Afterlife

A bush rat called Oyot was a great friend of Emiong, the bat; they always fed together, but the bat was jealous of the bush rat. When the bat cooked the food it was always very good, and the bush rat said, "How is it that when you make the soup it is so tasty?" The bat replied, "I always boil myself in the water, and my flesh is so sweet, that the soup is good." He then told the bush rat that he would show him how it was done; so he got a pot of warm water, which he told the bush rat was boiling water, and jumped into it, and very shortly afterwards came out again. When the soup was brought it was as strong and good as usual, as the bat had prepared it beforehand. The bush rat then went home and told his wife that he was going to make good soup like the bat's. He therefore told her to boil some water, which she did. Then, when his wife was not looking, he jumped into the pot, and was very soon dead.

When his wife looked into the pot and saw the dead body of her husband boiling she was very angry, and reported the matter to the king, who gave orders that the bat should be made a prisoner. Every one turned out to catch the bat, but as he expected trouble he flew away into the bush and hid himself. All day long the people tried to catch him, so he had to change his habits, and only came out to feed when it was dark, and that is why you never see a bat in the daytime.

When Eyo III. was ruling over all men and animals, he had a very big palaver house to which he used to invite his subjects at intervals to feast. After the feast had been held and plenty of tombo had been drunk, it was the custom of the people to make speeches. One day after the feast the head driver ant got up and said he and his people were stronger than any one, and that no one, not even the elephant, could stand before him, which was quite true. He was particularly offensive in his allusions to the worms (whom he disliked very much), and said they were poor wriggling things. The worms were very angry and complained, so the king said that the best way to decide the question who was the stronger was for both sides to meet on the road and fight the matter out between themselves to a finish. He appointed the third day from the feast for the contest, and all the people turned out to witness the battle.

The driver ants left their nest in the early morning in thousands and millions, and, as is their custom, marched in a line about one inch broad densely packed, so that it was like a dark-brown band moving over the country. In front of the advancing column they had out their scouts, advance guard, and flankers, and the main body followed in their millions close behind. When they came to the battlefield the moving band spread out, and as the thousands upon thousands of ants rolled up, the whole piece of ground was a moving mass of ants and bunches of struggling worms. The fight was over in a very few minutes, as the worms were bitten in pieces by the sharp pincer-like mouths of the driver ants. The few worms who survived squirmed away and buried themselves out of sight. King Eyo decided that the driver ants were easy winners, and ever since the worms have always been afraid and have lived underground; and if they happen to come to the surface after the rain they hide themselves under the ground whenever anything approaches, as they fear all people.

Hippopotamus lives in the Water_ Many years ago the hippopotamus, whose name was Isantim, was one of the biggest kings on the land; he was second only to the elephant. The hippo had seven large fat wives, of whom he was very fond. Now and then he used to give a big feast to the people, but a curious thing was that, although every one knew the hippo, no one, except his seven wives, knew his name. At one of the feasts, just as the people were about to sit down, the hippo said, "You have come to feed at my table, but none of you know my name. If you cannot tell my name, you shall all of you go away without your dinner." As they could not guess his name, they had to go away and leave all the good food and tombo behind them. But before they left, the tortoise stood up and asked the hippopotamus what he would do if he told him his name at the next feast? So the hippo replied that he would be so ashamed of himself, that he and his whole family would leave the land, and for the future would dwell in the water.

Now it was the custom for the hippo and his seven wives to go down every morning and evening to the river to wash and have a drink. Of this custom the tortoise was aware. The hippo used to walk first, and the seven wives followed. One day when they had gone down to the river to bathe, the tortoise made a small hole in the middle of the path, and then waited. When the hippo and his wives returned, two of the wives were some distance behind, so the tortoise came out from where he had been hiding, and half buried himself in the hole he had dug, leaving the greater part of his shell exposed. When the two hippo wives came along, the first one knocked her foot against the tortoise's shell, and immediately called out to her husband, "Oh! Isantim, my husband, I have hurt my foot." At this the tortoise was very glad, and went joyfully home, as he had found out the hippo's name.

When the next feast was given by the hippo, he made the same condition about his name; so the tortoise got up and said, "You promise you will not kill me if I tell you your name?" and the hippo promised. The tortoise then shouted as loud as he was able, "Your name is Isantim," at which a cheer went up from all the people, and then they sat down to their dinner. When the feast was over, the hippo, with his seven wives, in accordance with his promise, went down to the river, and they have always lived in the water from that day till now; and although they come on shore to feed at night, you never find a hippo on the land in the daytime.

In the beginning of the world when the Creator had made men and women and the animals, they all lived together in the creation land. The Creator was a big chief, past all men, and being very kind-hearted, was very sorry whenever any one died. So one day he sent for the dog, who was his head messenger, and told him to go out into the world and give his word to all people that for the future whenever any one died the body was to be placed in the compound, and wood ashes were to be thrown over it; that the dead body was to be left on the ground, and in twenty-four hours it would become alive again. When the dog had travelled for half a day he began to get tired; so as he was near an old woman's house he looked in, and seeing a bone with some meat on it he made a meal off it, and then went to sleep, entirely forgetting the message which had been given him to deliver.

After a time, when the dog did not return, the Creator called for a sheep, and sent him out with the same message. But the sheep was a very foolish one, and being hungry, began eating the sweet grasses by the wayside. After a time, however, he remembered that he had a message to deliver, but forgot what it was exactly; so as he went about among the people he told them that the message the Creator had given him to tell the people, was that whenever any one died they should be buried underneath the ground. A little time afterwards the dog remembered his message, so he ran into the town and told the people that they were to place wood ashes on the dead bodies and leave them in the compound, and that they would come to life again after twenty-four hours. But the people would not believe him, and said, "We have already received the word from the Creator by the sheep, that all dead bodies should be buried." In consequence of this the dead bodies are now always buried, and the dog is much disliked and not trusted as a messenger, as if he had not found the bone in the old woman's house and forgotten his message, the dead people might still be alive.

Very many years ago, before the oldest man alive at the present time can remember, the towns of Ikom, Okuni, Abijon, Insofan, Obokum, and all the other Injor towns were situated round and near the Insofan Mountain, and the head chief of the whole country was called Agbor. Abragba and Enfitop also lived there, and were also under King Agbor. The Insofan Mountain is about two days' march inland from the Cross River, and as none of the people there could swim, and knew nothing about canoes, they never went anywhere outside their own country, and were afraid to go down to the big river. The whole country was taken up with yam farms, and was divided amongst the various towns, each town having its own bush. At the end of each year, when it was time to dig the yams, there was a big play held, which was called the New Yam feast. At this festival there was always a big human sacrifice, fifty slaves being killed in one day. These slaves were tied up to trees in a row, and many drums were beaten; then a strong man, armed with a sharp matchet, went from one slave to another and cut their heads off. This was done to cool the new yams, so that they would not hurt the stomachs of the people. Until this sacrifice was made no one in the country would eat a new yam, as they knew, if they did so, they would suffer great pain in their insides.

When the feast was held, all the towns brought one hundred yams each as a present to King Agbor. When the slaves were all killed fires were lit, and the dead bodies were placed over the fires to burn the hair off. A number of plantain leaves were then gathered and placed on the ground, and the bodies, having been cut into pieces, were placed on the plantain leaves. When the yams were skinned, they were put into large pots, with water, oil, pepper, and salt. The cut-up bodies were then put in on top, and the pots covered up with other clay pots and left to boil for an hour. The king, having called all the people together, then declared the New Yam feast had commenced, and singing and dancing were kept up for three days and nights, during which time much palm wine was consumed, and all the bodies and yams, which had been provided for them, were eaten by the people. The heads were given to the king for his share, and, when he had finished eating them, the skulls were placed before the Ju Ju with some new yams, so that there should be a good crop the following season.

But although these natives ate the dead bodies of the slaves at the New Yam feast, they did not eat human flesh during the rest of the year. This went on for many years, until at last the Okuni people noticed that the graves of the people who had been buried were frequently dug open and the bodies removed. This caused great wonder, and, as they did not like the idea of their dead relations being taken away, they made a complaint to King Agbor. He at once caused a watch to be set on all newly dug graves, and that very night they caught seven men, who were very greedy, and used to come whenever a body was buried, dig it up, and carry it into the bush, where they made a fire, and cooked and ate it. When they were caught, the people made them show where they lived, and where they cooked the bodies. After walking for some hours in the forest, they came to a place where large heaps of human bones and skulls were found. The seven men were then securely fastened up and brought before King Agbor, who held a large palaver of all the towns, and the whole situation was discussed.

Agbor said that this bad custom would necessitate all the towns separating, as they could not allow their dead relations to be dug up and eaten by these greedy people, and he could see no other way to prevent it. Agbor then gave one of the men to each of the seven towns, and told some of them to go on the far side of the big river and make their towns there. The others were to go farther down the river on the same side as Insofan Mountain, and when they found suitable places, they were each to kill their man as a sacrifice and then build their town. All the towns then departed, and when they had found good sites, they built their towns there. When they had all gone, after a time Agbor began to feel very lonely, so he left the site of his old town and also went to the Cross River to live, so that he could see his friends. After that the New Yam feast was held in each town, and the people still continued to kill and eat a few slaves at the feast, but the bodies of their relations and friends were kept for a long time above ground until they had become rotten, so that the greedy people should not dig them up and eat them.

This is why, even at the present time, the people do not like to bury their dead relations until they have become putrid.

In the olden days there were no hooks or casting nets, so that when the natives wanted to catch fish they made baskets and set traps at the river side. One man named Akon Obo, who was very poor, began to make baskets and traps out of bamboo palm, and then when the river went down he used to take his traps to a pool and set them baited with palm-nuts. In the night the big fish used to smell the palm-nuts and go into the trap, when at once the door would fall down, and in the morning Akon Obo would go and take the fish out. He was very successful in his fishing, and used to sell the fish in the market for plenty of money. When he could afford to pay the dowry he married a woman named Eyong, a native of Okuni, and had three children by her, but he still continued his fishing. The eldest son was called Odey, the second Yambi, and the third Atuk. These three boys, when they grew up, helped their father with his fishing, and he gradually became wealthy and bought plenty of slaves. At last he joined the Egbo society, and became one of the chiefs of the town. Even after he became a chief, he and his sons still continued to fish.

One day, when he was crossing the river in a small dug-out canoe, a tornado came on very suddenly, and the canoe capsized, drowning the chief. When his sons heard of the death of their father, they wanted to go and drown themselves also, but they were persuaded not to by the people. After searching for two days, they found the dead body some distance down the river, and brought it back to the town. They then called their company together to play, dance, and sing for twelve days, in accordance with their native custom, and much palm wine was drunk. When the play was finished, they took their father's body to a hollowed-out cavern, and placed two live slaves with it, one holding a native lamp of palm-oil, and the other holding a matchet. They were both tied up, so that they could not escape, and were left there to keep watch over the dead chief, until they died of starvation.

When the cave was covered in, the sons called the chiefs together, and they played Egbo for seven days, which used up a lot of their late father's money. When the play was over, the chiefs were surprised at the amount of money which the sons had been able to spend on the funeral of their father, as they knew how poor he had been as a young man. They therefore called him the lucky fisherman.

A chief of Inde named Inkita had a son named Ayong Kita, whose mother had died at his birth. The old chief was a hunter, and used to take his son out with him when he went into the bush. He used to do most of his hunting in the long grass which grows over nearly all the Inde country, and used to kill plenty of bush buck in the dry season. In those days the people had no guns, so the chief had to shoot everything he got with his bow and arrows, which required a lot of skill. When his little son was old enough, he gave him a small bow and some small arrows, and taught him how to shoot. The little boy was very quick at learning, and by continually practising at lizards and small birds, soon became expert in the use of his little bow, and could hit them almost every time he shot at them. When the boy was ten years old his father died, and as he thus became the head of his father's house, and was in authority over all the slaves, they became very discontented, and made plans to kill him, so he ran away into the bush.

Having nothing to eat, he lived for several days on the nuts which fell from the palm trees. He was too young to kill any large animals, and only had his small bow and arrows, with which he killed a few squirrels, bush rats, and small birds, and so managed to live. Now once at night, when he was sleeping in the hollow of a tree, he had a dream in which his father appeared, and told him where there was plenty of treasure buried in the earth, but, being a small boy, he was frightened, and did not go to the place. One day, some time after the dream, having walked far and being very thirsty, he went to a lake, and was just going to drink, when he heard a hissing sound, and heard a voice tell him not to drink. Not seeing any one, he was afraid, and ran away without drinking.

