The Columbiad: A Poem Part 25

No. 17.

_Long is the tale; but tho their labors rest By years obscured, in flowery fiction drest,_

Book II. Line 455.

The traditions respecting these founders of the Peruvian empire are indeed obscure; but they excite in us the same sort of veneration that we feel for the most amiable and distinguished characters of remote antiquity. The honest zeal of Garcila.s.so de la Vega in collecting these traditions into one body of history, as a probable series of facts, is to be applauded; since he has there presented us with one of the most striking examples of the _beau ideal_ in political character, that can be found in the whole range of literature. He treats his subject with more natural simplicity, tho with less talent, than Plutarch or Xenophon, when they undertake a similar task, that of drawing traditional characters to fill up the middle s.p.a.ce between fable and history.

With regard to the true position that the portrait of Manco Capac ought to hold in this middle s.p.a.ce, how near it should stand to history and how near to fable, we should find it difficult to say, and perhaps useless to inquire. Plutarch has gravely given us the lives and actions of several heroes who are evidently more fabulous than Capac, and of others who should be placed on the same line with him. The existence of Theseus, Romulus and Numa is more doubtful and their actions less probable than his. The character of Capac, in regard to its reality, stands on a parallel with that of the Lycurgus of Plutarch and the Cyrus of Xenophon; not purely historical nor purely fabulous, but presented to us as a compendium of those talents and labors which might possibly be crowded into the capacity of one mind, and be achieved in one life, but which more probably belong to several generations; the talents and labors that could reduce a great number of ferocious tribes into one peaceable and industrious state.

Garcila.s.so was himself an Inca by maternal descent, born and educated at Cusco after the Spanish conquest. He writes apparently with the most scrupulous regard to truth, with little judgment and no ornament. He discovers a credulous zeal to throw a l.u.s.tre on his remote ancestor Manco Capac, not by inventing new incidents, but by collecting with great industry all that had been recorded in the annals of the family. And their manner of recording events, tho not so perfect as that of writing, was not so liable to error as traditions merely oral, like those of the Caledonian and other Celtic bards, with respect to the ancient heroes of their countries.

His account states, that about four centuries previous to the discovery of that country by the Spaniards, the natives of Peru were as rude savages as any in America. They had no fixed habitations, no ideas of permanent property; they wandered naked like the beasts, and like them depended on the events of each day for a subsistence. At this period Manco Capac and his wife Mauna Oella appeared on a small island in the lake t.i.tiaca, near which the city of Cusco was afterwards built. These persons, to establish a belief of their divinity in the minds of the people, were clothed in white garments of cotton, and declared themselves descended from the sun, who was their father and the G.o.d of that country. They affirmed that he was offended at their cruel and perpetual wars, their barbarous modes of worship, and their neglecting to make the best use of the blessings he was constantly bestowing, in fertilizing the earth and producing vegetation; that he pitied their wretched state, and had sent his own children to instruct them and to establish a number of wise regulations, by which they might be rendered happy.

By some uncommon method of persuasion, these persons drew together a few of the savage tribes, laid the foundation of the city of Cusco, and established what is called the kingdom of the Sun, or the Peruvian empire.

In the reign of Manco Capac, the dominion was extended about eight leagues from the city; and at the end of four centuries it was established fifteen hundred miles on the coast of the Pacific ocean, and from that ocean to the Andes. During this period, thro a succession of twelve monarchs, the original const.i.tution, established by the first Inca, remained unaltered; and this const.i.tution, with the empire itself, was at last overturned by an accident which no human wisdom could foresee or prevent.

For a more particular detail of the character and inst.i.tutions of this extraordinary personage the reader is referred to a subsequent note, in which he will find a dissertation on that subject.

