VIRACOCHA AS THE FIRST CAUSE-HIS NAME, ILLA TICCI-QQUICHUA PRAYERS-OTHER NAMES AND TITLES OF VIRACOCHA-HIS WORSHIP A TRUE MONOTHEISM-THE MYTH OF THE FOUR BROTHERS-MYTH OF THE TWIN BROTHERS.

VIRACOCHA AS TUNAPA, HE WHO PERFECTS-VARIOUS INCIDENTS IN HIS LIFE-RELATION TO MANCO CAPAC-HE DISAPPEARS IN THE WEST.

VIRACOCHA RISES FROM LAKE TITICACA AND JOURNEYS TO THE WEST-DERIVATION OF HIS NAME-HE WAS REPRESENTED AS WHITE AND BEARDED-THE MYTH OF CON AND PACHACAMAC-CONTICE VIRACOCHA-PROPHECIES OF THE PERUVIAN SEERS-THE WHITE MEN CALLED VIRACOCHAS-SIMILARITIES TO AZTEC MYTHS.

The most majestic empire on this continent at the time of its discovery was that of the Incas.  It extended along the Pacific, from the parallel of 2 deg. north latitude to 20 deg. south, and may be roughly said to have been 1500 miles in length, with an average width of 400 miles.  The official and principal tongue was the Qquichua, the two other languages of importance being the Yunca, spoken by the coast tribes, and the Aymara, around Lake Titicaca and south of it.  The latter, in phonetics and in many root-words, betrays a relationship to the Qquichua, but a remote one.

The Qquichuas were a race of considerable cultivation.  They had a developed metrical system, and were especially fond of the drama.  Several specimens of their poetical and dramatic compositions have been preserved, and indicate a correct taste.  Although they did not possess a method of writing, they had various mnemonic aids, by which they were enabled to recall their verses and their historical traditions.

In the mythology of the Qquichuas, and apparently also of the Aymaras, the leading figure is Viracocha.  His august presence is in one cycle of legends that of Infinite Creator, the Primal Cause; in another he is the beneficent teacher and wise ruler; in other words, he too, like Quetzalcoatl and the others whom I have told about, is at one time God, at others the incarnation of God.

As the first cause and ground of all things, Viracocha’s distinctive epithet was Ticci, the Cause, the Beginning, or Illa ticci, the Ancient Cause, the First Beginning, an endeavor in words to express the absolute priority of his essence and existence.  He it was who had made and moulded the Sun and endowed it with a portion of his own divinity, to wit, the glory of its far-shining rays; he had formed the Moon and given her light, and set her in the heavens to rule over the waters and the winds, over the queens of the earth and the parturition of women; and it was still he, the great Viracocha, who had created the beautiful Chasca, the Aurora, the Dawn, goddess of all unspotted maidens like herself, her who in turn decked the fields and woods with flowers, whose time was the gloaming and the twilight, whose messengers were the fleecy clouds which sail through the sky, and who, when she shakes her clustering hair, drops noiselessly pearls of dew on the green grass fields.

Invisible and incorporeal himself, so, also, were his messengers (the light-rays), called huaminca, the faithful soldiers, and hayhuaypanti, the shining ones, who conveyed his decrees to every part. He himself was omnipresent, imparting motion and life, form and existence, to all that is.  Therefore it was, says an old writer, with more than usual insight into man’s moral nature, with more than usual charity for a persecuted race, that when these natives worshiped some swift river or pellucid spring, some mountain or grove, “it was not that they believed that some particular divinity was there, or that it was a living thing, but because they believed that the great God, Illa Ticci, had created and placed it there and impressed upon it some mark of distinction, beyond other objects of its class, that it might thus be designated as an appropriate spot whereat to worship the maker of all things; and this is manifest from the prayers they uttered when engaged in adoration, because they are not addressed to that mountain, or river, or cave, but to the great Illa Ticci Viracocha, who, they believed, lived in the heavens, and yet was invisibly present in that sacred object."

In the prayers for the dead, Illa Ticci was appealed to, to protect the body, that it should not see corruption nor become lost in the earth, and that he should not allow the soul to wander aimlessly in the infinite spaces, but that it should be conducted to some secure haven of contentment, where it might receive the sacrifices and offerings which loving hands laid upon the tomb. Were other gods also called upon, it was that they might intercede with the Supreme Divinity in favor of these petitions of mortals.

