The Martyrdom of Diego Ortiz (1571) by Antonio De La Calancha [1638]

Andrew Redden (Tr., Ed.) The Collapse of Time: The Martyrdom of Diego Ortiz (1571) by Antonio de la Calancha [1638] Andrew Redden (Tr., Ed.) The Collapse of Time: The Martyrdom of Diego Ortiz (1571) by Antonio de la Calancha [1638] Managing Editor: Katarzyna Inga Michalak ISBN: 978-3-11-046827-4 e-ISBN: 978-3-11-046829-8 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. © 2016 Andrew Redden Published by De Gruyter Open Ltd, Warsaw/Berlin Part of Walter de Gruyter GmbH, Berlin/Boston The book is published with open access at www.degruyter.com. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Managing Editor: Katarzyna Inga Michalak www.degruyteropen.com Cover illustration: © ‘The Martyrdom of Diego Ortiz’. Engraving by Pieter de Jode, in Antonio de la Calancha, Coronica moralizada del Orden de San Agustín (Barcelona: por Pedro Lacavallería, 1638). Reproduced with permission of the British Library. Contents Acknowledgments VIII Part I: The Collapse of Time and the Destruction of Vilcabamba 1 Introduction 1 1.1 Invasion and Conquest of Tawantinsuyo (Peru) 2 1.2 Titu Cusi Yupanqui and the Politics of State 23 1.3 Missionary Activity and the Augustinian Order in Sixteenth-Century Peru 38 1.4 The Collapse of Time: The Martyrdom of Diego Ortiz and the Destruction of Vilcabamba (1572 AD) 55 1.4.1 The Collapse of Time 58 1.4.2 Kairos and Chronos 60 1.4.3 Diego Ortiz and the Destructions of Vilcabamba and Jerusalem: The Teleological Context 62 1.4.4 Diego Ortiz and the Destructions of Vilcabamba and Jerusalem: The Temporal Collapse 63 1.5 Christus Totus: Diego Ortiz, Martyrdom and Hagiography 73 1.6 Brief Biography of the Author, Antonio de la Calancha 84 1.7 Notes on the Transcription and Translation 85 2 Appendix I: Biographical List of Principal Protagonists 87 3 Appendix II: Maps 112 3.1 Tawantinsuyo 112 3.2 Quito to Cuzco 113 3.3 Vilcabamba 114 Part II: The Martyrdom of Diego Ortiz, by Antonio de la Calancha Chapter 1 De la vida i virtudes del bendito Martir fray Diego Ortiz, martirizado en Vilcabamba 118 Of the Life and Virtues of the Blessed Martyr fray Diego Ortiz, Martyred in Vilcabamba. 119 Chapter 2 De la entrada del Padre fray Marcos Garcia en las montañas de Vilcabanba, i los casos que sucedieron en su predicacion. 164 On the entry of Padre fray Marcos Garcia into the mountains of Vilcabamba and the things that happened as he preached. 165 Chapter 3 Entra el Padre fray Diego Ortiz a Vilcabanba, i dales el Inga tormento en agua a los dos Religiosos, i tientalos con Indias vestidas con àbito de frayles. 204 Padre fray Diego Ortiz enters Vilcabamba and the Inca tortures the two friars with water and tempts them with Indian women dressed in the habits of friars 205 Chapter 4 Destierran al Demonio de la casa del Sol, queman la peña blanca donde era adorado; destierra el Inga al Padre fray Marcos, traen los Catolicos cantidad de oro a los dos Religiosos, ocupase el Padre fray Diego en curar advendizos: i cuentase la muerte de un Español que entrò a sacar oro. 234 They expel the devil from the House of the Sun, [and] burn the white rock on which it was worshipped; The Inca expels Padre fray Marcos, the Catholics bring a [large] quantity of gold to the two friars, Padre fray Diego spends time healing newcomers; and here tells of the death of a Spaniard who entered in search of gold. 235 Chapter 5 Muere el Inga Don Felipe Cusitito, i martirizan con diversos martirios al santo Fray Diego. 260 Don Inca Don Felipe Cusitito dies and they martyr the Holy Fray Diego with various tortures. 261 Chapter 6 Prosigue los grandes martirios i atroces que padeciò el bendito fray Diego Ortiz. 288 The great and atrocious martyrdom that the blessed fray Diego Ortiz suffered continues. 289 Chapter 7 Refierense dos formidables visiones en que declarò el Demonio el fin de aquellos pueblos, i que se acabaria la generacion del Inga; los castigos de Dios en los verdugos, i la muerte lastimosa deste Inga. 322 Recounts two formidable visions in which the devil declared the end of these towns and peoples and that the lineage of the Inca would end. [He also] declared the punishments God [would visit] on the executioners and the piteous death of the Inca. 323 Chapter 8 Refierese la muerte del Inga Tupac Amaro, que sentenciò a muerte al santo Martir; los estragos que izo Dios en los Indios de Vilcabanba, i la muerte del Padre fray Marcos Garcia 344 Refers to the death of the Inca Tupac Amaru, who sentenced the holy martyr to death; how God ravaged the Indians of Vilcabamba; the death of Padre fray Marcos García. 