the Indians esteemed him for their principal God, to whom they were more devoted than to the Sun: But this is certainly a mistake, and served onely for a piece of flattery to the Spaniards, that they might believe they gave them the same Title and Name, as they did to their chiefest God: but in reality they Adored no God with such devotion as they did the Sun, (unless it were the Pachacamac) which they called the unknown God: For as to the Spaniards, they gave them at first the Title of Children to the Sun, in such manner as they did to the Apparition Viracocha.

CHAP. XXII.

THE Inca Viracocha, that he might the better perpetuate the Memory of his Dream, and keep the Honour of it up in the esteem of the people, com­manded that a Temple should be erected in Honour of his Uncle, who appeared to him, and placed in the Countrey called Cacha, which is about sixteen Leagues distant from the City to the Southward: He ordered, that the Fabrick and Mo­del of it should, as near as could be possible, imitate, or resemble the place where the Vision presented it self; which was like the open Field, without covering; joining unto which there was to be a little Chapel with the roof of Stone, resem­bling the hollow of the Rock, under which he reposed himself: The whole Fa­brick was made of Stone rarely polished, as are all the Buildings of the Indians; it had four Doors corresponding to the four Quarters of the Heavens; three of them were shut, being rather Portals, than Gates, serving for Ornament more than Use. The Gate which looked Eastward, was that alone by which they en­tred, and by which they went out, being placed exactly in the middle; and be­cause the Indians were not arrived to such Excellency in Architecture, as to lay the weight of their Building on Arched Work; they supplied that defect by strong and deep foundations of Stone Walls, which were more lasting than Tim­ber, and for ever durable. These Walls were laid three Foot in thickness, and seven Foot distant each from the other, making twelve several Rows, or Isles; the top was not covered with Boards, but paved Stone, for about ten Foot in length, and half a Yard in thickness: At the Entrance to this Temple, turning to the right hand, they walked to the end of the first Isle; thence turning to the left, they went forward to the end of this Walk, and then faced again to the right, and so winding about again through the several rows; they came at length to the end of the twelfth Isle, where was a Stair-case, by which they ascended to the top of the Temple. At the Front of every Isle, on each hand, there was a Win­dow, like a Port-hole, to let in the light; and below every Window there was a Nich made in the Wall for a seat, where the Porter might sit, without incum­bring, or stopping, the passage. The Stair-case had two passages, one to go up, and the other to come down; that to go up fronted a top with the High Altar: The Floor above was paved with a kind of black Marble, rarely polished, that it looked like Jett, brought from some Quarry, far distant. In place of the High Altar there was a Chapel of about twelve Foot square, covered with the same sort of black Stone, in-laid in divers Figures, in form of Mosaick Work, which was the most excellent piece of Art in the whole Fabrick: Within this Chapel was the Image of the Apparition placed within the hollow of the Wall, as in a Tabernacle, with which two other Tabernacles were made to correspond on each side for ornament and better uniformity. The Walls of this Temple, from the top to the bottom, were but three Yards in height, without any Window, the Cornish of which on all sides, both within and without, was made of polished Stone; and within the Tabernacle of the Chapel was placed a Pedestal, on which an Image of Stone was erected, representing the Image of the Apparition, in such shape and figure as the Inca Viracocha had directed. This Image represented the figure of a Man, with a Beard of about a span long, his Cloaths reaching to his feet, not very wide, but something scanty, like a Cassock: About his Neck a strange kind of creature was chained, with Claws like a Lion, the Image hold­ing one of the links of the Chain in his hand; all which was framed and engra­ven out of Stone: And lest the Workmen, who had never seen this Figure, [Page 170] should mistake any thing of giving it the due form; it is reported, that the Inca himself did oftentimes sit, and shew himself or them in the same habit and figure, in which, he said, the Apparition presented it self: Nor would he permit, that the Image of the God Viracocha should be undervalued by any form, or other shape than that of a King, such esteem and superstition did they conceive of their Idol Gods.

This Statue did something resemble the Images we make of our Blessed Apo­stles, particularly that of St. Bartholomew, whom they paint with the Devil at his feet, as they did this Figure of Viracocha, with some unknown Beast couching be­neath him. The Spaniards observing this Temple, and the form and fashion of this Statue, will have it, that the Apostle St. Bartholomew came as far as Peru to Preach the Gospel to these Gentiles, and that in Honour and Memory of him the Indians had erected this Temple and Image. And such as were Natives of Cozco, and of the Mongrel breed between Spanish and Indian Bloud, have for a­bove thirty years past Associated themselves into a Fraternity, or Community, in­to which they would not suffer any Spaniard to enter. These upon their Solemn days are at great Expences, taking St. Bartholomew for their Apostle, and in despight of all contradiction, they will have it, that he came and preached in Peru, and for that reason will own no other than him for their Patron; which seemeth a ri­diculous fancy to some Spaniards, who laughing at the bravery and fine Vestments they produce on that day, tell them, that this Festival and Procession is not design­ed in Honour of the Apostle, but of the Inca Viracocha.

But why the Inca Viracocha should build this Temple in Cacha, rather than in Chita, where the Spirit appeared to him, or in Yahuarpampa, where the Victory was fought; the Indians cannot well assign any more probable and just reason for it, than the free will and pleasure of the Inca, unless it were some secret and hid­den cause, not revealed or made known to any. This Temple being of such an odd and strange Model, as we have declared, was demolished by the Spaniards, as many other stately Fabricks in Peru have been destroyed by them; which in my opinion ought rather to have been conserved and kept in good repair, that Ages to come might see and know the Grandeur and Valour of their Ancestours, who were able by their good fortune and conduct to subdue a Nation which was capa­ble to erect such Buildings and Monuments of their Art and Wisedom; but per­haps envy or scorn of that people might have moved the Spaniards to destroy their Works, not allowing them the Honour to be maintained in repair; and indeed the Dilapidation hath been so great, that scarce one Stone remains on another; the which destruction, Men of Curiosity, and Lovers of Antiquity, do much la­ment. But the reason which they give for it is, that they could not be persua­ded, but that much Treasure lay buried under the Foundation of those Buildings, which could not be discovered, but by a total subversion of the Fabrick. The first thing demolished in this Temple was the Statue, they having an opinion, that much Gold was buried under the Pedestal on which it was erected: other parts of the Temple they digged up, sometimes in one place, and then in another, untill at length they defaced, or destroyed the whole Pile and Mass of Building: How­soever, the Image of Stone is still in being unto this day, though much broken and battered by the Stones, which they threw at it.

CHAP. XXIII.

IN this our discourse concerning Viracocha, we must not omit to add how much joyed and pleased he was with the new Adoration and Worship which the Indians gave him; so that he did not think fit to terminate the Magnificence of his Royal Mind with the stately Structure of this Temple onely, but to extend his Acts and Monuments with greater glory to posterity; and to this purpose he caused an Emblem to be drawn, representing the low and mean spirit of his Fa­ther, and the generosity of his own mind, ordering it to be painted on one of those many Rocks, amongst which his Father absconded himself, when for fear of the Chancas, he abandoned and forsook his City. The Emblem was of two Birds, which the Indians call Cuntur, which are Fowl of such large spreading Wings, that they measure five Yards from the end of one Pinion, to the tip of the other: they are Birds of prey, and so very fierce, that Nature denied them Talons to their feet, giving them onely Claws, like those of a Hen; but their Beak is so strong and sharp, that with one nip they are able to tear out the Skin of a Bullock; and two of them are sufficient to kill an Ox, as if they were Wolves. They are of a brownish colour, with white Spots, like Pyes. Two Birds of this sort he ordered to be painted, one of them with his Wings close clapped together, his Head shrung in, and drooping, like an affrighted Hen, which hides it self, with its Beak turned towards Collasuyu, and its Tail towards Cozco: the other Bird was on the contrary painted in a Rampant manner, with its Wings extended, hovering on the Wing, and ready to stoop at its Prey. The Indians say, that the first of these represented the Father in his timorous and dejected con­dition; and the other was the Emblem of Viracocha, under the cove [...]ng of whose Wings the City and Empire was secured and defended.

This Picture, in the Year 1580, was in being, and very perfect; and in the Year 1595, I asked a certain Priest which was born there, and who came from Peru in­to Spain, if he had seen it, and in what condition it was? and he told me, that it was so defaced by Rain, and the weather, none taking care to preserve it, that it was scarce discernible what it was; the which was the fate and misfortune also of divers other Antiquities in that Countrey.

The Inca Viracocha having in this manner obtained a supreme and absolute Do­minion over all his Subjects, being infinitely beloved, and reverenced, and adored by them as a God; his great Work at the beginning of his Reign, was to Establish his Dominions in perfect peace and tranquillity for the good and benefit of all his Subjects.

In order unto which, the first thing he did was to gratifie and reward all such with Favours and Honours who had served him in the late War, and taken Arms in his assistence against his Rebellious Subjects; and herein a more particular no­tice was taken of the Quechuas, who belonged to the Countries of Cotapampa, and Cotanera; for in regard that they had been very active in promoting the interest of the Inca, and unanimously arose in Arms for his Aid and Defence; he bestowed on them the privilege of wearing their Hair shorn, and their Heads bound with the Wreath, and of having their Ears boared after the manner of the Incas, though the holes of the Ears were not to be so wide as theirs, but proportioned to such a size as the first Inca, Manco Capac, had ordained.

To other Nations he bestowed Privileges of different Natures, as were most agreeable to their Countrey, and Conditions; and in fine, every one remaining entirely satisfied and contented, he visited his several Kingdoms, affording to his people the satisfaction of beholding his Person, which their Eyes so much longed to see; and of whom so many Wonders and Miracles were recounted, [Page 172] that nothing could come more desirable, and nothing more welcome than his Presence. Having in this manner spent some Years, he returned to Cozco, where by advice of his Council, he resolved to conquer those great Povinces, which are called, Caranca, Ullaca, Llipi and Chicha; the Subjection of which was omit­ted by his Father, who was diverted from that design by the jealousie and fear he conceived of this his Son, as we have already mentioned; but now in or­der to this Expedition, the Inca Viracocha commanded that thirty thousand Soul­diers should be raised in Collasuyu, and Cuntisuyu, and put in a readiness against the next Spring; one of his Brothers, called Pahuac Mayta Inca, he made his General, or Commander in Chief; the Sirname of Pahuac (which signifies fly­ing) was given him for his admirable swiftness, being nimble and active, beyond any Man in his time.

For the affistence of his Brother he ordained four Incas to be Counsellours, and Major-Generals; who departing from Cozco, collected their numbers and increa­sed their Army in the way, as they marched. At length they arrived at the afore­said Provinces, two of which, called Chica, and Ampara, adored the lofty top of a snowy Mountain for their God; for they admiring the Beauty and Height thereof, from whence those Streams proceeded which refreshed their Lands, and made their grounds fruitfull, they were easily persuaded in natural gratitude to own that for their Deity, from whence they received such benefit and blessing. In these proceedings they encountred some light Skirmishes with the Enemy, who rather designed to give a proof of their warlike Disposition, than fight in hopes of prevailing against the Incas, whose Reputation was exalted so high by the Valour and Atchievements of Viracocha; that their power seemed invinci­ble, and not to be subdued by humane force. For this reason, these great Pro­vinces submitted to the Dominion of the Incas yielding with more readiness, and with less danger, and loss of bloud than was expected from a people, esteemed numerous, and of a warlike Temper. Howsoever three years past in this expe­dition, before the Conquest was completed, and the Nations reduced to an ab­solute and entire submission.

CHAP. XXIV.

THE Inca Pahuac Mayta, and his Uncle having concluded this War, and pla­ced Governours and Officers to rule and instruct their new Subjects, they returned to Cozco, where they received from the Inca a hearty wellcome, being rewarded by him with such Honours and Favours, as their Services and Labours had deserved. And now it seemed as if the Inca Viracocha had extended his Territories to the utmost limits of the Universe, for to the Eastward they reached as far as the soot of the snowy Mountain; to the Westward they were bounded by the Sea; to the Southward they extended to the utmost parts of the Pro­vince of the Charcas, which are above two hundred Leagues distant from the City; so that on all these three Quarters there remained no farther Land to con­quer; for on one side the Sea bounded their proceedings, and the Snows, and inaccessible places of the Mountains of Antis on the other; and to the South­ward the Desarts and Sands between Peru, and the Kingdom of Chili, made the way impassable for the march of an Army. Howsoever the Desire of Rule, and the unsatiable thirst of Dominion moved the mind of this Inca to bend his forces towards the Northern Countries, which are in the Division of Chinchasuyu; and [Page 173] having communicated his resolution to those of his Council, he appointed that an Army should be raised, intending himself in person to command it, with the assistence of six others, who were men of Valour and Experience. During the absence of Viracocha the City was governed by his Brother Pahuac-Mayta, whom he left Deputy in his place; and all things being provided, and in a readiness, the Army marched towards the parts of Chincasuyu, and came to the Province Anta­huylla, which belongs to the Chancas, a people branded with the infamous Epi­thete of false, and treacherous, by reason of their Rebellion against the Inca, which imputation hath so closely cleaved to them even to this day, that scarce at any time are the Chancas mentioned without the addition of Auca, which is as much as false, or treacherous; this word also signifies a Tyrant, a breaker of his Faith, and every thing which denotes Falseness and Treachery: Moreover it may serve to express Contentions, and Battels, by which variety of significations, we may observe how copious and full this Language of Peru is, which comprehends such variety and diversity of senses in one word.

The poor Chancas conscious of their former crimes, feared greatly the approach of the Inca Virococha, lest he should now revenge their offence upon them; but then finding, contrary to all expectation, nothing but Mercy and Gentleness in their Prince, they presently quitted their Fears, receiving him with all the De­monstrations of Joy and Festivity, that an afflicted people was capable to ex­press. And to confirm them in this good humour, he not onely treated them with gratious Words, but conferred on them Presents of Garments, and other curiosities. He also visited the several Provinces, taking care to provide what was wanting, and to amend that which was amiss; and then appointing a Gene­ral rendezvous for the whole Army, he marched forwards to those Countries, which were not as yet reduced to Obedience. The first and nearest Province, rich and populous, was Huaytara, a people warlike and mutinous, such as had shewed themselves in the Head and Van of the Rebels. But how stout soever they had been, so soon as the Inca Viracocha had sent them a summons by his Am­bassadours, they with readiness submitted and obeyed, coming forth with all hu­mility to receive and acknowledge him for their Lord; for as yet the Battel of Yahuar-pampa was fresh in their memory, and the success thereof confirmed them in a belief, that the Inca was invincible: this humble Submission met a like Generosity in the Inca, who received them with a gratious acceptance agree­able to their Humility, onely charging them to live quietly and in peace, as be­ing most for the common good, and most acceptable to himself.

Thence he marched forwards to another Province called Pocra, known some­times by the name of Huamanca; thence he proceeded to Asancaru, Parco, Picuy and Acos, all which chearfully submitted, esteeming it a great honour to re­main under the Empire and Protection of the Inca, whose mighty Actions had acquired him Renown in all Quarters of that new World. And having thus gai­ned this people to his power, he dispeeded his Army away, lest they should be burthensome to the Countrey, and then employed his Thoughts and Endeavours for securing his Government, and performing those matters which might con­duce to the common Good and Welfare of the people; particularly he opened and made a Chanel of water, of about twelve Foot in depth, running for about one hundred and twenty Leagues in lengh: the source or head of it arose from certain Springs on the top of a high Mountain, between Parcu and Picuy, which was so plentifull, that at the very head of the Fountains they seemed to be Ri­vers. This Current of Water had its course through all the Countrey of the Rucanas, and served to water the Pasturage of those uninhabited Lands, which are about eighteen Leagues in breadth, watering almost the whole Countrey of Peru.

There is another Aqueduct much like this, which traverses the whole Pro­vince of Cuntisuyu, running above one hundred and fifty Leagues from South to North; its Head or Original is from the top of high Mountains, the which Wa­ters falling into the Plains of the Quechuas, greatly refresh their Pasturage, when the heats of the Summer and Autumn have dried and burnt up the moisture of the Earth. There are many Streams of like nature, which run through divers parts [Page 174] of the Empire, which being conveyed by Aqueducts, at the charge and expense of the Incas, are works of Grandeur and Ostentation, and which recommend the Magnificence of the Incas to all posterity. For these Aqueducts may well be compared to the miraculous Fabricks which have been the works of mighty Princes, who have left their prodigious Monuments of Ostentation to be admired by future Ages; for indeed we ought to consider, that those Waters had their source and beginning from vast high Mountains, and were carried over craggy Rocks, and inaccessible passages; and to make these ways plain, they had no help of Instruments forged of Steel or Iron, such as Pick-axes, or Sledges, but served themselves onely of one stone to break another; nor were they acquainted with the invention of Arches, to convey their Water on the level from one pre­cipice to the other; but traced round the Mountain, untill they found ways and passages at the same height and level with the Head of the Springs. The Ci­sterns, or Conservatories, which they made for these Waters at the top of the Mountain, were about twelve Foot deep; the passage was broken through the Rocks, and Chanels made of hewen Stone of about two yards long, and about a yard high; all which were well cemented together, and rammed in with earth, so hard, that no Water could pass between to weaken or vent it self by the holes of the Chanel.

This Current of Water, which passes through all the Division of Cuntisuyu, I have seen in the Province of Quechua, which is part of that Division, and consi­dered it as an extraordinary Work, and indeed surpassing the Description and Report which hath been made of it: But the Spaniards, who were Aliens and Strangers, little regarded the convenience of these works, either to serve them­selves of the use of them, or keep them in repair, nor yet to take so much no­tice of them, as to mention them in their Histories; but rather out of a scorn­full and disdaining humour, have suffered them to run unto ruine, beyond all recovery.

The same fate hath befallen the Aqueducts, which the Indians made for wa­tering their Corn-lands, of which two thirds at least are wholly destroyed, and none kept in repair, unless some few, which are so usefull, that without them they cannot sustain themselves with Bread, nor with the necessary provisions for Life. All which works are not so totally destroyed, but that there still remain some ruines and appearances of them.

CHAP. XXV.

THE Inca, Firacocha, having provided all things towards the work of this great Aqueduct, which was necessary for watering the Herbage of those Coun­tries, he passed from the Province of Chinchasuyu, to Cuntisuyu, with intention to visit all the parts of his Empire. The first Provinces which offered in this Jour­ney, belonged to Quechua, two of which being of greater note, than others, were Cotapampa, and [...]; to which the Inca made extraordinary demonstra­tions of Honour, out of respect to the Service they had done him, in his late War against the Chancas. Thence he travelled forwards through all the other Provinces of Cuntisuyu, as well the Mountainous Countries, as the Plains and Val­lies, and Lands along the Seacost, that so no place or Region might complain of disfavour, or want of the Inca's presence, which was the most welcome and desi­rable object to them in the whole Universe.

In all the places where he came, he made strict inquisition concerning the be­haviour of his Officers and Ministers, and in what manner they discharged their Duty and Trust; such as were found guilty of any neglect, or injustice, he puni­shed with the utmost rigour and severity, saying, that those who had made use of the Royal Authority to pillage or oppress his Subjects, were more criminal than those common Robbers, who in contempt of the Imperial Ordinances and Laws, and by force of their own private power, invaded the Rights and Properties of the People. From Cuntisuyu he entred into the Provinces of Collasuyu, passing from one unto the other, as they offered in his way, all which he comforted with the Rays of his Favours, which he imparted in their respective degrees, as well to the Commonalty, as to the Curacas; and on the Sea-coast he journyed as far as to Taracapa.

