Incas established, and many of them have said that, as I was an Englishman, I was of their family. When H.B.M. ship Breton was at Callao, some of the officers accompanied me one Sunday afternoon to the Alameda at Lima. On our way we were saluted by several Indians from the mountains, calling us their countrymen and their relations, begging at the same time that we would drink some chicha with them."

It is unnecessary to point out the dubiousness of this theory! For all the obvious difficulties in the way of credibility, the main story has a certain convincing ring, if for no other reason than the utterly prosaic attempt at an explanation of the alleged miraculous and mystical episode of the native mythology.

In the course of time the Inca Empire had sent its wave of influence and dominion to roll widely to the north and to the south. In the north its government extended beyond Quito; in the south its progress had been arrested by the warrior Indians of Southern Chile, the Araucanians on the banks of the River Maule.

On the whole, the rule of the Incas over the conquered races was beneficent, and these latter, sensible of the advantages offered them, were quite willing to weld themselves into the common Empire. Almost the sole respect in which they showed themselves merciless was in the manner in which their religious sacrifices were carried out. The Sun frequently proved himself greedy of human blood, and he was never stinted by his priests; human life, indeed, in the more populous centres was held rather more cheaply than is usual among people who had attained to the civilization of the Incas.

In the Civil Government every symptom of this kind was absent. Indeed, the methods of the Inca Government, on the whole, were of the benevolent order; at the same time laws applying to the conduct of the populace were in many respects stringent, and were wont to be carried out to the letter. A number of socialistic doctrines were embodied in these strange constitutions of the past. The work of the people was mapped out for them, and, although it may be said with justice that no poverty existed, this very admirable state of affairs was frequently brought about by the enforcing of labour on the would-be idle.

The lands of the Inca Kingdom from frontier to frontier were divided into three classes of territory. The first was the property of the Sun—that is to say, the proceeds of its harvests were applied to the temples, priests, and all the other requirements of religion. The land appertaining to the second category was the property of the Royal Family; and the third belonged to the people. It is interesting to note in connection with this system of land distribution that in the later centuries the Jesuits in Paraguay adopted a very similar procedure, and divided their lands into three sections which corresponded exactly with those of the Incas. Thus, according to these regulations, every inhabitant of the Inca Empire was a landowner. This, however, merely in a limited sense, for, although the land was his to work, he was not permitted to obtain any advantage from its possession other than that which he obtained by his own labour, and, as has been explained, the refraining from work was a heavily punishable offence. When the spirit in which these laws were framed is taken into consideration, it is not surprising that no man was allowed to sell his land, a procedure which would, of course, have rendered the general working of the community inoperative. The land, in fact, represented a loan from the State which lasted the lifetime of the agriculturist.

Perhaps the civilization of the Incas and of their predecessors is most of all evident in the industrial monuments which they have left behind them. In irrigation they had little or nothing to learn from the most advanced European experts of the time. Many of their aqueducts, indeed, showed an astonishing degree both of ingenuity and of labour. The nature of the country across which it was necessary to construct these was, of course, sufficiently mountainous to test the powers of the most capable engineer. The Inca roads, in many respects, rivalled their aqueducts. From the point of view of the modern highway, it is true that they may be considered as somewhat slender and unimportant affairs. Certainly in the absence of any wheeled traffic no surface of the kind as was necessary in Europe and Asia was to be met with here. Provided that the road stretched in an uninterrupted length along the peaks, valleys, and chasms of the rugged mountain country, no question of close and intricate pavement was concerned, since for the troops of pack-llamas anything of the kind was quite superfluous. Thus, as imposing structures, these highways impress the modern traveller but little. Nevertheless, they served their purpose efficiently, and extended themselves in triumph over one of the most difficult road-making countries in the world.

This road network of the Incas spread itself little by little from the central portion of the Empire to the far north and south; for during the comparatively short imperial status of the race their rule had extended itself steadily. They were in many respects a people possessed of the true colonizing instincts. Their able and liberal Government was of a kind which could not fail to be appreciated by the tribes which they had conquered. Indeed, the various sections of these subjugated Indians appear to have become an integral part of the Inca Empire in a remarkably short time.

In their conquest the rulers appear to have strained every point to effect this end. Thus they were not averse from time to time to receive into their temples new and strange gods which their freshly made subjects had been in the habit of worshipping. These were received among the deities of older standing, and were wont to be acknowledged, and so, after a short while, were considered as foreign no longer.

A nation of which far less has been heard, but which in many respects resembled the Incas, was that of the Chibchas. The Chibchas inhabited the country which had for its centre the valley of the Magdalena River. The country of this tribe, as a matter of fact, is now part of the Republic of Colombia; thus the Chibchas were situated well to the north of the Inca Empire. The religion of these people closely resembled that of the more southern Children of the Sun. Like these others, they worshipped the masculine Sun and the female Moon, and a certain number of deities in addition.

The Chibchas have left some ruins of temples behind them, although these are not of the same magnitude as the Inca edifices. They were an agricultural people, and, in addition, were skilled in weaving and in the manufacture of pottery; they were, moreover, supposed to have been clever workers in gold. The costume of the race showed very similar tastes to those of their more southern brethren. The men of rank wore white or dyed cotton tunics, and the women mantles fastened by means of golden clasps. The warlike splendour of the men was characteristically picturesque, their chief decorations being breast-plates of gold and magnificent plumes for the head. They, too, employed as weapons darts, bows and arrows, clubs, lances, and slings. The fate of the Chibchas was, of course, the same as that of the Incas. Their bodies decked with their brilliant feathers and pomp sank into the mire of despond, never again to attain to their former state.

This very brief study of the Incas and Chibchas concludes the civilized elements of the Aboriginal South American. To the east of