The pageant has passed the suburbs and is in the streets, deserted as Pizarro found them yesterday; for the exterior guards have been withdrawn, to be of use, presently, elsewhere. Now the column has entered the great square, opening its files to the right and left to permit the passage of the Inca and his suite, who move to the middle of the place and halt, the escort massing on the flanks and rear. Company after company of the guard, and body after body of the nobles, march into the plaza and take position with a celerity and precision of movement showing the highest discipline; and it is long before the rear has deployed from the narrow street. Meanwhile the Inca has looked about, at first with expectant interest, then with growing suspicion and impatience as he perceives no sign of welcome, nor any living being outside of his own following. The silence is strange, in truth, and not reassuring,—even it is ominous. The great doors facing upon the square are closed and blank. At the head of the stairway entering the redoubt two bronze muzzles overlook the plaza, but these are quite without significance. At last the Inca demands, with increasing ire at the too evident discourtesy:— "Where are the strangers?" As if in answer to his question a door opposite partly opens, and the dingy, gray-black figure of Father Valverde, in march-worn cassock, bearing crucifix and breviary, enters the square. A soldier follows, in complete armor. He is known to history as Hernando de Aldana—introduced and dismissed for all time by a dozen brief words. Behind him comes the malicious, spoiled renegade, Felipillo, shaking now in his Spanish boots, and scarcely fit to perform his office of interpreting. Slowly, and with priestly dignity, the gray-black figure approaches the Inca as no man ever approached him before, with unbended knee or back, bearing no burden or symbol of one, and no doubt regarded curiously and contemptuously enough by the monarch, who is not done with considering the quality of his reception. Father Valverde, informing the Inca that he has been ordered by his general, Pizarro, to teach him the doctrines of the True Faith, at once sets about that undertaking, expounding its tenets briefly and as convincingly, perhaps, as could have been done under the circumstances. Then, following the formula customarily used by the Spanish conquistadores, he announces the spiritual supremacy of the Pope, and the temporal power of the Emperor Charles the Fifth, and urgently recommends that the Inca acknowledge himself tributary to the latter, forthwith.