During the stay which the Inca made in the Countrey of the Chancas, Am­bassadours came to him from the Kingdom of Tucma, which the Spaniards call Tucuman, being distant about two hundred Leagues Southwest from the Chancas; addressing themselves unto him after this manner. ‘Most mighty Prince, Capa Inca Viracocha, The Report of your famous Deeds, the Equity and Justice of your Proceedings, the Excellency of your Laws, instituted for the sole Benefit and Welfare of your Subjects, the Purity of your Religion, Clemency and Mercy, and the wonderfull Miracles which your Father the Sun hath performed in your favour, and for your assistence, hath reached the utmost Confines of our Dominions, and is yet carried farther on the Wings of Fame; the which Report hath made such impression on the Hearts of all the Curacas of Tucman, that they have sent us hither to implore the powerfull Protection of your sacred Empire, and that you would vouchsafe to own them for your peo­ple, and that as such you would appoint Incas of the Royal Bloud to preside over them, who may not onely administer Justice to them, but likewise instruct them in those Laws, and Customs, and Religion, which they are to observe; in hopes and expectation of which, we do here in the name and behalf of all our Kingdom, prostrate our selves before you, as the undoubted Off-spring and Issue of the Sun, acknowledging you for our King, and Lord, and in testimo­ny thereof, we do here offer our Persons, with the Fruit of our Lands, as Li­very and Seisin, and in token and evidence that we surrender our Persons and Lands into your possession.’ Having said thus much, they laid open their Pre­sents of Garments, made of Cotton, Pots of excellent Honey, as also Corn, and divers sorts of Pulse; but as to Gold, or Silver, they produced none, being not [Page 176] of the Growth of their Countrey; and which the Spaniards, notwithstanding the search and pursuit which they made after it, have not discovered in those Quar­ters.

The Ambassadours having made these Presents, they prostrated themselves with profound reverence before the Inca, who received them with a gratious acceptance, according to his accustomed goodness; and in farther token of his favour, he com­manded the Incas, who were his Kindred, to drink with them, which was the greatest Honour he could confer. At this entertainment they were farther assu­red of the Good-will of the Inca, and how much he took this voluntary submis­sion and resignation of themselves and Countrey in good part; in return where­unto, they assured them of all the kind treatment imaginable, and that the Inca distinguished between those, who out of good-will and affection, freely became his Subjects, and those who by force of Arms were compelled to Obedience. Then they gave them for Presents to their Curacas, Vestments of such sort as were made for the Inca, woven by the hands of the Select Virgins, and which, for that reason, were accounted Divine and Sacred; and to the Ambassadours many other Presents were made of different qualities. Then the Incas of the Royal Bloud were appointed, who were to instruct them in Religion, and preside over them as Governours; that leaving their bestial and brutish course of living, they might receive and observe the Laws and Ordinances of the Incas: And in company with these Ministers, several Artists and Workmen were sent, who were skilfull in making Aqueducts, and cultivating the Lands, that so by good husbandry the Estate of the Sun, and of the King, might be improved and increased.

The Ambassadours having been thus entertained for some days at the Court of the Inca, where they observed the good Order, and Rule, and Excellent Laws of his Government: They confessed, that such Constitutions as those could have no other Original than from the Sun, or something Divine; and that their own Customs and Laws did partake of nothing but what was brutish, and without any Morality. And with this consideration being made zealous for the Inca'S Service and Glory, they expressed themselves in this manner to the Inca: Sir, said they, we are greatly sensible that the World is made happy by your Laws and Government; of which that every part may partake some share and proportion, we are to make known unto you, that not far from our Countrey, to the South-West from us, there lyes a Kingdom called Chili, which is very rich and populous; and though we our selves have had no Commerce, or cor­respondence therewith, by reason of those snowy Mountains, and inaccessible Passages, which divide us from them; yet we have received by an undoubted Tradition from our Forefathers, that there is such a Nation worthy the Employment of your Arms, and of your Dominion: The which we the more willingly discover, that so they also with us may Adore your Father the Sun, and enjoy the same common Benefits and Laws which are made and designed to civi­lize and improve the Nature of Mankind. The Inca having taken notice of this ad­vice, ordered the Ambassadours to be dispatched, that they might return again into their own Countrey.

Thence he proceeded forward on his progress through all the Provinces of Col­lasuyu, dispersing his Favours and Rewards to the Curacas and Captains, not neg­lecting the Commonalty, and people of low degree and condition; so that all sorts, from the highest to the lowest, received particular satisfaction and content­ment from the presence of the Inca: For so much had the Fame of his Divine Dream, and his Victory at Yahuarpampa, raised his Esteem in the minds of the peo­ple, that they not onely received him with Joy and Acclamations, but paid him Divine Honours and Veneration, as if he had been some New God; though now by the Mercies of the true God they have quitted that Idolatry, and being disabused, and rightly informed in Religion, they onely conserve a gratefull Me­mory of that King, who was so fortunate and propitious to them both in War and Peace.

From Collasuyu he passed into Antisuyu, where the people being poor and mean, were not able to demonstrate such Ostentation and Magnificence as others had done; howsoever, according to their degree and quality, they shewed as joyfull hearts, as their simplicity was capable to express: In evidence of which, they erec­ted Triumphal Arches in the way by which he was to pass; the which being formed of Timber, they covered with Rushes, and crowned with Garlands, strow­ing [Page 177] all the ways with Flowers, expressing the joyfulness of their hearts, after the cu­stome of their Countrey, and as was usual at their greatest Festivals. In these visits the Inca spent three years, not omitting at the due seasons to celebrate the Feasts of the Sun, which they called Raymi, and Citua: And though they could not be per­formed with such Solemnity as at Cozco, yet in compliance with their Religion, they expressed their Devotion with such Rites and Ceremonies, as the circumstan­ces of time and place would admit.

And now having accomplished his Progress, he returned to the City, where his Presence was greatly desired, as the Protectour and Defender of it, or rather as he who had laid a new foundation of an abandoned and ruined place: And therefore the Court and City associated together with new Sonnets and Panegy­ricks, composed in his praise, to meet and conduct their Adored King to his place of Residence.

CHAP. XXVI.

THus, in the manner which we have declared, this Inca travelled twice through all Quarters of his Dominions; and when that in his second Progress he passed through the Province of the Chichas, which is the most remote part of Peru to the Southward, News was brought him of the flight of the brave Hanco­huallu; at which he was greatly concerned, wondring at the reason, or cause, for such a resolution.

This Man, it seems, was King of the Chancas; and though for nine or ten Years he had proved the gentle Government of the Incas, who in revenge, or pu­nishment, of his late offence, had not diminished the least point of his Power or Jurisdiction; but rather, on the contrary, treated him with due honour and re­spect; yet in regard that he and his Forefathers had reigned as absolute Lords and Princes over many Nations, whom they had subdued by their Arms and Power; his generous spirit could not yield to any Subordination, or hold his Countrey in feud to a Superiour: He also envied the Quechuas for the Esteem they had gained in the favour of the Inca, by the Services, which in the late War they had performed; and by whose means and assistence the Victory was wrested from himself: Nor could he endure to behold that people which was Inferiour, and once truckled to him, to stand now in equality, and in competition with him for Honour and Power: the which unpleasing imaginations so possessed his disquiet mind, that contrary to the sense and opinion of the Lords and Nobles of his Countrey, he resolved to purchase his own Liberty, and absolute Power, though with the loss and resignation of the Estate he possessed in his own Dominions. In order hereunto he imparted his Resolutions to certain Indians, who were his Friends, and faithfull to his Interest; giving them to understand, that he could not support a Subjection to the Will and Dominion of another; and therefore was resolved to Abandon his Native Patrimony and Inheritance, to recover an Absolute Sovereignty in remote parts, or dye in prosecution of it. This design of Hanco-huallu being rumoured abroad amongst his people, it was agreed, that such Men as inclined to his party, should, with their Wives and Children, depart privately in small Companies, lest Numbers of People and Troops should make a noise, and give jealousie to the Inca; and that at length they should assemble and meet at a general Rendezvous in some place beyond the Dominions of the Inca, where he himself would follow after them, and appear in the Head of them as [Page 178] their King and Leader. This seemed to be the most agreeable counsel, and best expedient to recover their Liberty; for that it were a folly, and rashness, to en­deavour it by force, or to set up their Power against the Puissance of the Inca: Nay, though such a design should seem feasible, and practicable, yet considering the gentleness of the Inca, and with what kindness and humanity he had returned the Acts of Hostilities which they had offered him, it would seem a part of in­gratitude and perfidiousness, which could not enter into the Breast of a Gene­rous Prince to rise again in Arms against him: But then to recover their Li­berty by a peaceable surrender of their Estates and Power, was not onely inno­cent and inoffensive, but allowable also under the strictest circumstances and ob­ligations by which they were bound to the Inca, than whom there could not be a more benign, and more indulgent King in the whole Universe.

With these Arguments and Reasons the brave Hanco-huallu prevailed on the minds of those to whom he first communicated his design; and they whispering it one to the other, it became the common discourse; and found such a general approbation and concurrence, that the Chancas, who naturally loved their Lord and Sovereign, were easily persuaded to run the fortune of their Prince; so that in a short time they numbred 8000 fighting Men, which in a Body marched out of their Countrey, besides Women and Children, under the Command and Con­duct of the Valiant Hanco-huallu; the fame of whose Courage, and the fierceness of the Chancas, who were always reputed for a fighting and warlike Nation, struck such terrour in all places and regions through which they marched, that none durst oppose, or interrupt them in their passage: The fear likewise of them caused the Inhabitants to furnish them with Provisions untill they came to the Provinces of Jarma and Pumpu, which are about 70 Leagues distant from their own Coun­trey. And though in this March they encountred certain inconsiderable Skir­mishes, and could easily have overcome the Natives, and planted themselves in their possessions; yet they seemed as yet to have too near a Neighbourhood with the Empire of the Inca, whose ambition might soon arrive them, and bring them under the same subjection from which they fled, and endeavoured to avoid: For which reason they marched forward, removing themselves as far as it was possible from the reach of the Inca, at least to such a distance, as during his life, it was not probable that his Arms could extend. With this intention they travelled, bending on the right hand towards the great Mountains of Antis, with design to inhabit there, and people those places which were most commodious for Humane life. Those of this Nation of the Chancas report, that they removed 200 Leagues from their own Land, but at what place they entred, or what parts they peopled, it is not certain; onely that they entred by a great River, and planted their Colonies by the banks of a great Lake, where it is said, they encreased in such Riches, and performed such mighty Acts, that they seem rather Romance, than Reports fit for a true History. And though we may believe, or fansie nothing too great for the Courage and Wisedom of Hanco-huallu; yet his Actions not falling withins the subject of our History, we shall put a period to a Relation of them in this place, as impertinent and foreign to our present discourse.

CHAP. XXVII.

THE Inca Viracocha was much surprised with the News, that Hanco-huallu was fled; and had abandoned his Countrey; which he would have prevented had he been pre-advised of his Intention; but since now there was no remedy, and that no cause was given to move or force his departure, the Inca was the less concerned, though the people were generally rejoyced at his Flight, to whom the Humour and haughty Disposition of a Prince, like him, was never pleasant. The News of the flight of Hanco-huallu, with all the particulars of it, being made known and confirmed; the Inca commanded his Brother Pahuac Mayta, whom he had left Governour at Cozco, with two others of his Council, to pass with a con­siderable number of Souldiers, into the Countrey of the Chancas, there to see and inform themselves of the true state of that remaining people, whom they were to treat and caress with all gentleness, giving them comfort and assurance of Protec­tion; for that though their Prince was fled, yet they should not want the care of the Inca, who was both more able to defend them, as also more mild and loving than their fierce Hanco-huallu.

These Incas having visited all the Provinces belonging to the Chancas, and dis­posed them to a quiet and satisfied condition, they went to the two famous For­tresses of Hanco-huallu, built by his Ancestours called Challcu marca, and Sura mar­ca; Marca in that Language signifying a Castle or Fortress. In these places Hanco-huallu passed some days before his departure, which (as the Indians report) he was more troubled to leave, than all the other possessions he enjoyed in his Domini­ons. The disturbance which the flight of Hanco-huallu had caused, and the conster­nation in the minds of the People, being in some manner quieted and appeased; and all other matters of the Empire being well ordered and established, the Inca returned again to Cozco to enjoy the fruits of Peace, and employ his time in the administration of Justice, and performance of matters-beneficial to the wellfare of his Subjects; hoping that with time the fears and jealousies which Hanco-huallu had raised, would blow over, and vanish. The first thing therefore that he did was to publish certain Laws, which in that conjuncture of Affairs were seasona­ble and convenient, and which served to prevent insurrections of the like nature for the future. Next he sent a Colony of about ten thousand Persons, under the Command of Incas, into the Countrey of the Chancas, to supply the places of those who were slain in the Battel of Yahuar-pampu, and of those who had deserted their Countrey in company with Hanco-huallu. Then he appointed several sumptuous Houses to be built in all places of his Empire, particularly in the valley of Yucay, which is lower than Tampu. For this Valley is the most pleasant and delightfull place in all Peru; having for that reason been chosen by all the Kings, since the time of Manco Capac, for their Garden, and place of Recreation; to which they often retired, to refresh and divertise themselves after the toils and labours which are incident to Government. The situation of it is about four Leagues distant North­east from the City, in a most sweet and healthfull Air, where the Climate is so temperate, that neither cold or heat are in excess; the Waters are excellent and cool, nor are the Flies or Gnats troublesome, or any other insect there poisonous or vexatious. It is placed between two Mountains, that to the East is the snowy Mountain, an arme of which extends to the plain, and supplies it with continued streams, from which they draw several Branches, and convey it by Chanels to wa­ter their Grounds. Though the middle of this Mountain be lofty, rugged and as­perous; yet at the foot and skirts of it are verdant Pastures, and Lands abounding with Fruits: where also are all sorts of Game, such as Stags, and Fallow-Deer, [Page 180] the Huanacus and Vicunna, (which is a Mountain Goat, from whence they have the Bezar-stone,) as also Partridges, and all sorts of other Fowl; and though the havock which the Spaniards have made hath destroyed all the Game in those parts, yet in the place thereof they have planted Vines, and Fruit-trees, and Su­gar-canes, which is the improvement they have made in that quarter. The other Mountain to the West is not so high, or lofty, being not above a League in the ascent. At the foot thereof runs the plentifull River of Yucay, deep, and not ra­pid, but passing with a smooth and gentle Current, and therefore abounds with great quantities of excellent fish, and is frequented with Hearns, Wild-Ducks, and all sorts of Water-fowl. Those that were sick at Cozco, which is a cold and sharp Air, and therefore not so proper for infirm Bodies usually resorted thither to recover their healths; so that there is now no Spaniard who lives at Cozco, and esteemed a Man of an Estate, but who hath a Country-house, or some possession in that Valley. This Inca Viracocha had a particular delight and affection for that place; and therefore built several Houses there, both for oftentation, and for plea­sure.

He enlarged the Temple of the Sun, both in the Building, and also in the num­ber of Servants and Officers, endowing it with a Revenue agreeable to the En­largement. And as all the Incas conceived a particular Veneration, and Devotion for that Temple, so Viracocha seemed more sensibly affected from his religious fer­vour to that Spirit which appeared to him.

CHAP. XXVIII.

WE have seen already by what hath preceded, in what manner Viracocha pas­sed some years, and in what tranquillity and prosperity he governed his Empire. We are now to speak of his Children and Family; his Eldest Son was born of Coya Mama Runtu, who was his Sister, and true and lawfull Wife; he was at first called Titu Manco Capac, though afterwards by the last Will and Appoint­ment of his Father, his Name was changed to Pachacutec, which signifies as much as one who subverts the World, or turns it upside down; and though it was com­monly taken in the worst sense, for some alteration from bad to worse, yet it is said he was so affected with this Word, that he was desirous to have called him­self by that Name; but in regard that the Name of Viracocha was so dilated over all Countries, and the Voices of the people so accustomed to it; that he could not assume that Appellation to himself, yet he was desirous to communicate it to his Son, being, as he believed, a means to keep alive the memory of the Appa­rition, and the renowned Actions of his Father. Acosta in the 20th Chap. of his 6th Book saith, ‘That the people were so much scandalized at the Name of Viracocha, which this Inca took to himself because it was the proper name of God, that he was forced to clear himself of this prophanation, by saying that the Spirit which appeared to him in his Dream, had commanded him to take that Name and Title upon himself: And that the Inca Pachacuti, who succeeded him, was a great Souldier and Politician, having invented many superstitious rites, which he introduced into the Worship of their Religion; which are the words with which Acosta concludes that Chapter:’ All which is in confirmation of what I have said, namely, that a Vision appeared to him in his Dream; that he took the Name of that Apparition, and that afterwards he gave the Name of Pachacu­tec to the Son who succeeded him.

[Page 181]The Name of the Queen was Mama Runtu, which Word Runtu signifies an Egg, so called, because of the whiteness of her Face being perhaps fairer than the Women commonly are of that Countrey.

The Indians report, that this Viracocha was the Authour of the Prophecy which foretold the Invasion of the Spaniards, and was conserved amongst the Archives of the Kings of Peru: which was, ‘That at a certain period of Years after the succession of such a number of Kings, there should come a sort of people from far remote Countries, never seen, or known before in those Regions, who should take away their Religion, and subvert their Empire.’ The substance of which Prophecy was contained in two such obscure Sentences, as were difficult to be ex­plained or interpreted. The Indians say, that this Inca, after the success and veri­fication of his Dream, became the Oracle of Mankind; for that the Amautas, who were the Philosophers of those times, as also the High Priest, and the most Ancient Elders of the Temple of the Sun, who were the Magicians, that presa­ged of things to come, did often interrogate him concerning his Dream, and of Comets seen in the Heavens, as also of Divinations by the flying and singing of Birds, and of several other superstitious Prognostications which they made from their Sacrifices, and Entrails of Beasts; and to all the Responses which Viracocha made to their Enquiries, they yielded entire Faith and Credence, esteeming him the Oracle, and chief in Divination: What he delivered in this manner, was judged worthy to be conserved by Tradition in the memory of their Kings onely; and that the knowledge of such divine Revelations was not to be made com­mon, or prophaned by the Discourse of the People; for that it was not fit for them to be pre-acquainted with the times and seasons, when their Idolatrous Wor­ship should have an end, and the Empire be overthrown, and the Divinity of the Incas questioned, and changed into the state and common condition of humane kind. For which reason there was no farther mention made of this Prophecy, untill the time of Huayna Capac, who revealed it openly a little before his Death, as we shall hereafter declare more at large; though some Historians make but a short tale of it, and say, that a God which the Indians worshipped, called Ticci Viracocha, delivered this Prophecy. But for what I have delivered herein, I have the authority of an old Inca, whom I have often heard recount the Fables and Antiquities of their Kings in presence of my Mother.

And in regard the coming of the Spaniards into Peru, and the Conquest of it by them; the destruction of their Idolatry, and the preaching of the Gospel of Christ in those parts, did correspond with the Prophecy of Viracocha; the Indians did therefore give the Name of Viracocha to the Spaniards, fansying them to be Sons of that imaginary God, whom he had purposely sent (as we have already said) to relieve the Incas from the Oppression and Violence of the cruel Tyrant. Thus we have cursorily touched on this wonderfull Prophecy, which for many years had been revealed to the Inca-Kings; and which was afterwards accomplish­ed in the Reigns of Huascar, and Atahualpa, which were great Grandchildren to the third Generation to this Inca Viracocha.

CHAP. XXIX.

