by Spence,Lewis
Mother and Child
Yma Sumac, the beautiful little daughter of Curi-Coyllur, requests her guardian, Pitu Salla, so pitifully to be allowed to visit her mother in her dungeon that the woman consents, and mother and child are united. Ollanta is brought as a prisoner before the new Inca, who pardons him. At that juncture Yma Sumac enters hurriedly, and begs the monarch to free her mother, Curi-Coyllur. The Inca proceeds to the prison, restores the princess to her lover, and the drama concludes with the Inca bestowing his blessing upon the pair.
The play was first put into written form in the seventeenth century, has often been printed, and is now recognised as a genuine aboriginal production.
The Races of Peru
Many races went to make up the Peruvian people as they existed when first discovered by the conquering Spaniards. From the south came a civilising race which probably found a number of allied tribes, each existing separately in its own little valley, speaking a different dialect, or even language, from its neighbours, and in many instances employing different customs. Although tradition alleged that these invaders came from the north by sea within historical times, the more probable theory of their origin is one which states that they had followed the course of the affluents of the Amazon to the valleys where they dwelt when the more enlightened folk from the south came upon them. The remains of this aboriginal people—for, though they spoke diverse languages, the probability is that they were of one or not more than two stocks—are still found scattered over the coastal valleys in pyramidal mounds and adobe-built dwellings.
The Inca Fortress of Pissac
By permission of Sir Clements Markham
The Coming of the Incas
The arrival of the dominant race rudely broke in upon the peaceful existence of the aboriginal folk. This race, the Quichua-Aymara, probably had its place of origin in the Altaplanicie highlands of Bolivia, the eastern cordillera of the Andes. This they designated Tucuman (World’s End), just as the Kiche of Guatemala were wont to describe the land of their origin as Ki Pixab (Corner of the Earth). The present republic of Argentina was at a remote period covered by a vast, partially land-locked sea, and beside the shores of this the ancestors of the Quichua-Aymara race may have settled as fishers and fowlers. They found a more permanent settlement on the shores of Lake Titicaca, where their traditions state that they made considerable advances in the arts of civilisation. It was, indeed, from Titicaca that the sun emerged from the sacred rock where he had erstwhile hidden himself. Here, too, the llama and paco were domesticated and agricultural life initiated, or perfected. The arts of irrigation and terrace-building—so marked as features of Peruvian civilisation—were also invented in this region, and the basis of a composite advancement laid.
The Quichua-Aymara
This people consisted of two groups, the Quichua and Aymara, so called from the two kindred tongues spoken by each respectively. These possess a common grammatical structure, and a great number of words are common to both. They are in reality varying forms of one speech. From the valley of Titicaca the Aymara spread from the source of the Amazon river to the higher parts of the Andes range, so that in course of time they exhibited those qualities which stamp the mountaineer in every age and clime. The Quichua, on the other hand, occupied the warm valleys beyond the river Apurimac, to the north-west of the Aymara-speaking people—a tract equal to the central portion of the modern republic of Peru. The name “Quichua” implies a warm valley or sphere, in contradistinction to the “Yunca,” or tropical districts of the coast and lowlands.
The Four Peoples
The metropolitan folk of Cuzco considered Peru to be divided into four sections—that of the Colla-suyu, with the valley of Titicaca as its centre, and stretching from the Bolivian highlands to Cuzco; the Conti-suyu, between the Colla-suyu and the ocean; the Quichua Chinchay-suyu, of the north-west; and the Anti-suyu, of the montaña region. The Inca people, coming suddenly into these lands, annexed them with surprising rapidity, and, making the aboriginal tribes dependent upon their rule, spread themselves over the face of the country. Thus the ancient chroniclers. But it is obvious that such rapid conquest was a practical impossibility, and it is now understood that the Inca power was consolidated only some hundred years before the coming of Pizarro.
