Inca Land Part 8

The fugitives returned to Cuzco and reported their misfortune. The importance of the reverse will be better appreciated if one remembers that the size of the force with which Pizarro conquered Peru was less than two hundred, only a few times larger than Captain Villadiego's company which had been wiped out by Manco. Its significance is further increased by the fact that the contemporary Spanish writers, with all their tendency to exaggerate, placed Manco's force at only "a little more than eighty Indians." Probably there were not even that many. The wonder is that the Inca's army was not reported as being several thousand.

Francisco Pizarro himself now hastily set out with a body of soldiers determined to punish this young Inca who had inflicted such a blow on the prestige of Spanish arms, "but this attempt also failed," for the Inca had withdrawn across the rivers and mountains of Uilcapampa to Uiticos, where, according to Cieza de Leon, he cheered his followers with the sight of the heads of his enemies. Unfortunately for accuracy, the custom of displaying on the ends of pikes the heads of one's enemies was European and not Peruvian. To be sure, the savage Indians of some of the Amazonian jungles do sometimes decapitate their enemies, remove the bones of the skull, dry the shrunken scalp and face, and wear the trophy as a mark of prowess just as the North American Indians did the scalps of their enemies. Such customs had no place among the peace-loving Inca agriculturists of central Peru. There were no Spaniards living with Manco at that time to report any such outrage on the bodies of Captain Villadiego's unfortunate men. Probably the conquistadores supposed that Manco did what the Spaniards would have done under similar circ.u.mstances.

Following the failure of Francisco Pizarro to penetrate to Uiticos, his brother, Gonzalo, "undertook the pursuit of the Inca and occupied some of his pa.s.ses and bridges," but was unsuccessful in penetrating the mountain labyrinth. Being less foolhardy than Captain Villadiego, he did not come into actual conflict with Manco. Unable to subdue the young Inca or prevent his raids on travelers from Cuzco to Lima, Francisco Pizarro, "with the a.s.sent of the royal officers who were with him," established the city of Ayacucho at a convenient point on the road, so as to make it secure for travelers. Nevertheless, according to Montesinos, Manco caused the good people of Ayacucho quite a little trouble. Finally, Francisco Pizarro, "having taken one of Manco's wives prisoner with other Indians, stripped and flogged her, and then shot her to death with arrows."

Accounts of what happened in Uiticos under the rule of Manco are not very satisfactory. Father Calancha, who published in 1639 his "Coronica Moralizada," or "pious account of the missionary activities of the Augustinians" in Peru, says that the Inca Manco was obeyed by all the Indians who lived in a region extending "for two hundred leagues and more toward the east and toward the south, where there were innumerable Indians in various provinces." With customary monastic zeal and proper religious fervor, Father Calancha accuses the Inca of compelling the baptized Indians who fled to him from the Spaniards to abandon their new faith, torturing those who would no longer wors.h.i.+p the old Inca "idols." This story need not be taken too literally, although undoubtedly the escaped Indians acted as though they had never been baptized.

Besides Indians fleeing from harsh masters, there came to Uilcapampa, in 1542, Gomez Perez, Diego Mendez, and half a dozen other Spanish fugitives, adherents of Almagro, "rascals," says Calancha, "worthy of Manco's favor." Obliged by the civil wars of the conquistadores to flee from the Pizarros, they were glad enough to find a welcome in Uiticos. To while away the time they played games and taught the Inca checkers and chess, as well as bowling-on-the-green and quoits. Montesinos says they also taught him to ride horseback and shoot an arquebus. They took their games very seriously and occasionally violent disputes arose, one of which, as we shall see, was to have fatal consequences. They were kept informed by Manco of what was going on in the viceroyalty. Although "encompa.s.sed within craggy and lofty mountains," the Inca was thoroughly cognizant of all those "revolutions" which might be of benefit to him.

