Such, to a certain extent, is the fact; and this circumstance affords a means of comparison which would alone render his works of great value in arriving at just historic conclusions. But Garcilasso wrote late in life, after the story had been often told by Castilian writers. He naturally deferred much to men, some of whom enjoyed high credit on the score both of their scholarship and their social position. His object, he professes, was not so much to add any thing new of his own, as to correct their errors and the misconceptions into which they had been brought by their ignorance of the Indian languages and the usages of his people. He does, in fact, however, go far beyond this; and the stores of information which he has collected have made his work a large repository, whence later laborers in the same field have drawn copious materials. He writes from the fulness of his heart, and illuminates every topic that he touches with a variety and richness of illustration, that leave little to be desired by the most importunate curiosity. The difference between reading his Commentaries and the accounts of European writers is the difference that exists between reading a work in the original and in a bald translation. Garcilasso's writings are an emanation from the Indian mind.
Yet his Commentaries are open to a grave objection,—and one naturally suggested by his position. Addressing himself to the cultivated European, he was most desirous to display the ancient glories of his people, and still more of the Inca race, in their most imposing form. This, doubtless, was the great spur to his literary labors, for which previous education, however good for the evil time on which he was cast, had far from qualified him. Garcilasso, therefore, wrote to effect a particular object. He stood forth as counsel for his unfortunate countrymen, pleading the cause of that degraded race before the tribunal of posterity. The exaggerated tone of panegyric consequent on this becomes apparent in every page of his work. He pictures forth a state of society such as an Utopian philosopher would hardly venture to depict. His royal ancestors became the types of every imaginery excellence, and the golden age is revived for a nation, which, while the war of proselytism is raging on its borders, enjoys within all the blessings of tranquillity and peace. Even the material splendors of the monarchy, sufficiently great in this land of gold, become heightened, under the glowing imagination of the Inca chronicler, into the gorgeous illusions of a fairy tale.
Yet there is truth at the bottom of his wildest conceptions, and it would be unfair to the Indian historian to suppose that he did not himself believe most of the magic marvels which he describes. There is no credulity like that of a Christian convert,—-one newly converted to the faith. From long dwelling in the darkness of paganism, his eyes, when first opened to the light of truth, have not acquired the power of discriminating the just proportions of objects, of distinguishing between the real and the imaginary. Garcilasso was not a convert indeed, for he was bred from infancy in the Roman Catholic faith. But he was surrounded by converts and neophytes,—by those of his own blood, who, after practising all their lives the rites of paganism, were now first admitted into the Christian fold. He listened to the teachings of the missionary, learned from him to give implicit credit to the marvellous legends of the Saints, and the no less marvellous accounts of his own victories in his spiritual warfare for the propagation of the faith. Thus early accustomed to such large drafts on his credulity, his reason lost its heavenly power of distinguishing truth from error, and he became so familiar with the miraculous, that the miraculous was no longer a miracle.
Yet, while large deductions are to be made on this account from the chronicler's reports, there is always a germ of truth which it is not difficult to detect, and even to disengage from the fanciful covering which envelopes it; and after every allowance for the exaggerations of national vanity, we shall find an abundance of genuine information in respect to the antiquities of his country, for which we shall look in vain in any European writer.
Garcilasso's work is the reflection of the age in which he lived. It is addressed to the imagination, more than to sober reason. We are dazzled by the gorgeous spectacle it perpetually exhibits, and delighted by the variety of amusing details and animated gossip sprinkled over its pages. The story of the action is perpetually varied by discussions on topics illustrating its progress, so as to break up the monotony of the narrative, and afford an agreeable relief to the reader. This is true of the First Part of his great work. In the Second there was no longer room for such discussion. But he has supplied the place by garrulous reminiscences, personal anecdotes, incidental adventures, and a host of trivial details,— trivial in the eyes of the pedant,—which historians have been too willing to discard, as below the dignity of history. We have the actors in this great drama in their private dress, become acquainted with their personal habits, listen to their familiar sayings, and, in short gather up those minutiae which in the aggregate make up so much of life and not less of character.
It is this confusion of the great and the little, thus artlessly blended together, that constitutes one of the charms of the old romantic chronicle,—not the less true that, in this respect, it approaches nearer to the usual tone of romance. It is in such writings that we may look to find the form and pressure of the age. The wormeaten state-papers, official correspondence, public records, are all serviceable, indispensable, to history. They are the framework on which it is to repose; the skeleton of facts which gives it its strength and proportions. But they are as worthless as the dry bones of the skeleton, unless clothed with the beautiful form and garb of humanity, and instinct with the spirit of the age.—Our debt is large to the antiquarian, who with conscientious precision lays broad and deep the foundations of historic truth; and no less to the philosophic annalist who exhibits man in the dress of public life,—man in masquerade; but our gratitude must surely not be withheld from those, who, like Garcilasso de la Vega, and many a romancer of the Middle Ages, have held up the mirror—distorted though it may somewhat be-to the interior of life, reflecting every object, the great and the mean the beautiful and the deformed, with their natural prominence and their vivacity of coloring, to the eye of the spectator. As a work of art, such a production may be thought to be below criticism. But, although it defy the rules of art in its composition, it does not necessarily violate the principles of taste; for it conforms in its spirit to the spirit of the age in which it was written. And the critic, who coldly condemns it on the severe principles of art, will find a charm in its very simplicity, that will make him recur again and again to its pages, while more correct and classical compositions are laid aside and forgotten.
I cannot dismiss this notice of Garcilasso, though already long protracted, without some allusion to the English translation of his Commentaries. It appeared in James the Second's reign, and is the work of Sir Paul Rycaut, Knight. It was printed at London in 1688, in folio, with considerable pretension in its outward dress, well garnished with wood-cuts, and a frontispiece displaying the gaunt and rather sardonic features, not of the author, but his translator. The version keeps pace with the march of the original, corresponding precisely in books and chapters, and seldom, though sometimes, using the freedom, so common in these ancient versions, of abridgment and omission. Where it does depart from the original, it is rather from ignorance than intention. Indeed, as far as the plea of ignorance will avail him, the worthy knight may urge it stoutly in his defence. No one who reads the book will doubt his limited acquaintance with his own tongue, and no one who compares it with the original will deny his ignorance of the Castilian. It contains as many blunders as paragraphs, and most of them such as might shame a schoolboy. Yet such are the rude charms of the original, that this ruder version of it has found considerable favor with readers; and Sir Paul Rycaut's translation, old as it is, may still be met with in many a private, as well as public library.
History of the Conquest of Peru
by William Hickling Prescott