AT length the Inca Viracocha, in the Height of Majesty, and Zenith of his Prosperity, submitted to the common fate of Mankind; he was gene­rally lamented, and bewailed by all the Empire, and adored afterwards as a Child of the Sun, to whom they offered Prayers and Sacrifices. He left to Pachacutec, his Eldest Son, the Inheritance, besides whom he had many legitimate Sons and Daughters of the Royal Bloud, with others born to him by his Concubines: he conquered and reduced Eleven Provinces, four of which were to the South of Cozco, and seven towards the North. It is not certainly known to what age he lived, nor how long he reigned, though according to common report, he gover­ned above fifty Years; and so he seemed to me to have been an ancient Man, when I saw his Body at Cozco, about the beginning of the Year 1570. which was the time when I was upon my departure for Spain; and then I remember, that going to take my leave of the Governour, or Chief Justice of the City, called Paul Ondegardo, a Native of Salamanca; amongst other Favours which he did me, he was pleased to lead me into an inward room, and there tell me, that before I de­parted it would be convenient for me to have a sight of some of my Relations, that so I might have another Story to tell of them in Spain; with that he shewed me five Bodies of Incas, three of Men, and two of Women; one of which the Indians report to have been the Body of Viracocha, which seemed to be ve­ry aged, the Hairs of the Head being as white as Snow: The second they say was the Great Tupac Yupanqui, who was great Grandson to Viracocha: The third was Huayna Capac, the Son of Tupac Yupanqui; and Grandson of the Fourth Generation to Viracocha; the two last were Men with gray Hairs, yet did not seem so aged as Voracocha. One of the Women was said to be the Body of the Queen Mama Runtu, Wife of Viracocha; the other of Coya Mama Occlo, Mo­ther of Huayna Capac; and it is probable that they might be Husband and Wife, considering that the Bodies were laid and found so close together; and what is more strange, these Bodies were more entire than the Mummies, wanting nei­ther Hair on the Head, nor Eye-brows, and even the very Eye-lashes were vi­sible. They were clothed with the same sort of Garments which they wore in their Life time; the List or Wreath appeared about their Heads, which was all the Badg or Ornament they shewed of their Royal Dignity. The posture they were in was sitting, after the manner of the Indians, their Hands crossed on their Breasts, with the right hand upon the left, their Eyes cast downwards looking towards the Earth. Acosta it seems had seen one of these Bodies, of which dis­coursing in the 21st Chap. of his 6th Book, saith, ‘That it was so well con­served by a certain sort of bituminous matter, with which they embalmed it, that it seemed to be alive; the Eyes were so well counterfeited by a mixture of Gold, that they seemed lively and natural.’ I must confess, that my want of Curiosity did not move me to make so narrow a scrutiny into this matter, as I should have done, had I believed that I should have had occasion to write of them; for then I should not onely have viewed and considered the Bodies themselves more exactly, but also have made enquiry of the Natives concerning the manner and receipt of this way of embalming; which perhaps they might rather have im­parted to me, who am a Native, and one of their Relations, than to the Spani­ards, who are Strangers and Aliens to them, unless perhaps the Art and Secret is lost amongst them, as many other things are, of the like nature. For my part, I could not discover any thing of this bituminous matter, of which Acosta speaks, though certainly there must have been some excellent Secret, without which it was impossible to have conserved Bodies, with their Flesh so plump and full [Page 183] as these were. This Acosta treating farther of these Bodies, in the 6th Chapter of his 5th Book, hath these Words which follow. ‘In the first place, saith he, they had an Art to conserve the Bodies of their Kings, and Great Men, with­out stinking or corruption, for the space of above two hundred Years; in which manner the Bodies of the Inca-Kings were found at Cozco, erected in their Cha­pels and Oratories, where they were adored; which the Marquess of Cannete, when he was Vice-roy of the Indies, caused to be removed from thence, that he might abolish the Idolatrous Worship, which they performed towards them, and transported three or four of them to a place called the King's Town; which appeared very strange and stupendious to the Spaniards, to see Bodies after so many years so firm and sound as they were.’ These are the Words of Acosta, from whence I observe, that these Bodies had been removed to the King's Town almost twenty years before he had a sight of them; which being a hot and moist Air, was more apt to taint and corrupt Flesh, than the cold and dry Air of Cozco; and yet notwithstanding he saith, That twenty Years after their removal they were still firm and uncorrupt, as formerly, and appeared with such Life, that they wanted onely Speech to make them seem to be living. I am of opinion, that the way to conserve Bodies, is after they are dead to carry them to the Mountains of Snow, where being well dried, and congealed by the cold, and all humours con­sumed and digested; then afterwards to apply that bituminous matter, which may plump up the Flesh; and render it full and solid as the Living. But I onely ad­venture on this conjecture, from what I have seen the Indians doe, when they have carried a piece of raw Flesh into the cold Mountains, where after it hath been well dried by the Frost, they have kept it as long as they pleased with­out salt, or any other preservative; and this was the manner which the Incas used, for drying and keeping all the flesh Provisions which they carried for Food to maintain their Army. I remember that I once touched a finger of Huayna Capac, which seemed to me like a stick of wood; and so light were these Bodies, that an Indian could easily carry one of them in his Armes, or on his Shoulders, to the Houses of Spanish Gentlemen, who desired to see them. When they car­ried them through the Streets, they covered them with white Linen; and the Indians falling down on their knees before them, sighed, and wept, shewing them all the reverence imaginable; and some of the Spaniards also would take off their Caps, and uncover their Heads to them, as they passed, in testimony of the re­spect they bore to the Bodies of Kings; with which the Indians were so pleased, and overjoyed, that they knew not in what manner to express their thankfulness to them.

This is all that we have been able to deliver concerning the Actions of Viraco­cha in particular; the other Monuments and Sayings of this famous King are lost, for want of Letters and Learning to record them to posterity, and have incurred the Fate of many famous Men, whose glorious Exploits and Deeds have been buried in the Graves with them.

Onely Blas Valera reports one memorable Saying of this Viracocha, which being often repeated by him, was observed by three Incas, who kept it in remembrance; as also the Sayings of some other Kings, which we shall hereafter specifie. That which this Inca delivered, had reference to the education of Children, of which he was made the more sensible, by that Severity and Disfavour with which he was treated by his Father in the time of his Minority; his Saying was this, That Parents are oftentimes the cause of ruine to their Children, when either they educate them with such fondness, that they never cross them in their Wills, or desires, but suffer them to act and doe whatsoever they please, whereby they become so corrupt in the manners of their in­fancy, that Vice grows ripe with them at the Years of Manhood. Others, on the contrary, are so severe and cruel to their Children, that they break the tenderness of their Spirits, and affright them from learning, discouraging them in that manner by menaces and lectures of a supercilious Pedant, that their Wits are abased, and despair of attaining to knowledge and vertue. The way is to keep an indifferent mean between both, by which Youth becomes valiant and hardy in War, and wise and political in the time of Peace. With which Blas Valera concludes the Reign of this Inca Viracocha.

CHAP. I.

THE Services and Ornaments of the Royal Palaces belonging to the Kings of Peru, were agreeable to the Greatness, Riches and Majesty of their Empire, with which also corresponded the Mag­nificence of their Court and Attendance; which, if well conside­red, might equal, if not exceed the State and Grandeur of all the Kings and Emperours of the Universe. As to their Houses and Temples, Gardens and Baths, they were all built of Free Stone, rarely well po­lished, and so well joined together, and so close laid, that they admitted no kind of Cement; the truth is, if any were used, it was of that sort of coloured Mor­tar which in their Language they call Llancac Allpa, which is a sort of slimy Ce­ment, made up like a Cream, which so united and closed the Stones together, that no seam or crevise appeared between them; for which reason the Spaniards were of opinion, that they worked without Mortar; others said, that they used Lime, but both are mistakes; for the Indians of Peru neither knew the manner or use of Lime, Mortar, Tile or Brick.

In many of the Royal Palaces, and Temples of the Sun, they closed up the Seams of their Building with melted Gold, or Silver, or Lead. Pedro de Cieça, a Spanish Historian, saith, That for greater Magnificence they filled the joints be­tween the Stones with Gold or Silver, which was afterwards the cause of the to­tal destruction of those Buildings; for the Spaniards having found these exteriour appearances of Gold, and some other heaps of Metall within, have for farther Discovery subverted the very Foundations of those Edifices, in hopes of finding greater Treasure, which otherwise were so firmly built, as might have continued for many Ages. Pedro de Cieça confirms the same at large, and saith farther, That the Temples of the Sun were plated with Gold, as also all the Royal Apartments. They also framed many Figures of Men and Women, of Birds of the Air, and Fishes of the Sea; likewise of fierce Animals, such as Tygers, and Lions, and Bears, Foxes, Dogs and Cats, in short, all Creatures whatsoever known amongst them, they cast and moulded into true and natural Figures, of the same shape and form of those Creatures which they represented, placing them in corners or cones of the Walls, purposely made and fitted for them.

[Page 186]They counterfeited the Plants and Wall-flowers so well, that being on the Walls, they seemed to be Natural: The Creatures which were shaped on the Walls, such as Lizards, Butter-flyes, Snakes and Serpents, some crawling up, and some down, were so artificially done, that they seemed Natural, and wanted nothing but Motion. The Inca commonly sate on a Stool of Massie Gold, which they called Tiana, being about three quarters of a Yard high, without Armes or Back, and the seat something hollow in the middle; this was set on a large square Plate of Gold, which served for a Pedestal to raise it. All the Vessels which were for the service of the Inca, both of the Kitchin, and of the Buttery, were all made of Gold or Silver; and these were in such quantities, that every House, or Palace, belonging to the Inca, was furnished in that manner with them, that there was no occasion, when he Travelled, to remove them from one place to the other. In these Palaces also there were Magazines, or Granaries, made of Gold and Sil­ver, which were fit to receive Corn, or Grane, but they were rather places of State and Magnificence, than of use.

The Inca had his Palace well furnished with Bedding, and so many changes of Apparel, that having worn a Suit twice, he gave it to his Kindred, or his Ser­vants. Their Bed-cloaths were Blankets, like our Freezes made of Goats Wool, and so soft and fine, that amongst other curiosities of that Countrey, they car­ried over some of the Blankets for the Beds of Philip the Second King of Spain: these Blankets served them for Beds to lye on, as well as Coverings: But they would by no means be reconciled to Quilts, or be persuaded to sleep upon them; perhaps because, that having seen them in the Chambers of the Spaniards, they seemed too effeminate and soft for Men, who made profession of a more hardy life; and who had not created to themselves so many superfluous necessities as Men, who ranged both Sea and Land for Riches and Treasure. They had no occasion of Hangings for their Walls, which (as we have said) they Adorned with Plates of Gold or Silver: The Dishes of Meat provided for the Inca's Ta­ble, were many, because many Incas of his Kindred were his frequent Guests, and his Servants were very numerous, being all to be fed at the charge and care of the Inca. The usual hour of Eating, for all sorts of people, was from eight, to nine in the Morning; in the Evening they supped by Day-light, making no more than these two Meals. In Drinking they were more intemperate; for though they did not Drink during the time of their Meal, yet afterwards, when they sate to it, they drank commonly till Night. But this was a custome amongst the Rich, and Men of Estates, and not amongst the Poor, whose poverty obliged them to a necessity of being abstemious: And the common custome and prac­tice amongst all in general, was to retire betimes to their repose, and to rise early in the Morning to follow their Employments.

CHAP. II.

ALL the Royal Palaces had their Gardens, and Orchards, and places of Plea­sure, wherein the Inca might delight, and divertise himself; and these Gardens were planted with Fruit-trees of the greatest beauty, with Flowers, and Odoriferous Herbs, of all sorts and kinds which that Climate did produce. In resemblance of these they made Trees, and Flowers of Gold and Silver, and so imitated them to the life, that they seemed to be natural: some Trees appeared with their Fruit in the blossom, others full-grown, others ripe according to the several seasons of the year; they counterfeited also the Mayz, or Stalk, of the Indian Wheat, with all its Grane and Spikes: Also the Flax with its Leaves and Roots as it grows in the Fields; and every Herb and Flower was a Copy to them, to frame the like in Gold and Silver.

They fashioned likewise all sorts of Beasts and Birds in Gold and Silver; name­ly, Conies, Rats, Lizards, Serpents, Butterflyes, Foxes, Mountain Cats, for they had no tame Cats in their Houses; and then they made Sparrows, and all sorts of lesser Birds, some flying, others perching on the Trees; in short, no Creature, that was either Wild, or Domestick, but was made and represented by them ac­cording to its exact and natural shape.

In many Houses they had great Cisterns of Gold in which they bathed them­selves, with Cocks and Pipes of the same Metal for conveyance of the Water. And amongst many other pieces of State and Magnificence, they had heaps, or stacks, of Faggots and Billets made of Gold and Silver, piled up in their Store­houses, as if they had been there laid for service of the Inca.

The greatest part of these Riches, when the Spaniards came in, were thrown into Wells, and deep waters, by the Indians, who observing their Enemies to be covetous, and thirsty of Gold, out of Malice to them, concealed, or destroyed them in such unrecoverable places, where they could never be again retrieved; that so the Memory and Tradition of the hidden treasures might be designedly lost to their posterity, because they thought it a Prophanation to have that Wealth and Substances which was Dedicated to their Kings, to be converted to the com­mon benefit and use of Strangers. Whatsoever we have related concerning the Riches of the Incas, is confirmed by all the Historians who write of Peru, with a more enlarged report of the prodigious Treasures. Those Writers who treat of these matters most fully, are Pedro de Cieça de Leon, and Augustin de Carate, who was Accountant-General in those parts; which latter, in the 14th Chapter of his first Book, hath these words: ‘Gold was a Metal of great esteem amongst them, because the principal Vessels for service of their Kings were made there­of, and the Jewels of his Dignity and State were set in it: Likewise they made Offerings of it in their Temples: And the King Ytgaya made a Chair of Gold, in which he sate weighing twenty five Quilats, and which was worth twenty five thousand Ducats, and was the same which Don Francisco de Piçarro challenged for his own prize; because it was agreed, at the time of the Conquest, that besides his own share and proportion with the rest, he might claim that Jewel which he should chuse and esteem of the greatest value. Guaynacava, at the Birth of his Eldest Son, made a Chain of Gold so big and weighty, that 200 Indians having seized the Links of it to the Rings in their Ears, were scarce able to raise it from the ground: And in memory of this joy at his Birth, and of this great Chain, they gave him the Name of Guasca, which is as much as Chain, or Cable, with the Addition of Inca, which was the Title of all belonging to the Royal Family.’ The which particular I pur­posely [Page 188] alledge in this place to confute the opinion of those who living in Spain, and being ignorant of the affairs of the Indies, believed that the Indians had no esteem of Gold, nor knew the value or price of it: Besides which, they had Vessels made of Gold wherein to lodge their Corn, also the Figures of Men, of Trees, and Plants, and Herbs made in Gold, as all Animals of what sort soever: which are the Words of that famous Authour in his History of Peru.

That rich Prize which fell to the lot of D. Francisco Piçarro, was part of that which Atahualpa gave for his Ransome, and which Piçarro justly claimed as his due by Military Right; being General of the Army: He might moreover chal­lenge, by agreement, the best Jewel from the great heaps of Riches: And though there were others perhaps more valuable, such as Jars, and Vessels of Gold; yet in regard that this had been the Seat of a King, and the seizure of it presaged the Dominion of the Spanish Monarchy, it seemed a prize more singular, and worthy the choice of Piçarro before any other of greater estimation. In the Life of Huayna Capac, who was the last of all the Incas, we shall speak more at large of this Gold Chain, which was a thing incredible.

What Pedro de Cieça writes of the Riches of Peru, and how the Indians made them away, and concealed them, is that which he specifies in the 21st Chapter of his Book, as follows: ‘If, says he, all that which was buried in Peru, and in these Countries, were discovered, and brought to use and light, the value of it would be inestimable, and all the possessions of the Spaniards inconsiderable in comparison of the hidden treasures: For, says he, I being at Cozco, in presence of many Persons of Quality, heard Paulo the Inca discoursing of this matter, and saying, That if all the Treasures which belonged to the Provinces and Temples, which are now lost, should be again recovered and amassed toge­ther, they would be so immense and great, that all the Riches which the Spa­niards possess, would be no more in comparison of them, than a drop of water is to a whole Bucket: And to make the similitude more clear; the Indians ta­king a handfull of Grane from a whole measure, said, Thus much the Chri­stians have gained; and the remainder is lodged there, where neither we, nor any else is able to assign: Whatsoever this Treasure may have been, though the Spaniards had not been Masters of it, would certainly have been offered to their Devils, and Temples, and Sepulchres of their Dead; for the Indians, who neither purchase Lands, nor Houses, nor Cities with it, nor esteem it the sinews and nerves of War; do onely Adorn themselves with it, being alive, and bury it with them in their Graves, being dead: Howsoever, in my opinion, it was our duty to have advised the Indians of these Errours, and to have made it our business to instruct them in the knowledge of the Gospel, and our Holy Faith, rather than our profession and whole concernment, to fill our Purses, and en­rich our Coffers:’ These are the Words of Pedro de Cieça, in the 21st Chapter of his Book, which I have copied Verbatim from thence. This Inca, which was called Paulo, or by them Paullu, of whom all the Spanish Historians make mention, was one of the many Sons of Huayna Capac, being a Man of Courage, who took the King of Spain's side in his Wars against the Spaniards; at his Baptism he took the Name of Christopher Paullu, to whom my Master Garçilasso de la Vega was God­father, as also to his Brother Titu Aqui, who afterwards was Baptized by the Name of Philip, in respect to Philip the Second, then Prince of Spain; I was well acquainted with them both, as also with their Mother called Annas, though the two Sons died soon afterwards.

Lopez de Gomara writing of the Riches of the Kings of Peru, in the 122d Chap­ter of his Book, hath these very words: ‘All the Utensils of Inca's House, Table and Kitchin, were all of Gold and Silver, at least of Silver and Copper. In the with-drawing Rooms and Antichambers, were Statues of Gold cast in the form of Giants, and the Figures of all kinds of Animals in a like large pro­portion, as also Trees and Herbs, Fishes of the Sea, and fresh Waters of all sorts, which their Kingdom produced: they had also Ropes and Chains, Bas­kets and Hampers of Gold and Silver, and Faggots of Gold, piled up in Stacks, as if they were intended for sewel: In short, there was no Figure of any Crea­ture in the whole Kingdom, which they did not imitate, and represent in Gold: They report also that the Incas had a Garden situated in an Island near to Puna, where being desirous to enjoy the Air of the Sea, they passed over to divertise, and recreate themselves; and therein were Trees, and Plants, and Flowers made [Page 189] all of Gold and Silver, with rare Art and Invention: On the other side of this Island were vast heaps of Gold and Silver laid up, with intention to carry it to Cozco, that it might be worked there; all which was lost by the Death of Guascar: For the Indians observing that the Spaniards thirsted after Gold, and transported all into Spain, that they could seize, and lay their hands upon; they made it away, and concealed as much of it as they were able.’ Thus far are the Words of Lopez de Gomara. As to the Garden, which he says, the Kings of Peru had near Puna, in which all Creatures were represented in Gold and Silver; he particularly specifies that place, because that when the Spaniards came in, it was the onely Garden which continued in its Beauty and Ornaments; for the In­dians, in despight of their Enemies, destroyed all the rest, and confounded the Riches of them in such manner, as are never to be recovered; in which Relation this Authour, and all other Spanish Historians, do agree. That infinite treasure of Gold and Silver, which, he says, was heaped up with intention to be carried to Cozco, and there worked, was the surplusage of what remained, after all the Royal Palaces were furnished, and adorned in the manner we have before related. This may not seem incredible to those who have accounted and observed those vast and immense quantities of Gold and Silver, which have been transported from my Countrey into Spain, there having passed over the Bar of St. Lucar, in the Year 1595, in the space of eight Months, onely five and thirty Millions in Gold and Silver.

CHAP. III.

THE Servants destined for the Services of the Court were many in number, such as Sweepers, Carriers of Water, and Cleavers of Wood, Cooks, Butlers, Porters, Keepers of the Ward-rope, and of the Jewels, Gardiners and Stewards of the Houshold; in short, there were as many Officers and Servants re­tained in this Court, as in the most magnificent and splendid Palaces of our Kings, or Emperours: But herein there was something different from our Courts; for here particular Men had not the charge of an Office committed to them; but it was the care, or incumbence of two or three Provinces to provide sufficient Men for every Office, such as were faithfull, diligent and dexterous for the place; and such a number of them, as that they might take their turns by Days, or Weeks, or Months, as often as they should think fit to exchange them. This being part of the Tribute which was exacted from every Province, great care was taken in the choice of able Men; for that the default, or crime, of every particular person, reflected on the whole Province, who made themselves answerable for his good behaviour, and were accordingly punished with such severity, as all offences a­gainst the Royal Majesty did require. And since we have spoken of Hewers of Wood, we must not understand, as if these were sent into the Mountains to cut and fell Trees; but such Timber or Wood as was brought by the Vassals in pay­ment of their Tribute, was received by these Officers, and by them and their As­sistants laid up, and stowed in the Houses for that purpose: The like may we understand of all other Offices, wherein there was no servile labour appointed; it being a gentile employment to serve the Inca in such capacity, and to be near his Royal Person, which was the greatest honour and happiness that any one could aspire unto.