Perhaps the most exciting news that reached Uiticos in 1544 was in regard to the arrival of the first Spanish viceroy. He brought the New Laws, a result of the efforts of the good Bishop Las Casas to alleviate the sufferings of the Indians. The New Laws provided, among other things, that all the officers of the crown were to renounce their repartimientos or holdings of Indian serfs, and that compulsory personal service was to be entirely abolished. Repartimientos given to the conquerors were not to pa.s.s to their heirs, but were to revert to the king. In other words, the New Laws gave evidence that the Spanish crown wished to be kind to the Indians and did not approve of the Pizarros. This was good news for Manco and highly pleasing to the refugees. They persuaded the Inca to write a letter to the new viceroy, asking permission to appear before him and offer his services to the king. The Spanish refugees told the Inca that by this means he might some day recover his empire, "or at least the best part of it." Their object in persuading the Inca to send such a message to the viceroy becomes apparent when we learn that they "also wrote as from themselves desiring a pardon for what was past"

and permission to return to Spanish dominions.

Gomez Perez, who seems to have been the active leader of the little group, was selected to be the bearer of the letters from the Inca and the refugees. Attended by a dozen Indians whom the Inca instructed to act as his servants and bodyguard, he left Uilcapampa, presented his letters to the viceroy, and gave him "a large relation of the State and Condition of the Inca, and of his true and real designs to doe him service." "The Vice-king joyfully received the news, and granted a full and ample pardon of all crimes, as desired. And as to the Inca, he made many kind expressions of love and respect, truly considering that the Interest of the Inca might be advantageous to him, both in War and Peace. And with this satisfactory answer Gomez Perez returned both to the Inca and to his companions." The refugees were delighted with the news and got ready to return to king and country. Their departure from Uiticos was prevented by a tragic accident, thus described by Garcila.s.so.

"The Inca, to humour the Spaniards and entertain himself with them, had given directions for making a bowling-green; where playing one day with Gomez Perez, he came to have some quarrel and difference with this Perez about the measure of a Cast, which often happened between them; for this Perez, being a person of a hot and fiery brain, without any judgment or understanding, would take the least occasion in the world to contend with and provoke the Inca .... Being no longer able to endure his rudeness, the Inca punched him on the breast, and bid him to consider with whom he talked. Perez, not considering in his heat and pa.s.sion either his own safety or the safety of his Companions, lifted up his hand, and with the bowl struck the Inca so violently on the head, that he knocked him down. [He died three days later.] The Indians hereupon, being enraged by the death of their Prince, joined together against Gomez and the Spaniards, who fled into a house, and with their Swords in their hands defended the door; the Indians set fire to the house, which being too hot for them, they sallied out into the Marketplace, where the Indians a.s.saulted them and shot them with their Arrows until they had killed every man of them; and then afterwards, out of mere rage and fury they designed either to eat them raw as their custome was, or to burn them and cast their ashes into the river, that no sign or appearance might remain of them; but at length, after some consultation, they agreed to cast their bodies into the open fields, to be devoured by vulters and birds of the air, which they supposed to be the highest indignity and dishonour that they could show to their Corps." Garcila.s.so concludes: "I informed myself very perfectly from those chiefs and n.o.bles who were present and eye-witnesses of the unparalleled piece of madness of that rash and hair-brained fool; and heard them tell this story to my mother and parents with tears in their eyes." There are many versions of the tragedy. [4] They all agree that a Spaniard murdered the Inca.

Thus, in 1545, the reign of an attractive and vigorous personality was brought to an abrupt close. Manco left three young sons, Sayri Tupac, t.i.tu Cusi, and Tupac Amaru. Sayri Tupac, although he had not yet reached his majority, became Inca in his father's stead, and with the aid of regents reigned for ten years without disturbing his Spanish neighbors or being annoyed by them, unless the reference in Montesinos to a proposed burning of bridges near Abancay, under date of 1555, is correct. By a curious lapse Montesinos ascribes this attempt to the Inca Manco, who had been dead for ten years. In 1555 there came to Lima a new viceroy, who decided that it would be safer if young Sayri Tupac were within reach instead of living in the inaccessible wilds of Uilcapampa. The viceroy wisely undertook to accomplish this difficult matter through the Princess Beatrix Coya, an aunt of the Inca, who was living in Cuzco. She took kindly to the suggestion and dispatched to Uiticos a messenger, of the blood royal, attended by Indian servants. The journey was a dangerous one; bridges were down and the treacherous trails were well-nigh impa.s.sable. Sayri Tupac's regents permitted the messenger to enter Uilcapampa and deliver the viceroy's invitation, but were not inclined to believe that it was quite so attractive as appeared on the surface, even though brought to them by a kinsman. Accordingly, they kept the visitor as a hostage and sent a messenger of their own to Cuzco to see if any foul play could be discovered, and also to request that one John Sierra, a more trusted cousin, be sent to treat in this matter. All this took time.

