Gods / Pantheons

Mbotu was a very famous king of Old Town, Calabar. He was frequently at war, and was always successful, as he was a most skilful leader. All the prisoners he took were made slaves. He therefore became very rich, but, on the other hand, he had many enemies. The people of Itu in particular were very angry with him and wanted to kill him, but they were not strong enough to beat Mbotu in a pitched battle, so they had to resort to craft. The Itu people had an old woman who was a witch and could turn herself into whatever she pleased, and when she offered to kill Mbotu, the people were very glad, and promised her plenty of money and cloth if she succeeded in ridding them of their worst enemy. The witch then turned herself into a young and pretty girl, and having armed herself with a very sharp knife, which she concealed in her bosom, she went to Old Town, Calabar, to seek the king.

It happened that when she arrived there was a big play being held in the town, and all the people from the surrounding country had come in to dance and feast. Oyaikan, the witch, went to the play, and walked about so that every one could see her. Directly she appeared the people all marvelled at her beauty, and said that she was as beautiful as the setting sun when all the sky was red. Word was quickly brought to king Mbotu, who, it was well known, was fond of pretty girls, and he sent for her at once, all the people agreeing that she was quite worthy of being the king's wife. When she appeared before him he fancied her so much, that he told her he would marry her that very day. Oyaikan was very pleased at this, as she had never expected to get her opportunity so quickly. She therefore prepared a dainty meal for the king, into which she placed a strong medicine to make the king sleep, and then went down to the river to wash.

When she had finished it was getting dark, so she went to the king's compound, carrying her dish on her head, and was at once shown in to the king, who embraced her affectionately. She then offered him the food, which she said, quite truly, she had prepared with her own hands. The king ate the whole dish, and immediately began to feel very sleepy, as the medicine was strong and took effect quickly. They retired to the king's chamber, and the king went to sleep at once. About midnight, when all the town was quiet, Oyaikan drew her knife from her bosom and cut the king's head off. She put the head in a bag and went out very softly, shutting and barring the door behind her. Then she walked through the town without any one observing her, and went straight to Itu, where she placed king Mbotu's head before her own king. When the people heard that the witch had been successful and that their enemy was dead, there was great rejoicing, and the king of Itu at once made up his mind to attack Old Town, Calabar. He therefore got his fighting men together and took them in canoes by the creeks to Old Town, taking care that no one carried word to Calabar that he was coming.

The morning following the murder of Mbotu his people were rather surprised that he did not appear at his usual time, so his head wife knocked at his door. Not receiving any answer she called the household together, and they broke open the door. When they entered the room they found the king lying dead on his bed covered in blood, but his head was missing. At this a great shout went up, and the whole town mourned. Although they missed the pretty stranger, they never connected her in their minds with the death of their king, and were quite unsuspicious of any danger, and were unprepared for fighting. In the middle of the mourning, while they were all dancing, crying, and drinking palm wine, the king of Itu with all his soldiers attacked Old Town, taking them quite by surprise, and as their leader was dead, the Calabar people were very soon defeated, and many killed and taken prisoners. MORAL.--Never marry a stranger, no matter how pretty she may be.

Okun Archibong was one of King Archibong's slaves, and lived on a farm near Calabar. He was a hunter, and used to kill bush buck and other kinds of antelopes and many monkeys. The skins he used to dry in the sun, and when they were properly cured, he used to sell them in the market; the monkey skins were used for making drums, and the antelope skins were used for sitting mats. The flesh, after it had been well smoked over a wood fire, he also sold, but he did not make much money.

Okun Archibong married a slave woman of Duke's house named Nkoyo. He paid a small dowry to the Dukes, took his wife home to his farm, and in the dry season time she had a son. About four months after the birth of the child Nkoyo took him to the farm while her husband was absent hunting. She placed the little boy under a shady tree and went about her work, which was clearing the ground for the yams which would be planted about two months before the rains. Every day while the mother was working a big ape used to come from the forest and play with the little boy; he used to hold him in his arms and carry him up a tree, and when Nkoyo had finished her work, he used to bring the baby back to her. There was a hunter named Edem Effiong who had for a long time been in love with Nkoyo, and had made advances to her, but she would have nothing to do with him, as she was very fond of her husband. When she had her little child Effiong Edem was very jealous, and meeting her one day on the farm without her baby, he said: "Where is your baby?" And she replied that a big ape had taken it up a tree and was looking after it for her. When Effiong Edem saw that the ape was a big one, he made up his mind to tell Nkoyo's husband. The very next day he told Okun Archibong that he had seen his wife in the forest with a big ape. At first Okun would not believe this, but the hunter told him to come with him and he could see it with his own eyes. Okun Archibong therefore made up his mind to kill the ape. The next day he went with the other hunter to the farm and saw the ape up a tree playing with his son, so he took very careful aim and shot the ape, but it was not quite killed. It was so angry, and its strength was so great, that it tore the child limb from limb and threw it to the ground. This so enraged Okun Archibong that seeing his wife standing near he shot her also. He then ran home and told King Archibong what had taken place. This king was very brave and fond of fighting, so as he knew that King Duke would be certain to make war upon him, he immediately called in all his fighting men. When he was quite prepared he sent a messenger to tell King Duke what had happened. Duke was very angry, and sent the messenger back to King Archibong to say that he must send the hunter to him, so that he could kill him in any way he pleased. This Archibong refused to do, and said he would rather fight. Duke then got his men together, and both sides met and fought in the market square. Thirty men were killed of Duke's men, and twenty were killed on Archibong's side; there were also many wounded. On the whole King Archibong had the best of the fighting, and drove King Duke back. When the fighting was at its hottest the other chiefs sent out all the Egbo men with drums and stopped the fight, and the next day the palaver was tried in Egbo house. King Archibong was found guilty, and was ordered to pay six thousand rods to King Duke. He refused to pay this amount to Duke, and said he would rather go on fighting, but he did not mind paying the six thousand rods to the town, as the Egbos had decided the case. They were about to commence fighting again when the whole country rose up and said they would not have any more fighting, as Archibong said to Duke that the woman's death was not really the fault of his slave Okun Archibong, but of Effiong Edem, who made the false report. When Duke heard this he agreed to leave the whole matter to the chiefs to decide, and Effiong Edem was called to take his place on the stone. He was tried and found guilty, and two Egbos came out armed with cutting whips and gave him two hundred lashes on his bare back, and then cut off his head and sent it to Duke, who placed it before his Ju Ju. From that time to the present all apes and monkeys have been frightened of human beings; and even of little children. The Egbos also passed a law that a chief should not allow one of his men slaves to marry a woman slave of another house, as it would probably lead to fighting.

There was once an old mother sheep who had seven lambs, and one day the bat, who was about to make a visit to his father-in-law who lived a long day's march away, went to the old sheep and asked her to lend him one of her young lambs to carry his load for him. At first the mother sheep refused, but as the young lamb was anxious to travel and see something of the world, and begged to be allowed to go, at last she reluctantly consented. So in the morning at daylight the bat and the lamb set off together, the lamb carrying the bat's drinking-horn. When they reached half-way, the bat told the lamb to leave the horn underneath a bamboo tree. Directly he arrived at the house, he sent the lamb back to get the horn. When the lamb had gone the bat's father-in-law brought him food, and the bat ate it all, leaving nothing for the lamb. When the lamb returned, the bat said to him, "Hullo! you have arrived at last I see, but you are too late for food; it is all finished." He then sent the lamb back to the tree with the horn, and when the lamb returned again it was late, and he went supperless to bed. The next day, just before it was time for food, the bat sent the lamb off again for the drinking-horn, and when the food arrived the bat, who was very greedy, ate it all up a second time. This mean behaviour on the part of the bat went on for four days, until at last the lamb became quite thin and weak. The bat decided to return home the next day, and it was all the lamb could do to carry his load. When he got home to his mother the lamb complained bitterly of the treatment he had received from the bat, and was baa-ing all night, complaining of pains in his inside. The old mother sheep, who was very fond of her children, determined to be revenged on the bat for the cruel way he had starved her lamb; she therefore decided to consult the tortoise, who, although very poor, was considered by all people to be the wisest of all animals. When the old sheep had told the whole story to the tortoise, he considered for some time, and then told the sheep that she might leave the matter entirely to him, and he would take ample revenge on the bat for his cruel treatment of her son.

Very soon after this the bat thought he would again go and see his father-in-law, so he went to the mother sheep again and asked her for one of her sons to carry his load as before. The tortoise, who happened to be present, told the bat that he was going in that direction, and would cheerfully carry his load for him. They set out on their journey the following day, and when they arrived at the half-way halting-place the bat pursued the same tactics that he had on the previous occasion. He told the tortoise to hide his drinking-horn under the same tree as the lamb had hidden it before; this the tortoise did, but when the bat was not looking he picked up the drinking-horn again and hid it in his bag. When they arrived at the house the tortoise hung the horn up out of sight in the back yard, and then sat down in the house. Just before it was time for food the bat sent the tortoise to get the drinking-horn, and the tortoise went outside into the yard, and waited until he heard that the beating of the boiled yams into foo-foo had finished; he then went into the house and gave the drinking-horn to the bat, who was so surprised and angry, that when the food was passed he refused to eat any of it, so the tortoise ate it all; this went on for four days, until at last the bat became as thin as the poor little lamb had been on the previous occasion. At last the bat could stand the pains of his inside no longer, and secretly told his mother-in-law to bring him food when the tortoise was not looking. He said, "I am now going to sleep for a little, but you can wake me up when the food is ready." The tortoise, who had been listening all the time, being hidden in a corner out of sight, waited until the bat was fast asleep, and then carried him very gently into the next room and placed him on his own bed; he then very softly and quietly took off the bat's cloth and covered himself in it, and lay down where the bat had been; very soon the bat's mother-in-law brought the food and placed it next to where the bat was supposed to be sleeping, and having pulled his cloth to wake him, went away. The tortoise then got up and ate all the food; when he had finished he carried the bat back again, and took some of the palm-oil and foo-foo and placed it inside the bat's lips while he was asleep; then the tortoise went to sleep himself. In the morning when he woke up the bat was more hungry than ever, and in a very bad temper, so he sought out his mother-in-law and started scolding her, and asked her why she had not brought his food as he had told her to do. She replied she had brought his food, and that he had eaten it; but this the bat denied, and accused the tortoise of having eaten the food. The woman then said she would call the people in and they should decide the matter; but the tortoise slipped out first and told the people that the best way to find out who had eaten the food was to make both the bat and himself rinse their mouths out with clean water into a basin. This they decided to do, so the tortoise got his tooth-stick which he always used, and having cleaned his teeth properly, washed his mouth out, and returned to the house.

When all the people had arrived the woman told them how the bat had abused her, and as he still maintained stoutly that he had had no food for five days, the people said that both he and the tortoise should wash their mouths out with clean water into two clean calabashes; this was done, and at once it could clearly be seen that the bat had been eating, as there were distinct traces of the palm-oil and foo-foo which the tortoise had put inside his lips floating on the water. When the people saw this they decided against the bat, and he was so ashamed that he ran away then and there, and has ever since always hidden himself in the bush during the daytime, so that no one could see him, and only comes out at night to get his food. The next day the tortoise returned to the mother sheep and told her what he had done, and that the bat was for ever disgraced. The old sheep praised him very much, and told all her friends, in consequence of which the reputation of the tortoise for wisdom was greatly increased throughout the whole country.

In the olden days there was a very fine young hen who lived with her parents in the bush. One day a hawk was hovering round, about eleven o'clock in the morning, as was his custom, making large circles in the air and scarcely moving his wings. His keen eyes were wide open, taking in everything (for nothing moving ever escapes the eyes of a hawk, no matter how small it may be or how high up in the air the hawk may be circling). This hawk saw the pretty hen picking up some corn near her father's house. He therefore closed his wings slightly, and in a second of time was close to the ground; then spreading his wings out to check his flight, he alighted close to the hen and perched himself on the fence, as a hawk does not like to walk on the ground if he can help it. He then greeted the young hen with his most enticing whistle, and offered to marry her. She agreed, so the hawk spoke to the parents, and paid the agreed amount of dowry, which consisted mostly of corn, and the next day took the young hen off to his home.

