﻿Vol.2] 
  INCA 
  CULTURE 
  — 
  ROWE 
  293 
  

  

  toxication 
  is 
  still 
  a 
  ritual 
  act 
  to 
  the 
  Highland 
  Indians. 
  (Cobo, 
  1890- 
  

   95, 
  bk. 
  6, 
  ch. 
  78; 
  bk. 
  11, 
  ch. 
  6; 
  Garcilaso, 
  1723, 
  pt. 
  l,bk. 
  8, 
  chs. 
  9-12; 
  

   Polo, 
  1940, 
  p. 
  193.) 
  

  

  ' 
  V* 
  ' 
  RELIGION 
  

  

  The 
  ritual 
  and 
  ceremonial 
  life 
  of 
  the 
  Andean 
  Indians 
  was 
  extra- 
  

   ordinarily 
  rich, 
  and 
  the 
  Indians 
  showed 
  such 
  ingenuity 
  in 
  carrying 
  out 
  

   their 
  old 
  rites 
  under 
  the 
  cover 
  of 
  Christian 
  forms 
  that 
  some 
  aspects 
  of 
  

   the 
  ancient 
  religion 
  have 
  survived 
  almost 
  unchanged 
  to 
  the 
  present 
  

   day. 
  The 
  Spanish 
  missionaries 
  of 
  the 
  16th 
  and 
  17th 
  centuries, 
  much 
  

   concerned 
  about 
  their 
  failure 
  to 
  stamp 
  out 
  the 
  old 
  paganism, 
  studied 
  

   its 
  survival 
  in 
  great 
  detail, 
  especially 
  in 
  the 
  Cuzco 
  region 
  (Polo, 
  1916 
  a 
  

   Molina 
  of 
  Cuzco, 
  1913; 
  Betanzos, 
  1880; 
  Cieza, 
  1880, 
  bk. 
  2, 
  chs. 
  27-30 
  

   Cobo, 
  1890-95, 
  bk. 
  13) 
  and 
  in 
  the 
  hinterland 
  of 
  Lima. 
  (Arriaga, 
  1920 
  

   Avila, 
  1939; 
  Calancha, 
  1638, 
  bk. 
  2, 
  chs. 
  10-12, 
  19; 
  bk. 
  3, 
  chs. 
  1-19 
  

   KGI, 
  1881-97, 
  1: 
  70-72; 
  Hernandez, 
  1923; 
  Medina, 
  1904; 
  Komero, 
  

   ed., 
  1919, 
  1923.) 
  Although 
  the 
  religious 
  practices 
  of 
  these 
  two 
  

   regions 
  are 
  similar, 
  they 
  differ 
  in 
  details 
  and 
  the 
  names 
  of 
  cult 
  objects. 
  

   It 
  is 
  possible 
  that 
  many 
  of 
  the 
  similarities 
  are 
  the 
  result 
  of 
  Inca 
  in- 
  

   fluence 
  on 
  the 
  provinces 
  under 
  the 
  Empire. 
  The 
  following 
  describes 
  

   only 
  the 
  Inca 
  proper 
  of 
  the 
  Cuzco 
  region 
  unless 
  otherwise 
  noted. 
  

  

  Inca 
  religion 
  emphasized 
  ritual 
  and 
  organization 
  rather 
  than 
  mystic- 
  

   ism 
  and 
  spirituality, 
  and 
  its 
  chief 
  interests 
  were 
  the 
  food 
  supply 
  and 
  

   curing. 
  Divination 
  was 
  such 
  an 
  important 
  prerequisite 
  to 
  action 
  that 
  

   the 
  influence 
  of 
  the 
  priesthood 
  on 
  public 
  affairs 
  must 
  have 
  been 
  very 
  

   great. 
  Sin 
  and 
  purification 
  were 
  important 
  concepts, 
  and 
  gave 
  Inca 
  

   religion 
  something 
  of 
  an 
  ethical 
  character. 
  Sacrifice 
  accompanied 
  

   nearly 
  every 
  religious 
  rite. 
  

  

  Supernatural 
  beings. 
  — 
  The 
  Inca 
  worshiped 
  a 
  large 
  number 
  of 
  super- 
  

   natural 
  beings 
  of 
  varying 
  power 
  and 
  importance. 
  

  

  The 
  Creator. 
  — 
  The 
  greatest 
  god 
  was 
  the 
  Creator, 
  a 
  being 
  without 
  

   beginning 
  or 
  end, 
  who 
  created 
  all 
  the 
  other 
  supernatural 
  beings, 
  an- 
  

   imals, 
  and 
  men, 
  and 
  ruled 
  them 
  very 
  much 
  as 
  the 
  Inca 
  Emperor 
  ruled 
  

   his 
  Empire. 
  He 
  was 
  represented 
  as 
  a 
  man, 
  and 
  the 
  Spaniards 
  saw 
  

   several 
  statues 
  of 
  him 
  in 
  various 
  temples. 
  The 
  most 
  important 
  of 
  

   those 
  in 
  Cuzco 
  was 
  a 
  standing 
  figure 
  of 
  solid 
  gold, 
  about 
  the 
  size 
  of 
  

   a 
  10-year-old 
  boy, 
  with 
  his 
  right 
  arm 
  raised 
  as 
  if 
  in 
  command 
  and 
  the 
  

   right 
  hand 
  clenched, 
  except 
  for 
  the 
  thumb 
  and 
  forefinger 
  (Molina 
  of 
  

   Cuzco, 
  1913, 
  pp. 
  126-7). 
  The 
  Creator 
  had 
  no 
  name 
  but 
  a 
  long 
  series 
  

   of 
  titles, 
  the 
  most 
  usual 
  being 
  "Ancient 
  foundation, 
  lord, 
  instructor 
  

   of 
  the 
  world" 
  (Ilya-tiqsi 
  wiraqoca 
  pacayacaciq) 
  . 
  The 
  chroniclers 
  

   generally 
  call 
  him 
  Viracocha, 
  a 
  Hispanicization 
  of 
  the 
  middle 
  title. 
  27 
  

  

  27 
  Garcilaso 
  is 
  the 
  only 
  chronicler 
  who 
  calls 
  the 
  creator 
  Pachacamac 
  (i. 
  e., 
  paca-kamaq, 
  "maker 
  of 
  the 
  

   world"), 
  but 
  Garcilaso's 
  prestige 
  in 
  modern 
  times 
  has 
  been 
  so 
  great 
  that 
  most 
  modern 
  accounts 
  of 
  Inca 
  re- 
  

   ligion 
  follow 
  his 
  example. 
  (Cf. 
  Means, 
  1931, 
  Baudin, 
  1928, 
  p. 
  61.) 
  All 
  other 
  early 
  writers 
  use 
  Pachacamac 
  

   to 
  refer 
  specifically 
  to 
  an 
  idol 
  at 
  the 
  Coastal 
  town 
  of 
  Pachacamac. 
  The 
  cult 
  of 
  this 
  idol 
  was 
  so 
  important 
  

   that 
  the 
  Inca 
  found 
  it 
  expedient 
  to 
  identify 
  it 
  with 
  their 
  own 
  creator 
  to 
  the 
  extent 
  of 
  calling 
  it 
  "maker 
  of 
  the 
  

   world." 
  The 
  identification 
  was 
  never 
  complete, 
  however, 
  as 
  Pachacamac 
  is 
  never 
  called 
  Viracocha 
  (Cobo, 
  

   1890-95, 
  bk.„13,?cb. 
  17). 
  

  

  