In 1558 the viceroy, becoming impatient, dispatched from Lima Friar Melchior and one John Betanzos, who had married the daughter of the unfortunate Inca Atahualpa and pretended to be very learned in his wife's language. Montesinos says he was a "great linguist." They started off quite confidently for Uiticos, taking with them several pieces of velvet and damask, and two cups of gilded silver as presents. Anxious to secure the honor of being the first to reach the Inca, they traveled as fast as they could to the Chuquichaca bridge, "the key to the valley of Uiticos." Here they were detained by the soldiers of the regents. A day or so later John Sierra, the Inca's cousin from Cuzco, arrived at the bridge and was allowed to proceed, while the friar and Betanzos were still detained. John Sierra was welcomed by the Inca and his n.o.bles, and did his best to encourage Sayri Tupac to accept the viceroy's offer. Finally John Betanzos and the friar were also sent for and admitted to the presence of the Inca, with the presents which the viceroy had sent. Sayri Tupac's first idea was to remain free and independent as he had hitherto done, so he requested the amba.s.sadors to depart immediately with their silver gilt cups. They were sent back by one of the western routes across the Apurimac. A few days later, however, after John Sierra had told him some interesting stories of life in Cuzco, the Inca decided to reconsider the matter. His regents had a long debate, observed the flying of birds and the nature of the weather, but according to Garcila.s.so "made no inquiries of the devil." The omens were favorable and the regents finally decided to allow the Inca to accept the invitation of the viceroy.

Sayri Tupac, anxious to see something of the world, went directly to Lima, traveling in a litter made of rich materials, carried by relays chosen from the three hundred Indians who attended him. He was kindly received by the viceroy, and then went to Cuzco, where he lodged in his aunt's house. Here his relatives went to welcome him. "I, myself," says Garcila.s.so, "went in the name of my Father. I found him then playing a certain game used amongst the Indians .... I kissed his hands, and delivered my Message; he commanded me to sit down, and presently they brought two gilded cups of that Liquor, made of Mayz [chicha] which scarce contained four ounces of Drink; he took them both, and with his own Hand he gave one of them to me; he drank, and I pledged him, which as we have said, is the custom of Civility amongst them. This Ceremony being past, he asked me, Why I did not meet him at Uillcapampa. I answered him, 'Inca, as I am but a Youngman, the Governours make no account of me, to place me in such Ceremonies as these!' 'How,' replied the Inca, 'I would rather have seen you than all the Friers and Fathers in Town.' As I was going away I made him a submissive bow and reverence, after the manner of the Indians, who are of his Alliance and Kindred, at which he was so much pleased, that he embraced me heartily, and with much affection, as appeared by his Countenance."

Sayri Tupac now received the sacred Red Fringe of Inca sovereignty, was married to a princess of the blood royal, joined her in baptism, and took up his abode in the beautiful valley of Yucay, a day's journey northeast of Cuzco, and never returned to Uiticos. His only daughter finally married a certain Captain Garcia, of whom more anon. Sayri Tupac died in 1560, leaving two brothers; the older, t.i.tu Cusi Yupanqui, illegitimate, and the younger, Tupac Amaru, his rightful successor, an inexperienced youth.

