The Incas of Peru

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TABLE OF CONTENTS

TABLE OF CONTENTS 1

PREFACE 6

ILLUSTRATIONS 9

CHAPTER I — THE TELLERS OF THE STORY 10

CHAPTER II — THE MEGALITHIC AGE 19

CHAPTER III — THE LIST OF KINGS 32

CHAPTER IV — THE PACCARI-TAMPU MYTH 36

CHAPTER V — RISE OF THE INCAS 40

CHAPTER VI — THE STOLEN CHILD 45

CHAPTER VII — EMPIRE 50

CHAPTER VIII — RELIGION OF THE INCAS 60

CHAPTER IX — THE INCA CALENDAR, FESTIVALS, AND DRESS OF THE SOVEREIGN AND HIS QUEEN 72

CHAPTER X — LANGUAGE AND LITERATURE OF THE INCAS 84

CHAPTER XI — CONDITION OF THE PEOPLE 95

NOTE TO THE CHAPTER ON THE CONDITION OF THE PEOPLE 100

CHAPTER XII — TTAHU A-NTIN-SUYU 102

I — CUNTI-SUYU 102

II — CHINCHAY-SUYU 104

III — COLLA-SUYU 108

IV — ANTI-SUYU 111

CHAPTER XIII — THE COAST VALLEYS 115

CHAPTER XIV — THE CHIMU 121

CHAPTER XV — THE CHINCHA CONFEDERACY 130

CHAPTER XVI — THE CATACLYSM 136

CHAPTER XVII — GARCILASSO INCA DE LA VEGA 145

CHAPTER XVIII — THE LAST OF THE INCAS 156

APPENDIX A — NOTE ON THE CHAPTER ON THE LIST OF KINGS 165

OLD KINGS OF PERU 166

APPENDIX B — NOTE ON THE NAMES QUICHUA AND AYMARA 171

APPENDIX C — NOTE ON THE ARCHITECTURE AND ARTS OF THE INCAS 175

APPENDIX D — APU OLLANTAY 177

INTRODUCTION 177

MS. TEXTS. 183

OLLANTAY 184

ACTS AND SCENES 184

OLLANTAY DRAMATIS PERSONÆ 186

SCENE 186

DRAMATIS PERSONÆ 186

ACT I 187

SCENE 1 187

SCENE 2 197

SCENE 3 203

SCENE 4 207

SCENE 5 213

ACT II 215

SCENE 1 215

SCENE 2 220

SCENE 3 222

ACT III 226

SCENE 1 226

SCENE 2 229

SCENE 3 231

SCENE 4 234

SCENE 5 235

SCENE 6 239

SCENE 7 251

APPENDIX E — INCA FOLKLORE 256

THE INCAS OF PERU

SIR CLEMENTS R. MARKHAM

THE INCAS OF PERU

BY

SIR CLEMENTS MARKHAM, K.C.B.

D.SC. (Camb.), F.R.S., F.R.G.S., F.S.A.

CORRESPONDING MEMBER OF THE ROYAL ACADEMY OF HISTORY AT MADRID AND OF THE GEOGRAPHICAL SOCIETIES OF PERU AND BOLIVIA

WITH 16 ILLUSTRATIONS AND A MAP

THIRD IMPRESSION (SECOND EDITION)

PREFACE

THE fascinating story of Inca civilisation was told to our fathers by Dr. Robertson, whose ‘History of America’ appeared in 1778, and to ourselves by Mr. Prescott, whose ‘Conquest of Peru’ was published in 1843. It is assumed that most educated people have read the latter work. But since its publication a great deal of subsequently discovered material has quite altered our view of some things, and thrown entirely new light upon others. Yet Mr. Prescott’s work can never lose its high position as a carefully written and very charming history.

It is now more than sixty years ago since the present writer came under the influence of that fascination, when, as a naval cadet on board H.M.S. Collingwood, the flagship in the Pacific, he first gazed on the land of the Incas. The noble Symondite line-of-battle ship rounded the northern headland of San Lorenzo Island, and made her stately way to her anchorage in Callao roads. I was just fourteen, and under the wing of Lieutenant Peel, aged nineteen (afterwards the gallant Sir William Peel), who was officer of my watch lucidly the comparative value of the authorities he had used, adding that there were probably others of equal importance that he had not seen. Once he said that no history could be quite satisfactory unless the author was personally acquainted with the localities he had to describe. He gave me valuable advice, and said that he would be much interested in the results of my journey. I used to drive over the country in a buggy, and pull on the quiet little Nississisett river with Amory. My stay of ten days at Pepperell, with the great historian, is a time which I always look back to with feelings of pleasure and gratitude. It was a fitting introduction to my Peruvian researches.