In the pa.s.sage preceding this reference, I have alluded to the fabulous traditions relating to these children of the sun. In the remainder of the second and thro the whole of the third book, I have given what may be supposed a probable narrative of their real origin and actions. The s.p.a.ce allowed to this episode may appear too considerable in a poem whose princ.i.p.al object is so different. But it may be useful to exhibit in action the manners and sentiments of savage tribes, whose aliment is war; that the contrast may show more forcibly the advantages of civilized life, whose aliment is peace.

No. 18.

_Long robes of white my shoulders must embrace, To speak my lineage of ethereal race;_

Book II. Line 553.

As the art of spinning is said to have been invented by Oella, it is no improbable fiction to imagine that they first a.s.sumed these white garments of cotton as an emblem of the sun, in order to inspire that reverence for their persons which was necessary to their success. Such a dress may likewise be supposed to have continued in the family as a badge of royalty.

No. 19.

DISSERTATION ON THE INSt.i.tUTIONS OF MANCO CAPAC.

For the end of Book II.

Altho the original inhabitants of America in general deserve to be cla.s.sed among the most unimproved savages that had been, discovered before those of New Holland, yet the Mexican and Peruvian governments exhibited remarkable exceptions, and seemed to be fast approaching to a state of civilization.

In the difference of national character between the people of these two empires we may discern the influence of political systems on the human mind, and infer the importance of the task which a legislator undertakes, in attempting to reduce a barbarous people under the control of government and laws.

The Mexican const.i.tution was formed to render its subjects brave and powerful; but, while it succeeded in this object, it kept them far removed from the real blessings of society. According to the Spanish accounts (which for an obvious reason may however be suspected of exaggeration) the manners of the Mexicans were uncommonly ferocious, and their religion gloomy, sanguinary, and unrelenting. But the establishments of Manco Capac, if we may follow Garcila.s.so in attributing the whole of the Peruvian const.i.tution to that wonderful personage, present the aspect of a most benevolent and pacific system; they tended to humanize the world and render his people happy; while his ideas of deity were so elevated as to bear a comparison with the sublime doctrines of Socrates or Plato.

The characters, whether real or fabulous, who are the most distinguished as lawgivers among barbarous nations, are Moses, Lycurgus, Solon, Numa, Mahomet, and Peter of Russia. Of these, only the two former and the two latter appear really to deserve the character of lawgivers. Solon and Numa possessed not the opportunity of showing their talents in the work of original legislation. Athens and Rome were considerably civilized before these persons arose. The most they could do was to correct and amend const.i.tutions already formed. Solon may be considered as a wise politician, but by no means as the founder of a nation. The Athenians were too far advanced in society to admit any radical change in their form of government; unless recourse could have been had to the representative system, by establishing an equality of rank, and instructing all the people in their duties and their rights; a system which was never understood by any ancient legislator.

The inst.i.tutions of Numa (if such a person as Numa really existed) were more effective and durable. His religious ceremonies were, for many ages, the most powerful check on the licentious and turbulent Romans, the greater part of whom were ignorant slaves. By inculcating a remarkable reverence for the G.o.ds, and making it necessary to consult the auspices when any thing important was to be transacted, his object was to render the popular superst.i.tion subservient to the views of policy, and thus to give the senate a steady check upon the plebeians. But the const.i.tutions of Rome and Athens, notwithstanding the abundant applause that has been bestowed upon them, were never fixed on any permanent principles; tho the wisdom of some of their rulers, and the spirit of liberty that inspired the citizens, may justly demand our admiration.

Each of the other legislators above mentioned deserves a particular consideration, as having acted in stations somewhat similar to that of the Peruvian patriarch. Three objects are to be attended to by the legislator of a barbarous people: First, That his system be such as is capable of reducing the greatest number of men under one jurisdiction: Second, That it apply to such principles in human nature for its support as are universal and permanent, in order to insure the duration of the government: Third, That it admit of improvements correspondent to any advancement in knowledge or variation of circ.u.mstances that may happen to its subjects, without endangering the principle of government by such innovations. So far as the systems of such legislators agree with these fundamental principles; they are worthy of respect; and so far as they deviate, they may be considered as defective.