------ FIGURE

Yucay, Last Home of Sayri Tupac ------

The throne of Uiticos was seized by t.i.tu Cusi. The new Inca seems to have been suspicious of the untimely death of Sayri Tupac, and to have felt that the Spaniards were capable of more foul play. So with his half-brother he stayed quietly in Uilcapampa. Their first visitor, so far as we know, was Diego Rodriguez de Figueroa, who wrote an interesting account of Uiticos and says he gave the Inca a pair of scissors. He was unsuccessful in his efforts to get t.i.tu Cusi to go to Cuzco. In time there came an Augustinian missionary, Friar Marcos Garcia, who, six years after the death of Sayri Tupac, entered the rough country of Uilcapampa, "a land of moderate wealth, large rivers, and the usual rains," whose "forested mountains," says Father Calancha, "are magnificent." Friar Marcos had a hard journey. The bridges were down, the roads had been destroyed, and the pa.s.ses blocked up. The few Indians who did occasionally appear in Cuzco from Uilcapampa said the friar could not get there "unless he should be able to change himself into a bird." However, with that courage and pertinacity which have marked so many missionary enterprises, Friar Marcos finally overcame all difficulties and reached Uiticos.

The missionary chronicler says that t.i.tu Cusi was far from glad to see him and received him angrily. It worried him to find that a Spaniard had succeeded in penetrating his retreat. Besides, the Inca was annoyed to have any one preach against his "idolatries." t.i.tu Cusi's own story, as written down by Friar Marcos, does not agree with Calancha's. Anyhow, Friar Marcos built a little church in a place called Puquiura, where many of the Inca's people were then living. "He planted crosses in the fields and on the mountains, these being the best things to frighten off devils." He "suffered many insults at the hands of the chiefs and princ.i.p.al followers of the Inca. Some of them did it to please the Devil, others to flatter the Inca, and many because they disliked his sermons, in which he scolded them for their vices and abominated among his converts the possession of four or six wives. So they punished him in the matter of food, and forced him to send to Cuzco for victuals. The Convent sent him hard-tack, which was for him a most delicious banquet."

Within a year or so another Augustinian missionary, Friar Diego Ortiz, left Cuzco alone for Uilcapampa. He suffered much on the road, but finally reached the retreat of the Inca and entered his presence in company with Friar Marcos. "Although the Inca was not too happy to see a new preacher, he was willing to grant him an entrance because the Inca ... thought Friar Diego would not vex him nor take the trouble to reprove him. So the Inca gave him a license. They selected the town of Huarancalla, which was populous and well located in the midst of a number of other little towns and villages. There was a distance of two or three days journey from one Convent to the other. Leaving Friar Marcos in Puquiura, Friar Diego went to his new establishment and in a short time built a church, a house for himself, and a hospital,--all poor buildings made in a short time." He also started a school for children, and became very popular as he went about healing and teaching. He had an easier time than Friar Marcos, who, with less tact and no skill as a physician, was located nearer the center of the Inca cult.

The princ.i.p.al shrine of the Inca is described by Father Calancha as follows: "Close to Vitcos [or Uiticos] in a village called Chuquipalpa, is a House of the Sun, and in it a white rock over a spring of water where the Devil appears as a visible manifestation and was wors.h.i.+pped by those idolators. This was the princ.i.p.al mochadero of those forested mountains. The word 'mochadero' [5] is the common name which the Indians apply to their places of wors.h.i.+p. In other words it is the only place where they practice the sacred ceremony of kissing. The origin of this, the princ.i.p.al part of their ceremonial, is that very practice which Job abominates when he solemnly clears himself of all offences before G.o.d and says to Him: 'Lord, all these punishments and even greater burdens would I have deserved had I done that which the blind Gentiles do when the sun rises resplendent or the moon s.h.i.+nes clear and they exult in their hearts and extend their hands toward the sun and throw kisses to it,' an act of very grave iniquity which is equivalent to denying the true G.o.d."

Thus does the ecclesiastical chronicler refer to the practice in Peru of that particular form of wors.h.i.+p of the heavenly bodies which was also widely spread in the East, in Arabia, and Palestine and was inveighed against by Mohammed as well as the ancient Hebrew prophets. Apparently this ceremony "of the most profound resignation and reverence" was practiced in Chuquipalpa, close to Uiticos, in the reign of the Inca t.i.tu Cusi.