To him, likewise, the chief priest at certain times offered a child of six years, with a prayer for the prosperity of the Inca, in such terms as these:-

“Oh, Lord, we offer thee this child, in order that thou wilt maintain us in comfort, and give us victory in war, and keep to our Lord, the Inca, his greatness and his state, and grant him wisdom that he may govern us righteously."

Or such a prayer as this was offered up by the assembled multitude:-

“Oh, Viracocha ever present, Viracocha Cause of All, Viracocha the Helper, the Ceaseless Worker, Viracocha who gives the beginnings, Viracocha who encourages, Viracocha the always fortunate, Viracocha ever near, listen to this our prayer, send health, send prosperity to us thy people."

Thus Viracocha was placed above and beyond all other gods, the essential First Cause, infinite, incorporeal, invisible, above the sun, older than the beginning, but omnipresent, accessible, beneficent.

Does this seem too abstract, too elevated a notion of God for a race whom we are accustomed to deem gross and barbaric?  I cannot help it.  The testimony of the earliest observers, and the living proof of language, are too strong to allow of doubt.  The adjectives which were applied to this divinity by the native priests are still on record, and that they were not a loan from Christian theology is conclusively shown by the fact that the very writers who preserved them often did not know their meaning, and translated them incorrectly.

Thus even Garcilasso de la Vega, himself of the blood of the Incas, tells us that neither he nor the natives of that day could translate Ticci. Thus, also, Garcia and Acosta inform us that Viracocha was surnamed Usapu, which they translate “admirable," but really it means “he who accomplishes all that he undertakes, he who is successful in all things;” Molina has preserved the term Ymamana, which means “he who controls or owns all things;" the title Pachayachachi, which the Spanish writers render “Creator,” really means the “Teacher of the World;” that of Caylla signifies “the Ever-present one;” Taripaca, which has been guessed to be the same as tarapaca, an eagle, is really a derivative of taripani, to sit in judgment, and was applied to Viracocha as the final arbiter of the actions and destinies of man.  Another of his frequent appellations for which no explanation has been offered, was Tokay or Tocapo, properly Tukupay. It means “he who finishes,” who completes and perfects, and is antithetical to Ticci, he who begins.  These two terms express the eternity of divinity; they convey the same idea of mastery over time and the things of time, as do those words heard by the Evangelist in his vision in the isle called Patmos, “I am Alpha and Omega; I am the Beginning and the End.”

Yet another epithet of Viracocha was Zapala. It conveys strongly and positively the monotheistic idea.  It means “The One,” or, more strongly, “The Only One.”

Nor must it be supposed that this monotheism was unconscious; that it was, for example, a form of “henotheism,” where the devotion of the adorer filled his soul, merely to the forgetfulness of other deities; or that it was simply the logical law of unity asserting itself, as was the case with many of the apparently monotheistic utterances of the Greek and Roman writers.

No; the evidence is such that we are obliged to acknowledge that the religion of Peru was a consciously monotheistic cult, every whit as much so as the Greek or Roman Catholic Churches of Christendom.

Those writers who have called the Inca religion a “sun worship” have been led astray by superficial resemblances.  One of the best early authorities, Christoval de Molina, repeats with emphasis the statement, “They did not recognize the Sun as their Creator, but as created by the Creator,” and this creator was “not born of woman, but was unchangeable and eternal." For conclusive testimony on this point, however, we may turn to an Información or Inquiry as to the ancient belief, instituted in 1571, by order of the viceroy Don Francisco de Toledo.  The oldest Indians, especially those of noble birth, including many descendants of the Incas, were assembled at different times and in different parts of the country, and carefully questioned, through the official interpreter, as to just what the old religion was.  The questions were not leading ones, and the replies have great uniformity.  They all agreed that Viracocha was worshiped as creator, and as the ever-present active divinity; he alone answered prayers, and aided in time of need; he was the sole efficient god.  All prayers to the Sun or to the deceased Incas, or to idols, were directed to them as intercessors only.  On this point the statements were most positive.  The Sun was but one of Viracocha’s creations, not itself the Creator.

It is singular that historians have continued to repeat that the Qquichuas adored the Sun as their principal divinity, in the face of such evidence to the contrary.  If this Inquiry and its important statements had not been accessible to them, at any rate they could readily have learned the same lesson from the well known History of Father Joseph de Acosta.  That author says, and repeats with great positiveness, that the Sun was in Peru a secondary divinity, and that the supreme deity, the Creator and ruler of the world, was Viracocha.

