FOOTNOTES:
1 (return)
[ INCA-PACHACUTI | TUPAC YUPANQUI
| INCA HUAYNA CCAPAC | MANCO INCA | TUPAC AMARU | JUANA ÑUSTA = DIEGO
CONDORCANQUI | FELIPE CONDORCANQUI | PEDRO CONDORCANQUI | MIGUEL CONDORCANQUI |
JOSÉ GABRIEL CONDORCANQUI (TUPAC AMARU)]
2 (return)
[ ‘Sentencia pronunciada en el
Cuzco por el Visitador Don José Antonio de Areche, contra José Gabriel Tupac
Amaru.’ In Coleccion de obras y documentos de Don Pedro de Angelis, vol. V.
(Buenos Ayres, 1836- 7).]
3 (return)
[ INCA PACHACUTI. | TUPAC
YUPANQUI | HUAYNA CCAPAC | MANCO INCA | MARIA TUPAC USCA = PEDRO ORTIZ DE ORUE
| CATALINA ORTIZ =LUIS JUSTINIANI | LUIS JUSTINIANI | LUIS JUSTINIANI
| NICOLO JUSTINIANI | JUSTO PASTOR JUSTINIANI | Dr. PABLO POLICARPO
JUSTINIANI(Cura of Laris)]
4 (return)
[ The wives of the Incas were
called ccoya. The ccoya of the second Inca was a daughter of the chief of
Sanoc. The third Inca married a daughter of the chief of Oma, the fourth
married a girl of Tacucaray, the wife of the fifth was a daughter of a Cuzco
chief. The sixth Inca married a daughter of the chief of Huayllacan, the
seventh married a daughter of the chief of Ayamarca, and the eighth went to
Anta for a wife. This Anta lady was the mother of Pachacuti. The wife of
Pachacuti, named Anahuarqui, was a daughter of the chief of Choco. There was no
rule about marrying sisters when Pachacuti succeeded. He introduced it by
making his son Tupac Yupanqui marry his daughter Mama Ocllo, but this was quite
unprecedented. The transgression of a rule which he had just made may account
for his extreme severity.]
5 (return)
[ A bust, on an earthen vase, was
presented to Don Antonio Maria Alvarez, the political chief of Cuzco, in 1837,
by an Indian who declared that it had been handed down in his family from time
immemorial, as a likeness of the general, Rumi-ñaui, who plays an important
part in this drama of Ollantay. The person represented must have been a
general, from the ornament on the forehead, called mascapaycha, and there are
wounds cut on the face.—Museo Erudito, No. B.]
6 (return)
[ Chita is the lamb of the llama.
A lamb of two or three months was a favourite pet in the time of the Incas. It
followed its mistress, adorned with a little bell and ribbons.]
7 (return)
[ Supay, an evil spirit,
according to some authorities.]
8 (return)
[ Ichuna, a sickle or scythe. The
expression has been cited by General Mitre and others as an argument that the
drama is modern, because this is a metaphor confined to the old world. But
ichuna was in use, in Quichua, in this sense, before the Spaniards came. The
word is from Ichu, grass.]
9 (return)
[ The Peruvians personified a
mountain as two spirits, good and evil. In writing poetically of a mountain
opposing, it would be referred to in the persons of its genii or spirits, and
spoken of as two foes, not one.]
10 (return)
[ Rurun, desert, solitude.]
11 (return)
[ Tasquiy, to march; tasquina,
promenade, path.]
12 (return)
[ Cusi Coyllur, while daylight
lasted, was, in the eyes of Piqui Chaqui, like the sun. A change takes place at
twilight, and at night she is like the moon.]
13 (return)
[ Fasting was a preparation for
all great religious ceremonies. Victims for sacrifice underwent a previous
fast, which was looked upon in the fight of purification before being offered
to the Deity.]
14 (return)
[ They gave the attributes we
usually assign to the fox to the puma.]
15 (return)
[ Intip llirpun, ‘apple of the
sun’s eye.’ There is no English equivalent that is suitable.]