To begin with Moses and Lycurgus: It is proper to observe that, in order to judge of the merit of any inst.i.tutions, we must take into view the peculiar character of the people for whom they were framed. For want of this attention, many of the laws of Moses and some of those of Lycurgus have been ridiculed and censured. The Jews, when led by Moses out of Egypt, were not only uncivilized, but having just risen to independence from a state of servitude they united the manners of servants and savages; and their national character was a compound of servility, ignorance, filthiness and cruelty. Of their cruelty as a people we need no other proof than the account of their avengers of blood, and the readiness with which the whole congregation turned executioners, and stoned to death the devoted offenders. The leprosy, a disease now scarcely known, was undoubtedly produced by a want of cleanliness continued for successive generations.

In this view, their frequent ablutions, their peculiar modes of trial and several other inst.i.tutions, may be vindicated from ridicule and proved to be wise regulations.

The Spartan lawgiver has been censured for the toleration of theft and adultery. Among that race of barbarians these habits were too general to admit of total prevention or universal punishment. By vesting all property in the commonwealth, instead of encouraging theft, he removed the possibility of the crime; and, in a nation where licentiousness was generally indulged, it was a great step towards introducing a purity of manners, to punish adultery in all cases wherein it was committed without the consent of all parties interested in its consequences.

Until the inst.i.tution of representative republics, which are of recent date, it was found that those const.i.tutions of government were best calculated for immediate energy and duration, which were interwoven with some religious system. The legislator who appears in the character of an inspired person renders his political inst.i.tutions sacred, and interests the conscience as well as the judgment in their support. The Jewish lawgiver had this advantage over the Spartan: he appeared not in the character of a mere earthly governor, but as an interpreter of the divine will. By enjoining a religious observance of certain rites he formed his people to habitual obedience; by directing their cruelty against the breakers of the laws he at least mitigated the rancor of private hatred; by directing that real property should return to the original families in the year of Jubilee he prevented too great an equality of wealth; and by selecting a single tribe to be the interpreters of religion he prevented its mysteries from being the subject of profane and vulgar investigation.

With a view of securing the permanence of his inst.i.tutions, he prohibited intercourse with foreigners by severe restrictions, and formed his people to habits and a character disagreeable to other nations; so that any foreign intercourse was prevented by the mutual hatred of both parties.

To these inst.i.tutions the laws of Lycurgus bear a striking resemblance. The features of his const.i.tution were severe and forbidding; it was however calculated to inspire the most enthusiastic love of liberty and martial honor. In no country was the patriotic pa.s.sion more energetic than in Sparta; no laws ever excluded the idea of separate property in an equal degree, or inspired a greater contempt for the manners of other nations.

The prohibition of money, commerce and almost every thing desirable to effeminate nations, excluded foreigners from Sparta; and while it inspired the people with contempt for strangers it made them agreeable to each other. By these means Lycurgus rendered the nation warlike; and to insure the duration of the government he endeavored to interest the consciences of his people by the aid of oracles, and by the oath he is said to have exacted from them to obey his laws till his return, when he went into perpetual exile.

From this view of the Jewish and Spartan inst.i.tutions, applied to the principles before stated, they appear in the two first articles considerably imperfect, and in the last totally defective. Neither of them was calculated to bring any considerable territory or number of men under one jurisdiction: from this circ.u.mstance alone they could not be rendered permanent, as nations so restricted in their means of extension must be constantly exposed to their more powerful neighbors. But the third object of legislation, that of providing for the future progress of society, which as it regards the happiness of mankind is the most important of the three, was in both instances entirely neglected. These symptoms appear to have been formed with an express design to prevent future improvement in knowledge or enlargement of the human mind, and to fix those nations in a state of ignorance and barbarism. To vindicate their authors from an imputation of weakness or inattention in this particular, it may be urged that they were each of them surrounded by nations more powerful than their own; it was therefore perhaps impossible for them to commence an establishment upon any other plan.

