as their resting-place, and, sure enough, they found the strangers at
the spot.

To the chagrin of Cocapac, however, the tribesmen refused to accept them
in the light of gods; on the contrary, they condemned the pair as a
wizard and a witch, and banished them from the neighbourhood. Cocapac,
undaunted by this failure, accompanied his grandchildren, and repeated
his performance on the shores of Lake Titicaca. Here complete success
marked the attempt: the young people were received by the Indians with
enthusiasm as the children of their god, and, once established, the
belief spread all round, until it included all the centre of the Inca
Empire, not excepting the once sceptical Cuzco. To quote from Stevenson:

"Thus," said the Indians, "was the power of the Incas established,
and many of them have said that, as I was an Englishman, I was of
their family. When H.B.M. ship _Breton_ was at Callao, some of the
officers accompanied me one Sunday afternoon to the Alameda at
Lima. On our way we were saluted by several Indians from the
mountains, calling us their countrymen and their relations, begging
at the same time that we would drink some chicha with them."

It is unnecessary to point out the dubiousness of this theory! For all
the obvious difficulties in the way of credibility, the main story has a
certain convincing ring, if for no other reason than the utterly prosaic
attempt at an explanation of the alleged miraculous and mystical episode
of the native mythology.

In the course of time the Inca Empire had sent its wave of influence and
dominion to roll widely to the north and to the south. In the north its
government extended beyond Quito; in the south its progress had been