From Lima I made several excursions, and explored the coast from Lima to Nasca. Crossing an unfrequented pass of the Andes from Yea, I made several excursions from my headquarters at Ayacucho, and eventually went thence to Cuzco. At the city of the Incas I remained several weeks, carefully examining the ruins, and learning much from such recipients of folklore as Dr. Julian Ochoa and the Señora Astete. From Cuzco I went to the valley of Vilcamayu occupied in researches, and then over the Andes to spend a fortnight with Dr. Justiniani, a descendant of the Incas, at Laris, and to copy his manuscripts. My next journey was to Paucartambo, whence I penetrated far into the wild montaña. Finally I went from Cuzco to Arequipa by the lofty pass of Rumihuasi.

On my return to England I continued my studies until, in 1859 to 1861, I was engaged on the important public service of introducing the cultivation of the various species of quinine-yielding chinchona trees from South America into British India. I had the pleasure of making the acquaintance of that splendid old warrior, General Miller, who referred me to new mines of information among the ‘Papeles Varios’ of the Lima library. During my journeys I was able to explore great part of the northern half of the basin of Lake Titicaca, and the Montaña of Caravaya. I also collected several Quichua songs. Throughout my journeys in Peru I received the heartiest welcomes and the most unbounded hospitality and kindness. The three Indians who went with me into the forests of Caravaya were obliging, willing, and faithful. My experience with them and others gave me a high opinion of the Indian character.

Since my return from Peru, nearly fifty years ago, I have kept up my knowledge of the literary labours of the Peruvians, in the direction of Inca research, by correspondence with friends, and the receipt of books and pamphlets. My most valued correspondents have been Don E. Larrabure y Unanue, Don Manuel Gonzalez de la Rosa, Don José Toribio Polo, and Don Ricardo Palma. I also received much kind assistance from friends in Spain, now departed, Don Pascual de Gayangos, and especially from Don Marcos Jimenez de la Espada. The literary labours of these and other Spanish and Peruvian authors attain a high standard. I have since devoted my efforts to a complete mastery of all the original authorities on Inca history and civilisation. It is not enough to dip into them, nor even to read them, in order to obtain such a mastery. The problems that present themselves in the study of Inca civilisation are often complicated, they need much weighing of evidence, and are difficult of solution. My own studies have extended over many years, during which time I have translated and annotated the principal authorities, made indexes,{1} and compared their various statements on each point as it arises. Without such thoroughness, an author is scarcely justified in entering upon so difficult and complicated an inquiry.

Having reached my eightieth birthday, I have abandoned the idea of completing a detailed history which I once entertained. But I have felt that a series of essays, based upon my researches, might at all events be published with advantage, as the subject is one of general interest, alike fascinating and historically important, and as the results of the studies of a lifetime are likely to be of some value. In the form in which the essays are presented, it is my hope that they will be interesting to the general reader, while offering useful material for study to the more serious historical student.

I have added, as appendices, a translation of the Inca drama of Ollantay; and a curious love story told to Morua by Amautas, in about 1585. It is one of the very few remains of ancient Inca folklore.

The accompanying map is used for the illustration of this work by permission of the council of the Royal Geographical Society. The original compilation and drawing has been made on a scale of 1: 1,000,000 in four sheets; but for the purpose of publication the map has been reduced to a scale of 1: 2,000,000. The map extends from 8° to 18° S. and from 65° to 74° W., the area included being about 418,000 square miles. No regular surveys exist of the region as a whole, nor are any likely to be undertaken for years to come. Consequently, for the greater part of it, the mapping has depended upon route traverses varying considerably in merit, but fairly good in cases where astronomical observations have been taken.

The compilation and drawing has taken two years, and has necessitated comparing and determining the value of a large amount of cartographical material and many observations.

About sixty observed positions for latitude and twenty for longitude have been accepted, and the materials used include thirty-two recent maps and reports. The map includes the original land of the Incas, the basin of Lake Titicaca, and the eastern montaña.

