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Whether he partook of such a delicacy as monkey meat, which all Amazonian Indians relish, but which is not eaten by the highlanders, may be doubted. Garcilasso speaks of Tupac Amaru's preferring to entrust himself to the hands of the Spaniards "rather than to perish of famine." His Indian allies lived perfectly well in a region where monkeys abound.
The battle was still raging on the height; the Galicians, though supported by Castilian troops under Don Hurtado de Mendoza and Garcilasso de la Vega, were severely pressed and roughly handled by the Moors: at length a brave standard-bearer, Luys Mazeda by name, threw himself into the midst of the enemy and planted his banner on the summit.
Garcilasso had shortened his sword, and, as his adversary raised his arm to strike, had pierced him to the heart. The laws of chivalry were observed throughout the combat no one interfered on either side.
A few days later, however, after John Sierra had told him some interesting stories of life in Cuzco, the Inca decided to reconsider the matter. His regents had a long debate, observed the flying of birds and the nature of the weather, but according to Garcilasso "made no inquiries of the devil."
Payne appears to prefer Christoval's legend of the Inca crystal-gazer, to the rival version of Garcilasso. The Yunca form of the worship of Pachacamac Mr. Payne regards as an example of degradation. He disbelieves Garcilasso's statement, that human sacrifices were not made to the Sun. Garcilasso must, if Mr.
But behind Sun worship was the faith in a Being who 'advanced the Sun so far above all the stars of heaven. This Being was Pachacamac, 'the sustainer of the world. The question then arises, Is Pachacamac a form of the same creative being whom we find among the lowest savages; or is he the result of philosophical reflection? The latter was the opinion of Garcilasso.
The imputation of carelessness in his statements to use a temperate phrase was brought against Gomara in his own day; and Garcilasso tells us, that, when called to account by some of the Peruvian cavaliers for misstatements which bore hard on themselves, the historian made but an awkward explanation.
They called themselves Manco-Capac and Mama-Oello, and were of majestic appearance; according to Garcilasso de la Vega, towards the middle of the twelfth century they united together a number of wandering tribes, and laid the foundations of the town of Cuzco. Manco-Capac had taught the men agriculture and mechanical arts, whilst Mama-Oello instructed the women in spinning and weaving.
Three years after Manco's retirement to the wilds of Uilcapampa there was born in Cuzco in the year 1539, Garcilasso Inca de la Vega, the son of an Inca princess and one of the conquistadores. As a small child Garcilasso heard of the activities of his royal relative. He left Peru as a boy and spent the rest of his life in Spain.
Garcilasso was learned in all the learning of the Europeans, and, as an Inca on the mother's side, had claims on the loyalty of the defeated race. He set himself diligently to collect both their priestly and popular traditions, and his account of them is the more trustworthy as it coincides with what we know to have been true in lands with which Garcilasso had little acquaintance.
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