“‘What was the ghost like?’ I asked; so he told me that it was a fearful creature—a mulish-looking sort of man, who was in the habit of terrifying the arrieros and peons who passed that way, but he said they were going to get a priest to put a cross up there, and so lay the ghost.
“‘Meanwhile,’ I said, ‘the ten travellers are to be left to starve?’
“‘It’s my belief they’re starved already,’ answered the farmer.”
At this point Pedro paused to relight his cigarette, and Quashy breathed a little more freely. He was a firm believer in ghosts, and feared them more than he would have feared an army of Redskins or jaguars. Indeed it is a question whether Quashy could ever have been brought to realise the sensation of fear if it had not been for the existence, in his imagination, of ghosts! The mere mention of the word in present circumstances had converted him into a sort of human sensitive-plant. He gave a little start and glance over his shoulder at every gust of unusual power that rattled the door, and had become visibly paler—perhaps we should say less black.
Manuela was evidently troubled by no such fears, perhaps because she did not understand the meaning of the word ghost, yet she gazed at the speaker in apparently rapt attention.
“You may believe,” continued the guide, “that I was disgusted at their cowardice; so, to shame them, as well as to do what I could for the travellers, I loaded a couple of my mules with meat, and said I would set off alone. This had the desired effect, for three men volunteered to go with me. When we reached the hut we found that six of the ten poor fellows were dead. The bodies of two who had died just before our arrival were lying in the corner over there behind Quashy. They were more like skeletons covered with skin than corpses. The four who still lived were in the corner here beside me, huddled together for warmth, and so worn out by hunger and despair that they did not seem to care at first that we had come to save them. We warmed and fed them, however, brought them gradually round, and at last took them back to the farm. They all recovered. During the time they were snowed up the poor fellows had eaten their mules and dogs. I have no doubt that if the ground were clear of snow you would find the bones of these animals scattered about still.”
This was not a very pleasant anecdote, Lawrence thought, on which to retire to rest, so he changed the subject by asking Pedro if there were many of the Incas still remaining.
Before he could reply Manuela rose, and, bidding them good-night in Spanish, retired to her screened-off corner.
“A good many of the Incas are still left,” replied the guide to his companion’s question; “and if you were to visit their capital city you would be surprised to see the remains of temples and other evidences of a very advanced civilisation in a people who existed long before the conquest of Peru.”
“Massa Pedro,” said Quashy, who would have been glad to have the recollection of ghosts totally banished from his mind, “I’s oftin hear ob de Incas, but I knows not’ing about dem. Who is dey? whar dey come fro?”
“It would take a long time, Quashy, to answer these two questions fully; nevertheless, I think I could give you a roughish outline of a notion in about five minutes, if you’ll promise not to stare so hard, and keep your mouth shut.”
The negro shut his eyes, expanded his mouth to its utmost in a silent laugh, and nodded his head acquiescently.
“Well, then, you must know,” said Pedro, “that in days of old—about the time that William the Conqueror invaded England—a certain Manco Capac founded the dynasty of the Incas. According to an old legend this Manco was the son of a white man who was shipwrecked on the coast of Peru. He married the daughter of an Indian chief, and taught the people agriculture, architecture, and other arts. He must have been a man of great power, from the influence he exerted over the natives, who styled him the ‘blooming stranger.’ His hair was of a golden colour, and this gave rise to the story that he was a child of the sun, who had been sent to rule over the Indians and found an empire. Another tradition says that Manco Capac was accompanied by a wife named Mama Oello Huaco, who taught the Indian women the mysteries of spinning and weaving, while her husband taught the arts of civilisation to the men.
“Whatever truth there may be in these legends, certain it is that Manco Capac did become the first of a race of Incas—or kings or chiefs—and, it is said, laid the foundations of the city of Cuzco, the remains of which at the present day show the power, splendour, and wealth to which Manco Capac and his successors attained. The government of the Incas was despotic, but of a benignant and patriarchal type, which gained the affections of those over whom they ruled, and enabled them to extend their sway far and wide over the land, so that, at the time of the invasion by the Spaniards under Pizarro, the Peruvians were found to have reached a high degree of civilisation, as was seen by their public works—roads, bridges, terrace-gardens, fortifications, and magnificent buildings, and so forth. It is said by those who have studied the matter, that this civilisation existed long before the coming of the Incas. On this point I can say nothing, but no doubt or uncertainty rests on the later history of this race. Cuzco, on Lake Titicaca, became the capital city of a great and flourishing monarchy, and possessed many splendid buildings in spacious squares and streets. It also became the Holy City and great temple of the Sun, to which pilgrims came from all parts of the country. It was defended by a fortress and walls built of stone, some blocks of which were above thirty feet long by eighteen broad and six thick. Many towns sprang up in the land. Under good government the people flourished and became rich. They had plenty of gold and silver, which they used extensively in the adornment of their temples and palaces. But evil followed in the train of wealth. By degrees their simplicity departed from them. Their prosperity led to the desire for conquest. Then two sons of one of the Incas disputed with each other for supremacy, and fought. One was conquered and taken prisoner by the other, who is reported to have been guilty of excessive cruelties to his relations, and caused his brother to be put to death. Finally, in 1532, the Spaniards came and accomplished the conquest of Peru—from which date not much of peace or prosperity has fallen to the lot of this unhappy land.
“Yes,” said the guide in conclusion, “the Incas were, and some of their descendants still are, a very fine race. Many of the men are what I call nature’s gentlemen, having thoughts—ay, and manners too, that would grace any society. Some of their women, also, are worthy to—”
“Pedro!” interrupted Lawrence eagerly, laying his hand on the guide’s arm, for a sudden idea had flashed into his mind. (He was rather subject to the flashing of sudden ideas!) “Pedro! she is a daughter of a chief of the Incas—is she not? a princess of the Incas! Have I not guessed rightly?”
He said this in a half whisper, and pointed as he spoke to the screen behind which Manuela lay.
Pedro smiled slightly and tipped the ash from the end of his cigarette, but made no answer.
“Nay, I will not pry into other people’s affairs,” said Lawrence, in his usual tone, “but you once told me she is the daughter of a chief, and assuredly no lady in this land could equal her in grace or dignity of carriage and manner, to say nothing of modesty, which is the invariable evidence.”
“Not of high rank?” interrupted the guide, with a quick and slightly sarcastic glance.
“No, but of nobility of mind and heart,” replied the youth, with much enthusiasm. In which feeling he was earnestly backed up by Quashy, who, with eyes that absolutely glowed, said—
“You’s right, massa—sure an’ sartin! Modesty am de grandest t’ing I knows. Once I knowed a young nigger gal what libbed near your fadder’s mill—Sooz’n dey calls ’er—an’ she’s so modest, so—oh! I not kin ’splain rightly—but I say to ’er one day, when I’d got my courage screwed up, ‘Sooz’n,’ ses I. ‘Well,’ ses she. ‘I—I lub you,’ ses I, ‘more nor myself, ’cause I t’ink so well ob you. Eberybody t’inks well ob you, Sooz’n. What—what—’ (I was gitten out o’ bref by dis time from ’citement, and not knowin’ what more to say, so I ses) ‘what—what you t’ink