According to what the chroniclers say, Mama Huaco took hold of a "haybinto" (bolas) and, making it spin in the air wounded one of the Guallas, ancient inhabitants of Acamama, later she opened his chest and taking out his lungs, blew strongly into them. The ferocity of Mama Huaco terrified the Guallas who abandoned the town, giving way to the Incas.

In an earlier study we have analyzed the feminine figure of Mama Huaco and what it means and represents in the sociopolitical order of the Incas. She was the prototype of the mannish woman and warrior, in opposition to Mama Ocllo, second wife of Manco Capac. Cabello de Valboa recounts that Mama Huaco performed the function of valiant captain and led armies. This masculine characteristic was explained in Aymara with the word "huaco", which in that language represents the mannish woman who is not intimidated by the cold or by work and who is free.

According to Sarmiento de Gamboa, the four leaders who commanded the ayllus in the arrival at Cuzco were Manco Capac, Mama Huaco, Sinchi Roca and Mango Sapaca. It is important to stress that Mama Huaco is named among the four chiefs of the group.

It does not interest us to know whether the facts are true or mythical. With this coya we find women taking an active part in the conquest of Cuzco, fighting together with the men and leading an army.

In the Cuzco legends she is not a unique example, in the war against the Chancas, the curaca Chaņan Curi Coca was the female chief of the ayllus of Choco-Cachona. In the same legend, through the long-eared nobles we know about the aid provided by the "pururauca", magic stones which in the heat of the moment of battle became transformed into soldiers and accomplished the Inca triumph. What is interesting in the myth is the existence of masculine and feminine "pururauca" or that the army was not an occupation reserved only for men.

These myths referring to the establishment of the Incas are basic because they reveal their worldview and sociopolitical structures. Manco Capac and his ayllus inhabited lower Cuzco and his dwelling was a temple of indicancha, while the followers of Auca were settled down and installed in the upper half or hanan. The division into halves has, in its context, a sense of gender and comprehends an opposition and complementarity between the moieties of Hanan and Hurin. Garcilazo de la Vega confirms that criterion on saying that the elder brothers populated the upper part and the followers of the "queen" were second brothers and populated Hurin Cuzco.

Through the news of Garcilazo we would have the men of Hanan were masculine/masculine and those of Hurin masculine / feminine. As for the women, those of lower were classified as feminine/feminine and those of above as feminine/masculine. The prototypes of these women would be the feminine/feminine of Mama Ocllo and the feminine/masculine Mama Huaco.