Another misapprehension is that these natives worshiped directly their ancestors.  Thus, Mr. Markham writes:  “The Incas worshiped their ancestors, the Pacarina, or forefather of the Ayllu, or lineage, being idolized as the soul or essence of his descendants." But in the Inquiry above quoted it is explained that the belief, in fact, was that the soul of the Inca went at death to the presence of the deity Viracocha, and its emblem, the actual body, carefully preserved, was paid divine honors in order that the soul might intercede with Viracocha for the fulfillment of the prayers.

We are compelled, therefore, by the best evidence now attainable, to adopt the conclusion that the Inca religion, in its purity, deserved the name of monotheism.  The statements of the natives and the terms of their religious language unite in confirming this opinion.

It is not right to depreciate the force of these facts simply because we have made up our minds that a people in the intellectual stage of the Peruvians could not have mounted to such a pure air of religion.  A prejudgment of this kind is unworthy of a scientific mind.  The evidence is complete that the terms I have quoted did belong to the religious language of ancient Peru.  They express the conception of divinity which the thinkers of that people had formed.  And whether it is thought to be in keeping or not with the rest of their development, it is our bounden duty to accept it, and explain it as best we can.  Other instances might be quoted, from the religious history of the old world, where a nation’s insight into the attributes of deity was singularly in advance of their general state of cultivation.  The best thinkers of the Semitic race, for example, from Moses to Spinoza, have been in this respect far ahead of their often more generally enlightened Aryan contemporaries.

The more interesting, in view of this lofty ideal of divinity they had attained, become the Peruvian myths of the incarnation of Viracocha, his life and doings as a man among men.

These myths present themselves in different, but to the reader who has accompanied me thus far, now familiar forms.  Once more we meet the story of the four brothers, the first of men.  They appeared on the earth after it had been rescued from the primeval waters, and the face of the land was divided between them.  Manco Capac took the North, Colla the South, Pinahua the West, and the East, the region whence come the sun and the light, was given to Tokay or Tocapa, to Viracocha, under his name of the Finisher, he who completes and perfects.

The outlines of this legend are identical with another, where Viracocha appears under the name of Ayar Cachi.  This was, in its broad outlines, the most general myth, that which has been handed down by the most numerous authorities, and which they tell us was taken directly from the ancient songs of the Indians, as repeated by those who could recall the days of the Incas Huascar and Atahualpa.

It ran in this wise:  In the beginning of things there appeared on the earth four brothers, whose names were, of the oldest, Ayar Cachi, which means he who gives Being, or who Causes; of the youngest, Ayar Manco, and of the others, Ayar Aucca (the enemy), and Ayar Uchú.  Their father was the Sun, and the place of their birth, or rather of their appearance on earth, was Paccari-tampu, which means The House of the Morning or the Mansion of the Dawn. In after days a certain cave near Cuzco was so called, and pointed out as the scene of this momentous event, but we may well believe that a nobler site than any the earth affords could be correctly designated.

These brothers were clothed in long and flowing robes, with short upper garments without sleeves or collar, and this raiment was worked with marvelous skill, and glittered and shone like light.  They were powerful and proud, and determined to rule the whole earth, and for this purpose divided it into four parts, the North, the South, the East, and the West.  Hence they were called by the people, Tahuantin Suyu Kapac, Lords of all four Quarters of the Earth.

The most powerful of these was Ayar Cachi.  He possessed a sling of gold, and in it a stone with which he could demolish lofty mountains and hurl aloft to the clouds themselves.  He gathered together the natives of the country at Pacari tampu, and accumulated at the House of the Dawn a great treasure of yellow gold.  Like the glittering hoard which we read of in the lay of the Nibelung, the treasure brought with it the destruction of its owner, for his brothers, envious of the wondrous pile, persuaded Ayar Cachi to enter the cave where he kept his hoard, in order to bring out a certain vase, and also to pray to their father, the Sun, to aid them to rule their domains.  As soon as he had entered, they stopped the mouth of the cave with huge stones; and thus rid of him, they set about collecting the people and making a settlement at a certain place called Tampu quiru (the Teeth of the House).

But they did not know the magical power of their brother.  While they were busy with their plans, what was their dismay to see Ayar Cachi, freed from the cave, and with great wings of brilliantly colored feathers, hovering like a bird in the air over their heads.  They expected swift retribution for their intended fratricide, but instead of this they heard reassuring words from his lips.