The inst.i.tutions of Mahomet are next to be considered. The first object of legislation appears to have been better understood by him than by either of the preceding sages; his jurisdiction was capable of being enlarged to any extent of territory, and governing any number of nations that might be subjugated by his enthusiastic armies; and his system of religion was admirably calculated to attain this object. Like Moses, he convinced his people that he acted as the vicegerent of G.o.d; but with this advantage, adapting his religion to the natural feelings and propensities of mankind, he multiplied his followers by the allurements of pleasure and the promise of a sensual paradise. These circ.u.mstances were likewise sure to render his const.i.tution durable. His religious system was so easy to be understood, so splendid and so inviting, there could be no danger that the people would lose sight of its principles, and no necessity of future prophets to explain its doctrines or reform the nation. To these advantages if we add the exact and rigid military discipline, the splendor and sacredness of the monarch, and that total ignorance among the people which such a system will produce and perpetuate, the establishment must have been evidently calculated for a considerable extent and duration. But the last and most important end of government, that of mental improvement and social happiness, was deplorably lost in the inst.i.tution. There was probably more learning and cultivated genius in Arabia, in the days of this extraordinary man, than can now be found in all the Mahometan dominions.

On the contrary, the enterprising mind of the Russian monarch appears to have been wholly bent on the arts of civilization and the improvement of society among his subjects. Established in a legal t.i.tle to a throne which already commanded a prodigious extent of country, he found the first object of government already secured; and by applying himself with great sagacity to the third object, that of improving his people, it was reasonable to suppose that the second, the durability of his system, would become a necessary consequence. He effected his purposes, important as they were, merely by the introduction of the arts and the encouragement of politer manners. The greatness of his character appears not so much in his inst.i.tutions, which he copied from other nations, as in the extraordinary measures he followed to introduce them, the judgment he showed in selecting and adapting them to the genius of his subjects, and the surprising a.s.siduity by which he raised a savage people to an elevated rank among European nations.

To the nature and operation of the several forms of government above mentioned I will compare that of the Peruvian lawgiver. I have observed in a preceding note that the knowledge we have of Manco Capac is necessarily imperfect and obscure, derived thro traditions and family registers (without the aid of writing) for four hundred years; from the time he is supposed to have lived, till that of his historian and descendant, Inca Garcila.s.so de la Vega. About an equal interval elapsed from the supposed epoch of the first kings of Rome to that of their first historians; a longer s.p.a.ce from Lycurgus to Herodotus; probably not a shorter one from the time of the great Cyrus to that of Xenophon, author of the elegant romance on the actions of that hero.

I recal the reader's attention to these comparisons, not with a view of contending that our accounts of the actions ascribed to Capac are derived from authentic records, and that he is a subject of real history, like Mahomet or Peter; but to show that, our channels of information with regard to him being equally respectable with those that have brought us acquainted with the cla.s.sical and venerable names of Lycurgus, Romulus, Numa and Cyrus, we may be as correct in our reasonings from the modern as from the ancient source of reference, and fancy ourselves treading a ground as sacred on the tomb of the western patriarch, as on those more frequented and less scrutinized in the east, consecrated to the demiG.o.ds of Sparta, Rome and Persia.

