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."[1]

[Footnote 1:  Relacion anonima, p. 148.]

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.[1] 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.[2]

[Footnote 1:  “La principal de estas Deidades historicas era Viracocha. * * * Dos siglos contaba el culto de Viracocha a la llegada de los Espanoles.”  J. Diego de Tschudi, Antiguedades Peruanas, pp. 159, 160 (Vienna, 1851).]

[Footnote 2:  Compare the account in Garcilasso de la Vega, Comentarios Reales, Lib. ii, cap. iv; Lib. iv, cap. xxi, xxiii, with that in Acosta, Historia Natural y Moral de las Indias, Lib. vi, cap. xxi.]

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,[3] 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.

[Footnote 3:  Comentarios Reales, Pt. i, Lib. viii, cap. viii.]

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.