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In the management of these various subjects, Ondegardo displays both acuteness and erudition. He never shrinks from the discussion, however difficult; and while he gives his conclusions with an air of modesty, it is evident that he feels conscious of having derived his information through the most authentic channels. He rejects the fabulous with disdain;decides on the probabilities of such facts as he relates, and candidly exposes the deficiency of evidence. Far from displaying the simple enthusiasm of the well-meaning but credulous missionary, he proceeds with the cool and cautious step of a lawyer accustomed to the conflict of testimony and the uncertainty of oral tradition. This circumspect manner of proceeding, and the temperate character of his judgments, entitle Ondegardo to much higher consideration as an authority than most of his countrymen who have treated of Indian antiquities.

There runs through his writings a vein of humanity, shown particularly in his tenderness to the unfortunate natives, to whose ancient civilization he does entire, but not extravagant, justice; while, like Sarmiento, he fearlessly denounces the excesses of his own countrymen, and admits the dark reproach they had brought on the honor of the nation. But while this censure forms the strongest ground for condemnation of the Conquerors, since it comes from the lips of a Spaniard like themselves, it proves, also, that Spain in this age of violence could send forth from her bosom wise and good men who refused to make common cause with the licentious rabble around them. Indeed, proof enough is given in these very memorials of the unceasing efforts of the colonial government, from the good viceroy Mendoza downwards, to secure protection and the benefit of a mild legislation to the unfortunate natives. But the iron Conquerors, and the colonist whose heart softened only to the touch of gold, presented a formidable barrier to improvement.

Ondegardo's writings are honorably distinguished by freedom from that superstition which is the debasing characteristic of the times; a superstition shown in the easy credit given to the marvellous, and this equally whether in heathen or in Christian story; for in the former the eye of credulity could discern as readily the direct interposition of Satan, as in the latter the hand of the Almighty. It is this ready belief in a spiritual agency, whether for good or for evil, which forms one of the most prominent features in the writings of the sixteenth century. Nothing could be more repugnant to the true spirit of philosophical inquiry or more irreconcilable with rational criticism. Far from betraying such weakness, Ondegardo writes in a direct and business-like manner, estimating things for what they are worth by the plain rule of common-sense. He keeps the main object of his argument ever in view, without allowing himself, like the garrulous chroniclers of the period, to be led astray into a thousand rambling episodes that bewilder the reader and lead to nothing.

Ondegardo's memoirs deal not only with the antiquities of the nation, but with its actual condition, and with the best means for redressing the manifold evils to which it was subjected under the stern rule of its conquerors. His suggestions are replete with wisdom, and a merciful policy, that would reconcile the interests of government with the prosperity and happiness of its humblest vassal. Thus, while his contemporaries gathered light from his suggestions as to the present condition of affairs, the historian of later times is no less indebted to him for information in respect to the past. His manuscript was freely consulted by Herrera and the reader, as he peruses the pages of the learned historian of the Indies, is unconsciously enjoying the benefit of the researches of Ondegardo. His valuable Relaciones thus had their uses for future generations, though they have never been admitted to the honors of the press. The copy in my possession, like that of Sarmiento's manuscript, for which I am indebted to that industrious bibliographer, Mr. Rich formed part of the magnificent collection of Lord Kingsborough,--a name ever to be held in honor by the scholar for his indefatigable efforts to illustrate the antiquities of America.

Ondegardo's manuscripts, it should be remarked, do not bear his signature. But they contain allusions to several actions of the writer's life, which identify them, beyond any reasonable doubt, as his production. In the archives of Simancas is a duplicate copy of the first memorial, Relacion Primera, though, like the one in the Escurial, without its author's name. Munoz assigns it to the pen of Gabriel de Rojas, a distinguished cavalier of the Conquest. This is clearly an error; for the author of the manuscript identifies himself with Ondegardo, by declaring, in his reply to the fifth interrogatory, that he was the person who discovered the mummies of the Incas in Cuzco; an act expressly referred both by Acosta and Garcilasso, to the Licentiate Polo de Ondegardo, when corregidor of that city.--Should the savans of Madrid hereafter embrace among the publications of valuable manuscripts these Relaciones, they should be careful not to be led into an error here, by the authority of a critic like Munoz whose criticism is rarely at fault.