Those who were qualified to be Servants and Officers in the Court, were peo­ple of the Neighbourhood, and parts adjacent, within five or six Leagues of the [Page 190] City of Cozco, and were the Generation or Children of those Fathers whom the first Inca, Manco Capac, sent abroad to instruct and reduce the wild Salvages of those times to a Humane manner of living; and to whom, as a particular note and favour of distinction from the more rude and uncivilized Nations, he be­stowed the Honour and Title of Incas, with privilege to wear the Habit and Wreath belonging to the Royal Person. As we have declared at the beginning of this History.

The Sedan-men that were appointed to carry the Inca in his Chair of Gold up­on their Shoulders, were always chosen out of two Provinces, which have the same Name, and border one upon the other, being both called Rucana; but for distinction sake, one was called Hatun Rucana, or Rucana Major: the Inhabitants thereof are a strong, nervous people, healthy and well-complexioned, and about fifteen thousand Inhabitants in number. These people had a custome to train up the Young Men at about twenty years of Age to carry Chairs steady, and with­out tottering or stumbling; for in case any Man should be so unfortunate as to fall, or stumble, in carrying the Inca, the Chief or Cape of these Sedan-men was obliged to punish him with some notorious disgrace, and cashiere him from farther service of the Inca; as is practised also in Spain; and as a certain Historian reports, the misfortune of such a failure was punished with Death. This Service was the Tribute which this people paid the Inca; who being many in number, took their turns, so that the attendance was the less grievous; and in regard it was a singular honour to carry the Inca's Person, his weight seemed no burthen; of which so much care was taken, that left by mischance any of the Chair-men should stumble, or fall, there were twenty four or twenty five Men attending on each side ready to catch the seat, and prevent the fall.

The Provision of Victuals for the Court, especially of Flesh, was very great, because that all those of the Royal Family residing in the City, were supplied out of the King's Kitchin: Howsoever, there was no great consumption of Bread made of Mayz, because no other provision was made thereof, than what was sufficient for the immediate Attendants in the Family; for all Houses and Fami­lies had their separate Allowances of Bread laid up in their Store-houses, as we have before mentioned. All sorts of Game, such as Deer, Stage, Wild Goats, and the like, were not ordinarily killed for common provision of the Court, or the Tables of the Curacas, or Lords, but were reserved for Sports and Hunting, which they called Chacu; and the Flesh, and Wool, and Skins of such Game as was taken, was afterwards distributed amongst the Poor and Rich: of which we shall treat in a particular Chapter.

The Drink spent in the Court of the Inca was great; for in regard that their courtesie was such, as to make every one drink that came thither; whether they were Curacas, or Commoners, or came upon business, or on visits, or comple­ments; there was no set or established Allowance for it, but the entertainment was free without measure or account, and the quantity consumed was almost in­credible.

CHAP. IV.

IN many of the King's Palaces were long and spatious Galleries, of about two hundred paces in length, and about fifty or sixty in breadth, wherein they often danced and celebrated their Feasts at those seasons of the year, when the Rains and bad weather incommoded them in the open Air. I remember that in Cozco I saw four of these Galleries, which when I was a Child, were still in be­ing, and not ruined: One of them was in Amarucancha Street, where Hernando Pi­çarro then lived; and is now the Jesuits College: The other was in Cassana Street, but now built and converted into Shops, the Rent of which belonged to my School-fellow John de Cillorico: Another was in Collcampata Alley, where the Inca Paullu, and his Son Don Carlos, who also was my School-fellow, had a Rent in Houses: This Gallery was the least of all the four, and the biggest was that of Cassana, being capable to receive three thousand persons. It is wonderfull to consider, where it was possible for them to find Timbers so long and square, as were fit for the Roofs of such Edifices. The fourth Gallery is now turned into the Cathedral Church. One thing is remarkable, that the Indians of Peru in building their Houses, did never raise one Story above another, nor did they join one Room to another, but always left some space or distance of one Chamber from the other, and perhaps a whole Court-Yard, or Quadrangle, between, un­less sometimes to their large Halls they built at the corners some Closets, or with­drawing Rooms, for better convenience; and in the Divisions they made of their several Offices, they raised Walls of Apartment to keep them private one from the other. It is farther also observable, that when they had built the four Walls of Stone or Brick for a House or Chamber, they erected Pillars, or Posts, in the middle of it, for support of the Roof; for they knew not how to cross their Beams, or Rafters, or how to fasten them with Nails, or Wooden Pins, but laid their Timbers loose upon the Walls, fastning them onely to each other with Spart, or Cords made of Straw, or Rushes, as strong as our Hempen Ropes. These main Beams they crossed with Rafters, fastning them one to the other; on which they laid a covering of Straw so thick, that the Thatch was a Yard deep, extending its Eves above a Yard over the Walls, so as to be a Pend-house to them to preserve them from the Rain. I remember that in the Vally of Yucay I once saw one of these large Rooms, which was about seventy Foot square, covered in form of a Pyramid; the Spire of which was twelve Rod high, though the Walls were not above three, having two little Chambers on each side, This Building was not burnt by the Indians, when they made their general Insurrection against the Spaniards; for though they destroyed many other Houses of pleasure in that Vally, the Ruines of which I have seen; yet they spared this Structure out of re­spect to their Incas, who had frequented this place, being a large and open Square, or Quadrangle, which served for a wide and spatious Theatre whereon to repre­sent their shows and sports at the times of their principal Festivals.

Besides the Walls of Stone, they made also Walls of Clay, which they for­med in Cases or Moulds, for that purpose, mixing the Clay with Straw for bet­ter binding. The Moulds they made as little, or as large as they pleased in mea­sure, or proportion to the Wall; the shortest were about a Yard long, and about the sixth part of a Yard broad, and of a like thickness; which, after they had well dried in the Sun, they laid them one upon another in order; and after that they had lain two or three Years under covering from the Sun, and the Water, so that they were fully dried; they then used them in their Buildings, as we do our Bricks, cementing them with the same Clay, well tempered, and mixed with Straw.

[Page 192]They knew not how to make Mud-Walls, nor did the Spaniards use other than Clay, in making their Sun-burnt Bricks. In case any of these great Houses which we have mentioned should by any accident have been burnt, they did not build again upon the same Walls; because, as they said, the Straw which strengthened and bound the Clay, and made it firm, and solid, being consumed by the fire, the Wall must necessarily be weakned, and the Clay become loose, and unable to bear the weight of the roof and covering which was laid upon it; but this was but an erroneous conceit of theirs, for I have seen and observed several of the Walls of those Houses, which have been burnt, that have remained firm and so­lid as before.

So Soon as the King happened to dye, they presently locked the door of the Chamber where he did usually sleep, with all the Ornaments and Riches of Gold and Silver, which furnished it, or were found therein at the time of his death; and this Chamber was in this manner kept always locked, that none should enter; for that place being ever afterwards esteemed sacred, was not to be prophaned by the Feet of any; onely the room was without-side kept and maintained in good repair. The like Ceremony was observed in the Chambers of all the other Royal Palaces, where the Inca had reposed and slept, though it had been but the space of one night, as he travelled, or in a journey where he passed: And then imme­diately they fell to building other Chambers for the living Successour, in place of those which had been shut up at the death of the late King.

All the Vessels and Services of Gold and Silver, which belonged to the former Inca, such as Cups, Jarres, or Goblets of Gold, in which he drank, as also all the Dishes and Plates of his Kitchin, with Cloths, and Jewels, appertaining to his Person, were all buried and interred in the same Grave with him; which absurdity pro­ceeded from an opinion they had, that the Inca would have occasion of such Uten­sils and Services in the next World. All the other Ornaments of Majesty and State which belonged to the Chambers, Gardens, Baths, and the like, were the Inheritance of the Successour, and converted to his use and Service.

All the Wood and Water which was consumed in the Inca's Court at Cozco, was brought thither by the People of the four Divisions, (called Tavantinsuyu) be­ing the Inhabitants nearest adjacent to the City, that is within fifteen or twenty Leagues about. The Water which they used for their beverage, (which in their Language they call Aca) was a sort of heavy water, and something brackish; and indeed they did not much desire a sweet and light Water, for they were of opi­nion it made them lean, and would not stick by the ribs, but easily corrupted in the Stomach; for this reason the Indians not being curious in their Waters, did not delight in fountains, or clear Springs; nor indeed was there any good Water near the City of Cozco. When my Father, after the War of Francisco Hernandez Giron, in the Year 1555. and —56. was Governour of the City, they then brought their Water from Ticatica, which water was excellent good, arising about a quar­ter of a League from the Town, to the chief Market-place; from whence, as I hear, they have now turned it by a Conduit pipe, to the Square of St. Francisco; and instead thereof they have brought another Fountain to that place, of exquisite Water, running with a plentifull stream.

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CHAP. V.

THE Rites of Burial which they performed for their Kings were solemn, and of long continuance. In the first place they embalmed their Bodies with such rare Art, that (as we have said before) in the year 1559. they were so firm and plump, that they seemed to be living Flesh. Their Bowels were interred in a Temple, which was situated in the Countrey, called Tampu, upon the Banks of a River, below Yucay, about five Leagues distant from the City of Cozco, where were many stately Edifices of Stone. Of which Pedro de Cieça speaking in the 94th Chapter of his Book, saith that it was reported for certain, how that in some places of the Palace, or Temple of the Sun, the Stones were joined or cramped with melted Gold, which with the cement they used, were well fixed and conso­lidated together.

When the Inca, or some principal Curaca dyed, the Servants, who were his greatest Favourites, and the Wives, that were the most beloved by him, did ei­ther kill themselves, or offer themselves to be buried alive in the Tomb of their Masters, that so they might accompany them into the other World, and renew their immortal Services in the other Life, which, as their Religion taught them, was a corporeal, and not a spiritual Being; whereby it may appear, that what some Historians write relating to this matter, namely, that they killed the Ser­vants after the death of their Masters, is a mistake; for that would have been a piece of Tyranny, and Inhumanity, above the capacity of humane Nature; for under this pretence one Man might lawfully kill another, and remove him out of the way who was hatefull to him, or stood in opposition to his Designs or Inte­rest. The truth is, they needed no Law or compulsion to enforce them to follow the Fate of their Master; for when he was dead, his Servants crouded so fast af­ter him, desiring death, that the Magistrates were forced sometimes to interpose with their Authority, and persuade them, that for the present their Master had no need of more attendance, but that in due time, when they naturally yielded to their own Mortality, it might then be seasonable enough for them to repair to their Services and Offices in the other World.

The Bodies of their Kings, after they were embalmed, were seated before the Image of the Sun, in the Temple at Cozco, to whom they offered Sacrifices, as to Demons, or Men of Divine Race. For the first month after the death of the Inca, the whole City bewailed their loss with loud cries and lamentations, and every Parish, or quarter of the Town, went out in their several Divisions into the fields, carrying the Trophies of the Inca, his Banners, and Arms, and Garments, and whatsoever was to be buried in the grave with his Bowels; with their sighs and lamentations they mentioned and repeated the mighty Acts that he had done in the Wars, and the good Acts of Charity and Beneficence that he had shewed to them and their Neighbourhood. After the end of the first month, they then commemorated the Death of their Inca, at the Full and New of the Moon, and so continued till the end of the first Year, when they concluded the solemnity with full pomp and state, appointing Men and Women practised in the Art of Cries and Lamentations, who, like excellent Tragedians, acted their parts of sor­row in the most formal and passionate manner imaginable, singing the Acts of the dead King in sorrowfull Tones and Accents. What we have said hitherto, was the part onely of the Commonalty, besides which the Court and Nobility performed the Obsequies with as much difference to those of the people, as there [Page 194] was of Eminence in their condition, and of Wealth and Politeness in the manner of their living.

What was practised in the City of this kind was also imitated in the Countries, the respective Curacas stirring up the people to demonstrate by their outward ge­stures and actions, their inward sorrow and passion for the death of their Inca. With these Cries and Lamentations they went to visit all the places within their Province, where at any time their Inca had pitched his Camp, or made his abode or residence, though but for a night; and there they all with loud Lamentations repeated the Favours, and Honours, and Benefits that he had performed for them in that place. And thus much shall serve to have said touching the Funeral of the Incas, in imitation of which, something of this nature was performed in ho­nour of their Caciques, of which I remember to have seen some passages in the time of my infant Years; for in the Province of the Quechuas, I once saw a mul­titude of people gathered in a field, to lament the Death of a Cacique, carrying his Garments upon Poles, in fashion of Banners, or Ensignes; my curiosity promp­ted me to ask them what all that noise and tumult meant; to which they answe­red me, that it was the Funeral Lamentation of Huamam-pallpa, for so they cal­led the deceased Cacique.

CHAP. VI.

THE Kings of Peru enjoyed, with their other parts of Greatness and State, certain days appointed for Solemn and General Huntings, called in their Tongue Chacu. And herein it is to be observed, that all sorts of Game were for­bidden to be killed, unless Partridges, Pidgeons, Doves, or lesser Birds, for the Service and Table onely of the Incas, who were Governours, or of the Curacas; nor was thus much permitted neither, but under a limited quantity, and by com­mand and order also of the Justice.

This prohibition was observed under the same penalties that all other obser­vances of their Law were enjoined, and herein they were rigorous, and severe, lest Men betaking themselves to the pleasure of the Field, should delight in a con­tinued course of sports, and so neglect the necessary provisions and maintenance of their Families.

By which strict restraint the Game both of Birds and Beasts was so common, and in abundance, and tame, that they entred even into their Houses; where though they could not kill them, yet howsoever they might affright and drive them out of their Fields and Pastures; for that though the Inca was Master of the Game, yet he loved his Subjects better than to have them prejudiced by Laws which were made for the good, and not for the detriment of his People.

At a certain season of the Year, after breeding-time was over, the Inca ap­pointed a place for Hunting, where either his own pleasure directed, or where was most convenient for his Affairs, either of War or Peace; and there he ap­pointed 20 or 30000 Indians to encompass all that space of Land, which was de­signed for the Hunt; half of whom taking to the Right-hand, and the other half to the Left, were to beat twenty or thirty Leagues round, by the sides of Ri­vers, and Brooks, and through woody and mountainous places, wheresoever the limits and bounds of the chase did extend, but by no means were they to touch or encroach on other Lands, which were laid out for the Hunt of the following year. Thus they went beating and peeping into every bush, and when [Page 195] they saw or met any game, they hooped and hollowed to give notice thereof to their Companions, and so marched along till they came so to straiten the beasts on all sides with a narrow compass, that they could come and take them up with their very hands.

What fierce Beasts they encountred, as they beat the Woods and Mountains, such as Lions, Bears, Foxes, Mountain-Cats, which they call Ozcollo, as also Ser­pents and venomous Creatures they killed before they came within the Field, or Circle of their Hunting. We make no mention here of Tygers, because there were none in those Countries, but onely in the vast and horrid Mountains of An­tis. What number of Game they might kill at such a Hunting, is uncertain, that happening according to the Countrey, and their fortune; for sometimes they killed twenty, thirty or forty thousand head of Beasts, such as Stags, Fallow Deer, the Huanacu which yields a sort of course Wool, and the Vicuna, which is a Goat with very fine Wool; with many other Creatures, which afforded not onely pro­fit, but sport and pastime in the taking of them. Such in those times was the abundance of their Game; but now it is said, that such havock hath been made by the Guns which the Spaniards use, that there is scarce a Huanacus, or Vicuna to be found; but what are affrighted into the Mountains, and inaccessible places, where no path or way can be made.

All the Game being thus surrounded and encompassed, they took up with their hands. The Female Deer, whether red or fallow, they suffered to escape, because they had no Wool, but old and barren Does they killed: they let go al­so as many Males as were thought necessary to serve the Females, and all the rest they killed, and divided their Flesh amongst the Commonalty, likewise ha­ving shorn the Huanacus and the Vicuna, they let them escape, keeping an exact account of all these wild Cattel, as if they had been tame Flocks, noting them in their Quipus, which is their Book of Register, distinguishing the Males from their Females in exact and orderly manner. They likewise noted the Number of the Beasts they killed, as well such as were fierce and hurtfull, as those that were tame and usefull, that so knowing the direct Numbers that remained, they might the better see at their next Hunting season, how their stock was multiplied and increased.

The course Wool of the Huanacus was distributed amongst the common peo­ple; and that of the Vicuna, because it was very fine, was reserved for the Inca, who divided it also amongst the Incas of his Kindred: For besides them, no other upon pain of Death might presume to wear it, unless in favour; some part there­of was given to a particular Curaca, who upon no other terms could pretend to that honour and privilege. The Flesh of the Huanacus and Vicuna was distribu­ted amongst the common people, with whom the Curacas would vouchsafe to take some part, as also of the Venison; not that they wanted it, but to shew their compliance and familiarity with the people; and that they who laboured in the Hunting, did not scorn to receive their share of the prey.

These general and solemn Huntings were appointed every fourth Year in the respective Divisions; for the Indians were of opinion, that in such time the Wool of the Vicuna would be at its full growth, and that the wild Cattel would have time to increase; and would be less affrighted at the approach of Men, than if they were every year teased and hunted: Howsoever, they hunted in one place or other every year; but with such method and order, that the Provinces being divi­ded into four parts, each division took its turn but once in four years.

In this orderly manner and method the Incas appointed the times of Hunting [...] as well for the pleasure and delight, as for the profit of his people; it being an opinion amongst them, that the Pachacamac, or the God and Creatour of all things, had commanded that the same care should be taken of the wild, as of the tame Flocks; and that they were to destroy the hurtfull and devouring Beasts, as they were to cut and root out noxious Weeds or Herbs out of their Corn, and Fields that were sown. And since we observe the order which these Incas directed in their very Huntings, which they called Chacu; how can we doubt, but that these people maintained the like in matters of Government, and things of greater im­portance, and were not so brutish and salvage as the World hath figured them. It is farther to be noted, that the Bezar-stone brought from that Countrey, (in the goodness whereof there is great difference) was taken from some of those wild cattel, which we have before mentioned.

[Page 196] According to the same form and method the Incas, who were Vice-Kings, practised and regulated their Huntings in their respective Provinces, at which they were for the most part personally present; not onely for pleasure and recrea­tion, but to inspect and oversee the just and due distribution of the Venison ta­ken in Hunting amongst the common people; and see that those also who were old, or sick, or infirm, should have their share and just proportion.

Unless it were the Collas, the Commonalty in general were so poor in Cattel, that they seldom or never eat Flesh, but what was dispensed to them by the Cha­rity and Beneficence of their Curacas; unless sometimes they killed a few tame Conies which they kept and sed in their Houses, called by them Coy: So that the Inca, and the Curacas, took great care, that an equal division should be made a­mongst the Commonalty of all the Venison which was taken in Hunting: the which Flesh they cut out into large slices, (called Charqui) and then dried them in such manner, that they were not subject to corrupt; and being abstemious and frugal in their diet, their provision served them for the whole year round, untill the next season of Hunting returned again.

In dressing their Meat, they used all sorts of Herbs, whether sweet, or bitter, or sower, or of any quality, but such as were poisonous or hurtfull: The bitter Herbs they did usually boil in two or three several Waters, and then dried them in the Sun, and used them at those seasons when green were not to be procured. And so fond they were of green Herbs, that they would eat the Duck-weed which grows in Ponds; which after they had well washed and dried, they would eat in the season; as also Herbs raw or crude, such as Lettuce and Radishes, which were esteemed substantial Dishes, rather than Salads, or Sauces to provoke an appetite.

CHAP. VII.

