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 t.i.ticaca, 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[1]. He pa.s.sed on toward the West until he reached the sh.o.r.e 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."[2]

[Footnote 1: This incident is also related by Pachacuti and Betanzos. All three locate the scene of the event at Carcha, eighteen leagues from Cuzco, where the Canas tribe lived at the Conquest. Pachacuti states that the cause of the anger of Viracocha was that upon the Sierra there was the statue of a woman to whom human victims were sacrificed. If this was the tradition, it would offer another point of ident.i.ty with that of Quetzalcoatl, who was also said to have forbidden human sacrifices.]

[Footnote 2: Herrera, _Historia de las Indias Occidentales_, Dec. v, Lib.

iii, cap. vi.]

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 Garcila.s.so 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.[1] In this Mr. Clements R. Markham, who is an authority on Peruvian matters, coincides, though acknowledging that no other meaning suggests itself.[2] I shall not say anything about the derivations of this name from the Sanskrit,[3] or the ancient Egyptian;[4]

these are etymological amus.e.m.e.nts with which serious studies have nothing to do.

[Footnote 1: "Donde consta claro no ser nombre compuesto, sino proprio de aquella fantasma que dijo llama.r.s.e Viracocha y que era hijo del Sol."

_Com, Reales_, Lib. v, cap. xxi.]

[Footnote 2: Introduction to _Narratives of the Rites and Laws of the Incas_, p. xi.]

[Footnote 3: "Le nom de Viracocha dont la physionomie sanskrite est si frappante," etc. Desjardins, _Le Perou avant la Conquete Espagnole_, p.

180 (Paris 1858).]

[Footnote 4: Viracocha "is the Il or Ra of the Babylonian monuments, and thus the Ra of Egypt," etc. Professor John Campbell, _Compte-Rendu du Congres International des Americanistes_, Vol. i, p. 362 (1875).]

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 _Ollanta_, 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[1].

[Footnote 1: _Ollantai, Drame en vers Quechuas_, Introd., p. x.x.xvi (Paris, 1878). There was a cla.s.s of diviners in Peru who foretold the future by inspecting the fat of animals; they were called Vira-piricuc. Molina, _Fables and Rites_, p. 13.]

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-G.o.d. Not only was he supposed in the one myth to have risen from the waves of Lake t.i.ticaca, 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 G.o.ds 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.[1] 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.[2]

[Footnote 1: Christoval de Molina, _ubi supra_, p. 29.]

[Footnote 2: Garcila.s.so de la Vega, _Comentarios Reales_, Lib. iv, cap.

xxi.]

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 G.o.d. 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 Garcila.s.so 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 a.s.sumed 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 princ.i.p.al 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 Garcila.s.so 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 G.o.d,[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 repet.i.tions of teachings familiar to the n.o.bles and higher priests. Both Incas maintained that the Sun could not be the chief G.o.d, 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 t.i.tles and names of the highest G.o.d, were clearly recognized and publicly announced.

Viracocha was also worshiped under the t.i.tle _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 G.o.d, 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 G.o.d, and constructed for his worship a sumptuous temple, a league and a half from the present city of Lima.[1]

[Footnote 1: Francisco Lopez de Gomara, _Historia de las Indias_, p. 233 (Ed. Paris, 1852).]

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 a.s.sign 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 G.o.d of the winds.

Linguistic a.n.a.logy 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.[1] 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.[2]

[Footnote 1: A whirlwind with rain was _paria conchuy_ (_paria_, rain), one with clouds of dust, _allpa conchuy_ (_allpa_, earth, dust); Holguin, _Vocabulario Qquichua_, s.v. _Antay conchuy_.]

[Footnote 2: _Le Perou et Bolivie_, p. 694. (Paris, 1880.)]

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.[1]

[Footnote 1: These remains are carefully described by Charles Wiener, _Perou et Bolivie_, p. 282, seq; from the notes of M. Angrand, by Desjardins, _Le Perou avant la Conquete Espagnole_, p. 132; and in a superficial manner by Squier, _Peru_, p. 555.]

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,[1]

and in a sacred song preserved by Garcila.s.so de la Vega he is appealed to by this t.i.tle.[2] The ident.i.ty of these two divinities seems, therefore, sufficiently established.

[Footnote 1: _Historia Natural y Moral de las Indias_, Lib. v, cap. iii.]

[Footnote 2: _Comentarios Reales_, Lib. ii, cap. xxviii.]

The worship of Pachacamac is a.s.serted 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.[1]

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 grat.i.tude, are still visible in all parts of the country.

[Footnote 1: Von Tschudi, who in one part of his work maintains that sun-worship was the prevalent religion of Peru, modifies the a.s.sertion considerably in the following pa.s.sage: "El culto de Pachacamac se hallaba mucho mas extendido de lo que suponen los historiadores; y se puede sin error aventurar la opinion de que era la Deidad popular y acatada por las masas peruanas; mientras que la religion del Sol era la de la corte, culto que, por mas adoptado que fuese entre los Indios, nunca llego a desarraigar la fe y la devocion al Numen primitivo. En effecto, en todas las relaciones de la vida de los Indios, resalta la profunda veneracion que tributavan a Pachacamac." _Antiguedades Peruanas_, p. 149. Inasmuch as elsewhere this author takes pains to show that the Incas discarded the worship of the Sun, and inst.i.tuted in place of it that of Viracocha, the above would seem to diminish the sphere of Sun-worship very much.]

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 ident.i.ty 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 G.o.ds, 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 G.o.d, 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.[1]

[Footnote 1: Garcila.s.so de La Vega, _Comentarios Reales_, Lib. ix, caps.

xiv, xv; Cieza de Leon, _Relacion_, MS. in Prescott, _Conquest of Peru_, Vol. i, p. 329. The latter is the second part of Cieza de Leon.]

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-G.o.d, 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 G.o.d 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 G.o.d 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.