History of the Incas Part 9

XXVII

COMING OF THE CHANCAS AGAINST CUZCO.

At the time when Inca Viracocha left Cuzco, Asto-huaraca and Tomay-huaraca set out for Ichu-pampa, first making sacrifices and blowing out the lungs of an animal, which they call _calpa_. This they did not well understand, from what happened afterwards. Marching on towards Cuzco, they arrived at a place called Conchacalla, where they took a prisoner. From him they learnt what was happening at Cuzco, and he offered to guide them there secretly. Thus he conducted them half way. But then his conscience cried out to him touching the evil he was doing. So he fled to Cuzco, and gave the news that the Chancas were resolutely advancing. The news of this Indian, who was a Quillis-cachi of Cuzco, made Viracocha hasten his flight to Chita, whither the Chancas sent their messengers summoning him to surrender, and threatening war if he refused. Others say that these were not messengers but scouts and that Inca Viracocha, knowing this, told them that he knew they were spies of the Chancas, that he did not want to kill them, but that they might return and tell their people that if they wanted anything he was there. So they departed and at the mouth of a channel of water some of them fell and were killed. At this the Chancas were much annoyed. They said that the messengers had been ordered to go to Inca Viracocha, and that they were killed by his captain Quequo Mayta.

While this was proceeding with the messengers of the Chancas, the Chanca army was coming nearer to Cuzco. Inca Yupanqui made great praying to Viracocha and to the Sun to protect the city. One day he was at Susurpuquio in great affliction, thinking over the best plan for opposing his enemies, when there appeared a person in the air like the Sun, consoling him and animating him for the battle. This being held up to him a mirror in which the provinces he would subdue were shown, and told him that he would be greater than any of his ancestors: he was to have no doubt, but to return to the city, because he would conquer the Chancas who were marching on Cuzco. With these words the vision animated Inca Yupanqui. He took the mirror, which he carried with him ever afterwards, in peace or war, and returned to the city, where he began to encourage those he had left there, and some who came from afar[79]. The latter came to look on, not daring to declare for either party, fearing the rage of the conqueror if they should join the conquered side. Inca Yupanqui, though only a lad of 20 or 22 years, provided for everything as one who was about to fight for his life.

[Note 79: Susurpuquio seems to have been a fountain or spring on the road to Xaquixahuana. Molina relates the story of the vision somewhat differently, p. 12. Mrs. Zelia Nuttall thinks that the description of the vision bears such a very strong resemblance to a bas relief found in Guatemala that they must have a common origin.]

While the Inca Yupanqui was thus engaged the Chancas had been marching, and reached a place very near Cuzco called Cusi-pampa, there being nothing between it and Cuzco but a low hill. Here the Quillis-cachi was encountered again. He said that he had been to spy, and that he rejoiced to meet them. This deceiver went from one side to the other, always keeping friends with both, to secure the favour of the side which eventually conquered. The Chancas resumed the march, expecting that there would be no defence. But the Quillis-cachi, mourning over the destruction of his country, disappeared from among the Chancas and went to Cuzco to give the alarm. "To arms! to arms!" he shouted, "Inca Yupanqui. The Chancas are upon you."

At these words the Inca, who was not off his guard, mustered and got his troops in order, but he found very few willing to go forth with him to oppose the enemy, almost all took to the hills to watch the event. With those who were willing to follow, though few in number, chiefly the men of the seven Sinchis, brothers and captains, named above, he formed a small force and came forth to receive the enemy who advanced in fury and without order. The opposing forces advanced towards each other, the Chancas attacking the city in four directions. The Inca Yupanqui sent all the succour he could to the a.s.sailed points, while he and his friends advanced towards the statue and standard of Uscovilca, with Asto-huaraca and Tomay-huaraca defending them. Here there was a b.l.o.o.d.y and desperate battle, one side striving to enter the city, and the other opposing its advance. Those who entered by a suburb called Chocos-chacona were valiantly repulsed by the inhabitants. They say that a woman named Chanan-ccuri-coca here fought like a man, and so valiantly opposed the Chancas that they were obliged to retire. This was the cause that all the Chancas who saw it were dismayed. The Inca Yupanqui meanwhile was so quick and dexterous with his weapon, that those who carried the statue of Uscovilca became alarmed, and their fear was increased when they saw great numbers of men coming down from the hills.