I have to thank the Government of Peru and the Lima Geographical Society, as well as many others, for much valuable assistance in the provision of materials. The very difficult work of compilation has been admirably done by Mr. Reeves, the accomplished Map Curator of the Royal Geographical Society, and by Mr. Batchelor, the very able draughtsman.

CLEMENTS R. MARKHAM.

21 ECCLESTON SQUARE, S.W.

July 1910.

ILLUSTRATIONS

BRIDGE OVER GORGE OF RIO DE PAMPAS

MONOLITHIC DOORWAY, TIAHUANACU

PART OF CARVED BORDER, TIAHUANACU DOORWAY

SACSAHUAMAN FORTRESS, CUZCO

CHAVIN STONE

BRIDGE OVER THE APURIMAC

WALLS OF THE TEMPLE OF THE SUN, CUZCO

MAIZE CONOPA

THE INTI-HUATANA OF PISSAC

HEAD-DRESS OF HIGH PRIEST

GOLD TUPU OR PIN

GOLD BREASTPLATE FROM CUZCO

LARGE MONOLITH ON CITADEL OF OLLANTAY-TAMPU

UPPER TERRACE ON CITADEL OF OLLANTAY-TAMPU

ANTI-SUYU FOREST

COLCAMPATA, CUZCO

MAP OF THE EMPIRE OF THE INCAS (SOUTH PERU AND NORTH BOLIVIA)

THE INCAS OF PERU

CHAPTER I — THE TELLERS OF THE STORY

BEFORE entering upon a contemplation of the Inca history and civilisation, a story of no ordinary interest, it seems natural to wish for some acquaintance with those who told the story. It is not intended to enter upon a full critical examination of their work. That has been done elsewhere.{2} It will suffice to give a more popular account of the tellers of the story.

Rude and destructive as most of the Spanish conquerors were, and as all are generally supposed to have been, there were some who sympathised with the conquered people, were filled with admiration at their civilisation and the excellent results of their rule, and were capable of making researches and recording their impressions. Nor were these authors confined to the learned professions. First and foremost were the military writers. Some of their works are lost to us, but the narratives of at least four have been preserved.

Among these Pedro de Cieza de Leon takes the first and most honourable place. Imagine a little boy of fourteen entering upon a soldier’s life in the undiscovered wilds of South America, and, without further instruction, becoming the highest authority on Inca history. It seems wonderful, yet it was at the early age of fourteen that Cieza de Leon embarked for the new world. He was born in 1519 at the town of Llerena, in Estremadura, about nineteen leagues east of Badajos, at the foot of the Sierra de San Miguel, a Moorish looking place surrounded by a wall with brick towers, and five great gates. It produced several distinguished men, including Juan de Pozo, the watchmaker who placed the giralda on the tower of Seville Cathedral. At Llerena Pedro de Cieza passed his childhood, but his boyhood was scarce begun when he embarked at Seville; serving under Pedro de Heredia, the founder and first governor of Carthagena, on the Spanish Main. Soon afterwards, in 1538, young Pedro de Cieza joined the expedition of Vadillo up the valley of the Cauca. At an age when most boys are at school, this lad had been sharing all the hardships and perils of seasoned veterans, and even then he was gifted with powers of observation far beyond his years.

The character of our soldier chronicler was destined to be formed in a rough and savage school. It is certainly most remarkable that so fine a character should have been formed amidst all the horrors of the Spanish American conquests. Humane, generous, full of noble sympathies, observant and methodical; he was bred amidst scenes of cruelty, pillage, and wanton destruction, which were calculated to produce a far different character. Considering the circumstances in which he was placed from early boyhood, his book is certainly a most extraordinary, as well as a most valuable, result of his military services and researches. He began to write a journal when serving under Robledo in the Cauca valley in 1541. He says: ‘As I noted the many great and strange things that are to be seen in the new world of the Indies there came upon me a strong desire to write an account of some of them, as well those which I have seen with my own eyes as those I heard of from persons of good repute.’ In another place he says: ‘Oftentimes when the other soldiers were sleeping, I was tiring myself in writing. Neither fatigue nor the ruggedness of the country, nor the mountains and rivers, nor intolerable hunger and suffering, have ever been sufficient to obstruct my two duties, namely, writing and following my flag and my captain without fault.’