Early next morning, when he was out with his bow trying to shoot some small animal, he met an old woman with quite long hair. She was so ugly that he thought she must be a witch, so he tried to run, but she told him not to fear, as she wanted to help him and assist him to rule over his late father's house. She also told him that it was she who had called out to him at the lake not to drink, as there was a bad Ju Ju in the water which would have killed him. The old woman then took Ayong to a stream some little distance from the lake, and bending down, took out a small shining stone from the water, which she gave to him, at the same time telling him to go to the place which his father had advised him to visit in his dream. She then said, "When you get there you must dig, and you will find plenty of money; you must then go and buy two strong slaves, and when you have got them, you must take them into the forest, away from the town, and get them to build you a house with several rooms in it. You must then place the stone in one of the rooms, and whenever you want anything, all you have to do is to go into the room and tell the stone what you want, and your wishes will be at once gratified."

Ayong did as the old woman told him, and after much difficulty and danger bought the two slaves and built a house in the forest, taking great care of the precious stone, which he placed in an inside room. Then for some time, whenever he wanted anything, he used to go into the room and ask for a sufficient number of rods to buy what he wanted, and they were always brought at once.

This went on for many years, and Ayong grew up to be a man, and became very rich, and bought many slaves, having made friends with the Aro men, who in those days used to do a big traffic in slaves. After ten years had passed Ayong had quite a large town and many slaves, but one night the old woman appeared to him in a dream and told him that she thought that he was sufficiently wealthy, and that it was time for him to return the magic stone to the small stream from whence it came. But Ayong, although he was rich, wanted to rule his father's house and be a head chief for all the Inde country, so he sent for all the Ju Ju men in the country and two witch men, and marched with all his slaves to his father's town. Before he started he held a big palaver, and told them to point out any slave who had a bad heart, and who might kill him when he came to rule the country. Then the Ju Ju men consulted together, and pointed out fifty of the slaves who, they said, were witches, and would try to kill Ayong. He at once had them made prisoners, and tried them by the ordeal of Esere bean to see whether they were witches or not. As none of them could vomit the beans they all died, and were declared to be witches. He then had them buried at once. When the remainder of his slaves saw what had happened, they all came to him and begged his pardon, and promised to serve him faithfully. Although the fifty men were buried they could not rest, and troubled Ayong very much, and after a time he became very sick himself, so he sent again for the Ju Ju men, who told him that it was the witch men who, although they were dead and buried, had power to come out at night and used to suck Ayong's blood, which was the cause of his sickness. They then said, "We are only three Ju Ju men; you must get seven more of us, making the magic number of ten." When they came they dug up the bodies of the fifty witches, and found they were quite fresh. Then Ayong had big fires made, and burned them one after the other, and gave the Ju Ju men a big present. He soon after became quite well again, and took possession of his father's property, and ruled over all the country.

Ever since then, whenever any one is accused of being a witch, they are tried by the ordeal of the poisonous Esere bean, and if they can vomit they do not die, and are declared innocent, but if they cannot do so, they die in great pain.

There came once such a terrible famine in the land that a grain of corn was worth far more than its weight in gold. A hungry spider was wandering through the forest looking for food. To his great joy he found a dead antelope. Knowing that he would not be allowed to reach home in safety with it, he wrapped it up very carefully in a long mat and bound it securely. Placing it on his head, he started for home. As he went, he wept bitterly, telling every one that this was his dead grandfather’s body. Every one he met sympathized heartily with him. On his way he met the wolf and the leopard. These two wise animals suspected that this was one of Spider’s tricks. They knew that he was not to be trusted. Walking on a little way, they discussed what they could do to find out what was in the bundle. They agreed to take a short cut across the country to a tree which they knew Cousin Spider must pass. When they reached this tree they hid themselves very carefully behind it and waited for him. As he passed the place they shook the tree and uttered frightful noises. This so frightened Mr Spider that he dropped his load and ran away.

The two gentlemen opened the bundle and, to their great joy, discovered the flesh of the antelope in it. They carried it off to their own home and began to prepare supper. When Mr Spider recovered from his fear he began to wonder who could have been at the tree to make the noises. He decided that his enemies must be Wolf and Leopard. He made up his mind he would get his meat back from them. He took a small lizard and filed his teeth to fine, sharp points. He then sent him to spy upon the wolf and leopard—by begging fire from them. He was to get the fire and quench it as soon as he left their cottage. He could then return and ask a second time. If they asked him questions, he must smile and show his teeth. The lizard did as he was told, and everything turned out just as Spider had expected. Wolf and Leopard eagerly asked the lizard where he had had his teeth filed so beautifully. He replied that “Filing Spider” had done it for him. Wolf and Leopard discussed the matter and decided to have their teeth filed in the same way. They could then easily break the bones of their food.

Accordingly, they went to the house of the disguised spider and asked him to make their teeth like Lizard’s. Spider agreed, but said that, to do it properly, he would first have to hang them on a tree. They made no objection to this. When he had them safely hung, Spider and his family came and mocked them. Spider then went to their cottage and brought away the body of the antelope. The whole village was invited to the feast, which was held in front of the two poor animals on the tree. During this festival every one made fun of the wolf and leopard. Next morning White Ant and his children passed the place on their way to some friends. Mr Leopard begged them to set him and his friend free. White Ant and his family set to work, destroyed the tree and set them at liberty. Leopard and Wolf promised the ants that on their return they would spread a feast for them. Unfortunately, Spider heard the invitation and made up his mind to benefit by it. On the third day (which was the very time set by the wolf and leopard) Spider dressed up his children like the ants. They set out, singing the ants’ chorus, in order to deceive Leopard.

Wolf and Leopard welcomed them heartily and spread a splendid feast for them, which the spiders thoroughly enjoyed. Soon after their departure the real ants arrived. The two hosts, thinking these must be Spider and his family, poured boiling water over them and killed them all except the father. White Ant, on reaching home again, in great anger, vowed that he would never again help any one. He would take every opportunity to harm property. From that day to this white ants have been a perfect pest to man.

Kweku Anansi and Kweku Tsin—his son—were both very clever farmers. Generally they succeeded in getting fine harvests from each of their farms. One year, however, they were very unfortunate. They had sown their seeds as usual, but no rain had fallen for more than a month after and it looked as if the seeds would be unable to sprout. Kweku Tsin was walking sadly through his fields one day looking at the bare, dry ground, and wondering what he and his family would do for food, if they were unable to get any harvest. To his surprise he saw a tiny dwarf seated by the roadside. The little hunchback asked the reason of his sadness, and Kweku Tsin told him. The dwarf promised to help him by bringing rain on the farm. He bade Kweku fetch two small sticks and tap him lightly on the hump, while he sang: “O water, go up, O water, go up, And let rain fall, and let rain fall.” To Kweku’s great joy rain immediately began to fall, and continued till the ground was thoroughly well soaked. In the days following the seeds germinated, and the crops began to promise well.

Anansi soon heard how well Kweku’s crops were growing—whilst his own were still bare and hard. He went straightway to his son and demanded to know the reason. Kweku Tsin, being an honest fellow, at once told him what had happened. Anansi quickly made up his mind to get his farm watered in the same way, and accordingly set out toward it. As he went, he cut two big, strong sticks, thinking, “My son made the dwarf work with little sticks. I will make him do twice as much with my big ones.” He carefully hid the big sticks, however, when he saw the dwarf coming toward him. As before, the hunchback asked what the trouble was, and Anansi told him. “Take two small sticks, and beat me lightly on the hump,” said the dwarf. “I will get rain for you.” But Anansi took his big sticks and beat so hard that the dwarf fell down dead. The greedy fellow was now thoroughly frightened, for he knew that the dwarf was jester to the King of the country, and a very great favourite of his. He wondered how he could fix the blame on some one else. He picked up the dwarf’s dead body and carried it to a kola-tree. There he laid it on one of the top branches and sat down under the tree to watch.

By and by Kweku Tsin came along to see if his father had succeeded in getting rain for his crops. “Did you not see the dwarf, father?” he asked, as he saw the old man sitting alone. “Oh, yes!” replied Anansi; “but he has climbed this tree to pick kola. I am now waiting for him.” “I will go up and fetch him,” said the young man—and immediately began to climb. As soon as his head touched the body the latter, of course, fell to the ground. “Oh! what have you done, you wicked fellow?” cried his father. “You have killed the King’s jester!” “That is all right,” quietly replied the son (who saw that this was one of Anansi’s tricks). “The King is very angry with him, and has promised a bag of money to any one who would kill him. I will now go and get the reward.” “No! No! No!” shouted Anansi. “The reward is mine. I killed him with two big sticks. I will take him to the King.” “Very well!” was the son’s reply. “As you killed him, you may take him.”

Off set Anansi, quite pleased with the prospect of getting a reward. He reached the King’s court, only to find the King very angry at the death of his favourite. The body of the jester was shut up in a great box and Anansi was condemned—as a punishment—to carry it on his head for ever. The King enchanted the box so that it could never be set down on the ground. The only way in which Anansi could ever get rid of it was by getting some other man to put it on his head. This, of course, no one was willing to do. At last, one day, when Anansi was almost worn out with his heavy burden, he met the Ant. “Will you hold this box for me while I go to market and buy some things I need badly?” said Anansi to Mr Ant. “I know your tricks, Anansi,” replied Ant. “You want to be rid of it.” “Oh, no, indeed, Mr Ant,” protested Anansi. “Indeed I will come back for it, I promise.”

Mr Ant, who was an honest fellow, and always kept his own promises, believed him. He took the box on his head, and Anansi hurried off. Needless to say, the sly fellow had not the least intention of keeping his word. Mr Ant waited in vain for his return—and was obliged to wander all the rest of his life with the box on his head. That is the reason we so often see ants carrying great bundles as they hurry along.

A man in one of the villages had a very beautiful daughter. She was so lovely that people called her “Morning Sunrise.” Every young man who saw her wanted to marry her. Three, in particular, were very anxious to have her for their wife. Her father found it difficult to decide among them. He determined to find out by a trick which of the three was most worthy of her. He bade her lie down on her bed as if she were dead. He then sent the report of her death to each of the three lovers, asking them to come and help him with her funeral. The messenger came first to “Wise Man.” When he heard the message, he exclaimed, “What can this man mean? The girl is not my wife. I certainly will not pay any money for her funeral.” The messenger came next to the second man. His name was “Wit.” The latter at once said, “Oh dear, no! I shall not pay any money for her funeral expenses. Her father did not even let me know she was ill.” So he refused to go.

“Thinker,” the third young man—when he received the message—at once got ready to start. “Certainly I must go and mourn for Morning Sunrise,” said he. “Had she lived, surely she would have been my wife.” So he took money with him and set out for her home. When he reached it her father called out, “Morning Sunrise, Morning Sunrise. Come here. This is your true husband.” That very day the betrothal took place, and soon after the wedding followed. “Thinker” and his beautiful wife lived very happily together.

It happened one day that a poor Akim-man had to travel from his own little village to Accra—one of the big towns on the coast. This man could only speak the language of his own village—which was not understood by the men of the town. As he approached Accra he met a great herd of cows. He was surprised at the number of them, and wondered to whom they could belong. Seeing a man with them he asked him, “To whom do these cows belong?” The man did not know the language of the Akim-man, so he replied, “Minū” (I do not understand). The traveller, however, thought that Minū was the name of the owner of the cows and exclaimed, “Mr Minū must be very rich.” He then entered the town. Very soon he saw a fine large building, and wondered to whom it might belong. The man he asked could not understand his question so he also answered, “Minū.” “Dear me! What a rich fellow Mr Minū must be!” cried the Akim-man. Coming to a still finer building with beautiful gardens round it, he again asked the owner’s name. Again came the answer, “Minū.” “How wealthy Mr Minū is,” said our wondering traveller.

Next he came to the beach. There he saw a magnificent steamer being loaded in the harbour. He was surprised at the great cargo which was being put on board and inquired of a bystander, “To whom does this fine vessel belong?” “Minū,” replied the man. “To the Honourable Minū also! He is the richest man I ever heard of!” cried the Akim-man. Having finished his business, the Akim-man set out for home. As he passed down one of the streets of the town he met men carrying a coffin, and followed by a long procession, all dressed in black. He asked the name of the dead person, and received the usual reply, “Minū.” “Poor Mr Minū!” cried the Akim-man. “So he has had to leave all his wealth and beautiful houses and die just as a poor person would do! Well, well—in future I will be content with my tiny house and little money.” And the Akim-man went home quite pleased to his own hut.

There once lived a woman who had three sons. These sons were very much attached to their mother and always tried to please her. She at last grew very old and feeble. The three sons began to think what they could do to give her great pleasure. The eldest promised that when she was dead he would cut a fine sepulchre in stone for her. The second said he would make a beautiful coffin. The youngest said, “I will go and get the tail of the princess elephant and put it in the coffin with her.” This promise was by far the hardest one to keep.