The Coming of Manco Ccapac
Peruvian myth has its Quetzalcoatl in Manco Ccapac, a veritable son of the sun. The Life-giver, observing the deplorable condition of mankind, who seemed to exist for war and feasting alone, despatched his son, Manco Ccapac, and his sister-wife, Mama Oullo Huaca, to earth for the purpose of instructing the degraded peoples in the arts of civilised life. The heavenly pair came to earth in the neighbourhood of Lake Titicaca, and were provided with a golden wedge which they were assured would sink into the earth at the precise spot on which they should commence their missionary labours. This phenomenon occurred at Cuzco, where the wedge disappeared. The derivation of the name Cuzco, which means “Navel,” or, in more modern terms, “Hub of the Universe,” proves that it was regarded as a great culture-centre. On this spot the civilising agents pitched their camp, gathering the uncultured folk of the country around them. Whilst Manco taught the men the arts of agriculture, Mama Oullo instructed the women in those of weaving and spinning. Great numbers gathered in the vicinity of Cuzco, and the foundations of a city were laid. Under the mild rule of the heavenly pair the land of Peru abounded in every desirable thing, like the Eden of Genesis. The legend of Manco Ccapac as we have it from an old Spanish source is worth giving. It is as follows: “There [in Tiahuanaco] the creator began to raise up the people and nations that are in that region, making one of each nation in clay, and painting the dresses that each one was to wear; those that were to wear their hair, with hair, and those that were to be shorn, with hair cut. And to each nation was given the language that was to be spoken, and the songs to be sung, and the seeds and food that they were to sow. When the creator had finished painting and making the said nations and figures of clay, he gave life and soul to each one, as well man as woman, and ordered that they should pass under the earth. Thence each nation came up in the places to which he ordered them to go. Thus they say that some came out of caves, others issued from hills, others from fountains, others from the trunks of trees. From this cause and others, and owing to having come forth and multiplied from those places, and to having had the beginning of their lineage in them, they made huacas1 and places of worship of them, in memory of the origin of their lineage. Thus each nation uses the dress with which they invest their huaca; and they say that the first that was born in that place was there turned into stone. Others say that they were turned into falcons, condors, and other animals and birds. Hence the huacas they use are in different shapes.”
The Peruvian Creation-Story
The Incan Peruvians believed that all things emanated from Pachacamac, the all-pervading spirit, who provided the plants and animals (which they believed to be produced from the earth) with “souls.” The earth itself they designated Pachacamama (Earth-Mother). Here we observe that Pachacamac was more the maker and moulder than the originator of matter, a view common to many American mythologies. Pachacamac it was who breathed the breath of life into man, but the Peruvian conception of him was only evolved in later Inca times, and by no means existed in the early days of Inca rule, although he was probably worshipped before this under another and less exalted shape. The mere exercise of will or thought was sufficient, according to the Peruvians, to accomplish the creative act. In the prayers to the creator, and in other portions of Inca rite, we read such expressions as “Let a man be,” “Let a woman be,” and “The creative word,” which go to prove that the Peruvian consciousness had fully grasped the idea of a creator capable of evolving matter out of nothingness. Occasionally we find the sun acting as a kind of demiurge or sub-creator. He it is who in later legend founds the city of Cuzco, and sends thither three eggs composed of gold, silver, and copper, from which spring the three classes of Peruvians,
kings, priests, and slaves. The inevitable deluge occurs, after which we find the prehistoric town of Tiahuanaco regarded as the theatre of a new creation of man. Here the creator made man, and separated him into nations, making one of each nation out of the clay of the earth, painting the dresses that each was to wear, and endowing them with national songs, languages, seeds to sow suitable to the environment of each, and food such as they would require. Then he gave the peoples life and soul, and commanded them to enter the bowels of the earth, whence they came upward in the places where he ordered them to go. Perhaps this is one of the most complete (“wholesale” would be a better word) creation-myths in existence, and we can glean from its very completeness that it is by no means of simple origin, but of great complexity. It is obviously an attempt to harmonise several conflicting creation-stories, notably those in which the people are spoken of as emanating from caves, and the later one of the creation of men at Tiahuanaco, probably suggested to the Incas by the immense ruins at that place, for which they could not otherwise account.