“Have no fear,” he said, “I left you in order that the great empire of the Incas might be known to men.  Leave, therefore, this settlement of Tampu quiru, and descend into the Valley of Cuzco, where you shall found a famous city, and in it build a sumptuous temple to the Sun.  As for me, I shall remain in the form in which you see me, and shall dwell in the mountain peak Guanacaure, ready to help you, and on that mountain you must build me an altar and make to me sacrifices.  And the sign that you shall wear, whereby you shall be feared and respected of your subjects, is that you shall have your ears pierced, as are mine,” saying which he showed them his ears pierced and carrying large, round plates of gold.

They promised him obedience in all things, and forthwith built an altar on the mountain Guanacaure, which ever after was esteemed a most holy place.  Here again Ayar Cachi appeared to them, and bestowed on Ayar Manco the scarlet fillet which became the perpetual insignia of the reigning Inca.  The remaining brothers were turned into stone, and Manco, assuming the title of Kapac, King, and the metaphorical surname of Pirhua, the Granary or Treasure house, founded the City of Cuzco, married his four sisters, and became the first of the dynasty of the Incas.  He lived to a great age, and during the whole of his life never omitted to pay divine honors to his brothers, and especially to Ayar Cachi.

In another myth of the incarnation the infinite Creator Ticci Viracocha duplicates himself in the twin incarnation of Ymamana Viracocha and Tocapu Viracocha, names which we have already seen mean “he who has all things,” and “he who perfects all things.”  The legend was that these brothers started in the distant East and journeyed toward the West.  The one went by way of the mountains, the other by the paths of the lowlands, and each on his journey, like Itzamna in Yucatecan story, gave names to the places he passed, and also to all trees and herbs of the field, and to all fruits, and taught the people which were good for food, which of virtue as medicines, and which were poisonous and to be shunned.  Thus they journeyed westward, imparting knowledge and doing good works, until they reached the western ocean, the great Pacific, whose waves seem to stretch westward into infinity.  There, “having accomplished all they had to do in this world, they ascended into Heaven,” once more to form part of the Infinite Being; for the venerable authority whom I am following is careful to add, most explicitly, that “these Indians believed for a certainty that neither the Creator nor his sons were born of woman, but that they all were unchangeable and eternal."

Still more human does Viracocha become in the myth where he appears under the surnames Tunapa and Taripaca.  The latter I have already explained to mean He who Judges, and the former is a synonym of Tocapu, as it is from the verb ttaniy or ttanini, and means He who Finishes completes or perfects, although, like several other of his names, the significance of this one has up to the present remained unexplained and lost.  The myth has been preserved to us by a native Indian writer, Joan de Santa Cruz Pachacuti, who wrote it out somewhere about the year 1600.

He tells us that at a very remote period, shortly after the country of Peru had been populated, there came from Lake Titicaca to the tribes an elderly man with flowing beard and abundant white hair, supporting himself on a staff and dressed in wide-spreading robes.  He went among the people, calling them his sons and daughters, relieving their infirmities and teaching them the precepts of wisdom.

Often, however, he met the fate of so many other wise teachers, and was rejected and scornfully entreated by those whom he was striving to instruct.  Swift retribution sometimes fell upon such stiff-necked listeners.  Thus he once entered the town of Yamquesupa, the principal place in the province of the South, and began teaching the inhabitants; but they heeded him not, and seized him, and with insult and blows drove him from the town, so that he had to sleep in the open fields.  Thereupon he cursed their town, and straightway it sank into the earth with all its inhabitants, and the depression was filled with water, and all were drowned.  To this day it is known as the lake of Yamquesupa, and all the people about there well know that what is now a sheet of water was once the site of a flourishing city.

At another time he visited Tiahuanaco, where may yet be seen the colossal ruins of some ancient city, and massive figures in stone of men and women.  In his time this was a populous mart, its people rich and proud, given to revelry, to drunkenness and dances.  Little they cared for the words of the preacher, and they treated him with disdain.  Then he turned upon them his anger, and in an instant the dancers were changed into stone, just as they stood, and there they remain to this day, as any one can see, perpetual warnings not to scorn the words of the wise.

On another occasion he was seized by the people who dwelt by the great lake of Carapaco, and tied hands and feet with stout cords, it being their intention to put him to a cruel death the next day.  But very early in the morning, just at the time of the dawn, a beautiful youth entered and said, “Fear not, I have come to call you in the name of the lady who is awaiting you, that you may go with her to the place of joys.”  With that he touched the fetters on Tunapa’s limbs, and the ropes snapped asunder, and they went forth untouched by the guards, who stood around.  They descended to the lake shore, and just as the dawn appeared, Tunapa spread his mantle on the waves, and he and his companion stepping upon it, as upon a raft, were wafted rapidly away into the rays of the morning light.