Soon after this their mother died. The youngest son immediately set out on his search, not knowing in the least where he would be likely to find the tail. He travelled for three weeks, and at the end of that time he came to a little village. There he met an old woman, who seemed very much surprised to see him. She said no human creature had ever been there before. The boy told the tale of his search for the princess elephant. The old woman replied that this village was the home of all the elephants, and the princess slept there every night. But she warned him that if the animals saw him they would kill him. The young man begged her to hide him—which she did, in a great pile of wood. She also told him that when the elephants were all asleep he must get up and go to the eastern corner. There he would find the princess. He must walk boldly over, cut off the tail and return in the same manner. If he were to walk stealthily, the elephants would waken and seize him. The animals returned as it was growing dark. They said at once that they smelt a human being. The old woman assured them that they were mistaken. Their supper was ready, so they ate it and went to bed.

In the middle of the night the young man got up and walked boldly across to where the princess slept. He cut off the tail and returned as he had come. He then started for home, carrying the tail very carefully. When daylight came the elephants awoke. One said he had dreamed that the princess’s tail was stolen. The others beat him for thinking such a thing. A second said he also had had the dream, and he also was beaten. The wisest of the elephants then suggested that they might do well to go and see if the dream were true. This they did. They found the princess fast asleep and quite ignorant of the loss of her tail. They wakened her and all started off in chase of the young man. They travelled so quickly that in a few hours they came in sight of him. He was afraid when he saw them coming and cried out to his favourite idol (which he always carried in his hair), “O my juju Depor! What shall I do?” The juju advised him to throw the branch of a tree over his shoulder. This he did and it immediately grew up into a huge tree, which blocked the path of the elephants. They stopped and began to eat up the tree—which took them some little time.

Then they continued their way again. Again the young man cried, “O my juju Depor! What shall I do?” “Throw that corn-cob behind you,” answered the juju. The lad did so, and the corn-cob immediately grew into a large field of maize. The elephants ate their way through the maize, but when they arrived at the other side they found that the boy had reached home. So they had to give up the chase and return to their village. The princess, however, refused to do so, saying, “I will return when I have punished this impudent fellow.” She thereupon changed herself into a very beautiful maiden, and taking a calabash cymbal in her hand approached the village. All the people came out to admire this lovely girl. She had it proclaimed through the village that whoever succeeded in shooting an arrow at the cymbal should have her for a bride. The young men all tried and failed. An old man standing by said, “If only Kwesi—the cutter of the princess elephant’s tail—were here, he could hit the cymbal.” “Then Kwesi is the man I will marry,” replied the maiden, “whether he hit the cymbal or not.”

Kwesi was quickly fetched from the field where he was ploughing, and told of his good luck. He, however, was not at all delighted to hear of it, as he suspected the maiden of some trick. However, he came and shot an arrow which struck the centre of the cymbal. The damsel and he were accordingly married. She was all the time preparing to punish him. The night following their marriage she turned into an elephant, while Kwesi was asleep. She then prepared to kill him, but Kwesi awoke in time. He called, “O my juju Depor! Save me!” The juju turned him into a grass mat lying on the bed and the princess could not find him. She was most annoyed and next morning asked him where he had been all night. “While you were an elephant I was the mat you lay on,” replied Kwesi. The damsel took all the mats from the bed and burned them. Next night the princess again became an elephant and prepared to kill her husband. This time the juju changed him into a needle and his wife could not find him. She again asked him in the morning where he had been. Hearing that the juju had helped him again she determined to get hold of the idol and destroy it.

Next day Kwesi was going again to his farm to plough a field. He told his wife to bring him some food to the resting-place. This time she had fairly made up her mind that he should not escape. When he had had his food she said, “Now lay your head in my lap and sleep.” Kwesi quite forgot that his juju was hidden in his hair and did as she bid. As soon as he was asleep she took the juju out of his hair and threw it into a great fire which she had prepared. Kwesi awoke to find her an elephant once more. In great fear he cried out, “O my juju Depor! What am I to do?” All the answer he got, however, came from the flames. “I am burning, I am burning, I am burning.” Kwesi called again for help and the juju replied, “Lift up your arms as if you were flying.” He did so and turned into a hawk. That is the reason why hawks are so often seen flying in the smoke of fires. They are looking for their lost juju.

Kwofi was the eldest son of a farmer who had two wives. Kwofi’s mother had no other children. When the boy was three years old his mother died. Kwofi was given to his stepmother to mind. After this she had many children. Kwofi, of course, was the eldest of all. When he was about ten years old his father also died. Kwofi had now no relative but his stepmother, for whom he had to work. As he grew older, she saw how much more clever and handsome he was than her own children, and grew very jealous of him. He was such a good hunter that day after day he came home laden with meat or with fish. Every day she treated him in the same way. She cooked the meat, then portioned it out. She gave to each a large helping, but when it came to Kwofi’s turn she would say, “Oh, my son Kwofi, there is none left for you! You must go to the field and get some ripe paw-paw.” Kwofi never complained. Never once did he taste any of the meat he had hunted. At every meal the others were served, but there was never enough for him.

One evening, when the usual thing had happened, Kwofi was preparing to go to the field to fetch some paw-paw for his supper. All at once one of the gods appeared in the village, carrying a great bag over his shoulder. He summoned all the villagers together with these words: “Oh, my villagers, I come with a bag of death for you!” Thereupon he began to distribute the contents of his bag among them. When he came to Kwofi he said: “Oh, my son Kwofi, there was never sufficient meat for you, neither is there any death.” As he said these words every one in the village died except Kwofi. He was left to reign there in peace, which he did very happily.

A certain old lady had a very fine flock of sheep. She had fed and cared for them so well that they became famous for their fatness. In time a wicked wolf heard of them and determined to eat them. Night after night he stole up to the old dame’s cottage and killed a sheep. The poor woman tried her best to save her animals from harm—but failed. At last there was only one sheep left of all the flock. Their owner was very sad. She feared that it, too, would be taken away from her, in spite of all she could do. While she was grieving over the thought of this a lion came to her village. Seeing her sad face, he asked the reason of it. She soon told him all about it. He thereupon offered to do his best to punish the wicked wolf. He himself went to the place where the sheep was generally kept—while the latter was removed to another place.

In the meantime the wolf was on his way to the cottage. As he came he met a fox. The fox was somewhat afraid of him and prepared to run away. The wolf, however, told him where he was going, and invited him to go too. The fox agreed and the two set off together. They arrived at the cottage and went straight to the place where the sheep generally slept. The wolf at once rushed upon the animal, while Fox waited a little behind. Just as Fox was deciding to enter and help Wolf there came a bright flash of lightning. By the light of it the fox could see that the wolf was attacking—not a sheep—but a lion. He hastily ran away, shouting as he went: “Look at his face! Look at his face!” During the flash Wolf did look at the pretended sheep. To his dismay he found he had made a great mistake. At once he began to make humble apologies—but all in vain. Lion refused to listen to any of his explanations, and speedily put him to death.

‘I will die God’s death’ and ‘I will die the King’s death’ Once upon a time there were two men who were such great friends that they were almost always together. If one was seen the other was sure to be near. They had given one another special names, which were to be used only by themselves. One name, Maku Mawu, meant, ‘I will die God’s death,’ and the other, Maku Fia, ‘I will die the King’s death.’ By and by, however, the other villagers heard these names and gradually every one got into the habit of calling the two friends by the nicknames in preference to the real ones. Finally, the King of the country heard of them and wished to see the men who had chosen such strange titles. He sent for them to Court, and they came together. He was much pleased with the one who had chosen the name of ‘Maku Fia,’ but he was annoyed at the other man’s choice and sought a chance of punishing him.

When he had talked to them a little while, he invited both to a great feast which he was to give in three days’ time. As they went away he gave a fine large yam to Maku Mawu and only a small round stone to his own favourite. The latter felt somewhat aggrieved at getting only a stone, while his friend got such a fine yam. Very soon he said, “Oh, dear! I do not think it is any use carrying this stone home. How I wish it were a yam! Then I could cook it for dinner.” Maku Mawu—being very generous—immediately replied, “Then change with me, for I am quite tired of carrying my great yam.” They exchanged, and each went off to his own home. Maku Fia cut up his yam and cooked it. Maku Mawu broke his stone in half and found inside some beautiful ornaments which the King had hidden there. He thought that he would play a trick on the King, so told nobody what had been in the stone. On the third day they dressed to go to the King’s feast. Maku Mawu put on all the beautiful ornaments out of the stone. Maku Fia dressed himself just as usual.

When they reached the palace the King was amazed to see the wrong man wearing his ornaments, and determined to punish him more effectually next time. He asked Maku Fia what he had done with the stone, and the man told him he had exchanged it for his friend’s yam. At first the King could not think of any way to punish Maku Mawu, as, of course, the latter had not done anything wrong. He soon had an idea, however. He pretended to be very pleased with the poor man and presented him with a beautiful ring from his own finger. He then made him promise to come back in seven days and show the ring to the King again, to let the latter see that it was not lost. If by any chance he could not produce the ring—he would lose his head. This the King did, meaning to get hold of the ring in some way and so get the young man killed. Maku Mawu saw what the King’s design was, so determined to hide the ring. He made a small hole in the wall of his room, put the ring in it, and carefully plastered over the place again. No one could see that the wall had been touched.

After two days the King sent for the wife of Maku Mawu and asked her to find the ring. He promised her a large sum of money for it—not telling her, of course, what would happen to her husband if the ring were lost. The woman went home and searched diligently but found nothing. Next day she tried again—with no better success. Then she asked her husband what he had done with it. He innocently told her it was in the wall. Next day, when he was absent, she searched so carefully that at last she found it. Delighted, she ran off to the King’s palace and gave the ring to him. She got the promised money and returned home, never dreaming that she had really sold her husband’s life. On the sixth day the King sent a message to Maku Mawu, telling him to prepare for the next day. The poor man bethought himself of the ring and went to look if it were still safe. To his despair the hole was empty. He asked his wife and his neighbours. All denied having seen it. He made up his mind that he must die.

In the meantime the King had laid the ring in one of the dishes in his palace and promptly forgot about it. When the seventh morning had arrived he sent messengers far and wide, to summon the people to come and see a man punished for disobeying the King’s orders. Then he commanded his servants to set the palace in order, and to take the dishes out of his room and wash them. The careless servants—never looking to see if the dishes were empty or not—took them all to a pool near by. Among them was the dish containing the ring. Of course, when the dish was being washed, out fell the ring into the water—without being noticed by the servants. The palace being all in readiness, the King went to fetch the ring. It was nowhere to be found and he was obliged to go to the Assembly without it.

When every one was ready the poor man, Maku Mawu, was called to come forward and show the ring. He walked boldly up to the king and knelt down before him, saying, “The ring is lost and I am prepared to die. Only grant me a few hours to put my house in order.” At first the king was unwilling to grant even that small favour, but finally he said, “Very well, you may have four hours. Then you must return here and be beheaded before the people.” The innocent man returned to his home and put everything in order. Then, feeling hungry, he thought, “I may as well have some food before I die. I will go and catch a fish in the pool.” He accordingly took his fish-net and bait, and started off to the very pool where the King’s dishes had been washed. Very soon he caught a fine large fish. Cutting it open, to clean it, his delight may be imagined at finding the lost ring inside it. At once he ran off to the palace crying: “I have found the ring! I have found the ring!” When the people heard him, they all shouted in joy: “He named himself rightly ‘Maku Mawu,’ for see—the death God has chosen for him, that only will he die.” So the King had no excuse to harm him, and he went free.

A hunter, who was terribly poor, was one day walking through the forest in search of food. Coming to a deep hole, he found there a leopard, a serpent, a rat, and a man. These had all fallen into the trap and were unable to get out again. Seeing the hunter, they begged him to help them out of the hole. At first he did not wish to release any but the man. The leopard, he said, had often stolen his cattle and eaten them. The serpent very frequently bit men and caused their death. The rat did no good to any one. He saw no use in setting them free. However, these animals pleaded so hard for life that at last he helped them out of the pit. Each, in turn, promised to reward him for his kindness—except the man. He, saying he was very poor, was taken home by the kind-hearted hunter and allowed to stay with him. A short time after, Serpent came to the hunter and gave him a very powerful antidote for snake-poison. “Keep it carefully,” said Serpent. “You will find it very useful one day. When you are using it, be sure to ask for the blood of a traitor to mix with it.” The hunter, having thanked Serpent very much, took great care of the powder and always carried it about with him.

The leopard also showed his gratitude by killing animals for the hunter and supplying him with food for many weeks. Then, one day, the rat came to him and gave him a large bundle. “These,” said he, “are some native cloths, gold dust, and ivory. They will make you rich.” The hunter thanked the rat very heartily and took the bundle into his cottage. After this the hunter was able to live in great comfort. He built himself a fine new house and supplied it with everything needful. The man whom he had taken out of the pit still lived with him. This man, however, was of a very envious disposition. He was not at all pleased at his host’s good fortune, and only waited an opportunity to do him some harm. He very soon had a chance. A proclamation was sounded throughout the country to say that some robbers had broken into the King’s palace and stolen his jewels and many other valuables. The ungrateful man instantly hurried to the King and asked what the reward would be if he pointed out the thief. The King promised to give him half of the things which had been stolen. The wicked fellow thereupon falsely accused his host of the theft, although he knew quite well that he was innocent.