Cieza de Leon made his way by land to Quito, and then travelled all over Peru collecting information. He finished the first part of his ‘Chronicle in September 1550, when at the age of thirty-two. It is mainly a geographical description of the country, with sailing directions for the coast, and an account of the Inca roads and bridges. In the second part he reviewed the system of government of the Incas, with the events of each reign. He spared no pains to obtain the best and most authentic information, and in 1550 he went to Cuzco to confer with one of the surviving Incas. His sympathy with the conquered people, and generous appreciation of their many good qualities, give a special charm to his narrative.

Cieza de Leon stands first in the first rank of authorities on Inca civilisation.{3}

Another soldier-author was Juan de Betanzos. We first hear of his book from Friar Gregorio de Garcia, who wrote his ‘Origen de los Indios’ in 1607. He announced that he possessed the manuscript of Betanzos, and he made great use of it, copying the first two chapters wholesale. The incomplete manuscript in the Escurial, of which Prescott had a copy, only contains the eighteen first chapters and part of another. It was edited and printed in 1880 by Jimenez de la Espada. The complete manuscript which belonged to Garcia has not been found. Juan de Betanzos was probably from Galicia, and came to Peru with Hernando Pizarro. He became a citizen of Cuzco, and married a daughter of the Inca Atahualpa. Betanzos took great pains to learn the Quichua language, and was employed to negotiate with the Incas in Vilcapampa. He was appointed official interpreter to the Audiencia and to successive Viceroys. His principal work, entitled ‘Suma y narracion de los Incas,’ was composed by order of the Viceroy, Don Antonio de Mendoza, and was finished in 1551, but was not published owing to the Viceroy’s death. He also wrote a ‘Doctrina,’ and two vocabularies which are lost. The date of the death of Betanzos is unknown, but he certainly lived twenty years after he wrote the ‘Suma y narracion.’ Betanzos was imbued with the spirit of the natives, and he has portrayed native feeling and character as no other Spaniard could have done. He gives an excellent and almost dramatic account of the Chanca war with the Incas, and his versions of the early myths are important. He ranks next to Cieza de Leon as an authority.

Sarmiento, a militant sailor, is the highest authority as regards the historical events of the Inca period, though his work has only quite recently been brought to light. The beautiful manuscript, illustrated with coats of arms, found its way into the library of Gronovius, and was bought for the University of Göttingen in 1785. It remained in the university library, unnoticed, for 120 years. But, in August 1906, the learned librarian, Dr. Pietschmann, published the text at Berlin, carefully edited and annotated and with a valuable introduction.{4}

Pedro Sarmiento de Gamboa was a seaman of some distinction, and was a leader in Mandana’s voyage to the Solomon Islands.{5} He accompanied the Viceroy Toledo, and was employed by that statesman to write a history of the Incas. It is without doubt the most authentic and reliable we possess, as regards the course of events. For it was compiled from the carefully attested evidence of the Incas themselves, who were officially examined on oath, so that Sarmiento had the means of obtaining accurate information which no other writer possessed. The chapters were afterwards read over to the forty-two Incas who gave evidence, in their own language, and received their final corrections. The history was finished and sent to Spain in 1572.

Pedro Pizarro, who was a cousin of the conqueror, went to Peru as his page when only fifteen. He eventually retired to Arequipa, where he wrote his ‘Relaciones,’ finished in 1571. Prescott had a copy of the manuscript, but it was not printed until quite recently.{6} There were other writers among the military men, notably Francisco de Chaves, but their work is lost to us.

Among the lawyers the work of Zarate was published in 1555, differing a good deal from the manuscript, and it is not of much value. The writings of the licentiate Polo de Ondegardo are more important. He occupied the post of Corregidor of Cuzco in 1560, and accompanied the Viceroy Toledo on his journey of inspection ten years afterwards. He made researches into the laws and administration of the Incas, but his knowledge of the language was limited. His two ‘Relaciones’ were written in 1561 and 1570. They have never been printed. Prescott had copies of them. Another ‘Report’ by Polo is in the National Library at Madrid. It describes the division and tenure of land, and some administrative details. The ‘Relacion’ of Fernando de Santillan is of about the same value, and was written at the same period.{7} It is mainly devoted to a discussion of the laws and customs relating to the collection of tribute. The licentiate Juan de Matienza was a contemporary of Ondegardo and Santillan, and discussed the ancient institutions with the same objects. His manuscript is in the British Museum. In the following century Juan de Solorzano digested the numerous laws in the ‘Politica Indiana,’ and the prolific legislation of the Viceroy Toledo is embodied in the ‘Ordenanzas del Peru,’ published at Lima in 1683. All the lawyers who studied the subject express their admiration of the government of the Incas.