“Making one of each nation out of the clay of the earth”
William Sewell
Local Creation-Myths
In some of the more isolated valleys of Peru we discover local creation-myths. For example, in the coastal valley of Irma Pachacamac was not considered to be the creator of the sun, but to be himself a descendant of it. The first human beings created by him were speedily separated, as the man died of hunger, but the woman supported herself by living on roots. The sun took compassion upon her and gave her a son, whom Pachacamac slew and buried. But from his teeth there grew maize, from his ribs the long white roots of the manioc plant, and from his flesh various esculent plants.
The Character of Inca Civilisation
Apart from the treatment which they meted out to the subject races under their sway, the rule of the Inca monarchs was enlightened and contained the elements of high civilisation. It is scarcely clear whether the Inca race arrived in the country at such a date as would have permitted them to profit by adopting the arts and sciences of the Andean people who preceded them. But it may be affirmed that their arrival considerably post-dated the fall of the megalithic empire of the Andeans, so that in reality their civilisation was of their own manufacture. As architects they were by no means the inferiors of the prehistoric race, if the examples of their art did not bulk so massively, and the engineering skill with which they pushed long, straight tunnels through vast mountains and bridged seemingly impassable gorges still excites the wonder of modern experts. They also made long, straight roads after the most improved macadamised model. Their temples and palaces were adorned with gold and silver images and ornaments; sumptuous baths supplied with hot and cold water by means of pipes laid in the earth were to be found in the mansions of the nobility, and much luxury and real comfort prevailed.
An Absolute Theocracy
The empire of Peru was the most absolute theocracy the world has ever seen. The Inca was the direct representative of the sun upon earth, the head of a socio-religious edifice intricate and highly organised. This colossal bureaucracy had ramifications into the very homes of the people. The Inca was represented in the provinces by governors of the blood-royal. Officials were placed above ten thousand families, a thousand families, and even ten families, upon the principle that the rays of the sun enter everywhere, and that therefore the light of the Inca must penetrate to every corner of the empire. There was no such thing as personal freedom. Every man, woman, and child was numbered, branded, and under surveillance as much as were the llamas in the royal herds. Individual effort or enterprise was unheard of. Some writers have stated that a system of state socialism obtained in Peru. If so, then state surveillance in Central Russia might also be branded as socialism. A man’s life was planned for him by the authorities from the age of five years, and even the woman whom he was to marry was selected for him by the Government officials. The age at which the people should marry was fixed at not earlier than twenty-four years for a man and eighteen for a woman. Coloured ribbons worn round the head indicated the place of a person’s birth or the province to which he belonged.
A Golden Temple
One of the most remarkable monuments of the Peruvian civilisation was the Coricancha (Town of Gold) at Cuzco, the principal fane of the sun-god. Its inner and outer walls were covered with plates of pure gold. Situated upon an eminence eighty feet high, the temple looked down upon gardens filled, according to the conquering Spaniards, with treasures of gold and silver. The animals, insects, the very trees, say the chroniclers, were of the precious metals, as were the spades, hoes, and other implements employed for keeping the ground in cultivation. Through the pleasances rippled the river Huatenay. Such was the glittering Intipampa (Field of the Sun). That the story is true, at least in part, is proved by the traveller Squier, who speaks of having seen in several houses in Cuzco sheets of gold preserved as relics which came from the Temple of the Sun. These, he says, were scarcely as thick as paper, and were stripped off the walls of the Coricancha by the exultant Spanish soldiery.
The Great Altar
But this house of gold had but a roof of thatch! The Peruvians were ignorant of the principle of the arch, or else considered the feature unsuitable, for some reason best known to their architects. The doorways were formed of huge monoliths, and the entire aspect of the building was cyclopean. The interior displayed an ornate richness which impressed even the Spaniards, who had seen the wealth of many lands and Oriental kingdoms, and the gold-lust must have swelled within their hearts at sight of the great altar, behind which was a huge plate of the shining metal engraved with the features of the sun-god. The surface of this plate was enriched by a thousand gems, the scintillation of which was, according to eye-witnesses, almost insupportable. Around this dazzling sphere were seated the mummified corpses of the Inca kings, each on his throne, with sceptre in hand.