The cautious Pachacuti does not let us into the secret of this mysterious assignation, either because he did not know or because he would not disclose the mysteries of his ancestral faith.  But I am not so discreet, and I vehemently suspect that the lady who was awaiting the virtuous Tunapa, was Chasca, the Dawn Maiden, she of the beautiful hair which distills the dew, and that the place of joys whither she invited him was the Mansion of the Sky, into which, daily, the Light-God, at the hour of the morning twilight, is ushered by the chaste maiden Aurora.

As the anger of Tunapa was dreadful, so his favors were more than regal.  At the close of a day he once reached the town of the chief Apotampo, otherwise Pacari tampu, which means the House or Lodgings of the Dawn, where the festivities of a wedding were in progress.  The guests, intent upon the pleasures of the hour, listened with small patience to the words of the old man, but the chief himself heard them with profound attention and delight.  Therefore, as Tunapa was leaving he presented to the chief, as a reward for his hospitality and respect, the staff which had assisted his feeble limbs in many a journey.  It was of no great seemliness, but upon it were inscribed characters of magic power, and the chief wisely cherished it among his treasures.  It was well he did, for on the day of the birth of his next child the staff turned into fine gold, and that child was none other than the far-famed Manco Capac, destined to become the ancestor of the illustrious line of the Incas, Sons of the Sun, and famous in all countries that it shines upon; and as for the golden staff, it became, through all after time until the Spanish conquest, the sceptre of the Incas and the sign of their sovereignty, the famous and sacred tupa yauri, the royal wand.

It became, indeed, to Manco Capac a mentor and guide.  His father and mother having died, he started out with his brothers and sisters, seven brothers and seven sisters of them, to seek new lands, taking this staff in his hand.  Like the seven brothers who, in Mexican legend, left Aztlan, the White Land, to found nations and cities, so the brothers of Manco Capac, leaving Pacari tampu, the Lodgings of the Dawn, became the sinchi, or heads of various noble houses and chiefs of tribes in the empire of the Incas.  As for Manco, it is well known that with his golden wand he journeyed on, overcoming demons and destroying his enemies, until he reached the mountain over against the spot where the city of Cuzco now stands.  Here the sacred wand sunk of its own motion into the earth, and Manco Capac, recognizing the divine monition, named the mountain Huanacauri, the Place of Repose.  In the valley at the base he founded the great city which he called Cuzco, the Navel.  Its inhabitants ever afterwards classed Huanacauri as one of their principal deities.

When Manco Capac’s work was done, he did not die, like other mortals, but rose to heaven, and became the planet Jupiter, under the name Pirua.  From this, according to some writers, the country of Peru derived its name.

It may fairly be supposed that this founder of the Inca dynasty was an actual historical personage.  But it is evident that much that is told about him is imagery drawn from the legend of the Light-God.

And what became of Tunapa?  We left him sailing on his outspread mantle, into the light of the morning, over Lake Carapace.  But the legend does not stop there.  Whereever he went that day, he returned to his toil, and pursued his way down the river Chacamarca till he reached the sea.  There his fate becomes obscure; but, adds Pachacuti, “I understand that he passed by the strait (of Panama) into the other sea (back toward the East).  This is what is averred by the most ancient sages of the Inca line, (por aquellos ingas antiquissimos).”  We may well believe he did; for the light of day, which is quenched in the western ocean, passes back again, by the straits or in some other way, and appears again the next morning, not in the West, where we watched its dying rays, but in the East, where again it is born to pursue its daily and ever recurring journey.

According to another, and also very early account, Viracocha was preceded by a host of attendants, who were his messengers and soldiers.  When he reached the sea, he and these his followers marched out upon the waves as if it had been dry land, and disappeared in the West.

These followers were, like himself, white and bearded.  Just as, in Mexico, the natives attributed the erection of buildings, the history of which had been lost, to the white Toltecs, the subjects of Quetzalcoatl (see above, chapter iii, Se, so in Peru various ancient ruins, whose builders had been lost to memory, were pointed out to the Spaniards as the work of a white and bearded race who held the country in possession long before the Incas had founded their dynasty. The explanation in both cases is the same.  In both the early works of art of unknown origin were supposed to be the productions of the personified light rays, which are the source of skill, because they supply the means indispensable to the acquisition of knowledge.

The versions of these myths which have been preserved to us by Juan de Betanzos, and the documents on which the historian Herrera founded his narrative, are in the main identical with that which I have quoted from the narrative of Pachacuti.  I shall, however, give that of Herrera, as it has some interesting features.