They say that these were sent by Viracocha, the creator, as succour for the Inca. The Chancas began to give way, leaving the statue of Uscovilca, and they say even that of Ancovilca. Attacking on two sides, Inca Rocca, Apu Mayta, and Vicaquirau made great havock among the Chancas. Seeing that their only safety was in flight, they turned their backs, and their quickness in running exceeded their fierceness in advancing. The men of Cuzco continued the pursuit, killing and wounding, for more than two leagues, when they desisted. The Chancas returned to Ichu-pampa, and the _orejones_ to Cuzco, having won a great victory and taken a vast amount of plunder which remained in their hands. The Cuzcos rejoiced at this victory won with so little expectation or hope. They honoured Inca Yupanqui with many epithets, especially calling him PACHACUTI, which means "over-turner of the earth," alluding to the land and farms which they looked upon as lost by the coming of the Chancas.

For he had made them free and safe again. From that time he was called Pachacuti Inca Yupanqui.

As soon as the victory was secure, Inca Yupanqui did not wish to enjoy the triumph although many tried to persuade him. He wished to give his father the glory of such a great victory. So he collected the most precious spoils, and took them to his father who was in Chita, with a princ.i.p.al _orejon_ named Quillis-cachi Urco Huaranca. By him he sent to ask his father to enjoy that triumph and tread on those spoils of the enemy, a custom they have as a sign of victory. When Quillis-cachi Urco Huaranca arrived before Viracocha Inca, he placed those spoils of the Chancas at his feet with great reverence, saying, "Inca Viracocha! thy son Pachacuti Inca Yupanqui, to whom the Sun has given such a great victory, vanquis.h.i.+ng the powerful Chancas, sends me to salute you, and says that, as a good and humble son he wishes you to triumph over your victory and to tread upon these spoils of your enemies, conquered by your hands." Inca Viracocha did not wish to tread on them, but said that his son Inca Urco should do so, as he was to succeed to the Incas.h.i.+p.

Hearing this the messenger rose and gave utterance to furious words, saying that he did not come for cowards to triumph by the deeds of Pachacuti. He added that if Viracocha did not wish to receive this recognition from so valiant a son, it would be better that Pachachuti should enjoy the glory for which he had worked. With this he returned to Cuzco, and told Pachacuti what had happened with his father.

XXVIII.

THE SECOND VICTORY OF PACHACUTI INCA YUPANQUI OVER THE CHANCAS.

While Pachacuti Inca Yupanqui was sending the spoil to his father, the Chancas were recruiting and a.s.sembling more men at Ichu-pampa, whence they marched on Cuzco the first time. The Sinchis Tomay-huaraca and Asto-huaraca began to boast, declaring that they would return to Cuzco and leave nothing undestroyed. This news came to Pachacuti Inca Yupanqui. He received it with courage and, a.s.sembling his men, he marched in search of the Chancas. When they heard that the Incas were coming, they resolved to march out and encounter them, but the advance of Pachacuti Inca Yupanqui was so rapid that he found the Chancas still at Ichu-pampa.

As soon as the two forces came in sight of each other, Asto-huaraca, full of arrogance, sent to Inca Yupanqui to tell him that he could see the power of the Chancas and the position they now held. They were not like him coming from the poverty stricken Cuzco, and if he did not repent the past and become a tributary and va.s.sal to the Chancas; Asto-huaraca would dye his lance in an Inca's blood. But Inca Yupanqui was not terrified by the emba.s.sy. He answered in this way to the messenger. "Go back brother and say to Asto-huaraca, your Sinchi, that Inca Yupanqui is a child of the Sun and guardian of Cuzco, the city of Ticci Viracocha Pachayachachi, by whose order I am here guarding it. For this city is not mine but his; and if your Sinchi should wish to own obedience to Ticci Viracocha, or to me in His name, he will be honourably received. If your Sinchi should see things in another light, show him that I am here with our friends, and if he should conquer us he can call himself Lord and Inca. But let him understand that no more time can be wasted in demands and replies. G.o.d (Ticci Viracocha) will give the victory to whom he pleases."

