by Ralph Bauer
83. Andrés Hurtado de Mendoza, Marquis de Cañete, was the third viceroy of Peru. His tenure was from 1556 to 1560.
84. A repartimiento was a grant of land and Indian tributaries associated with a certain obligations on the part of the grantee. Saire Topa died in 1560.
85. Juan Polo de Ondegardo was a corregidor, or municipal royal administrator, of Cuzco from 1558 to 1561 and from 1571 until his death in 1574. Martín de Pando was a mestizo and scribe who accompanied him and decided to stay in Vilcabamba after the embassy was complete. He later transcribed this text as dictated by Titu Cusi to fray Marcos García. Juan de Betanzos was a Spaniard who was married to Atahuallpa’s sister-wife (and Francisco Pizarro’s former mistress), Doña Angelina Yupanqui. He was fluent in Quechua. He had written a history of the Incas based on the traditions kept by his wife’s family. See Introduction.
86. Given Titu Cusi’s stay in Cuzco as a child and his documented curiosity about other aspects of European culture, his claim of ignorance with regard to Spanish attempts at proselytizing seems less than credible.
87. This took place in 1565.
88. On 24 August 1566.
89. Antonio de Vera was an Augustinian and the first to catechize Titu Cusi (in 1566).
90. This person was Atilano de Anaya, a rich and respected citizen of Cuzco who had come along as the guardian of Doña Beatriz, the daughter of Saire Topa, who owned large tracts of land as a result of her then deceased father’s surrender. As related in the narrative, Titu Cusi had arranged for a marriage between Doña Beatriz and his son Quispe Titu as a part of the peace settlement.
91. Juan de Vivero was prior of the Augustinian convent of Cuzco. He catechized Titu Cusi in Vilcabamba in 1568 and also baptized Inca Tito.
92. Fray Marcos García, also a monk from the Augustinian order in Cuzco, is the translator of the present account. He had been charged with the instruction of Titu Cusi in 1569, the year after the latter’s baptism. After catechizing many Inca noblemen, he was finally expelled from Vilcabamba, most likely for attempting to suppress the ancient custom of polygamy (see Urteaga, Relación de la Conquista del Perú, 106, n. 98).
93. This was September 1569.
94. Urteaga (107) and Carillo (128) transcribe here “ffecho,” Millones (34) and Regalado de Hurtado (67) “fecho,” and Luiselli (113) “hecho.” In my opinion, the manuscript (ff 193) is amibiguous here, but the context would suggest “hecho” in the sense of “relatado,” as in Martín de Pando’s subsequent affirmation “lo relató y ordenó el dicho padre.”
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