THE Posts, or Carriers, who were intrusted with the charge of carrying the King's Orders and Commands were called Chasqui; and these also brought the News and Advices to the Court from the most remote Provinces: In settle­ment of which Posts, they ordained and appointed four or six nimble Indian Boys to be laid at the end of every quarter of a League, and lodged under a Stall like that of our Centinels, to defend them from the Sun and Rain. These had the charge of carrying the Message from one Post to another, and to take their turns in running; and also of sallying out to see or discover at a distance the co­ming of a Post, that so they might be ready to take his message without loss of time. And these Stalls, or Lodges, were raised something high, and placed with that advantage, that they might be seen at a distance, and not farther than a quar­ter of a League one from the other; being so much as they said, a Man may be able to run in full breath and strength.

The word Chasqui signifies changing, or giving, or taking, for they gave and received their Messages interchangeably one from the other. They were not called Cacha, for that signifies a Messenger, and, as they used it, an Ambassadour, whom they sent to Sovereign Lords and Princes. The Advices which the Chasqui carried were by word of mouth, for the Indians did not understand Letters: Wherefore the Messages were ordered, and disposed in such short and concise words, as were easily apprehended and remembred. He that brought the Mes­sage, before he came to the Lodge, cried loud, and called out as he ran to give warning of his coming, as our Posts wind their Horn to give notice at the Stage of their near approach; and when he was come, he then delivered his Message to the other Post-boy, repeating the words two or three times, untill he had [Page 197] rightly understood them, and taken the words so perfectly, as to be guilty of no mistake.

If there were any other Messages, they were committed to writing, and not to word of mouth: Writing, I mean, not such as we deliver and express in Letters, but in Knots made up in different threads of various colours, which served for cyphers, which were well understood by the Inca and his Governours: For by these Knots and Colours of thread, they specified what number of Souldiers, what Garments, what Provisions, and what other necessaries were to be furnished, and put into a readiness for the service of the Army. These knotted threads which the Indians called Quipu, were the Cyphers which they used in all their Ad­vices, and the Figures in their Accounts: of which we shall treat more at large in the following Chapter. But as to these Chasqui, or Post-boys, when at any time any extraordinary business was in action, they encreased them often to ten or twelve in number at every Stage. And to make these Posts the more ready and quick; if at any time an extraordinary occasion happened, they gave their Signal in the day-time to them by making a smoak, and in the night-time by the flame of a Beacon; which being discovered at a distance, it served as a warning to every Stage to have their Posts in a readiness, and to watch night and day for the coming of this Message. But these Beacons were never fired but on some great occasion of Rebellion, or Insurrection of a Province, that so the news of it might speedily arrive at Court in the space of two or three hours, though it hap­pen five or six hundred Leagues from thence; the which served to give an Alla­rum untill such time as the particulars of the News arrived with greater certainty. And this was the Office and Use of the Chasqui.

CHAP. VIII.

QUipu signifies as much as Knots, and sometimes Accounts; in ordering of which, the Indians Dyed their Threads with divers colours; some were of one colour onely, some of two, others of three, or more; which, with the mixed co­lours, were of divers and various significations. These strings were twisted of three or four Threads, and about three quarters of a Yard in length; all which they filed on another string in fashion of a Fringe. And by these colours they understood the number and meaning of every particular: By the yellow they sig­nified Gold, by the white Silver, by the red Souldiers and Armies, and so of other things distinguished by their colours.

But as for other things which could not be so distinguished by Colours, they de­scribed them by their order and degrees of quality and goodness: For as we in Spain take every thing in their degrees of comparison, so they having occasion to men­tion Corn, do first nominate Wheat, they Barly, then Pease and Pulse, &c. So when they gave an account of Arms; the first mentioned were the most Noble, such as Lances, next Darts, then Bows and Arrows, Pole-axes and Hatchets, and so forward. So when they had occasion to number the people and several Fami­lies: The first were Aged Men of seventy years and upwards, then Men of fifty, and so to seventy, then of forty; and so from ten to ten, untill they came to sucking Children: The which Order also was kept in numbring their Women.

Then amongst these grosser strings, there were others which were more short, and slender adjoining to them; and these were Exceptions to the other more ge­neral [Page 198] Rules; for in the account made of Men and Women married, there was another string annexed to it, which signified Widows, and Widowers of such an age; all which accounts served onely for one Year.

These Knots expressed numbers in their several orders, as by units, tens, hun­dreds, thousands, tens of thousands, but seldom went so far as to hundreds of thousands; but in case they should have had occasion to have arisen to so great a number, no doubt but their Language, which is full and copious, would have found words sufficient to express that sum, and the greatest number to which Arithmetick could arrive. All which Accounts were made by Knots on strings, one underneath the other, and knit on a cord, as the knots are on the Girdle of St. Francis.

At the top of the cord the greatest number was placed, as the tens of thousands, under that stood the thousands, and last of all was the place of the units; all which were placed directly with exactness one under the other, as our good Accoun­tants, well skilled in the Art of Cyphering, are used to set and place their figures. The Indians who kept the Quipus, or to whose charge the keeping of Accounts was committed, were called Quipumayu, and were esteemed Men of good repu­tation, and chosen for that Service, on good assurance and proof of their fidelity and honesty; and though the simplicity of those people in that Age was with­out any mixture of malice, and that the strictness of the government admitted no cheats, or frauds on any score whatsoever; yet notwithstanding great care was taken to chuse Men for this work of approved Ability, and of a tried and expe­rienced Faithfulness and Probity. For indeed Offices were never amongst them chosen for favour, nor bought, or sold, because that Money was not current a­mongst them; but it was Vertue and Merit onely which purchased a Trust and Office: And though buying and selling was not known to them, yet it was or­dinary for them to truck or barter their provisions of Food one for the other; but nothing else either of Garments, Houses, or Inheritance.

The Quipucamayus, or Accountants, being honest and faithfull, (as we have said) served in the nature of Registers, of which there were four at least appointed for every Lineage, or People, how little soever it were; and in case the Countrey was great, they entertained twenty or thirty; for though one Accountant might have served the turn, yet to avoid all mistakes and frauds, they judged it requi­site to constitute many in an Office of such importance.

CHAP. IX.

ALL the Tribute that was yearly payable to the Inca, was passed to account, as also what every Family, according to their degrees, and qualities, were to pay. The people likewise which went to the War were numbred; and Bills of Mortality were kept of as many as dyed, and were born, or miscarried by any accident; which were all noted in the months wherein they happened. In short, they noted every thing that could fall under Numeration, as how many Battels or Skirmishes were fought, how many Ambassadours had been sent to the Inca, and how many Answers the King had been pleased to return thereunto. But what the substance of those Embassies was, or what were the particulars of the King's Discourse, or what occurrences passed in way of History, were too various to be expressed by the barrenness of their Knots, which served onely for numbers, but not for words; wherefore to supply this defect they framed certain historical Hieroglyphicks, which served for Monuments, in an obscure manner, of what [Page 199] had occurred in War and Peace; as also of Embassies from foreign Princes, and the several Negotiations with them; which Work was the Office of the Quipu­mayus, who made some short and concise Memoir, leaving the rest to the remem­brance of the Age, who by tradition conserved the same to succeeding Genera­tions: And herein every Province was particularly attent, and carefull to con­serve the History of its own Countrey; for on that, and on the Actions of their Ancestours, they much esteemed and valued themselves. The Amautas, or Philosophers, for a farther help to History, did compose certain Novels, or Fa­bles, mixed with true passages, which they made so familiar, and easie to the capacity of Children, and common People, that they attentively hearkened to them, and were so pleased with them, that recounting them one to the other in common Discourse, and way of Conversation, they so inculcated them into the minds of the hearers, that the Tale becoming common, was transferred from one Generation to another. The Poets likewise, whom they call Haravicus, were great Conservators of History; for they in verse, and in short and compendious Sentences couched the Actions of their King, such as the Embassies he received, the Answers he gave, the Battels he won, and the Triumphs he celebrated; and that wherein the Quipus, and the Amautas came short, was all supplied by the fancy of Poets, whose Verses served for Sonnets, and Ballads, which they sang at their Festivals, and on the days of Triumph. All which notwithstanding were faint Representations and imperfect Conservatories of true History, in comparison of the Reports we deliver to faithfull Writings and Letters, which perpetuate the memory of Actions to all Ages. Howsoever we may here observe the inge­nuity of that people, who assayed and offered at something like our Letters, though it were by Knots, and Novels, and Hieroglyphicks, and Verses; such is the desire of Mankind to perpetuate their Beings in the memory and minds of all Ages.

When any Curaca, or Noble Person, desired to know, and be informed of things passed, and matters occurring in their Provinces, they presently sent to the Quipucamayus to be satisfied in their demands; and they, or their Under-Officers, who kept the Registers, making search into their Knots and Cyphers, made such Answers as appeared in their Register.

By the same Rule, they answered the Enquiries made of Laws, and Rites, and Ceremonies, which were expressed by the colour of their Knots; and of what punishment was inflicted for such and such Crimes. By the same Rule also they were put in mind of the Sacrifices and Ceremonies which were to be performed at the several Festivals, celebrated in honour of the Sun; with what provision was made for Orphans, and Widows, and Poor, and Travellers, and of all other matters which were committed to the custody of Tradition: For these several Knots served to put them in mind of all particulars, which they desired to have remembred; for as we by the number Ten remember the ten Commandments, and by other numbers call to mind the Sacraments, good Works, and Acts of Mercy, which we learn in our Catechism, so these Indians, by these Knots, and Strings, and Colours, remembred more perfectly what their Fathers had delive­red to them by Tradition; which they regarded with respect and reverence due to the sacred Conservatories of that Law, and Idolatrous Religion, which they professed; for without this help, having no Writings, they would certainly have been as ignorant of their own History, as the Spaniards themselves are, or any other Strangers, or Aliens. The knowledge which I had of their Quipus, and Knots, I gained by the means of some Indians, who served my Father, and of certain Curacas, who came every Midsummer and Christmas to the City, to pay their Tribute; and these Curacas desired my Mother that she would prevail with me faithfully to examine their Accounts, and read the Acquittances which the Spaniards had given them, for they were jealous of their actings, and reposed much more confidence in me, than in them; which when I had perused, and read to them, they compared them with their Knots, and finding them to agree, they re­mained satisfied. And by this means I came to have some knowledge in their way of Accounts.

CHAP. X.

The Inca Viracocha being dead, Pachacutec, his legitimate Son and Heir, suc­ceeded in the Empire, and having solemnly performed the funeral Rites of his Father, he resided for three Years at his Court, attending to the due admini­stration of his Government. Afterwards he took a progress into all parts of his Dominions, passing orderly from one Province to another; and though the pre­sence of the Inca might seem of no moment, in regard the Lords, and Governours were so diligent, and faithfull to their trust, that the Inca, in all the way he travel­led, received no complaints from the people of Aggrievances and Oppressions, laid illegally on them by their Rulers; for the frequent appearance of the Inca at certain times, did so overawe the Ministers, that they were fearfull to act any thing which was not permitted to them by Law or Equity. Moreover the ap­pearance of the Inca personally before his Subjects, gave them the opportunity to prefer their Petitions, and offer their Complaints by way of immediate Address, which was much more beneficial to the Subjects, than to have their Aggrievances made known by a third hand, which by favour or friendship might disguise the laments, and make Injustices appear less than they were, to the prejudice of the Plaintiffs; and herein such care was taken, that never any people, who lived by the mere Light of Nature, and Law of Reason, did ever surpass the equitable proceedings of the Incas; which indifferency, and unbiassed judgment, gained them that love of their people, that even to this day, and to many future Ages, will their Memory be sweet and pretious. At the end of three Years this Inca returned again to his City, and lest he should seem to spend all his time in Peace and Repose, he judged it convenient to attend at length unto military Exercises, and gain the Reputation of a Souldier by War, as well as of a civil and just Go­vernour in the time of Peace; to this end he raised an Army of thirty thousand Men, with which together with his Brother Capac Yupanqui, a valiant Man, and worthy of that name, he marched through all the Division of Chinchasuyu, un­till he came to Villca, which was the utmost extent on that side of their Con­quests.

There he remained himself, whilst he sent his Brother with an Army well fur­nished with all provisions of War, into the Province called Sausa, which the Spa­niards corruptly call Xauxa, which is a most pleasant Countrey, containing about thirty thousand inhabitants, all of the same Lineage and Name of Huanca. They boasted themselves to be descended from one Man, and one Woman, which they say had their Original from a Fountain; they were a sort of fierce and warlike people, fleaing those whom they took in the Wars, the Skins of which they fil­led with Ashes, and hanged them up in their Temples, for Trophies of their Victories; with the Skins of some they made Drums, being of opinion, that the sound of them would terrifie and affright their Enemies. These though they were a small people, yet had well strengthened and fortified themselves, for being all of one Nation, they united their Interests to encroach on the Lands and Territo­ries of their Neighbours; and to make that good which they had acquired, they fortified themselves in such places of Defence, as were accustomary in those Countries.

In the times of their ancient Gentilism before they were reduced under the power of the Inca, they worshipped the Image of a Dog in their Temples, eating the Flesh of Dogs for the greatest rarity and delicacy in the World; so that it is believed their Appetite to Dogs-flesh was the original of their Devotion, which was so great to that Beast; that the most solemn Feasts and Entertainments were [Page 201] served with many Dishes of Dogs-flesh; and to demonstrate their great respect to Dogs, they made a sort of Trumpet with their Heads, which they sounded for their most pleasant Musick, at times of their most solemn Festivals, and Dan­cings; and in their Wars they used the same to terrifie and affright their Ene­mies, for, said they, our God causes these two different Effects by the same In­struments; in us it raises Joy and Delight, and in our Enemies Horrour and Con­sternation: But all these Superstitions and Errours were quitted, and rooted out by the better Instruction and Rudiments of the Inca; howsoever to indulge their humour so far as was warrantable, they permitted them in place of Dogs-heads to make their Trumpets with the Heads of Deer, or Stags, or any other Wild-beast, as they pleased, which afterwards they used at their Festivals and Balls, and times of rejoicing; and because the Flesh of Dogs was so extremely pleasing and sa­voury to them, they gained the Sirname of Dog; that whensoever Huanca was named, they added Sir-reverence the Dog. They had likewise another Idol, in figure and shape of a Man, which was an Oracle through which the Devil spake, and returned Answers to all Demands, which uttering nothing that was in contradiction or disparagement to the Religion which the Incas professed, was still conserved, and left undemolished, though the Idol of the Dog was broken down and confounded.

This considerable Nation, and the most kindly affectionate to Dogs, the Inca Capac Yupanqui subdued by fair terms, and presents, rather than by force; for this was always the Masterpiece of the Incas, who made it their Profession to take the Bodies of Men, by captivating first and alluring their Souls and Minds. All things passing in this manner smoothly with the Huancas, and every thing being settled in peace and quietness, the Inca divided their Nation into three Divisions, the better to divide and supersede the old Feuds and Disputes amongst them, ari­sing about the Boundaries and Limits of their Land: The first Division they called Sausa, the second Marca villca, and the third Llacsapallanca. The attire of their Heads was ordered not to be altered in the form and manner of it, but dif­ferenced onely for distinction sake, by variety of colours. This Province, which anciently was called Huanca, was by the Spaniards, I know not for what reason, named Huanca villca, without considering that there is another Province, called Huanca villca, not far from Tumpiz, and three hundred Leagues distant one from the other: This latter is situate on the Sea-coast, and the former far within the Land; the which we here intimate to the Reader, that so he may know in the perusal of this History to distinguish one from the other, that when we shall come to relate many strange occurrences in the Countrey of Huancavillca, he may not be confounded by mistaking it for Huanca.

CHAP. XI.

BY the same good policy the Inca Capac Yupanqui allured and invited several other Provinces to submission and Obedience, which extend themselves on both hands of the common road; amongst which the Provinces of principal note and consideration were Tarma and Pumpu, which the Spaniards call Bombon, being very fertile Soils, and abounding with all sorts of Fruit. These being allured by fair Words, and Promises, gently submitted to the affable and courteous treat­ment of Capac Yupanqui; howsoever these people being warlike, and fierce by Nature, did not entirely yield to the persuasions of their Enemies, but withstood them in some Battels and Skirmishes, though the Defence they made was ren­dred more faint than was expected, by the Wheedles, and fine Words, and Gifts of the Inca.

The Inhabitants of these Provinces of Tarma and Pompu, and the borderers up­on them, did in signal of Matrimony, seal the Agreement with a kiss, the Bride­groom kissing the Bride on the Fore-head, or the Cheek. Widows could not marry within the Year, and shore the Hair of their Heads for a sign of Mour­ning. The Men on their fasting days neither ate Flesh, nor Pepper, nor Salt, nor accompanied with their Wives: Such as were Priests, or addicted themselves much to religious Worship, fasted the whole Year in this kind of Abstinence.

In this manner the Inca Capac Yupanqui reduced the Provinces of Tarma and Pompu, with many others, lying Eastward, near Antis; the Natives of which lived like Salvages, without Order, or Government, or Religion; and as Brutes, and Wild-beasts, were dispersed through the Woods and Mountains, killing one the other, as they casually mnet, or encoutred, without knowing or assigning any cause or reason for their Slaughters; these Men lived in a state of common War, because they were ignorant of the usefulness of Peace; and having no Lord or Ruler, had consequently no Name, their Countrey being onely distinguished by the Climate or Position of the Place under such a degree, running thirty degrees North and South, and as many East and West. These were with great facility reduced to the Obedience of the Inca; for being a sort of poor simple Animals, which were easily allured by the good was offered them, were willing to embrace the Religion and Manners which were taught them, and to suffer themselves to be carried to any Place or Colony, where the Inca should think fit to transport them. Of these People nothing offers farther, nor of any other Province worthy to be related, untill we come to the Countrey of Chucurpu, which was well peopled with a warlike Nation, barbarous and fierce in their Nature and manners; and as an evidence hereof, and in a conformity to this humour, they worshipped a Tyger for their God.

The Fierceness and natural Bravery of this Nation made them to scorn all pro­posals of Accommodation, and bid Defiance to their Enemies; so that Capac Yu­panqui being put by his Art of gentle Iusinuations, was forced to have recourse to his Arms, and engaging in sevetal Skirmishes, wherein above four thousand Indi­ans were slain, they at length yielded and submitted themselves to the invincible Prowess and force of the Inca, which yet had not so great an influence over them, as had the gentle Temper and compassionate Bowels of the Inca; for they being sensible, that when it was in the hand of the Inca to have destroyed, and totally exterminated them, yet even then he used a tenderness towards them, offering them the conditions of an advantageous Peace; with a sense of which being in part overcome, they assented to an Accommodation, receiving the Inca Pachacu­tec [Page 203] for their supreme Lord and Master, embracing his Laws and Customs, and forsaking their God the Tyger, they were ever after contented to adore the Sun, and live after the manner of his Followers and Worshippers.

This fierce and resolute people having received Conditions and Terms of Peace, and submitted themselves to the Obedience of the Inca, Capac Yupanqui, esteemed his success herein to be a great piece of his Art, and an Effect of his good Con­duct, as well as of his Fortune; for had they persisted in that obstinate resolution of dying as one Man, the destruction and slaughter of this whole People, would have blasted that good opinion which the World conceived of the Gentleness and Mercy of the Inca; and on the other side for the Inca, on consideration of Com­passion and good Nature, to have desisted from his Conquests, and left them free, would have argued Cowardise, or want of power to subdue them; so that using force, and fair terms, equally between these two extremes all matters were re­conciled, and the Province of Chucurpu received into friendship: And so consti­tuting Teachers to instruct them in Religion, and Governours to rule them accor­ding to Law; Garrisons and Souldiers were set over them, to constrain and con­tinue them in their Obedience. Thence taking the right-hand from the great Road, with the same good Fortune and Conduct, he reduced two other Pro­vinces, large and populous, the one was called Ancara, and the other Huayllas, in which, as in the others, he left Teachers, and Governours, and Souldiers, to keep them in Awe and Obedience. In the Province of Huayllas some accusations were brought against certain Persons, who secretly practised that abominable sin of Sodomy; which wickedness having not been as yet known amongst the Indians of the hilly Countries, though in the Plains it had some times been secretly practi­sed, gave such a general scandal to all that heard of it, that they detested the So­ciety of the Huayllas, and in common Reproach and Derision of that Nation would commonly scoff at them, and say, Astaya Huayllas, which is as much, as faugh, be gone Huayllas, thou stinkest, and art loathsome; such detestation had the Indians of this sin, though it were acted in secret, and had already been severely punished by the Inca Capac Yupanqui; who having performed what we have rela­ted, and made sufficient provision for security of his Conquests, which reached seventy Leagues in length North and South; and all the Plains in breadth to the foot of the snowy Mountain, he thought it convenient after three years, since the time he had departed from Cozco, to return again to the City, where his Brother Pachacutec received him with favour and kindness, commanding the People to re­joyce for the space of a whole Moon, (for the Indians make the account of their Months by Moons) and to celebrate their festival with triumphal sports for the victories obtained.