The honest hunter was immediately thrown into prison. He was then brought into Court and requested to show how he had become so rich. He told them, faithfully, the source of his income, but no one believed him. He was condemned to die the following day at noon. Next morning, while preparations were being made for his execution, word was brought to the prison that the King’s eldest son had been bitten by a serpent and was dying. Any one who could cure him was begged to come and do so.

The hunter immediately thought of the powder which his serpent friend had given him, and asked to be allowed to use it. At first they were unwilling to let him try, but finally he received permission. The King asked him if there were anything he needed for it and he replied, “A traitor’s blood to mix it with.” His Majesty immediately pointed out the wicked fellow who had accused the hunter and said: “There stands the worst traitor—for he gave up the kind host who had saved his life.” The man was at once beheaded and the powder was mixed as the serpent had commanded. As soon as it was applied to the prince’s wound the young man was cured. In great delight, the King loaded the hunter with honours and sent him happily home.

A man, hunting one day in the forest, met a tiger. At first each was afraid of the other; but after some talking they became quite friendly. They agreed to live together for a little time. First the man would live with the tiger in his forest home for two weeks. Then the tiger would come and live in the man’s home. The tiger behaved so well to the man during his visit that the man felt he had never been so well treated in all his life. Then came the time for the tiger to return home with the man. As they were going the tiger was somewhat afraid. He asked the man if he really thought he would be safe. “What if your friends do not like my face and kill me?” he asked. “You need fear nothing,” said his host; “no one will touch you while I am there.” The tiger therefore came to the man’s house and stayed with him three weeks. He had brought his male cub with him, and the young tiger became very friendly with the man’s son. Some months later the man’s father died. When Tiger heard of his friend’s great loss, he and his cub set out at once to see and condole with him. They brought a large sum of money to help the man.

As Tiger was going home again two of the man’s friends lay in hiding for him and shot him. Fortunately he was not killed, but he was very much grieved lest these men had shot him at his friend’s wish. He determined to find out if the man had known anything at all about the shot. Accordingly he went to the place in the forest where he had first met his friend. There he lay down as if he were dead, after telling his cub to watch and see what would happen. By and by the man came along. When he saw the tiger lying, as he thought, dead, he was terribly troubled. He began to cry and mourn for his friend, and sat there all night long with Tiger’s cub, to watch that no harm should befall the body. When morning came and Tiger was quite assured that his friend had had nothing at all to do with the shot, he was very glad. He got up, then, to the man’s great astonishment, and explained why he had pretended to be dead. “Go home,” said Tiger, “and remember me always. In future for your sake I will never touch a man unless he first meddles with me.”

The Omanhene is the chief of a village. A certain Omanhene had three sons, who were very anxious to see the world. They went to their father and asked permission to travel. This permission he readily gave. It was the turn of the eldest to go first. He was provided with a servant and with all he could possibly require for the journey. After travelling for some time he came to a town where lived an Omanhene who loved riddles. Being a stranger the traveller was, according to custom, brought by the people before the chief. The latter explained to him that they had certain laws in their village. One law was that every stranger must beat the Omanhene in answering riddles or he would be beheaded. He must be prepared to begin the contest the following morning. Next day he came to the Assembly Place, and found the Omanhene there with all his attendants. The Omanhene asked many riddles. As the young man was unable to answer any of them, he was judged to have failed and was beheaded.

After some time the second son of the Omanhene started on his travels. By a strange chance he arrived at the same town where his brother had died. He also was asked many riddles, and failed to answer them. Accordingly he too was put to death. By and by the third brother announced his intention of travelling. His mother did all in her power to persuade him to stay at home. It was quite in vain. She was sure that if he also reached the town where his brothers had died, the same thing would happen to him. Rather than allow this, she thought she would prefer him to die on the way. She prepared for him a food called cankey—which she filled with poison. Having packed it away in his bag, he set off. Very soon he began to feel hungry. Knowing, however, that his mother had not wished him to leave home, and therefore might have put some poison in the food, he thought he would test it before eating it himself. Seeing a vulture near by, he threw it half the cake. The bird ate the cankey, and immediately fell dead by the roadside. Three panthers came along and began to eat the vulture. They also fell dead.

The young man cut off some of the flesh of the panthers and roasted it. He then packed it carefully away in his bundle. A little farther on he was attacked by seven highway robbers. They wanted to kill him at once. He told them that he had some good roast meat in his bundle and invited them to eat with him first. They agreed and divided up the food into eight parts. While they were eating the young man carefully hid his portion. Soon all the seven robbers fell ill and died. The young man then went on his way. At last he reached the town where his brothers had died. Like them, he was summoned to the Assembly Place to answer the riddles of the Omanhene. For two days the contest proved equal. At the end of that time, the young man said, “I have only one riddle left. If you are able to answer that, you may put me to death.” He then gave this riddle to the Omanhene: Half kills one— One kills three— Three kills seven. The ruler failed to answer it that evening, so it was postponed till the next day. During the night the Omanhene disguised himself and went to the house where the stranger was staying. There he found the young man asleep in the hall.

Imagining that the man before him was the stranger’s servant, and never dreaming that it was the stranger himself, he roused the sleeper and promised him a large reward if he would give him the solution to the riddle. The young man replied that he would tell the answer if the Omanhene would bring him the costume which he always wore at the Assembly. The ruler was only too pleased to go and fetch it for him. When the young man had the garments quite safely, he explained the riddle fully to the crafty Omanhene. He said that as they were leaving home, the mother of his master made him cankey. In order to find out if the cankey were good, they gave half to a vulture. The latter died. Three panthers which tasted the vulture also died. A little of the panthers’ roasted flesh killed seven robbers. The Omanhene was delighted to have found out the answer. He warned the supposed servant not to tell his master what had happened.

In the morning all the villagers assembled together again. The Omanhene proudly gave the answer to the riddle as if he himself had found it out. But the young man asked him to produce his ceremonial dress, which he ought to be wearing in Assembly. This, of course, he was unable to do, as the young man had hidden it carefully away. The stranger then told what had happened in the night, and how the ruler had got the answer to the riddle by cheating. The Assembly declared that the Omanhene had failed to find out the riddle and must die. Accordingly he was beheaded—and the young man was appointed Omanhene in his place.

OLLANTAY. Boy, do not dare to cross me thus. One more such word and thou shalt die. These hands will tear thee limb from limb, If still thy councils are so base. PIQUI CHAQUI. Well! treat thy servant as a dog, But do not night and day repeat, ‘Piqui Chaqui! swift of foot! Go once more to seek the star.’ OLLANTAY. Have I not already said That e’en if death’s fell scythe was here, If mountains should oppose my path Like two fierce foes who block the way, Yet will I fight all these combined And risk all else to gain my end, And whether it be life or death I’ll cast myself at Coyllur’s feet.

OLLANTAY. My beating heart is filled with dread, Beholding thee so suddenly; Perchance thy coming is a sign, Of evils overtaking me. UILLAC UMA. Fear not, Ollantay! not for that, The High Priest comes to thee this day. It is perhaps for love of thee, That, as a straw is blown by wind, A friend, this day, encounters thee. Speak to me as to a friend, Hide nothing from my scrutiny. This day I come to offer thee A last and most momentous choice ’Tis nothing less than life or death.

UILLAC UMA. How oft we mortals heedless drink, A certain death from golden cup Recall to mind how ills befall, And that a stubborn heart ’s the cause. OLLANTAY. (kneeling). Plunge that dagger in my breast, Thou holdst it ready in thy belt; Cut out my sad and broken heart I ask the favour at thy feet. UILLAC UMA. (to Piqui Chaqui). Gather me that flower, boy. (Piqui Chaqui gives him a withered flower and lies down again, pretending to sleep.)

(To Ollantay). Behold, it is quite dead and dry. Once more behold! e’en now it weeps, It weeps. The water flows from it. (Water flows out of the flower.) OLLANTAY. More easy for the barren rocks Or for sand to send forth water, Than that I should cease to love The fair princess, the joyful star. UILLAC UMA. Put a seed into the ground, It multiplies a hundredfold; The more thy crime shall grow and swell, The greater far thy sudden fall.

(Holds up his macana.) He may think of his enemies crushed, The thousands I’ve thrown at his feet. UILLAC UMA. Young Prince! thy words are too bold, Thou hast twisted the thread of thy fate— Beware, before ’tis too late; Disentangle and weave it afresh, Go alone to speak to the King, Alone bear the blow that you seek; Above all let thy words be but few, And say them with deepest respect; Be it life, be it death that you find, I will never forget thee, my son.

(ANAHUARQUI, the Queen or Ccoya (in blue chucu, white cotton bodice, and red mantle secured by a golden topu or pin, set with emeralds, and a blue skirt), and the princess CUSI COYLLUR (in a chucu, with feathers of the tunqui, white bodice and skirt, and grey mantle with topu, set with pearls) discovered seated.) ANAHUARQUI. Since when art thou feeling so sad, Cusi Coyllur! great Inti’s prunelle? Since when hast thou lost all thy joy, Thy smile and thy once merry laugh? Tears of grief now pour down my face, As I watch and mourn over my child; Thy grief makes me ready to die. Thy union filled thee with joy, Already you’re really his wife. Is he not the man of thy choice? O daughter, devotedly loved, Why plunged in such terrible grief?

Two loving birds are in despair, They moan, they weep, they sigh; For snow has fallen on the pair, To hollow tree they fly. But lo! one dove is left alone And mourns her cruel fate; She makes a sad and piteous moan, Alone without a mate. She fears her friend is dead and gone— Confirmed in her belief, Her sorrow finds relief in song, And thus she tells her grief. ‘Sweet mate! Alas, where art thou now? I miss thine eyes so bright, Thy feet upon the tender bough, Thy breast so pure and bright.’

She wanders forth from stone to stone, She seeks her mate in vain; ‘My love! my love!’ she makes her moan, She falls, she dies in pain. CUSI COYLLUR. That yarahui is too sad, Leave me alone. (Exit the girl who sang the yarahui.) Now my tears can freely flow.

RUMI-ÑAUI. The enemies gather in force, The Yuncas are called to their aid; They have put on their garbs for the war, And have stopped up the principal roads. All this is to hide their defects— The men of Chayanta are base. We hear they’re destroying the roads, But we can force open the way; Our llamas are laden with food— We are ready to traverse the wilds. PACHACUTI. Are you really ready to start To punish those angry snakes? But first you must give them a chance To surrender, retiring in peace, So that blood may not flow without cause, That no deaths of my soldiers befall.

My name is as a dreaded rope, I’ve made the hardy Yuncas yield, By me the fate of Chancas sealed, They are thy thralls without a hope. ’Twas I who struck the fatal blow, When warlike Huancavilca rose, Disturbing thy august repose, And laid the mighty traitor low. Ollantay ever led the van, Wherever men were doomed to die; When stubborn foes were forced to fly, Ollantay ever was the man. Now every tribe bows down to thee— Some nations peacefully were led, Those that resist their blood is shed— But all, O King, was due to me.

Smooth as crystal and spotlessly clear Is her throat, like the corn in a sheaf Her bosoms, which scarcely appear, Like flowers concealed by a leaf. Her beautiful hand is a sight, As it rests from all dangers secure, Her fingers transparently white, Like icicles spotless and pure. OLLANTAY. (rising). That singer, unseen and unknown, Has declared Coyllur’s beauty and grace; He should fly hence, where grief overwhelms. O Princess! O loveliest Star, I alone am the cause of thy death, I also should die with my love.

RUMI-ÑAUI. To-morrow sees me on the route, I go to call the troops at once The rebels on the Colla road, I drive them flying down the rocks. Thine enemy I bring to thee, Dead or alive, Ollantay falls. Meanwhile, O Inca, mighty Lord, Rest and rely upon thy thrall. (Exeunt.)

Ollantay-tampu. Hall of the fortress-palace. Back scene seven immense stone, slabs, resting on them a monolith right across. Above masonry. At sides masonry with recesses; in the R. centre a great doorway. A golden tiana against the central slab. (Enter OLLANTAY and URCO HUARANCA, both fully armed.) URCO HUARANCA. Ollantay, thou hast been proclaimed By all the Antis as their Lord. The women weep, as you will see— They lose their husbands and their sons, Ordered to the Chayanta war. When will there be a final stop To distant wars? Year after year They send us all to far-off lands, Where blood is made to flow like rain. The King himself is well supplied With coca and all kinds of food. What cares he that his people starve? Crossing the wilds our llamas die, Our feet are wounded by the thorns, And if we would not die of thirst We carry water on our backs.