16 (return)
[ Huayruru is the seed of a
thorny bush, erythrina rubra, of a bright red colour. Zegarra has coral as the
equivalent for huayruru.]
17 (return)
[ The tuya (coccoborus
chrysogaster) is a small finch, and tuyallay means ‘my little tuya.’]
18 (return)
[ The piscaca is a much larger
bird than the tuya. These piscacas (coccoborus torridus) are nailed to trees as
a warning to other birds. They are black, with white breasts.]
19 (return)
[ In the tuya she sees her
husband Ollantay, while the poor princess herself is the forbidden grain.]
20 (return)
[ This is a yarahui or mournful
elegy, of which there are so many in the Quichua language. The singers of them
were known as yarahuec.]
21 (return)
[ Colla-suyu, the basin of lake
Titicaca.]
22 (return)
[ Chayanta, a tribe in the
montana south of the Collas.]
23 (return)
[ Champi, a one-handed
battle-axe.]
24 (return)
[ Huancar, a drum; pututu,
fife.]
25 (return)
[ Yunca, inhabitant of warm
valley. Here it refers to the wild tribes of the montana.]
26 (return)
[ In the original Quichua,
Ollantay makes his appeal to the Inca in quatrains of octosyllabic verses, the
first line rhyming with the last, and the second with the third. Garcilasso de
la Vega and others testify to the proficiency of the Incas in this form of
composition.]
27 (return)
[ Ollantay was Viceroy of
Anti-suyu.]
28 (return)
[ Chahuar, a rope of aloe
fibre. A curb or restraint.]
29 (return)
[ Raprancutan cuchurcani:
literally, ‘I have clipped their wings.’ Rapra, a wing.]
30 (return)
[ The powerful nation of
Chancas, with their chief, Huancavilca, inhabited the great valley of
Andahuaylas and were formidable rivals of the Incas. But they were subdued by
Pachacuti long before Ollantay can have been born. An allowable dramatic
anachronism.]
31 (return)
[ Huancavilca was chief of the
powerful nation of Chancas.]
32 (return)
[ Ñusta, Princess.]
33 (return)
[ Pisipachiyqui, to suffer from
the void caused by absence. Pisipay, to regret the absence of, to miss any
one.]
34 (return)
[ The Dominican text has misi,
a cat, instead of allco, a dog. Von Tschudi thought that misi was a word of
Spanish origin. Zegarra says that it is not. Before the Spaniards came, there
was a small wild cat in the Andes called misi-puna. But the Justiniani text has
allco, a dog.]
35 (return)
[ Achancara, a begonia. A red
flower in the neighbourhood of Cuzco, according to Zegarra. One variety is red
and white.]
36 (return)
[ The llanta is the main rope
of the quipu, about a yard long. The small cords of llama wool, of various
colours, denoting different subjects, each with various kinds of knots,
recording numbers.]
37 (return)
[ This, as we have seen, was
not the reason why Ollantay fled from Cuzco; but, from a leader’s point of
view, it was an excellent reason to give to the people of Anti-suyu. The great
wars of the Incas were, to some extent, a heavy drain upon the people, but the
recruiting was managed with such skill, and was so equally divided among a
number of provinces, that it was not much felt.]
38 (return)
[ The snowy mountain far to the
south, in sight from Cuzco. Uilca, sacred; unuta, water. Here is the source of
the river Uilcamayu, which flows by Ollantay-tampu.]
39 (return)
[ The aged Hanco Huayllu as
Auqui, or Prince of the Blood, and relation of the High Priest, gave eclat to
these ceremonies.]
40 (return)
[ Quiscahuan. anything full of
thorns.]
41 (return)
[ Puna, the loftier parts of
the Andes.]
42 (return)
[ Compi, cloth or a cloak. This
was an expression of the ancient Peruvians, perhaps equivalent to our
‘hoodwinking.’]
43 (return)
[ Apu Maruti was the head of
the ayllu of the Inca Yahuar Huaccac, grandfather of Pachacuti. It was called
the ayllu Aucaylli Panaca.—Mesa, Anales del Cuzco, quoted by Zegarra.]