Calancha goes on to say: "In this white stone of the aforesaid House of the Sun, which is called Yurac Rumi [meaning, in Quichua, a white rock], there attends a Devil who is Captain of a legion. He and his legionaries show great kindness to the Indian idolators, but great terrors to the Catholics. They abuse with hideous cruelties the baptized ones who now no longer wors.h.i.+p them with kisses, and many of the Indians have died from the horrible frights these devils have given them."

One day, when the Inca and his mother and their princ.i.p.al chiefs and counselors were away from Uiticos on a visit to some of their outlying estates, Friar Marcos and Friar Diego decided to make a spectacular attack on this particular Devil, who was at the great "white rock over a spring of water." The two monks summoned all their converts to gather at Puquiura, in the church or the neighboring plaza, and asked each to bring a stick of firewood in order that they might burn up this Devil who had tormented them. "An innumerable mult.i.tude" came together on the day appointed. The converted Indians were most anxious to get even with this Devil who had slain their friends and inflicted wounds on themselves; the doubters were curious to see the result; the Inca priests were there to see their G.o.d defeat the Christians'; while, as may readily be imagined, the rest of the population came to see the excitement. Starting out from Pucyura they marched to "the Temple of the Sun, in the village of Chuquipalpa, close to Uiticos."

Arrived at the sacred palisade, the monks raised the standard of the cross, recited their orisons, surrounded the spring, the white rock and the Temple of the Sun, and piled high the firewood. Then, having exorcised the locality, they called the Devil by all the vile names they could think of, to show their lack of respect, and finally commanded him never to return to this vicinity. Calling on Christ and the Virgin, they applied fire to the wood. "The poor Devil then fled roaring in a fury, and making the mountains to tremble."

It took remarkable courage on the part of the two lone monks thus to desecrate the chief shrine of the people among whom they were dwelling. It is almost incredible that in this remote valley, separated from their friends and far from the protecting hand of the Spanish viceroy, they should have dared to commit such an insult to the religion of their hosts. Of course, as soon as the Inca t.i.tu Cusi heard of it, he was greatly annoyed. His mother was furious. They returned immediately to Pucyura. The chiefs wished to "slay the monks and tear them into small pieces," and undoubtedly would have done so had it not been for the regard in which Friar Diego was held. His skill in curing disease had so endeared him to the Indians that even the Inca himself dared not punish him for the attack on the Temple of the Sun. Friar Marcos, however, who probably originated the plan, and had done little to gain the good will of the Indians, did not fare so well. Calancha says he was stoned out of the province and the Inca threatened to kill him if he ever should return. Friar Diego, particularly beloved by those Indians who came from the fever-stricken jungles in the lower valleys, was allowed to remain, and finally became a trusted friend and adviser of t.i.tu Cusi.

One day a Spaniard named Romero, an adventurous prospector for gold, was found penetrating the mountain valleys, and succeeded in getting permission from the Inca to see what minerals were there. He was too successful. Both gold and silver were found among the hills and he showed enthusiastic delight at his good fortune. The Inca, fearing that his reports might encourage others to enter Uilcapampa, put the unfortunate prospector to death, notwithstanding the protestations of Friar Diego. Foreigners were not wanted in Uilcapampa.

In the year 1570, ten years after the accession of t.i.tu Cusi to the Inca throne in Uiticos, a new Spanish viceroy came to Cuzco. Unfortunately for the Incas, Don Francisco de Toledo, an indefatigable soldier and administrator, was excessively bigoted, narrow-minded, cruel, and pitiless. Furthermore, Philip II and his Council of the Indies had decided that it would be worth while to make every effort to get the Inca out of Uiticos. For thirty-five years the Spanish conquerors had occupied Cuzco and the major portion of Peru without having been able to secure the submission of the Indians who lived in the province of Uilcapampa. It would be a great feather in the cap of Toledo if he could induce t.i.tu Cusi to come and live where he would always be accessible to Spanish authority.