OLLANTAY. Gallant friends! Ye hear those words, Ye listen to the mountain chief. Filled with compassion for my men, I thus, with sore and heavy heart, Have spoken to the cruel king: ‘The Anti-suyu must have rest; All her best men shan’t die for thee, By battle, fire, and disease— They die in numbers terrible. How many men have ne’er returned, How many chiefs have met their death For enterprises far away?’ For this I left the Inca’s court, Saying that we must rest in peace; Lot none of us forsake our hearths, And if the Inca still persists, Proclaim with him a mortal feud.

(Enter HANCO HUAYLLU, several chiefs, and a great crowd of soldiers and people.) PEOPLE. Long live our king, Ollantay Bring forth the standard and the fringe, Invest him with the crimson fringe In Tampu now the Inca reigns, He rises like the star of day. (The chiefs, soldiers, and people range them selves round. Ollantay is seated on the tiana by Hanco Huayllu, an aged Auqui or Prince.) HANCO HUAYLLU. Receive from me the royal fringe, ’Tis given by the people’s will. Uilcanota is a distant land, Yet, even now, her people come To range themselves beneath thy law.

(Turning to Urco Huaranca.) Ne’er let thine enemies take thee in rear Man of the Puna, it ne’er can be said You fled or trembled as a reed. URCO HUARANCA. Hear me, warriors of the Andes! Already we have a valiant king, It might be he will be attacked; ’Tis said th’ old Inca sends a force, The men of Cuzco now advance. We have not a single day to lose; Call from the heights our Puna men, Prepare their arms without delay, Make Tampu strong with rampart walls, No outlet leave without a guard; On hill slopes gather pois’nous herbs To shoot our arrows, carrying death.

PEOPLE and SOLDIERS. It is well! It is very well! (Cheers and martial music.) (Exeunt.)

Thou knowest now thy heart did beat And flutter like a butterfly; Thy skill thou couldst not then apply, No course was left thee but retreat. They had recourse to a surprise, Our warriors immolated quite. Ah! that alone could turn thee white— From shame like that, canst e’er arise? By thousands did thy warriors fall, I hardly could alone escape, With open mouth fell death did gape, A great disaster did befall.

Holding that traitor to be brave, I sought to meet him face to face— Rushing to seek him with my mace, I nearly found a warrior’s grave. My army then was near the hill, When suddenly the massive stones Came crashing down, with cries and moans, While clarions sounded loud and shrill. A rain of stones both great and small Down on the crowd of warriors crashed, On every side destruction flashed, Thy heart the slaughter did appal.

YMA SUMAC. Pitu Salla, ever you repeat The same thing and the same advice; I will open to thee my whole heart, And say exactly what I think. Know that to me this court and house Are insupportable—no less; The place oppresses—frightens me— Each day I curse my destiny. The faces of all the Mama Cuna Fill me with hatred and disgust, And from the place they make me sit, Nothing else is visible. Around me there is nothing bright, All are weeping and ne’er cease If I could ever have my way, No person should remain within. I see the people pass outside, Laughing as they walk along. The reason it is plain to see— They are not mewed and cloistered here. Is it because I have no mother, That I am kept a prisoner? Or is it I’m a rich novice? Then from to-day I would be poor. Last night I could not get to sleep, I wandered down a garden walk; In the dead silence of the night, I heard one mourn.

A bitter cry, As one who sought and prayed for death. On every side I looked about, My hair almost on end with fright, Trembling, I cried, ‘Who canst thou be?’ Then the voice murmured these sad words: ‘O Sun, release me from this place!’ And this, amidst such sighs and groans! I searched about, but nothing found— The grass was rustling in the wind. I joined my tears to that sad sound, My heart was torn with trembling fear. When now the recollection comes, I’m filled with sorrow and with dread. You know now why I hate this place. Speak no more, my dearest friend, Of reasons for remaining here.

PIQUI CHAQUI. But you will not listen! I am turning blind, My ears are getting deaf, My grandmother is dead, My mother is left alone. RUMI-ÑAUI. Where is Ollantay? Tell me. PIQUI CHAQUI. I am in want of bread, And the Paccays are not ripe. I have a long journey to-day— The desert is very far off. RUMI-ÑAUI. If you continue to vex me I will take your life. PIQUI CHAQUI. Ollantay, is it? He is at work. Ollantay! He is building a wall, With very small stones indeed; They are brought by little dwarfs— So small that to be a man’s size They have to climb on each other’s backs. But tell me, O friend of the King, Why art thou in such long clothes, Trailing like the wings of a sick bird— As they are black it is better.

RUMI-ÑAUI. Hast thou not seen already That Cuzco is plunged in grief? The great Inca Pachacuti is dead, All the people are in mourning, Every soul is shedding tears. PIQUI CHAQUI. Who, then, succeeds to the place Which Pachacuti has left vacant? If Tupac Yupanqui succeeds, That Prince is the youngest There are some others older. RUMI-ÑAUI. All Cuzco has elected him, For the late king chose him, Giving him the royal fringe; We could elect no other.

(To attendants.) Bring new clothes for my oldest friend. (Exit an attendant.) How is it that thou art alone? Camest thou not fearing death? RUMI-ÑAUI. A new king reigns in Cuzco now— Tupac Yupanqui is installed. Against the universal wish, He rose upon a wave of blood; Safety he sees in headless trunks, The sunchu and the nucchu red Are sent to all he would destroy. Doubtless you have not forgot That I was Hanan-suyu’s Chief. Yupanqui ordered me to come; Arrived, I came before the king, And as he has a cruel heart, He had me wounded as you see; And now thou knowest, king and friend, How this new Inca treated me.

YMA SUMAC. Oh, my friend, what do I behold? Is it a corpse that I must see? Oh, horror! A dungeon for the dead! (She faints.) PITU SALLA. What misfortune has now arrived? O my Sumac, my dearest love, O come to thyself without delay! Arouse thee. Arise, my lovely flower. (Yma Sumac revives.) Fear not, my dove, my lovely friend, ’Tis not a corpse. The princess lives, Unhappy, forlorn, she lingers here. YMA SUMAC. Is she, then, still a living being?

PITU SALLA. Approach nearer, and you can help. She lives indeed. Look. Watch her now. Give me the water and the food. (To Cusi Coyllur, while helping her to sit up.) O fair princess, I bring thee food And cooling water to refresh. Try to sit up. I come with help. YMA SUMAC. Who art thou, my sweetest dove? Why art thou shut in such a place? PITU SALLA. Take a little food, we pray. Perchance without it, you may die.

CUSI COYLLUR. How happy am I now to see, After these long and dismal years, The new and lovely face of one Who comes with thee and gives me joy. YMA SUMAC. O my princess, my sister dear, Sweet bird, with bosom of pure gold, What crime can they accuse thee of, That they can make thee suffer thus? What cruel fate has placed thee here With death on watch in serpent’s form?

Word came to surprise our foes, Rumi-ñaui had opened the gate, As cautious and silent as fate— We were masters with none to oppose. Those rebels fell into the trap, The arrows came on them like rain, Most died in their sleep without pain, Not knowing their fatal mishap. Ollantay, still trusting, was ta’en, The same Urco Huaranca befell; Hanco Huayllu is captive as well, We thy rebels in fetters detain.

TUPAC YUPANQUI. Where are the rebels? RUMI-ÑAUI. They are waiting with agonised fear, For their fate, to perish by cords. The people are sending up cries, Demanding their deaths without fail. Their women are now in their midst, The children raise hideous cries; It is well that thine order should pass To finish their traitorous lives. TUPAC YUPANQUI. It must be so without any doubt, That the orphans may not be alone, Let all perish, not sparing one, Thus Cuzco recovers her peace, Let the traitors be brought before me. In my presence the sentence they’ll hear.

(Exit Rumi-ñaui, and re-enter followed by guards in charge of OLLANTAY, URCO HUARANCA, and HANCO HAUYLLU, bound and blindfold, followed by guards with PIQUI CHAQUI bound.) TUPAC YUPANQUI. Take the bands off the eyes of those men. And now, Ollantay, where art thou? And where art thou, O Mountain Chief? Soon thou wilt roll down from the heights. (To the soldiers who bring in Piqui Chaqui.) Whom have we here?

PIQUI CHAQUI. Many fleas in the Yuncas abound, And torment the people full sore, With boiling water they are killed, And I, poor flea, must also die. TUPAC YUPANQUI. Tell me, Hanco Huayllu, tell me, Why art thou Ollantay’s man? Did not my father honour thee? Did he not grant thy requests? Did he ever have a secret from thee? Speak also, you, the other rebels, Ollantay and the Mountain Chief. OLLANTAY. O father, we have nought to say, Our crimes are overwhelming us.

RUMI-ÑAUI. Take these three men without delay To the dreaded execution stakes; Secure them with unyielding ropes, And hurl them from the lofty rocks. TUPAC YUPANQUI. Stop! Cast off their bonds. (The guards unbind them. They all kneel.) (To Ollantay, kneeling). Rise from thy knees; come to my side. (Rises.) Now thou hast seen death very near, You that have shown ingratitude, Learn how mercy flows from my heart; I will raise thee higher than before. Thou wert Chief of Anti-suyu, Now see how far my love will go; I make thee Chief in permanence. Receive this plume as general, This arrow emblem of command.

TUPAC YUPANQUI. (to the Uillac Uma). Thou mighty Pontiff of the Sun, Robe him in the regal dress. Raise up the others from their knees, And free them from the doom of death. (Urco Huaranca, Hanco Huayllu, and Piqui Chaqui rise, the latter looking much relieved. The Uillac Uma places the robe on Ollantay’s shoulders.) UILLAC UMA. Ollantay, learn to recognise Tupac Yupanqui’s generous mind; From this day forth be thou his friend, And bless his magnanimity. This ring contains my potent charm, For this I place it on thy hand.

URCO HUARANCA. Great King and most merciful Lord, But now, expecting my death, I am ever thy most faithful slave. (Uillac Uma gives him the plume and arrow.) UILLAC UMA. O Urco, the Inca has made A great and a powerful chief, And grants thee with marvellous grace The arrow and also the plume. RUMI-ÑAUI. Illustrious King, I venture to ask, Will Anti-suyu have two chiefs. TUPAC YUPANQUI. There will not be two, O Rumi-ñaui The Mountain Chief will rule the Antis; In Cuzco Ollantay will reign— As Viceroy deputed by me His duties will call him to act As ruler throughout the whole realm.

OLLANTAY. O King! thou dost raise me too high, A man without service or claim; I am thy obedient slave— Mayst thou live for a thousand years. TUPAC YUPANQUI. The mascapaycha now bring forth, And to it the llautu attach. Uillac Uma, adorn him with these, And proclaim his state to the world. Yes, Ollantay shall stand in my place, Raised up like the star of the morn, For Colla this month I shall start; All preparations are made. In Cuzco Ollantay will stay, My Ranti and Viceroy and friend.

(Shouts and acclamations.) TUPAC YUPANQUI. (to Rumi-ñaui and other chiefs.) You also render him homage. RUMI-ÑAUI. Prince Ollantay! Incap Ranti! Thy promotion gives me joy. All the Antis now released, Return rejoicing to their homes. (He and all the Chiefs bow to Ollantay.) GUARDS WITHOUT. You cannot pass. Go back! go back! Voice without. Why, is this a festive day? Let me pass. I must see the king; I pray you do not stop me, Do not drive me from the door; If you stop me I shall die. Have a care. You will kill me.

The garden in the palace of Virgins of the Sun (same scene as Act III, Scene 5). Stone door more visible. (Enter the INCA TUPAC YUPANQUI with YMA SUMAC, OLLANTAY, UILLAC UMA and RUMI nAUI; URCO HUARANCA, HANCO HUAYLLU and PIQUI CHAQUI in the background.) TUPAC YUPANQUI. But this is the Aclla Huasi; My child, art thou not mistaken? Where is thy imprisoned mother? YMA SUMAC. In a dungeon within these bounds My mother has suffered for years, Perhaps even now she is dead.

CUSI COYLLUR. Alas! my brother, now you know The cruel tortures I endured During those years of agony; Thy compassion now has saved me. TUPAC YUPANQUI. Who art thou, dove, that hast suffered? For what sin were you prisoned here? Thou mightest have lost thy reason. Thy face is worn, thy beauty gone, Thy looks as one risen from death. OLLANTAY. Cusi Coyllur, I had lost thee, Thou wast quite hidden from my sight, But thou art brought again to life— Thy father should have killed us both. My whole heart is torn with sorrow. Star of joy, where is now thy joy? Where now thy beauty as a star? Art thou under thy father’s curse?