44 (return)
[ Uilcapampa, mass of mountains
between the Uilcamayu and Apurimac.]
45 (return)
[ Tinqui Queru, between
Urupampa and Tampu. The word means ‘two vases coupled.’ Here are two rounded
hills connected by a saddle, three and a half miles from Tampu.]
46 (return)
[ Chara, was another descendant
of Yahuar Huaccac.]
47 (return)
[ A ravine on the right bank of
the Vilcamayu.]
48 (return)
[ Pachar is on the left bank of
the Vilcamayu opposite Ollantay-tampu, with which it is connected by a rope
bridge.]
49 (return)
[ Huancas, natives of the
valley of Jauja—Inca recruits.]
50 (return)
[ Like Ollantay in his appeal
to the Inca, Rumi-ñaui, in the original Quichua, has recourse to octosyllabic
quatrains, the first and last lines rhyming, and the second and third.]
51 (return)
[ Rumi, a stone.]
52 (return)
[ Clearly, from Rumi-ñaui’s own
account, the strategy of Urco Huaranca had been a complete and brilliant
success.]
53 (return)
[ Aclla Cuna, the selected
ones, the Virgins of the Sun. They were under the supervision of so called
Mothers—Mama Cuna. The novices were not obliged to take the oaths at the
end of their novitiate.]
54 (return)
[ Rumi-ñaui is the interlocutor
in the Justiniani text, in the Dominican text, and in the text of Spilsbury.
Yet Zegarra would substitute the Uillac Uma or High Priest for Rumi-ñaui. His
argument is that the interlocutor was of the blood-royal, and that the High
Priest was always of the blood-royal, while Rumi-ñaui was not. But the text
does not say that the interlocutor was of the royal blood. Zegarra also says
that the interlocutor wore a black cloak with a long train, and that this was
the dress of the High Priest. But it was not the dress of the High Priest as
described by the best authorities. It was probably the general mourning dress.
The threats addressed to Piqui Chaqui were likely enough to come from a
soldier, but not from the High Priest as he is portrayed in this drama.]
55 (return)
[ Paccay (mimosa incana), a
tree with large pods, having a snow-white woolly substance round the seeds,
with sweet juice.]
56 (return)
[ The Zegarra and Spilsbury
texts have Ccan Incacri, which Zegarra translates, ‘relation of the Inca, of
the royal family.’ Spilsbury is more correct. He has ‘partisan of the Inca.’
The more authentic Justiniani text has Ccan Pana. The particle ri is one of
emphasis or repetition. It does not mean a relation.]
57 (return)
[ The Zegarra and Spilsbury
texts have hualpa, a game bird. The Justiniani text has anca, an eagle, which
is the correct reading.]
58 (return)
[ The Inca Pachacuti does not
appear to advantage in the drama. But he was the greatest man of his dynasty,
indeed the greatest that the red race has produced. He was a hero in his youth,
a most able administrator in mature age. As a very old man some needless
cruelties are reported of him which annoyed his son.]
59 (return)
[ The eldest son was Amaru
Tupac. He was passed over by his father with his own consent, and was ever
faithful to his younger brother. He was an able general.]
60 (return)
[ This was exactly what Piqui
Chaqui was sent to Cuzco to find out. The expression Apumusac pununayta, ‘I go
to fetch my bed,’ is one of joy at any fortunate event, in Quichua.]
61 (return)
[ Intic Huamin Caccunan (Intic
Huarminca Caycuna, correct), ‘Ye women of the Sun.’ Zegarra thought, on the
authority of Garcilasso de la Vega, that these could not be select Virgins of
the Sun, because the virgins were never allowed outside their convent, and not
even women might enter. He is clearly wrong. Much higher authorities than
Garcilasso, as regards this point, especially Valera, tell us that the virgins
were treated with the greatest honour and respect. They took part in great
receptions and festivals, and when they passed along the streets they had a
guard of honour.]
62 (return)
[ Rumi. He keeps playing upon
his name.]