He tells us that the traditions and songs which the Indians had received from their remote ancestors related that in very early times there was a period when there was no sun, and men lived in darkness.  At length, in answer to their urgent prayers, the sun emerged from Lake Titicaca, and soon afterwards there came a man from the south, of fair complexion, large in stature, and of venerable presence, whose power was boundless.  He removed mountains, filled up valleys, caused fountains to burst from the solid rocks, and gave life to men and animals.  Hence the people called him the “Beginning of all Created Things,” and “Father of the Sun.”  Many good works he performed, bringing order among the people, giving them wise counsel, working miracles and teaching.  He went on his journey toward the north, but until the latest times they bore his deeds and person in memory, under the names of Tici Viracocha and Tuapaca, and elsewhere as Arnava.  They erected many temples to him, in which they placed his figure and image as described.

They also said that after a certain length of time there re-appeared another like this first one, or else he was the same, who also gave wise counsel and cured the sick.  He met disfavor, and at one spot the people set about to slay him, but he called down upon them fire from heaven, which burned their village and scorched the mountains into cinders.  Then they threw away their weapons and begged of him to deliver them from the danger, which he did.  He passed on toward the West until he reached the shore of the sea.  There he spread out his mantle, and seating himself upon it, sailed away and was never seen again.  For this reason, adds the chronicler, “the name was given to him, Viracocha, which means Foam of the Sea, though afterwards it changed in signification."

This leads me to the etymology of the name.  It is confessedly obscure.  The translation which Herrera gives, is that generally offered by the Spanish writers, but it is not literal.  The word uira means fat, and cocha, lake, sea, or other large body of water; therefore, as the genitive must be prefixed in the Qquichua tongue, the translation must be “Lake or Sea of Fat.”  This was shown by Garcilasso de la Vega, in his Royal Commentaries, and as he could see no sense or propriety in applying such a term as “Lake of Grease” to the Supreme Divinity, he rejected this derivation, and contented himself by saying that the meaning of the name was totally unknown. In this Mr. Clements R. Markham, who is an authority on Peruvian matters, coincides, though acknowledging that no other meaning suggests itself. I shall not say anything about the derivations of this name from the Sanskrit, or the ancient Egyptian; these are etymological amusements with which serious studies have nothing to do.

The first and accepted derivation has been ably and to my mind successfully defended by probably the most accomplished Qquichua scholar of our age, Senor Gavino Pacheco Zegarra, who, in the introduction to his most excellent edition of the Drama of Ollantai, maintains that Viracocha, literally “Lake of Fat,” was a simile applied to the frothing, foaming sea, and adds that as a personal name in this signification it is in entire conformity with the genius of the Qquichua tongue.

To quote his words:-“The tradition was that Viracocha’s face was extremely white and bearded.  From this his name was derived, which means, taken literally, ‘Lake of Fat;’ by extension, however, the word means ‘Sea-Foam,’ as in the Qquichua language the foam is called fat, no doubt on account of its whiteness.”

It had a double appropriateness in its application to the hero-god.  Not only was he supposed in the one myth to have risen from the waves of Lake Titicaca, and in another to have appeared when the primeval ocean left the land dry, but he was universally described as of fair complexion, a white man.  Strange, indeed, it is that these people who had never seen a member of the white race, should so persistently have represented their highest gods as of this hue, and what is more, with the flowing beard and abundant light hair which is their characteristic.

There is no denying, however, that such is the fact.  Did it depend on legend alone we might, however strong the consensus of testimony, harbor some doubt about it.  But it does not.  The monuments themselves attest it.  There is, indeed, a singular uniformity of statement in the myths.  Viracocha, under any and all his surnames, is always described as white and bearded, dressed in flowing robes and of imposing mien.  His robes were also white, and thus he was figured at the entrance of one of his most celebrated temples, that of Urcos.  His image at that place was of a man with a white robe falling to his waist, and thence to his feet; by him, cut in stone, were his birds, the eagle and the falcon. So, also, on a certain occasion when he was said to have appeared in a dream to one of the Incas who afterwards adopted his name, he was said to have come with beard more than a span in length, and clothed in a large and loose mantle, which fell to his feet, while with his hand he held, by a cord to its neck, some unknown animal.  And thus in after times he was represented in painting and statue, by order of that Inca.

An early writer tells us that the great temple of Cuzco, which was afterwards chosen for the Cathedral, was originally that of Illa Ticci Viracocha.  It contained only one altar, and upon it a marble statue of the god.  This is described as being, “both as to the hair, complexion, features, raiment and sandals, just as painters represent the Apostle, Saint Bartholomew."

