Inca Yupanqui, however, also caused a statue of the Creator to be made of fine gold and of the size of a boy of ten years of age in order to convey the idea of his eternal youth. "It was in the shape of a man standing up, the right arm raised and the hand almost closed, the fingers and thumb raised as one who was giving an order." The second gold statue he had made, a personification of the sun "which was dressed like the Inca and wore all his insignia," shows he claimed to be and constituted himself as the visible representative and Lord of the Above. The silver female statue of the Moon doubtlessly exhibited, in the same manner, the insignia of the Coya. Inca Yupanqui also ordered the houses and temple of Quisuar-cancha to be built and, at this spot, Sir Clements Markham observed an ancient wall, with serpents carved upon it. The name signifies, literally, "the place of the Quisuar tree," and will be again referred to further on. Without pausing to discuss the subject at length let us examine further the scheme of government, etc., introduced by the Incas, the most striking feature of which was the systematical classification of the people, their assignment to specified dwelling places and the distribution of labor according to prescription.
The key to the entire gigantic system was the conception of a central immutable supreme power which directed all visible and invisible manifestations and which sent forth and re-absorbed all energy. In Cuzco and in the Inca Empire we have a minutely described instance of the application, to terrestrial government, of the laws of fixed order, harmony, periodicity and rotation learned by earnest and patient observers of the northern heaven, during countless centuries of time. The centre of Cuzco consisted of a great square whence four roads radiated to the cardinal points. In the centre of this stood a gold vase from which a fountain flowed. The Spaniards also found in Cuzco a large, beautifully-polished stone-cross which evidently symbolized, as in Mexico, the four quarters and must have been appropriately placed in the square. Garcilaso de la Vega states that the capital formed an actual image of the whole empire, "for it was divided into four quarters and an extremely ancient law rendered it obligatory that representatives of each province and of each class of population should reside there in homes, the location of which precisely corresponded to the geographical position of their respective provinces. Each lineage was thus represented and occupied separate dwellings, assigned to them by the governors of the quarters. All persons were obliged to adhere to the customs of their forefathers and also wear the costumes of their ayllus or tribes (Cieza de Leon, Cronica chap. XCIII). For the Incas had decreed that the dresses worn by the members of each tribe should be different, so that the people might be distinguished from each other as, down to that time, there had been no means of knowing to what locality or tribe an Indian belonged."... In order to avoid confusion the modes of wearing the hair were rigidly prescribed and the bands worn on the head by the vassals had to be black or of a single color only. The higher in rank a person was the more his costume resembled that of the Inca, without, however, approaching it in length and richness. "Thus, even in an assemblage of 100,000 persons it was easy to recognize individuals of each tribe and of each rank by the signs they wore on their heads."...