During the ensuing rainy season, after an unusually lively party, the Inca got soaked, had a chill, and was laid low. In the meantime the viceroy had picked out a Cuzco soldier, one Tilano de Anaya, who was well liked by the Inca, to try to persuade t.i.tu Cusi to come to Cuzco. Tilano was instructed to go by way of Ollantaytambo and the Chuquichaca bridge. Luck was against him. t.i.tu Cusi's illness was very serious. Friar Diego, his physician, had prescribed the usual remedies. Unfortunately, all the monk's skill was unavailing and his royal patient died. The "remedies" were held by t.i.tu Cusi's mother and her counselors to be responsible. The poor friar had to suffer the penalty of death "for having caused the death of the Inca."

The third son of Manco, Tupac Amaru, brought up as a playfellow of the Virgins of the Sun in the Temple near Uiticos, and now happily married, was selected to rule the little kingdom. His brows were decked with the Scarlet Fringe of Sovereignty, but, thanks to the jealous fear of his powerful illegitimate brother, his training had not been that of a soldier. He was destined to have a brief, unhappy existence. When the young Inca's counselors heard that a messenger was coming from the viceroy, seven warriors were sent to meet him on the road. Tilano was preparing to spend the night at the Chuquichaca bridge when he was attacked and killed.

The viceroy heard of the murder of his amba.s.sador at the same time that he learned of the martyrdom of Friar Diego. A blow had been struck at the very heart of Spanish domination; if the representatives of the Vice-Regent of Heaven and the messengers of the viceroy of Philip II were not inviolable, then who was safe? On Palm Sunday the energetic Toledo, surrounded by his council, determined to make war on the unfortunate young Tupac Amaru and give a reward to the soldier who would effect his capture. The council was of the opinion that "many Insurrections might be raised in that Empire by this young Heir." "Moreover it was alledged," says Garcila.s.so .... "That by the Imprisonment of the Inca, all that Treasure might be discovered, which appertained to former kings, together with that Chain of Gold, which Huayna Capac commanded to be made for himself to wear on the great and solemn days of their Festival"! Furthermore, the "Chain of Gold with the remaining Treasure belong'd to his Catholic Majesty by right of Conquest"! Excuses were not wanting. The Incas must be exterminated.

The expedition was divided into two parts. One company was sent by way of Limatambo to Curahuasi, to head off the Inca in case he should cross the Apurimac and try to escape by one of the routes which had formerly been used by his father, Manco, in his marauding expeditions. The other company, under General Martin Hurtado and Captain Garcia, marched from Cuzco by way of Yucay and Ollantaytambo. They were more fortunate than Captain Villadiego whose force, thirty-five years before, had been met and destroyed at the pa.s.s of Panticalla. That was in the days of the active Inca Manco. Now there was no force defending this important pa.s.s. They descended the Luc.u.mayo to its junction with the Urubamba and came to the bridge of Chuquichaca.

The narrow suspension bridge, built of native fibers, sagged deeply in the middle and swayed so threateningly over the gorge of the Urubamba that only one man could pa.s.s it at a time. The rapid river was too deep to be forded. There were no canoes. It would have been a difficult matter to have constructed rafts, for most of the trees that grow here are of hard wood and do not float. On the other side of the Urubamba was young Tupac Amaru, surrounded by his councilors, chiefs, and soldiers. The first hostile forces which in Pizarro's time had endeavored to fight their way into Uilcapampa had never been allowed by Manco to get as far as this. His youngest son, Tupac Amaru, had had no experience in these matters. The chiefs and n.o.bles had failed to defend the pa.s.s; and they now failed to destroy the Chuquichaca bridge, apparently relying on their ability to take care of one Spanish soldier at a time and prevent the Spaniards from crossing the narrow, swaying structure. General Hurtado was not taking any such chances. He had brought with him one or two light mountain field pieces, with which the raw troops of the Inca were little acquainted. The sides of the valley at this point rise steeply from the river and the reverberations caused by gun fire would be fairly terrifying to those who had never heard anything like it before. A few volleys from the guns and the arquebuses, and the Indians fled pellmell in every direction, leaving the bridge undefended.