CHAP. XII.

THE Holy-days or Festivals being over, the Officers of the Army, Curacas and common Souldiers, were rewarded according to their respective de­grees and qualities, and merit of their valour; for the Actions of particular Per­sons were taken notice of, and as every one signalized himself so was his Reward. Then did the Inca resolve again after some few months to visit his Dominions, which were always pleased and enlivened with the Blessing and Favour of his Presence. In the more famous Provinces where he passed, he commanded rich and magnificent Temples to be erected, wherein the Indians might with the more awe and reverence adore the Sun; and likewise founded Houses for the select Virgins; for these two were always Neighbours, and where one was, the other was built by it. This great care which the Incas took to have their Subjects in­cited in their Devotion, was a farther endearment of them to their Kings; for it made them not onely religious, but gave them the privileges of Naturaliza­tion, and being Citizens of the City of Cozco. Besides these Temples he built Fortresses and Castles on the Frontiers, and Royal Palaces in the Vallies, and in the places of best Air and most delightfull situation, and in those parts which were in the common Road and way, at such distances as were most convenient for the Incas to take up their Lodgings and Residence, when they travelled or marched with their Army: He also built Magazines, and Store-houses in every Province, for the provision and maintenance of the People in years of Dearth and Famine.

He ordained many Laws and Statutes, indulging to every People and Nation their own ancient Customs, in such things as did not contradict or interfere with the Religion established, or oppose the rules of common honesty; by which gen­tleness the people lived without Tyranny or Compulsion, not being sensible of any unpleasant alteration, but such as tended to their good and benefit, leading them from a bestial to a rational and moral Life, which was the great design and intention of the Incas.

Having in this Visit and Travails spent three Years, he returned again to Cozco; where having passed some Months in joy and festivals, he consulted with his Bro­ther, who was his chief Minister, and others of his Council, concerning the en­tire Conquest of the Provinces of Chinchasuyu, for there were no other Countries on that side remaining to be subjected to their Dominion; for on the other quar­ter, towards Antisuyu, bordering on the snowy Mountain, there was nothing dis­covered besides Rocks, and Precipices, and inaccessible places.

The Inca, Capac Yupanqui having so well acquitted himself with Prudence and Valour in his late Expedition, it was resolved, that he should again take upon himself the Command and Conduct of the Army; and that his Nephew, called Yupanqui, who was Prince, and Heir apparent, a Youth of about sixteen Years old, should accompany him in the War, it being the custome for young Men of that Age, to take up their Arms, and make their first Campaign; according to the Ceremony practised in Huaracu; (as we shall hereafter more particularly Dis­course) that so they being initiated, and exercised in military Discipline, and Arts, might become experienced and valiant Captains in their more mature years. To this intent fifty thousand Souldiers being levied, and put in a posture of War, the Uncle and Nephew marched with the Van, which was one third of the Ar­my towards the Province called Chucurpu, which was the ultimate extent of the Empire on that side.

[Page 205]Thence were the usual Summons dispatched to the Inhabitants of the Province called Pincu; who finding themselves in no condition to resist the power which marched against them; and being well informed of the happiness of those people, who became Vassals to the Inca; they readily accepted the Propositions of Peace, with this Complement, That they rejoiced to receive the Blessings of the Inca's protection, and to be numbred with those Subjects who were under his Domi­nion and Empire. Thus the Incas entred that Province, from whence they sent the like Summons to the Neighbouring Countries, of which Huaras, Piscopamp [...]s, and Cunchucu were the chief. But these, instead of following the example of Pincu, unexpectedly took other counsels, and confederating one with the other, resolved to join in the common defence; agreeing to send this Answer, That they would rather dye, than receive new Laws, new Customs, or a new Reli­gion; for they were so well satisfied with those Gods, which they and their Ancestours had from all Ages served and adored; that they had no need to change them for that specious shew of Religion, by which the Inca had allured and de­ceived the Neighbouring Nations, and usurped a Tyrannical Power and Domi­nion over them.

Having given this answer, and knowing themselves unable to resist the Inca in open Field, they retired to their strong holds and fast places, being resolved to defend the narrow and difficult Passes; and to that end, with all diligence and care, they Victualled their Camp, making the best provisions they were able a­gainst a long siege.

CHAP. XIII.

THE General Capac Yupanqui received, without the least surprize, this rude and obstinate Answer from his salvage Enemies; for being a Person of great Prudence and Constancy, he had learned how to bear with the same equality, as well the good as unfortunate successes, and not to be moved into passion by the wild and surly Answers of an untaught and immoral people. But not to despise the weakness of an Enemy, which was retired into their strong Holds, he divi­ded his Army into four Battalions, each of which consisted of ten thousand Men, commanding them to march towards the Fortresses of the Enemy, but not to en­gage with them, but onely to besiege and straiten them in such manner, that at length being almost famished, they might be compelled to a voluntary surren­der; and that he, with the Prince, would post himself in that advantageous station, as to be ready on all occasions, and emergencies, to administer Succours where his assistence was required. And lest the destruction which the Enemy had made of all provisions, for sustenance of an Army, should occasion great Famine, and scarcity of all things necessary, he commanded that the Neighbouring Provinces should bring supplies, and administer a quantity of all provisions, double to that proportion which was ordinarily appointed.

In this manner Capac Yupanqui being well provided, a most cruel and desperate War began with great Mortality on both sides; for the Enemy defended them­selves and their strong holds with much bravery and courage; and when they per­ceived the Incas cautious, and backward to attack them, they would then adven­ture to make their sallies, every Party and Province of them endeavouring to out­vye each other, and demonstrate its Valour by some signal action.

[Page 206]The Incas all this while remained on the defensive part, resolving to straiten the Enemy by Famine, and force them to a surrender by other inconveniencies of War; and when they found any of the Women, or Children, belonging to the Enemy wandring in the Fields and Countrey, which by reason of weakness, or sickness, were not able to keep company with their friends and relations; the Incas took care of them, nourished and caressed them, fed them and cloathed them; giving them assurances, that their design was no other, than to better their condition by good and reasonable Laws and Customs, and not to tyrannize over their Persons or Liberties: And then afterwards they gave and permitted them free and safe passage into the quarters of the Enemy; and herein they acted with a kind of Military subtilty and policy, knowing that the numbers of useless people were cumbersome to an Army, and served to increase their troubles and necessi­ties; and that the cries of Wives and Children for bread and sustenance would serve to affect the minds of the Husbands and Parents, and sooner move them out of tenderness and compassion to them unto a surrender, than bow their fierce and stubborn spirits with fear, or dread of any misery, or death which the Enemy could inflict.

This kindness towards the Women and Children was well taken by the Ene­my, but yet did not so far affect them, as to soften their spirits, but rather seemed to enflame and harden them with greater obstinacy and resolution. Untill per­sisting in this manner for the space of five or six Months, when Famine and Sick­ness began to rage amongst them; they then casting a compassionate eye on their Wives and Families, entertained those thoughts for their sakes of a surrender, to which otherwise neither fair promises could have allured them, nor Sword, nor Famine, nor Death it self could have affrighted them. But now being mollified and worked into a more gentle temper, by common consent of the Captains and Souldiers of the respective Forts, they dispatched Ambassadours to the Incas, with instructions to ask pardon for the rebellion and offences committed, and to offer themselves for the future to become Vassals, and obedient to the [...]pire of the Inca.

The Incas received this submission with their accustomed clemency and gentle­ness, treating them with the kindest words they were able to express, exhorting them to return to their people and families; for that by being onely loyal and faithfull Subjects to the Inca, they would merit his favour, and cause him to for­get their Rebellion, and pass an Act of Oblivion for all that was past.

The Ambassadours highly satisfied with this Gratious Answer, returned to their people; who being over-joyed with this happy negotiation, received the good news with hearts now revived, having been lately dead, and benumbed with [...]ear and despair: And in compliance with the Commands of the Incas, they immediately repaired to their homes and dwellings, where care was taken of them, and provisions made for the first year wherewith to feed and sustain them; and in regard, that during the time of War, there had neither been sowing nor plan­ting, so that all provisions failed, there was occasion to make use of that double proportion of Victuals, which Capac Yupanqui had providently appointed at the be­ginning of the War: Besides which, such Officers were ordained as were required for administration of Justice amongst them, and to oversee the Revenue, and in­struct them in matters of their Idolatrous Religion and Worship.

CHAP. XIV.

THE Inca proceeding forward, after his Conquest arrived at the Confines of that Province, which was called Huamachucu, where lived a certain great Lord of the same Name, esteemed for a Person of profound judgment and pru­dence; to him therefore he dispatched his usual Summons, offering terms of Peace and Friendship, provided that he would receive such Laws, Customs and Religi­on, as should advance and improve his Countrey to a more happy and blessed con­dition: For the Nation which he governed was a barbarous and cruel people, abominable in their manners and sacrifices; Worshipping Stocks and Stones, espe­cially such as had brightness and lustre with them: the Jaspar was esteemed a God, and all the pebles near banks of Rivers, which had any variety of colours, were esteemed to have something of Divinity in them, and therefore they care­fully gathered them, laid them up in their Houses, and Worshipped them. Their Sacrifices were of Humane bloud, living in the Fields and Mountains, under sheds, like brute beasts, without rule or order. All this salvage manner of living, the good Huamachucu endeavoured to reform; but the fear he conceived of this wild people suppressed the desires he had long entertained, untill he was encouraged by the message sent him from the Inca. And then being ready to put the concepti­ons he had formerly figured to himself of a Moral and Rational life into practice, did with a deep sense of joy entertain the Messengers of the Inca, telling them how pleased he was, that the Dominion and Empire of their Master was exten­ded to the Confines of his Province: For having heard such an admirable report and description of their Laws and Religion, he had long desired the Govern­ment of the Inca, and to be enrolled in the number of his Vassals; but in regard he lived amidst a barbarous people, and surrounded with Neighbours, who were Enemies to the Inca and his Empire, he durst not adventure to shew his affection thereunto, or own the honour and obedience he secretly entertained towards the Person and Laws of the Inca: And that therefore since he had now means and opportunity to make his inclinations known, he beseeched the Inca gratiously to receive these late demonstrations of his duty, with the same favour and compas­sion as he had done to other Indians, who lived under the happy influence of his beneficence and direction.

The Prince Yupanqui, and the General his Uncle, being invited by these ex­pressions of Huamachucu, marched into his Countrey; at the entrance into which, the Curaca met them, with such Presents as his Countrey afforded, offering them his People and Estate to serve them; and putting himself into an humble po­sture before them, worshipped them with such devotion, as was due to the Chil­dren and Off-spring of the Sun. The General received him with his accusto­mary favour and clemency, returning him thanks for his affection and good-will; and the Prince bestowed several Garments on him and his relations, and his com­panions with him, of such sort and fineness, as were worn by himself and his Fa­ther; assuring him of the great esteem which the Inca had for his Person, in consideration of the service he had done him by that voluntary and free surren­der; the which was made good by the Inca Pachacutec, who conceiving a parti­cular kindness and affection for this Huamachucu and his Family, enobled them af­terwards with Titles of Honour and Dignity.

The Ceremonies and Rejoicings at this Reception being past, the great Curaca Huamachucu desired the General, that he would be pleased to modelize and reform with all expedition the corrupt and salvage manners of his State, and to bestow upon them other Customs and Religion in place of those bestial and ridiculous [Page 208] practices which were observed amongst them; for they being now his Vassals, he might exercise an absolute and despotical Power over them, they being ready to hear and receive all the Commands and Rules which the Sun and his Children should enjoin them. According to these desires the Inca in the first place com­manded that the people, who were dispersed through the Countries under sheds and trees, should be gathered into a Political society, and live like Citizens in friendship and amity together, in a Town regularly built with Streets, and situate in such a Countrey as was both fruitfull and pleasant. Then he commanded that Proclamation should be made, that they should own and worship no other God but the Sun, and that the pebles and shining stones which they kept in their hou­ses for divine Worship should be thrown into the streets; and for better govern­ment and instruction of this people, Governours and Teachers were appointed and set over them.

CHAP. XV.

ALL these things being performed and established according to the desire of Huamachucu, the Incas proceeded forward in their Conquests; and being arrived on the Confines of Cassamarca, (which was a place famous for the impri­sonment of Atahualpa) being a rich and fruitfull Province, and the people stout and warlike; they dispatched their usual Summons by a Herald, requiring them to yield themselves on terms of peace and friendship.

The people of Cassamarca having long observed the progress of the Incas, and the motion which their Arms had made towards them, had already provided for a War, having possessed the strong Holds and Passes of the Countrey, and fur­nished them with Victuals, and Ammunition of War; and in confidence of such security, returned a proud answer of defiance to the Incas, giving them to under­stand, that they would neither accept of new Gods, nor new Laws; nor a Stran­ger, or Foreigner, for their King; but would adhere to those ancient Statutes and Religion, which were known to them and their Ancestours; and rather than re­linquish them, to embrace Novelties, they were resolved to dye, and undergo all the miseries which a cruel and enraged Conquerour could inflict. With this An­swer Yupanqui being provoked, entred boldly into the Confines of Cassamarca, where the Natives, like a brave and hardy people, manfully opposed themselves against him in all dangerous and difficult passes, being resolved to dye or overcome. The Inca, though unwilling to engage, out of a desire he had to spare the effu­sion of bloud, was yet forced sometimes to fight, that he might gain possession of the most difficult passes; in defence of which, the Enemy combating with all their might, many were slain on one side and the other; nor did they sometimes refuse Battel in the open Field; but in regard the Conduct and Numbers of the Inca was more excellent and great, than that of the Enemy, they were forced to retreat into the Mountains, and Rocks, and fast places; from whence making oftentimes their Sallies, great slaughters did ensue. Thus was the War continued for the space of four Months, because the Incas were unwilling to take advanta­ges entirely to destroy them, but rather to suffer, and weary them out, untill their fury and mettle began to abate: During all which time, the Incas used their accustomary lenitives, endeavouring to win them with all fair and mild treatment; for as many as they took in War, they released; such as were wounded, they hea­led and cured, and then sent them away; assuring them, that so often as they took them, they would use them with the same compassion, being never wearied [Page 209] with doing good; for that was the profession of the Incas, and was their methed to overcome by Mildness and Beneficence, rather than by Tyranny and Oppression; the Women and Children which they found in the Mountains and Caves, after they had fed them, and treated them with respect, and gentle terms, they sent away, that so they might relate the courtesies they had received, and persuade their Fathers and Husbands not to persist longer in their Opposition and Rebellion against the invincible Family of the Sun.

These and such like Instances of kindness being frequently repeated during the whole course of the War, began to operate on the rude and fierce disposition of this People, whose hard and obdurate temper being a little softened, it was obvi­ous and plain to them, that it could be no unhappy condition to fall into the hands of such, who being incited by a thousand provocations to destroy them, did not onely seek ways to preserve and keep them from utter ruine, but how also to bestow benefits, and even also against their own Will to shew them mercy. They considered also that the power of the Inca did daily increase, as theirs did dimi­nish, and that Famine and the Sword were evils inevitable. Wherefore consul­ting with their Curacas upon these difficulties, they concluded and agreed to re­ceive the conditions offered them by the Inca, rather than perish our of an obsti­nate and perverse humour. Upon this resolution they dispatched their Ambassa­dours to the Inca, confessing the Faults and Errours they were guilty of, in so long opposing and trying the Patience of the Incas, whose Generosity could not be pa­rallelled by any of humane Race; and therefore confessing them to be of the lucid family of the Sun, they with all humility begged to be received into the num­ber of their Vassals; and that both the Prince, and the General his Uncle, would be pleased to intercede with the Majesty of the Imperial Inca in their behalf, that so he would condescend and vouchsafe to own and receive them for his Subjects.

Scarce were these Ambassadours come into the presence of the Inca, before the Curaca Cassamarca, and his Nobles resolved to go themselves, and personally de­mand Pardon for their Offences; and accordingly appearing before the General, they prostrated themselves after the most humble fashion of their Countrey, re­peating in substance the same words which their Ambassadours had uttered. The Inca Capac Yupanqui gratiously accepted this Address, encouraging them with great assurances of the Inca's Pardon and Favour; and that he would be as kind and ten­der of them, as he was of his other Subjects; and for the opposition they had al­ready made, and the acts of Hostility committed during the time of War, they should never more be called to remembrance, provided that they continued obe­dient, and by their Services and Duty performed and endeavoured to deserve those benefits which the Sun had encharged unto his Children to communicate unto such who willingly and without compulsion yielded themselves and their people faithfull and loyal Subjects to the Inca, which being said, the Curaca and his followers bowed themselves, and worshipped, saying that their Generosity and Heroick Actions deservedly entitled them to an universal Dominion over all others, and gave a clear evidence of their undoubted Desce [...] from the Sun, and Extraction from something else than humane Race. After which they were dis­missed, and returned to their own Habitations.

CHAP. XVI.

THE General was much pleased with this Conquest, and considering the fruitfulness of the Soil, and pleasant situation, he esteemed it the best Flower he could add to his Brother's Crown, and therefore most worthy to be improved; to which end, he directed that the scattered Cottages, should be redu­ced into a Town, in which the people might live in a more comfortable and po­litical Society. That a Temple should be erected to the Sun, and a House for the select Virgins, the which were afterwards so well endowed, and adorned by the Magnificence of succeeding Princes, that they became the most renowned and famous Edifices of all Peru. Moreover Teachers were appointed to instruct them in the Rules of their Idolatrous Worship, and Governours, and Magi­strates set over them to precide in civil matters; Officers were also ordained to gather the fruits belonging to the Sun, and to the Inca; besides Engineers, and Workmen for making Aqueducts, and draining Lands; and lastly, Guards were quartered in their Countrey, to secure the Peace, and conserve them in Obe­dience.

All which being performed and established; they resolved to return to Cozco, but by the way to spend a little time in reducing a corner of Land, which they had left behind, for which being out of the way, they had not touched at it in their march outward. This Province was called Yauyu, the Countrey was moun­tainous, and rocky, and the people warlike; howsoever it being concluded that twelve thousand Men were sufficient for this Atchievement, the rest of the Army was dismissed, that they might not be harassed and wearied with unnecessary Marches. Being arrived on the Confines of this Province, the usual summons were dispatched, offering them terms either of War or Peace.

The Yauytines entred into consultation upon the matter of these summons, and in debate thereupon divers opinions arose; some were stout and obstinate, and were ready to dye in defence of their Gods, and their ancient Customes; but o­thers, of more cool and prudent temper, refuted the rashness, and folly of such resolution, considering that they were already surrounded by a puissant Enemy, whom other greater Provinces than theirs were not able to resist, nor their Gods to defend them. That the Clemency and Wisedom of the Incas was amiable, and such as ought to move them to desire, and embrace rather than decline their Government: With which consideration they unanimously concluded on a sur­render, the contrary course threatning nothing but entire ruine and desolation; so that this more moderate counsel prevailing, they unanimously received the Incas with solemn Festivals and Rejoicings; and the Incas in return vested their Curacas, and Nobles, with Garments of the finest sort, called Compi, and the Commonal­ty with Avasca, which was of a courser thread, all concluding to the general sa­tisfaction of that people, who were overjoyed and proud to become the Subjects of so gratious, and powerfull a King. Officers and Governours being here appoin­ted and established, according to the usual Stile and Custome; the Incas returned to Cozco, whence the Inca Pachacutec went out to meet his Son and Brother, and conduct them to the City; commanding that they should be carried in trium­phal Chairs on the Shoulders of some People belonging to the late conquered Pro­vinces, and received with all the joy, and festivity, which was due to the solem­nity of that day.