It is probable that the savages of Peru before the time of Capac, among other objects of adoration, paid homage to the sun. By availing himself of this popular sentiment he appeared, like Moses and Mahomet, in the character of a divine legislator endowed with supernatural powers. After impressing these ideas on the minds of the people, drawing together a number of the tribes and rendering them subservient to his benevolent purposes, he applied himself to forming the outlines of a plan of policy capable of founding and regulating an extensive empire, wisely calculated for long duration, and well adapted to improve the knowledge, peace and happiness of a considerable portion of mankind. In the allotment of the lands as private property he invented a mode somewhat resembling the feudal system of Europe: yet this system was checked in its operation by a law similar to that of Moses which regulated landed possessions in the year of Jubilee. He divided the lands into three parts; the first was consecrated to the uses of religion, as it was from the sacerdotal part of his system that he doubtless expected its most powerful support. The second portion was set apart for the Inca and his family, to enable him to defray the expenses of government and appear in the style of a monarch. The third and largest portion was allotted to the people; which allotment was repeated every year, and varied according to the number and exigences of each family.

As the Incan race appeared in the character of divinities, it seemed necessary that a subordination of rank should be established, to render the distinction between the monarch and his people more perceptible. With this view he created a band of n.o.bles, who were distinguished by personal and hereditary honors. These were united to the monarch by the strongest ties of interest; in peace they acted as judges and superintended the police of the empire; in war they commanded in the armies. The next order of men were the respectable landholders and cultivators, who composed the princ.i.p.al strength of the nation. Below these was a cla.s.s of men who were the servants of the public and cultivated the public lands. They possessed no property, and their security depended on their regular industry and peaceable demeanor. Above all these orders were the Inca and his family. He possessed absolute and uncontrolable power; his mandates were regarded as the word of heaven, and the double guilt of impiety and rebellion attended on disobedience.

To impress the utmost veneration for the Incan family, it was a fundamental principle that the royal blood should never be contaminated by any foreign alliance. The mysteries of religion were preserved sacred by the high priest of the royal family under the control of the king, and celebrated with rites capable of making the deepest impression on the mult.i.tude.

The annual distribution of the lands, while it provided for the varying circ.u.mstances of each family, was designed to strengthen the bands of society by perpetuating that distinction of rank among the orders which is supposed necessary to a monarchical government; the peasants could not vie with their superiors, and the n.o.bles could not be subjected by misfortune to a subordinate station. A constant habit of industry was inculcated upon all ranks by the force of example. The cultivation of the soil, which in most other countries is considered as one of the lowest employments, was here regarded as a divine art. Having had no knowledge of it before, and being taught it by the children of their G.o.d, the people viewed it as a sacred privilege, a national honor, to a.s.sist the sun in opening the bosom of the earth to produce vegetation. That the government might be able to exercise the endearing acts of beneficence, the produce of the public lands was reserved in magazines, to supply the wants of the unfortunate and as a resource in case of scarcity or invasion.

These are the outlines of a government the most simple and energetic, and at least as capable as any monarchy within our knowledge of reducing great and populous countries under one jurisdiction; at the same time, accommodating its principle of action to every stage of improvement, by a singular and happy application to the pa.s.sions of the human mind, it encouraged the advancement of knowledge without being endangered by success.

In the traits of character which distinguish this inst.i.tution we may discern all the great principles of each of the legislators above mentioned. The pretensions of Capac to divine authority were as artfully contrived and as effectual in their consequences as those of Mahomet; his exploding the worship of evil beings and objects of terror, forbidding human sacrifices and accommodating the rites of worship to a G.o.d of justice and benevolence, produced a greater change in the national character of his people than the laws of Moses did in his; like Peter he provided for the future improvement of society, while his actions were never measured on the contracted scale which limited the genius of Lycurgus.

Thus far we find that altho the political system of Capac did not embrace that extensive scope of human nature which is necessary in forming republican inst.i.tutions, and which can be drawn only from long and well recorded experience of the pa.s.sions and tendencies of social man, yet it must be p.r.o.nounced at least equal to those of the most celebrated monarchical law-givers, whether ancient or modern. But in some things his mind seems to have attained an elevation with which few of theirs will bear a comparison; I mean in his religious inst.i.tutions, and the exalted ideas he had formed of the agency and attributes of supernatural beings.