Shortly after this a young cock who lived near the hen's former home found out where she was living, and having been in love with her for some months--in fact, ever since his spurs had grown--determined to try and make her return to her own country. He therefore went at dawn, and, having flapped his wings once or twice, crowed in his best voice to the young hen. When she heard the sweet voice of the cock she could not resist his invitation, so she went out to him, and they walked off together to her parent's house, the young cock strutting in front crowing at intervals.

The hawk, who was hovering high up in the sky, quite out of sight of any ordinary eye, saw what had happened, and was very angry. He made up his mind at once that he would obtain justice from the king, and flew off to Calabar, where he told the whole story, and asked for immediate redress. So the king sent for the parents of the hen, and told them they must repay to the hawk the amount of dowry they had received from him on the marriage of their daughter, according to the native custom; but the hen's parents said that they were so poor that they could not possibly afford to pay. So the king told the hawk that he could kill and eat any of the cock's children whenever and wherever he found them as payment of his dowry, and, if the cock made any complaint, the king would not listen to him. From that time until now, whenever a hawk sees a chicken he swoops down and carries it off in part-payment of his dowry.

Many years ago the sun and water were great friends, and both lived on the earth together. The sun very often used to visit the water, but the water never returned his visits. At last the sun asked the water why it was that he never came to see him in his house, the water replied that the sun's house was not big enough, and that if he came with his people he would drive the sun out. He then said, "If you wish me to visit you, you must build a very large compound; but I warn you that it will have to be a tremendous place, as my people are very numerous, and take up a lot of room." The sun promised to build a very big compound, and soon afterwards he returned home to his wife, the moon, who greeted him with a broad smile when he opened the door. The sun told the moon what he had promised the water, and the next day commenced building a huge compound in which to entertain his friend. When it was completed, he asked the water to come and visit him the next day. When the water arrived, he called out to the sun, and asked him whether it would be safe for him to enter, and the sun answered, "Yes, come in, my friend."

The water then began to flow in, accompanied by the fish and all the water animals. Very soon the water was knee-deep, so he asked the sun if it was still safe, and the sun again said, "Yes," so more water came in. When the water was level with the top of a man's head, the water said to the sun, "Do you want more of my people to come?" and the sun and moon both answered, "Yes," not knowing any better, so the water flowed on, until the sun and moon had to perch themselves on the top of the roof. Again the water addressed the sun, but receiving the same answer, and more of his people rushing in, the water very soon overflowed the top of the roof, and the sun and moon were forced to go up into the sky, where they have remained ever since.

In the olden days the thunder and lightning lived on the earth amongst all the other people, but the king made them live at the far end of the town, as far as possible from other people's houses. The thunder was an old mother sheep, and the lightning was her son, a ram. Whenever the ram got angry he used to go about and burn houses and knock down trees; he even did damage on the farms, and sometimes killed people. Whenever the lightning did these things, his mother used to call out to him in a very loud voice to stop and not to do any more damage; but the lightning did not care in the least for what his mother said, and when he was in a bad temper used to do a very large amount of damage. At last the people could not stand it any longer, and complained to the king. So the king made a special order that the sheep (Thunder) and her son, the ram (Lightning), should leave the town and live in the far bush. This did not do much good, as when the ram got angry he still burnt the forest, and the flames sometimes spread to the farms and consumed them.

So the people complained again, and the king banished both the lightning and the thunder from the earth and made them live in the sky, where they could not cause so much destruction. Ever since, when the lightning is angry, he commits damage as before, but you can hear his mother, the thunder, rebuking him and telling him to stop. Sometimes, however, when the mother has gone away some distance from her naughty son, you can still see that he is angry and is doing damage, but his mother's voice cannot be heard.

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.

There was once a very fat woman who was made of oil. She was very beautiful, and many young men applied to the parents for permission to marry their daughter, and offered dowry, but the mother always refused, as she said it was impossible for her daughter to work on a farm, as she would melt in the sun. At last a stranger came from a far-distant country and fell in love with the fat woman, and he promised if her mother would hand her to him that he would keep her in the shade. At last the mother agreed, and he took his wife away. When he arrived at his house, his other wife immediately became very jealous, because when there was work to be done, firewood to be collected, or water to be carried, the fat woman stayed at home and never helped, as she was frightened of the heat.

One day when the husband was absent, the jealous wife abused the fat woman so much that she finally agreed to go and work on the farm, although her little sister, whom she had brought from home with her, implored her not to go, reminding her that their mother had always told them ever since they were born that she would melt away if she went into the sun. All the way to the farm the fat woman managed to keep in the shade, and when they arrived at the farm the sun was very hot, so the fat woman remained in the shade of a big tree. When the jealous wife saw this she again began abusing her, and asked her why she did not do her share of the work. At last she could stand the nagging no longer, and although her little sister tried very hard to prevent her, the fat woman went out into the sun to work, and immediately began to melt away. There was very soon nothing left of her but one big toe, which had been covered by a leaf. This her little sister observed, and with tears in her eyes she picked up the toe, which was all that remained of the fat woman, and having covered it carefully with leaves, placed it in the bottom of her basket. When she arrived at the house the little sister placed the toe in an earthen pot, filled it with water, and covered the top up with clay.

When the husband returned, he said, "Where is my fat wife?" and the little sister, crying bitterly, told him that the jealous woman had made her go out into the sun, and that she had melted away. She then showed him the pot with the remains of her sister, and told him that her sister would come to life again in three months' time quite complete, but he must send away the jealous wife, so that there should be no more trouble; if he refused to do this, the little girl said she would take the pot back to their mother, and when her sister became complete again they would remain at home. The husband then took the jealous wife back to her parents, who sold her as a slave and paid the dowry back to the husband, so that he could get another wife. When he received the money, the husband took it home and kept it until the three months had elapsed, when the little sister opened the pot and the fat woman emerged, quite as fat and beautiful as she had been before. The husband was so delighted that he gave a feast to all his friends and neighbours, and told them the whole story of the bad behaviour of his jealous wife.

Ever since that time, whenever a wife behaves very badly the husband returns her to the parents, who sell the woman as a slave, and out of the proceeds of the sale reimburse the husband the amount of dowry which he paid when he married the girl.

There was once an old woman who was very poor, and lived in a small mud hut thatched with mats made from the leaves of the tombo palm in the bush. She was often very hungry, as there was no one to look after her. In the olden days the moon used often to come down to the earth, although she lived most of the time in the sky. The moon was a fat woman with a skin of hide, and she was full of fat meat. She was quite round, and in the night used to give plenty of light. The moon was sorry for the poor starving old woman, so she came to her and said, "You may cut some of my meat away for your food." This the old woman did every evening, and the moon got smaller and smaller until you could scarcely see her at all. Of course this made her give very little light, and all the people began to grumble in consequence, and to ask why it was that the moon was getting so thin.

At last the people went to the old woman's house where there happened to be a little girl sleeping. She had been there for some little time, and had seen the moon come down every evening, and the old woman go out with her knife and carve her daily supply of meat out of the moon. As she was very frightened, she told the people all about it, so they determined to set a watch on the movements of the old woman. That very night the moon came down as usual, and the old woman went out with her knife and basket to get her food; but before she could carve any meat all the people rushed out shouting, and the moon was so frightened that she went back again into the sky, and never came down again to the earth. The old woman was left to starve in the bush. Ever since that time the moon has hidden herself most of the day, as she was so frightened, and she still gets very thin once a month, but later on she gets fat again, and when she is quite fat she gives plenty of light all the night; but this does not last very long, and she begins to get thinner and thinner, in the same way as she did when the old woman was carving her meat from her.

In the olden days when Effiong was king of Calabar, it was customary at that time for rulers to give big feasts, to which all the subjects and all the birds of the air and animals of the forest, also the fish and other things that lived in the water, were invited. All the people, birds, animals, and fish, were under the king, and had to obey him. His favourite messenger was the hawk, as he could travel so quickly. The hawk served the king faithfully for several years, and when he wanted to retire, he asked what the king proposed to do for him, as very soon he would be too old to work any more. So the king told the hawk to bring any living creature, bird or animal, to him, and he would allow the hawk for the future to live on that particular species without any trouble. The hawk then flew over a lot of country, and went from forest to forest, until at last he found a young owl which had tumbled out of its nest. This the hawk brought to the king, who told him that for the future he might eat owls. The hawk then carried the owlet away, and told his friends what the king had said.

One of the wisest of them said, "Tell me when you seized the young owlet, what did the parents say?" And the hawk replied that the father and mother owls kept quite quiet, and never said anything. The hawk's friend then advised him to return the owlet to his parents, as he could never tell what the owls would do to him in the night-time, and as they had made no noise, they were no doubt plotting in their minds some deep and cruel revenge. The next day the hawk carried the owlet back to his parents and left him near the nest. He then flew about, trying to find some other bird which would do as his food; but as all the birds had heard that the hawk had seized the owlet, they hid themselves, and would not come out when the hawk was near. He therefore could not catch any birds.

As he was flying home he saw a lot of fowls near a house, basking in the sun and scratching in the dust. There were also several small chickens running about and chasing insects, or picking up anything they could find to eat, with the old hen following them and clucking and calling to them from time to time. When the hawk saw the chickens, he made up his mind that he would take one, so he swooped down and caught the smallest in his strong claws. Immediately he had seized the chicken the cocks began to make a great noise, and the hen ran after him and tried to make him drop her child, calling loudly, with her feathers fluffed out and making dashes at him. But he carried it off, and all the fowls and chickens at once ran screaming into the houses, some taking shelter under bushes and others trying to hide themselves in the long grass. He then carried the chicken to the king, telling him that he had returned the owlet to his parents, as he did not want him for food; so the king told the hawk that for the future he could always feed on chickens.

The hawk then took the chicken home, and his friend who dropped in to see him, asked him what the parents of the chicken had done when they saw their child taken away; so the hawk said-- "They all made a lot of noise, and the old hen chased me, but although there was a great disturbance amongst the fowls, nothing happened." His friend then said as the fowls had made much palaver, he was quite safe to kill and eat the chickens, as the people who made plenty of noise in the daytime would go to sleep at night and not disturb him, or do him any injury; the only people to be afraid of were those who when they were injured, kept quite silent; you might be certain then that they were plotting mischief, and would do harm in the night-time.

In the olden days all the stories which men told were stories of Nyankupon, the chief of the gods. Spider, who was very conceited, wanted the stories to be told about him. Accordingly, one day he went to Nyankupon and asked that, in future, all tales told by men might be Anansi stories, instead of Nyankupon stories. Nyankupon agreed, on one condition. He told Spider (or Anansi) that he must bring him three things: the first was a jar full of live bees, the second was a boa-constrictor, and the third a tiger. Spider gave his promise.

He took an earthen vessel and set out for a place where he knew were numbers of bees. When he came in sight of the bees he began saying to himself, “They will not be able to fill this jar”—“Yes, they will be able”—“No, they will not be able,” until the bees came up to him and said, “What are you talking about, Mr Anansi?” He thereupon explained to them that Nyankupon and he had had a great dispute. Nyankupon had said the bees could not fly into the jar—Anansi had said they could. The bees immediately declared that of course they could fly into the jar—which they at once did. As soon as they were safely inside, Anansi sealed up the jar and sent it off to Nyankupon.

Next day he took a long stick and set out in search of a boa-constrictor. When he arrived at the place where one lived he began speaking to himself again. “He will just be as long as this stick”—“No, he will not be so long as this”—“Yes, he will be as long as this.” These words he repeated several times, till the boa came out and asked him what was the matter. “Oh, we have been having a dispute in Nyankupon’s town about you. Nyankupon’s people say you are not as long as this stick. I say you are. Please let me measure you by it.” The boa innocently laid himself out straight, and Spider lost no time in tying him on to the stick from end to end. He then sent him to Nyankupon.

The third day he took a needle and thread and sewed up his eye. He then set out for a den where he knew a tiger lived. As he approached the place he began to shout and sing so loudly that the tiger came out to see what was the matter. “Can you not see?” said Spider. “My eye is sewn up and now I can see such wonderful things that I must sing about them.” “Sew up my eyes,” said the tiger, “then I too can see these surprising sights.” Spider immediately did so. Having thus made the tiger helpless, he led him straight to Nyankupon’s house. Nyankupon was amazed at Spider’s cleverness in fulfilling the three conditions. He immediately gave him permission for the future to call all the old tales Anansi tales.

