the other elevated regions on the great Southern continent. It was, above
all, the case with the Peruvians, who claimed a divine original for the
founders of their empire, whose laws all rested on a divine sanction, and
whose domestic institutions and foreign wars were alike directed to
preserve and propagate their faith. Religion was the basis of their polity,
the very condition, as it were, of their social existence. The government
of the Incas, in its essential principles, was a theocracy.

Yet, though religion entered so largely into the fabric and conduct of the
political institutions of the people, their mythology, that is, the
traditionary legends by which they affected to unfold the mysteries of the
universe, was exceedingly mean and puerile. Scarce one of their
traditions--except the beautiful one respecting the founders of their royal
dynasty--is worthy of note, or throws much light on their own antiquities,
or the primitive history of man. Among the traditions of importance is
one of the deluge, which they held in common with so many of the
nations in all parts of the globe, and which they related with some
particulars that bear resemblance to a Mexican legend.1

Their ideas in respect to a future state of being deserve more attention.
They admitted the existence of a soul hereafter, and connected with this
a belief in the resurrection of the body. They assigned two distinct
places for the residence of the good and of the wicked, the latter of
which they fixed in the centre of the earth. The good they supposed were
to pass a luxurious life of tranquillity and ease, which comprehended
their highest notions of happiness. The wicked were to expiate their
crimes by ages of wearisome labor. They associated with these ideas a
belief in an evil principle or spirit, bearing the name of Cupay, whom
they did not attempt to propitiate by sacrifices, and who seems to have
been only a shadowy personification of sin, that exercised little influence