The geographers were the local officials who were ordered to draw up topographical reports on their several provinces. Most of these reports were written between 1570 and 1590, and they naturally vary very much in value. The ‘Relaciones Geograficas de Indias (Peru)’ were published at Madrid in four large volumes, between 1881 and 1897.

The priests were the most diligent inquirers respecting the native religion, rites and ceremonies. The first priest who came with Pizarro was the Dominican friar, Vicente de Valverde. He wrote a ‘Carta Relacion’ on the affairs of Peru, and some letters to Charles V, containing original information, but he left the country in 1541, and was there too short a time for his writings to be of much value. The best known clerical author on Peru was the Jesuit Josef de Acosta, who was born at Medina del Campo in 1540, and was in Peru from 1570 to 1586, travelling over all parts of the country. He then went to Mexico, and died at Salamanca in 1600. His great work, ‘Historia Natural de las Indias,’ in its complete form, was first published at Seville in 1590. Hakluyt and Purchas gave extracts from it, and the whole work was translated into English in 1604 by Edward Grimston. It was much used by subsequent writers. The Inca Garcilasso quotes it twenty-seven times, and Prescott nineteen times. Acosta’s work will always be valuable, but he was superficial and an indifferent Quichua scholar. He is superseded in several branches of his subject by writers whose works have become known in recent years.

Among these the most important is Cristoval de Molina, priest of the hospital for natives at Cuzco, who wrote a ‘Report on the Fables and Rites of the Incas addressed to the Bishop Artaun, 1570-84. Molina had peculiar opportunities for collecting accurate information. He was a master of the Quichua language, he examined native chiefs and learned men who could remember the Inca Empire in the days of its prosperity, and his position at the hospital at Cuzco gave him an intimate acquaintance with the native character. Molina gives very interesting accounts of the periodical festivals and the religion, and twelve prayers in the original Quichua. Very intimately connected with the work of Molina is that of Miguel Cavello Balboa, who wrote at Quito between 1576 and 1586. In the opening address of Molina to the Bishop he mentions a previous account which he had submitted on the origin, history, and government of the Incas. This account appears to have been procured and appropriated by Balboa, who tells us that his history is based on the learned writings of Cristoval de Molina.

Miguel Cavello Balboa was a soldier who took orders late in life and went out to Peru in 1566. He settled at Quito and devoted himself to the preparation of his work entitled ‘Miscellanea Austral.’ He is the only authority who gives any tradition respecting the origin of the coast people; and he supplies an excellent narrative of the war between Huascar and Atahualpa, including the love episode of Quilacu.{8}

The history of the Incas by Friar Martin de Morua is still in manuscript. Morua had studied the Quichua language. His work, finished in 1590, is full of valuable information. A copy of the manuscript was obtained by Dr. Gonzalez de la Rosa from the Loyola archives in 1909.

Some of the Jesuits were engaged in the work of extirpating idolatry. Their reports throw light on the legends and superstitions of the people on and near the coast. These are contained in the very rare work of Arriaga (1621), and in the report of Avila on the legends and myths of Huarochiri. The work of another Jesuit named Luis de Teruel, who wrote an account of his labours for the extirpation of idolatry, is lost, as well as that of Hernando Avendaño, some of whose sermons in Quichua have been preserved. Fray Alonzo Ramos Gavilan, in his ‘History of the Church of Copacabana’ (1620), throws light on the movements of the mitimaes or colonists in the Collao, and gives some new details respecting the consecrated virgins, the sacrifices, and the deities worshipped on the shores of lake Titicaca. The ‘Coronica Moralizada,’ by Antonio de la Calancha (1638-53), is a voluminous record of the Order of St. Augustine in Peru. There is a good deal that is interesting and important scattered among the stories of martyrdoms and miracles of the Augustine friars. Calancha gives many details respecting the manners and customs of the Indians, and the topography of the country. He is the only writer who has given any account of the religion of the Chimu. He also gives the most accurate version of the Inca calendar. The chronicle of the Franciscans by Diego de Cordova y Salinas, published at Madrid in 1643, is of less value.