There once lived, in Fanti-land, a man named Father Anansi. He possessed all the wisdom in the world. People came to him daily for advice and help. One day the men of the country were unfortunate enough to offend Father Anansi, who immediately resolved to punish them. After much thought he decided that the severest penalty he could inflict would be to hide all his wisdom from them. He set to work at once to gather again all that he had already given. When he had succeeded, as he thought, in collecting it, he placed all in one great pot. This he carefully sealed, and determined to put it in a spot where no human being could reach it.

Now, Father Anansi had a son, whose name was Kweku Tsin. This boy began to suspect his father of some secret design, so he made up his mind to watch carefully. Next day he saw his father quietly slip out of the house, with his precious pot hung round his neck. Kweku Tsin followed. Father Anansi went through the forest till he had left the village far behind. Then, selecting the highest and most inaccessible-looking tree, he began to climb. The heavy pot, hanging in front of him, made his ascent almost impossible. Again and again he tried to reach the top of the tree, where he intended to hang the pot. There, he thought, Wisdom would indeed be beyond the reach of every one but himself. He was unable, however, to carry out his desire. At each trial the pot swung in his way. For some time Kweku Tsin watched his father’s vain attempts. At last, unable to contain himself any longer, he cried out: “Father, why do you not hang the pot on your back? Then you could easily climb the tree.”

Father Anansi turned and said: “I thought I had all the world’s wisdom in this pot. But I find you possess more than I do. All my wisdom was insufficient to show me what to do, yet you have been able to tell me.” In his anger he threw the pot down. It struck on a great rock and broke. The wisdom contained in it escaped and spread throughout the world.

There had been a long and severe famine in the land where Anansi lived. He had been quite unable to obtain food for his poor wife and family. One day, gazing desperately out to sea, he saw, rising from the midst of the water, a tiny island with a tall palm-tree upon it. He determined to reach this tree—if any means proved possible—and climb it, in the hope of finding a few nuts to reward him. How to get there was the difficulty. This, however, solved itself when he reached the beach, for there lay the means to his hand, in the shape of an old broken boat. It certainly did not look very strong, but Anansi decided to try it.

His first six attempts were unsuccessful—a great wave dashed him back on the beach each time he tried to put off. He was persevering, however, and at the seventh trial was successful in getting away. He steered the battered old boat as best he could, and at length reached the palm-tree of his desire. Having tied the boat to the trunk of the tree—which grew almost straight out of the water—he climbed toward the nuts. Plucking all he could reach, he dropped them, one by one, down to the boat. To his dismay, every one missed the boat and fell, instead, into the water until only the last one remained. This he aimed even more carefully than the others, but it also fell into the water and disappeared from his hungry eyes. He had not tasted even one and now all were gone.

He could not bear the thought of going home empty-handed, so, in his despair, he threw himself into the water, too. To his complete astonishment, instead of being drowned, he found himself standing on the sea-bottom in front of a pretty little cottage. From the latter came an old man, who asked Anansi what he wanted so badly that he had come to Thunder’s cottage to seek it. Anansi told his tale of woe, and Thunder showed himself most sympathetic. He went into the cottage and fetched a fine cooking-pot, which he presented to Anansi—telling him that he need never be hungry again. The pot would always supply enough food for himself and his family. Anansi was most grateful, and left Thunder with many thanks. Being anxious to test the pot at once, Anansi only waited till he was again seated in the old boat to say, “Pot, pot, what you used to do for your master do now for me.” Immediately good food of all sorts appeared. Anansi ate a hearty meal, which he very much enjoyed.

On reaching land again, his first thought was to run home and give all his family a good meal from his wonderful pot. A selfish, greedy fear prevented him. “What if I should use up all the magic of the pot on them, and have nothing more left for myself! Better keep the pot a secret—then I can enjoy a meal when I want one.” So, his mind full of this thought, he hid the pot.

He reached home, pretending to be utterly worn out with fatigue and hunger. There was not a grain of food to be had anywhere. His wife and poor children were weak with want of it, but selfish Anansi took no notice of that. He congratulated himself at the thought of his magic pot, now safely hidden in his room. There he retired from time to time when he felt hungry, and enjoyed a good meal. His family got thinner and thinner, but he grew plumper and plumper. They began to suspect some secret, and determined to find it out. His eldest son, Kweku Tsin, had the power of changing himself into any shape he chose; so he took the form of a tiny fly, and accompanied his father everywhere. At last, Anansi, feeling hungry, entered his room and closed the door. Next he took the pot, and had a fine meal. Having replaced the pot in its hiding-place, he went out, on the pretence of looking for food.

As soon as he was safely out of sight, Kweku Tsin fetched out the pot and called all his hungry family to come at once. They had as good a meal as their father had had. When they had finished, Mrs. Anansi—to punish her husband—said she would take the pot down to the village and give everybody a meal. This she did—but alas! in working to prepare so much food at one time, the pot grew too hot and melted away. What was to be done now? Anansi would be so angry! His wife forbade every one to mention the pot. Anansi returned, ready for his supper, and, as usual, went into his room, carefully shutting the door. He went to the hiding-place—it was empty! He looked around in consternation. No pot was to be seen anywhere. Some one must have discovered it. His family must be the culprits; he would find a means to punish them.

Saying nothing to any one about the matter, he waited till morning. As soon as it was light he started off towards the shore, where the old boat lay. Getting into the boat, it started of its own accord and glided swiftly over the water—straight for the palm-tree. Arrived there, Anansi attached the boat as before and climbed the tree. This time, unlike the last, the nuts almost fell into his hands. When he aimed them at the boat they fell easily into it—not one, as before, dropping into the water. He deliberately took them and threw them overboard, immediately jumping after them. As before, he found himself in front of Thunder’s cottage, with Thunder waiting to hear his tale. This he told, the old man showing the same sympathy as he had previously done.

This time, however, he presented Anansi with a fine stick and bade him good-bye. Anansi could scarcely wait till he got into the boat—so anxious was he to try the magic properties of his new gift. “Stick, stick,” he said, “what you used to do for your master do for me also.” The stick began to beat him so severely that, in a few minutes, he was obliged to jump into the water and swim ashore, leaving boat and stick to drift away where they pleased. Then he returned sorrowfully homeward, bemoaning his many bruises and wishing he had acted more wisely from the beginning.

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.

The famine had lasted nearly three years. Kweku Tsin, being very hungry, looked daily in the forest in the hope of finding food. One day he was fortunate enough to discover three palm-kernels lying on the ground. He picked up two stones with which to crack them. The first nut, however, slipped when he hit it, and fell into a hole behind him. The same thing happened to the second and to the third. Very much annoyed at his loss, Kweku determined to go down the hole to see if he could find his lost nuts. To his surprise, however, he discovered that this hole was really the entrance to a town, of which he had never before even heard. When he reached it he found absolute silence everywhere. He called out, “Is there nobody in this town?” and presently heard a voice in answer. He went in its direction and found an old woman sitting in one of the houses. She demanded the reason of his appearance—which he readily gave.

The old woman was very kind and sympathetic, and promised to help him. “You must do exactly as I tell you,” said she. “Go into the garden and listen attentively. You will hear the yams speak. Pass by any yam that says, ‘Dig me out, dig me out!’ But take the one that says, ‘Do not dig me out!’ Then bring it to me.” When he brought it, she directed him to remove the peel from the yam and throw the latter away. He was then to boil the rind, and, while boiling, it would become yam. It did actually do so, and they sat down to eat some of it. Before beginning their meal the old woman requested Kweku not to look at her while she ate. Being very polite and obedient, he did exactly as he was told.

In the evening the old woman sent him into the garden to choose one of the drums which stood there. She warned him: “If you come to a drum which says ‘Ding-ding’ on being touched—take it. But be very careful not to take one which sounds ‘Dong-dong.’” He obeyed her direction in every detail. When he showed her the drum, she looked pleased and told him, to his great delight, that he had only to beat it if at any time he were hungry. That would bring him food in plenty. He thanked the old woman very heartily and went home. As soon as he reached his own hut, he gathered his household together, and then beat the drum. Immediately, food of every description appeared before them, and they all ate as much as they wished. The following day Kweku Tsin gathered all the people of the village together in the Assembly Place, and then beat the drum once more. In this way every family got sufficient food for their wants, and all thanked Kweku very much for thus providing for them.

Kweku’s father, however, was not at all pleased to see his son thus able to feed the whole village. Anansi thought he, too, ought to have a drum. Then the people would be grateful to him instead of to Kweku Tsin. Accordingly, he asked the young man where the wonderful drum had come from. His son was most unwilling to tell him, but Anansi gave him no peace until he had heard the whole story. He then wasted no time, but set off at once toward the entrance hole. He had taken the precaution to carry with him an old nut which he pretended to crack. Then throwing it into the hole, he jumped in after it and hurried along to the silent village. Arrived at the first house, he shouted, “Is there no one in this town?” The old woman answered as before, and Anansi entered her house.

He did not trouble to be polite to her, but addressed her most rudely, saying, “Hurry up, old woman, and get me something to eat.” The woman quietly directed him to go into the garden and choose the yam which should say, “Do not dig me out.” Anansi laughed in her face and said, “You surely take me for a fool. If the yam does not want me to dig it out I will certainly not do so. I will take the one which wants to be gathered.” This he did.

When he brought it to the old woman she told him, as she told his son, to throw away the inside and boil the rind. Again he refused to obey. “Who ever heard of such a silly thing as throwing away the yam? I will do nothing of the sort. I will throw away the peel and boil the inside.” He did so, and the yam turned into stones. He was then obliged to do as she first suggested, and boil the rind. The latter while boiling turned into yam. Anansi turned angrily to the old woman and said, “You are a witch.” She took no notice of his remark, but went on setting the table. She placed his dinner on a small table, lower than her own, saying, “You must not look at me while I eat.” He rudely replied, “Indeed, I will look at you if I choose. And I will have my dinner at your table, not at that small one.” Again she said nothing—but she left her dinner untouched. Anansi ate his own, then took hers and ate it also.

When he had finished she said, “Now go into the garden and choose a drum. Do not take one which sounds ‘Dong-dong’; only take one which says ‘Ding-ding.’” Anansi retorted, “Do you think I will take your advice, you witch? No, I will choose the drum which says ‘Dong-dong.’ You are just trying to play a trick on me.” He did as he wished. Having secured the drum he marched off without so much as a “Thank you” to the old woman. No sooner had he reached home, than he longed to show off his new power to the villagers. He called all to the Assembly Place, telling them to bring dishes and trays, as he was going to provide them with food. The people in great delight hurried to the spot. Anansi, proudly taking his position in the midst of them, began to beat his drum. To his horror and dismay, instead of the multitude of food-stuffs which Kweku had summoned, Anansi saw, rushing toward him, beasts and serpents of all kinds. Such creatures had never been seen on the earth before.

The people fled in every direction—all except Anansi, who was too terrified to move. He speedily received fitting punishment for his disobedience. Fortunately, Kweku, with his mother and sisters, had been at the outer edge of the crowd, so easily escaped into shelter. The animals presently scattered in every direction, and ever since they have roamed wild in the great forests.

Once upon a time there was great scarcity of food in the land. Father Anansi and his son, Kweku Tsin, being very hungry, set out one morning to hunt in the forest. In a short time Kweku Tsin was fortunate enough to kill a fine deer—which he carried to his father at their resting-place. Anansi was very glad to see such a supply of food, and requested his son to remain there on guard, while he went for a large basket in which to carry it home. An hour or so passed without his return, and Kweku Tsin became anxious. Fearing lest his father had lost his way, he called out loudly, “Father, father!” to guide him to the spot. To his joy he heard a voice reply, “Yes, my son,” and immediately he shouted again, thinking it was Anansi. Instead of the latter, however, a terrible dragon appeared. This monster breathed fire from his great nostrils, and was altogether a dreadful sight to behold. Kweku Tsin was terrified at his approach and speedily hid himself in a cave near by.