The several Nations which lived in the City, and the Curacas which presided over them, did every one in their several orders, with different instruments of Drums, and Trumpets, and Cornets, present themselves after the fashion of their [Page 211] Countrey, chanting out the Songs which they had composed in honour and praise of the mighty and excellent Actions performed by the General Capac Yupan­qui, and his Nephew the Prince, by whose happy beginnings his Father concei­ved entire satisfaction and hopes, that he would one day answer the desires and expectations of his Subjects. After the Citizens the Souldiers followed in their ranks and orders, according to their Companies and Divisions; singing also the Songs which they had composed in praise of the Heroick Actions of their Incas, making their Valour, and Conduct, and Excellencies, the subject of their Son­nets, adjoining thereunto Panegyricks in commendation of their Piety, Charity, Liberality and Magnificence towards their Captains and Souldiers, filling up the burthen of their Songs with the Names of the Uncle and Nephew, adding Titles unto them, and Dignities which their Vertues and brave Actions had acquired. After the Souldiers followed the Incas of the Bloud, all armed with the same sort of Weapons, as well those who had remained at home, as those who had been at the War; all being equally to share in the Booty and Honour; the Merits of those who had presided over the Civil Government at home, being no less estee­med than the hazards and labours of those who adventured abroad.

Amidst the Incas was the General and his Nephew surrounded, and after them came the Inca Pachacutec, mounted on his Chair of Gold, in which order they proceeded to the sacred Limits and Verge of the Temple, where the Incas alight­ing, took off their Shoes, and all, excepting the Inca, who was Emperour, wal­ked barefoot to the Gate of the Temple; at which place also the Inca himself with bare feet, attended onely by Incas, entred in and worshipped; and having given thanks for the Victories obtained, they all returned to the publick Market-place, where they celebrated the Festival, with Songs and Dances, with Eating and Drinking, which was their best entertainment on those days of merriment. In their Dancings they observed this order to avoid confusion. That every Nati­on according to their Seniority and Place took their turns in Dancing after the mode and fashion of their Countrey, whilst their Servants beat the Drums, and other Instruments, joining in the Chorus at the end of every period. Those who had performed their Dances drank one to another, and then arose and danced again, in such manner, as this pastime interchangeably continued for the whole day. And in this manner was the Ceremony and solemnity of their Triumphs observed, for the space of a whole months; which we have here described more particularly on occasion of the Victories which Capac Yupanqui had obtained; be­ing then solemnized with the most order and magnificence.

CHAP. XVII.

AFter the Festivals were finished, the Incas passed three years in peace and re­pose; dedicating their time to the administration of Justice and adornment of the Empire, improving the Provinces with Fountains and Aqueducts, and stately Edifices. After such time that the Souldiers had taken their repose, ano­ther War was agreed and concluded to be carried on towards the Plains, or Low-Countries, not having on that side extended the borders of the Empire, farther than to Nanasca; for this design thirty thousand Men were designed to be raised, and immediately to be dispeeded for this Conquest; and in regard these Vallies were very unhealthfull, and sickly for the camp; it was resolved at a Council of War, that another Army of thirty thousand Men should be raised, which every two months was to relieve the other, and so interchangeably take their turns and hazards in that unwholsome Air, which to the Natives themselves was almost pe­stilential.

The Armies being raised, the Inca Pachacutec commanded, that thirty thou­sand Men should quarter in the neighbouring parts, so as to be ready for the Inva­sion, and relief of the Guards at the times appointed; and with the first Army he, with his Son the Prince, and Brother Yupanqui proceeded by short marches to the Provinces called Rucana, and Hatum-rucana, resolving there to fix his Court, as the most convenient place near the confines, whence at all times he might be in a readiness to give the Succours which the War required, and apply those arts which were agreeable to Peace. In the mean time the Incas, who were his Son and Bro­ther, proceeded towards Nanasca, and being arrived there, they dispatched their usual Summons to the People, who live in the Valley of Yca, lying northward from Nanasca. The Natives desired time to communicate, and consider together concerning the Proposals offered them, who after they had held a consultation which admitted of some debate; they resolved to receive the Inca for their Lord and Master, being thereunto the rather moved from the report they had heard of the gentle Government of the Incas, and which they had already, by reason of the Neighbourhood with Nanasca, in part known and tried. By this Example the Natives likewise of the Valley of Pisco submitted, though their ill Neighbours of the Valley of Chicha endeavoured to corrupt and alienate their Minds from Obe­dience to the Inca, by promises to enter into a League and mutual Confederacy with them; but they being sensible that their united strength was not able to de­fend them from the prevailing power of the Inca, resolved to take the secure, and saving course of Submission, and accept the Laws, Customs, and Religion of the Incas, promising to adore the Sun, and esteem all other Gods vain and Idolatrous, but such onely as the Incas should impose upon them.

This Vale of Yca, is a fertile and fruitfull soil, as are all those other low Lands and Vallies, and therefore esteemed worthy to be improved by the Power and Industry of their Kings, in order whereunto they erected a fair Aqueduct, where­by the waters were conveyed from the highest part of the Mountains by a plenti­full stream; the which naturally running from the East, they with art turned to the West, by bringing the Current to fall into a Chanel which received the Rains in the Winter, which being dried up in the Summer, all those Plains became burnt, and scorched up for want of moisture, which was afterwards supplied by the great convenience and benefit of these new Waters; so that their Tillage and Lands were improved thereby, that ever after the People lived with great ease and abundance; which when the conquered Indians, and those not as yet subdued, had seen and proved, they became Admirers of the Incan-Empire, and desirous to be numbred with the Subjects to it, that so they might lay claim to a share of [Page 213] those blessings, which the vigilance and ingenuity of the Inca bestowed on his Vassals.

It is here to be noted, that the Indians, who inhabited along the Coast for the space of almost 500 Leagues, extending from Trugillo to Tarapaca, which is the utmost border North and South of Peru, generally adored and worshipped the Sea for God, (unless it were some petty Idol, or diminutive God, which was peculiar to the Province) by reason that the Sea fed and sustained them with Fish for their nourishment, and threw up vast quantities of Pilchards, with the Heads of which they dunged their Lands, (as we have said before) by reason of which benefits they gave it the Name of Mamacocha, or Mother-sea. They likewise adored the Whale for its vast bulk and bigness; and some Provinces adored this, and others that sort of Fish, as they were most plentifull, and yielded most benefit to the Natives. This was, in short, the Idolatrous Religion of the Yuncas before the times of the Incas, or that they came to have Rule and Dominion over them.

The Vallies of Yca and Pisco being thus reduced, the Incas dispatched their Sum­mons to the great and powerfull Valley of Chincha, (so called from Chinchasuyu, which is one of the four quarters into which the Incas divided their Empire) re­quiring them either to pay their Obedience to the Inca Pachacutec, who was a Child of the Sun, or otherwise to prepare themselves for War, and defend their Cause and Countrey with their Arms: But the people of Chincha confiding in their Numbers, and puffed up with an opinion of their bravery, and skill in War, returned an answer of Defiance; that they would neither receive the Sun for their God, nor the Inca for their King; that the Sea was the Deity, which they had most reason to Adore, in regard it supplied them with Fish for their nourishment, and was in other particulars and instances the most usefull and beneficial; whenas the Sun on the other side scorched their Countrey, and parched and tormented their Bodies; so that they wished rather to live remote from him, than to be troubled with the inconveniences of his Neighbourhood; that perhaps he might be a more proper God for those who inhabit the cold Climates under the frozen Zones; but as to themselves, his Rays and presence were offensive. That as to the King, they had a Natural Prince of their own, whom they loved, and would not part with for all the race and lineage of the Sun; and for their Arms, they were always ready to be employed against those who provoked their Passion, or infringed their Liberty, or invaded their Countrey or despised their Gods; the chief and principal of which was called Chincha Camac, who was the Maker and Conservator of Chinca, a God so powerfull, that the Incas would doe well to con­sider how they provoked or injured the King of Chincha, who was supported by the Providence of that powerfull God. The Natives of this Countrey do like­wise much avail themselves on a Tradition, that their Forefathers came from a far Countrey, (though they do not say whence) under the Conduct of a valiant and religious General, by force of whose Arms they conquered that Countrey, by destroying all the people, which were the natural Inhabitants of it not suf­fering one of them to survive, because they were a vile and brutish Race; be­sides many other brave Actions, which they recount of their Fore-fathers.

CHAP. XVIII.

THE Incas, heated with the disdain of this Answer, proceeded towards Chin­cha, and the Curaca, or Lord, called by the same Name, with a considera­ble band of Men as readily marched to encounter them, and skirmished with them in the Valley; but the Sand and Dust was so great, that the Armies could not remain long engaged; wherefore the Yuncas retreated to take possession of a Pass, at the entrance to which, though they opposed the Incas, yet so faint was the resistence which they made, that they gave ground and admission to the Enemy to lodge, and take up their quarters within the place which they endeavoured to defend: All which was performed with signal courage, and with bloud and wounds on both sides; the Yuncas labouring to defend their Countrey, and the Incas to enlarge and advance their Dominion.

During these many days of Skirmishes and Defiance, the Incas did not omit their invitations and persuasions to prefer terms of Peace, before the cruelties and extremities of War; but all to little purpose, for the Yuncas continuing obstinate in their resolutions, and being of opinion that the heat of the Sun would at length constrain the Enemy, accustomed to a more moderate climate, to relinquish their design; refused all propositions of Peace, rather shewing themselves every day more averse and rebellious on confidence of these hopes and expectations: Not­withstanding which, the Incas still maintaining the ancient principles, and con­stant practice of gentleness and moderation, did not take the advantage they might have done on many occasions, to the destruction of their Enemies; but ra­ther endeavoured to weary them out, and by long patience work them into a more pliable temper; for continuation of which, at the end of two Months, the Army which was appointed to relieve the other, was commanded with all diligence to march, and take the place of those who had preceded them, before the heat of the Countrey had produced Calentures amongst them, or any other diseases inci­dent to the bodies of Men unaccustomed to excess of heat.

The Officers hastning the March of the Army, with all expedition possible they arrived in a few days at Chincha, where the General Yupanqui stayed to re­ceive them, and dismiss the former Army, which he ordered to be lodged and quartered in such Neighbouring places, as to be near and ready to relieve the Guards another time, if the obstinacy of the Enemy should protract and delay the accomplishment of their subjection. The Prince departed with the Army which was relieved, for better security and conservation of his health.

The War being renewed by exchange of Forces, the General besieged and straitned them, as close as he was able, destroying their Harvest and Fruits, and hindering all Provisions from coming to their Camp: He also cut off their Cha­nels of Water, so that they could not refresh their Fruits and Plantations; every thing being burnt, and scorched up, but what they had already reaped, and ga­thered in; and this was the greatest misery that afflicted the Yuncas, whose Coun­trey being exceeding hot, was not capable to produce any Fruit but what was wa­tered every three or four Days.

The Yuncas grew now more sensible of their lost condition, for finding their streams of Water to be cut off, and themselves straitned in the narrowness of their quarters; and being disappointed of the hope and expectation they once concei­ved, that the Heat of the Countrey, and the ill Air, would constrain the Incas to quit and abandon it; and, on the contrary, perceiving the policy of their Govern­ment, that by relieving and exchanging their Guards, they were enabled to con­tinue the War, they began to abate something of their pride and confidence; but were not as yet so humbled, as readily to submit without trying the utmost [Page 215] extremity: For in this posture of War they persisted for the space of two Months longer, refusing all proposals of Peace, though tendred to them every eight Days by the Incas; and opposing them with Arms in their hands, in despight of Fa­mine, and Sword, and all the inconveniences of War; imploring in the mean time with earnest devotion, and vows, the assistence of their God Chincha Camac; to whom the Women especially directed their prayers, and with tears and sacri­fices begged his protection and deliverance of them.

It is observable that the Indians of this famous Valley of Chincha adored an Idol, which they called Chincha Camac, fashioned after the form of Pachacamac, or the unknown God, whom (as we have said before) the Incas spiritually, or mentally, adored: for they taking notice, that the Inhabitants of the Neighbouring Valley had erected an Idol, named Pachacamac, which signifies the Sustainer of the Uni­verse, and dedicated a Temple to it; did after their example mould another Idol after similitude of the former, giving it the Name of Chinchacamac, or the Sustai­ner, or Protector of Chincha; for the other denomination being Universal, seemed in their fancy, of such a vast extent, that the God, who had so great an employ­ment, as the care and conservation of the Universe, could not be at leisure to de­fend them, or think so narrow a corner, as Chincha, worthy his trouble or con­cernment; wherefore that they might gain a more peculiar Deity, and such as they might appropriate to themselves, they figured a Chincha camac, or a Dome­stick God, by whose favour and power they promised to themselves succour and deliverance from their Enemies.

The Incas all this while patiently endured the teadiousness of this War, and the obstinacy of their Enemies, who could not as yet provoke them to destroy them utterly, though policy of War and necessity compelled them to straiten, and distress them as far as they were able. At length Capac Yupanqui having observed the obstinate resolution of the Enemy, and that he lost both time and reputation by a teadious attendance on their pertinacious humour; and considering that this gentleness and mercy towards the Enemy, might be converted into a cruelty to­wards his own Subjects, in case that long delays, and protraction of time, should produce a sickness in the Camp, as was much to be feared from the violent Heats, and unwholsome Air: Wherefore to avoid, and prevent this danger, he dispat­ched a Messenger to them; acquainting them in express terms, that having alrea­dy complied with the compassionate and tender Instructions of his Brother the Inca, by his long forbearance of them; he sent now to let them know, that he gave them eight days to yield, and surrender themselves; in which space of time, in case they submitted, they should then be pardoned, and received to mercy; and if they refused, that they should no longer expect compassion, or quarter, for that he was resolved to put them all to the Sword, and people their Countrey again with a new Colony and Nation more wise and obedient to the Inca: which message being delivered, he ordered the Heralds to return without attending for an answer.

The Yuncas being terrified with this positive message, apprehended that the just rage of the Incas might reasonably transport them to an execution thereof; for that the Incas having received such bad returns for all the pity and gentleness they had shewn towards them, no other forbearance could be now expected; and con­sulting their present state of famine, and want, and other incommodities of War, they took a resolution to send their Ambassadours to the Inca to implore his par­don, and that he would vouchsafe to receive them for his Subjects, promising to exchange the rebellion and obstinacy they had used, into a faithfull and loyal Obe­dience to the Inca; the day following the Curaca, accompanied with his Kindred and Nobles, went to kiss the hands of the Inca, and personally make tender of their Duty and Obedience.

CHAP. XIX.

THE Inca much satisfied with this submission, congratulated with the Curaca Chincha the happiness of the ensuing Peace, whereby an end was put to the miseries of a bloudy War, which was destructive to his people: And speaking Kindly to this great Commander of the Yuncas, assured him of pardon from his Brother the Emperour; and because he perceived him to be much dejected and afflicted for his fault, he encouraged him with many kind and obliging expressi­ons, telling him, that the King his Brother was a gratious and mercifull Prince, who never recalled to memory the enmity shewn him at first, provided that ha­ving once submitted, and acknowledged him for their Lord, they did never af­terwards return to their rebellion: And as an evidence of favour and acceptance, he commanded, that Vestments should be given them of the finest sort; and so all concluded in a mutual satisfaction.

These Indians of Chincha boast much of this resistence they had made against the Incas, pretending that they repelled them twice, because they reckoned the ex­change of the first Army with the second to be a kind of retreat. They report also, that the Incas were many years before they could conquer them, and that at length they submitted upon conditions and promises; and that they were won rather by gifts and presents, than subdued by force of Arms. Thus was the mild usage and treatment which the Incas shewed to them, interpreted for a sign of their own Valour and Courage; whenas, in reality, the power of the Incas was so great in those days, that they could with facility have subdued them, had they in earnest applied their Strength, and Military Art, in that Conquest: but Men have liberty to talk of the Mighty Actions of former times, and of their Ance­stours, without offence to any in the present Age.

They report farther of themselves, that before they were Subjects to the Inca, they were of that power, and Martial disposition, that they made frequent Incur­sions into the Neighbouring Countries, from whence they carried Spoils and Trophies of Victory; that they were so dreadfull to those who inhabited the Mountains, that those people, for fear of them, deserted their Countrey, and that they often came as far as the Province of Colla. All which appears to be false, because these Yuncas are naturally a sluggish and dull Nation, and not given to labour, or travel, and therefore it is not probable, that they would undertake a March of almost 200 Leagues, through greater Provinces, and more populous than their own. And that which makes this report still more improbable is, That the Yuncas, being (as we have said) born in a very hot Countrey, where it never Rains, and where consequently the noise of Thunder is never heard; are so affrighted with the sound, and claps of it, so often as they enter into the Hilly-Countries, that with consternation and terrour they return into their own Cli­mate; and therefore it is not credible they should adventure into Mountains where the voice of Thunder is often heard, and which their ignorance made so horrible and affrighting to them.

Whilst Yupanqui employed himself in Establishing the Government of Chincha, and putting all things into the best order and posture he was able; he gave intelli­gence to his Brother of the success of his proceedings, desiring him to relieve the Army, which remained then on Duty; by exchange for another, that so he might proceed in the entire conquest of the Yuncas. And whilst he was thus setling the Go­vernment in Chincha, and imposing new Laws and Customs on them; Informations were brought him against certain persons guilty of Sodomy, to which sin that Coun­trey was much addicted: All which he took, and condemned, and burned alive; commanding their Houses to be thrown down, their Inheritances to be destroyed, [Page 217] their Trees rooted up, that so no steps or marks might appear of any thing which had been built, or planted by the hands of Sodomites, and that their memory, as well as their actions, might be abolished; with them they destroyed both their Wives and Children, which severity, though it may seem unjust, was yet an evidence of that abhorrence which the Incas conceived against this unnatural Crime.

Some time after this Conquest the Incan-Kings honoured, and enobled this val­ley of Chincha, with a famous Temple dedicated to the Sun, with a House also for the Select Virgins; it contained about thirty thousand souls, being one of the most pleasant and delightfull Vallies of Peru. The Actions and Exploits of the Inca Pachacutec were many and various, though his Conquests for the most part were performed in the same manner; wherefore to divert the Reader with some varieties, we shall now intermix our Discourse with two principal Festivals which the Incas celebrated with the greatest solemnities, and then we shall return again to the Life and Atchievements of this King.

CHAP. XX.

THE principal Festival was called Raymi, which sounds, or at leasts signifies as much with them as Pascha, (which with us in English is Easter) amongst the four Festivals, celebrated by the Incas in the City of Cozco, which was the Metro­polis of their Religion, (as Rome is to us) none was observed with that solemnity, as this which they called Yntip Raymi, held in the month of June, in honour of the Sun, soon after the Summer Solstice; and if they attributed this name of Raymi to any other Feast, it was in reference, or as it depended on this chief Festival.

This Solemnity was performed to the Sun, under Notion of the Supreme, Sole and Universal God, by virtue of whose Heat and Light all living Creatures were generated and sustained. At which also they commemorated their first Father In­ca Manco Capac, and Coya Mama Occlo, his Wife and Sister, owning and acknow­ledging them to be descended from the Sun, and sent by him into the World for the common benefit of Mankind. For which important Reasons this Festival be­ing esteemed the most solemn, all the principal Captains and Commanders of the Army, and Curacas or Lords of Provinces, assembled themselves at Cozco to celebrate this Feast; not that it was of Precept or Injunction, but out of mere Devotion to the Sun, and respect to the Inca. In case any Curaca or Officer were hindred by Age, or Infirmity, or by any distant Employment in service of the Inca, he then sent his Son, or his Brother, or some other Relation, to assist at this Function in his Name and Place; nor did the Inca esteem himself excused from this personal attendance, unless the War, or remote Visits of his Kingdoms obli­ged him to be absent.

