After a long and destructive civil war the former was victorious; and thus was that flourishing kingdom left a prey to regal dissensions and to the few soldiers of Pizarro, who happened at that juncture to make a descent upon the coast. In this manner he effected an easy conquest and an utter destruction of a numerous, brave, unfortunate people.

It is however obvious that this deplorable event is not to be charged on Capac, as the consequence of any defect in his inst.i.tution. It is impossible that an original legislator should effectually guard against the folly of all future sovereigns. Capac had not only removed every temptation that could induce a wise prince to wish for a change in the const.i.tution, but had connected the ruin of his authority with the change; for he who disregards any part of inst.i.tutions deemed sacred teaches his people to consider the whole as an imposture. Had he made a law ordaining that the Peruvians should be absolved from their allegiance to a prince who should violate the laws, it would have implied possible error and imperfection in those persons whom the people were ordered to regard as divinities; the reverence due to characters who made such high pretensions would have been weakened; and instead of rendering the const.i.tution perfect, such a law would have been its greatest defect. Besides, it is probable the rupture might have been healed and the suecession settled, with as little difficulty as frequently happens with partial revolutions in other kingdoms, had not the descent of the Spaniards prevented it. And this event, for that age and country, must have been beyond the possibility of human foresight. But viewing the concurrence of these fatal accidents, which reduced this flourishing empire to a level with many other ruined and departed kingdoms, it only furnishes an additional proof that no political system has yet had the privilege to be perfect.

On the whole it is evident that the system of Capac (if the Peruvian const.i.tution may be so called) is one of the greatest exertions of genius to be found in the history of mankind. When, we consider him as an individual emerging from the midst of a barbarous people, having seen no example of the operation of laws in any country, originating a plan of religion and policy never equalled by the sages of antiquity, civilizing an extensive empire and rendering religion and government subservient to the general happiness of a great people, there is no danger that we grow too warm in his praise, or p.r.o.nounce too high an eulogiurn on his character.

No. 20.

_Bade yon tall temple grace their favorite isle, The mines unfold, the cultured valleys smile._

Book III. Line 5.

One of the great temples of the sun was built on an island in the lake t.i.tiaca near Cusco, to consecrate the spot of ground where Capac and Oella first made their appearance and claimed divine honors as children of the sun.

No. 21.

_His eldest hope, young Rocha, at his call, Resigns his charge within the temple, wall;_

Book III. Line 29.

The high priest of the sun was always one of the royal family; and in every generation after the first, was brother to the king. This office probably began with Rocha; as he was the first who was capable of receiving it, and as it was necessary, in the education of the prince, that he should be initiated in the sacred mysteries.

No. 22.

_A pearl-dropt girdle bound his waist below, And the white lautu graced his lofty brow._

Book III. Line 135.

The lautu was a cotton band, twisted and worn on the head of the Incas as a badge of royalty. It made several turns round the head; and, according to the description of Garcila.s.so, it must have resembled the Turkish turban.

It is possible that both the lautu and the turban had their remote origin in the ancient astronomical religion, whose princ.i.p.al G.o.d was the sun and usually represented under the figure of a man with the horns of the ram; that is, the sun in the sign of aries. The form of the lautu and of the turban (which I suppose to be the same) seems to indicate that they were originally designed as emblems or badges; and when properly twisted and wound round the head, as Turks of distinction usually wear the turban, they resemble the horns of the ram as represented in those figures of Jupiter Ammon where the horns curl close to the head.

There is an engraving in Garcila.s.so representing the first Inca and his wife, Capac and Oella; and the heads of both are ornamented with rams'

horns projecting out from the lautu. Whether the figures of these personages were usually so represented in Peru previous to the Spanish devastation, would be difficult at this day to ascertain. If it could be ascertained that they were usually so represented there, we might esteem it a remarkable circ.u.mstance in proof of the unity of the origin of their religion with that of the ancient Egyptians; from which all the early theological systems of Asia and Europe, as far as they have come to our knowledge, were evidently derived.

No. 23.

_Receive, O dreadful Power, from feeble age.

This last pure offering to thy sateless rage;_

Book III. Line 181.

Garcila.s.so declares that the different tribes of those mountain savages worshipped the various objects of terror that annoyed the particular parts of the country where they dwelt; such as storms, volcanos, rivers, lakes, and several beasts and birds of prey. All of them believed that their forefathers were descended from the G.o.ds which they worshipped.

No. 24.

_Held to the sun the image from his breast Whose glowing concave all the G.o.d exprest;_

Book III. Line 273.

The historian of the Incas relates that, by the laws of the empire, none but sacred fire could be used in sacrifices; and that there were three modes in which it might be procured. First, the most sacred fire was that which was drawn immediately from the sun himself by means of a concave mirror, which was usually made of gold or silver highly polished. Second, in case of cloudy weather or other accident, the fire might be taken from the temple, where it was preserved by the holy virgins; whose functions and discipline resembled those of the vestals of Rome. Third, when the sacrifice was to be made in the provinces at an inconvenient distance from the temple, and when the weather was such as to prevent drawing the fire immediately from the sun, it was permitted to procure it by the friction of two pieces of dry wood.

The two latter modes were resorted to only in cases of necessity. Not to be able to obtain fire by means of the mirror was a bad omen, a sign of displeasure in the G.o.d; it cast a gloom over the whole ceremony and threw the people into lamentations, fearing their offering would not be well received.

This method of procuring fire directly from the sun, to burn a sacrifice, must have appeared so miraculous to the savages who could not understand it, that it doubtless had a powerful effect in converting them to the solar religion and to the Incan government.

No. 25.

_Dim Paraguay extends the aching sight, Xaraya glimmers like the moon of night,_

Book III. Line 321.

Xaraya is a lake in the country of Paraguay, and is the princ.i.p.al source of the river Paraguay. This river is the largest branch of the Plata.

No. 26.

_The Condor frowning from a southern plain.

Borne on a standard, leads a numerous train:_

Book III. Line 421.

The Condor is supposed to be the largest bird of prey hitherto known. His wings, from one extreme to the other, are said to measure fifteen feet; he is able to carry a sheep in his talons, and he sometimes attacks men. He inhabits the high mountains of Peru, and is supposed by some authors to be peculiar to the American continent. Buffon believes him to be of the same species with the laemmer-geyer (lamb-vulture) of the Alps. The similarity of their habitations favors this conjecture; but the truth is, the Condor of Peru has not been well examined, and his history is imperfectly known.

No. 27.

_So shall the Power in vengeance view the place, In crimson clothe his terror-beaming face,_

Book III. Line 493.