The dragon arrived at the resting-place, and was much annoyed to find only the deer’s body. He vented his anger in blows upon the latter and went away. Soon after, Father Anansi made his appearance. He was greatly interested in his son’s tale, and wished to see the dragon for himself. He soon had his desire, for the monster, smelling human flesh, hastily returned to the spot and seized them both. They were carried off by him to his castle, where they found many other unfortunate creatures also awaiting their fate. All were left in charge of the dragon’s servant—a fine, white cock—which always crowed to summon his master, if anything unusual happened in the latter’s absence. The dragon then went off in search of more prey. Kweku Tsin now summoned all his fellow-prisoners together, to arrange a way of escape. All feared to run away—because of the wonderful powers of the monster. His eyesight was so keen that he could detect a fly moving miles away. Not only that, but he could move over the ground so swiftly that none could outdistance him. Kweku Tsin, however, being exceedingly clever, soon thought of a plan.

Knowing that the white cock would not crow as long as he had grains of rice to pick up, Kweku scattered on the ground the contents of forty bags of grain—which were stored in the great hall. While the cock was thus busily engaged, Kweku Tsin ordered the spinners to spin fine hempen ropes, to make a strong rope ladder. One end of this he intended to throw up to heaven, trusting that the gods would catch it and hold it fast, while he and his fellow-prisoners mounted. While the ladder was being made, the men killed and ate all the cattle they needed—reserving all the bones for Kweku Tsin at his express desire. When all was ready the young man gathered the bones into a great sack. He also procured the dragon’s fiddle and placed it by his side. Everything was now ready. Kweku Tsin threw one end of the ladder up to the sky. It was caught and held. The dragon’s victims began to mount, one after the other, Kweku remaining at the bottom.

By this time, however, the monster’s powerful eyesight showed him that something unusual was happening at his abode. He hastened his return. On seeing his approach, Kweku Tsin also mounted the ladder—with the bag of bones on his back, and the fiddle under his arm. The dragon began to climb after him. Each time the monster came too near the young man threw him a bone, with which, being very hungry, he was obliged to descend to the ground to eat. Kweku Tsin repeated this performance till all the bones were gone, by which time the people were safely up in the heavens. Then he mounted himself, as rapidly as possible, stopping every now and then to play a tune on the wonderful fiddle. Each time he did this, the dragon had to return to earth, to dance—as he could not resist the magic music. When Kweku was quite close to the top, the dragon had very nearly reached him again. The brave youth bent down and cut the ladder away below his own feet. The dragon was dashed to the ground—but Kweku was pulled up into safety by the gods.

The latter were so pleased with his wisdom and bravery in giving freedom to his fellow-men, that they made him the sun—the source of all light and heat to the world. His father, Anansi, became the moon, and his friends the stars. Thereafter, it was Kweku Tsin’s privilege to supply all these with light, each being dull and powerless without him. II. MISCELLANEOUS TALES

A few hundred years ago, the chief Mauri (God) determined to have a splendid yam festival. He therefore sent his messengers to invite all his chiefs and people to the gathering, which was to take place on Fida (Friday). On the morning of that day he sent some of his servants to the neighbouring towns and villages to buy goats, sheep, and cows for the great feast. Mr Klo (the tortoise), who was a tall and handsome fellow, was sent to buy palm wine. He was directed to the palm-fields of Koklovi (the chicken). At that time Klo was a very powerful traveller and speedily reached his destination, although it was many miles distant from Mauri’s palace. When he arrived Koklovi was taking his breakfast. When they had exchanged polite salutations Koklovi asked the reason of Klo’s visit. He replied, “I was sent by His Majesty Mauri, the ruler of the world, to buy him palm wine.” “Whether he’s ruler of the world or not,” answered Koklovi, “no one can buy my wine with money. If you want it you must fight for it. If you win you can have it all and the palm-trees too.”

This answer delighted Klo as he was a very strong fighter. Koklovi was the same, so that the fighting continued for several hours before Klo was able to overcome Koklovi. He was at last successful, however, and securely bound Koklovi before he left him. Then, taking his great pot, he filled it with wine. Finding that there was more wine than the pot would hold, Klo foolishly drank all the rest. He then piled the palm-trees on his back and set out for the palace with the pot of wine. The amount which he had drunk, however, made him feel so sleepy and tired that he could not walk fast with his load. Added to this, a terrible rain began to fall, which made the ground very slippery and still more difficult to travel over. By the time Klo succeeded in reaching his master’s palace the gates were shut and locked. Mauri, finding it so late, had concluded that every one was inside. There were many people packed into the great hall, and all were singing and dancing. The noise of the concert was so great that no one heard Klo’s knocking at the gate, and there he had to stay with his great load of wine and palm-trees.

The rain continued for nearly two months and was so terrible that the people all remained in the palace till it had finished. By that time Klo had died, under the weight of his load—which he had been unable to get off his back. There he lay, before the gate, with the pile of palm-trees on top of him. When the rain ceased and the gates were opened the people were amazed to see this great mound in front of the gate, where before there had been nothing. They fetched spades and began to shovel it away. When they came to the bottom of the pile there lay Klo. His earthenware pot and the dust had caked together and formed quite a hard cover on his back. He was taken into the palace—and by the use of many wonderful medicines he was restored to life. But since that date he has never been able to stand upright. He has been a creeping creature, with a great shell on his back.

A village hunter had one day gone farther afield than usual. Coming to a part of the forest with which he was unacquainted, he was astonished to hear a voice singing. He listened; this was the song: “It is man who forces himself on things, Not things which force themselves on him.” The singing was accompanied by sweet music—which entirely charmed the hunter’s heart. When the little song was finished, the hunter peeped through the branches to see who the singer could be. Imagine his amazement when he found it was none other than a tortoise, with a tiny harp slung in front of her. Never had he seen such a marvellous thing. Time after time he returned to the same place in order to listen to this wonderful creature. At last he persuaded her to let him carry her back to his hut, that he might enjoy her singing daily in comfort. This she permitted, only on the understanding that she sang to him alone.

The hunter did not rest long content with this arrangement, however. Soon he began to wish that he could show off this wonderful tortoise to all the world, and thereby thought he would gain great honour. He told the secret, first to one, then to another, until finally it reached the ears of the chief himself. The hunter was commanded to come and tell his tale before the Assembly. When, however, he described the tortoise who sang and played on the harp, the people shouted in scorn. They refused to believe him. At last he said, “If I do not speak truth, I give you leave to kill me. To-morrow I will bring the tortoise to this place and you may all hear her. If she cannot do as I say, I am willing to die.” “Good,” replied the people, “and if the tortoise can do as you say, we give you leave to punish us in any way you choose.”

The matter being then settled, the hunter returned home, well pleased with the prospect. As soon as the morrow dawned, he carried tortoise and harp down to the Assembly Place—where a table had been placed ready for her. Every one gathered round to listen. But no song came. The people were very patient, and quite willing to give both tortoise and hunter a chance. Hours went by, and, to the hunter’s dismay and shame, the tortoise remained mute. He tried every means in his power to coax her to sing, but in vain. The people at first whispered, then spoke outright, in scorn of the boaster and his claims.

Night came on and brought with it the hunter’s doom. As the last ray of the setting sun faded, he was beheaded. The instant this had happened the tortoise spoke. The people looked at one another in troubled wonder: “Our brother spoke truth, then, and we have killed him.” The tortoise, however, went on to explain. “He brought his punishment on himself. I led a happy life in the forest, singing my little song. He was not content to come and listen to me. He had to tell my secret (which did not at all concern him) to all the world. Had he not tried to make a show of me this would never have happened. “It is man who forces himself on things, Not things which force themselves on him.”

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.

In the olden days all the animals of the world lived together in friendship. They had no one to rule over them and judge them. In consequence, many very wicked deeds were constantly being done, as no one needed to fear any punishment. At last they all met together to discuss this bad state of affairs, and, as a result, they decided to choose a king. The great difficulty was how to choose him. Lion was the first animal suggested. But all opposed him because, they said, he was too fierce. Wolf was next named—but the sheep and goats refused to have him because he was their foe. They knew they would have bad treatment if he were chosen. As it was impossible to please every one by choice, they decided in another way. Two miles away was a great stool, placed under a very ancient tree which they believed to be the abode of some of their gods. They would have a great race. The animal which reached and sat down first on the stool should be chosen king.

The day of the race arrived. All animals, great and small, prepared to take part in it. The signal being given, they started off. The hare—being a very fine runner—speedily outdistanced the others. He reached the stool quite five hundred yards ahead of the next animal. You may judge of his annoyance when, just as he was going to sit down, a voice came from the stool saying, “Take care, Mr Hare, take care. I was here first.” This was the chameleon. He, being able to change his colour to suit his surroundings, had seized Mr Hare’s tail just as the race began. Having made his colour match the hare’s, no one had noticed him. He had held on very tightly, and when the hare turned round to take his seat Chameleon dropped off and landed on the stool. The hare saw how he had been tricked and was very angry. The other animals, however, arrived before he could harm the chameleon. According to the agreement they had made, they had no choice but to make Chameleon king. But none of the animals were satisfied with the choice. So as soon as the meeting was over, all scattered in every direction and left Chameleon quite alone.

He was so ashamed that he went and made his home at the top of a very high tree on a mountain. In the dead of night you may hear him calling his attendants to come and stay with him. But he is left quite alone. “A king without subjects is no king.”

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.

An open space near the junction of the two torrents of Cuzco, the Huatanay and Tullumayu or Rodadero, called Pumap Chupan, just outside the gardens of the Sun. The Temple of the Sun beyond the gardens, and the Sacsahuaman hill surmounted by the fortress, rising in the distance. The palace of Colcampata on the hillside. (Enter OLLANTAY L. in a gilded tunic, breeches of llama sinews, usutas or shoes of llama hide, a red mantle of ccompi or fine cloth, and the chucu or head-dress of his rank, holding a battle-axe (champi) and club (macana) and PIQUI CHAQUI coming up from the back R. in a coarse brown tunic of auasca or llama cloth, girdle used as a sling, and chucu or head-dress of a Cuzqueño.)

OLLANTAY. Where, young fleet-foot, hast thou been? Hast thou the starry Ñusta seen? PIQUI CHAQUI. The Sun forbids such sacrilege ’Tis not for me to see the star. Dost thou, my master, fear no ill, Thine eyes upon the Inca’s child? OLLANTAY. In spite of all I swear to love That tender dove, that lovely star; My heart is as a lamb with her, And ever will her presence seek. PIQUI CHAQUI. Such thoughts are prompted by Supay; That evil being possesses thee. All round are beauteous girls to choose Before old age, and weakness come. If the great Inca knew thy plot And what thou seekest to attain, Thy head would fall by his command, Thy body would be quickly burnt.

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.

PIQUI CHAQUI. But if Supay himself should come? OLLANTAY. I’d strike the evil spirit down. PIQUI CHAQUI. If thou shouldst only see his nose, Thou wouldst not speak as thou dost now. OLLANTAY. Now, Piqui Chaqui, speak the truth, Seek not evasion or deceit. Dost thou not already know, Of all the flowers in the field, Not one can equal my Princess? PIQUI CHAQUI. Still, my master, thou dost rave. I think I never saw thy love. Stay! was it her who yesterday Came forth with slow and faltering steps And sought a solitary path? If so, ’tis true she’s like the sun, The moon less beauteous than her face.

OLLANTAY. It surely was my dearest love. How beautiful, how bright is she This very moment thou must go And take my message to the Star. PIQUI CHAQUI. I dare not, master; in the day, I fear to pass the palace gate. With all the splendour of the court, I could not tell her from the rest. OLLANTAY. Didst thou not say thou sawest her? PIQUI CHAQUI. I said so, but it was not sense. A star can only shine at night Only at night could I be sure.

OLLANTAY. Begone, thou lazy good-for-nought. The joyful star that I adore, If placed in presence of the Sun, Would shine as brightly as before. PIQUI CHAQUI. Lo! some person hither comes, Perhaps an old crone seeking alms; Yes! Look! he quite resembles one. Lot him the dangerous message take. Send it by him, O noble Chief! From me they would not hear the tale; Thy page is but a humble lad. (Enter the UILLAC UMA, or High Priest of the Sun, at the back, arms raised to the Sun. In a grey tunic and black mantle from the shoulders to the ground, a long knife in his belt, the undress chucu on his head.)