This general history of which I took charge by order of Don Francisco de Toledo, Viceroy of these kingdoms of Peru, will be divided into three Parts. The First will be the natural history of these lands, being a particular description of them. It will contain accounts of the marvellous works of nature, and other things of great profit and interest. I am now finishing it, that it may be sent to your Majesty after this, though it ought to have come before it. The Second and Third Parts treat of the people of these kingdoms and of their deeds in the following order. In the Second Part, which is the present one, the most ancient and first peoplers of this land will be discussed in general, and then, descending to particulars, I shall describe the terrible and inveterate tyranny of the Ccapac Incas of these kingdoms, down to the end and death of Huascar, the last of the Incas. The Third and Last Part will treat of the times of the Spaniards, and of their notable deeds in the discovery and settlement of this kingdom and others adjoining it, with the captains, governors, and viceroys who have ruled here, down to the present year 1572.

I shall treat of this in its place, for it contains many and very precious secrets, and an infinity of souls, to whom the King our Lord may announce the holy catholic faith that they may be saved, for this is the object of his Majesty in these new lands of barbarous idolatry. The fifth part is or was called the Atlantic Island, as famous as extensive, and which exceeded all the others, each one by itself, and even some joined together. The inhabitants of it and their description will be treated of, because this is the land, or at least part of it, of these western Indies of Castille.

Thus each one of the descendants continued to communicate the annals in the order described with a view to preserve their histories and deeds, their ancient traditions, the numbers of their tribes, towns, provinces, their days, months and years, their battles, deaths, destructions, fortresses and "Sinchis." Finally they recorded, and they still record, the most notable things which consist in their numbers (or statistics), on certain cords called quipu, which is the same as to say reasoner or accountant. On these cords they make certain knots by which, and by differences of colour, they distinguish and record each thing as by letters. It is a thing to be admired to see what details may be recorded on these cords, for which there are masters like our writing masters.

With a loud voice he spoke these words to Tampu-chacay, "Thou traitor! thou who hast done me so much harm, thinkest thou to convey the news of my mortal imprisonment? That shall never happen. For thy treason thou shalt remain outside, turned into a stone." So it was done, and to this day they show the stone on one side of the window Ccapac-tocco. Turn we now to the seven brethren who had remained at Hays-quisro. The death of Ayar Cachi being known, they were very sorry for what they had done, for, as he was valiant, they regretted much to be without him when the time came to make war on any one. So they mourned for him. This Ayar Cachi was so dexterous with a sling and so strong that with each shot he pulled down a mountain and filled up a ravine. They say that the ravines, which we now see on their line of march, were made by Ayar Cachi in hurling stones.

The six brethren were sad at the loss of Ayar Uchu, and at the loss of Ayar Cachi; and, owing to the death of Ayar Cachi, those of the lineage of the Incas, from that time to this day, always fear to go to Tampu-tocco, lest they should have to remain there like Ayar Cachi.

They went down to the foot of the hill, whence they began their entry into the valley of Cuzco, arriving at a place called Matahua, where they stopped and built huts, intending to remain there some time. Here they armed as knight the son of Manco Ccapac and of Mama Occlo, named Sinchi Rocca, and they bored his ears, a ceremony which is called huarachico, being the insignia of his knighthood and nobility, like the custom known among ourselves. On this occasion they indulged in great rejoicings, drinking for many days, and at intervals mourning for the loss of their brother Ayar Uchu. It was here that they invented the mourning sound for the dead, like the cooing of a dove. Then they performed the dance called Ccapac Raymi, a ceremony of the royal or great lords. It is danced, in long purple robes, at the ceremonies they call quicochico, which is when girls come to maturity, and the huarachico, when they bore the ears of the Incas, and the rutuchico when the Inca's hair is cut the first time, and the ayuscay, which is when a child is born, and they drink continuously for four or five days.

In the ancient language of this valley the heap was called cozco, whence that site has had the name of Cuzco to this day. From this circumstance the Incas had a proverb which said, "Ayar Auca cuzco huanca," or, "Ayar Auca a heap of marble." Others say that Manco Ccapac gave the name of Cuzco because he wept in that place where he buried his brother Ayar Cachi. Owing to his sorrow and to the fertility he gave that name which in the ancient language of that time signified sad as well as fertile. The first version must be the correct one because Ayar Cachi was not buried at Cuzco, having died at Ccapac-tocco as has been narrated before. And this is generally affirmed by Incas and natives.

After some months they returned to the attack on the natives of the valley, to tyrannize over them. They assaulted the settlement of the Sauaseras, and were so rapid in their attack that they captured Copalimayta, slaughtering many of the Sauaseras with great cruelty. Copalimayta, finding himself a prisoner and fearing death, fled out of desperation, leaving his estates, and was never seen again after he escaped. Mama Huaco and Manco Ccapac usurped his houses, lands and people. In this way MANCO CCAPAC, MAMA HUACO, SINCHI ROCCA, and MANCO SAPACA settled on the site between the two rivers, and erected the House of the Sun, which they called YNTI-CANCHA. They divided all that position, from Santo Domingo to the junction of the rivers into four neighbourhoods or quarters which they call cancha. They called one QUINTI-CANCHA, the second CHUMPI-CANCHA, the third SAYRI-CANCHA, and the fourth YARAMPUY-CANCHA. They divided the sites among themselves, and thus the city was peopled, and, from the heap of stones of Ayar Auca it was called CUZCO.

Having completed the yoke over the natives, their goods and persons, Manco Ccapac was now very old. Feeling the approach of death, and fearing that in leaving the sovereignty to his son, Sinchi Rocca, he and his successors might not be able to retain it owing to the bad things he had done and to the tyranny he had established, he ordered that the ten lineages or companies that had come with him from Tampu-tocco should form themselves into a garrison or guard, to be always on the watch over the persons of his son and of his other descendants to keep them safe. They were to elect the successor when he had been nominated by his father, or succeeded on the death of his father. For he would not trust the natives to nominate or elect, knowing the evil he had done, and the force he had used towards them. Manco Ccapac being now on the point of death, he left the bird indi enclosed in its cage, the tupac-yauri or sceptre, the napa and the suntur-paucar the insignia of a prince, though tyrant, to his son Sinchi Rocca that he might take his place, and this without the consent or election of any of the natives.

And that those to come might have a precedent or example, Manco Ccapac made the first ayllu and called it Chima Panaca Ayllu, which means the lineage descending from Chima, because the first to whom he left his ayllu or lineage in charge was named Chima, and Panaca means "to descend." It is to be noted that the members of this ayllu always adored the statue of Manco Ccapac, and not those of the other Incas, but the ayllus of the other Incas always worshipped that statue and the others also. It is not known what was done with the body, for there was only the statue. They carried it in their wars, thinking that it secured the victories they won. They also took it to Huanacauri, when they celebrated the huarachicos of the Incas. Huayna Ccapac took it with him to Quito and Cayambis, and afterwards it was brought back to Cuzco with the dead body of that Inca.

On the death of Sinchi Rocca the Incaship was occupied by Lloqui Yupanqui, son of Sinchi Rocca by Mama Cuca his wife. It is to be noted that, although Manco Ccapac had ordered that the eldest son should succeed, this Inca broke the rule of his grandfather, for he had an elder brother named Manco Sapaca, as it is said, who did not consent, and the Indians do not declare whether he was nominated by his father. From this I think that Lloqui Yupanqui was not nominated, but Manco Sapaca as the eldest, for so little regard for the natives or their approval was shown. This being so, it was tyranny against the natives and infidelity to relations with connivance of the ayllus legionaries; and with the Inca's favour they could do what they liked, by supporting him. So Lloqui Yupanqui lived in Ynti-cancha like his father. He never left Cuzco on a warlike expedition nor performed any memorable deed, but merely lived like his father, having communication with some provinces and chiefs. These were Huaman Samo, chief of Huaro, Pachaculla Viracocha, the Ayamarcas of Tampu-cunca, and the Quilliscachis.

At the time of his death, Mayta Ccapac named Ccapac Yupanqui as his successor, his son by his wife Mama Tacucaray. This Ccapac Yupanqui, as soon as he succeeded to the Incaship, made his brothers swear allegiance to him, and that they desired that he should be Ccapac. They complied from fear, for he was proud and cruel. At first he lived very quietly in the Ynti-cancha. It is to be noted that although Ccapac Yupanqui succeeded his father, he was not the eldest son. Cunti Mayta, who was older, had an ugly face. His father had, therefore, disinherited him and named Ccapac Yupanqui as successor to the sovereignty, and Cunti Mayta as high priest. For this reason Ccapac Yupanqui was not the legitimate heir, although he tyrannically forced his brothers to swear allegiance to him.

War was carried on, the Huayllacans defending themselves and also attacking the Ayamarcas, both sides committing cruelties, inflicting deaths and losses, and causing great injury to each other. While this war was being waged, Mama Micay gave birth to her son Titu Cusi Hualpa. The war continued for some years after his birth, when both sides saw that they were destroying each other, and agreed to come to terms, to avoid further injury. The Ayamarcas, who were the most powerful, requested those of Huayllacan to deliver the child Titu Cusi Hualpa into their hands, to do what they liked with him. On this condition they would desist from further hostilities, but if it was not complied with, they announced that they would continue a mortal war to the end.

Many say that Tocay Ccapac was not personally in this raid but that he sent his Ayamarcas, who, when they arrived at Ahuayro-cancha, presented the child Titu Cusi Hualpa to him, saying, "Look here, Tocay Ccapac, at the prisoner we have brought you." The Sinchi received his prize with great satisfaction, asking in a loud voice if this was the child of Mama Micay, who ought to have been his wife. Titu Cusi Hualpa, though but a child, replied boldly that he was the son of Mama Micay and of the Inca Rocca. Tocay was indignant when he had heard those words, and ordered those who brought the child as a prisoner to take him out and kill him. The boy, when he heard such a sentence passed upon him, was so filled with sadness and fright, that he began to weep from fear of death. He began to shed tears of blood and with indignation beyond his years, in the form of a malediction he said to Tocay and the Ayamarcas, "I tell you that as sure as you murder me there will come such a curse on you and your descendants that you will all come to an end, without any memory being left of your nation."

The Ayamarcas and Tocay attentively considered this curse of the child together with the tears of blood. They thought there was some great mystery that so young a child should utter such weighty words, and that the fear of death should make such an impression on him that he should shed tears of blood. They were in suspense divining what it portended, whether that the child would become a great man. They revoked the sentence of death, calling the child Yahuar-huaccac, which means "weeper of blood," in allusion to what had taken place.

This done they delivered him to the most valiant Indians, and ordered them to take him to certain farms where flocks were kept, giving him to eat by rule, and so sparingly that he would be consumed with hunger before he died. He was there for a year without leaving the place, so that they did not know at Cuzco, or anywhere else, whether he was dead or alive. During this time Inca Rocca, being without certain knowledge of his son, did not wish to make war on the Ayamarcas because, if he was alive, they might kill him. So he did no more than prepare his men of war and keep ready, while he enquired for his son in all the ways that were possible.

Yahuar-huaccac had, by his wife Mama Chicya, three legitimate sons. The eldest was Paucar Ayllu. The second, Pahuac Hualpa Mayta, was chosen to succeed his father, though he was not the eldest. The third was named Viracocha, who was afterwards Inca through the death of his brother. Besides these he had three other illegitimate sons named Vicchu Tupac because he subdued the town of Vicchu, Marca-yutu, and Rocca Inca. As the Huayllacans wanted Marca-yutu to succeed Yahuar-huaccac, because he was their relation, they determined to kill Pahuac Hualpa Mayta, who was nominated to succeed. With this object they asked his father to let him go to Paulo. Forgetting their former treason, he sent the child to its grandfather Soma Inca with forty orejones of the ayllus of Cuzco as his guard. When he came to their town they killed him, for which the Inca, his father, inflicted a great punishment on the Huayllacans, killing some and banishing others until very few were left.

This Inca had resolved to subjugate all the tribes he possibly could by force and cruelty. He selected as his captains two valiant orejones the one named Apu Mayta and the other Vicaquirau, of the lineage of Inca Rocca. With these captains, who were cruel and impious, he began to subjugate, before all things, the inhabitants of Cuzco who were not Incas orejones, practising on them great cruelties and putting many to death. At this time many towns and provinces were up in arms. Those in the neighbourhood of Cuzco had risen to defend themselves from the orejones Incas of Cuzco who had made war to tyrannize over them. Others were in arms with the same motives as the Incas, which was to subdue them if their forces would suffice. Thus it was that though many Sinchis were elected, their proceedings were confused and without concert, so that each force was small, and they were all weak and without help from each other. This being known to Viracocha, it encouraged him to commence his policy of conquest beyond Cuzco.

The Inca captains also conquered Calca and Caquia Xaquixahuana, three leagues from Cuzco, and the towns of Collocte and Camal. They subdued the people between Cuzco and Quiquisana with the surrounding country, the Papris and other neighbouring places; all within seven or eight leagues round Cuzco. In these conquests they committed very great cruelties, robberies, put many to death and destroyed towns, burning and desolating along the road without leaving memory of anything.