63 (return)
[ Again playing upon the name
of Rumi-ñaui. The High Priest calls for haste, so he substitutes Tunqui for
naui (eye), the tunqui (Rupicola Peruviana) being one of the most beautiful
birds in the forests.]
64 (return)
[ Sunchu, a very large
composita with a yellow flower, growing round Cuzco. It was one of those which
were used on sacred festivals.]
65 (return)
[ Nucchu is a salvia, also
considered sacred. A red flower. Perhaps these flowers were sent as a summons
from the Inca, but I have not seen the custom mentioned elsewhere.]
66 (return)
[ Schineus Molle, a tree with
pinnate leaves, and panicles of red berries, well known in the Mediterranean
countries, into which it was introduced from Peru. Called by the English
‘pepper tree.’]
67 (return)
[ Several bushes are called
chilca in Peru. Eupatorium chilca (R. P.), baccharis scandens, and molina
latifolia. Stereoxylon pendulum is called puna chilca.]
68 (return)
[ A kind of cactus, of which
they make needles, grows abundantly on the mountains round Ollantay-tampu. It
is called ahuarancu. They set fire to the cacti as a war signal. Zegarra calls
it a thistle. The word in the Justiniani text is ahuarancu.]
69 (return)
[ Tinqui Queru, between
Urupampa and Tampu. The word means ‘two vases coupled.’ Here are two rounded
hills connected by a saddle, three and a half miles from Tampu. (Taken from
FN#45.)]
70 (return)
[ Yanahuara, a ravine near
Urubamba, where some of the troops of Rumi-ñaui had been posted.]
71 (return)
[ Signal lights.]
72 (return)
[ Ccapac Raymi, the great
festival of the Sun. December 22.]
73 (return)
[ Piqui Chaqui is literally
‘flea foot.’ He is punning on his name.]
74 (return)
[ Tocarpu, a pole or stake used
at executions. Condemned prisoners were fastened to a tocarpu before being
hurled over a precipice.]
75 (return)
[ Piqui Chaqui had an inkling
that the Inca had expressed dislike at the shedding of blood. He ventured to
say these words in the faint hope that they might remind the Inca of this
dislike.]
76 (return)
[ Rumi-ñaui at it again: for
ever ringing changes on his name rumi, a stone.]
77 (return)
[ The plume and the arrow were
the insignia of a general.]
78 (return)
[ Rather a staggerer for
Rumi-ñaui! Perhaps, too, the change is too sudden, and infringes the
probabilities. Tupac Yupanqui may have thought that his father had been unjust
and that there were excuses. It is known that the young Inca was indignant at
some other cruelties of his father. As a magnanimous warrior he may have
despised the treacherous methods of Rumi-ñaui. He may have valued Ollantay’s
known valour and ability, and have been loth to lose his services. All these
considerations may have influenced him more or less. The rebels were the best
men he had.]
79 (return)
[ Ranti, a deputy.]
80 (return)
[ Canari, a warlike tribe of
Indians, in the south part of the kingdom of Quito. They were first conquered
by Tupac Yupanqui, and they became devoted to him.]
81 (return)
[ Aclla, chosen; Huasi, house:
palace of the Virgins of the sun.]
82 (return)
[ Ccacca means a rock.]
83 (return)
[ My former translation, and
those of Barranca and Tschudi, treated puma and amaru (snake) as epithets
applied to Mama Ccacca. Zegarra considers that the puma and snake were intended
to be actually in the dungeon, and I believe he is right. The puma would not
have hurt his fellow-prisoner. Unpleasant animals were occasionally put into
the prisons of criminals. The Incas kept pumas as pets.]
84 (return)
[ The early Incas never married
their sisters or relations. Pachacuti’s mother was daughter of the chief of
Anta. His wife, Anahuarqui, was no relation. But the wife of Tupac Yupanqui was
his sister Mama Ocllo.]
85 (return)
[ A play upon the word
yupanqui, which means literally, ‘you will count.’ The word was a title of the
Incas, meaning, ‘you will count as virtuous, brave,’ &c.]