UILLAC UMA. O giver of all warmth and light O Sun! I fall and worship thee. For thee the victims are prepared, A thousand llamas and their lambs Are ready for thy festal day. The sacred fire’ll lap their blood, In thy dread presence, mighty one, After long fast thy victims fall. OLLANTAY. Who comes hither, Piqui Chaqui? Yes, ’tis the holy Uillac Uma; He brings his tools of augury. No puma more astute and wise I hate that ancient conjurer Who prophesies of evil things, I feel the evils he foretells; ’Tis he who ever brings ill-luck.

OLLANTAY. Old man! thine aspect causes fear, Thy presence here some ill forebodes; All round thee dead men’s bones appear, Baskets, flowers, sacrifice. All men when they see thy face Are filled with terror and alarm. What means it all? why comest thou? It wants some months before the least. Is it that the Inca is ill? Perchance hast thou some thought divined Which soon will turn to flowing blood. Why comest thou? the Sun’s great day, The Moon’s libations are not yet The moon has not yet nearly reached The solemn time for sacrifice. Uillac Uma. Why dost thou these questions put, In tones of anger and reproach? Am I, forsooth, thy humble slave? That I know all I’ll quickly prove.

OLLANTAY. How is it that thou canst surely know What still is hidden in my heart? Her mother only knows my love, Yet thou revealest all to me. UILLAC UMA. I read thy secret on the moon, As if upon the Quipu knots; And what thou wouldst most surely hide, Is plain to me as all the rest. OLLANTAY. In my heart I had divined That thou wouldst search me through and through Thou knowest all, O Councillor, And wilt thou now desert thy son?

(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.

(Cusi Coyllur has had her face hidden in the pillows. She now rises to her feet, throwing up her arms.) CUSI COYLLUR. O my mother! O most gracious Queen! How can my tears o’er cease to flow, How can my bitter sighs surcease, While the valiant Chief I worship For many days and sleepless nights, All heedless of my tender years, Seems quite to have forgotten me? He has turned his regard from his wife And no longer seeks for his love. O my mother! O most gracious Queen! O my husband so beloved! Since the day when I last saw my love The moon has been hidden from view; The sun shines no more as of old, In rising it rolls among mist; At night the stars are all dim, All nature seems sad and distressed The comet with fiery tail, Announces my sorrow and grief Surrounded by darkness and tears, Evil auguries fill me with fears. O my mother! O most gracious Queen! O my husband so beloved!

ANAHUARQUI. Compose thyself and dry thine eyes, The King, thy father, has arrived. Thou lovest Ollantay, my child? (Enter the INCA PACHACUTI. On his head the mascapaycha, with the llautu or imperial fringe. A tunic of cotton embroidered with gold; on his breast the golden breastplate representing the sun, surrounded by the calendar of months. Round his waist the fourfold belt of tocapu. A crimson mantle of fine vicuna wool, fastened on his shoulders by golden puma’s heads. Shoes of cloth of gold. He sits down on the golden tiana.)

INCA PACHACUTI. Cusi Coyllur! Star of joy, Most lovely of my progeny! Thou symbol of parental love— Thy lips are like the huayruru. Rest upon thy father’s breast, Repose, my child, within mine arms. (Cusi Coyllur comes across. They embrace.) Unwind thyself, my precious one, A thread of gold within the woof. All my happiness rests upon thee, Thou art my greatest delight. Thine eyes are lovely and bright, As the rays of my father the Sun. When thy lips are moving to speak, When thine eyelids are raised with a smile, The wide world is fairly entranced. Thy breathing embalms the fresh air; Without thee thy father would pine, Life to him would be dreary and waste. He seeks for thy happiness, child, Thy welfare is ever his care.

(Cusi Coyllur throws herself at his feet.) CUSI COYLLUR. O father, thy kindness to me I feel; and embracing thy knees All the grief of thy daughter will cease, At peace when protected by thee. PACHACUTI. How is this! my daughter before me On knees at my feet, and in tears? I fear some evil is near— Such emotion must needs be explained. CUSI COYLLUR. The star does weep before Inti, The limpid tears wash grief away.

PACHACUTI. Rise, my beloved, my star, Thy place is on thy dear father’s knee. (Cusi Coyllur rises and sits on a stool by her father. An attendant approaches.) ATTENDANT. O King! thy servants come to please thee. PACHACUTI. Let them all enter. (Boys and girls enter dancing. After the dance they sing a harvest song.)

Great hall in the palace of Pachacuti. The INCA, as before, discovered seated on a golden tiana L. Enter to him R. OLLANTAY and RUMI-ÑAUI. PACHACUTI. The time has arrived, O great Chiefs, To decide on the coming campaign. The spring is approaching us now, And our army must start for the war. To the province of Colla we march— There is news of Chayanta’s advance. The enemies muster in strength, They sharpen their arrows and spears.

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.

PIQUI CHAQUI. But wilt thou abandon the Star? OLLANTAY. What can I do, alas! Since she has disappeared? Alas, my dove! my sweet princess. (Music heard among the rocks.) PIQUI CHAQUI. Listen to that yarahui, The sound comes from somewhere near. (They sit on rocks.) SONG In a moment I lost my beloved, She was gone, and I never knew where; I sought her in fields and in woods, Asking all if they’d seen the Coyllur.

Her face was so lovely and fair, They called her the beautiful Star. No one else can be taken for her, With her beauty no girl can compare. Both the sun and the moon seem to shine, Resplendent they shine from a height, Their rays to her beauty resign Their brilliant light with delight. Her hair is a soft raven black, Her tresses are bound with gold thread, They fall in long folds down her back, And add charm to her beautiful head.

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.

PIQUI CHAQUI. Perhaps thy star has passed away, For the heavens are sombre and grey. OLLANTAY. When they know that their Chief has fled, My people will rise at my call, They will leave the tyrant in crowds And he will be nearly alone. PIQUI CHAQUI. Thou hast love and affection from men, For thy kindness endears thee to all, For thy hand’s always open with gifts, And is closely shut only to me. OLLANTAY. Of what hast thou need?

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.

(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.

A garden in the house of the Virgins of the Sun. Chilca shrubs and mulli trees (Schinus Molle) with panicles of red berries. The walls of the house at the back, with a door. A gate (L.) opening on the street. (YMA SUMAC discovered at the gate looking out. To her enters (R.) PITU SALLA. Both dressed in white with golden belts.)

PITU SALLA. Yma Sumac, do not approach So near that gate, and so often; It might arouse the Mother’s wrath. Thy name, which is so dear to me, Will surely pass from mouth to mouth. Honour shall be shown to chosen ones, Who wish to close the outer gate. Amuse thyself within the walls, And no one then can say a word. Think well what you can find within— It gives you all you can desire, Of dresses, gold, and dainty food. Thou art beloved by every one, E’en Virgins of the royal blood. The Mothers love to carry thee, They give thee kisses and caress— You they prefer to all the rest. What more could any one desire, Than always to remain with them, Destined to be servant of the Sun? In contemplating Him there’s peace.

Great hall of the palace of Tupac Yupanqui. The INCA seated on golden tiana (C.). (Enter the HIGH PRIEST or UILLAC UMA, with priests and chosen Virgins of the Sun. The INCA dressed as his father. Uillac Uma in full dress, wearing the huampar chucu. Virgins in white with gold belts and diadems. They range themselves by the throne (L.). Then enter RUMI-ÑAUI and a crowd of chiefs, all in full dress, ranging themselves by the throne (R.).)

TUPAC YUPANQUI. This day, O Councillors and Chiefs, Let all receive my benison; You Holy Virgins of the Sun Receive our father’s tenderest care. The realm, rejoicing, hails me king; From deep recesses of my heart I swear to seek the good of all. UILLAC UMA. To-day the smoke of many beasts Ascends on high towards the sun, The Deity with joy accepts The sacrifice of prayer and praise. We found in ashes of the birds Our only Inca, King, and Lord, In the great llama sacrifice; All there beheld an eagle’s form, We opened it for augury, But lo! the heart and entrails gone. The eagle Anti-suyu means— To thy allegiance they return.

(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.

OLLANTAY. Grieve not, old friend Rumi-ñaui, Thy wounds before all must be cured; I see in thee th’ avenging knife, To use against the tyrant’s heart. At Tampu now we celebrate The Sun’s great Raymi festival; On that day all who love my name, Throughout my realms hold festival. RUMI-ÑAUI. Those three days of festival To me will be a time of joy, Perhaps I may be healed by then, So that my heart may pleasure seek.

OLLANTAY. It will be so. For three whole nights We drink and feast, to praise the Sun, The better to cast all care aside We shall be shut in Tampu fort. RUMI-ÑAUI. The youths, as is their wont, will find Their great delight in those three nights, Then will they rest from all their toils, And carry off the willing girls.

TUPAC YUPANQUI. And Ollantay, is he taken? Perhaps—I hope his life is saved. UILLAC UMA. Ollantay was among the flames, ’Tis said that no one has escaped. TUPAC YUPANQUI. The Sun, my Father, is my shield, I am my father’s chosen child. We must subdue the rebel host, For that I am appointed here. (Enter a CHASQUI with a quipu in his hand.) THE CHASQUI. This morning at the dawn of day, Rumi-ñaui despatched this quipu.

TUPAC YUPANQUI. (to the Uillac Uma). See what it says. UILLAC UMA. This knot, coloured burnt ahuarancu, Tells us that Tampu too is burnt; This triple knot to which is hung Another which is quintuple, In all of quintuples are three, Denotes that Anti-suyu’s thine, Its ruler prisoner of war. TUPAC YUPANQUI. (to the Chasqui). And thou. Where wert thou? THE CHASQUI. Sole King and Lord! Child of the Sun! I am the first to bring the news, That thou mayst trample on the foe, And in thine anger drink their blood.

TUPAC YUPANQUI. (to the Uillac Uma). Pronounce their sentence, great High Priest. UILLAC UMA. The light that fills me from the Sun Brings mercy and pardon to my heart. TUPAC YUPANQUI. Now thy sentence, Rumi-ñaui. RUMI-ÑAUI. For crimes enormous such as these Death should ever be the doom It is the only way, O King! To warn all others from such guilt. To stout tocarpus they should be Secured and bound with toughest rope, Then should the warriors freely shoot Their arrows until death is caused.

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.

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.

TUPAC YUPANQUI. What noise is that without? GUARD. It is a young girl who comes weeping And insists upon seeing the king. TUPAC YUPANQUI. Let her come in. (Enter Yma Sumac.) YMA SUMAC. Which is the Inca, my lord, That I may kneel down at his feet? UILLAC UMA. Who art thou, charming maid? Behold the King. (Yma Sumac throws herself at the King’s feet.) YMA SUMAC. O my King! be thou my father, Snatch from evil thy poor servant. Extend thy royal hand to me. O merciful child of the Sun, My mother is dying at this hour In a foul and loathsome cave; She is killed in cruel martyrdom— Alas! she is bathed in her own blood.

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.

OLLANTAY. O renowned King, great Yupanqui, In her you see my long lost wife. (Prostrates himself before the Inca.) TUPAC YUPANQUI. It all appears a dream to me. The ‘Star’! my sister! and thy wife. O sister! what newly found joy. O Cusi Coyllur, my sister, Come here to me, and embrace me, Now thou art delivered from woe. (Music.) Thou hast found thy loving brother; Joy calms the anguish of my heart. (Embraces Cusi Coyllur.)

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?

When historians wish to write, in an orderly way, of the world or some part of it, they generally first describe the situation containing it, which is the land, before they deal with what it contains, which is the population, to avoid the former in the historical part. If this is so in ancient and well known works, it is still more desirable that in treating of new and strange lands, like these, of such vast extent, a task which I have undertaken, the same order should be preserved. This will not only supply interesting information but also, which is more to be desired, it will be useful for navigation and new discoveries, by which God our Lord may be served, the territories of the crown of Spain extended, and Spaniards enriched and respected. As I have not yet finished the particular description of this land, which will contain everything relating to geography and the works of nature minutely dealt with, in this volume I shall only offer a general summary, following the most ancient authors, to recall the remains of those lands which are now held to be new and previously unknown, and of their inhabitants.

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.