Misled by the statements of the historian Garcilasso de la Vega, some later writers, among whom I may note the eminent German traveler Von Tschudi, have supposed that Viracocha belonged to the historical deities of Peru, and that his worship was of comparatively recent origin. La Vega, who could not understand the name of the divinity, and, moreover, either knew little about the ancient religion, or else concealed his knowledge (as is shown by his reiterated statement that human sacrifices were unknown), pretended that Viracocha first came to be honored through a dream of the Inca who assumed his name.  But the narrative of the occurrence that he himself gives shows that even at that time the myth was well known and of great antiquity.

The statements which he makes on the authority of Father Blas Valera, that the Inca Tupac Yupanqui sought to purify the religion of his day by leading it toward the contemplation of an incorporeal God, is probably, in the main, correct.  It is supported by a similar account given by Acosta, of the famous Huayna Capac.  Indeed, they read so much alike that they are probably repetitions of teachings familiar to the nobles and higher priests.  Both Incas maintained that the Sun could not be the chief god, because he ran daily his accustomed course, like a slave, or an animal that is led.  He must therefore be the subject of a mightier power than himself.

We may reasonably suppose that these expressions are proof of a growing sense of the attributes of divinity.  They are indications of the evolution of religious thought, and go to show that the monotheistic ideas which I have pointed out in the titles and names of the highest God, were clearly recognized and publicly announced.

Viracocha was also worshiped under the title Con-ticci-Viracocha.  Various explanations of the name Con have been offered.  It is not positively certain that it belongs to the Qquichua tongue.  A myth preserved by Gomara treats Con as a distinct deity.  He is said to have come from the north, to have been without bones, muscles or members, to have the power of running with infinite swiftness, and to have leveled mountains, filled up valleys, and deprived the coast plains of rain.  At the same time he is called a son of the Sun and the Moon, and it was owing to his good will and creative power that men and women were formed, and maize and fruits given them upon which to subsist.

Another more powerful god, however, by name Pachacamac, also a son of the Sun and Moon, and hence brother to Con, rose up against him and drove him from the land.  The men and women whom Con had formed were changed by Pachacamac into brutes, and others created who were the ancestors of the present race.  These he supplied with what was necessary for their support, and taught them the arts of war and peace.  For these reasons they venerated him as a god, and constructed for his worship a sumptuous temple, a league and a half from the present city of Lima.

This myth of the conflict of the two brothers is too similar to others I have quoted for its significance to be mistaken.  Unfortunately it has been handed down in so fragmentary a condition that it does not seem possible to assign it its proper relations to the cycle of Viracocha legends.

As I have hinted, we are not sure of the meaning of the name Con, nor whether it is of Qquichua origin.  If it is, as is indeed likely, then we may suppose that it is a transcription of the word ccun, which in Qquichua is the third person singular, present indicative, of ccuni, I give.  “He Gives;” the Giver, would seem an appropriate name for the first creator of things.  But the myth itself, and the description of the deity, incorporeal and swift, bringer at one time of the fertilizing rains, at another of the drought, seems to point unmistakably to a god of the winds.  Linguistic analogy bears this out, for the name given to a whirlwind or violent wind storm was Conchuy, with an additional word to signify whether it was one of rain or merely a dust storm. For this reason I think M. Wiener’s attempt to make of Con (or Qquonn, as he prefers to spell it) merely a deity of the rains, is too narrow.

The legend would seem to indicate that he was supposed to have been defeated and quite driven away.  But the study of the monuments indicates that this was not the case.  One of the most remarkable antiquities in Peru is at a place called Concacha, three leagues south of Abancay, on the road from Cuzco to Lima.  M. Leonce Angrand has observed that this “was evidently one of the great religious centres of the primitive peoples of Peru.”  Here is found an enormous block of granite, very curiously carved to facilitate the dispersion of a liquid poured on its summit into varied streams and to quaint receptacles.  Whether the liquid was the blood of victims, the intoxicating beverage of the country, or pure water, all of which have been suggested, we do not positively know, but I am inclined to believe, with M. Wiener, that it was the last mentioned, and that it was as the beneficent deity of the rains that Con was worshiped at this sacred spot.  Its name con cacha, “the Messenger of Con,” points to this.

The words Pacha camac mean “animating” or “giving life to the world.”  It is said by Father Acosta to have been one of the names of Viracocha, and in a sacred song preserved by Garcilasso de la Vega he is appealed to by this title. The identity of these two divinities seems, therefore, sufficiently established.

