ief
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.

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.[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 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 indicat