For those of that land have the Grecian bearing and dress of the nation of Ulysses, they have many Grecian words, and use Grecian letters. Of this I have myself seen many signs and proofs. Their name for God is "Teos" which is Greek, and even throughout New Spain they use the word "Teos" for God. I have also to say that in passing that way, I found that they anciently preserved an anchor of a ship, venerating it as an idol, and had a certain genesis in Greek, which should not be dismissed as absurd at first sight. Indeed there are a sufficient number of indications to support my conjecture concerning Ulysses. From thence all those provinces of Mexico, Tabasco, Xalisco, and to the north the Capotecas, Chiapas, Guatemalas, Honduras, Lasandones, Nicaraguas, Tlaguzgalpas, as far as Nicoya, Costa Rica, and Veragua.

One thing must be noted among many others. It is that the stories which are here treated as fables, which they are, are held by the natives to be as true as we hold the articles of our faith, and as such they affirm and confirm them with unanimity, and swear by them. There are a few, however, who by the mercy of God are opening their eyes and beginning to see what is true and what is false respecting those things. But we have to write down what they say and not what we think about it in this part. We shall hear what they hold respecting their first age, and afterwards we shall come to the inveterate and cruel tyranny of the Inca tyrants who oppressed these kingdoms of Peru for so long. All this is done by order of the most excellent Don Francisco de Toledo, Viceroy of these kingdoms. I have collected the information with much diligence so that this history can rest on attested proofs from the general testimony of the whole kingdom, old and young, Incas and tributary Indians.

Note 26: Uiracocha (Viracocha) was the Creator. Garcilasso de la Vega pointed out the mistake of supposing that the word signified "foam of the sea" (ii. p. 16). He believed it to be a name, the derivation of which he did not attempt to explain. Blas Valera (i. p. 243) said the meaning was the "will and power of God"; not that this is the signification of the word, but by reason of the godlike qualities attributed to Him who was known by it. Cieza de Leon says that Tici-Uiracocha was God, Creator of heaven and earth: Acosta that to Tici-Uiracocha they assigned the chief power and command over all things; Montesinos that Illa-tici-Uiracocha was the name of the creator of the world; Molina that Tecsi-Uiracocha was the Creator and incomprehensible God; the anonymous Jesuit that Uiracocha meant the great God of "Pirua"; Betanzos that the Creator was Con-Tici-Uiracocha.

Viracocha went to this island, and presently ordered that the sun, moon, and stars should come forth, and be set in the heavens to give light to the world, and it was so. They say that the moon was created brighter than the sun, which made the sun jealous at the time when they rose into the sky. So the sun threw over the moon's face a handful of ashes, which gave it the shaded colour it now presents. This frontier lake of Chucuito, in the territory of the Collao, is 57 leagues to the south of Cuzco. Viracocha gave various orders to his servants, but Taguapaca disobeyed the commands of Viracocha. So Viracocha was enraged against Taguapaca, and ordered the other two servants to take him, tie him hands and feet, and launch him in a balsa on the lake. This was done.

Taguapaca was blaspheming against Viracocha for the way he was treated, and threatening that he would return and take vengeance, when he was carried by the water down the drain of the same lake, and was not seen again for a long time. This done, Viracocha made a sacred idol in that place, as a place for worship and as a sign of what he had there created.

After this Viracocha continued his journey and arrived at a place called Urcos, 6 leagues to the south of Cuzco. Remaining there some days he was well served by the natives of that neighbourhood. At the time of his departure, he made them a celebrated huaca or statue, for them to offer gifts to and worship; to which statue the Incas, in after times, offered many rich gifts of gold and other metals, and above all a golden bench. When the Spaniards entered Cuzco they found it, and appropriated it to themselves. It was worth $17,000. The Marquis Don Francisco Pizarro took it himself, as the share of the General.

Besides this they had, and still have, special historians in these nations, an hereditary office descending from father to son. The collection of these annals is due to the great diligence of Pachacuti Inca Yupanqui, the ninth Inca, who sent out a general summons to all the old historians in all the provinces he had subjugated, and even to many others throughout those kingdoms. He had them in Cuzco for a long time, examining them concerning their antiquities, origin, and the most notable events in their history. These were painted on great boards, and deposited in the temple of the Sun, in a great hall. There such boards, adorned with gold, were kept as in our libraries, and learned persons were appointed, who were well versed in the art of understanding and declaring their contents. No one was allowed to enter where these boards were kept, except the Inca and the historians, without a special order of the Inca.

Considering that most of the natives were ignorant and could easily be made to believe what was said to them, particularly if they were addressed with some roughness, rigour and authority, against which they could make neither reply nor resistance, because they are timid by nature, they sent abroad certain fables respecting their origin, that they might be respected and feared. They said that they were the sons of Viracocha Pachayachachi, the Creator, and that they had come forth out of certain windows to rule the rest of the people. As they were fierce, they made the people believe and fear them, and hold them to be more than men, even worshipping them as gods. Thus they introduced the religion that suited them. The order of the fable they told of their origin was as follows.

III. TARPUNTAY AYLLU. Of this there are now some in Cuzco. IV. HUACAYTAQUI AYLLU. Some still living in Cuzco. V. SANOC AYLLU. Some still in Cuzco. The above five lineages are HANAN-CUZCO, which means the party of Upper Cuzco.

The Incas and the rest of the companies or ayllus set out from their homes at Tampu-tocco, taking with them their property and arms, in sufficient numbers to form a good squadron, having for their chiefs the said Manco Ccapac and Mama Huaco. Manco Ccapac took with him a bird like a falcon, called indi, which they all worshipped and feared as a sacred, or, as some say, an enchanted thing, for they thought that this bird made Manco Ccapac their lord and obliged the people to follow him. It was thus that Manco Ccapac gave them to understand, and it was carried in vahidos, always kept in a covered hamper of straw, like a box, with much care. He left it as an heirloom to his son, and the Incas had it down to the time of Inca Yupanqui. In his hand he carried with him a staff of gold, to test the lands which they would come to.

The seven Incas and their companions left this place, and came to another called Quirirmanta at the foot of a hill which was afterwards called Huanacauri. In this place they consulted together how they should divide the duties of the enterprise amongst themselves, so that there should be distinctions between them. They agreed that as Manco Ccapac had had a child by his sister, they should be married and have children to continue the lineage, and that he should be the leader. Ayar Uchu was to remain as a huaca for the sake of religion. Ayar Auca, from the position they should select, was to take possession of the land set apart for him to people.

Leaving this place they came to a hill at a distance of two leagues, a little more or less, from Cuzco. Ascending the hill they saw a rainbow, which the natives call huanacauri. Holding it to be a fortunate sign, Manco Ccapac said: "Take this for a sign that the world will not be destroyed by water. We shall arrive and from hence we shall select where we shall found our city." Then, first casting lots, they saw that the signs were good for doing so, and for exploring the land from that point and becoming lords of it. Before they got to the height where the rainbow was, they saw a huaca which was a place of worship in human shape, near the rainbow. They determined among themselves to seize it and take it away from there. Ayar Uchu offered himself to go to it, for they said that he was very like it.

When Ayar Uchu came to the statue or huaca, with great courage he sat upon it, asking it what it did there. At these words the huaca turned its head to see who spoke, but, owing to the weight upon it, it could not see. Presently, when Ayar Uchu wanted to get off he was not able, for he found that the soles of his feet were fastened to the shoulders of the huaca. The six brethren, seeing that he was a prisoner, came to succour him. But Ayar Uchu, finding himself thus transformed, and that his brethren could not release him, said to them--"O Brothers, an evil work you have wrought for me. It was for your sakes that I came where I must remain for ever, apart from your company. Go! go! happy brethren, I announce to you that you will be great lords.

I, therefore, pray that in recognition of the desire I have always had to please you, you will honour and venerate me in all your festivals and ceremonies, and that I shall be the first to whom you make offerings. For I remain here for your sakes. When you celebrate the huarachico (which is the arming of the sons as knights) you shall adore me as their father, for I shall remain here for ever." Manco Ccapac answered that he would do so, for that it was his will and that it should be so ordered. Ayar Uchu promised for the youths that he would bestow on them the gifts of valour, nobility, and knighthood, and with these last words he remained, turned into stone. They constituted him the huaca of the Incas, giving it the name of Ayar Uchu Huanacauri.

And so it always was, until the arrival of the Spaniards, the most venerated huaca, and the one that received the most offerings of any in the kingdom. Here the Incas went to arm the young knights until about twenty years ago, when the Christians abolished this ceremony. It was religiously done, because there were many abuses and idolatrous practices, offensive and contrary to the ordinances of God our Lord.

Five brethren only remaining, namely Manco Ccapac, and the four sisters, and Manco Ccapac being the only surviving brother out of four, they presently resolved to advance to where Ayar Auca had taken possession. Manco Ccapac first gave to his son Sinchi Rocca a wife named Mama Cuca, of the lineage of Sanu, daughter of a Sinchi named Sitic-huaman, by whom he afterwards had a son named Sapaca. He also instituted the sacrifice called capa cocha, which is the immolation of two male and two female infants before the idol Huanacauri, at the time when the Incas were armed as knights. These things being arranged, he ordered the companies to follow him to the place where Ayar Auca was.

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.

From this Manco Ccapac were originated the ten ayllus mentioned above. From his time began the idols huauquis, which was an idol or demon chosen by each Inca for his companion and oracle which gave him answers. That of Manco Ccapac was the bird indi already mentioned. This Manco Ccapac ordered, for the preservation of his memory, the following: His eldest son by his legitimate wife, who was his sister, was to succeed to the sovereignty. If there was a second son his duty was to be to help all the other children and relations. They were to recognize him as the head in all their necessities, and he was to take charge of their interests, and for this duty estates were set aside. This party or lineage was called ayllu If there was no second son, or if there was one who was incapable, the duty was to be passed on to the nearest and ablest relation.

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.

There are some of this ayllu living, the chiefs being Don Alonso Puscon and Don Diego Quispi. These have the duty of knowing and maintaining the things and memories of Sinchi Rocca. He lived in Ynti-cancha, the House of the Sun, and all his years were 127. He succeeded when 108, and reigned 19 years. He died in the year of the nativity of our Lord Jesus Christ 675, Wamba being King of Spain, Leo IV Emperor, and Donus Pope. He left an idol of stone shaped like a fish called Huanachiri Amaru, which during life was his idol or guauqui. Polo, being Corregidor of Cuzco, found this idol, with the body of Sinchi Rocca, in the village of Bimbilla, among some bars of copper. The idol had attendants and cultivated lands for its service.

This Lloqui did nothing worthy of remembrance. He carried with him an idol, which was his guauqui called Apu Mayta. His ayllu is Avayni Panaca Ayllu, because the first who had the charge of this ayllu was named Avayni. This Inca lived and died in Ynti-cancha. He was 132 years of age, having succeeded at the age of 21, so that he was sovereign or "ccapac" for 111 years. He died in 786, Alfonso el Casto being King of Spain and Leo IV Supreme Pontiff. Some of this ayllu still live at Cuzco. The chiefs are Putisuc Titu Avcaylli, Titu Rimachi, Don Felipe Titu Cunti Mayta, Don Agustin Cunti Mayta, Juan Bautista Quispi Cunti Mayta. They are Hurin-cuzcos. The Licentiate Polo found the body of this Inca with the rest.

With all this he did not go forth from the valley of Cuzco, although chiefs from some distant nations came to visit him. He lived in Ynti-cancha, the House of the Sun. He left a lineage called Usca Mayta Panaca Ayllu, and some members of it are still living in Cuzco. The heads are named Don Juan Tambo Usca Mayta, and Don Baltasar Quiso Mayta. They are Hurin-cuzcos. Mayta Ccapac died at the age of 112 years, in the year 890 of the nativity of our Lord Jesus Christ. The Licentiate Polo found his body and idol guauqui with the rest.

He succeeded at the age of 15, and died in the year 980 of the nativity of our redeemer Jesus Christ. His ayllu or lineage was and is called Apu Mayta Panaca Ayllu. Several of this lineage are now living, the principal heads being four in number, namely, Don Cristobal Cusi-hualpa, Don Antonio Picuy, Don Francisco Cocasaca, and Don Alonso Rupaca. They are Hurin-cuzcos. The Licentiate Polo found the idol or guaoqui of this Inca with the body. They were hidden with the rest, to conceal the idolatrous ceremonies of heathen times.