Fernando Montesinos, born at Cuenca, was in holy orders and a licentiate in canon law. He appears to have gone to Peru in 1629, in the train of the Viceroy Count of Chinchon. After filling some appointments, he gave himself up entirely to historical researches and mining speculations, travelling over all parts of Peru. In 1639 he came to live at Lima, and he was employed to write an account of the ‘Auto de Fé’ in that year. He also published a book on the workings of metals. The last date which shows Montesinos to have been in Peru is 1642. After his return to Spain he became cura of a village near Seville, and in 1644 he submitted a memorial to the King asking for some dignity as a reward for his services.{9}

Montesinos wrote ‘Ophir de España, Memorias Historiales y Políticas del Perú.’ The long list of Kings of Peru given by Montesinos did not originate with him, but was due to earlier writers long before his time. He, however, collected some interesting traditions, but his absurd contention that Peru was peopled by Armenians under the leadership of Noah’s great-grandson Ophir destroys all confidence in his statements.

The work of Montesinos was found by Muñoz in the convent of San José at Seville. Muñoz got possession of the manuscripts, and Ternaux Compans obtained a copy, of which he published a French translation in 1840. The manuscripts were brought to Madrid, and Jimenez de la Espada published the second book, containing the long list of Peruvian Kings, in 1882.

By far the greatest of the clerical authors who wrote on Inca civilisation had the advantage of being a mestizo. Blas Valera was the son of Lius de Valera, a soldier of the conquest, by a Peruvian lady of the court of Atahualpa, and was born at Chachapoyas in about 1540. He was brought up at Caxamarca, and afterwards at Truxillo, until his twentieth year. At Truxillo he learnt Latin, while Quichua was his native tongue. He took orders at the age of twenty-eight, and became a Jesuit. In 1571 he was sent to Cuzco as a catechist, and was there for at least ten years. He then went to Juli and La Paz, and later was at Quito and in the northern parts of Peru. In about 1594 he embarked at Callao for Cadiz. He was in that city when it was taken by the English under the Earl of Essex in 1596. But the Jesuits were allowed to depart with their papers. Blas Valera died soon afterwards.

Blas Valera had qualifications and advantages possessed by no other writer. The Inca Garcilasso knew Quichua, but he was a child, and only twenty when he went to Spain. It was after an interval of forty years that he thought of writing about his native country. Blas Valera, like Garcilasso, was half a Peruvian, and Quichua was his native language. But unlike Garcilasso, instead of going to Spain when he was twenty, he worked for Peru and its people for thirty years, devoting Himself to a study of the history, literature, and ancient customs of his countrymen, receiving their records and legends from the older Amautas and Quipucamayocs who could remember the Inca rule, and their lists of kings. His perfect mastery of the language enabled him to do this with a thoroughness which no Spaniard could approach.

Blas Valera brought his writings with him to Spain, doubtless with a view to publication. He had written a ‘Historia del Peru’ in Latin which, after his death, was given to the Inca Garcilasso, who made very extensive use of it.{10} According to the bibliographers, Antonio and Leon Pinelo, another work by Blas Valera was ‘De los Indios del Peru, sus costumbres y pacificacion.’ It was lost. But in 1879 Jimenez de la Espada found a most valuable manuscript on the same subject without the name of the author. He published it under the name of the ‘Anonymous Jesuit.’ Dr. Gonzalez de la Rosa has brought forward arguments, which appear to be quite conclusive, and which are given in another place, that the anonymous Jesuit was no other than Blas Valera. Another work of the learned mestizo, also lost, was entitled ‘Vocabulario Historico del Peru.’ It was brought from Cadiz to the college of La Paz in 1604, by the Procurador of the Jesuits, named Diego Torres Vasquez. It was this work that contained the long lists of kings. This is clear from the statement of Father Anello Oliva in his history of distinguished men of the Company of Jesus,{11} written in 1631. Oliva had seen the ‘Vocabulario Historico del Peru.’ and learnt from it the great antiquity of the Peruvian kingdom. Montesinos no doubt copied his list from the ‘Vocabulario,’ which was then at La Paz. The premature death of Blas Valera, and the disposal of his valuable