345 Bibliography 376 List of Illustrations 382 Index 383 For my mother, and all those who sacrifice themselves for others. Acknowledgements This project could not have come to fruition without the generosity of the Downes- Yevenes family: Ana María, Peter, Sophía, Don Ricardo and Fernando. I remain in their debt for their selfless friendship and hospitality during the time I spent with them while working on this translation. I must also thank Eduardo Valenzuela Avaca and Brian Bauer for sharing their most recent work with me, thus permitting it to inform my own. My gratitude goes also to Amalia Castro San Carlos, Freddy Timmerman, Germán Reyes Morong, Lucy Sackville, Oleg Benesch and Simon Ditchfield for giving me a forum in which to present my ideas and learn from those who were listening. Simon Ditchfield, Damien Kempf, Fiona Hobden, Jack Leung and Luke Clossey I thank for their careful reading of earlier drafts of sections of this work. My thanks also are due to Sizen Yiacoup, Pablo Bradbury and Matteo Salonia, whose sharp discussion of these and other related ideas honed my thinking about key concepts and helped me develop them or discard those that did not work. In the Roman archives, I owe thanks to Padre Josef Sciberras OSA and Padre Luis Marín de San Martín OSA of the Curia di Ordine di Sant’Agostino, and the Archivio Generale Agostiniano for their help in locating the testimonies sent to Rome, while the ever-friendly assistance and radiant smiles of Mauro Brunello and Nicoletta Basilotta in the Archivum Romanum Societatis Iesu—where I found a copy of the transcribed and published testimonies— made archival and library work in Rome an absolute pleasure. Last but not least I must thank my own family for their patience and generosity all the while I have been working on this, and in particular, my sister Fiona for her help with Greek words and etymologies (of course any errors are my own). The friendship and kindness of all these and others who I have been unable to mention here have been indispensible. Part I: The Collapse of Time and the Destruction of Vilcabamba 1 Introduction Antonio de la Calancha’s account of the martyrdom of the Augustinian friar Diego Ortiz is one section (book 4, chapters 1-8) in a much larger chronicle published for the first time in 1638 and entitled the Coronica Moralizada de la Orden de San Agustin en el Peru.1 Calancha was also an Augustinian and his history forms part of a wider genre of texts known as ‘conventual chronicles’, or narratives that recount histories of specific regions or places from the particular perspective of religious orders such as the Augustinians, the Franciscans or the Dominicans. The section in question describes the missionary work and subsequent violent death of fray Diego Ortiz in the neo-Inca state of Vilcabamba (Peru) in the latter half of the sixteenth century. It recounts his often fractious relationship with the then emperor (and wily politician) Titu Cusi Yupanqui who managed to maintain the independence of what was left of his empire for the best part of three decades, keeping the Spanish at a cold distance while balancing that with the necessity of keeping diplomatic channels open. Unfortunately for fray Diego, Titu Cusi died very suddenly in 1571 and the friar, who had tried to treat him, was blamed for his demise. The chronicle then recounts the horrific martyrdom that Ortiz suffered, the subsequent invasion of Vilcabamba by the Spanish and its destruction at their hands, and the capture and execution of the last Inca emperor Tupac Amaru in 1572. The events that took place in Vilcabamba between the years 1571 and 1572 and which are described in the account mark a sea-change in the histories of Spain, the Americas and, arguably, the Western World. They describe the final destruction of the Inca Empire at the hands of the Spanish and the definitive imposition of a new order on the southern continent of America. The details of Calancha’s account give testament to this critical historical juncture. At the same time, however, the reconstruction of these events by Calancha exposes a very different way of viewing history from the one that we are used to today. This is a theological view of history that is not teleological as such; rather it juxtaposes events that took place in sixteenth-century Vilcabamba (Peru), with events from first-century Palestine and sees these events as reflections of the same moment of creation in a time before time; at the instant time itself was created.

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