As the events which happened in the reign of Inca Rocca touching the Ayamarcas will be narrated in the life of his son, we will not say more of this Inca, except that, while his ancestors had always lived in the lower part of Cuzco, and were therefore called Hurin-cuzcos, he ordered that those who sprang from him should form another party, and be called Hanan-cuzcos, which means the Cuzcos of the upper part. So that from this Inca began the party of upper or Hanan-cuzcos, for presently he and his successors left their residence at the House of the Sun, and established themselves away from it, building palaces where they lived, in the upper part of the town. It is to be noted that each Inca had a special palace in which he lived, the son not wishing to reside in the palace where his father had lived.

As the Huayllacans murdered Pahuac Hualpa Mayta who should have succeeded his father Yahuar-huaccac, the second son Viracocha Inca was nominated for the succession, whose name when a child was Hatun Tupac Inca, younger legitimate son of Yahuar-huaccac and Mama Chicya. He was married to Mama Runtucaya, a native of Anta. Once when this Hatun Tupac Inca was in Urcos, a town which is a little more than five leagues S.S.E. of Cuzco, where there was a sumptuous huaca in honour of Ticci Viracocha, the deity appeared to him in the night. Next morning he assembled his orejones, among them his tutor Hualpa Rimachi, and told them how Viracocha had appeared to him that night, and had announced great good fortune to him and his descendants.

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

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

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

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

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

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

Having adorned the city of Cuzco with edifices, streets, and the other things that have been mentioned, Pachacuti Inca Yupanqui reflected that since the time of Manco Ccapac, none of his predecessors had done anything for the House of the Sun. He, therefore, resolved to enrich it with more oracles and edifices to appal ignorant people and produce astonishment, that they might help in the conquest of the whole land which he intended to subdue, and in fact he commenced and achieved the subjugation of a large portion of it He disinterred the bodies of the seven deceased Incas, from Manco Ccapac to Yahuar-huaccac, which were all in the House of the Sun, enriching them with masks, head-dresses called chuco, medals, bracelets, sceptres called yauri or champi, and other ornaments of gold.

He then placed them, in the order of their seniority, on a bench with a back, richly adorned with gold, and ordered great festivals to be celebrated with representations of the lives of each Inca. These festivals, which are called purucaya, were continued for more than four months. Great and sumptuous sacrifices were made to each Inca, at the conclusion of the representation of his acts and life. This gave them such authority that it made all strangers adore them, and worship them as gods. These strangers, when they beheld such majesty, humbled themselves, and put up their hands to worship or mucha as they say. The corpses were held in great respect and veneration until the Spaniards came to this land of Peru.

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

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

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

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.

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

After Pachacuti Inca Yupanqui had conquered the lands and nations mentioned above, and had triumphed over them, he came to visit the House of the Sun and the Mama-cunas or nuns who were there. He assisted one day, to see how the Mama-cunas served the dinner of the Sun. This was to offer much richly cooked food to the image or idol of the Sun, and then to put it into a great fire on an altar. The same order was taken with the liquor. The chief of the Mama-cunas saluted the Sun with a small vase, and the rest was thrown on the fire. Besides this many jars full of that liquor were poured into a trough which had a drain, all being offerings to the Sun. This service was performed with vessels of clay. As Pachacuti considered that the material of the vases was too poor, he presented very complete sets of vases of gold and silver for all the service that was necessary. To adorn the house more richly he caused a plate of fine gold to be made, two palmas broad and the length of the court-yard. He ordered this to be nailed high up on the wall in the manner of a cornice, passing all round the court-yard. This border or cornice of gold remained there down to the time of the Spaniards.

Leaving a garrison and a governor in the Collao to rule in his name, the Inca returned to Cuzco, taking Chuchi Ccapac as a prisoner with the others. He entered Cuzco, where a solemn triumph was prepared. Chuchi Colla and the other Colla prisoners were placed before the Inca's litter dressed in long robes covered with tassels in derision and that they might be known. Having arrived at the House of the Sun, the captives and spoils were offered to the image of the Sun, and the Inca, or the priest for him, trod on all the spoils and captives that Pachacuti had taken in the Collao, which was great honour to the Inca. When the triumph was over, to give it a good finish, the Inca caused the head of Chuchi Ccapac to be cut off, and put in the house called Llasa-huasi, with those of the other Sinchis he had killed. He caused the other Sinchis and captains of Chuchi Ccapac to be given to the wild beasts, kept shut up for the purpose, in a house called Samca-huasi.

Inca Yupanqui, as has already been narrated, had given the House of the Sun all things necessary for its services, besides which, after he came from Colla-suyu, he presented many things brought from there for the image of the Sun, and for the mummies of his ancestors which were kept in the House of the Sun. He also gave them servants and lands. He ordered that the huacas of Cuzco should be adopted and venerated in all the conquered provinces, ordaining new ceremonies for their worship and abolishing the ancient rites. He charged his eldest legitimate son, named Amaru Tupac Inca, with the duty of abolishing the huacas which were not held to be legitimate, and to see that the others were maintained and received the sacrifices ordered by the Inca. Huayna Yamqui Yupanqui, another son of Inca Yupanqui, was associated with the heir in this duty.

The Inca, seeing this, ordered a great army to be assembled, and sought the favour of auxiliaries from Gusmanco Ccapac and Chimu Ccapac. He collected a great number of men, made sacrifices calpa, and buried some children alive, which is called capa cocha, to induce their idols to favour them in that war. All being ready, the Inca nominated two of his sons as captains of the army, valorous men, named the one Tupac Ayar Manco, the other Apu Paucar Usnu. The Inca left Cuzco with more than 200,000 warriors, and marched against the sons of Chuchi Ccapac, who also had a great power of men and arms, and were anxious to meet the Incas and fight for their lives against the men of Cuzco.

The Inca arrived at Cuzco, triumphed and celebrated the victory with festivities. And because he found that a son had been born to him, he raised him before the Sun, offered him, and gave him the name of Tupac Inca Yupanqui. In his name he offered treasures of gold and silver to the Sun, and to the other oracles and huacas, and also made the sacrifice of capa cocha. Besides this he made the most solemn and costly festivals that had ever been known, throughout the land. This was done because Inca Yupanqui wished that this Tupac Inca should succeed him, although he had other older and legitimate sons by his wife and sister Mama Anahuarqui. For, although the custom of these tyrants was that the eldest legitimate son should succeed, it was seldom observed, the Inca preferring the one he liked best, or whose mother he loved most, or he who was the ablest among the brothers.

While Inca Yupanqui proceeded with these measures, his sons had completed the conquest of the Collao. When they arrived in the vicinity of Charcas, the natives of Paria, Tapacari, Cochabambas, Poconas and Charcas retreated to the country of the Chichas and Chuyes, in order to make a combined resistance to the Incas, who arrived where their adversaries were assembled, awaiting the attack. The Inca army was in three divisions. A squadron of 5000 men went by the mountains, another of 20,000 by the side of the sea, and the rest by the direct road. They arrived at the strong position held by the Charcas and their allies, and fought with them. The Incas were victorious, and took great spoils of silver extracted by those natives from the mines of Porco. It is to be noted that nothing was ever known of the 5000 orejones who entered by the mountains or what became of them. Leaving all these provinces conquered, and subdued, Amaru Tupac Inca and Apu Paucar Usnu returned to Cuzco where they triumphed over their victories, Pachacuti granting them many favours, and rejoicing with many festivals and sacrifices to idols.

He had been there for 15 or 16 years to be brought up, without any one seeing him except very rarely and as a great favour. He was now shown to the people, and the Inca presently ordered a fringe of gold to be placed in the hand of the image of the Sun, with the head-dress called pillaca-llaytu. After Tupac Inca had made his obeisance to his father, the Inca and the rest rose and went before the image of the Sun where they made their sacrifices and offered capa cocha to that deity. Then they offered the new Inca Tupac Yupanqui, beseeching the Sun to protect and foster him, and to make him so that all should hold and judge him to be a child of the Sun and father of his people.

This done the oldest and principal orejones took Tupac Inca to the Sun, and the priests took the fringe from the hands of the image, which they call mascapaycha, and placed it over the head of Tupac Inca Yupanqui until it rested on his forehead. He was declared Inca Ccapac and seated in front of the Sun on a seat of gold, called duho, garnished with emeralds and other precious stones. Seated there, they clothed him in the ccapac hongo, placed the suntur paucar in his hand, gave him the other insignia of Inca, and the priests raised him on their shoulders. When these ceremonies were completed, Pachacuti Inca Yupanqui ordered that his son Tupac Inca should remain shut up in the House of the Sun, performing the fasts which it is the custom to go through before receiving the order of chivalry; which ceremony consisted in opening the ears.

Pachacuti Inca Yupanqui found happiness in leaving memory of himself. With this object he did extraordinary things as compared with those of his ancestors, in building edifices, celebrating triumphs, not allowing himself to be seen except as a great favour shown to the people, for as such it was considered, on the day that he appeared. Then he ordered that no one should come to behold him without worshipping and bringing something in his hand to offer him. This custom was continued by all his descendants, and was observed inviolably. Thus, from the time of this Pachacuti began an unheard of and inhuman tyranny in addition to the tyrannies of his ancestors. As he was now old and desirous of perpetuating his name, it appeared to him that he would obtain his desire by giving authority to his son and successor named Tupac Inca.

So the boy was brought up, confined in the House of the Sun for more than 16 years, seeing no one but his tutors and masters until he was brought and presented to the Sun, to be nominated as has already been explained. To invest him at the huarachico the Inca ordered a new way of giving the order of chivalry. For this he built round the city four other houses for prayer to the Sun, with much apparatus of gold idols, huacas and service, for his son to perambulate these stations after he had been armed as a knight.

Presently Inca Yupanqui caused the necessary preparations to be made for investing his son with the order of chivalry. When all was ready, the Inca, accompanied by all his principal relations and courtiers, went to the House of the Sun, where they brought out Tupac Inca with great solemnity and pomp. For they carried with him all the idols of the Sun, Vircocha, the other huacas, moro-urco. All being placed in order with such pomp as had never been seen before, they all went to the great square of the city, in the centre of which a bonfire was made. All relations and friends then killed many animals, offering them as sacrifices by throwing them into the flames. They worshipped the heir, offering him rich gifts, the first that brought a gift being his father. Following the example all the rest adored, seeing that his father had shown him reverence. Thus did the orejones Incas and all the rest who were present, seeing that for this they had been called and invited, to bring their gifts and offer them to their new Inca.

Illustration: GROUP OF INCAS, in ceremonial dresses, from the pictures in the Church of Santa Ana, Cuzco A.D. 1570. From a sketch by Sir Clements Markham, 1853. This being done, the festival called Ccapac Raymi was commenced, being the feast of kings, and consequently the most solemn festival kept by these people. When the ceremonies had been performed, they bored the ears of Tupac Inca Yupanqui, which is their mode of investiture into the order of chivalry and nobility. He was then taken to the stations of the Houses of the Sun, giving him the weapons and other insignia of war. This being finished his father the Inca Yupanqui gave him, for his wife, one of his sisters named Mama Ocllo, who was a very beautiful woman with much ability and wisdom.

Tupac went in such pomp and majesty that, where he passed, no one dared to look him in the face, in such veneration was he held. The people left the roads along which he had to pass and, ascending the hills on either side, worshipped and adored. They pulled out their eyebrows and eyelashes, and blowing on them, they made offering to the Inca. Others offered handfuls of a very precious herb called coca. When he arrived at the villages, he put on the dress and head-gear of that district, for all were different in their dress and head-gear as they are now. For Inca Yupanqui, so as to know each nation he had conquered, ordered that each one should have a special dress and head-gear, which they call pillu, llaytu and chuco, different one from the other, so as to be easily distinguished and recognized. Seating himself, Tupac Inca made a solemn sacrifice of animals and birds, burning them in a fire which was kindled in his presence; and in this way they worshipped the sun, which they believed to be God.

In this manner Tupac Inca began to repeat the conquests and tyranny of all his ancestors and his father. For, although many nations were conquered by his father, almost all were again with arms in their hands to regain their liberty, and the rest to defend themselves. As Tupac Inca advanced with such power, force and pride, he not only claimed the subjection of the people, but also usurped the veneration they gave to their gods or devils, for truly he and his father made them worship all with more veneration than the Sun.