Apu Mayta was more in favour of this plan than the others, as he desired to have some one to shield him from the fury of Viracocha Inca. Mayta thought that the Inca would kill him because he had seduced a woman named Cacchon Chicya, who was a wife of Viracocha. Apu Mayta had spoken of his plan and of his devotion to Cusi, to his colleague Vicaquirau. While they were consulting how it should be managed, the Chancas of Andahuaylas, thirty leagues from Cuzco, marched upon that city, as will be narrated in the life of Inca Yupanqui. Inca Viracocha, from fear of them, fled from Cuzco, and went to a place called Caquia Xaquixahuana, where he shut himself up, being afraid of the Chancas. Here he died after some years, deprived of Cuzco of which his son Cusi had possession for several years before his father's death.

This Inca was industrious, and inventor of cloths and embroidered work called in their language Viracocha-tocapu, and amongst us brocade. He was rich for he robbed much and had vases of gold and silver. He was buried in Caquia Xaquixahuana and Gonzalo Pizarro, having heard that there was treasure with the body, discovered it and a large sum of gold. He burnt the body, and the natives collected the ashes and hid them in a vase. This, with the Inca's guauqui, called Inca Amaru, was found by the Licentiate Polo, when he was Corregidor of Cuzco.

Thirty leagues to the west of Cuzco there is a province called Andahuaylas, the names of the natives of it being Chancas. In this province there were two Sinchis, robbers and cruel tyrants named Uscovilca and Ancovilca who, coming on an expedition from near Huamanca with some companies of robbers, had settled in the valley of Andahuaylas, and had there formed a state. They were brothers. Uscovilca being the elder and principal one, instituted a tribe which he called Hanan-chancas or upper Chancas. Ancovilca formed another tribe called Hurin-chancas or lower Chancas. These chiefs, after death, were embalmed, and because they were feared for their cruelties in life, were kept by their people. The Hanan-chancas carried the statue of Uscovilca with them, in their raids and wars. Although they had other Sinchis, they always attributed their success to the statue of Uscovilca, which they called Ancoallo.

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

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

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

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

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

Pachacuti Inca Yupanqui was now very old; and he determined to nominate a successor to take his place after his death. He called together the Incas his relations, of the ayllus of Hanan-cuzco and Hurin-cuzco and said, "My friends and relations! I am now, as you see, very old, and I desire to leave you, when my days are over, one who will govern and defend you from your enemies. Some propose that I should name Amaru Tupac Inca, but it does not appear to me that he has the qualifications to govern so great a lordship as that which I have acquired. I, therefore, desire to nominate another with whom you will be more content." The relations, in their reply, gave thanks to the Inca, and declared that they would derive great benefit from his nomination. He then said that he named his son Tupac Inca, and ordered him to come forth from the house.

Tupac Inca Yupanqui then returned to Cuzco with much treasure and many prisoners. He was well received by his father with a most sumptuous triumph, and with the applause of all the orejones of Cuzco. They had many feasts and sacrifices, and to please the people they celebrated the festival called Inti Raymi with feasts and dances, a time of great rejoicing. The Inca granted many favours for the sake of his son Tupac Inca, that he might have the support of his subjects, which was what he desired. For as he was very old and unable to move about, feeling the approach of death, his aim was to leave his son in the possession of the confidence of his army.

Pachacuti Inca Yupanqui knew from the report made by his son when he returned from the conquest of Chinchay-suyu, that there were other great and rich nations and provinces beyond the furthest point reached by Tupac Inca. That no place might be left to conquer, the Inca ordered his son to return with a view to the subjugation of the parts of Quito. He assembled the troops and gave his son the same two brothers as his colleagues, Tilca Yupanqui and Anqui Yupanqui, who had gone with him on the former expedition. Tupac inflicted unheard of cruelties and deaths on those who defended themselves and did not wish to give him obedience.

After Tupac Inca had rested at Cuzco, re-organized his army, and cured the wounded he went to Tumipampa, where his wife and sister bore him a son, to whom he gave the name of Titu Cusi Hualpa, afterwards known as Huayna Ccapac. After the Inca Tupac had rejoiced and celebrated the birthday festivals, although the four years were passed that his father had given him to complete the conquests, he heard that there was a great nation towards the South Sea, composed of Indians called Huancavelicas. So he determined to go down to conquer. At the head of the mountains above them he built the fortress of Huachalla, and then went down against the Huancavelicas. Tupac divided his army into three parts, and took one by the most rugged mountains, making war on the Huancavelica mountaineers. He penetrated so far into the mountains that for a long time nothing was known of him, whether he was dead or alive. He conquered the Huancavelicas although they were very warlike, fighting on land and at sea in balsas, from Tumbez to Huanapi, Huamo, Manta, Turuca and Quisin.

Tupac Inca navigated and sailed on until he discovered the islands of Avachumbi and Ninachumbi, and returned, bringing back with him black people, gold, a chair of brass, and a skin and jaw bone of a horse. These trophies were preserved in the fortress of Cuzco until the Spaniards came. An Inca now living had charge of this skin and jaw bone of a horse. He gave this account, and the rest who were present corroborated it. His name is Urco Huaranca. I am particular about this because to those who know anything of the Indies it will appear a strange thing and difficult to believe. The duration of this expedition undertaken by Tupac Inca was nine months, others say a year, and, as he was so long absent, every one believed he was dead. But to deceive them and make them think that news of Tupac Inca had come, Apu Yupanqui, his general of the land army, made rejoicings. This was afterwards commented upon to his disadvantage, and it was said that he rejoiced because he was pleased that Tupac Inca Yupanqui did not appear. It cost him his life.

They say that he killed them, though some say that he only killed Tilca Yupanqui. At this Tupac Inca Yupanqui felt much aggrieved, that his father should have slain one who had worked so well for him. The death was concealed by many feasts in honour of the victories of Tupac Inca, which were continued for a year.

Being in the highest prosperity and sovereignty of his life, he fell ill of a grave infirmity, and, feeling that he was at the point of death, he sent for all his sons who were then in the city. In their presence he first divided all his jewels and contents of his wardrobe. Next he made them plough furrows in token that they were vassals of their brother, and that they had to eat by the sweat of their hands. He also gave them arms in token that they were to fight for their brother. He then dismissed them.

He next sent for the Incas orejones of Cuzco, his relations, and for Tupac Inca his son to whom he spoke, with a few words, in this manner:--"Son! you now see how many great nations I leave to you, and you know what labour they have cost me. Mind that you are the man to keep and augment them. No one must raise his two eyes against you and live, even if he be your own brother. I leave you these our relations that they may be your councillors. Care for them and they shall serve you. When I am dead, take care of my body, and put it in my houses at Patallacta. Have my golden image in the House of the Sun, and make my subjects, in all the provinces, offer up solemn sacrifice, after which keep the feast of purucaya, that I may go to rest with my father the Sun." Having finished his speech they say that he began to sing in a low and sad voice with words of his own language. They are in Castilian as follows:

When Pachacuti Inca Yupanqui died, two orejones were deputed to watch the body, and to allow no one to enter or go out to spread the news of his death, until orders had been given. The other Incas and orejones went with Tupac Inca to the House of the Sun and then ordered the twelve captains of the ayllus of the Inca's guard to come. They came with 2200 men of the guard, under their command, fully armed, and surrounded the Yupanqui with the fringe, and gave him the other insignia of sovereignty, as he had now inherited and succeeded his father. Taking him in the midst of themselves, and of the guards, they escorted him to the great square, where he was seated, in majesty, on a superb throne. All the people of the city were then ordered to come and make obeisance to the Inca on pain of death.

This having been done, they approached the Inca and said, "O Sovereign Inca! O Father! now take rest." At these words Tupac Inca showed much sadness and covered his head with his mantle, which they call llacolla, a square cloak. He next went, with all his company, to the place where the body of his father was laid, and there he put on mourning. All things were then arranged for the obsequies, and Tupac Inca Yupanqui did everything that his father had ordered at the point of death, touching the treatment of his body and other things.

Pachacuti Inca Yupanqui being dead, and Tupac Inca ruling alone, he caused all the Sinchis and principal men of the conquered provinces to be summoned. Those came who feared the fury of the Inca, and with them the Indians of the province of Anti-suyu, who are the dwellers in the forests to the eastward of Cuzco, who had been conquered in the time of Pachacuti his father.

The account in the text agrees, in the main, with that of Garcilasso de la Vega. Sarmiento gives the names of four Indian tribes who were encountered, besides the Chunchos. During the campaign an Indian of the Collas, named Coaquiri, fled from his company, reached the Collao, and spread the report that Tupac Inca was dead. He said that there was no longer an Inca, that they should all rise and that he would be their leader. Presently he took the name of Pachacuti, the Collas rose, and chose him as their captain. This news reached Tupac Inca in Anti-suyu where he was in the career of conquest. He resolved to march against the Collas and punish them. He left the forests, leaving Uturuncu Achachi to complete the conquest, with orders to return into Peru when that service was completed, but not to enter Cuzco triumphing until the Inca should come.

After Tupac Inca Yupanqui had visited all the empire and had come to Cuzco where he was served and adored, being for the time idle, he remembered that his father Pachacuti had called the city of Cuzco the lion city. He said that the tail was where the two rivers unite which flow through it, that the body was the great square and the houses round it, and that the head was wanting. It would be for some son of his to put it on. The Inca discussed this question with the orejones, who said that the best head would be to make a fortress on a high plateau to the north of the city.

Having visited and divided the lands, and built the fortress of Cuzco, besides edifices and houses without number, Tupac Inca Yupanqui went to Chinchero, a town near Cuzco, where he had very rich things for his recreation; and there he ordered extensive gardens to be constructed to supply his household. When the work was completed he fell ill of a grave infirmity, and did not wish to be visited by anyone. But as he became worse and felt the approach of death, he sent for the orejones of Cuzco, his relations, and when they had assembled in his presence he said: "My relations and friends! I would have you to know that the Sun my Father desires to take me to himself, and I wish to go and rest with him.

Tupac Inca succeeded his father at the age of 18 years. He had two legitimate sons, 60 bastards, and 30 daughters. Some say that at the time of his death, or a short time before, he had nominated one of his illegitimate sons to succeed him named Ccapac Huari, son of a concubine whose name was Chuqui Ocllo.

As soon as Tupac Inca was dead, the orejones, who were with him at the time of his death, proceeded to Cuzco for the customary ceremonies. These were to raise the Inca his successor before the death of his father had become known to him, and to follow the same order as in the case of the death of Pachacuti Inca Yupanqui. As the wives and sons of Tupac Inca also went to Cuzco, the matter could not be kept secret. A woman who had been a concubine of the late Inca, named Ccuri Ocllo, a kins-woman of Ccapac Huari, as soon as she arrived at Cuzco, spoke to her relations and to Ccapac Huari in these words. "Sirs and relations! Know that Tupac Inca is dead and that, when in health, he had named Ccapac Huari for his successor, but at the end, being on the point of death, he said that Titu Cusi Hualpa, son of Mama Ocllo, should succeed him. You ought not to consent to this. Rather call together all your relations and friends, and raise Ccapac Huari, your elder brother, son of Chuqui Ocllo, to be Inca." This seemed well to all the relations of Ccapac Huari, and they sent to assemble all the other relations on his behalf.

While this was proceeding, the orejones of Cuzco, knowing nothing of it, were arranging how to give the fringe to Titu Cusi Hualpa. The plot of the party of Ccapac Huari became known to the late Inca's brother, Huaman Achachi. He assembled some friends, made them arm themselves, and they went to where Titu Cusi Hualpa was retired and concealed. They then proceeded to where the friends of Ccapac Huari had assembled, and killed many of them, including Ccapac Huari himself. Others say that they did not kill Ccapac Huari at that time, but only took him. His mother Chuqui Ocllo was taken and, being a rebel as well as a witch who had killed her lord Tupac Inca, she was put to death. Ccapac Huari was banished to Chinchero, where he was given a maintenance, but he was never allowed to enter Cuzco again until his death. They also killed the woman Ccuri Ocllo, who had advised the raising of Ccapac Huari to the Incaship.

It was reported that the Cayambis had sallied from their fortress and had defeated a detachment of the Inca army, killing many, and the rest escaping by flight. This caused great sorrow to the Inca, who sent his brother Auqui Toma, with an army composed of all nations, against the Cayambis of the fortress. Auqui Toma went, attacked the fortress, captured four lines of defence and the outer wall, which was composed of five. But at the entrance the Cayambis killed Auqui Toma, captain of the Cuzcos, who had fought most valorously. This attack and defence was so obstinate and long continued that an immense number of men fell, and the survivors had nowhere to fight except upon heaps of dead men. The desire of both sides to conquer or die was so strong that they gave up their lances and arrows and took to their fists.