Planetary Temples
Surrounding the Coricancha several lesser temples clustered, all of them dedicated to one or other of the planetary bodies—to the moon, to Cuycha, the rainbow, to Chasca, the planet Venus. In the temple of the moon, the mythic mother of the Inca dynasty, a great plate of silver, like the golden one which represented the face of the sun-god, depicted the features of the moon-goddess, and around this the mummies of the Inca queens sat in a semicircle, like their spouses in the greater neighbouring fane. In the rainbow temple of Cuycha the seven-hued arch of heaven was depicted by a great arc of gold skilfully tempered or painted in suitable colours. All the utensils in these temples were of gold or silver. In the principal building twelve large jars of silver held the sacred grain, and even the pipes which conducted the water-supply through the earth to the sanctuary were of silver. Pedro Pizarro himself, besides other credible eye-witnesses, vouched for these facts. The colossal representation of the sun became the property of a certain Mancio Serra de Leguicano, a reckless cavalier and noted gambler, who lost it on a single throw of the dice! Such was the spirit of the adventurers who conquered this golden realm for the crown of Spain. The walls of the Coricancha are still standing, and this marvellous shrine of the chief luminary of heaven, the great god of the Peruvians, is now a Christian church.
The Mummies of Peru
The fact that the ancient Peruvians had a method of mummification has tempted many “antiquarians” to infer therefrom that they had some connection with ancient Egypt. These theories are so numerous as to give the unsophisticated reader the idea that a regular system of immigration was carried on between Egypt and America. As a matter of fact the method of mummification in vogue in Peru was entirely different from that employed by the ancient Egyptians. Peruvian mummies are met with at apparently all stages of the history of the native races. Megalithic tombs and monuments contain them in the doubled-up posture so common among early peoples all over the world. These megalithic tombs, or chulpas, as they are termed, are composed of a mass of rough stones and clay, faced with huge blocks of trachyte or basalt, so
put together as to form a cist, in which the mummy was placed. The door invariably faces the east, so that it may catch the gleams of the rising sun—a proof of the prevalence of sun-worship. Squier alludes to one more than 24 feet high. An opening 18 inches square gave access to the sepulchral chamber, which was 11 feet square by 13 feet high. But the tomb had been entered before, and after getting in with much difficulty the explorer was forced to retreat empty-handed.
Many of these chulpas are circular, and painted in gay primary colours. They are very numerous in Bolivia, an old Peruvian province, and in the basin of Lake Titicaca they abound. The dead were wrapped in llama-skins, on which the outlines of the eyes and mouth were carefully marked. The corpse was then arrayed in other garments, and the door of the tomb walled up. In some parts of Peru the dead were mummified and placed in the dwelling-houses beside the living. In the rarefied air of the plateaus the bodies rapidly became innocuous, and the custom was not the insanitary one we might imagine it to be.
On the Pacific coast the method of mummification was somewhat different. The body was reduced to a complete state of desiccation, and was deposited in a tomb constructed of stone or adobe. Vases intended to hold maize or chicha liquor were placed beside the corpse, and copper hatchets, mirrors of polished stone, earrings, and bracelets have been discovered in these burial-places. Some of the remains are wrapped in rich cloth, and vases of gold and silver were placed beside them. Golden plaques are often discovered in the mouths, probably symbolic of the sun. The bodies exhibit no traces of embalming, and are usually in a sitting posture. Some of them have evidently been dried before inhumation, whilst others are covered with a resinous substance. They are generally accompanied by the various articles used during life; the men have their weapons and ornaments, women their household implements, and children their toys. The dryness of the climate, as in Egypt, keeps these relics in a wonderful state of preservation. In the grave of a woman were found not only vases of every shape, but also some cloth she had commenced to weave, which her death had perhaps prevented her from completing. Her light brown hair was carefully combed and plaited, and the legs from the ankle to the knee were painted red, after the fashion in vogue among Peruvian beauties, while little bladders of toilet-powder and gums were thoughtfully placed beside her for her use in the life to come.