These visitors each went to the part to which he was appointed, and inspected, before all things, the work of the tucuyricos and the methods of their government. They caused irrigating channels to be constructed for the crops, broke up land where this had been neglected, built andenes or cultivated terraces, and took up pastures for the Sun, the Inca, and Cuzco. Above all they imposed very heavy tribute on all the produce, so that they all went about to rob and desolate property and persons. The visitations occupied two years. When they were completed the visitors returned to Cuzco, bringing with them certain cloths descriptive of the provinces they had visited. They reported fully to the Inca all that they had found and done.

Tupac Inca Yupanqui entered Cuzco with the greatest, the richest, and the most solemny triumph with which any Inca had ever reached the House of the Sun, bringing with him people of many different races, strange animals, innumerable quantities of riches. But behold the evil condition of Pachacuti Inca Yupanqui and his avarice, for though Tupac Inca was his son whose promotion he had procured, he felt such jealousy that his son should have gained such honour and fame in those conquests, that he publicly showed annoyance that it was not himself who triumphed, and that all was not due to him. So he determined to kill his sons Tilca Yupanqui and Auqui Yupanqui who had gone with Tupac Inca, their crime being that they had disobeyed his orders by delaying longer than the time he had fixed, and that they had taken his son to such a distance that he thought he would never return to Cuzco.

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:

This Inca arranged the parties and lineages of Cuzco in the order that they now are. The Licentiate Polo found the body of Pachacuti in Tococachi, where now is the parish of San Blas of the city of Cuzco, well preserved and guarded. He sent it to Lima by order of the Viceroy of this kingdom, the Marquis of Canete. The guauqui or idol of this Inca was called Inti Illapa. It was of gold and very large, and was brought to Caxamarca in pieces. The Licentiate Polo found that this guauqui or idol had a house, estate, servants and women.

On this occasion Tupac Inca and his captains conquered four great tribes. The first was that of the Indians called Opataris. The next was the Mano-suyu. The third tribe was called Manaris or Yanasimis, which means those of the black mouth: and the province of Rio, and the province of the Chunchos. They went over much ground in descending the river Tono, and penetrated as far as the Chiponauas. The Inca sent another great captain, named Apu Ccuri-machi, by the route which they now call of Camata. This route was in the direction of the rising of the sun, and he advanced until he came to the river of which reports have but now been received, called Paytiti, where he set up the frontier pillars of Inca Tupac. During the campaign against these nations, Tupac Inca took prisoners the following Sinchis: Vinchincayua, Cantahuancuru, Nutan-huari.

While doing this the Inca came to a place called Yana-yacu, which means "black water" because a stream of a very dark colour flows down that valley, and for that reason they call the river and valley Yana-yacu. Up to this point he had been inflicting very cruel punishment without pardoning any one who was found guilty either in word or deed. In this valley of Yana-yacu his sister and wife, Mama Ocllo, asked him not to continue such cruelties, which were more butchery and inhumanity than punishment, and not to kill any more but to pardon them, asking for them as her servants. In consequence of this intercession, the Inca ceased the slaughter, and said that he would grant a general pardon. As the pardon was proclaimed in Yana-yacu, he ordered that all the pardoned should be called Yana-yacus. They were known as not being allowed to enter in the number of servants of the House of the Sun, nor those of the visitation. So they remained under the Curacas. This affair being finished, the visitation made by Tupac Ccapac was considered to be of no effect. So the Inca returned to Cuzco with the intention of ordering another visitation to be made afresh.

In each province all those of the province made a great sowing of every kind of edible vegetable for the Inca, his overseers coming to the harvest. Above all there was a Tucurico Apu, who was the governor-lieutenant of the Inca in that province. It is true that the first Inca who obliged the Indians of this land to pay tribute of everything, and in quantity, was Inca Yupanqui. But Tupac Inca imposed rules and fixed the tribute they must pay, and divided it according to what each province was to contribute as well for the general tax as those for Huacas, and Houses of the Sun. In this way the people were so loaded with tributes and taxes, that they had to work perpetually night and day to pay them, and even then they could not comply, and had no time for sufficient labour to suffice for their own maintenance.

Tupac Inca divided the estates throughout the whole empire, according to the measure which they call tupu. He divided the months of the year, with reference to labour in the fields, as follows. Three months in the year were allotted to the Indians for the work of their own fields, and the rest must be given up to the work of the Sun, of huacas, and of the Inca. In the three months that were given to themselves, one was for ploughing and sowing, one for reaping, and another in the summer for festivals, and for make and mend clothes days. The rest of their time was demanded for the service of the Sun and the Incas.

The deceased Inca was frank, merciful in peace, cruel in war and punishments, a friend to the poor, a great man of indefatigable industry and a notable builder. He was the greatest tyrant of all the Incas. He died in the year 1528. Chalco Chima burnt his body in 1533, when he captured Huascar, as will be related in its place. The ashes, with his idol or guauqui called Cusi-churi, were found in Calis-puquiu where the Indians had concealed it, and offered to it many sacrifices.

This being done, and the new Inca having been invested with all the insignia of Ccapac, and placed in a rich litter, they bore him to the huaca Huanacauri, where he offered a sacrifice. The orejones returned to Cuzco by the route taken by Manco Ccapac.

Huaman Achachi assumed the government, but always had as a councillor his own brother Auqui Tupac Inca. In course of time Huayna Ccapac went to the House of the Sun, held a visitation, took account of the officials, and provided what was necessary for the service, and for that of the Mama-cunas. He took the chief custodianship of the Sun from him who then held it, and assumed the office himself with the title of "Shepherd of the Sun." He next visited the other huacas and oracles, and their estates. He also inspected the buildings of the city of Cuzco and the houses of the orejones.

While engaged on these measures, he received news that the provinces of Quito, Cayambis, Carangues, Pastos, and Huancavilcas had rebelled. He, therefore, hurried his return and came to Tiahuanacu, where he prepared for war against the Quitos and Cayambis, and gave orders how the Urus were to live, granting them localities in which each tribe of them was to fish in the lake. He visited the Temple of the Sun and the huaca of Ticci Viracocha on the island of Titicaca, and sent orders that all those provinces should send troops to go to that war which he had proclaimed.

The news reached Huayna Ccapac at Quito, and he received it with much heaviness. He sent a captain, named Yasca, to Cuzco to collect troops, and with them to march against the Chirihuanas. This captain set out for Cuzco, taking with him the huaca "Cataquilla" of Caxamarca and Huamachuco, and "Curichaculla" of the Chachapoyas; and the huacas "Tomayrica and Chinchay-cocha," with many people, the attendants of the huacas. He arrived at Cuzco where he was very well received by the Governors, Apu Hilaquito and Auqui Tupac Inca. Having collected his troops he left Cuzco for Charcas. On the road he enlisted many men of the Collao. With these he came up with the Chirihuanas and made cruel war upon them. He captured some to send to Huayna Ccapac at Quito, that the Inca might see what these strange men were like. The captain Yasca rebuilt the fortress and, placing in it the necessary garrison, he returned to Cuzco, dismissed his men, and each one returned to his own land.

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.

The body of Huayna Ccapac was found by the Licentiate Polo in a house where it was kept concealed, in the city of Cuzco. It was guarded by two of his servants named Hualpa Titu and Sumac Yupanqui. His idol or guauqui was called Huaraqui Inca. It was a great image of gold, which has not been found up to the present time.

When Atahualpa arrived at Huamachuco, two principal lords of his house came to offer sacrifice to the huaca of Huamachuco for the success that had attended their cause. These orejones went, made the sacrifice, and consulted the oracle. They received an answer that Atahualpa would have an unfortunate end, because he was such a cruel tyrant and shedder of so much human blood. They delivered this reply of the devil to Atahualpa. It enraged him against the oracle, so he called out his guards and went to where the huaca was kept. Having surrounded the place, he took a halberd of gold in his hand, and was accompanied by the two officers of his household who had made the sacrifice. When he came to where the idol was, an old man aged a hundred years came out, clothed in a dress reaching down to the ground, very woolly and covered with sea shells.

He was the priest of the oracle who had made the reply. When Atahualpa knew who he was, he raised the halberd and gave him a blow which cut off his head. Atahualpa then entered the house of the idol, and cut off its head also with many blows, though it was made of stone. He then ordered the old man's body, the idol, and its house to be burnt, and the cinders to be scattered in the air. He then levelled the hill, though it was very large, where that oracle, idol or huaca of the devil stood.

All this being made known to Chalco Chima and Quiz-quiz, they celebrated festivals and rejoicings, and then resumed their march towards Cuzco. Huascar received reports of all that had happened, and mourned over the great number of men he had lost. He clearly saw that there only remained the remedy of going forth in person to try his fortune, which had hitherto been so adverse. In preparation he kept some fasts--for these gentiles also have a certain kind of fasting, made many sacrifices to the idols and oracles of Cuzco, and sought for replies. All answered that the event would be adverse to him. On hearing this he consulted his diviners and wizards, called by them umu, who, to please him, gave him hope of a fortunate ending. He got together a powerful army, and sent out scouts to discover the position of the enemy. The hostile army was reported to be at a place, 14 leagues from Cuzco, called Curahuasi. They found there Chalco Chima and Quiz-quiz, and reported that they had left the main road to Cuzco, and had taken that of Cotabamba, which is on the right, coming from Caxamarca or Lima to Cuzco. This route was taken to avoid the bad road and dangerous pass by the Apurimac bridge.

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."

Atahualpa was at Huamachuco celebrating great festivals for his victories, and he wished to proceed to Cuzco and assume the fringe in the House of the Sun, where all former Incas had received it When he was about to set out there came to him two Tallanas Indians, sent by the Curacas of Payta and Tumbez, to report to him that there had arrived by sea, which they call cocha, a people with different clothing, and with beards, and that they brought animals like large sheep. The chief of them was believed to be Viracocha, which means the god of these people, and he brought with him many Viracochas, which is as much as to say "gods." They said this of the Governor Don Francisco Pizarro, who had arrived with 180 men and some horses which they called sheep. As the account in detail is left for the history of the Spaniards, which will form the Third Part to come after this, I will only here speak briefly of what passed between the Spaniards and Atahualpa.

As the subject of which this chapter treats belongs to the Third Part (the history of the Spaniards), I shall here only give a summary of what happened to Atahualpa. Although Atahualpa was careless about the Spaniards they did not miss a point, and when they heard where Atahualpa was, they left Tangarara and arrived at Caxamarca. When Atahualpa knew that the Viracochas were near, he left Caxamarca and went to some baths at a distance of half a league that he might, from there, take the course which seemed best. As he found that they were not gods as he had been made to think at first, he prepared his warriors to resist the Spaniards. Finally he was taken prisoner by Don Francisco Pizarro, the Friar, Vicente Valverde, having first made a certain demand, in the square of Caxamarca.

It may be that Almighty God permits that one shall be the executioner of the other for his evil deeds, that both may give place to his most holy gospel which, by the hands of the Spaniards, and by order of the most happy, catholic, and unconquered Emperor and King of Spain, Charles V of glorious memory, father of your Majesty, was sent to these blind and barbarous gentiles. Yet against the force and power of the Incas on foot and united, it appeared that it would be impossible for human force to do what a few Spaniards did, numbering only 180, who at first entered with the Governor Don Francisco Pizarro.

For the above reasons it will be right to say to those whose duty it may be to decide, that on such clear evidence is based the most just and legitimate title that your Majesty and your successors have to these parts of the Indies, proved by the actual facts that are here written, more especially as regards these kingdoms of Peru without a point to raise against the said titles by which the crown of Spain holds them. Respecting which your Viceroy of these kingdoms, Don Francisco Toledo, has been a careful and most curious enquirer, as zealous for the clearing of the conscience of your Majesty, and for the salvation of your soul, as he has shown and now shows himself in the general visitation which he is making by order of your Majesty, in his own person, not avoiding the very great labours and dangers which he is suffering in these journeys, so long as they result in so great a service to God and your Majesty.

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.

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).

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).

Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.

Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.

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.

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.

One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

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.

Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.

He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).

This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.

The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.

The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.

Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.

Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!

Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.

But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.

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).

This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).

You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.

A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.

A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.

He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.

Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.

Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.

There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.

As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.

Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.

Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.

This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'

If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.