At the first Ceremonies the King, as High-Priest, did always administer; for though there was another High-Priest, of the same legitimate Bloud, being a Bro­ther or Uncle of the Inca, to whom it properly belonged at other times to offi­ciate; yet this being the chief of all the Festivals, was ever graced and honoured by the administration of the Inca, who was the first and eldest Child of the Sun.

The Curacas were habited and dressed at this time in the finest Cloths and gay­eties that they could bring; some wore Garments plated with Gold and Silver, adorning themselves with Garlands, or Crowns of Gold, platted over their Wreaths; some of them appeared in Lions Skins, having their Heads and Bo­dies covered with them, and these were such, who boasted themselves to be de­scended from that generous Creature.

[Page 218] Such as had a great esteem and veneration for that Fowl which they call Cuntur, so as to fansie the Original of their first Parents to be descended from it, appeared in fashion of Angels, with the Wings of that Bird, which they say are so large, that some of them being killed by the Spaniards, have measured fourteen or fifteen Foot from the point of one pinion to the other.

Others appeared in antick Shapes, with horrid Vizards, and these were Yuncas, who, to make themselves the more ridiculous, entred with Grimaces, making mouths, and turning themselves into a thousand fantastical gestures, like Fools, or Madmen; carrying instruments in their hands, agreeable to their postures, such as Flutes, and ill-tuned Cymbols, without Musick or Harmony, which served to make up their wild Masquerade.

The Curacas, according to their qualities, carried the Ensigns of their respective Countries; some bore the Weapons which they used in War, such as Bows and Arrows, others Launces, and Darts, and Slings, and Pole-axes to be managed with one hand, and Halberts which they weilded with both; in their Colours and En­signs the Actions and Stories of their Valour, which they had acted in the Service of the Sun, and Inca were painted and designed: in short, every Curaca came be­habited in the best manner that he was able, and attended with his best Equipage, every one endeavouring to outdoe his Neighbour, or Companion, in something that was fine and extraordinary.

Fasting was the general preparation and introduction to the Raymi, or Festival of the Sun, which was so rigorous, that it continued for the space of three days; during which time they are nothing, but a little white Mayz unbaked, with a few herbs called Chucam, and drank nothing but water; no fire was kindled in the whole City, during this solemn fast, nor was it lawfull for any Man to accompa­ny with his Wife. The Fast being ended, upon the Eve or Vigil thereof the In­cas, who were Priests, and appointed to offer the Sacrifice, were employed in pre­paring the Sheep, and Lambs, and Drinks, which the day following were to be offered to the Sun; all which were provided according to the number of the peo­ple which came to the Festival, in regard, that not onely the Curacas, and their Deputies, but the common People, and their Servants, were to partake of the Benefit and Blessings of these Sacrifices.

The Virgins, or Wives of the Sun, were employed on the Eve in kneading great quantities of Dough, made of Mayz, which they call Canco, which they fashio­ned into round Cakes about the bigness of our Apples. For it is observable, that the Indians never eat their Mayz kneaded into Bread, but at this Feast, and at the other which they call Citua; nor do they eat this Bread at their Meals, but one­ly two or three mouthfulls at the beginning; for that which they ordinarily use for Bread is Cara, which they either parch, or boil before they eat it.

The Flower of this sort of Bread which the Inca and those of the Royal Family did eat, was grinded, and kneaded by the select Virgins, who were Wives of the Sun, and who likewise dressed all the other Dishes which were provided for this Festival; so that the Sun rather seemed to entertain his Family, than his Chil­dren to bestow a Treat or Banquet upon him: But as to the common sort, great numbers of other Women were set at work to make Bread, and dress Victuals for them; in making this common Bread great care was taken to have it of the best Flower, and such as was pure, and without mixture, being esteemed sacred, and such as was not to be eaten, but onely at this Festival, which was the principal of all their Feasts.

CHAP. XXI.

ALL things being well prepared, and disposed, on the Eve, the Feast being come, the Inca, accompanied with his Brethren, and every one ranked in his place and order, according to his Quality and Age, went in procession by break of day into the Market-place of the City, which they call Haucaypata, where re­maining bare-foot, they looked attentively toward the East in expectation of the Sun's Rising; when so soon as they saw him appear, they all immediately, cast­ing themselves down on their breeches, (which is as much as with us on our knees) adored and worshipped him, and with open Armes and Hands lifted up, putting them before their Mouths, threw empty Kisses into the Air, and so worshipped with profound reverence, acknowledging the Sun for their God, and their natu­ral Father.

The Curacas, which were not of the Bloud Royal, assembled in a separate Company in another place called Cussipata, where they performed the same Cere­monies with the Incas. Then the King raising himself on his Feet, whilst the others remained sitting, he took two great Cups of Gold, which they call Aquilla, into his Hands, filled with that Drink which is their chief Beverage; and then in the name and stead of his Father the Sun, (being esteemed the first-born) he lif­ted up the Bowl, which he held in his Right-hand, and invited the Inca, being himself, and all his Relations, to the Festival, to pledge him in that Liquour; for this Ceremony of drinking one to another, is the most familiar instance can be gi­ven of Friendship and Good-will.

Having performed this Ceremony of Invitation, he poured the Drink which was in his Right-hand Bowl into a golden Jarr, dedicated to the Sun; from which the Liquour ran into a smooth Chanel, made of Stone, which reached from the Market-place to the Temple, as if the Sun himself had drank it. Then the Inca drank of the Bowl which he held in his Left-hand, pledging the Sun, giving to every Inca some part thereof, in a small Cup of Gold, or Silver, which every one had ready to receive it; so that by little and little they had drained the great Bowl; the Liquour of which being sanctified by the hand of the Sun, or the Inca, was esteemed of Virtue and Blessings to all those who communicated of it; and of which all those of the Royal Family received. The Curacas drank of another Cup, though of the same sort of Liquour, prepared by the Wives of the Sun; which was not esteemed so holy and sacred as that which was consecrated by the Inca himself.

This Ceremony being performed, which was but an Antepast to what they had afterwards to drink, they proceeded all in their order to the Temple of the Sun; and being about two hundred paces from the door, they all (except the King) pulled off their Shoes, and walked to the Gate of the Temple. Then the Inca, and all his Kindred, entred in, and performed, as legitimate Children, their Obeisance and Adoration to the Image of the Sun; whilst the Curacas, as un­worthy of so great a Privilege, attended without in the great Court, which was before the Gate of the Temple.

Then the Inca offered with his own hand those Vessels of Gold with which he had performed this Ceremony; and the other Incas delivered theirs into the hands of Priests, who were Incas and particularly nominated and dedicated to the Sun; for it was not lawfull for any Inca to officiate at this holy Service, who was a Secular, or not ordained to this sacred Function. When the Priests had thus received the Chalices from the Incas, they went afterwards to the Gate, to [Page 220] take others from the hands of the Curacas, every one of which proceeded in their order, according to seniority, or priority of time, in which they had become Subjects of the Empire, and so consigned into the hands of the Priests their Ves­sels of Gold and Silver, with all sorts of Animals, such as Sheep, Lambs, Li­zards, Toads, Serpents, Foxes, Lions and Tygers, &c. all rarely well cast, and moulded in Gold and Silver, which they presented for their Offerings to the Sun, every one in some small quantity according to their Abilities.

The Offertory being made, every one returned to his place, and then the Incas who were Priests came with great droves of Lambs, Ewes and Rams of divers colours; for the Flocks of those Countries have as much variety in their colours as the Horses have in Spain; all which Cattle were the proper Goods and Estate of the Sun; out of which they chose a black Lamb, for that colour was prefer­red before all others, as most proper for Sacrifice, and most pleasing to Divinity; for they said, that brown Cattel were of the like colour, as well within as with­out, and that the white, though white over all their Bodies, had yet some black spots on the tip of their Snouts, or Noses, which was esteemed a defect, and there­fore less fit for unspotted Sacrifices; for which reason the Kings most commonly were clothed in black, their mourning being a kind of yellowish, and spotted co­lour.

From the first Sacrifice of the black Lamb, they made their Prognostications, and Divinations of matters relating to the Feast; likewise in all matters of im­portance, relating to Peace or War, they took their Omens and Signs from the Sacrifices of Lambs, searching into their Heart and Lungs; and thence divined from the colour and clearness of them, whether their Offerings were acceptable to the Sun, or not; whether the day of battel were to be successful and victorious; and whether the Year were to be fruitfull: Howsoever they did not always con­sult the entrails of Lambs; but in some matters they opened the Bowels of a Ram, in others of a barren Ewe; for it is observable, that they never killed a breeding Ewe, but such onely as were barren, or by age unfit for Procreation. When they killed a Lamb, or Sheep, they turned his Head towards the East, and without tying his Legs, either before or behind, three or four Indians held him fast; and laying him down, the Priest opened his left side, into which thrust­ing his Hand, he tore from thence his Heart, and Lungs, and all his vitals, not cutting them, but tearing them out whole with his hand, from the very upper parts of the Throat and Palate, to the lowermost Entrails, great care being taken that all the Vessels should be kept entire, and united with the same connexion that they had in the Body.

CHAP. XXII.

THE most happy Omen of all they held to be the throbs and palpitations of the Lungs, which if they still moved, and continued living when they were first drawn from the Body, they then esteemed the Omen certainly good, and could dispence with other less promising Symptoms, for that this had a supe­riour and an over-ruling power over all other unlucky appearances. Then they drew out the Guts, and blowing them up with Wind, they tied the neck very hard and close, and they pressed them on each side with their Hands, observing by which way the Wind found its easiest passage into the Veins and Lungs, which the more they swelled, and became replete with Wind, the better was the Omen accounted. There were many other particulars observed by them, which I have forgotten, but these which I have before mentioned I am well assured of, having noted them in my Journals, and remember, that when I was a Youth, I saw them twice performed by certain old Indians, not as yet baptised; I do not mean the Sacrifice of Raymi, for that was abolished long before I was born; onely the superstitious inspection into the Entrails of Lambs, and Sheep, in order to Divi­nation; and the Sacrifices of them after such inspection was still continued in my time, the which Sacrifices were offered after the manner of those at the principal Feasts. It was held for a very bad Omen if the Lamb, or Sheep, after they had opened his side, proved so strong as to be able by strugling to get the Mastery of them which held him, and to stand upon his Feet. It was also esteemed for a bad Omen, if in drawing out the Entrails the mouth of the Small-guts broke off from the Ligatures of the Stomach, so as not to come out whole and entire. It was also a bad Omen for the Lungs to come forth bruised, or broken, or the Heart wounded; besides other things, as I have said, which I neither noted, nor made enquiry of, onely these I remember, being told me by certain Indians, whom I found offering these Sacrifices; and indeed they were willing to be free with me, and resolve me in any thing I asked them concerning their good or bad Omens; for I being then but a Youth, they entertained no jealousie or suspicion of me. But to return to the Solemnity of the Festival of Raymi, we farther say, If the Sa­crifice of the Lamb declared not that fortunate Omen which was desired, then they made trial of another with a Ram, and if that neither promised fair or hap­py Tidings, then they consulted the Bowels of a barren Ewe, and if that also did not foretell something more hopefull, they then proceeded in their Sacrifices and Solemnities of the Feast, with Sorrow and Mourning, saying, that the Sun their Father was for some Crime, or Omission in his Service, angry and displeased with them, and therefore in vengeance thereof, expected the punishment of War or Famine, or some other Judgment; but then when the Omens were happy and smiling, they rejoiced with high contentment, being full of hopes and expectati­ons of fortunate successes.

This Sacrifice of the first Lamb, from whence they made their Divinations, being offered; great droves of Lambs and Sheep were brought afterwards for the common Sacrifice; but then they did not open their sides, being alive, as they did the first, but after the usual manner they fairly cut their Throats, and flead them; the Bloud they saved, and with it offered the Heart unto the Sun, bur­ning the Body altogether, untill the whole Lamb was consumed, and converted into Ashes.

The Fire for that Sacrifice was to be new, and then kindled (as they called it) from the hand of the Sun; to allight this Fire they made use of a great Bracelet, worn by the High Priest, which they called Chipana, being after the fashion of those which the Incas commonly put on the Wrist of their Left-hand; this being [Page 222] greater than ordinary, was held over a Cylinder of the bigness of a half Orange, bright and well polished, which uniting the Rays of the Sun in one point, cast such a reflexion into the Cylinder, as easily set fire to the Cotton, which being finely combined, was put into it, and readily received the flame: With this fire alighted from the Sun, they burnt their Sacrifices, and dressed all their Meat for that days provision; of this fire they carried some into the Temple of the Sun, and some to the Convent of the Select Virgins, to be there conserved for the space of the following Year; being esteemed a most unhappy Omen, in case it should by any accident have been extinguished. If on the Vigil or Day before the Festival, which is the time when they prepared all things in a readiness for the Sacrifice, the weather should have proved cloudy, so that the Sun did not ap­pear, then for kindling this Fire they made use of two round pieces of a hard sort of Wood, being about the bigness of the middle finger, and about half a yard long, called V [...]yaca, which being rubbed hard together, produced a Flame, and with these the Indians struck fire, as we do with a Steel and Flint, when they travelled, and passed through desart and unpeopled Countries, and I have frequent­ly seen the Shepherds make use of the same.

Howsoever it was accounted a bad Omen to be enforced on that day to have recourse unto that instrument; for in regard the Sun did then hide his face from them, it argued his displeasure and anger for some offence committed. All the flesh which was prepared for that Sacrifice, was dressed in the publick Market-place, and there divided amongst the Guests which came to the Feast, and distributed first to the Incas, then to the Curacas, and afterwards to the Commonalty, accor­ding to the several Orders and Degrees. The first Dish, or Course, served in at this solemn Banquet, was that sort of Bread which they called Cancu; then they brought in several varieties of Meats, without Drink, it being the custome over all Peru, not to drink at the time of their Meals.

From what we have said concerning the Indians sipping from the Bowl or Cup, offered them by the hand of the Priest, the Spaniards raised a report, that the Indi­ans communicated in the same manner as do the Christians; but having plainly de­livered the matter of Fact, we shall leave the similitude, or comparison, to every Man's fancy.

The Dinner, or Banquet of Meats being over, great quantities of Drink were brought in, in which the Indians were notoriously addicted to exceed, though by the Mercies of God, they are so well reformed from that Vice, by example of that Temperance and Sobriety which they observed in the Spaniards, that it is now a strange thing to see an Indian drunk, the Vice being generally become de­testable, and esteemed infamous; so that had the like good example been shewn in other things to this People, as hath been in this, it might have produced the same good effect, and signalized the Spaniards for true Apostolical Preachers of the Gospel.

CHAP. XXIII.

THE Inca being seated on his Chair of Massie Gold, raised on a Pedestal of the same metal, he sent a Message to his Kindred called Hanan Cozco, and Hurin Cozco, that they should in his name drink a Health to those Indians, who were the most famous and renowned in their respective Nations. First they no­minated the Captains, who had signalized their valour in the War, being for their Martial Exploits, preferred before the Curacas; and in case a Curaca, who was a Lord over some Vassals, had merited also the honour of a Captain, they called and mentioned him with both Titles. In the next place the Inca sent to in­vite unto drinking, the Curacus who lived in the parts adjacent, near to Cozco, be­ing such as had been reduced by the first Inca Manco Capac, and for that reason ha­ving the privilege of being called Incas, they were preferred in the next place to the Incas of the Royal Bloud, and before all other Nations, for it was a Maxime amongst those Kings never to alter or diminish those Titles of Honour or Privi­leges which their Ancestours had bestowed as favours on their Subjects, but were rather willing to confirm and enlarge them.

Now their form and manner of Drinking one to another, was this; all the In­dians generally (according to th [...] [...]ondition and quality) had and do still keep a couple of Cups to drink in, equa [...]y matched, being of the same size and shape, and of the same Metal, either of Gold, Silver, or Wood, that so every Man might drink alike, and have his equal proportion one with the other. He that invited to the Drink, held up his two Cups in each hand, and then gave to him whom he invited the Cup which was in his Right-hand, in case he were of greater Quality, and if he were of inferiour Degree, then that in his Left, and then both drank at the same time; and afterwards receiving his Cup again, he returned to his place; though commonly as these Feasts the Person inviting was greater than the Person invited, so that the Invitation was an evidence of grace and favour of the Superiour to his Inferiour; though from this Custome afterwards it came, that when the Inferiour invited the Superiour, it was by way of acknowledgment of his Service and Vassalage.

In observance of this common Custome of Invitation, the Incas, who carried the Drink from the King, said to the Person invited, The Capa Inca hath sent me to invite you to drinking, and I am come to drink with you in his name. Whereupon the Captain, or Curaca, took the Cup into his Hands, and lifting up his Eyes unto the Sun, as if he would return him thanks for the great Favour he received from his Off-spring; and then having taken the Draught with silence, returned back the Cup, making signs of profound Reverence and Adoration with his Hands, and kissing the Air with his Lips.

But it is to be noted, that the Inca did never send Invitations of drinking to all the Curacas in general, but to some particular persons of them, who were famous, and had a great interest with their People, and well beloved by the Commonal­ty, and were Men zealous of the publick good; for this matter of publick good was the great concernment to which the Inca, the Curacas, and all the Ministers of War and Peace bended their chief aim and studies. To other Curacas the In­cas who carried the Cups drank in their own, and not in the name of the Inca, with which the Curacas were abundantly satisfied, acknowledging it an Honour sufficient for them to drink with one who was of the Family, and allied to the Sun, as well as the King himself.

The first Ceremony of Drinking being finished, then immediately the Captains and Curacas of the several Nations made their Invitations in the same manner and order as they had been themselves invited; some making their immediate Ad­dress [Page 224] to the King, and others to the Incas, in return to their late Complement. When they approached the Inca, it was with deep silence, and humble prostra­tion; and the Inca received them with great Courtesie, and gratious Counte­nance; and in regard he was to pledge them all, he took the Cup from every Man's hand, touching it with his Lips; though he drank more plentifully out of the Bowl of those to whose Dignity and Quality he bore some particular respect; what remained at the bottom of the Cup, the Inca commanded his Servants, who were also Incas by privilege, to drink of the remainder, which being done, the Cups were again returned to the Owners.

These Cups having touched the Hands and Lips of the Capa Inca, were ever afterwards conserved as sacred Reliques, and held in great Veneration, never af­terwards being applied to common uses, but separated, as were their Idols, for Worship and Adoration; for in reality such was the interiour Devotion which they conceived towards their Kings, that we cannot express the Love and Vene­ration which these poor Indians entertained of every thing which had relation to them.

In this manner the Healths being gone about, and every one pledged; they all returned orderly to their places; and then the Dances and Songs began; all Na­tions presenting themselves respectively in their Masquerades, and Colours, and antick Postures, according to the fashion of their Countrey; during all which the drinking still went on, the Incas inviting each other, as also the Captains and Cu­racas entertaining their Friends, and Acquaintance, and such as were Neighbours and Relations in their several Countries.

Thus were nine days spent in the solemn celebration of this Feast of Raymi, where was plenty of Meat and Drink (as we have said) accompanied with all kinds of Mirth and Jollity; though the first day onely was appointed for Sacri­fices, and for inspection into the Entrails of Beasts, from whence they made their Divinations of future Events. After the nine days were over, the Curacas taking their leave of the King, returned to their respective Countries, having received entire satisfaction in the solemn performance of the principal Feast, which they dedicated to their God the Sun. When the King was employed in the War, or was far remote in visitations of foreign Countries, he always observed the solemn Celebration of this Festival, in that place, where his occasions had drawn him, though not with the pomp and magnificence, as it was performed at Cozco; where in the absence of the King, the Governour and High-Priest, who were always Incas of the Bloud, took care to celebrate the Festival, at which the Curacas, or their Deputies did appear for them, with a great concourse of people from the adjacent Provinces.

CHAP. XXIV.

THis word Huaracu is of the true Peruvian Language, and signifies as much as to arm a Cavalier; meaning no other thing than those Badges of Honour and Banners which they gave to the young Men of the Ro