served as a convenient substitute for the mountain. The close association of the terrace form with rain and water symbolism is certainly exemplified in the Mexican design on a temple roof (fig. 35, _e_). The most remarkable application of the dualistic designs is, however, met with in Peru where, according to Wiener, the irrigation canals which carried water to the maize fields were laid out so as to form pattern bands like fig. 40, nos. 4 and 7, for instance. It is evident that this system of irrigation must have been an extremely effective and practical one, but that it had been probably adopted from superstitious motives as an illustration of the vivifying union of the celestial shower with the seed-laden soil. The assumption that the ancient Peruvians shared the same ideas as the Mexicans and Mayas will be found justified by the following data. It is now my intention to give a brief and bare outline sketch of the Peruvian civilization, by means of a series of quotations from the best authorities.(19) Incomplete though this must necessarily be, it will, nevertheless, establish, beyond a doubt, that the founders of the great Inca empire were under the dominion of the same set of ideas which I have been tracing throughout the American continent. The lucid records of the Peruvian chronicles and the purity with which the system had been maintained by the Incas, enable us to recognize and appreciate its manifold perfections as a mode of primitive government. The best authorities agree that the inhabitants of the country, now known as Peru, lived in barbarism until civilization was introduced amongst them by the Incas. One tradition designates an island in the Titicaca lake, another Tiahuanaco, as the place where, “after the deluge,” a man or deity appeared, divided the land into four parts and distributed these to four brothers, amongst whom was Manco Capac, to whom was assigned the province to the north. Each brother had a sister who was also his wife. Manco Capac and his sister and wife Mama-Ocllo or, according to other authorities, the third Inca Lloque Yupanqui and his consort, founded Cuzco, also given as Kosko or Kuska, a name which, according to Garcilaso de la Vega signifies “navel of the earth” and was bestowed “because the newly-founded capital was to be the centre and point of all.” The city was divided into two parts: Hanan Cuzco=the Above, which was ruled over by the Inca, and Hurin Cuzco=the Below, which was governed by his wife and sister, who bore the honorific title of Coya=queen and Mamanchic=our mother. The inhabitants consequently became separated into two categories: the upper lineage and the lower lineage, Hanan-ayllu and Hurin-ayllo. At the same time this division was not made so “that those of one-half should have an advantage over the other ... the command was that only one difference and acknowledgment of superiority was to be conceded to the inhabitants of the upper town.