The Cayambis were, by this time, fighting with the army of Huayna Ccapac. When they saw their fortress on fire they lost hope and fled from the battle field towards a lake which was near, thinking that they could save themselves by hiding among the beds of reeds. But Huayna Ccapac followed them with great rapidity. In order that none might escape he gave instructions that the lake should be surrounded. In that lake, and the swamps on its borders, the troops of Huayna Ccapac, he fighting most furiously in person, made such havock and slaughter, that the lake was coloured with the blood of the dead Cayambis. From that time forward the lake has been called Yahuar-cocha, which means the "lake of blood," from the quantity that was there shed.

Orders were given to proceed with the ceremony of the calpa, and Cusi Tupac Yupanqui, named by the Inca to be chief steward of the Sun, came to perform it. By the first calpa it was found that the succession of Ninan Cuyoche would not be auspicious. Then they opened another lamb and took out the lungs, examining certain veins. The result was that the signs respecting Huascar were also inauspicious. Returning to the Inca, that he might name some one else, they found that he was dead. While the orejones stood in suspense about the succession, Cusi Tupac Yupanqui said: "Take care of the body, for I go to Tumipampa to give the fringe to Ninan Cuyoche." But when he arrived at Tumipampa he found that Ninan Cuyoche was also dead of the small-pox pestilence.

Seeing this Cusi Tupac Yupanqui said to Araua Ocllo--"Be not sad, O Coya! go quickly to Cuzco, and say to your son Huascar that his father named him to be Inca when his own days were over." He appointed two orejones to accompany her, with orders to say to the Incas of Cuzco that they were to give the fringe to Huascar. Cusi Tupac added that he would make necessary arrangements and would presently follow them with the body of Huayna Ccapac, to enter Cuzco with it in triumph, the order of which had been ordained by the Inca on the point of death, on a staff.

Huayna Ccapac being dead, and the news having reached Cuzco, they raised Titu Cusi Hualpa Inti Illapa, called Huascar, to be Inca. He was called Huascar because he was born in a town called Huascar-quihuar, four and a half leagues from Cuzco. Those who remained at Tumipampa embalmed the body of Huayna Ccapac, and collected the spoils and captives taken in his wars, for a triumphal entry into the capital.

Huascar considered the harm that these orejones had done, and that he never could be good friends with them or be able to trust them, so he caused them to be put to death. This gave rise to great lamentation in Cuzco and hatred of Huascar among the Hanan-cuzcos, to which party the deceased belonged. Seeing this Huascar publicly said that he divorced and separated himself from relationship with the lineages of the Hanan-cuzcos because they were for Atahualpa who was a traitor, not having come to Cuzco to do homage. Then he declared war with Atahualpa and assembled troops to send against him. Meanwhile Atahualpa sent his messengers to Huascar with presents, saying that he was his vassal, and as such he desired to know how he could serve the Inca. Huascar rejected the messages and presents of Atahualpa and they even say that he killed the messengers.

While this was taking place at Cuzco the Huancavilcas rebelled. Atahualpa assembled a great army, nominating as captains--Chalco Chima, Quiz-quiz, Incura Hualpa, Rumi-naui, Yupanqui, Urco-huaranca and Una Chullo. They marched against the Huancavilcas, conquered them, and inflicted severe punishment. Returning to Quito, Atahualpa sent a report to Huascar of what had taken place. At this time Atahualpa received news of what Huascar had done to his messengers, and of the death of the orejones; also that Huascar was preparing to make war on him, that he had separated himself from the Hanan-cuzcos, and that he had proclaimed him, Atahualpa, a traitor, which they call aucca. Atahualpa, seeing the evil designs entertained by his brother against him, and that he must prepare to defend himself, took counsel with his captains. They were of one accord that he should not take the field until he had assembled more men, and collected as large an army as possible, because negotiations should be commenced when he was ready for battle.

Atahualpa then marched out of Quito to meet his enemies. The two armies encountered each other at Riopampa where they fought a stubborn and bloody battle, but Atahualpa was victorious. The dead were so numerous that he ordered a heap to be made of their bones, as a memorial. Even now, at this day, the plain may be seen, covered with the bones of those who were slain in that battle.

Chalco Chima sent this information to Quiz-quiz, who was at a little distance, that they might unite forces. He told him that Tupac Atao was taken, that Huascar was expected with a small force, and that Quiz-quiz was wanted that both might take this enemy on the flanks. This was done. They divided their forces, placing them on both sides as in the attack on Tupac Atao. A short time after they entered the ravine, Huascar and his men came upon the dead bodies of the men of Tupac Atao who, being known to Huascar he wished to turn back, understanding that they were all dead and that there must have been some ambush. But it was too late, for he was surrounded by his enemies. Then he was attacked by the troops of Chalco Chima. When he tried to fly from those who fell upon his rear, he fell into the hands of Quiz-quiz who was waiting for him lower down.

The people of Cuzco consulted together, and resolved to come forth and obey the commands of Chalco Chima and Quiz-quiz. They came according to their ayllus and, on arriving at Quiuipay, they seated themselves in that order. Presently the troops of Atahualpa, fully armed, surrounded all those who had come from Cuzco. They took Huanca Auqui, Ahua Panti, and Paucar Usna, who had led the army against them in the battle at Tumipampa. Then they took Apu Chalco Yupanqui and Rupaca, Priests of the Sun, because these had given the fringe to Huascar. These being prisoners Quiz-quiz rose and said--"Now you know of the battles you have fought with me on the road, and the trouble you have caused me. You always raised Huascar to be Inca, who was not the heir. You treated evilly the Inca Atahualpa whom the Sun guards, and for these things you deserve death. But using you with humanity, I pardon you in the name of my Lord Atahualpa, whom may the Sun prosper."

Among the sons of Huayna Ccapac who were prisoners there was one named Paullu Tupac. When they were going to kill him, he protested saying, it was unreasonable that he should be killed, because he had previously been imprisoned by Huascar; and on this ground he was released and escaped death. Yet the reason that he was imprisoned by Huascar was because he had been found with one of the Inca's wives. He was only given very little to eat, the intention being that he should die in prison. The woman with whom he was taken was buried alive. The wars coming on he escaped, and what has been related took place.

After this the lords and ladies of Cuzco who were found to have been friends of Huascar were seized and hanged on the poles. Then there was an examination of all the houses of deceased Incas, to see which had been on the side of Huascar, and against Atahualpa. They found that the house of Tupac Inca Yupanqui had sided with Huascar. Cusi Yupanqui committed the punishment of the house to Chalco Chima and Quiz-quiz. They seized the steward of the house, and the mummy of Tupac Inca, and those of his family and hung them all, and they burnt the body of Tupac Inca outside the town and reduced it to ashes. And to destroy the house completely, they killed many mama cunas and servants, so that none were left of that house except a few of no account. Besides this they ordered all the Chachapoyas and Canaris to be killed, and their Curaca named Ulco Colla, who they said had rebelled against the two brothers.

Thus with the death of Huascar there was an end to all the Incas of Peru and all their line and descent which they held to be legitimate, without leaving man or woman who could have a claim on this country, supposing them to have been natural and legitimate lords of it, in conformity with their own customs and tyrannical laws.

For this murder of Huascar, and for other good and sufficient causes, the Governor Don Francisco Pizarro afterwards put Atahualpa to death. He was a tyrant against the natives of this country and against his brother Huascar. He had lived 36 years. He was not Inca of Peru, but a tyrant. He was prudent, sagacious, and valiant, as I shall relate in the Third Part, being events which belong to the deeds of the Spaniards. It suffices to close this Second Part by completing the history of the deeds of the 12 Inca tyrants who reigned in this kingdom of Peru from Manco Ccapac the first to Huascar the twelfth and last tyrant.

It is a thing worthy to be noted for the fact that besides being a thing certain and evident the general tyranny of these cruel and tyrannical Incas of Peru against the natives of the land, may be easily gathered from history, and any one who reads and considers with attention the order and mode of their procedure will see, that their violent Incaship was established without the will and election of the natives who always rose with arms in their hands on each occasion that offered for rising against their Inca tyrants who oppressed them, to get back their liberty. Each one of the Incas not only followed the tyranny of his father, but also began afresh the same tyranny by force, with deaths, robberies and rapine.

The terrible and inveterate tyranny of the Incas Ccapac of Peru, which had its seat in the city of Cuzco, commenced in the year 565 of our Christian redemption, Justin II being Emperor, Loyva son of Athanagild the Goth being King of Spain, and John III Supreme Pontiff. It ended in 1533, Charles V being the most meritorious Emperor and most Christian King of Spain and its dependencies, patron of the church and right arm of Christendom, assuredly worthy of such a son as your Majesty whom may God our Lord take by the hand as is necessary for the Holy Christian church. Paul III was then Pope. The whole period from Manco Ccapac to the death of Huascar was 968 years.

It is not to be wondered at that these Incas lived for so long a time, for in that age nature was stronger and more robust than in these days. Besides men did not then marry until they were past thirty. They thus reached such an age with force and substance whole and undiminished. For these reasons they lived much longer than is the case now. Besides the country where they lived has a healthy climate and uncorrupted air. The land is cleared, dry, without lakes, morasses, or forests with dense vegetation. These qualities all conduce to health, and therefore to the long life of the inhabitants whom may God our Lord lead into his holy faith, for the salvation of their souls. Amen.

Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.

A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.

Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).

Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.

"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.

He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.

The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.

Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.

His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.

If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvana; contention is not known to thee.

Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.

Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!

Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments!

Let us live happily then, free from greed among the greedy! among men who are greedy let us dwell free from greed!

Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvana, the highest happiness.

Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.

He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.

From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).

Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

In like manner his good works receive him who has done good, and has gone from this world to the other;--as kinsmen receive a friend on his return.

The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirvana), where, if they have gone, they will suffer no more.

Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.

There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.

Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).

A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.

He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.

For with these animals does no man reach the untrodden country (Nirvana), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.

As a tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, the pain (of life) will return again and again.

A creature's pleasures are extravagant and luxurious; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay.

He who having got rid of the forest (of lust) (i.e. after having reached Nirvana) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage.

That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.

Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.

Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

'I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?'

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.

The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward.

The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.

O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.

Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.

As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).

The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.

He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.

A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.

So he spake to the Brihman Vassakdra, the prime-minister of Magadha, and said: ‘ Come now, O Brdhman, do you go to the Blessed One, and bow down in adoration at his feet on my behalf, and enquire in my name whether he is free from illness and suffering, and in the enjoyment of ease and comfort, and vigorous health. Then tell him that A^dtasattu, son of the Vedehi, the king of Magadha, in his eagerness to attack the Va^ians, has resolved, “ I will root out these Va^ians, mighty and powerful though they be, I will destroy these Va^ians, I will bring these Va^ians to utter ruin!” And bear carefully in mind whatever the Blessed One may predict, and repeat it to me. For the Buddhas speak nothing untrue!’

Now at that time the venerable Ananda was standing behind the Blessed One, and fanning him. And the Blessed One said to him: ‘ Have you heard, Ananda, that the Vaj^ians hold full and frequent public assemblies?’ ‘ Lord, so I have heard,’ replied he. ‘ So long, Ananda/ rejoined the Blessed One, ‘ as the Vajg'ians hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.’ [And in like manner questioning Ananda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the V aj^rian confederacy 2.] ‘ So long, Ananda, as the Vaggians, meet together in concord, and rise in concord, and carry out their undertakings in concord—so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vaggiaas as established in former days—so long as they honour and esteem and revere and support the Vaggian elders, and hold it a point of duty to hearken to their words—so long as no women or girls B 2 CH. belonging to their clans are detained among them by force or abduction—so long as they honour and esteem and revere and support the Vaj^ian shrines 1 in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude—so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at ease—so long may the Vajgians be expected not to decline, but to prosper.’

‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak/ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individuality 1, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvana, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’

‘ Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall persevere in kind¬ ness of action, speech, and thought amongst the saints, both in public and in private—so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl—so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (un¬ broken, intact, unspotted, unblemished) are produc¬ tive of freedom ’, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts 1 2; and which are conducive to high and holy thoughts—so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it—so long may the brethren be expected not to decline, but to prosper. ‘So long as these six conditions shall continue to exist among the brethren, so long as they are in¬ structed in these six conditions, so long may the brethren be expected not to decline, but to prosper.’

And whilst the Blessed One stayed there at Ra^agaha on the Vulture’s Peak he held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1.’ The expression ‘set round with’ is in Pali paribh&vita, which Dr. Morris holds to be etymologically exactly parallel to our phrase ‘perfected by,’ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Wetokhila by a brooding hen. Buddhaghosa says simply slla-paribhSvito ti Sdesu yamhi sile th atvfl magga-samtdhiw nibbattenti so tena silena paribh&vito. ‘The samtdhi belonging to the (Noble Eightfold) Path is said to be paribhtivito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.’ Tf-JE BOOK OF THE GREAT DECEASE. CH.