Captain Garcia, who had married the daughter of Sayri Tupac, was sent in pursuit of the Inca. His men found the road "narrow in the ascent, with forest on the right, and on the left a ravine of great depth." It was only a footpath, barely wide enough for two men to pa.s.s. Garcia, with customary Spanish bravery, marched at the head of his company. Suddenly out of the thick forest an Inca chieftain named Hualpa, endeavoring to protect the flight of Tupac Amaru, sprang on Garcia, held him so that he could not get at his sword and endeavored to hurl him over the cliff. The captain's life was saved by a faithful Indian servant who was following immediately behind him, carrying his sword. Drawing it from the scabbard "with much dexterity and animation," the Indian killed Hualpa and saved his master's life.

Garcia fought several battles, took some forts and succeeded in capturing many prisoners. From them it was learned that the Inca had "gone inland toward the valley of Simaponte; and that he was flying to the country of the Manaries Indians, a warlike tribe and his friends, where balsas and canoes were posted to save him and enable him to escape." Nothing daunted by the dangers of the jungle nor the rapids of the river, Garcia finally managed to construct five rafts, on which he put some of his soldiers. Accompanying them himself, he descended the rapids, escaping death many times by swimming, and finally arrived at a place called Momori, only to find that the Inca, learning of their approach, had gone farther into the woods. Garcia followed hard after, although he and his men were by this time barefooted and suffering from want of food. They finally captured the Inca. Garcila.s.so says that Tupac Amaru, "considering that he had not People to make resistance, and that he was not conscious to himself of any Crime, or disturbance he had done or raised, suffered himself to be taken; choosing rather to entrust himself in the hands of the Spaniards, than to perish in those Mountains with Famine, or be drowned in those great Rivers .... The Spaniards in this manner seizing on the Inca, and on all the Indian Men and Women, who were in Company with him, amongst which was his Wife, two Sons, and a Daughter, returned with them in Triumph to Cuzco; to which place the Vice-King went, so soon as he was informed of the imprisonment of the poor Prince." A mock trial was held. The captured chiefs were tortured to death with fiendish brutality. Tupac Amaru's wife was mangled before his eyes. His own head was cut off and placed on a pole in the Cuzco Plaza. His little boys did not long survive. So perished the last of the Incas, descendants of the wisest Indian rulers America has ever seen.

Brief Summary of the Last Four Incas

1534. The Inca Manco ascends the throne of his fathers.

1536. Manco flees from Cuzco to Uiticos and Uilcapampa.

1542. Promulgation of the "New Laws."

1545. Murder of Manco and accession of his son Sayri Tupac.

1555. Sayri Tupac goes to Cuzco and Yucay.

1560. Death of Sayri Tupac. His half brother t.i.tu Cusi becomes Inca.

1566. Friar Marcos reaches Uiticos. Settles in Puquiura.

1566. Friar Diego joins him.

1568-9 (?). They burn the House of the Sun at Yurac Rumi in Chuquipalpa.

1571. t.i.tu Cusi dies. Friar Diego suffers martyrdom. Tupac Amaru becomes Inca.

1572. Expedition of General Martin Hurtado and Captain Garcia de Loyola. Execution of Tupac Amaru.

CHAPTER X

Searching for the Last Inca Capital

The events described in the preceding chapter happened, for the most part, in Uiticos [6] and Uilcapampa, northwest of Ollantaytambo, about one hundred miles away from the Cuzco palace of the Spanish viceroy, in what Prescott calls "the remote fastnesses of the Andes." One looks in vain for Uiticos on modern maps of Peru, although several of the older maps give it. In 1625 "Viticos" is marked on de Laet's map of Peru as a mountainous province northeast of Lima and three hundred and fifty miles northwest of Vilcabamba! This error was copied by some later cartographers, including Mercator, until about 1740, when "Viticos" disappeared from all maps of Peru. The map makers had learned that there was no such place in that vicinity. Its real location was lost about three hundred years ago. A map published at Nuremberg in 1599 gives "Pincos" in the "Andes" mountains, a small range west of "Cusco." This does not seem to have been adopted by other cartographers; although a Palls map of 1739 gives "Picos" in about the same place. Nearly all the cartographers of the eighteenth century who give "Viticos" supposed it to be the name of a tribe, e.g., "Los Viticos" or "Les Viticos."