The worship of Pachacamac is asserted by competent antiquarian students to have been more extended in ancient Peru than the older historians supposed.  This is indicated by the many remains of temples which local tradition attribute to his worship, and by the customs of the natives. For instance, at the birth of a child it was formally offered to him and his protection solicited.  On reaching some arduous height the toiling Indian would address a few words of thanks to Pachacamac; and the piles of stones, which were the simple signs of their gratitude, are still visible in all parts of the country.

This variation of the story of Viracocha aids to an understanding of his mythical purport.  The oft-recurring epithet “Contice Viracocha” shows a close relationship between his character and that of the divinity Con, in fact, an identity which deserves close attention.  It is explained, I believe, by the supposition that Viracocha was the Lord of the Wind as well as of the Light.  Like all the other light gods, and deities of the cardinal points, he was at the same time the wind from them.  What has been saved from the ancient mythology is enough to show this, but not enough to allow us to reconcile the seeming contradictions which it suggests.  Moreover, it must be ever remembered that all religions repose on contradictions, contradictions of fact, of logic, and of statement, so that we must not seek to force any one of them into consistent unity of form, even with itself.

I have yet to add another point of similarity between the myth of Viracocha and those of Quetzalcoatl, Itzamna and the others, which I have already narrated.  As in Mexico, Yucatan and elsewhere, so in the realms of the Incas, the Spaniards found themselves not unexpected guests.  Here, too, texts of ancient prophecies were called to mind, words of warning from solemn and antique songs, foretelling that other Viracochas, men of fair complexion and flowing beards, would some day come from the Sun, the father of existent nature, and subject the empire to their rule.  When the great Inca, Huayna Capac, was on his death-bed, he recalled these prophecies, and impressed them upon the mind of his successor, so that when De Soto, the lieutenant of Pizarro, had his first interview with the envoy of Atahuallpa, the latter humbly addressed him as Viracocha, the great God, son of the Sun, and told him that it was Huayna Capac’s last command to pay homage to the white men when they should arrive.

We need no longer entertain about such statements that suspicion or incredulity which so many historians have thought it necessary to indulge in.  They are too generally paralleled in other American hero-myths to leave the slightest doubt as to their reality, or as to their significance.  They are again the expression of the expected return of the Light-God, after his departure and disappearance in the western horizon.  Modifications of what was originally a statement of a simple occurrence of daily routine, they became transmitted in the limbeck of mythology to the story of the beneficent god of the past, and the promise of golden days when again he should return to the people whom erstwhile he ruled and taught.

The Qquichuas expected the return of Viracocha, not merely as an earthly ruler to govern their nation, but as a god who, by his divine power, would call the dead to life.  Precisely as in ancient Egypt the literal belief in the resurrection of the body led to the custom of preserving the corpses with the most sedulous care, so in Peru the cadaver was mummied and deposited in the most secret and inaccessible spots, so that it should remain undisturbed to the great day of resurrection.

And when was that to be?

We are not left in doubt on this point.  It was to be when Viracocha should return to earth in his bodily form.  Then he would restore the dead to life, and they should enjoy the good things of a land far more glorious than this work-a-day world of ours.

As at the first meeting between the races the name of the hero-god was applied to the conquering strangers, so to this day the custom has continued.  A recent traveler tells us, “Among Los Indios del Campo, or Indians of the fields, the llama herdsmen of the punas, and the fishermen of the lakes, the common salutation to strangers of a fair skin and blue eyes is ‘Tai-tai Viracocha.’" Even if this is used now, as M. Wiener seems to think, merely as a servile flattery, there is no doubt but that at the beginning it was applied because the white strangers were identified with the white and bearded hero and his followers of their culture myth, whose return had been foretold by their priests.

Are we obliged to explain these similarities to the Mexican tradition by supposing some ancient intercourse between these peoples, the arrival, for instance, and settlement on the highlands around Lake Titicaca, of some “Toltec” colony, as has been maintained by such able writers on Peruvian antiquities as Leonce Angrand and J.J. von Tschudi? I think not.  The great events of nature, day and night, storm and sunshine, are everywhere the same, and the impressions they produced on the minds of this race were the same, whether the scene was in the forests of the north temperate zone, amid the palms of the tropics, or on the lofty and barren plateaux of the Andes.  These impressions found utterance in similar myths, and were represented in art under similar forms.  It is, therefore, to the oneness of cause and of racial psychology, not to ancient migrations, that we must look to explain the identities of myth and representation that we find between such widely sundered nations.