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Updated: June 12, 2025
This interpretation of the custom is at all events rendered highly probable by a similar custom observed by the ancient Peruvians, and thus described by the old Spanish historian Acosta: "They take a certain portion of the most fruitful of the maize that grows in their farms, the which they put in a certain granary which they do call Pirua, with certain ceremonies, watching three nights; they put this maize in the richest garments they have, and being thus wrapped and dressed, they worship this Pirua, and hold it in great veneration, saying it is the mother of the maize of their inheritances, and that by this means the maize augments and is preserved.
Acosta, and three or four other cavaliers who surrendered with Gonzalo, were sent to execution on the same day with their chief; and Gasca, on the morning following the dismal tragedy, broke up his quarters and marched with his whole army to Cuzco, where he was received by the politic people with the same enthusiasm which they had so recently shown to his rival.
He ranks after Garcilasso and Christoval, but before earlier Spanish writers, such as Acosta, who knew not Quichua. According to Salcamayhuia, the Inca Uiracocha was like James III., fond of architecture and averse to war. He gave the realm to his bastard, Urca, who was defeated and killed by the Chancas.
Father Acosta saw them at the foot of the Andes, about the end of the sixteenth century; but little care being taken of them, they scarcely ever bred, and the race soon became extinct. They were assembled by hundreds, either to carry merchandise across the Cordilleras, or to follow the armies in their expeditions of discovery and pillage.
Acosta notices the circumstance slightly in his Natural and Moral History of the Indies, published in 1591, and takes it evidently from Gomara. Mariana, in his history of Spain, published in 1592, also mentions it, but expresses a doubt of its truth, and derives his information manifestly from Gomara. Herrera, who published his history of the Indies in 1601, takes no notice of the story.
Stunned by the unexpected reverse of fortune, the unhappy chief could hardly comprehend his situation. "What remains for us?" said he to Acosta, one of those who still adhered to him. "Fall on the enemy, since nothing else is left," answered the non- hearted soldier, "and die like Romans!"
Such are the material points of the circumstantial relation furnished by Garcilasso de la Vega, one hundred and twenty years after the event. In regard to authority, he recollects to have heard the story when he was a child, as a subject of conversation between his father and the neighbors, and he refers to the histories of the Indies, by Acosta and Gomara, for confirmation.
Uiracocha saw the apparition, as Père Acosta rightly says, and Yupanqui was not the son but the grandson of this Inca Uiracocha. Uiracocha's own son was Pachacutec, which simply means 'Revolution, 'they say, by way of by-word Pachamcutin, which means "the world changes." Christoval's form of the story is peculiarly gratifying in one way.
Our welcome was such as might have been expected: Norah was received as a daughter, and Don Carlos and I were treated as heroes; and by none more so than by Isabella Monterola, who has since, to my great happiness, become my wife. My cousin, Colonel Acosta, as I will still call him, was truly mourned for. "Poor fellow!" said Don Fernando; "the loss is ours.
On consideration she fancied, that although the particular motive for murdering Acosta would be dismissed with laughter, still this might not clear her of the murder, which on some other motive she might have committed.
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