For a more particular detail of the character and institutions of this extraordinary personage the reader is referred to a subsequent note, in which he will find a dissertation on that subject.
In the passage preceding this reference, I have alluded to the fabulous traditions relating to these children of the sun. In the remainder of the second and through the whole of the third book, I have given what may be supposed a probable narrative of their real origin and actions. The space allowed to this episode may appear too considerable in a poem whose principal 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. ↩
As the art of spinning is said to have been invented by Oella, it is no improbable fiction to imagine that they first assumed 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. ↩
Dissertation on the Institutions of Manco Capac
For the end of Book II
Although the original inhabitants of America in general deserve to be classed 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 constitution 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 Garcilasso in attributing the whole of the Peruvian constitution 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, Muhammad, 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 constitutions 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 institutions 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 gods and making it necessary to consult the auspices when anything important was to be transacted, his object was to render the popular superstition subservient to the views of policy and thus to give the senate a steady check upon the plebeians. But the constitutions of Rome and Athens, notwithstanding the abundant applause that has been bestowed upon them, were never fixed on any permanent principles; though 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 circumstances 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 institutions, 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.