With this reply the Chancas felt that they had profited little by their boasting. They ran to their arms because they saw Pachacuti closely following the bearer of his reply. The two armies approached each other in Ichu-pampa, encountered, and mixed together, the Chancas thrusting with long lances, the Incas using slings, clubs, axes and arrows, each one defending himself and attacking his adversary. The battle raged for a long time, without advantage on either side. At last Pachacuti made a way to where Asto-huaraca was fighting, attacked him and delivered a blow with his hatchet which cut off the Chanca's head. Tomay-huaraca was already killed. The Inca caused the heads of these two captains to be set on the points of lances, and raised on high to be seen by their followers. The Chancas, on seeing the heads, despaired of victory without leaders. They gave up the contest and sought safety in flight.

Inca Yupanqui and his army followed in pursuit, wounding and killing until there was nothing more to do.

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

[Note 80: _Muchani_, I wors.h.i.+p. _Nacu_ is a particle giving a reciprocal or mutual meaning, "joint wors.h.i.+p."]

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

XXIX.

THE INCA YUPANQUI a.s.sUMES THE SOVEREIGNTY AND TAKES THE FRINGE, WITHOUT THE CONSENT OF HIS FATHER.

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

Presently they prepared a very rich fringe of gold and emeralds wherewith to crown him. Next day they took Pachacuti Inca Yupanqui to the House of the Sun, and when they came to the image of the Sun, which was of gold and the size of a man, they found it with the fringe, as if offering it of its own will. First making his sacrifices, according to their custom, he came to the image, and the High Priest called out in his language "Intip Apu," which means "Governor of things pertaining to the Sun." With much ceremony and great reverence the fringe was taken from the image and placed, with much pomp, on the forehead of Pachacuti Inca Yupanqui. Then all called his name and hailed him "Intip Churin Inca Pachacuti," or "Child of the Sun Lord, over-turner of the earth."

From that time he was called Pachacuti besides his first name which was Inca Yupanqui. Then the Inca presented many gifts and celebrated the event with feasts. [_He was sovereign Inca without the consent of his father or of the people, but by those he had gained over to his side by gifts_.]

x.x.x.

PACHACUTI INCA YUPANQUI REBUILDS THE CITY OF CUZCO.

As soon as the festivities were over, the Inca laid out the city of Cuzco on a better plan; and formed the princ.i.p.al streets as they were when the Spaniards came. He divided the land for communal, public, and private edifices, causing them to be built with very excellent masonry.

It is such that we who have seen it, and know that they did not possess instruments of iron or steel to work with, are struck with admiration on beholding the equality and precision with which the stones are laid, as well as the closeness of the points of junction. With the rough stones it is even more interesting to examine the work and its composition. As the sight alone satisfies the curious, I will not waste time in a more detailed description.

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

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

[Note 81: The pillars at Cuzco to determine the time of the solstices were called _Sucanca_. The two pillars denoting the beginning of winter, whence the year was measured, were called _Pucuy Sucanca_.

Those notifying the beginning of spring were _Chirao Sucanca_. _Suca_ means a ridge or furrow and _sucani_ to make ridges: hence _sucanca_, the alternate light and shadow, appearing like furrows. Acosta says there was a pillar for each month. Garcila.s.so de la Vega tells us that there were eight on the east, and eight on the west side of Cuzco (i. p.

177) in double rows, four and four, two small between two high ones, 20 feet apart. Cieza de Leon says that they were in the Carmenca suburb (i.

p. 325).

To ascertain the time of the equinoxes there was a stone column in the open s.p.a.ce before the temple of the Sun in the centre of a large circle.

This was the _Inti-huatana_. A line was drawn across from east to west and they watched when the shadow of the pillar was on the line from sunrise to sunset and there was no shadow at noon. There is another _Inti-huatana_ at Pisac, and another at Hatun-colla. _Inti_, the Sun G.o.d, _huatani_, to seize, to tie round, _Inti-huatana_, a sun circle.]

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

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

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

x.x.xI.

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

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

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

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