The old and the new Peru

by Marie Robinson Wright

The historical records of the reign of Huayna-Ccapac are generally regarded as reliable, since he died only a few years before the arrival of the Spaniards, and the events of his government were still fresh in the minds of his people. Not only did this monarch add to the number of magnificent temples and palaces erected throughout the empire, but he built a new highway from Cuzco to Quito and completed the great road from the capital to Chile. The famous tradition of Ollantaytambo is said to have its origin in the rebellion of one of the nobles of the court of Huayna-Ccapac, named Ollanta, who resisted the power of the Inca in his stronghold until finally conquered by the superior strength of the emperor’s forces. The ruins of Ollantaytambo, forty miles north of Cuzco, are among the most imposing in Peru, though according to some archæologists the edifice was built in pre-Incaic times, and was only restored and embellished by the Incas. The same is said of nearly all the great temples, except Coricancha, the Temple of the Sun, in Cuzco, and a few others, though it is not certain in whose reign Coricancha was built; probably the work of construction extended over several reigns. Huayna-Ccapac is said to have had a strong leaning toward philosophy, and, like some of his predecessors, he gave numerous proverbs and mottoes to his people, which the early historians were able to get from the quipucamayos. He was the first to declare that he believed in the existence of a higher power than the Sun, and the reason he gave for this disloyalty to the deity of the Incas is very interesting. It is related that he first gave expression to his new creed during a visit to his subjects of Collasuyo. He had gone with his court to spend some time on the sacred island of the Sun in Lake Titicaca, where he is said to have devoted much attention to plans of reform, in religion, industries, and other features of administration. From this point he had visited the monuments of Tiahuanaco, and was celebrating the great annual feast of Raymi at Chuquiapu (La Paz, Bolivia). His uncle, the chief priest of the temple, observed that the Inca spent much time gazing at the sun, and said to him, “Thou knowest, Inca, that it is not permitted to look so freely at our father, the Sun, and thou art causing a grand scandal in the court and among all thy subjects assembled to worship our supreme lord.” In return, the emperor asked: “Is there anyone in the empire who could oblige me to make a long journey? Is there anyone who would dare to disobey me if I ordered him to journey to Chile?” “No,” was the answer of the priest; “No one would dare to give orders to his sovereign, nor to disobey him.” “Then I tell you,” replied the Inca, “that our father, the Sun, has a ruler greater and more powerful than himself; for the sun never rests on the journey which he makes every day, and the supreme lord no doubt does things leisurely and halts when it pleases him, even though he has no need of repose.”

The feast of Raymi was the most brilliant and popular of all the national celebrations. It usually took place at Cuzco, as the permanent residence of the Inca was in that city, and was held at the period of the summer solstice, which, south of the equator, occurs in December. Three other fiestas of especial importance were held during the year to celebrate the solstices of June, March, and September, though none of these equalled in elaborate ceremony and display the “Ccapac-Raymi.” For three days previous to the 21st of December there was a general fast, and on the morning of that day the Inca, in company with his family and the nobles of his court, attired in gala dress and wearing their most gorgeous adornments, awaited the appearance of the rising sun. A multitude filled the plaza, presenting in the variety of their dress and ornaments,—as they represented the different tribes gathered under the standard of the rainbow in many campaigns,—the aspect of an assembly gathered from the four corners of the globe. As the sun rose, smiling on the sacred city in benediction, the crowd broke forth in a shout of praise and thanksgiving; while joyous songs and the melody of music from a thousand curious instruments throbbed on the air. Dr. Lorente in describing this feast says: “The Inca, filling two glasses with chicha, (a fermented liquor of maize, the popular drink of the Indians in the sierra to-day as it was hundreds of years ago,) offered them to his divine father, the Sun, and then poured the contents of the glass he held in his right hand into a golden receptacle, which by a secret channel flowed into the Temple of the Sun. The contents of the other glass were first sipped by the Inca, who passed it to his nobles that they might do the same.” After this libation, all repaired to the temple, which they entered barefooted, the multitude being required to remove their sandals two hundred steps from the sacred portal, which they might not enter. After the Inca’s invocation to the Sun, the procession made its way to the plaza where the sacrificial offerings of llamas were made and the feasting began in all its intensity. It lasted for a week, during which the chicha jars—huge earthenware vessels—were increased and refilled constantly, and dancing was kept up day and night without ceasing. The feast of the harvest, held the 21st of March, was regarded with great reverence, as it was then the fire was drawn from the Sun’s rays to light the sacred flame for the altar; the rays were focussed on a metallic mirror which the Inca wore in a bracelet on his right arm, and by this means a small piece of cotton was ignited, the fire being then guarded by the Virgins of the Sun until the feast of the ensuing year.

THE HOUSE OF THE SERPENTS, CUZCO.

Under the influence of a common religion, a common language, and a common government the consolidation of the great Inca empire was effected, and it must be conceded that the benevolent character of the despotism which its sovereigns exercised was the saving feature of a system which must seem, to the freedom-loving spirit of the twentieth century, the worst species of barbarism. Yet for a primitive people, who shall say that the government of Cuzco did not accomplish more toward civilizing them than a less autocratic but more oppressive system would have done? In the course of time, might not Inca philosophers, such as Pachacutec and Huayna-Ccapac, more advanced in their ideas by social evolution, gradually extend more privileges to their subjects and lift them up to a higher level? The empire had apparently reached its farthest boundaries with the conquests of Chile and Quito, and the period of insurrection and insubordination had passed, as a result of wise measures taken to bind all the Inca’s subjects together in a common interest, through the practice of a common religion and the exclusive use of a common language. It was the most promising moment in the development of the race.

The story of Huayna-Ccapac’s fear and foreboding when the news was carried to him in his palace on the island of Lake Titicaca that “white and bearded men” had been seen in the region of the coast, and of his retirement to Quito to pass the remainder of his days in the society of his favorite Pacha, the mother of Atahuallpa, is well known. Unfortunately, the poetical romance of Atahuallpa’s birth in the conquered city of his mother’s people, and of his winning the proud heart of his father, so that the rightful heir to the throne of Cuzco was relegated to a second place in the Inca’s affections, has been pronounced a fable; because Atahuallpa was twelve years old when Huayna-Ccapac conquered Quito. But, on the other hand, there is no proof that Huayna-Ccapac did not invade Quito previous to its conquest. At any rate, the story is bien trouvée. The question of disposing of his empire vexed the great Inca, who wished to provide well for his favorite son, but was bound to recognize the exalted rights of the Coya’s heir, Huascar, at whose birth the national rejoicings had been greater than on the natal day of any other prince of Cuzco. The legend of Huascar’s golden chain, which was long enough to encircle the plaza of Cuzco three times, is still repeated, and expeditions still seek it in the various places where it is said to have been concealed on the approach of the Spaniards. Finally the throne of Cuzco was given to Huascar, and that of Quito to Atahuallpa. Neither was satisfied, and their quarrels and combats resulted in dividing the empire under rival powers at the supreme moment when unity was its only hope for salvation.

DOORWAY OF THE OBSERVATORY, INTI-HUATANA.

THE INCA’S THRONE, OVERLOOKING THE CITY OF CUZCO.