[Footnote 47: Fernandez, Hist. del Peru, Parte 2, lib. 3, cap. 9. This practice, so revolting to our feelings that it might well be deemed to violate the law of nature, must not, however, be regarded as altogether peculiar to the Incas, since it was countenanced by some of the most polished nations of antiquity.]
[Footnote 48: Ondegardo, Rel. Seg., Ms - Garcilasso, Com. Real.,
Parte lib. 6, cap. 36. - Dec. de la Aud Real., Ms. - Montesinos,
Mem Antiguas, Ms., lib. 2, cap. 6.]
The extraordinary regulations respecting marriage under the Incas are eminently characteristic of the genius of the government; which, far from limiting itself to matters of public concern, penetrated into the most private recesses of domestic life, allowing no man, however humble, to act for himself, even in those personal matters in which none but himself, or his family at most, might be supposed to be interested. No Peruvian was too low for the fostering vigilance of government. None was so high that he was not made to feel his dependence upon it in every act of his life. His very existence as an individual was absorbed in that of the community. His hopes and his fears, his joys and his sorrows, the tenderest sympathies of his nature, which would most naturally shrink from observation, were all to be regulated by law. He was not allowed even to be happy in his own way. The government of the Incas was the mildest, - but the most searching of despotisms.
Chapter IV
Education. - Quipus. - Astronomy. - Agriculture. - Aqueducts. -
Guano. - Important Esculents.
"Science was not intended for the people; but for those of generous blood. Persons of low degree are only puffed up by it, and rendered vain and arrogant. Neither should such meddle with the affairs of government; for this would bring high offices into disrepute, and cause detriment to the state." *1 Such was the favorite maxim, often repeated, of Tupac Inca Yupanqi, one of the most renowned of the Peruvian sovereigns. It may seem strange that such a maxim should ever have been proclaimed in the New World, where popular institutions have been established on a more extensive scale than was ever before witnessed; where government rests wholly on the people; and education - at least, in the great northern division of the continent - is mainly directed to qualify the people for the duties of government. Yet this maxim was strictly conformable to the genius of the Peruvian monarchy, and may serve as a key to its habitual policy; since, while it watched with unwearied solicitude over its subjects, provided for their physical necessities, was mindful of their morals, and showed, throughout, the affectionate concern of a parent for his children, it yet regarded them only as children, who were never to emerge from the state of pupilage, to act or to think for themselves, but whose whole duty was comprehended in the obligation of implicit obedience.
[Footnote 1: "No es licito, que ensenen a los hijos de los Plebeios, las Ciencias, que pertenescen a los Generosos, y no mas; porque como Gente baja, no se eleven, y ensobervezcan, y menoscaben, y apoqueen la Republica: bastales, que aprendan los Oficios de sus Padres; que el Mandar, y Governar no es de Plebeious, que es hacer agravio al Oficio, y a la Republica, encomendarsela a Gente comun." Garcilasso, Com. Real., Parte 1, lib. 8, cap. 8.]
Such was the humiliating condition of the people under the Incas, while the numerous families of the blood royal enjoyed the benefit of all the light of education, which the civilization of the country could afford; and, long after the Conquest, the spots continued to be pointed out where the seminaries had existed for their instruction. These were placed under the care of the amautas, or "wise men," who engrossed the scanty stock of science - if science it could be called - possessed by the Peruvians, and who were the sole teachers of youth. It was natural that the monarch should take a lively interest in the instruction of the young nobility, his own kindred. Several of the Peruvian princes are said to have built their palaces in the neighbourhood of the schools, in order that they might the more easily visit them and listen to the lectures of the amautas, which they occasionally reinforced by a homily of their own. *2 In these schools, the royal pupils were instructed in all the different kinds of knowledge in which their teachers were versed, with especial reference to the stations they were to occupy in after-life. They studied the laws, and the principles of administering the government, in which many of them were to take part. They were initiated in the peculiar rites of their religion, most necessary to those who were to assume the sacerdotal functions. They learned also to emulate the achievements of their royal ancestors by listening to the chronicles compiled by the amautas. They were taught to speak their own dialect with purity and elegance; and they became acquainted with the mysterious science of the quipus, which supplied the Peruvians with the means of communicating their ideas to one another, and of transmitting them to future generations. *3
[Footnote 2: Ibid., Parte 1, lib 7, cap. 10. The descendant of the Incas notices the remains, visible in his day, or two of the palaces of his royal ancestors, which had been built in the vicinity of the schools, for more easy access to them.]
[Footnote 3: Ibid., Parte 1, lib. 4, cap. 19]