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.[1]

[Footnote 1: "Dijeron quellos oyeron decir a sus padres y pasados que un
Viracocha habia de revolver la tierra, y habia de resucitar esos muertos,
y que estos habian de bibir en esta tierra.". _Information de las
Idolatras de los Incas e Indios_, in the _Coll. de Docs. ineditos del
Archivo de Indias_, vol. xxi, p. 152.]

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_.'"[1] Even if this is used now, as
M. Wiener seems to think,[2] 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.

[Footnote 1: E.G. Squier, _Travels in Peru_, p. 414.]

[Footnote 2: C. Wiener, _Perou et Bolivie_, p. 717.]

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?[1] 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 represe