From what source he could have drawn these ideas it is difficult to form a satisfactory conjecture. The worship of the sun is so natural to an early state of society, in a mild climate with a clear atmosphere, that it may be as reasonable to suppose it would originate in Peru as in Egypt or Persia; where we find that a similar worship did originate and was wrought into a splendid system; whence it was probably extended, with various modifications, over most of the ancient world.

Or if we reject this theory, and suppose that only one nation, from some circ.u.mstance peculiar to itself, could create the materials of such a system, and has consequently had the privilege of giving its religion to the human race; we may in this case imagine that the Phenicians (who colonized Cadiz and other places in the west of Europe, at the time when they possessed the solar worship in all its glory) must have had a vessel driven across the Atlantic; and thus conveyed a stock of inhabitants, with their own religious ideas, to the western continent.

The first theory is doubtless the most plausible. And the mild regions of Peru, for the reasons mentioned in a former note, became, like Egypt, the seat of an inst.i.tution so congenial to its climate. But in more boisterous climates, where storms and other violent agents prevail, many different fables have wrought themselves into the system, as remarked in the same note; and the solar religion in such countries has generally lost its name and the more beneficent parts of its influence. Being thus corrupted, religion in almost every part of the earth a.s.sumed a gloomy and sanguinary character.

Savage nations create their G.o.ds from such materials as they have at hand, the most striking to their senses. And these are in general an a.s.semblage of destructive attributes. They usually form no idea of a general superintending providence; they consider not their G.o.d as the author of their beings, the creator of the world and the dispenser of the happiness they enjoy; they discern him not in the usual course of nature, in the sunshine and in the shower, the productions of the earth and the blessing of society; they find a deity only in the storm, the earthquake and the whirlwind, or ascribe to him the evils of pestilence and famine; they consider him as interposing in wrath to change the course of nature and exercise the attributes of rage and revenge. They adore him with rites suited to these attributes, with horror, with penance and with sacrifice; they imagine him pleased with the severity of their mortifications, with the oblations of blood and the cries of human victims; and they hope to compound for greater judgments by voluntary sufferings and horrid sacrifices, suited to the relish of his taste.

Perhaps no single criterion can be given which will determine more accurately the state of society in any age or nation than their general ideas concerning the nature and attributes of deity. In the most enlightened periods of antiquity, only a few of their philosophers, a Socrates, Tully or Confucius, ever formed a rational idea on the subject, or described a G.o.d of purity, justice and benevolence. But Capac, erecting his inst.i.tutions in a country where the visible agents of nature inspired more satisfactory feelings, adopted a milder system. As the sun, with its undisturbed influence, seemed to point itself out as the supreme controller and vital principle of nature, he formed the idea, as the Egyptians had done before, of const.i.tuting that luminary the chief object of adoration.

He taught the nation to consider the sun as the parent of the universe, the G.o.d of order and regularity; ascribing to his influence the rotation of the seasons, the productions of the earth and the blessings of health; especially attributing to his inspiration the wisdom of their laws, and that happy const.i.tution which was the delight and veneration of the people.

A system so just and benevolent, as might be expected, was attended with success. In about four centuries the dominion of the Incas had extended fifteen hundred miles in length, and had introduced peace and prosperity thro the whole region. The arts of society had been carried to a considerable degree of improvement, and the authority of the Incan race universally acknowledged, when an event happened which disturbed the tranquillity of the empire. Huana Capac, the twelfth monarch, had reduced the powerful kingdom of Quito and annexed it to his dominions. To conciliate the affections of his new subjects, he married a daughter of the ancient king of Quito, who was not of the race of Incas. Thus, by violating a fundamental law of the empire, he left at his death a disputed succession to the throne. Atabalipa, the son of Huana by the heiress of Quito, being in possession of the princ.i.p.al force of the Peruvian armies, left at that place on the death of his father, gave battle to his brother Huascar, who was the elder son of Huana by a lawful wife, and legal heir to the crown.